1. Of the fabulous erections and appellations of Starres, and Celestial Signes; such as the Mag-astro-mancers do make use of, in their erecting of Theames, or Scheames; for their divining prognostications and predictions.

PHrixus had a Golden sheep, or a Ramme with a Golden Fleece, given him by his father, or else by his mother; this Ramme nourished him; and speaking with mans voyce, advi­sed him of sundry perils; and to help him in his flight, flew with him in the ayre, carrying him over Hellespout, to Colchos: then was this Ramme sacrificed to Jupiter, to Mars, or to Mer­cury; and the skin or fleece hang'd upon an Oake or an Elme; in the Wood, Grove, or Temple of Jupiter, or of Mer­cury: And in memoriall of all this, it was by prayer obtai­ned of Jupiter, that the Sign Aries, or the Ramme, should be placed among the Stars. All that can here be credible, is; that this Phrixus was an Astrologer; now the Astrologer gave an occasion to the Fable; and the Fable to the setting up of the first sign of the Zodiack.

Jupiter infinitely taken with the excellent beauty of Europa, turn'd himself into a dainty white Bull, and was seeding by the Sea side, where Europa, with her fellow Virgins, used to walk, she observing and admiring the unusual comeliness of this beast, went aside to behold it, fell more freely to stroke it, gat upon the back of it; and by this wile was carried over Sea into Grete, and there ravished. Then for an everlasting memo­riall of this fact, Jupiter placed the image of Taurus among the Stars: and Europa obtained that one part of the world might be called after her name.

Orion arrogantly boasting of his cunning and power to kill any beast, Tellus, Latona, Diana, indigning this insolency, raised up a Scorpion that slew him. Scorpius for this memorable fact, was taken up, and set among the Starres: and (in pitty) Orion was thither referred also, and placed next to Taurus.

Ganymedes a beautiful Boy, inordinately loved by Jupiter, he [Page 243]caused an Eagle to snatch him up into heaven; and so transla­ted him among the Starres; to make that Signe which they call Aquarius.

Such stories of Star-making there are in the Poeticall Fables of the Pleiades, the Hyades, the Dolphin, the Eagle, the Swan, the Goat, of Castor and Pollux, of Cassiope and Andromeda, of Ari­adnes crown, of Orpheus his Harp, of the Argonants ship, of Sile­nus his Asse, and the Asses Cribbe, &c.

2. Of the Mythologicall significations of Planets; which are not onely made to signifie mens morals, or their manners; but their fatals also, or their lives and fortunes.

SAturne was the sonne of Coelus and Rhea; which signifies, that Time began with the agitation and motion of beames and the Starres. Saturne cut off his fathers genitals: This sig­nifies time consuming her selfe, or forgetting her own begin­ning rather. Iupiter cuts off Saturnes genitals; because he tem­pers his malice, or maligne influence. Saturne covenants with his brother Titan to slay all his sonnes; to note, that it is con­spired betweed the Sunne and Time, that all that are born shall haste to an end. Saturne devoures his own sonnes; to note, that few live, who when they are born, have Saturne dominant in their horoscope. But Saturne did onely eate up his male-chil­dren, not his females: is he therefore not so malignant in the birth of women, as of men? And Saturne was couzened by his wives shifts, who kept some of his male children from his greedy tooth; yea and was made to devoure a stone instead of a man: does not this signifie, that a Planet may be prevented by that which is no Planet? Saturne vomited up again all that he did eate: shewing that nature repaires that by generation, which she impaires by corruption. Saturne turn'd himselfe into a horse, to obtaine his love, or indeed his lust: which shews what furious lust they are prone to, that are borne under this cold and dull Planet. Saturne is old; because of his slow mo­tion, and want of heat. He hath a Sythe in his hand, and a Ser­pent [Page 244]by him; because he is a retrograde Planet. Jupiter binds him, deposes him casts him into hell: and all this is but a fi­gure of a conjunction depressing, infringing, or tempering his malignant influence. But Iupiter does no such thing, but rather frees, and restores him: and does that signifie nothing? was not this benigne Planet now a meanes to help and forward his malignity? But Saturne was foretold by an Oracle that his own sonne should depose him from his Kingdom. What? were divining Oracles before the Planets? Or indeed, are there not over the Starres that can foretell their fates; as well as they can the fates of others? In short, the Golden age was under Saturnes raigne: why then is he made so maleficall a Planet wheresoever he is predominant? It would be long to note the like of Iupiter, Mars, Sol, &c. and after all such observation, the question at last would return to this: whether Mythology or Astrology (the poeticall, or the speculatory Fable) serves most, to make one another good, or more significant?

3. Of the strange, uncouth, improbable, impossible, ridicu­lous, and superstitious causes, grounds, forms, prescripts, waies, means, and instruments, whereby to acquire the Art, procure the power, and prepare unto the practice of Divinatory, Magick and Astrologie.

MElampus, Tiresias, Thales, and Apollonius Tyanaeus could understand the voyce or language of Birds. The latter of them sitting among his friends, seeing many Sparrowes upon a tree, and another comming in chirping to the rest, told them, that it told its fellows, that there was a sack of Wheat spilt in such a place, neere the City; and they going to see, found it so. But how learnt Appollonius this rare divining art? why peradventure by Democritus his prescript, who named the Birds, whose blood being mingled together would produce a serpent: of which whosoever would eate should understand the voyces of Birds. Or else, by that of Hermes, who saith, If any one shall goe forth to catch Birds on a certaine day of the [Page 245] Kalends of November; and shall boyle the first bird that he cat­cheth, with the heart of a Fox: that all that shall eate of this bird, shall understand the voyces of Birds, and of all other ani­mals. Or else that of the Arabians, who say, that they shall understand the meaning of bruits; who shall eate the heart and liver of Dragons.

The Sybils, the Bacchides, and Niceratus the Syracusan, and Amon, were by their naturall melancholy complexion, Pro­phets, and Poets. — Hesiod, Ion, Tynnichus, Calcinensis, Homer, and Lucretius, were on a sudden taken with a madnesse, and became poets, and prophecied wonderfull and divine things, which they themselves scarce understood.— Cornelius Pata­rus his Priest, did at that time, when Cesar and Pompey were to fight in Thessalia, being taken with madnesse, foretell the time, order, and issue of the battle.

How great heats love stirres up in the liver and pulse, Phy­sitians know, discerning by that kind of judgement, the name of her that is beloved. So Naustratus knew that Antiochus was taken with the love of Stratonica.

When a mayd at Rome died the same day that she was mar­ried, and was presented to Apollonius, he accurately enquired into her name; which being known, he pronounced some oc­cult thing, by which she revived. It was an observation among the Romans, in their holy rites, that when they did besiege any City, they did diligently enquire into the proper and true name of it, and the name of that God under whose protection it was: which being known, they did then with some verse, call forth the Gods, that were the protectors of that City, and did curse the inhabitants thereof, and so at length, their Gods being ab­sent, did overcome them.

Ʋsyche in Apuleius, prayes thus to Ceres; I beseech thee by thy fruitfull right hand, I embrace thee by the joyfull ceremo­nies of harvests, by the quiet silence of thy chests, by the winged Chariot of Dragons thy servants, by the furrows of the Sici­lian earth, the devouring wagon, the clammy earth, by the place of going down into cellars at the light nuptials of Pro­serpina, and returnes of the last inventions of her daughter, and other things which are concealed in her Temple in the City Eleusis in Attica.

The Aegyptians, and Arabians confirme, that the figure of the Crosse, hath very great power, and that it is the most sure recep­tacle of all the celestiall powers, and intelligences, because it is the rightest figure of all, containing four right angles, and it is the first description of the superficies, having longitude and latitude; and they said it is inspired with the fortitude of the Celestials.

Rabbi Israel made certaine cakes, writ upon with certaine divine and angelicall names, and so consecrated; which they that did eate with faith, hope, and charity, did presently breake forth with a spirit of Prophecy.

Rabbi Iohena the sonne of Iochabod did after that manner enlighten a certain rude Countreyman, called Eleazar, being altogether illiterate, that being compassed about with sudden brightnesse, did unexpectedly preach such high mysteries of the law, to an assembly of wise men, that he did even astonish all that were neere him.

A certain man called Heruiscus an Aegyptian was endued with such a divine nature, that at the very sight of Images that had any deity in them, he was forthwith stirred up with a kind of divine phrenzy.

The Sybil in Delphi was wont to receive God after two waies: either by subtill spirit, and fire, which did break forth somewhat out of the mouth of the cave, where she sitting in the entrance, upon a brazen three footed stoole, dedicated to a Diety; was divinely inspired, and did utter prophecyings; or a great fire, flying out of the cave, did surround this prophe­tesse, stirring her up, being filled with a Deity, to prophecy; which inspiration also she received, as she sat upon a consecra­ted seat, breaking forth presently into predictions.

There was a Prophetesse in Branchi which sate upon an Ex­tree, and either held a wand in her hand given to her by some Deity: or washed her feet, and sometimes the hem of her gar­ment in the waters: by all these she was filled with divine splendor, and did unfold many Oracles.

In the Countrey of Thracia there was a certaine passage con­secrated to Bacchus, from whence Predictions and Oracles were wont to be given: the Priors of whose Temples having dranke wine abundantly, did doe strange things. Amongst the Charians [Page 247]also, where the Temple of Clavius Apollo was, to whom it was given to utter divine things, they having dranke much Wine, did strange things.

There was also a propheticall fountaine of Father Achaia, constituted before the Temple of Ceres; where they that did enquire of the event of the sick, did let down a Glasse by degrees tied to a small cord, to the top of the water; and certaine sup­plications, and fumes being made, the event of the thing did appeare in the glasse.

There was also not farre from Epidaurus, a City of Licaonia, a deep Fume, which was called the water of Iuno, into which cakes of Corn being cast, answers were given fortunate, if the waters did quietly retaine what was cast in: but unhappy, if they did as it were scorning of them, cast them back.

We read that Hermes, Socrates, Xenocrates, Plato, Plotine, Hera­clitus, Pythagoras and Zoroastes, were wont to abstract them­selves by rapture, and so to learne the knowledge of many things. Also there was in Proconnesus, a Philosopher of wonder­full knowledge, called Atheus; whose soule sometimes went out of the body, and after the visitation of places farre remote, returned again into the body, more learned. Also the soule of Harman Clezomenius was wont to wander abroad, his body being left, and to bring true tidings of things very farre off. And there are even to this day, in Norway and Lapland very many who can abstract themselves three whole daies from their body, and being returned, declare many things which are afar off.

Amphiarus the Prophet commanded those who would re­ceive Oracles to abstaine one whole day from meat, and three daies from wine; that the soule could not rightly prophecy unlesse it were free from wine.

It was a custom amongst the Antients, that they who should receive Answers, certaine sacred expiations, and sacrifices being first celebrated, and divine worship ended; did religiously lie down even in a consecrated chamber, or at least in the skinnes of the sacrifices. The Rulers of the Lacedaemonians were wont to lie down in the Temple at Pasiphae that they might dreame. The same was done in the Temple of Aesculapius, from whom true dreames were thought to be sent forth. And the Cala­brians [Page 248]consulting Podalyrius, the sonne of Aesculapius, did sleep neere his Sepulchre in Lamb-skinnes: for so doing they were told in their dreames whatsoeuer they desired to know.

There was formerly at Bura a town in Achaia, an Oracle of Hercules, constituted by a Chest board, where he that went to consult of any thing, after he had prayed, cast foure Dice; the cast of which the Prophet observing, did finde written in the Chest-board what should come to passe.

There was once at Pharis, a City of Achaia, in the middle of the Market, a statue of Mercury; where he that went to receive omen, did, Frankincense being fumed, and candles being ligh­ted, which was set before it, and that Countrey Coyne being offered on the right hand of the statue, whisper into the right care of the statue, whatsoever he would demand; and pre­sently, his eares being stopped with both his hands, did make baste away from the Market-place; which when he was past, did presently, his eares being opened, observe the first voyce he did heare from any man, for a certaine Oracle given unto him.

The Pythagorean Philosophers, being taken with desire of Oracles, divine praises being celebrated, did wash themselves in a river, as in a bathe; and did put on white rayment, and linnen, &c. — In like manner, the Brachmanni, the wise men of the Indians, were wont to wash themselves naked in a foun­tain, which is called Dirce in Boeotia, their heads being first an­nointed with amber drops, and odors fit for that purpose: then after they were according to custome sufficiently cleane, they were to goe forth about noon, cloathed in white linnen, with a white attire, having rings on their fingers, and staves in their hands. In like manner among the Gymnosophists it was a custom to wash themselves thrice a day, and twice in the night, in cold water; before they entred into the holy place, &c.

The Brachmani did admit none to their Colledge, but those that were abstinent from wine, from flesh, and vices: saying that none could understand God, but they that emulate him by a divine conversation, which also Phraortes (in Philostratus) taught the lower Indians.

The Priests of the Athenians, who are called in Greek Hiero­phantae (as Hierome reports) that they might live the more chastly in their sacred employments, and might follow their [Page 294]divine affaires without lust, were wont to castrate themselves, by drinking of Hemlock.

Zoroastes the father and Prince of the Magicians, is said to attain to the knowledge of all naturall and divine things, by the solitude of twenty yeeres; when he wrote, and did very strange things, concerning all the art of divining and sooth­saying. The like things doe the writings of Orpheus to Musae­us, declare him to have done in the desart of Thracia. So we read that Epimenides of Crete, because learned by a very long sleep; for they say, that he slept fifty yeeres, id est, to have laine hid so long. Pythagoras also in like manner to have laine hid ten yeeres: and Heraclitus and Democritus for the same cause were delighted with solitarinesse.

The Brachmanni of the Indians, the Magicians of the Persi­ans, the Gymnosophists of the Aegyptians, the Divines of the Greekes, and Chaldeans which did excell in divine secrets; did apply themselves to divine vowes and prayers, and thereby did effect many wonderfull things.

Abbot Ioachim proceeded no other way in his prophecies, but by formall numbers.

4. Of the diabolicall, originall, and obscure, and spurious Inventers, Authors, and Tutors, to praestigious Magick, and divining Astrologie.

THe Delphian Oracle was first invented by a Goat; and thats the reason why a Goat is there immolated by the consulters. For a goat looking into a great chink or cleft of the earth, began to insult with strange voyce, and gesture; which made the admiring shepheards peepe in too, and so were corrupted with fury to prediction. The fame of this made it to be adjudged an earthly oracle, and so a Tripode was built over it for divination. It was first ascribed to Tellus, Tellus gave it to Thenus, and Thenus to Apollo.

Tages the nephew of Iupiter, the sonne of a Genius, or a Divel, yea an evill Genius, or a Divel himselfe, taught the Hetrurians the aruspicinall discipline, or the art of divining. For, as a [Page 250]certaine Plowman was plowing in the Tarquinian field, there suddenly starts up from under a clod, this Tages, in the forme of a little child, and spake to the Plowman: at which he asto­nished, cried out; whereupon in came all the Hetrurians; and then he taught them this art or discipline for the space of six houres together, and they wrote it from his mouth; and so he died, or disappeared. Some say that this Tages was onely a base obscure fellow, and that he grew famous on a sudden, from the art of divining.

Sosipatra a prophetesse, the wife of Aedesius the Sophister, had two Daemons in the form of old men, that taught her the secrets of Magick, for the space of five yeeres together.

A strange old woman came to Tarquin the proud, and offe­red him nine books to sale (which she said were divine Ora­cles) and asking him a huge price for them, the King laught at her, for making so monstrous a demand: whereupon she burnt three of them before his face, and still asked the same price for the rest; at which the King laughed so much the more; then burning other three, and yet bating nothing of her former price, the King conceived there might be some rare thing contained in them, and bought the last three at the same rate: and so the woman went out, and was never seen after by any. Now these books they kept as divinatory Oracles, to be consulted as occasion served.

One hath a pretty Apologue to this effect: A light giddy huswife, Dame vanity, stole into the bed of a wilde youth cal­led Sir Curiosity; and betwixt them both was begotten a many­faced Elfe, called Magick: and fearing lest the Lady Truth should cause it to be strangled as soon as it was born, for a monster; the two sureties of it, or guardians, Grandsire Impu­dence, and Grandame Superstition, having wrapt it up in the mantle of an old crone, called Difficulty, and her waiting puzzle named Jill Hard-trifle attending upon it; they committed it to nurse to a prodigious Hagge, that hight Praestigie: she carried it up and down to the blind houses of Gaffer Ignorance and Gammer Folly; in whose families it has lurkt ever since, enter­tained onely by a fond Gossip, called Credulity; where it still keeps in (like an Owle) all the day time of Truth and Peace; and never dares to peep abroad, but in the twilight of Error and Distraction.

From the sect of the Grecians have proceeded all these books of Darknesse, which Ʋlpianus the Lawyer calls books disallow­ed to be read, and forthwith appointed them to be destroy­ed. Of which sort the first is Zabulus reported to invent, who was given to unlawfull Arts: then Barnabas a certain Cyprian. And now in these daies, there are carried about books with feined titles; under the names of Adam, Abel, Enoch, Abraham, Solomon; also Paul, Honorius, Cyprianus, Albertus, Thomas, Hie­rome, and of a certain man of Yorke; whose toyes Alphonsus King of Castile, Rohert an Englishman, Bacon, and Apponus, and many other men of deplored wit, have foolishly followed. Moreover they have not made Men onely, and Saints and Pa­triarks, and the Angels of God, the Authours of such execrable opinions, but they boast also that these books were delivered by Raziel and Raphael the angels of Adam and Tobias, which books openly betray themselves, to him that looks narrowly into them, &c.

Peter (in Glement) deduces this art from the prevaricating Angels; proving, how they taught men, that the Divels doe obey mortall men, according to certaine arts, and may be compelled thereunto, that is, by magicall invocations.

Cham the sonne of Noah, delivered the ill found out disci­pline of Magick art, to a certaine sonne of his, called Misraim (from whom is derived the race of the Aegyptians, Babylonians, and Persians) him the Nations that then were, called Zoroaster, the first author of the admired magicall art. His master in this vanity, was Ayovax or Azovax &c.

Methodius writeth, that in the 340 yeere of Jared there arose the inventors of the evil art, men full of all wickedness, of the sonnes of Cain: as Iabeth, and Tholuscoll, the sonnes of Lamech, who was blind; in the time of whose dominion the divel perverted them to all kind of Magicall arts.

Zabulus and Zamolxis addicted to unlawfull arts, first inven­ted, or rather propagated it, so as that without doubt it might be determined for issuing from their father the Divel. There followed their steps Almadal, Alchiudus, and Hipochus, from the root of the Arabians; Apuschierus, Zaratus, and Cobares, among the Medes; Marmaridius, among the Babylonians; Zar­mocemdas among the Assyrians; Abbaris among the Hyperbo­reant; [Page 252]Thespetion among the Aethiopians; Arunphis among the Aegyptians; Julian among the Chaldaeans, called the Thaur­gists, &c.

Besides the spurious, fictitious, and ascriptitious books of Adam, Abel, Enoch, Abraham, Moses, Aaron, Daniel, Solomon, Zacharias, Paul, &c. St. Augustine (oh horrour of blasphemy!) reports certaine foolish, wretched Pagans, (affected themselves to magicall art) to have boasted that they had seen and read books of Magicall art written by Christ himselfe; and by an epistolary title directed to Peter and Paul: affirming that by the arts therein contained, he did all those miracles for which he was so famous. But the Father bids shew those books they spake of; and askes if they by them can learn to doe as he did? and withall proves against them, That Christ himselfe wrote no booke at all; that he need not write to Peter, because he was alwaies with him; that he could not write to Paul, be­cause he was not called till after his passion; and that he would not write of Magick, because it was contrary to his doctrine; and that even his enemies were thus convinc't how venerable and vertuous the name of Christ was; in that they thought and sought to winne the waight of authority to such their execrable arts, by commentitiously prefixing his most glo­rious name.

Cassandra desperately loved by Apollo, and importunately solicited by him, would not consent, unlesse he would first bestow upon her the gift of Divination. Which the credulous lover soon granted; but she having already obtained her de­sire, refused to stand to her promise, for the satisfaction of his. This the divining God could not foresee; yet indigning to finde himselfe so deluded, because he could not recall such his fatall gift, he laid this curse upon it, That whatsoever she vati­cinated, she should not be believed. Let it be a curse to the predictors not to be believed: surely it is a blessing to Christians not to believe them. And believe them who list, whose originall endowment was from a lust.

The first man that themselves confesse to have attained to the skill of a Prophet in Tharsus, was a silly Shepheard; having only so much wit, as taught him to take advantage of the follies of his Countreymen. Others say, the first Prophet of this kind was [Page 253]found by chance in an old vault, in Hetruria: without know­ledge either of his name, his dwelling, or the mean that con­veyed him thither.

When began the motions of the Starres, and accordingly the genethliacall way to be known? was it not after Theatis the Aegyptian? or else, as some say, after Atlas, the prop and supporter of the heavens?

The Originall and foundation of Magicall and Astrologi­call arts, is yet more dubious and fabulous, from the false opi­nions and impossible, about the time of the worlds beginning, and computation of the yeeres thereof. Apuleius was of opi­nion, that the world, and men, and arts therein, were from eternity. And being destroyed by flouds and conflagrations, (in some parts, but not all) were repaired, but not created. The Indians boasted of men living long before Adam; and that they could name who was Adams father and master. The Aegyptians fained, that they had a story in letters comprehen­ding thirteen thousand yeeres. The Chaldaeans dotingly glo­ried, that they had monuments of Astrology, containing foure hundred and seventy thousand yeeres. Plato accounts many thousands of ages to have been past, since the existence of the world; and induces an Aegyptian Priest talking with Solon, and affirming, that Athens of the Greekes, and Sais of the Ae­gyptians, were built, one nine, the other eight thousand yeeres before their time. The Aegyptians fained that the Starres, from their first originall, had four times runne their courses, (and the Stars doe not once absolve their course but in 36000 yeeres) and that the Sunne had twice set where it now rises: and that their Kings, to Ptolomy, had raigned there above seventy thousand yeeres: and that for more then an hundred thousand yeeres, Aegypt had been skilfull in comprehending the way of the Starres. The Indians bragd of their historicall monuments, that from the time of Liber Pater to Alexander the great, there were an hundred fifty and three Indian Kings; through the space of six thousand foure hundred and two yeeres, and three moneths. The Chaldaeans, from their first ob­servation of the Starres, to Alexanders time, number foure hundred thousand yeeres. Pliny reports from Eudoxus, that Zoroaster lived six thousand yeeres before Platoes death. Her­nippus saith the same man was five thousand yeeres before the [Page 254] Trojane warre. Betwixt Ʋulcan the sonne of Nilus the Aegyp­tian and Alexander of Macedon, were (they say) forty eight thousand, eight hundred sixty three yeeres: in which time there hapned three hundred seventy three Defects or Ecclipses of the Sunne, and eight hundred thirty two of the Moon. The Aegyptians record in their annals above thirteen thousand ages of yeeres, and three hundred and thirty Kings before Amesis. Betwixt Osiris, and Isis, and Alexander of Macedon, some reckon ten thousand, others twenty three thousand yeers. Other fable the Gods, and Heroes to have raigned there no lesse then eighteen thousand, and men little lesse then fifteen thousand yeeres, unto the hundred and eighty olimpiad. A­lexander in an Epistle to his mother Olympias, wrote the narra­tion of a certaine Aegyptian Priest insinuating the Kingdom of the Assyrians to exceed five thousand yeeres: the Empire of the Persions and Macedonians unto Alexander, more then eight thousand yeeres. The Assyrians, through the vastnesse and plainnesse of their Region, whence they might on all parts behold the trajections and motions of the Starres; these being noted they first committed to memory what was thereby sig­nified to every one; in which Nation the Chaldaeans (so called not from their art, but their countrey) by continuall observa­tion of the Stars, are thought to have made the science, whereby it might be predicted what should befall every one, and with what fate every one was born.

5. Of Paganish Oracles, founded upon the starres, foun­ding divinatory Magicke, and Astrologie, confounded by Divinity, and Christianity.

A Certaine big bellied woman enquiring of Apollo, whe­ther it was a male child, or a female, that she went withall, and should bring forth? he answered a female; declaring that he had perceived so much from the time of her conception, saying, thou mayst not hope for a male-child, seeing the Moone is darkned by the rayes of Ʋenus. To another, enquiring as concerning his health, it was answered (by the course of the Starres predicting sicknesses) that his lungs were vexed with ill humours; because Saturne was pressed with un­evennesse [Page 255]or roughnesse, either in leaping, or speaking. In answer to another, Thy fatall day (quoth he) is at hand: be­cause Saturne and Mars have both agreed together to deter­mine it.

Apollo himselfe being interrogated by a certain Souldier, why he laboured so hazzardous a thing as the fatation of a mans free will? answered, because genethliacall Mars so stirred him up: or else thus, why he laboured under such hazzard or perill himselfe? because fatiduall Mars had stirred up such a thing against his fatiduall Oracle. For thus tamely they took their own fatations; and confessed they were not able to defend their own Temples from firing.

Pythius Apollo contended, that fates might be dissolved by malesicall arts. For when one enquired, why he was judged of Apollo as unapt for any thing? and what was to be done, where­by he might be received as fit for something? It was answered by the Oracle, that the force of the Fates did hinder him, and yet he might avoyd that by Magicall arts.

Porphyrius confesseth, that the gods will lye, saying, that an exquisite knowledge of things future, is not onely incompre­hensible to men, but to many of the gods. Neverthelesse did they not alwaies lie of their own accord; but were wont to predict, that they themselves could not answer truly; and yet men out of their madnesse, would obstinately compell them to answer. Therefore Delphick Apollo, when the affection, or disposition of the Heavens, and the continent was so, that he could not foresee the truth: forbeare (said he by his diviner) this forcible urging, and utter not those powerfull words; for I shall tell false, if thou thus compellest. And in another answer, the way of the Starres (saith he) afford me to say no­thing to day.

Where is the Delphian Oracle, that men did so religiously adore? where is Apollo Pythius, or Clarius? where is Iupiter Dodonaeus? The Delphicke Oracle truly is related to have been thrice burnt by the Thracians; yet was not that calamity once foreseen or foretold by Apollo himselfe. We have heard the same of Jupiter Capitoline, in the time of Ptolomy, when the Temple of Ʋesta was also burnt. That great Image of Jupiter, which they say was the glory as it were of all Greece, in the [Page 256]time of Julius Caesar burned, being from above stricken with thunder and lightning in the Olympick bickerings. And in more ancient times, they say the Capitoline Temple was burnt: and Pantheus is said to be cast down and destroyed with thun­der and lightning: and we are not ignorant, how the Sacrary of Serapis in Alexandria was burnt in like manner.

Augustus Caesar consulting the Oracle of Apollo Pythius, about the succession in the Empire, it gave no answer thereunto: and being importuned to give a reason of its silence, answered to this effect: That an Hebrew child, a Ruler of the Gods them­selves, had commanded him to depart that place, and get him down to Hell.

Aemilianus the Rethorician was heard to report, that his Father sailing towards Italy, about the Isles which they call the Echinades, the wind lying still, towards night they came neere to Paxas; and they that sailed being more attently vigi­lant, on a sudden was heard a great voyce from the Isle Paxas, calling on one Thraemnus (now this Thraemnus was an Aegyp­tian, and Governour of that ship) they all wondred, but he answered not till the third call, and then it cryed louder thus: When thou commest neer the Fenne, proclaime, that great Pan is dead. Which being heard, all of them were stricken with great feare, and doubted whether they should obey that voyce or not; at length they approved this counsell of Thraemnus the Governour, that if the winds blew faire and prosperous, they would say nothing; but if the Sea were calme, and the winds ceased when they came in that very place, then there was no concealing of what they had heard. Now when they were neer the fenne, & no wind stirring, Thraemnus looking into the Sea, pronounced with a loud voyce, as he had heard, Great Pan is dead. Which being proclaimed, there was presently heard many and great and strange groanes. As soon as they came to Rome, the rumour hereof filled the whole City, so that Tiberius sent for Thraemnus to confirme the truth thereof. — Then Demetrius told his story, Beyond Britaine there are many deso­late Islands, some of which are dedicated to Daemons and Heroes: and I sailed (said he) towards an Isle neere to Britaine; where there are few inhabitants, but all accounted hallowed by the Brittaines: As I was there, a great tempest arose in the ayre, [Page 257]with stormes and lightnings that made us all afraid: which thing the Islanders said, fell out, because some of the Daemons, and Heroes were dead. The grave Author gives this note upon them, that these things were said, and done in the time of Tibe­rius; in which time our Saviour was conversant upon earth, and then both silenced and expelled Devils.

6. Of the Magicall Oracles, and or aculous Magicians, the causes of all Idolatry; especially that inhumane abho­mination of humane Sacrifices, or immolations.

THe Rhodians did sacrifice a man to Saturne; which they afterwards willing to mitigate, did reserve unto those Saturnials, one condemned to death; whom, being loa­den with Wine, they immolated at that feast. In the Ile Sala­mis, which of old time they called Coronea, untill the time of Diomedes, a man was slaughtered to Agravala the daughter of Cecrops: afterwards in the Temple of Pallas, Agravala and Diomedes (one of the three) a man was immolated; whom led by youths about the altar, at length was smitten by the Priest with a speare, and so laid upon the fire and burnt; which thing Dyphilus the King of Cyprus (in the time of Seleucus) abhominating, appointed that not a man, but an Ox should be sacrificed to Diomedes. Amongst the Aegyptians in Heliopo­lis they sacrificed men. To Juno they sacrificed three in a day. To Dionysius called Omadius, by those of Chios, a man was sacrificed, being cruelly torn in pieces. The Lacedaemonians were wont to sacrifice a man to Mars. The Phaenicians, in the calamities of warre, and pestilence, were wont to immolate their dearest friends to Saturne. The Curetes sacrificed of old their children to Saturne. In Laodicea of Syria a Virgin was offered to Pallas. The Arabians every yeere sacrificed a child, and buryed it under the Altar. All the Graecians commonly immolated a man before they went out to warre. In the great City of Latinus, a man was sacrificed upon the solemnity of Jupiter. Not onely in Arcadia, to Pan Lyceus; nor in Carthage, to Saturne; but all men in common, upon the appointed day [Page 258]of sacrificing a man did sprinkle the Altar with mans blood. It was the manner of the Ancients in great calamities, & dangers, that the Prince of the Nation, or City should give up the best beloved of his children to a vengefull divell, as a reward of redemption, and mystically to slaughter him so delivered up. Saturnus the King of that Region which the Phaenicians call Israel, who after he had put off man, being brought to the starre of Saturne, having a deare and onely sonne of Anobret his new married Spouse, called Jeud (for so the Phaenicians call an onely sonne) because the City was pressed with a most great and dangerous warre; Him, clad in regall ornaments, he offe­red upon the Altar built and prepared to that purpose. Ari­stomenes Messenius sacrificed three hundred at once to Jupiter, whom they call Ichometes; among whom Theopompus the King of the Lacedaemonians was a Noble and Regall Hoste. The Tauroscythians whatsoever stranger they took (and they took many, driven thither by tempest) they were wont forthwith to sacrifice them to Diana. In Pella a City of Thessalia a man of Achaia was sacrificed every yeere to Peleus, and Chiron. The Cretians did immolate a man to Iupiter. The Lesbians to Dio­nysius. The Phocensians to Diana. Herechteus the Atticke, and Macharius the Roman, one sacrificed his daughter to Proserpina, the other to a Daemon his defensor. Jupiter and Apollo is said to have brought great calamity upon Italy, because the tenth part of men was not sacrificed to them. The Pelasgi, and the Aborigenes, the earth being fruitlesse, vowed to sacrifice to Iu­piter, and Apollo, the tenth part of all that should be born. The Celti, and almost all the more Easterly people did sacrifice by homicide. Saturne was angry with the Carthaginians, because whereas formerly they had sacrificed to him, the more excel­lent of their sonnes; afterwards they immolated to him in­fants privily bought, and obscurely educated, instead of their children: whereupon to appease him, they publiquely sacri­ficed to him two hundred of their most Noble young men.

The Athenians being afflicted with famine, because of the slaughter of Androgeus, and flying to the Gods for helpe, Apollo did not answer, that the Gods were to be pacified with righ­teousnesse, humanity, repentance, or contrition: but he adding death to death, and plague to plague, and cruelty to cruelty, [Page 259]commanded that seven males, and as many females, (not in­fants, but men grown) should every yeere be sent into Creet, and there sacrificed.

Cepheus King of the Aethiopians, and Cassiope his wife, had one onely daughter, named Andromeda; in his time a huge sea monster infested the Countrey; whereupon they consul­ting the Oracle for remedy; answer was returned, that could not be, till Andromeda was exposed to that monster to be de­voured. Thus cruel were the Stars to those, that afterwards were made Stars themselves.

Tiresias promised victory to the Thebanes; but upon this condition, that the sonne of Creon should be sacrificed as a victime for his Countrey. Chalcas did vaticinate or progno­sticate the destruction of Troy; but upon the successe, enjoyned that Iphigenia the daughter of Agamemnon should be immo­lated.

The Delphian Oracle being consulted about a great plague grassating among the Ionians, it was answered, that it could not be remedied, unlesse Menelippus and Cometho; and not one­ly so, but unlesse a young man, and a mayd, were yeerely offered up at Diana's altar. The Messenians consulting about some issue of their long warre with the Lacedaemonians, it was pre­dicted that theirs should be the victory, but upon this condi­tion, that they should sacrifice an incorrupted virgin of the Aepytidaean family unto their God: whereupon Aristodemus, to gratifie his Countrey, destinated his onely daughter to the immolation.

After the death of Julian the apostate, there was found in Antioch sundry heads, and carcases of men, women, and chil­dren, hidden in chests, wells, pits, and other secret holes; all which he had idolatrously, and barbarously caused to be slaine for Necromancy and divinations sake. Especially in Carras, in the Temple, where he had performed his execrable abomina­tion, immediately before his going into Persia, and had straitly commanded, that the doores should be kept lockt, and none to enter in till his return. There was found a woman han­ged up by the haire of the head, her hands cut off, and her belly ript up; and all to vaticinate and ariolate his Persian Victory.

Such like anthropomanticke Sacrifices were used by Mithri­dates, Heliogabalus, &c. by the Druides among the French; by the Gothes to their God Odhen; and by the Sclavonians to their great God Swantmith, and more efficacious in answers; to whom they were accustomed to sacrifice a Christian every yeere.

In the Taurican Region, where Thoas was King, it was a law of their sacrifices, that whatsoever stranger came thither, especially they that were cast upon their shore, should be slain as a victime to Diana Taurica.

Idomeneus King of the Cretians, returning to his own Coun­trey, from the Trojane warre, Neptune sent such a tempest, that he was constrained to vow a Sacrifice unto him, the first crea­ture that met him, as he came out of his ship: now his owne sonne first meeting him, to welcome his safe arrivall, was so served.

In Albania, a Region not farre distant from the Caspian sea, they used to immolate a man to the Moon: where many of the servants did divine; and he that was most transported therein, wandring alone in the wood, was taken and bound by the Priest with a sacred chaine, and nourished delicately for the space of a yeere, and then led to be Sacrificed with the rest of the hosts.

That there were such heathenish and inhumane immolati­ons, and they pertaining to all kinds of divination (either as preparations thereto, or as consequents thereof) is most evident and undeniable. Deut. 18. v. 11, 12.

7. Of the fatuity of fatations, or fatidicall divinations.

HOw often is Jupiter, Apollo, and the rest of the starry Gods, complaining of their own fate? how they themselves are subject thereunto? and that what any one of them doth (espe­cially upon poore mortals) another of them can neither pre­vent, nor remedy, but it must of necessity be? So Iupiter wept showers of blood, because he could not deliver his sonne Sarpe­don from death.

Contrarily, Apollo Pythius contends, that the fates may be dissolved by maleficall arts, for when one enquired, why Apollo had judged him fit for nothing, and what was to be done, that he might be thought fit for something? he answered, the force of the Fates did hinder him; yet he might avoyd them by magicall arts.

Almost infinite numbers, both of Graecians and Barbarians, yea women, and tender children, have fainelesly and willingly left their bodies, and imbraced their deaths: now this cannot be applied to the necessity of Fate.

Oenomaus, in his book of maleficall artifices, uses these words against Apollo: Goe thou to Delphos, and thou canst not hold thy peace, though thou wouldest; for so Apollo the sonne of Jupiter now wils; not because he will, but because necessity compels him to will.—Heare a fatidicall Oracle! Leaving thy Country, goe into Euhoea, for there it is fatally destinated for thee to build a City. What sayest thou Apollo? Is it not in a mans power to leave his own Countrey when he pleases? and if it be fated for a man to build a City, he must doe it whether thou consellest or no; nay, whether he himselfe will or no.—Heare another fatidicall Oracle, Goe tell the Pari­ans, O Thesides, that they must build for themselves a City in Aeria. Why he must needs have told it, because it was so fated, although thou hadst not commanded it. Thou didst answer to Laius, it was fated that he should be slain by his owne sonne. Wert thou ignorant, that his sonne was to be born Lord of his own will? Was it not in Laius his own will whe­ther he would doe his endeavour to get children, or no? and was it not in his sonnes own will whether he would kill his father, or no?—Thou answeredst to Loerus, Jupiter hath done, and will doe thee much ill: it is not right, O Apollo, for the Gods to handle an innocent man so hardly; if he was for­ced to doe any thing ill, why did not Jupiter punish himselfe also, as the author of that necessity?—Why didst thou praise Licurgus, O Apollo? for if he were good, this was not to be at­tributed to him, but to the Fates.

Chiron the centaure, the sonne of Saturne, who taught Phy­sick, and Astrologie; was grievously wounded in his foot by a dart of Hercules, dipt in Lernaean poyson, that casually fell [Page 260]upon it: wherewith being sore vexed, he wisht to die, that he might fulfill the vaticination which his daughter Ocyrrhoe had predicted: but he could not naturally thus yield to Fate, be­ing born immortall from his parents: at length praying the Gods above that he might be suffered to die, they granted his request, but withall translated him into Heaven, and placed him among the Starres in the Zodiack, and there he is called Sagit­tarius.

Theophilus Emperour of Greece was advised by the Patriarke Iohn a Magician to breake down the fatall Statue with three heads, and so to presage of his successe. Likewise Euphrosine wife to Alexius, was counselled to cause the snout of the Caly­donian bore to be cut off, and battered many other fatall statues and fabrications, for presagitians sake.

Among the Elaeans was a brazen Oxe, which the Corcyreans had there dedicated; a little child playing under it, hastily dasht his head against it so hard, that it dasht out his braines. The Elaeans condemned the Oxe for the murder, and being about to draw it away to some execution, they were admoni­shed by the Delphick Oracle, to expiate the Oxe, as they used to doe facts of imprudent homicide; because it was done by Fate, and by chance, and by no ill deceit.

The fatidicall Image of Apollo Cumanus wept four daies to­gether, at the warring against Aristonicus, as not being able to prevent or redresse what was fatally destined. So Juno Sospita (neverthelesse unable to save) wept at Lavinium, because of a great pestilence that was fatally to follow. And so Diana con­doled Camilla: and Hercules, dying Pallas.

A notable fellow minding to try Apollos Oracle at Delphos, askt him, what it was he held in his hand (holding a Sparrow under his cloake) and whether it was alive, or dead? (inten­ding to kill, or preserve it, contrary to what the Oracle should answer. But the answer was that it was in his own choice whe­ther it should live or die. The old Fable confesses that there is more in the liberty of a mans wil, then in the Fates, which they divine either of, or by.

8. Of the sundry natures, customes, and manners of men, either quite contrary, or nothing according to the posi­tions, conjunctions, dominations, and dispositions of the Starres.

AMong the Seranes there is a law not to kill, nor to for­nicate, not to worship Images; whence in that region, there's no temple to be seen, no harlot, no adultresse, none is a thiefe, none a man-slayer; neither doth the siery starre of Mars, constituted in the midst of heaven, compell the wil of anyone of them to the murder of men: neither doth Venus, con­joyned to Mars, cause any one of them to solicite another mans wife: and yet every day Mars must needs come there into the midst of heaven; and that in so great a Region that men are born there every houre, is not to be denied.

Among the Indians and Bactrians, there are many thousands of men, which they call Brachmans; they both by traditions, and laws of their Fathers, neither worship Images, nor eate any thing that is animate, they neither drink wine or beere, but farre from all malignity, are onely attending upon God: but yet all the other Indians in the same Region, are involved in adulteries, murder, drunkennesse, idolatry; yea, there are found some of them, dwelling in the same climate, which hunting men, and sacrificing, devoure them. And yet not any of the Planets, which they call good and happy, could prohibite these from slaughter, and mischiefe; neither could the malefick starres impell the Brachmans to malefice, or malefacture.

Among the Persians there was a law, of marrying daughters, sisters, and mothers themselves: neither did they celebrate these nefarious marriages in Persia onely, but also in all other cli­mates of the world wheresoever they came: whose wickednesse other Nations abominating, called them Magufiaeans; and there are in Aegypt, Phrygia, and Galatia, very many of the Magufiaeans, that by succession from their fathers, are still pol­luted with the same wickednesse. And yet we cannot say, that [Page 264]in the Nativities of them all, there was Venus in termes, and in the house of Saturne, and with Saturne, Mars aspecting.

Among the Getulians, this is the law or custom: the women till the fields build houses, and doe all such like works; and moreover they may meet with whom they please: neither are they accused for it by their husbands, nor called therefore adulteresses though they mingle indifferently with all, and especially with strangers. Also their women contemne all persumes, neither weare they dyed garments; but goe bare footed. On the contrary, their men delight in vestures, and odours, and various colours; yet doe they it not out of effemi­nacy; for they are valiant and warlike above other Nations. Neverthelesse all the women that are born among them, had not Ʋenus ill affected in Capricorne or Aquarius: nor were all the men born under Venus, constituted with Mars in Aries; which the fopperies of the Caldaeans can claim makes men both valiant and delicate at once.

Among the Bactrians, the women use gallant ornaments, and precious oyntments, and are more reverenced by their handmayds and servants, then their husbands are, and ride abroad in a singular pompe, their horses adorned with trap­pings of gold and precious stones: neither doe they live chastly, but mingle with servants as well as strangers: nor are they accused by their husbands, because they Lord it over them. Notwithstanding the nativity of every Bactrian woman had not Ʋenus, with Iupiter and Mars in the midst of heaven, and termes of Ʋenus.

Amongst the Arabians all adulteresses are put to death, and those punished, that are onely but suspected. In Parthia and Armenia, homicides are executed, sometimes by the Judges, sometimes by the kindred of him that was murdered: but he that shall kil a wife, a sonne, or a daughter, or a brother, or sister unmarried, is not so much as accused for it; for so is the law. Contrarily we see among the Grecians and Romans parricide is not expiated, but by the greater penalty. Among the Atrians or Adroams, he that stole the least thing was stoned: but among the Bactrians, he that stole but petty things was onely spit upon: yet among the Romans, such an one was beaten and wounded. From the river Euphrates, to the orientall Ocean, [Page 265]he to whom murder or theft was objected, was not much ag­grieved, or tormented: but if he had abused himselfe with a masculine, and that come to light, he was forced, through paine to kill himselfe. And yet the wise men of Greece were not asha­med to pursue specious boyes. In the same orientall coast, the parents and kindred, if they had known their sonnes and kinsfolks subjecting themselves to turpitude, they both killed them, and would not vouchsafe so much as to bury them. A­mongst the Gaules, the children marry publikly, and by the law are noted with no reproach for it; and yet truly it is not pos­sible that all they among the Gaules, who betray the flower of their youth; should have Venus and Mercury, in the house of Saturne, and of Mars tearmes occident.

Among the Britaines, many men have but one wife. Among the Parthians, many women (on the contrary) have but one husband; and yet they all live chastely, and obedient to lawes. The Amazons have no men; but, at spring time they goe into other Countries, and couple with their bordering neighbours: and thus, by a naturall law, they all bring forth about one time, and the males they slay, the females they cherish, and are all warlike women.

Mercury in his house, with Venus, is said by the Chaldaeans, to make man covetous, and money mongers, and devisers, and paynters; but in the house of Venus, to make them unguentaries, or perfumers, and such as exercise their voyces, as Stage players and actors of fables. And yet among the Saracens and Moores, and in upper Lybia, and in nether Germany, and among the Sarmatians, and the Scythians, and other Nations that inhabit the Northern parts of the Sea Pontus; in Alania also, and Al­bania, and Othene, and Saunia, and Aurea; there is found no money hoorder, no paynter, no Architect, no Geometrician, no exerciser of his voyce, no actor of fables: but such a conjun­ction of Mercury and Venus, is found to be altogether ineffectu­all and vaine, in so many and great parts of the world.

All the Medes nourish Dogges with no little cost and care; to which they cast men dying, and yet gasping: notwithstan­ding all of them had not, in a diurnall nativity, the Moon with Mars under the earth, in Cancer.

The Indians burn their dead, with whom their wives are [Page 266]willingly burned together: yet all those women that thus willingly endured the sire of their husbands, had not in a nocturnall nativity, the Sunne, with Mars, in the tearm of Mars in Leo.

Many of the Germans use strangling: yet is it not possible that all they who so hang themselves, should have the Moone intercepted of Saturne and Mars.

Among all Nations men are born at all houres, and we see laws and manners prevaile every where from the power of a mans free will. Neither doth any mans nativity enforce him to doe any thing against it. Neither doth it compell the Serans to homicide; nor the Brachmans to the eating of flesh; nor are the Persians thereby restrained from unlawfull marriages; nor the Indians kept from the fire; nor the Medes from the dogges; nor the Parthians from marrying many wives; nor are the Mesopotamian women debarred from chastity; nor the Graecians from their exercises; nor the Romans from their rule; nor the French from their muliebriousnesse; nor can all the Nations, which we call Barbarians, be thus brought to approve the lear­ning of the Muses.

All the Iewes, by the Mosaicall law, doe circumcise their children on the eight day; yet are they not compelled to it by the force of any Starre; nor are they impelled thereunto by the time of the region; nor are they induced to doe otherwise by the custome or manners of any other Nation: for where­soever they are, whether in Syria, Galatia, Italy, Greece, Parthia, they still keep their Law; which could not at all be done by any necessity of their Nativity. For it is not possible that all the Iewes should have the same Nativity. Futhermore, one of the seven daies, where ever they are, they cease from all manner of work, nor goe a journey, nor use any fire, yet doth not any genethliacall reason restraine a Iew from building, or pulling down a house, from buying, or selling, on that day: but many of them are born, many are sicke, and healed, and many die on that day.

The sect of the Christians, which are found in every part of the world, and in every City; if the Parthians after they once become such, they marry not many wives; neither doe the Medes (after that) cast their dead unto the dogs, nor the Persians [Page 267]marry their daughters, nor the Pactrians and Gaules corrupt matrimony; nor the Aegyptians worship Apis, or a dogge, or a Goat, or a Cat: but wheresoever they are, they live after others laws and customes: nor can they be compelled, either by any genethliacall reason, or by their own, or by the principles of any, to think any thing fit to be done, which their master hath not counted fit to be spoken.

9. Of Magicians and Astrologers, the most perverse and pestilent Hereticks: and their Magick and Astrologie, the greatest causes or confirmations of their blasphe­mous and nefarious Heresies.

SImon Magus was the Prince of Hereticks, and the father of the first Heresies after Christ: who, besides those so execra­ble in doctrine, and detestable in manners, hatched these so abo­minable, as concerning his own person, giving out that himselfe was some great one. Acts 8.9. and taught that himselfe was he who should appeare to the Iewes, as the Sonne, and in Samaria, should descend, as the Father; and to the other Nations should come as the Holy Ghost. He set himselfe forth for a God, at least for the sonne of a Virgin. He bewitched the people, with his sorceries, or magicke, to say, This man is the great power of God, Acts 8.10. And in admiration of his magicall operations, they set up a statue, with this Inscription, To Simon the holy God: His Image was made after the figure of Iupiter; and the Image of Salena, or Helena, his harlot (whom he affirmed to be the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind, to make the An­gels, and the Archangels) was made after the figure of Minerva: and these they worshipped with Incense, victimes, offerings and sacrifices. Howbeit this magicall sorcerer simulated the Chri­stian faith, and was baptized; supposing that the Apostles healed by Magick, and not by the power of God; and suspecting the Holy Ghost to be given, by a greater Magicall science, he offered money for the gift: which being denied him, he studied all [Page 268]manner of Magick so much the more; so to make himself seem the more glorious in the emulation; and to make him­self famous in his contestation against the Apostles, vented his heresies, and vaunted his sorceries so much the more. And, in stead of the Holy Ghost, he got him a devil for his familiar; which he said, was the Soul of a slain childe, (although indeed it was a Devil) that he had adjured for his assistance, in doing whatsoever he commanded. His Priests and proselytes likewise were taught to use exorcisms, and incantations, and Amatories and allurements; and had also their Paredrials, and Oniropom­pists; Sc. their familiars; and studiously exercised all manner of curious superstitions, and unlawful Arts. And all was to this intent, that his, and their praestigious acts, might seem to confirm their blasphemous heresies.

Elymas the Sorcerer, or the Magician, sought to turn away the Deputy from the faith; and would not cease to pervert the right wayes of the Lord, Act. 13.8, 10. And not onely his actions, but his appellations also, serve to note his Heresie, as well as his Sorcery. Jannes and Iambres the Magicians that withstood Moses; wherefore are those Hereticks, men of corrupt minds, re­probate, or of no judgement, concerning the faith, that resist the truth, compared to them 2 Tim. 3.8. Doubtlesse, there was not onely some resemblance, or similitude, but some identity or reality in their actions.

Menander the disciple, and successour of Simon Magus; a Samaritane also, and a Magician, was possessed with a devil; and being instructed with daemoniacal power, was not inferi­our to the former in diabolical operation. And having attained to the height of magical Science, which (he said) he had from his Euvoja; and by her taught, and gave it unto others: so that many were deluded & deceived by this his prodigious art. To which he added, as upon which he founded these his por­tentous, Heresies, or opinions, viz. Affirming himself to be the Saviour sent from Olympus to Heaven; or from the invisible world, for the salvation of men. Teaching, that the Angels, the operators of this world, cannot be otherwise bound, or compel­led, or conquered by any; unlesse it be by learning the decep­tive, and proving the experience, of the Magical art, which he taught, and by receiving the Baptism which he himself delive­red, [Page 269]which whosoever had ever been partakers of, they should thereby acquire perpetual immortality; and die no more; but remain everlastingly with themselves, or with him, and be­come thenceforth expert of old age, and be made immortal.

Saturninus or Saturnilus, and Basilides, were notorious im­postors in all Magical arts, using Images, incantations, and in­vocations and all other superfluous curiosities. And among their other Heresies, this was one, inconsistent altogether, not onely with nature, and Theologie; but with Magick also, and Astrology. viz. In that they invented 365. Heavens, ma­king one another by succession, and similitude; and the lowest of them begetting the creatures here below. And the chiefest or highest of them, which they call Abrafax, or Abraxas, they make to have in it self, not onely the number of the 365; but the vertue of them all. And yet the Mathematicians then agreed with them in the distribution of the 365 local positions of the Heavens; though peradventure not in their mutual, and so infinite generation: Howbeit, in this they, and the Magi­cians were wholly agreed in contending their mysteries to be ineffable, and ought to be hidden in silence.

Carpocrates and his ear-mark'd Disciples, practised all manner of Magical arts; used Incantations, Philters, Paredrials, or De­moniacal assessours, oniropompists, or Dream-artists, and all other machinations, malignations, inductions, illectations, &c. Yea, they set up Schools of Magick, and taught praestigi­ous operation in publique; saying heretically, that by vertue of these they had gotten the Dominion over the Princes, and Fabricators of this world; and not onely over them, but o­ver all that are made therein. Teaching yet more heretically, that they who will attain to the perfection of their Mystago­gie, must dare to do any thing; yea, must do any filthy thing: otherwise they cannot escape the Prince of this world, unlesse by such secret operation they pay their debt to all. And what was this operation of absolving the debt in the body? but a nefarious coition of men and of women; and therewithal, an abhominable operating of incantations, venefices, and I­dolatries upon every member of the body.

Marcus (with his podalitial Marcosites) was most skilful & ex­pert in almagical impostures; by which he seduced many men, [Page 270]and not a few women; to turn to, and attend him, as one most sciential, and perfect; and one that had gotten great vertue from invisible and unnameable powers & places. Wheras he onely mixed the ludicrous fopperies of Anaxilaus, together with the wicked subtilties of Magicians, and so deluded into admiration or astonishment, such simple and senseless people, as could not discern his ludibrious incantations. For faigning himself to give thanks over a cup of white wine, by his long invocations, and incantations, he turned it to red, or made it so appeare, that it might be thought, by that grace, from them that are above all, he distilled his own blood into the cup; through the invention thereof, and that they which were pre­sent might desire to tast of that cup, that so there might distil upon them that grace which the Magician invoked; or which the Magician called Grace. Understand withal, that he had a Devil his Paredrial, or assessor; by which he himself did seem to prophesie: and so many women, as he thought worthy to be partakers of his grace, he made to prophesie, especially he bu­sied himself about women that were noble, and rich, and gayly clad; and thus blasphemously he would flatter, and allure them: I will that thou shouldest partake of my grace; because the Father seeth every Angel of thine alwayes before his face; now the place of thy greatnesse is in us, and it behoveth us to convene in one; receive first from me, and by me, grace; and be thou prepared as a Spouse, to entertain her well-beloved; that thou maist be as I, and I as thou: place thou in thy cham­ber the seed of light; take from me thy well beloved; and receive thou him, and be received of him; behold grace de­scendeth upon thee; open thy mouth and prophesie. Thus she being enticed, seduced, and puffed up, and her heart beating and burning within her, out of a hope, or presumption to pro­phesie; she dares to speak any doting follies; and that (from the heat of the spirit) boldly, impudently, confidently vainly, empti­ly. And from thenceforth reputes her self a prophetesse; & gives thanks to Marcus, who hath communicated his own Grace to her: and now labours to recompense and reward him, not on­ly with all her wealth and substance, but with her corporal co­pulation, that in all things they may be one. A certain Dea­con in Asia, who had received Marcus into his house, fell into [Page 271]this very kind of calamity; he having a very beautiful wise' this Magician corrupted her both in body, and minde, or opi­nion; so that she followed after him a long time: at length, after the brethren had converted her with great pains; she spent her whole time in confession, bewayling and lamenting the corruption that she had suffered by this heretical Magician, or magical Heretick.

Priscillianus was very studious of Zoroaster the Magician, and of a Magician made a Bishop. He himself subjected Christ his actions, and passions, to the stars. And the Priscillianists determined all men to be bound to fatal stars; and that our body is composed according to the twelve signes; as those they vulgarly call Mathem iticians use to do, constituting Aries in the head, Taurus in the neck, Gemini in the shoulder, Cancer in the breast, and so running over the rest by name, till they came to the soles of the feet, which they attribute to Pisces, cal­led the last signe by the Astrologers. These and the like fabu­lous, vain, and sacrilegious things, hath this heresie woven together, which is too long to prosecute. And so is it, to speak particularly of the Ebonites, Valentinians, Gnosticks, Co­larbasians, Heracleonites, Heraclites, Ophites, Cerdonians, Mar­cionists, Montanists, Euchetanes, Euphratians, Senophians, &c. which were as infamous for praestigious Magick, as portentous heresies. I passe by the heresies of the Magical, and Astrologi­cal Philosophers, about the principles, tearms, matters, efficacies and ends, of all things, celestial, and terrestrial; and their Magical opinions mixt with Idolatry, Superstition, Atheism, and prophanenesse.

Of all the rest, Ptolomie, and the Ptolomaites would not be left out, and it were but for names sake: but Ptolomie was a bud or branch of the Gnosticks, and the Valentinians, and then he must needs be a piece of a Magician. But I onely put the Ptolomaites, heathenish or heretical, to the construction and application of these words; [...]? For hereupon I con­clude, that if Ptolomie the Genethliack, was not an heretick, yet Ptolomie the heretick, was a Genethliack. And that he, and his followers are as easie to be posed, puzzled, and confu­ted in the one, as the other.

10. Of the inveterate malice, and envy of Magicall ope­rators, and Astrologicall diviners, in maligning, defa­ming, opposing and persecuting the Church; and more especially the Ministers of Christ.

BEsides the canonicall history of Jannes and Iambres resist­ing Moses; and of Simon Magus, and Elymas withstanding St. Peter and St. Paul: Ecclesiasticall story makes this relation betwixt St. Peter and Simon Magus. Nero being captivated with the effascinating allurements of Simon Magus, who had gotten his heart, by promising him (through his wicked arts) victory, dominion, health, long life, safety, &c. all which he believed, that knew not how to prove the truth of things: so that he held the chiefe place in his friendship; for he took him to be the overseer, and guardian of his life, and health. But after that Peter had detected his flagitious vanities; and had demon­strated how that he onely belyed the species and appearances of things; and that he effected no true solid thing at all: then was he had in scorn, and therefore consumed himselfe with griefe and envy. And although he had experience of Peters power in other parts (for under Claudius Caesar he was stricken with madnesse, after that he was found to have dealt so mali­ciously against the Apostle Peter in Iudaea, he wandred from East to West) and comming to Rome first, he boasted that he could raise the dead. It so fell out, that a Noble young man, a kinsman of Caesars, died about that time, to the griefe of all. Most of them advised that an experiment should be made, whe­ther he could be raised again from the dead. Now Peter was accounted very famous for such mighty works: but as yet the Gentiles had no faith, as touching any such fact of his. Yet their griefe requiring remedy, to Peter they went: and some of them thought it meet that Simon Magus should be called also. Both of them being present, Peter bad Simon begin first to raise the dead if he could: and if he could not, then he himselfe would not be wanting to the raising of the dead by the help of Christ. Simon supposing that his art would avayle much in a [Page 273]City of the Gentiles, proposed this condition: that if he rai­sed the dead, then Peter should be slaine, who injuricusly pro­voked so great a power (for so he was called) but if Peter pre­vailed in the fact, he should in like manner be avenged of Simon. Peter is content and Simon begins: and drawing to the dead mans bed, so soon as he began to inchant, and murmurre his charms, the dead corps seemed to move the head, thereupon great was the cry of the Gentiles, that he was alive already, and spake with Simon: and a greater indignation against Peter, that he durst offer to compare himselfe to such a power. The holy Apostle desiring silence, said, if the dead be raised indeed, and live, let him rise, walke, speake: all this is but a phan­tasme, and no reality: call but Simon away from the bed side, and then shall ye see not so much as the least shew of it. Well, Simon was brought from the bed, and there remained not so much as a signe of any motion in the dead man. Then Peter intent on prayer a while within himselfe, and standing aloofe off from the corps, cryed with a loud voyce, Young man arise, the Lord Jesus healeth thee: and straight way he arose, and spake, and walked, and received meat, and he delivered him to his mother, who desired him, that he would not depart from him: to whom he said, he shall not be forsaken of him who hath made him to rise again, whose servants we are: and thou mother, be secure of thy sonne, and feare not, for he hath his keeper. Then the people arising up to stone Simon, Peter said, let this suffice for his punishment now, that he understand his arts are nothing available; let him live yet, and see the Kingdome of Christ increase even against his will. The Magician was much tormented in himselfe at this glory of the Apostle; and collecting himselfe, and summoning up all the force of his charmes, he gathers the people together, and complaines, that he had been greatly offended by the Galilaeans, and therefore would now leave the City, which he was wont so to defend. And appoints a day, on which he would goe flie, and so would ascend into those supernall seats; for the heavens was open to him when he pleased: upon the said day he gets up the Capitoline Mount, and so casting himself from the top of a Rock, began to flye. Thereat began the people to wonder and worship; many of them saying, it was the [Page 274]power of God, and not of men, to flye with a body; and that Christ himself did no such thing. Whereupon, Peter praying Christ to magnifie his own power, by detecting the vanity of such tempting arts, and so to undeceive the people: Simons wings were forthwith clipt, and he fell down head­long, and died either in the place, or soon after. Now Nero indigne in the fall and losse of so necessary a friend and fa­miliar, took occasion against Peter, and persecuted him to his martyrdome.

Cynops a great Magician, and adversary to St. Iohn, inveighed against his doctrine, detracted from the miracles which he wrought in the name of Christ, and defamed his person, through the false criminations of Apollos Priests. And pro­voking him to behold and admire his power, in raising the dead out of the sea (which was no other then divels appearing in forms of men) where he himselfe diving (to fetch up more dead men) with a great noyse of the Sea, and acclamation of the superstitious bewitched people: at the prayers of St. Iohn the sea roared indeed, and swallowed up Cynops among the dead, so that he never appeared above water any more. Then commanded he those divels to depart that place, and get them againe to their cave. Yea, he made the divels to confesse the mutuall compact or covenant that was betwixt them and Cy­nops. And likewise expelled devils out of divers places: for which Domitian commanded that he should be banished into the Isle of Pathmos.

Wardacheus King of Babylon, being foretold by his Diviners, of the great danger and losse, which he should suffer in his warre against the Indians; at which he being dejected, the Apostles Simon and Jude (then present) smiling said, they had brought peace with them into his kingdome, and therefore bad him not feare, for the Indians should be glad to make peace with him on the morrow. But the Magicians derided both this and them, and bad him not believe those vaine men, for it should so be as they had said. But they proved the vain men; for the event fell out contrary to theirs, and according to the Apostles prediction. Those two Apostles also were mocked and derided by Zaroes and Arphaxat, two Magicians: but at the very houre of the martyrdome of the two Apostles, the two [Page 275]Magicians were stricken dead with Thunder and Lightning.

Maruthas Bishop of Mesopotamia, being sent in embassage to Isdigerdes King of Persia; he much honoured the man for his singular piety, and began to attend unto his doctrine. Now the Persian Magicians, fearing lest he might perswade the King to receive the Christian faith; and envying the man, be­cause he had (by his prayers) cured the King of that paine in his head; whereunto all their spels and charms were nothing available: they began (whereby to despite this Religious man) to play this imposture, namely, they caused one to be hidden under the ground, and to presage, or proclaime in this wise, as the King was at his devotions; that the King should be cast out of his Kingdome for giving heed to a Christian Priest. Hearing this voyce, though he much reverenced Maruthas, yet was he minded to remove him, rather then runne so great a hazzard. But Maruthas (by his wisdome and diligence) de­tecting the circulatory and praestigious fallacy: the King caused every tenth Magician to be beheaded. Maruthas after this de­parted Persia: and yet returning thither again after a while, then began the Magicians to play their imposturous prankes afresh. For they caused a noysome and poysonous stinke in the place still when the King and Maruthas met together: and this they foysted upon the Christians; and presaged how peri­lous it was to the Kings health. But they being formerly sus­pected; were the more easily discovered, and punished accor­dingly. After the death of Isdigerdes, his sonne Baratanes was stirred up by the Magicians to bitter persecution against the Christians; Sapores also bitterly persecuted the Christians, and especially Simeon the Bishop and the Ministers; because they re­fused to worship (the Planetarian god) the Sun, in which per­secution, the Magicians were the onely instigators and actors.

The persecution under Decius, was not begun by any impe­riall edict; but first set on foot by an imposterous Diviner: who stirred up the multitude of the Heathens, to promote their own superstition, and oppresse the Christian profession.

Olerian was very clement and favourable to the Christians, till the Magicians put him upon the persecution; as the grea­test enemies to and impediments of their acts and opera­tions.

All the Philosophers, Sophisters, Magicians, Aruspices, Au­gurs, Negromancers, gathered themselves together against Athanasius, alledging nothing could succeed in their art, or to them by their Art, till Athanasius was first taken out of the way. Therefore they greatly excited Iulian against him. Ano­ther time they most calumniously accused him of the same devillish art, that they themselves were guilty of.

Iulian, Maxentius, and Maximinus, were great divining Ma­gicians, and great favourers and promoters of divining Magi­cians; and as such, and by such, great tyrants, and persecutors; and such as especially laboured to destroy not onely the Priests, but the Priesthood.

Henry the third purposing to ayde his brother against Lewis the French King, was disswaded therefrom by the dis­astrous predictions of William de Perepond, a great Astrologer, and his counsellour. But the main intent of the divination was from the Popes Oracle; lest Lewis might so be interrupted in his persecuting enterprize against the Albigenses.

The Magicians (as the Ecclefiasticall historians relate it) pursued Daniel with envy, calumny, and treachery, before Cam­byses, or Cyaxares, till they brought him to the Lyons denne; till the Prince repented that he was led so farre by the Magi­cians, and delivered Daniel from the denne, and cast them into it.

The Magicians of Persia by false calumny, and barbarous cruelty, raised and maintained thirty yeeres persecution against the Christians: devising and inflicting horried tortures upon Abdas or Audas, a Bishop; upon Benjamin a Deacon; and also upon Hormisda, a Nobleman.

Theoteclinus a Magician of Antioch, under Maximinus, by magicall force caused an Image of Iupiter to poure forth Ora­cles; and such they were as served to whet on the Emperours persecution, and to exasperate the hatred of the Citizens against the Christians.

11. Of the divining envy, dissimulation, calumny, blas­phemy, and enmity, not onely against Christian Reli­gion, but even against Christ himselfe.

MIlesian Apollo being consulted about Christ, whether he was God, or man, gave this answer: That he was mor­tall according to flesh, or body; wise in portentous, or monstrous workes; but being apprehended by armes under Chaldean Judges, with nailes and clubs, he made a bitter end. Upon which Lactantius his comment is, That although the Oracle (as it was forced) began to speak truth; yet it did it so subtilly, and perversely, as with intent to deceive the consulter, being altogether ignorant of the mystery of God and man: and so seems to deny him to be God, by confessing him to be man. But in that it acknowledgeth him to be mortall, accor­ding to the flesh, it is not inconsequent (although against the mind of the Oracle) but that he was immortall, and God never­thelesse, according to the Spirit. And why must he needs make mention of the flesh; when as it was enough to say him mor­tall? but being pressed with truth, he could not deny the thing to be, as it was: as he also was forced to confesse him to be wise. And what saies Apollo to himselfe? If he be wise, then is his doctrine wisdome, and no other: and they are therefore wise that follow it, and no other. Why then doe their vulgar account us vain and foolish: since we follow a master, and Teacher wise, by their Oraculous gods own confession? In that he saith, that he did portentous works (by which he me­rited the faith of a Godhead) he seems to assent unto us: be­cause he saith him to doe those very things, which (rightly understood and believed) we glory in. Neverthelesse he recollects himselfe, and returnes to his daemonicall frauds of calumny and blasphemy. For albeit he spake some truth, as necessitated, yet he seems to be a betrayer of himselfe and the gods: in as much as he would have enviously concealed (through an inimicall and deceiving lie) that which the truth [Page 278]partly wrung from him. And therefore he saith him to have done wonderfull workes; but he meant it should be under­stood not by a divine, but by a magicall or divining power. But whereas he saith further, that he was apprehended under Chaldaean Judges, &c. I demand hereupon whether they were Chaldeans by nature, or by profession? The first is not to be conceded as concerning Herod and Pilat; nor yet properly as touching Annas and Caiaphas: and therefore (since he will needs call them Chaldeans) the latter is rather to be supposed: it is not strange to be believed, that any one of them might be of the Chaldean profession, or addicted to it. And why might not the Chaldaeanizing Oracle be drawn to confesse so much against it selfe? And might it not be one end of the Ecclipse at his passion, to make even all the Chaldaeanizing Astrologers to confesse, with some of their fellows, that it was no other but the God of nature, that now suffered?

One asking Apollo, what God he might appease, whereby to recall his wife from Christianity? The Oracle gave this answer (as St. Augustine cites it from Porphyrius, a great enemy of Christ and Christians) Sooner mayst thou write in water, or fly in the ayre like a bird, then remove the opinion of thy impious wife; let her goe on as she will, and sing a dead God in vaine fallacies, and false lamentations: whom (the Judge rightly determining) an ill death hath ended. This Porphyrius cites, and expounds blasphemously; as if Christ died deserved­ly, from the just sentence of his Judges. But St. Augustine conceives Apollo spake not thus; but his vaticinating Diviner: and yet not he, but this magicall calumniator; that durst blaspheme above the devill himselfe. For Apollo himselfe durst not but speak well of him, saying, he was such a God, and King, as made the heavens, the earth, and Sea, and the deep things of Hell to tremble; of whom both he, and his fellow Daemons were afraid. Such also was the answer of Hecate concerning Christ; and so were all the rest of them. Among some forced and dissembled truths, abundance of blasphemy, and calumny against Christ, and Christian religion.

The Pythian Oracle being consulted again and again by the Athenians, what religion was best to be set up? would stil an­swer, their Fathers or Countries customes, rites, or ceremonies. [Page 279]Not but that he would false religion in all variety: but that he feared a change of religion might make way to reformation of Christianity.

12. Magicians, Astrologers, Diviners, Diabolically prae­dicting, maliciously envying, malefically imprecating, and venefically murdering, such as inhibited, opposed, confuted, contradicted them, or their arts. That is, either by violence, treachery, or sorcery, seeking, and venturing their adversaries destruction: whether they were Kings or Priests, Christians or Persians.

VItellius having commanded by his Edicts, that the Chal­deans, Mathematicians, Magicians, judiciall Astrologers, and Diviners should depart the City of Rome, and be banished all Italy, within the Kalends of October. Thereupon the Chal­daeans set up an imprecatory and devotory libell, threatning that Ʋitellius Germanicus, by the day of the same Kalends should be no where, or not in being. And yet not that by Fate so much as vaticinall malesice.

Domitian having decreed the banishment of the Astologers, (although he much presumed to be an Astrologer or Diviner himselfe) they likewise casting his constellation, told him what time he should die. Ascletarion the Mathematician espe­cially threatned his death to his own face. At which Domitian angerly demanded, what death found he by his art that he should die himselfe? He answered that he himselfe should be eaten up of dogs, which (saith the story) fell out as prodigi­ously, as inevitably. Now those dogs being divels, without doubt it was easie for the Divell to suggest unto the Astrologer what he meant to effect himselfe: so easie is it for Astrologers to predict those things, whereof they intend to be the instru­ments, or by their effascinating predictions to instigate others to commit. And if they understood not these very things by diabolicall instinct, to satisfie their tempting invocations; how should Apellonius Tyanaeus, disputing in the Schooles at [Page 280] Ephesus, stop on a sudden with defixed eyes, and distracted conntenance, cry out (at the very instant that Domitian was slaine at Rome) well done Stephanus, kill the Tyrant; that Tyrant Domitian is even now wounded, slayne dead? Well might a Magician be advised of the act, when it was a sooth­saying divination, that provoked to doe the deed.

Iustine Martyr was slain by the treachery of one Creseens, a dissolute, vain-glorious, circulatory, sophisticall Philosopher: because he disputed against, and confuted him in that kind of sophistry.

Picus Mirandula, for writing largely, soundly, and sharply against Astrology was envyously and imprecatingly told by Lucius Bellantius, that (according to his Astrologicall judge­ment upon his Nativity) he should die in the thirty fourth yeare of his age: yet while he formerly disputed for the Ma­thematicall sciences at large, the Astrologers made the Starres to signifie his stupendous living above his yeares.

It is recorded of Simon Magus, that many even of the Hea­thens observing his praestigiousnesse, and branding him for it, he soothed them up, and pretended a sacrifice, and bade all those that had reproached him or his art to a banquet; of which they had no sooner eaten, but they were all infested and inflicted with divels and diseases.

A Magician not far from Ihena, being upbraided by a neigh­bour of his, a Carpenter, with his unlawfull arts and practises: pretended to predict some infortunity of his at hand, for railing against the profession; but wrought it venefically, so that the poore man fell suddenly into a strange disease. Where­upon begging pardon for offending him or his Art, he implo­red the help of his skill for his release. The Magician promi­sed it, and to that purpose gave him a certaine root to take in a potion, which he had no sooner done, but he was taken with most exquisite torments in all parts, of which at length he died.

13. Of oraculous arts, and divinatory artifices, silenced, and confounded, at the presence, and by the vertue of wise and holy men and things.

I Ʋlian apostatizing from Christianity, and being now to be initiated in the Paganish way, by the consecration of a prae­stigious Magician: the Divell (who was to be present at the so­lemnity) disappeared at the signe of the Crosse (which might then be of more vertue, because of lesse superstition) at which power Iulian was more troubled, then he was at the Divels pre­sence. But the praestigious pseudomantist excused it; and would not have him to think that the divel fled or avoyded the place for feare of it, but in hatred to it.

Iulian again sacrificing to Apollo, and no answer being given of any thing whereof he enquired, he then demanded of the daemoniacall Priests what might be the cause of such his si­lence? They answered, that no answer was given by the Oracle, because the Sepulchre of the Martyr Babylas stood so nigh. Whereupon he commanded that the Galilaeans (for so he called the Christians, should come and remove his Sepulchre from thence, which they did with great exultation, singing (even in the eares of the profane Prince) Confounded be all they that serve graven Images, and that boast themselves of Idols.

At the incarnation of Ghrist all the divining Oracles of the Panym gods were shut up; as the Oracle of Delphos, among others, was constrained to confesse; and so never spake after­wards. Wherewith Augustus being afraid, caused a great Altar to be erected in the Capitoll; signifying that it was the Altar of the Ged, the firstborn.

A jugling impostor carried about a Dragon, perswading the people it was Aesculapius, saying it would give answers of all that was demanded, that whensoever he moved him in any of his circles, Oyes was made (after the manner of Athens) in these termes: if any mocker, flouter or Christian be here, let him goe forth; for no prankes could be playd while they were by.

About the time of Constantine, Apollo spake this Oracle, not out of the mouth of his Priest, as formerly; but out of a cer­taine darke cave or denne, viz. that the just which were upon the earth (meaning the Christians) hindred him from his vati­cinating, or presaging power.

Valentinian, who was at first somewhat favourable to the Christians, was afterwards greatly incensed against them, by the Magicians, Astrologers, and Diviners, that urged him to forbid them his house, to banish them far away, and to put them to the Sword: because indeed they were obstacles to their incantations, and praestigious practices. For there were some of those holy professors, that with their very sight, and voyce, re­prest all that their diabolicall art and efficacy.

Thaumaturgus, with his companions, driven (by reason of the night approaching, and an hasty shower falling) into a Temple where divination was wont to be exercised: immedi­ately upon their entrance the Divell gave over his answer, and departed the place. The next morning, after they were gone from thence, the Priest of the Temple began his sacrifices, to adjure the spirit to his predicting responsals againe, who cried out that he could not now have accesse to the place, as former­ly, and all because of his entrance that remained there the last night.

St. Hierome sayes, that upon our Saviours entrance into Aegypt, all the Idols there fell down, and so their divining arts and offices were undone: wherewith they had so long decei­ved the world. And therein he takes the prophecy to be ful­filled, Isa. 19.1. &c.

Macarius of Aegypt, and Macarius of Alexandria, both these holy men were banished into an Isle that had no Christian in­habitant in it. They were no sooner entred there, but the Devils that had there their Temple, or grove, and their divi­ning Priest) began forthwith to quake for feare. Yea the Priests daughter being suddenly obsessed with a fury, and crying out why came ye hither, to drive ue hence? They ex­pelled the Divell out of the Damosell. which occasioned the conversion of the Priest, and the inhabitants of the whole Isle, to the Christian faith. The like story is of these two toge­ther with Isidorus; and the Devils own confession by the [Page 283]tongue of the obstssed Damosell much more large. O your power! ye servants of Christ! every where are we expelled by you, out of Cities and Villages, Mountaines and Valleys, and desart places. We had hopes that this strange place of ours might have escaped your presence and power, but hither you are driven by your persecutors, that you might be a means to drive us hence, &c.

Astyrius, by his presence and prayer, plainly detected, and utterly frustrated the praestigious conveyance of the victimes, that in certaine festivals, were cast into the enchanted foun­taines.

Apollo himselfe was forced to confesse, that the holy men which resided thereabouts, were the onely obstacles why he could utter no more his presaging truths; and being asked how those kind of men might be discerned, he answered, by their profession of Iesus Christ.

14. Of such as apostated from, or were excommunicated out of the Church of Christ, because of Magick and Astrologie.

SImon Magus believed, and was baptized, and continued with Philip, and wondred, beholding the miracles and signes which were done, Act. 8.13. yet after all this, the bond of iniquity, the diabolicall compact, or magicall covenant had so entangled and insnared him, that of sometimes Samaritan, sometimes Iewish, and for the most part Pagan in his religion, he fell ut­terly away from Christian, and had not the least part or lot in that matter.

Iulian was trained up in Christianity, and professed it; but stealing to magicall Masters, they so perverted him with their Magicall sophistry, as that they utterly perverted him; and that made him (as soon as he durst appeare in his own colours) apostate, or fall away from it.

Ecebolius the Sophister, who was one of Iulians Tutors while Constantius raigned, he seemed very ardently to embrace the Christian faith: but after that Iulian had obtained the Empire, [Page 284]he presently conformed to those opinions and manners of the Emperour, which he, and his light, had infused into him. But Iulian being dead, he pretended again to professe the Christian Religion; and cast himselfe prostrate at the doore of the Church (out of which he was excommunicated) crying out to such as past by, tread me under feet, as unsavory salt: yet after all this, remained light and unconstant in his religion, to an utter apostasie at the last.

Porphyrius, that notable contemplator in Magick, and pra­ctitioner also, who of Christian, turn'd Platonist, and Pagan, upon this occasion. Certaine Christians of Caesarea Palestinae having reproved him sharply (some say scourged him) for the notorious scandall as well of his manners as opinions: he in­digning to be thus dealt withall, quite deserted Christianity, became a capitall enemy thereunto, and wrote divers cursed books against Christian Religion (besides those wherein he promoted magicall Philosophy, and Paganisme) wherein he blasphemed God, and Christ, and the Holy Ghost; depraved and wrested the Scriptures, calumniated the Prophets and Apostles, and slandered sundry Fathers, Doctors, and Confessours of the Primitive Church.

Aquila, making some flourishes in the Christian profession, but not forsaking his former corrupt habit in the vanities of Astrologie, but still abhorring the superstitious positions of Nativities, was therefore reprehended by the orthodox tea­chers of those times. But instead of amending those his perni­cious errors, he perversly opposed them even against the truth it selfe. For which being expelled the Church, he renoun­ced Christianity, turned Proselyte, and became a circumcised Iow.

Pope Alexander the third (they say) suspended a Priest from his office, for the space of a whole yeere, for but consulting with an Astrologer, about a thest that was committed in the Church.

Eleusius, a Novatian Bishop, and one who himselfe had sa­crificed to Fortune, was depriued of his Bishoprick, for the baptizing of Heraclius, a presaging Priest of Hercules, and admit­ting him to the degree of a Deacon.

At Laodicea one Epiphanius a Sophister, about to recite an [Page 285]Ode in the honour of Bacchus, began to declame, hence ye pro­phane, and not initiated to the sacred Bacehanals. Notwith­standing many of the Christians staid still, as being taken with the fame of the Rhetorician. Amongst the rest were the two Apollinares, the father, and the sonne, both Clerks, one a Pres­biter, the other a Lector. Of which Theodorus the Bishop of Lao­dicea being advertised, he reasonably chid the lay people, and so pardoned them. But as for the Apollinares, after long, sharp, and publique rebuke, he interdicted them the Church, and com­munion of Christians.

Anatolius, very familiar to Gregorius the Bishop, being found to have sacrificed to Idols at Antioch; and the prefect of the East being but too negligent and remisse in judging him for it: the people began to rise in tumult, and to lay hands upon Gregory himselfe; whom they also impeached of Idolatry, but unjustly. Hereupon by the command of Tiberius the Emperour (him that succeeded Iustin) Anatolius was called in question, and not having whereof to accuse Gregory, at the acclamation of the people, who could not endure such a wickednesse un­punished, he was not only excluded the Church, but condemned to the beasts.

15. Of those that have retracted, recanted, repented of the study, practice, and consult of Magick and Astro­logie: and that either fruit fully, or unfruit fully, despe­rately, or contritely.

MAnasseh was a Magician, for he observed times, and used inch auntments, & used witcherast, and dealt with a familiar spirit, and with wizzards, 2 Chron. 33.6 yet we believe that he truly and unfainedly repented, and although his prayer be Ape­cryphall, for be besought the Lord his God, and humbled himselfe greatly before the God of his father; and prayed unto him, and he was entreated of him, and heard his supplication.—Then Manas­seh knew that the Lord be was God, Vers. 12, 13. Neither doe we make any doubt of the hearty and effectuall repentance of those Exercists, Acts 19.17, 18. because feare fell on them all, and [Page 286]the name of the Lord Iesus was magnified; and many that believed came and confessed, and shewed their deeds; many also of them which used curious arts, brought their books together, and burned them be­fore all men.—So mightily grew the word of God, and prevailed. The like we believe of the Damsell, Act. 16.16, 17, 18. because possessed with a spirit of divination (passive rather then active, the divel divining by her, rather then she by the Divel.) The same followed Paul and us, and cried saying, these men are the ser­vants of the most high God, which shew unto us the way of salva­tion. A good confession in all respects, (take it to be the Dam­sels, and not the Divels speech) giving God and his Ministers their due, and yet claming their own interest withall. But as for Simon Magus his repenting ( pray ye to the Lord for me, that none of these things which ye have spoken come upon me, Acts 8. 24.) who can judge it to be other then false and fruitlesse? For he was terrified onely with an apprehension of the punishment, not of the sin: and put off that duty to others, which he should have exercised himselfe.

Tiberius importunate to know, who should be his successor in the Empire? it was answered, even he that should first come to him the next morning. Hereupon he gave order to his Tu­tor, to bring his Nephew Tiberius to him, very early the next day: and the day appearing, commanded Euodus (ignorant of his intent and desire) to goe out, and bring in to him the first youth that he met, which fell out to be Caius: which when Tiberius saw, he was infinitely troubled, exceedingly be­shrewing himselfe, that he had sought after any Augurie or presage at all. For whereas he might have lived, and died a great deale more contentedly, had he been altogether ignorant of things future; their fore-knowledge now served onely to adde both to the miseries of his life and death.

After the death of Caesar, which was said to follow the fati­dicall prediction of Spurina the Mathematician; the people lamented, and wisht that the cursed Diviner had rather lost his skill; then that a father of his Countrey should so have lost his life.

Nero was himselfe held to be a great Mag astro-mancer, and wanted neither wit nor will, nor wealth, nor Tutors, nor in­struments, nor study, nor credulity; yet for all this confessed [Page 287]that he never found any argument of truth, nor experiment of reality in magicall operation; which made him at last abdicate and renounce it, reject and contemne it; and abhorre and con­demne himselfe for ever having to doe with it.

Origen is often cited by Magicians and Astrologers, as if he were their own: howbeit in his books (and especially as Eu­sebius cites him) he plainly and abundantly refutes them. And therfore if he were more addicted to them, it is certaine enough that he converted from them.

St. Gyprian sometimes addicted to the study of magick re­pented of it at his conversion. And if that booke de duplici Martyrio be his, we have there this his confession: They that use Magicall arts have denied Christ, and made a compact with the Divell: from which evill the mercy of the Lord hath de­livered us; as it hath also from all the rest, in which we were held, while we sometimes walked according to the old man.

St. Augustine confessed that he was very much enclined to the study of Magick and Astrology; but, after his conversion, he utterly abandoned, and condemned it. And to this purpose relates this story of himselfe. A friend of his (one Firminus) and he, walking together, both of them being addicted to the constellationall way: Firminus askes his opinion of his con­stellation, about a secular businesse he had then in hand. St. Au­gustine, somewhat changed in his generall opinion of it, told him, that he conceived that way to be vaine and ridiculous. Firminus insisted, and told him a story from his father, and his fathers friend, two genethliacall Astrologers, and so precise observatours, as that they calculated the births of the very bruit beasts in their families. And it so fell out, that his mother bare him, and the others mayd brought forth a sonne also in one day, houre, and minute, as neere as could be guest. But now these two (so born alike) proved to be of various and contrary both fortunes and manners, in every respect. Upon this rela­tion of Firminus, Augustine abhorred the falsity of natalitiall prognostications more and more; and so resolved to cast it off without all scruple: and not onely so, but was instant to con­vince the other of this vanity, from his own narration, and thus to revoke him from it too.

As St. Augustine was preaching to the people, there was pre­sented before him, in the Church, a Mathematician. Concer­ning whom he thus spake. This man, of race a Christian, then relapsed, is now returned a penitent: and being terrified with the power of the Lord, he is now againe received to the mercy of the Lord. Seduced he was by the enemy, and long continued a Mathematician; not onely seduced, but seducing; as wel de­ceiving as deceived. Many lies hath he spoken against God (who gave unto him a power to doe good, not to doe evill) saying, It is not a mans will, that makes him commit adul­tery, but Ʋenus; nor yet to commit murder, but Mars: neither doth God make a man just, but Iupiter. And many other were his sacrilegious sayings. How many Christians hath he gulled of their money? How many have bought lying predictions of him at a deare rate? But now (as we believe of him) he abhors this lying trade. For having enticed others, he now perceives himself to be the most ensnared by the devil. And now penitent before God and men, he is become a true convert. For we per­swade our selves, it onely proceeds from the awfull feare of his heart. Did we not rejoyce at that Mathematicians conversion, who converted from a pagan; although he seemed to doe it for some promotion in the Church? But this penitent seeks for mercy onely; and therefore is the rather to be commended both to your eyes and hearts. Receive him, and love him, lest Satan again may tempt him. Let your testimony and approbation confirm his conversion. He was lost, but now is found. Long did he knock at the doores of the Church, ere he was suffered to enter: but he is now brought in, and hath brought with him his bookes to be burnt (by which himselfe might have burned unquenchably) that they cast into the fire, himselfe might enter into that everlasting refreshing. We suffered him the longer to supplicate for the remedy from the schoole of Christ, because the art wherein he hath been exercised, is to be suspected, not onely of falfity in it selfe, but of fallacy in good. And therefore we delayed him, that he might not delude and tempt us. But now we have admitted him, that he might not be tempted again, and deluded himselfe. Pray ye therefore to Christ for him; for the prayer of his Church is available against all impostures and impieties.

Iulian greatly corrupted with magicall superstition, began a little (through present horrour of conscience) to look back again to Christianity: and lay a while at the Church doores, weeping and crying, Tread upon me unsauoury Salt. But Ecebo­lius, a Magician, hindred his true repentance, and thorough conversion; and brought him back again into that damnable superstition, worse then at the first. The same Ecebolius (after Iulians death) fayned the like repentance, and is said to use the same words, but to as little fruit. The same Iulian having received his deaths wound, roared and rayled at the Sunne, which the Astrologers had made him believe was the auspici­ous dominator at his birth; accusing it for shining so propi­tiously upon the Persians, but not favouring him with any fortunate influence: and so died, impiously cursing God, and the Stars; but the Star-gazers and himselfe for adhering to them, not undeservedly.

Wenceslaus sent for a wagon full of Conjurers to play tricks, and make sport: amongst the rest he called Zyto; who com­ming in with a wide mouth, cloven to both his eares, swal­lowed up the chiefe Conjurer, and voyds him again down­ward, &c. but was himselfe carried away by the divel, which so moved Wenceslaus that he thence forwards seriously applied himselfe to the meditation of sacred things.

Pope Sylvester the second, of a Monke became a Magician, insinuated himselfe into the familiarity of a Necromanticall Saracene, and stole from him a Conjuring-book; and study­ing or practising that art, obtained (by the divels meanes) the Popedome. Which dignity so soon as he had ascended, he dissembled his black art, under that holy vestment: but kept a brazen head in a secret place, from which he sought and recei­ved divining answers. And enquiring of the divell, how long he should live in the Papall dignity? he answered aequivo­catingly; that he should live long, if he came not at Hieru­salem Now in the fourth yeere of his Pontificate, as he was sacrificing in the Church of the holy Crosse, in Hierusalem, at Rome, he was suddenly stricken with a grievous feaver, and be­gan to be convinced that thus the divell had deluded him, and now he must die. Whereupon he began to be penitent, and confessing before the people, deplored the wickednesse of his [Page 290]magicall errour. Exhorting all men, avoyding ambition, and diabolicall deceits, to live well, and holily; intreating them every one, that after his death, the trunke of his body, torne and dismembred (as it justly deserved) might be laid upon a Cart, and buried in that place whither the horses carried it of their own accord. And in the extremity of his death, besought that his hands and tongue might be cut out, by which he had blasphemed God and sacrificed to divels.

Trithemius retracted his opinion concerning the seven spi­rits, in the seven Planets, governing the world in their course, by 354 yeeres apiece, and four moneths: protesting after this manner in the conclusion, that of all these he believed and ad­mitted nothing, but as the Catholick Church believed; and for the rest, he refuted and contemned all, as vaine, fained, and superstitious. And as he disclaimed this to Maximilian the Emperour, so he exclaimed against the Artists to Another. Away with these rash men, vayne men, lying Astrologers, deceivers of minds, and pratlers of frivolous things. For the disposition of the Stars makes nothing, to the immortall soule, to naturall science, to supercelestiall wisdome. A body hath power onely over a body. The mind is free, and not subject to Stars; and neither receives their influences, nor follows their motions, &c.

Cornelius Agrippa in his youth wrote a Magicall book of occult Philosophy; but in his sager yeeres wrote another of the vanity of Sciences: wherein he confutes and condemns Magick, Astro­logy, and all kind of divination: and cals the latter his recan­tation of the former: But if towards his death, he said indeed to his black Dog, Away wicked beast thou hast utterly undone me: without all doubt, and notwithstanding all apologie, his recantation was truer then his repentance. For that was suf­ficient to convince others: whereas this was not sufficient to convert himselfe.

Rodaick of Toledo (hoping to finde treasures) caused a Pa­lace to be opened, that had been kept shut for many yeeres; there he found nothing, but a coffer, and in it a sheet, and in it written a prophecy, that after the opening thereof, men like those painted in the sheet should invade Spaine, and subdue it. The King was therefore sorry, and caused the coffer and castle to be shut again.

Phanias an Hierosolymitane servant, by the advice of certain Magicians, had emancipated himselfe to the divel, in his hand writing, for the obtaining of his masters daughter, by vertue of their art. But at length repenting, he was converted by the prayer of St. Basil, and the divel casting in the chirograph, he was publiquely received into the bosome of the Church.

Cyprian a Magician, while he sought by Magicall arts to in­chant and dementate Iustina the Virgin, was by her means con­verted to Christ. For whose truth they both suffered Mar­tyrdome.

Socrates offended at the bold and blind vagations of men in their disputations about the measures of the Sunne, and of the Moon, and other Stars: wherein they laboured more in bab­ling words, then solid arguments; undertaking to compre­hend the whole circuit of the world with all the events there­in, from the beginning to the end. Hereupon he withdrew his mind from these unlearned errours: and applyed it wholy to consider mans fraile condition, and the vitiousnesse and vertu­ousnesse of affections; and to teach such manners as most per­tained to honest and happy life.

A Priest of an oraculous Temple, who had perceived that his divining divell had receded at the presence of Gregory Thea­metargus: at the first calumniating, but afterwards admiring his power, desired to learn of him that mystery of commanding divels. He taught him therefore the mysterie of godlinesse, and confirmed it by a miracle: whereupon he was converted, for­saking his praestigious Idolatry; yea wife, children, goods, and all, to follow him; and so became an excellent servant in the Church, and a great opposer of satan himselfe.

Marcellus, and Apuleius, two martyrs, who first adhering to Simon Magus: but seeing the miracles that were wrought by the Apostles, converted from the Magicians praestigiousnesse; and gave themselves wholy to believe, and follow the Aposto­licall doctrine: for which they were martyred afterwards.

Hermogenes a magician, disliking his own art, brought a many of his magicall books, and offered them to Iames the Apostle, to be burnt.

16. Of Magicians and Astrologers idolatrous account; and other vain, confident, and servile superstitions they wrought in simple and credulous men.

THere was a certain man called Simon, which before time in the same City used Magick, or sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least, to the greatest, saying, This man is the great power of God. And to him they had regard, be­cause that of a long time, he had bewitched them with sorceries or magick, Act. 8 9, 10, 11. To the same Simon, a Statue was set up at Rome, with this inscription, To Simon the Holy God.

These Magicians and Astrologers in their generations were numbred among the Gods, and had their Statues, Images, Ora­cles, Temples, Altars, Sacrifices, and Services, viz. Zoroaster, Trismegistus, Mopsus, Amphiaraus, Apollonius Tyanaeus, Amphi­locus, Accius, Nanius, Porphyrius, Diodorus, Thor, Ollerus. All these Mag-astro-mancers, and many more arrogated a divinity to themselves, from their divinations; and had it attributed unto them by the superstitious people of several Nations.

Theagenes was so superstitious, that he had in his house the Image of Hecate: and durst at no time offer to stir out of doors, till he had first consulted it. For which his slavish su­perstition, he grew into a Proverb among the very heathens themselves.

Archimedes the Geometrician, by his art alone, drawing out a massy ship; which whole multitudes could not once move, hereupon Hiero the King was so transported with admiration, that he concluded, Archimedes ought to be believed in whatso­ever he said: yea, though he should say, give him but footing, and he would remove the whole earth.

Augustus together with Agrippa, coming to the chamber of Theogenes the Mathematician; and he predicting great and al­most incredible things to Agrippa, who first consulted him: Augustus resolved to conceale his own geniture, and would by no means have it calculated, lest that lesse things might be [Page 293]prognosticated of him, then were of Agrippa: at last he yeil­ded to it by much importunity, and Theogenes leaping at it, and adoring him, prognosticating his greatnesse, because born un­der Capricorn (for whosoever hath his horoscope in the first part of Capricorn, shall be a King, or an Emperour) Augustus had forthwith such a confidence in this fatidical praesagitian, that he divulged his natalitial Theme; and caused the signe of the star Capricorn (under which he was born) to be impressed on his Coyn, and placed in his Arms.

Maximinus a great Tyrant, and persecutor, was so superstiti­ously fearful, that he would do nothing without divination: neither would by any means be drawn to transgresse an augurie or an Oracle, no not a nayls breadth.

Frederick the second, the Emperour, having married Isabel sister to the King of England, forbare her company, till a cer­tain hour, that his Astrologers, or wizzards had assigned for that purpose; that so he might beget a son famous from the constellation. But mark the fruits of this constellatory co­pulation, poor Isabel dyed in childbed.

Ludovicus Sfortia maintained an Astrologer at an excessive charge, who in recompense thereof, would insult over his cre­dulity by his prognostications: and make him oft times, leave his dinner, rise out of his bed, and ride away in stormes and tempests, through dirt and mire; making him believe, that this was the onely way to escape or prevent such and such emi­nent dangers, which he foresaw were ready to betide him.

The Turks are so superstitiously addicted to observe the pla­cits of the Astrologers; that they willingly war not, but at the beginning of the new Moon. Once they sought to as­sault Vienna, for no other cause, but because they saw a gilded Moon placed upon the top of St. Stephens Tower.

St. Augustine tells Marcellinus, how ridiculous it was (in the Gentiles account of their Magicians) to compare Apollo­nius, and Apuleius and other skilful men in Magick, to Christ: yea, and to prefer them before him. Yet he takes the compa­rison to be more tolerable betwixt him, and them; rather then their adulterous Gods. Yea, and sayes that Scipio Nasica their Priest, was more worthy of divine honours, then their Gods themselves. Because they being consulted, commanded sceni­cal [Page 294]playes (horrid and shamelesse spectacles) for the sedating of the pestilence: but he admonished the contrary; account­ing those cursed and filthy enterludes as the greatest plagues of the minde.

Scipio Affricane was so swayed with divining superstition, that he would undertake no businesse, publique or private, till he had first stayed and consulted in the Cell of Jupiter Capi­toline.

Lucius Scylla, so often as he determined to wage any war, he would first embrace the little Image of Apollo (taken from Del­phos) and in the sight of his souldiers, would pray it to hasten the promise, or prediction.

Alexander sacrificing, and a young boy holding the Censer, a coal fell upon his arm, and so burnt it, that the standers by were troubled with the smell: yet he (so insensibly charmed he was) not once shrinkt at it, whereby he was put in minde to presage, what manly invinciblenesse should be found in his souldiers against all perils: when as he observed such undan­ted sufferance in a very childe.

As Aelius Praetor was pleading Law, a certain bird came and sat upon his head: which an Aruspick observed, and thereup­on predicted; that it being saved, the state of his own house would be happy; but the Commonwealth miserable: but the contrary, if it dyed, which the superstitious man hearing, im­mediately bit off the birds neck before them all.

Codrus King of the Athenians upon an oraculous responsal that that side should get the victory, whose King was slain in the battail: in a superstitious rashnesse committed himself dis­guised to the danger of his enemies darts. Oh the superstiti­on of predictions, that expose men not only to the toleration, but election of utmost perils!

Gyges living in all kind of felicity, would needs consult Pythian Apolto, if any mortall man enjoyed more happinesse, then himselfe? it was answered of a poore Arcadian, who lived contented in his own strait cottage, that he was farre more happy then he. At this he would needs throw away his enchanted Ring, and after that fell into extream misery, the end of all magicall felicity.

The earth gaping, and thence an infectious ayre proceeding, [Page 295]which caused a great pestilence among the Romans; and they endeavouring to fill it up, but could not: upon consult, it was answered by the vaticinators that nothing could fill that gulph, and so remedy the plague, but one that was most eminent a­mongst them: whereupon Curtius taking himselfe to be the man presaged, and to doe his countrey service, rode headlong into the gulph, and there perished.

Menecrates an Astrologicall Physician, would needs account of himselfe, as god Iupiter; and thus wrote to Philip of Mace­don: Mencerates Iupiter to Philip health of body. He, to check his magicall arrogance, wrote thus: Philip to Menecrates, sound­nesse of mind. Yet seeing he would not for all this, out of that conceit, nor be advertised of his proud and vaine pre­sumption, he commanded, at a banquet, to set nothing before him but Frankincense, and such like fumes (with the offering whereof the gods were pleased) but not one bit of meat: till at length, for meere hunger he was forced to confesse himselfe to be no more but a mortall man.

17. Of the severall waies that have been used, whereby to direct, dispose, determine, moderate, remedy, or prevent superstitious hopes or feares; as concerning prodigies, and prognostications.

SƲlpitius Gallus, being Lieutenant Generall of Lucius Paulus his army against King Porses, it hapned on a cleare night, that the Moon suddenly defected in an Ecclipse; at which dire omen the souldiers stood amazed, and had no heart to fight: till he made a notable oration, concerning the course of the Heavens, and the force of the Stars (as that such things have their naturall causes, and ordinarily portend no more but na­turall effects, and not arbitrary actions, and contingent events.) And so animated the Souldiers, that they went on fearlesse, and obtained the victory. Which they ascribed to him, as an effect of his rationally perswading art, quite contrary to the other, irrationally prognosticating.

The Athenians being terrified at the sudden obscuration, or ecclipse of the Sunne, taking it to be a celestiall denunciation of their destruction. Thereupon stood forth Pericles, and dis­coursed of the Sunne and Moones course; as he had learned of his master Anaxagoras; and so eased them of their vaine feares.

Agathocles, in his warres against the Penians, when an Ec­clipse, or any celestiall prodigie did happen, was still wont to discourse to his Souldiers, of their naturall causes and effects: and so both expelled their feares, and encouraged them to successe.

A certaine Augur would needs stay the marching of Alex­anders army, till he took auspication from a bird that sate before them. The Souldiers mean while much troubled about the doubtfulnesse of the presage: one Mesellanius alias Myss­nianus, a Jewish souldier, impatient of the delay, took an ar­row, and shot the bird stone dead. Which the Augur indigning, he replyed, should a whole army be stayed to note the presage of its expedition and successe from such a silly thing, as could not foresee its own fall?

A bold Astrologer presumed to tell Galeacius Prince of Millaine, that the Starres promised himselfe long life; but to him a short one. This he said, thinking to terrifie him; but it so provoked him, that he presently caused him to be hanged, and lived a long time after.

There comming Oracles, or soothsayings of all sorts to the Thebanes, some promising them victory, some threatning their overthrow, to the peoples infinite distraction; Thereupon Epaminondis their Captaine in chiefe, commanded that those that promised victory should be layd on the right hand the oratory chaire, and the other on the left. Having thus dispo­sed them, he got up into the chaire, and made this pithy ora­tion. If you Thebanes will be obedient to your Captaines, and be couragious of heart to encounter your enemies; these here (shewing the presages on the right hand) are yours. But if ye be disobedient, and faint hearted, then these (poynting to them on the left hand) are ordained for you.

A Soothsayer bringing in the intrailes of a sacrificed Oxe to Philip of Macedon, sonne to Antigonus; he asked Demetrius, [Page 297]what his judgement was of those signes? And whether he should keep the castle to himselfe, or deliver it to the Messini­ans? Demetrius smiling, answered him, If thou beest of the Soothsayers mind, thou mayst deliver it up: but if thou hast the mind of a King rather, then shalt thou hold the Oxe by both the horns.

Lucullus with about 10000 going against Tigranes, and his 130000 men; and that upon the day before the nones of October, on which formerly the Cymbrians had greatly discom­fited Caesars army: one told him, that day was ominous to the Romans. Let us fight them (quoth he) the more valiantly; and so we shall make it accounted for an happy day hereafter, of an unlucky day heretofore.

An Aruspex, after his solemne lustration, brought the in­trailes to Crassus, who let them fall out of his hands. This (as an argument of his age and weaknesse) was interpreted for an ill token. Whereat he smiling said, though they thought him so old and weake in letting those intrails fall out of his hands: yet he was young, and strong enough to keep his sword in his hands.

Alexander drawing up to Babylon with his army, the Chal­daeans admonished him, to delay his entrance into the City, for some ill signes, which they foresaw. But he being resol­ved answered them according to the common proverbe, that he was the best Diviner, that presaged the best things. Then they requested him, that seeing he was so resolved, that he would enter the City on such a port, as might be with his face towards the East, and not towards the West. He was con­tent to observe them so farre; but finding the way exceeding foule and myrie, he entred the City the clean contrary way to their admonition.

When Apollonius, and his companions were travelling in a bright Moonshine night, the phantasme of an Hagge met them, and sometimes it changed it selfe into this shape, and some times into that, and sometimes vanished out of their sight. Now as soon as Apollonius knew what it was, grievously reviling it, he advised his companions to doe the like. For he knew that was the best remedy against such invasions.

A certaine Iew having told Peter of Castile, that his horo­scope [Page 298]promised him most eminent fortune and successe, in many things: which (for the most part) falling out contrary, and therefore the King angrily upbraiding the Genethliacke, with the falsity of his art. Alas (quoth he) though the hea­vens freeze never so hard, yet a man may sweat in a bath; Con­fessing that inferiour and ordinary meanes working contrary, are sufficient to alter and prevent the force and power of the heavenly bodies.

The parents of a certaine Virgin came to blessed Macarius, entreating him to pray to God, that her humane shape might be restored to their daughter, which they imagined to be tur­ned into a Cow. The holy man affirmed, he could see no other thing in her, but the appearance of a virgin; and praying for them, the praestigious delusion vanished; and then they percei­ved her to be so too. The Aegyptian likewise that had his wife made to appeare in his bed, as if she had been a rugged mare, appealed to Macarius: and by his prayers, the praestigious imposture was expelled.

A young man dwelling in Gareoth, not farre from Aberdine, was haunted mightily with a spectrous apparition of a beau­tifull woman, inticing him to lewdnesse: which he discovered to the Bishop, who advised him to depart the place, and betake himselfe to fasting and prayer; and so he was delivered of the temptation.

A young Gentlewoman of the Countrey of Mar, suspected by her parents, and questioned somewhat severely, confessed, that a young man kept her company by night, and sometimes by day; but how he came in, or went out, she could not tell. One day having watched, they spied an horrible monstrous thing in their daughters armes; which a Priest, knowing the Scriputres, and of honest life, caused to vanish away.

18. Of humane reason, and prudence (much more Chri­stian wisdome) making more probable, and pertinent conjectures, presages, interpretations; then can all the art and artifice of Magick and Astrologie.

IMmediately upon the destruction of Hierusalem, there was seen a comet hanging over the Temple in the similitude of a fiery sword; which did denounce fire and sword to the City. Many nights together there shone a light about the Temple and Altar, as if it had been day. The vulgar did interpret it, as be­tokening the good and liberty of their Nation; but the more prudent thought the contrary. An Heifer also ready to be sa­crificed, brought forth a Lambe, in the middle of the Temple. Also the Brazen gate divers nights together, unlockt, or opened it selfe, and could very hardly be shut againe: and this the most thought to be a token of some future good; but the more discerning conceived otherwise of it. In the clouds were sud­denly seen a little before Sun-set whole troops of armed men. In the Feast of Pentecost, the Priests entring into the Temple at night to celebrate the accustomed Sacrifice, the first felt a mot­tion, then heard a sound, and after that understood a voyce crying out, Depart we from hence. Four yeeres before, one Iesus the sonne of Ananias a plaine Countreyman cried out in a propheticall spirit, while the City was yet in peace and abun­dance, A voyce from the East, a voyce from the West, a voyce from the foure windes, a voyce upon Hierusalem, and upon the Temple, a voyce upon the bridegroomes, and the brides, a voyce upon all the people. At which the Elders were moved, and caused him to be sharply punished; but he changed not his voyce, neither for feare, nor stripes, nor threats, nor perswa­fions; but at every stripe cried out, woe to Hierusalem. At length they weary with inflicting, gave him over for one mad, and that knew not what he said. But he still continued in the same sad tune, till the very beginning of the siege, and then he ceased; as one that needed denounce no more, seeing the thing [Page 300]denounced was now come to passe. Onely after the fire was already begun in the City, and the Temple, going about the wall, he began to cry again, Wo to the City, the people, and the Temple; and woe also to me: and so being smitten with some­thing that was sling'd at him, he died.

Many of the Astrologers conjecturing many things upon the geniture of Nero; the saying of his father Domitius was held for the aptest presage: that nothing could come from him and Agrippina, but must be detestable, and born for the pub­lique evill.

Hannibal well nothing the unskilfulnesse, and temerity of Terentius varro, and Caius Flaminius, divined of the Romans defeat, and the Affricans victory, against all the Soothsayers, or diviners.

Hippecrates writing of two brothers, sickning alike, and re­covering alike; supposed them therefore to be twins, and so fetcht the cause from their like temper and constitution, in their generation and conception: but Possidonius a stoicke (and much addicted to Astrology) would needs have it to be from the constitution of the Stars, at their conception and birth. St. Augustine gives judgement forthe physitian, against the Mathematitian, grounded upon the disposition of the parents, the soyle, the nutrition, &c. and not upon the influence of the Stars.

Three brothers, sonnes to the Cimmerian King, contending about their fathers kingdome, were content to referre them­selves to Ariopharnes King of Thrace, whom he judged wor­thiest of it. Who gave judgement after this manner, better then all the Ariolaters. He caused their fathers body to be ta­ken out of the Sepulchre, and to be tied to a tree, to see which of them could shoot neerest their fathers heart. The eldest shot his father in the throat, the second hit him in the brest, the youngest would rather lose his hopes then shoot at all. And to him for his pieties sake, he designed the Kingdom.

Charles the great (or as some say, his sonne) beholding a stupendous Comet, one Egmund (alias Egmard) an Astrologer, willing to have him thereby apprehend some fearfull mutati­ons either to his person, or to his dominions: yet because he would seem not to terrifie him too much, made use of those [Page 301]words of Scripture (both against his own art, and mind) Be not dismayed at the signes of Heaven. To whom the Emperour answered very devoutly, We feare not Comets, or prodigious signes, but the maker of them, and us; and magnifie his mercy that would thus admonish us provoking and slothfull sinners, by these, or any other his tokens.

Frederick the third, when a Countreyman came before him, complaining that one of his horses was stoln out of his Inne, askt where the thiefe was? that (said the Countreyman) he could not tell. How chance (said the Emperor) he stole not both thy horses as well as one? The man answered, the other was a Mare; and not fit for a souldiers use: whereupon (instead of going to a wise man, to finde out stolne goods) the Empe­rour advised him to lead his mare up and down the severall streets and lanes, and so by their mutuall neighing, the thiefe came to be discovered.

In the time of Edward, sirnamed the Martyr, there appeared a terrible blazing Starre, which the Wizzards and the vulgar, would have to portend this, and that: but the more wise and religious said, it was a signe of Gods anger, for their wicked­nesse against the married Clergy.

The mother of George Castriot, called Scanderbeg, dreamed she was brought to bed of a Serpent, which covered all Alba­nia, and devoured many Turks. His father Iohn, Prince of Albania, hearing of this dream, would seek for no exposition either of Oracles or Soothsayers, but cheared his wife, tel­ling her, he foresaw she should be delivered of a sonne, an ex­cellent warrior, a great scourge of the Turks, and a defender of the Christian faith.

Luctatius Catulus, a notable Romane in the first Punick war, was advised by the Senate not to consult the fortune of the praenestine lots. Because the Commonwealth ought to be ad­ministred by patriall auspications; that is, by prudent coun­sels: and not by forraine divinations. And by this means he prospered, and put an end to that war.

Apollo foreseeing the ruine of the Athenians, counselled them for their safety, to betake themselves to wooden walls, sc. their ships: which very thing Themistocles, out of his prudent obser­vation, had advised before.

Solon gave warning of the tyranny that should infest the state of Athens. For which (saith Cicero) I may call him a prudent man, but not a Diviner. Because prudence was able to forespeak such a thing, without Divination.

Divitiacus Heduus, led more by Physiology, then Astrology; and by reason, more then both, as concerning the events of things future: would never be drawn on alone by the augury of a divining Priest; but would still adde thereunto his own prudent and rationall conjecture. And by that alwaies ruled his affaires, rather then by the other.

Otanes a noble Persian, and most sagacious in conjecture, suspecting the Magicians usurpation in suborning a false King, a Pseudo Smerdis (for the true Smerdis being slain by Prazaspes a Magician; and Patizites a Magician setting up his brother Smerdis a Magician, who was in all parts very like the other) Otanes advised his daughter (a concubine) to feele about the Pseudo Smerdis his head (for Cambyses had cut off both the Magicians eares, for distinction sake) and thus cunningly fin­ding out the truth, they conspired against the usurping Magi­cians and slew them.

Agathocles made an oration to his souldiers, whereby they were much encouraged. But an ecclipse of the Sunne hapned, at which th [...]y were not a little terrified. Wherefore the King (as carefull to give a reason of that, as of the warre) told them that if it had hapned before they set forth, the prodigie might have portended something against them that made the expedi­tion: but seeing it fell out after their setting forth, all the portent must needs be against them against whom the expedi­tion was made. And thus he encouraged them again, and proo ved victorious.

William the Conquerour comming out of his ship to enter upon the English shore, his foot chanced to slip so that he fell to the ground: some doubted of the omen, but one of the souldiers said wisely, this did but signifie his taking possession of England.

Christophorus Golumbus, after that he saw the Indians turne treacherous, and grow implacable towards him, told them (having some skill in Astronomy to foresee an Ecclips) that within few daies they should see the Moon his friend, and [Page 303]portending terrible things to them, because of their breach of hospitality. Now when the Ecclipse hapned accordingly, they (ignorant of the cause) took his prediction to be ratified, and fearing the sequel, used him with all curtesie, and ladened him with gifts.

19. Of Magicall and Astrologicall Artists, and their Arts, wittily derided, wisely rejected, and worthily con­temned.

THe Army of the Romanes being deadly smitten by the darts and arrows of the Parthians; and Cassius labouring to preserve and order such of the dispersed as repaired to him, for another assault: a certain Chaldaean advised him, to protract the time a while, til the Moon had runne over Scorpio, and attained to Sagitarius. Oh (quoth he) I reare Sagitarius, or the Archer, more then I doe Scorpio, or the Serpent him­selfe.

Spurina admonished Caesar, to take heed of some perill that was towards him which could not be deferred beyond the Ides of March. When the day came, Caesar derided Spurina, saying, the Ides of March were come, and yet he saw no hurt. Yea (quoth the Augur) they are come indeed, but for all that they are not past. Thus they jeared one another; but ere the predicted time was compleat, the conspiracy of Caesars death took effect. And thus the Astrologers jeare, what got Caesar by jearing their Art? But have they not read that Cicero derided Spurina, as well as Caesar did? And if they compare Authors, they shall read, that Caesar himselfe had noted, that the Ides of March would be ferall to him, because of Scorpio's declining. So then it is easie to be observed, that the effect followed, be­cause of his superstition, rather then his derision. It is well noted of the same Caesar, that for no religion (that is, fatidicall superstition) he could be deterred, or retarded from any enter­prize. When the hoste escaped from the Immolator (a direfull omen for the sacrifice to avoid the Altar) he notwithstanding would not deferre his expedition against Scipio and Iuba. In [Page 304]his profection into Africa, as he went out of the ship, he chan­ced to fall slat upon the ground (an ill omen) yet he presu­med it for the best sign, and said, I now hold thee fast, O Africa. Yea he carried a Baffoon Jester along with him, on purpose to elude the invincible name of the Scipio's in that province: and though he went on against the admonitions of the greatest Augurs, yet he the rather prospered for his own resolution.

Pyrrhus was wont to say merrily, that he conceived himselfe to be born under Hercules his Star: because the more victories he had gotten against the Romans, the more sharply they still rose up against him.

Cato used to say, he wondred how one Astrologicall divi­ner could look upon another, and not laugh, sc. that they had so neatly agreed together to delude all others. But the world is turn'd since Catos time; and they must now give it leave to laugh at them, and their delusions.

A certaine Astrologer telling it in or to an Assembly, that he had there drawn in a Table the erratulae, or wandring Stars. Lie not friend (quoth Diogenes) for the Starres erre not, nor wander at all; but they that sit or stand here to no purpose. (I adde, but they that study and practise an art to as little.) The same Cynick askt another, talking familiarly of the Stars, when the came from Heaven?

Thales, as he went on looking up to the Starres, fell into a ditch of water; whereupon (besides the jest his mayd made of him at the present) others said of him afterwards, that if he had lookt down into the water he might have seen the Stars: but looking up to the Stars, he could not see the water. Bion said, the Astrologers were very ridiculous, who boasted they could see the Fish afarre off in the Heavens; and yet could not see the Fishes hard by swimming in the River.

Dion, one of Plato's Scholars, and friends; an Ecclipse of the Moon chancing at the same time that he was waighing up his Anchors, to saile from Zacynthe to make warre with the Tyrant Dionysius, disregarded the vaticinall portent, set to saile notwithstanding, came to Syracuse, and prevailed to drive out the Tyrant.

One shewed Vespasian a strange hayry Comet, thinking to put him in some feare of the portent; whereat he merrily re­plie [Page 305]plyed, that prodigie betokened nothing contrary to him, but the King of the Parthians (his enemy) who wore a bushy head of haire.

After the death of Iulian the Autiochenians even in their sports thus derided Maximus, the greatest Magician, and chiefe of those that had seduced him by their predictions and prae­stigious operations: where are now thy divinations. O foolish Maximus? God and his Church have now overcome, viz. the Divell, and Magicians.

St. Augustine confesses his Nebridius would often deride his study of Judiciary Astrologie: and he was ready to deride him again, for ignorant in that art: till at length convinced of his own ignorance, he prevented the others smiling, by his own bewayling.

Nearchus admirall to Alexander arriving neere the Isle of Nosala, consecrated to the Sunne, was told of a prophecy, that no mortall man might land there, but at the instant he should vanish away, and be no more seen. This made the Marriners refuse, butthe Admirall forced them to goe ashore, and landed there himselfe; to let them see how vaine and contemptible were all such predictions.

Cato observing one to have consulted a Soothsayer, upon a Rat gnawing his hose: what an ominous portent (said he) would the man have suspected, if his hose had gnawne the Rat? When one wondred at the Snakes winding about his doore bar: what a wonder said another, would it have been, if the bar had twisted about the snake?

Polydamus conjecturing an ill omen to the Trojanes, from the flight of an Eagle, holding a Serpent in his talons: Tush, quoth Hercules, the best augurizing is to fight valiantly for our Countrey.

Prusias refusing to fight, because the Diviners had signified to him, that the inspected intrailes forbad it as unlucky. What (said an Athenian Captaine) wilt thou give more credit to a piece of calses flesh, then to an old Commander?

Cicero reciting the Diviners prediction of some dreadfull portent, from the Mice gnawing the Souldiers Targets or Belts; then, quoth he, may I feare the decay of the Common­wealth, because the Mice gnaw'd Plato's politie in my study. [Page 306]And if they should likewise gnaw Epicures book of riot and voluptuousnesse, might we not thence dread a presage of dearth and famine?

At Pericles his setting out to the Peloponnesian war, the master of the ship being somewhat dismayed because of an ecclipse of the Sun at that instant: Pericles cast his cloak over his eyes, and askt him what hurt that did him, save onely hinder his sight for a little space?

Alphonsus King of Arragon, honouring all learned men, and making liberall provision for the masters of all good arts, onely ha past by, or sleighted the Astrologers. The reason of it being asked, it was answered by a pleasant wit, That the Stars rule fooles, but wise men govern the Stars. It was therefore for foolish princes to respect and entertain such; and not for the wise, such as Alphonsus was.

Scaliger makes himselfe merry with a Fly-driving Configu­rator, who having made a Talismannicall plate, for this very purpose: he had no sooner set it up, but a Fly comes presently and (as saith my Translator) shites upon it for handsell, or in contempt of all such figures.

Alarielus having besieged Rome, some heathenish people had sent for certaine Tusoane Magicians, who confidently pro­mised (by their art) to make him raise his siege, and so free the City. But Innocentius then Bishop there, drave them out thence, judging it better and safer for the City to be taken, then to be delivered by such divellish means.

Frederick of Austria, being imprisoned by Lewis of Bavaria; a Magician promised Leopoldus his brother (if he would re­ward him well for his paines) that he would (by his art) set Frederick at liberty, and bring him safe out of Bavaria, home to Austria, within an houres space. And, upon a liberall promise his divell hyed to the prison, and appeared to Frederick in the shape of a stranger, presenting there a horse before him, and bad him get upon him, and he should presently carry him home into his own Countrey. But Frederick being very in­quisitive, scrupulous, conscientious, more then the phantasme could well away with, disappeared; and excused the frustration to the Magician, from the others refusall; and he likewise to those that had imployed him.

The Duke of Anjou consulting with the Count of Savoy, about an offer which a Magician had made unto him, as tou­ching the betraying of a Castle into their hands, by the power of his art. The Count replied, he trusted in God, and would never consent, that it should be said, that such old Souldiers and stout, could not doe an exploit, without the advise, or help of an infamous, and forbidden art: and so caused the praestigi­ous artists head to be stricken off.

Charles the fifth not onely rejected the advice, but caused Cornelius Agrippa (with two noble men also his confede­rates) to be banished his Court and Kingdoms; for projecting a way to him, of finding, or tempering treasure, by magicall, or mago chymicall arts, and artifices.

St. Augustine derides Apollo, for hiring himselfe out to Lao­medon, about the walling of Troy. And being himselfe called the diviner, and the father of all diviners, yet for all that he could not foresee, how Laomedon would perjure his promise, and defraud him of his reward.

Theoeritus a divining Sophister himselfe, yet could he not but deride the vaine opinions men had of their divining Gods; saying, O men! be of good minds; so long as ye may see the divining Gods, and their divinations die, and perish before you.

Antiphon, when one had presaged ill, because a Sow had eaten up her own pigs: he observing that the owner kept her ex­tream leane and bare: Be merry (said he) at the good signe, in that she did not devoure thy children instead of her own.

Publius Claudius in the first Punick warre, as he was upon a sea-fight, taking an auspice according to the manner; it was told him, the Pullen would not come out of their roosts to meat: then commanding to cast them all into the Sea; if they will not eate (quoth he) let them drinke.

Sabinus father to Ʋespasian (being informed of strange things concerning his sonne, by the heruspicall Diviners) told his old mother Tertulla that she had a Nephew or Grandchilde begotten of him, which should be Caesar. At this the old wo­man could not but laugh, and wondring at his credulity, said, That her sonne doted, while she her selfe was got of a sound mind.

A certaine vaticinator sate in the Market place, telling to every one their fortune; to whom one came and told him, that while he sate there, his doores were broken open, & all his goods carried away. At which hearing he straight ran home, wards sighing: to whom, another meeting him, said, Couldst thou indeed divine what should happen to others, and couldst not foresee what might befall thy selfe?

A certain Sorceresse undertook for money to tell men which way to foresee and prevent the wrath of the Gods: but being accused, condemned, and led to execution, one sayd, Couldst thou teach others how to avert a divine judgement: and couldst not thy selfe escape humane vengeance?

Diogenes, when he saw the Governours of provinces, the Physicians, Philosophers, and Orators, was wont say, nothing was more wise: but when he saw the Vaticinators, Conjectors, aruspects, &c. then he used to say, nothing was more foolish, then was man.

Cicero, an augur (saith St. Austin) derided the Auguries, and reprehended those kind of men, that would have the counsels of life to be moderated by Crows and Daws.

St. Bernard, while he was a child, lying sick upon his bed, being grievously troubled with the headache; there came to him a sorcerous hagge to mitigate his paines by her charmes: at which he crying out with great indignation, caused her forth­with to be thrust away from him.

Queen Elizabeth, when divers (upon greater scrupulosity, then cause) went about to disswade her Majesty (lying then at Richmond) from looking on a Comet: with a courage an­swerable to the greatnesse of her state, she caused the window to be set open, and cast out this word jacta est alea, the dice are thrown. Affirming, that her stedfast hope and confidence was too firmly planted in the promises of God, to be blasted, or affrighted with those beams, which either had a ground in na­ture, whereupon to rise; or at least no warrant out of Scripture to portend the mishaps of Princes.

20. Of the absurd and ridiculous reasons, which have been rendred by Mag-astro-mancers, both for the rules of their art, and their practice upon those rules, and the events upon those practices; yea, and the re­medies of those events.

THey of Lebedia sacrificing before the Oracle of Iupiter Tri­phonius, the cocks hapned to crow apace all the while; This, said the Soothsaying Sacrificulists, presaged victory to the Baeotians, over the Thebanes. And they gave this reason for their divination: because that bird is silent, being vanqui­shed; but crowes alwaies when he is conquerour.

A certain Courser, intending to try his speed at the Olympick games, dreamt the night before, that he was carried thither in a Chariot: and consulting a Conjecturer upon it, Thou shalt winne (said he) I warrant thee; for a Chariot signifies swift­nesse and speed.

Another of them dreamt, that he was turned into an Eagle. Thou shalt get the mastery (quoth the interpreter) because this Foule flies the swiftest of all other. Another of them dreaming the like dream, ah (quoth the diviner) it is to be feared thou wilt come last, because this bird pursuing her prey, follows in the taile of the other.

A certain Matron (longing to be pregnant) dreamt her belly was sealed up: this presages barrennesse, said one divining expounder, because nothing can come forth of that which is sealed up. Nay, said another, this imports fruitfulnesse, because no body uses to seale up that vessell, or bagge which is empty, and hath nothing in it.

St. Ambrose thus derides their reasons: Can any thing be more ridiculous then to say (as the prognosticating Astrolo­gers used) that if a man be born under the Signe of Aries, he shall be wise in counsell. And why? because the Ram is eminent in leading the flock. Item, he shall be rich. And why? because the Ram hath every yeer a rich fleece growing on his back. [Page 310]If he be born under the signe Taurus, he shall be strong, labori­ous, potent in service, &c. And why? because the Bull or the Oxe submits his neck to the yoke. He that is born under Leo, Scor­pio, Pisees; shall be fierce, malicious, silent: And why? because Lyons are fierce, Scopions are poysonous, and Fishes are mute, &c.

Upon the Statue of Augustus there was inscribed Caesar: now it being thunder-striken, it happened that the letter C was thereby blotted out: upon which it was answered by the divi­ning Oraculists, that Augustus had onely a hundred dayes to live; because the letter C notes that number: and after that should be translated among the Gods; because Aesar in the Hetrurian language signifies a God.

Livia being great with childe, and willing to take the Omen, whether she should bring forth a son, or a daughter; an egge was taken from under a sitting hen, and (according to the prescripts of divining omination) was kept warm in her hands, or in the hands of her maids, hatching it by turns; till at last comes out a Cock gallantly crested or Combed, whereupon Seribonius a Mathematician promised famous things of the in­fant; and that he should raign, but without any kingly ensign. That it should be a male childe, he gathered from the Cock chicken; but (by the same reason) why should he be without any kingly ensigne, seeing the Cock was so bravely crested, or combed.

Proelus gives an example in a spirit, which was wont to ap­pear in the form of a Lyon; but by the setting of a Cock be­fore it, vanished away: because there is a contrariety betwixt a Cock and a Lyon.

Orus Apollo saith in his hieroglyphicks, Dawes, that are twins signifie marriage: because this animal brings forth two eggs, out of which male and female must be brought forth. But if (which seldom happeneth) two males be generated, the males wil not couple with any other females, nor females with any other males, but will alwayes live without a mate, and so­litary. Therefore, they that meet a single Daw, divine there­by that they shall live a single life.

The Eagle portends victory, but by blood, because she drinks no water, but blood. An Owle because she goes to her young [Page 311]by night unawares, as death comes unawares, is therefore said to foretel death. Yet sometimes, because she is not blinde, in the dark of the night, doth betoken diligence and watch ul­nesse, which she made good, when she sate upon the spear of Hiero.

Faustina the wife of Antonius, fell in love with a sword-player, and fell sick for him: her husband how this might be remedyed, made his consult with the soothsayers: whose ad­vice was to kill the Fencer, and let his wife bathe her in his blood, and presently accompany with her himself; and so the passion would be allayed.

Melampus the Augur conjectured at the slaughter of the Greeks, by the flight of little birds; when he saith, thou seest that no bird taketh his flight in fair weather.

Swallowes, because when they are dying, they provide a place of safety for their young; do portend a great patrimony, or legacy after the death of friends. A Bat meeting any one that is running away, signifies an evasion: for although she have no wings, yet she flies. A Sparrow is a bad omen to one that runs away: for she flies from the Hawk, and makes haste to the Owle, where she is in great danger. To meet a Lyon, see­ing she is amongst animals the strongest, is good: but for a woman to meet a Lyonesse, is bad; because she hinders con­ception; for a Lyonesse brings forth but once. A Dog in a journey is fortunate; because Cyrus being cast into the Woods was nourished by a Dog, till he came to the Kingdom. Mice signifie danger; for the same day that they did gnaw gold in the Capitol, both the Consuls were intercepted by Hannibal, by way of ambush neer Tarentum. The Pismires, because they know how to provide for themselves, and to prepare safe nests for themselves, protend security, riches, and a great Army. Hence, when the Pismires had devoured a tame Dragon of Ti­berius Caesar, it was advised that he should take heed of the tu­mult of a multitude.

If a Snake meet thee, take heed of an ill tongued enemy: for this animal hath no power, but in his mouth. A Snake creep­ing into Tiberius his palace, portended his fall. Two Snakes were found in the beed of Sempronius Gracchus; wherefore a soothsayer told him, if he would let the male go, or the female [Page 312]escape he, or his wife should shortly dye: he preferring the life of his wife, killed the male, and let the female escape, and with­in a few dayes he dyed. But Tully tels the story otherwise, and reasons better upon it. I marvel (saith he) if the emission of the female Snake should bring death to Tiberius Gracchus; & the emission of the male Snake were deadly to Cornelia, why he did dismisse either of them. For the soothsayers answered nothing of any future accident, if neither were dismist. And that Gracchus his death followed, the cause (I believe) was some disease, and not the Serpents dismission.

Meeting of Monks is commonly accounted as an ill omen, and so much the rather if it be early in the morning: because these kind of men live for the most part by the suddain death of men; as Vultures do by slauhgters.

Apollonius, and his companions (according to his advice) cau­sed the phantasm of an Hagge to vanish away by reviling it: for he knew that was the best remedy against such invasions. For so fearful is this kind of spirits, that they once moved, trem­ble, and are compelled by feigned terror, and false and impossi­ble threats. So the Hagge of Menippus Lycius, who was the cause of the Pestilence, being stoned by his command, and the pesti­lence ceased. And was not that, because they are afraid of impossible beatings, as well as impossible threatnings?

21. Of Magicians, Astrologers, Diviners, envying, op­posing, differing, contradicting, confuting both them­selves, and one another.

CAlchas, and Mopsus, two great Augurs, or Astorlogical di­viners, meeting together at an Oracle of Apollo Clarius fell to contest about their skill in the conjecturing art. The question was, how many Figs there were upon such a tree; or how many Pigs there were in such a sowes belly? Which Mop­sus guest at, and mist not a hair: but Calchas, because he could not do somuch; pining with grief, or envy, took pet and dyed.

Eudoxus, the chief Astrologer of his time, affirmed, that the [Page 313] Chaldeans are not to be credited in their natalitial prognosti­cations, or predictions. Penaetius a Stoical Philosopher, and yet rejected the predictions of the Astrologers. Anchialus, and Cassander, excelling in all parts of Astrology; yet used it not, or rather abused it not to predictions. Scylax Halicarnassaeus, although eminent in Astrology, neverthelesse abandoned the whole Chaldaical way of it.

Servius Tullius sleeping, his head seemed to shine, or burn: some of the Diviners said, that signifyed, he should perish by lightning; others, that it was a token he should obtain Regal dignity.

Darius dreamed that the Camp of the Macedons was on fire, and that he saw Alexander coming to him, in clothes of the same fashion, as his own were, and that he was carryed on horseback through Babylon, and so vanisht out of fight. At this, the dream spellers were divided in their divinations; some interpreting it a fortune, some an infortune; some to the one side, some to the other.

Betwixt the Tyrians and the Macedonians, was a semblable prodigle (blood on the one part seen in iron; and on the o­ther part in bread.) They of either party interpret it as a token of good successe to themselves. But Aristander (the most skilful of the Diviners) expounded it thus on the Macedonian behalf; if the blood had appeared outwardly, it had signifyed ill fortune to the Macedons, that were without: but for as much as it was within, it portended the like to them that were within the City, which they now besieged. Again, a huge sea-monster appeared in the sight of both parties; and they both made themselves merry, in prognosticating (according to their Magastromantick teachers) good luck to themselves; but were both of them deceived in the truth, if not both in the event.

Alexander having left off to consult with his diviners; (be­cause he found them so various and uncertain) had yet again an itch to the superstition; and called his Aruspicks, to inspect the entrayls; commanding that the signification should be be shewed to none but himself. Aristander is the man of art, and credit; but he notwithstanding communicates the matter unto Erigius; who takes advantage thereby to disswade Alex­anders [Page 314]resolution. Upon which he calls for the artist, rebukes the betraying of his privy counsels and commands. The skilful man is now more amazed then at a prodigie: yet gather­ing his wits together to make some Apology for himself, he con­fessed some difficulty and danger from the inspected entrails; but deeply professed his love to, and care of his King notwith­standing. The King perceiving the flexiblenesse both of the mans nature, and of his art; wishes him to have a confidence of fortunate successe, as well in this, as in former things. Whereupon the Aruspick pores again, and comes in with his second prognosticks; and professes to have found signs quite contrary to the first.

Philip of Macedon dreamed that he did seale up his wives bel­ly, and that the seal left behinde the print of a Lion upon it; Certain wise men, or wizzards told him, that this gave him warning to look straightly to his wife, and keep her close. At which the King was troubled; but Aristander (to make all good) told him his wife was with child, and had in her belly a treasure worth the sealing up.

The same day that Alexander was born, the Temple of Di­ana at Ephesus was burnt. This made the distracted Priests and vaticinators prognosticate, that some great misfortune was that day born to all Asia. But soon after news was brought to Philip of three great victories, which made him rejoyce ex­ceedingly; now these predictors (to make up the triumph) praesaged that his son, which was born with three great victo­ries, should be an invincible Emperour.

Dion being about to free his Country from the tyranny of Dionysius; there happened an eclipse of the Moon, which ter­rified the souldiers not a little. Thereupon stood up one Miltas a soothsayer, and bad his fellow souldiers be of good chear; for the signe imported the impairing of dignity, meaning the tyranny of Dionysius. But as touching the swarm of Bees, that lighted on the Poop of Dions ship; he told him, and his friends secretly, that he was afraid his acts would flourish one­ly for a while, and soon fade away. Again, Dion getting up­on Dionysius his Clock, or Diall; and thence making an Ora­tion to the Syracusans, to promote their own liberty; the soothsaying prognosticators liked it wel, and said it was a good [Page 315]signe; for that he did now tread the sumptuous edifice and artifice (and yet an Astrological artifice) of the Tyrant under feet. But because the hand of the Dyal sheweth the course of the Sun, which never leaveth moving, they were afraid that Dions affairs should have a suddain change of fortune.

A certain Noble man of Silesia was very inquisitive with three several Astrologers, to know the manner of his own death. The first answered, he should die of a seaver, the se­cond said, of a fall; the third answered, in the waters. And to make all good, thus (they say) it fell out. First the Feaver (forsooth) seized on him; then the frenzy thereof made him cast himself out of a window, and that window was o­ver a Moate; and so he fell into the water, and there perished. The like tale do the Country people tell of our Merlin; the the King talking with Merlin about mens fates, caused a Faul­coner of his to passe by disguised, and demanded, what kind of death should that man dye? Merlin answered, he should be hanged. The same man comming by the second time, in ano­ther disguise, and the like demand made, he answered, he should be stabd; and the third time it was resolved he should be drowned. And thus (they say) it happened: The King being on hawking, the Hawke took pearch on a tree hard by a River side: the Faulconer climing up to fetch down his Hawke, a grayne of a branch got hold of his neck, and there he hung; that breaking he fell upon a splinter, and it stabd him; that not holding, he fell into the River, and so was drowned. That the Magastromancers may thus contradict themselves, and one another, is easily to be believed: but that their various prae­dictions were thus compleated, let the faith thereof be with the Authors.

Iohanues Albertus, Archbishop of Magdeburgh had the Moon in Aries, in the sixth house; which signified health, but the Moon was invironed by Mars, and he in Aries; and by Sa­turne, and he in Taurus; and the Sunne and Mercury opposite; and those more manifest signes of daily, and cruell diseases.

Tarestius or Tarchetius, a great Mathematician, who being given to the calculation of Astronomy, for the delight of spe­culation onely, was entreated by Marcus Ʋarro to search out what houre and day the nativity of Romulus was, who having [Page 316]throughly considered the adventures, acts, and gests of Romu­lus, how long he lived, and how he died: all these being con­ferred, he did boldly judge, that Romulus was conceived in his mothers womb, in the first yeere of the second Olympiad, the 23 day of the mouneth, which the Aegyptians call Cbaeas; and now is called December, about three of the clock in the mor­ning; in which houre there was a totall ecclipse of the Sunne: and that he was born into the world the 21 of the moneth of Thoth, which is the moneth of September, about the rising of the Sunne. Now is not this old way of calculating a Nati­vity, quite contrary to the new? But of the twaine, which is the most certain? that a priori, or a posteriori? sc. from the acts and accidents of life, to the birth: or from the birth to the acts and accidents of life? The Historian notes the one for false and vaine; what then is to be thought of the other?

In the time of Kenneth King of Scots, appeared two dreadfull Comets; one before the Sun-rising, the other after the setting; also armies were seen in the ayre, and noyses of armes, and horses heard. Also a Bishops Crosier staffe was burned, as he held it in his hand, in time of service, and could not be quen­ched. But the prodigies were not so various, as were the prog­nosticators interpretations; whereof some were delivered for good, some for bad, but none for true.

When the Image of Apollo Cumanus wept, some of the Aruspects were for the casting of it into the sea, because of the terrible portent: but other more skilful heruspicks, were for the intercession, because the Images weeping portended prosperous things.

Proteus is a proverb of versatile mutability. And of him that part of story which is least fabulous, is this. Proteus was an Astrologicall magician; and is said therefore to transforme himselfe into so many shapes, because of his various and con­trarious opinions, vaticinations, predictions, and prestigious prankes. A fit emblem of all such, that are seldome like them­selves.

Colophonius Xenophanes, one who confessed there to be Gods, denied all divination. All the rest besides Epicurus, babling about the nature of the Gods, approved of divination; al­though not after one way. Dicaearchus the Peripatetick took [Page 317]away all other kind of divination; and onely left those of Dreams and Fury. And besides those, Cratippus rejected all the rest. Panaetius indeed durst not deny the power of divining al­together; yet he said, he doubted of it. Xenophon took all kinds of divination quite away. The chiefe articles that were objected against Socrates, were contempt and rejection of Ora­cles. Eudoxus Gnidius was wont to say, that the Chaldaeans were by no means to be credited in their observations or pre­dictions upon the lives and fortunes of men, from the day and houre of their nativity.

Two men, before their contest at the Olympick games drea­med the like dream, viz. that they were drawn by four swift coursers in a Chariot: they both consulted one Prophet, and he prophecied to the one, that he should winne; and to the other, that he should lose the prize.

One told Ʋitellius, that the circles which appeared in the waters like crownes, were abodes of Empire; another of them boded thereupon, that either they signified no such thing, or else but the instability thereof.

The fame is, that Iulian on a certaine time inspecting the entrayles, there appeared in them the signe of the Crosse invi­roned with a crown. Some that partooke of the divination, were cast into a feare hereat, that the Christian Religion should gather strength, and that the doctrine of Christ should be per­petuall; taking it for a signe both of victory, and eternity. But the chiefe divining Artist among them, bad the Emperour be of good cheere; for the victimes portended prosperous things according to his own desire: because the marke of the Christian religion was circumscribed and coarcted; as a token that it should have no large spreading in the world.

Iulian again meditating warre against the Persians sent to the Oracles at Delphos, Delos, and Dodona; and they all consen­ted to incourage him, promising him undoubted successe. But there was an old prophecy of former diviners, that utterly thwarted them all: for it foretold, that it should be exitiall to the Emperour and people of Rome, whensoever he passed with his army beyond the River Euphrates, and the City Ctesiphon. And thereabouts was Iulian slain, and his army overthrown.

22. Of jugling predictions, forged divinations, and lu­dibrious mock-charms, as operative as the rest; and all alike effectuall, not from themselves; but from the Agents, or Patients superstition, and credulity.

SErtorius a notable Captaine, was wont to faine visions, dreams, and divinations; and pretended himselfe to be in­formed of many future events, by a white Hinde, that a skilfull friend had sent him, to be his instructor in those mysteries: and by these very devices, kept his Souldiers in order and cou­rage; and so atchieved many notable feates and victories.

Two Countrey fellows came to Vespasian, intreating his helpe in their cure, as the Oracle of Serapis had shewed unto them. One of them was blind, and he was told, that if Vespa­sian did but spit in his eyes, that should restore his sight. The other was lame of his thighs, and he was told he should be cured, if Ʋespasian did but touch the part affected with his heele. The good Emperour was somewhat scrupulous to make experiment of a thing so vaine and improbable; but at the importunity of his friends, and earnest suite of the parties, he was drawn to doe as the Oracle or vision had directed; and the effect presently followed thereupon. Namely, upon their superstition, and the divels illusion; for the Serapidane Divel was a raid, that his divining Oracle would fall to the ground, now that Christianity began somewhat to appeare in Aegypt; and therefore he sent his patients to implore the help of Vespa­sian, that by the rarity of the miracle he might hold up the majesty of the Oracle.

Alexanders souldiers being greatly terrified and disheartned, because of a bloody Ecclipse of the Moon; hereupon he (secure of all events) called for the Aegyptian presagers, and comman­ded them to expresse their skill. They concealed the cause of the Ecclipse, and their own suspicions from the common sort; but forged this interpretation, That the Sunne was over the Greekes, and the Moon over the Persians: and as often as she was in an Ecclipse, did portend the slaughter and ruin of that [Page 319]Nation. The credulous souldiers hereupon conceived hope, went on, and prospered.

Pheron an Aegyptian King, had a disease of a strange cause, but of a stranger cure. He was struck blind for casting a dart into Nilus, and so continued for the space of eleven yeeres; then consulting the Oracle about his recovery, it was answered, he must wash his eyes with the urine of a woman, that had never known other then her own husband. First he made tryall of that of his own wife, but it would not doe: and of many others more, and at last he light of one whereby he reco­vered his sight. And forthwith called all those other women together, and burnt them; and married that one himselfe, whose water was so soveraigne.

The Dictators, Emperours, and people of Rome, were taught by their augurizing and aruspicall Diviners, certaine devotory odes, or formes of direfull execration, full of barbarismes, and prophanenesse; that so the imprecating of the one added to the others vaticinating, might make the ominating much more forcible and effectuall.

Erasmus having in familiarity one Bibliopegus, a Dane; they two being pleasantly disposed together, Erasmus jestingly bad him take a knife, and open any lease of Homers Iliads, and choose any verse on the right side of the lease, and he would thence undertake to tell him his fortune. Bibliopegus having observed all circumstances very strictly, Erasmus began to pre­dict, that he should marry a wife very rich, but so ill conditio­ned, that he should be forced to desert her. And the event of this jest fell out in good earnest.

Hemingius while he was a young Student, in a Logick Le­cture, recited these verses, used in the Schooles;

Hereupon he added in jeasting manner, that these verses were very effectuall against a Feaver; if the severall words were in­scribed upon a piece of bread, and given to the sick man in order, so as to eate every day a piece, with the word inscribed. Now there hapned to heare him a good honest simple man, who not apprehending the jeast, believed all to be spoken seri­ously. And within a few daies after, having a servant of his [Page 320]fallen sick of a Fevrr, gave him a piece of bread the first day inscribed with the Fecane; and so every day in order to the last word; and then he was cured. Others likewise seeing the efficacy of this amulet followed the example, and obtained the like effect. Till at length the jest of it came out, and so the ver­tue of it ceased.

Gotschalcus, and Wierus relate this story (one from his own knowledge, the other from anothers report; and though they vary in circumstances, yet they agree in the effect.) A certaine woman grievously troubled with sore eyes, light upon a cer­taine knavish Scholler, to whom she complained of her in­firmity, craved the help of his art, and promised liberally to reward him. He, either to make sport, or in hope of gaine, promised to help her: and to that end, took a piece of paper, wherein he wrote such kind of Characters as were never inven­ted or seen before; and underneath them wrote these words in great Letters, The divel pull out thine eyes, and stop up their boles with dung. This he folds up, and wraps it in a piece of cloth, and ties it about her neck, and bids her have an especiall care that it be not taken thence, nor yet opened, or read by any means. All this she observes awfully, and her watery eyes were cured. About a yeere or two after, either she let fall off through carelesnesse, or else had a desire to see what was there conta­ned; the charm then being opened, and read, and the cursed contents thereof understood, and abhorred, it was cast into the fire; which done, her sore eyes returned in as grievous manner as before.

I have read it in an Orthodox divine, that he knew a young Gentleman, who by chance spilling the salt of the Table; some that sate with him said merrily to him, that it was an ill omen, and wisht him take heed to himselfe that day: of which the young man was so superstitiously credulous, that it would not goe out of his mind; and going abroad that day, got a wound of which he died not long after.

Old Ennius fained many answers of the Pythian Apollo, and delivered them in verse; when as Apollo had long before left off his poeticall prophetizing: and yet even these spake as true, and was found as effectuall, as any of the rest.

Numa Pompilius, Scipio Affricanus, Lucius Scylla, Quintus [Page 321]Sertorius, Minos King of Crete, Pisistrates the Athenian Tyrant, Lyeurgus, and Zaleucus, are all noted for assimulating of reli­gion, or a faigning of divination and oraculous predictions: and neverthelesse prevailed by this means, and ruled both by Laws and arms.

Persia being oppressed with the sordid domination of the Magicians, Darius the King with some adjutors of like dig­nity, entred into a pact, that they should ride to such a place before Sunne rising, and whose horse neighed there first, it should be taken as an omen to make him King. Now Darius his Groom, to effect it the more prosperously for his master, had rubd his hand in the genitall parts of a Mare, and when they came to the place, strok't the horse over the nose, which presently neighed upon the smell. Whereupon all the rest a­lighted, and as from a divine suffrage, saluted him King.

Alexander Severus, yet a youth, and dreaming of nothing lesse then an Empire; making (as boyes used) Ʋirgilian lots; light upon certain verses that seemed to portend or praesignifie the Romane Empire to him. Yea many such verses both of Homer and of Ʋirgil, have been often used to that end; and have proved as significant and effectual, as any presaging Oracle of them all.

23. Of the aenigmaticall, obscure, amphibolicall, am­biguous, and aequivocating (so. so deluding speeches, studiously and industriously delivered, by oraculous, magicall, sorcerous, and astrologicall predictors, or diviners.

PYrrhus King of Epyre perceiving the power of the Romans, against whom he went, consulted the Oracle of Apollo, and it gave him this doubtfull answer,

Which he interpreted to himselfe in the best part, but found the event as various as the words were dubious.

Craesus that rich King of Lydia, consulting the Delphian Oracle, which he himselfe had so munificently adorned; to shew its gratitude, it resolved him this Riddle,

He now thought he should destroy anothers wealth and power, and not his own: But instead of bringing Persia within the power of Lydia, Craesus himselfe fell into the hands of Cyrus. And the Oracle gloried, that which way soever it hapned, it still spake true.

While Alexander was in a fight, some that stood by him saw or imagined an Eagle fearlessely fluttering over his head: then Aristander (the onely diviner) carrying a lawrell in his hand, and shewed the souldiers a token of victory. But it is uncertain of which he spake, the Lawrell, or the Eagle.

An Astrologer advised Epaminondas the Thebane, to take heed of the Sea, for that would be fatall to him. Which he therefore carefully avoyded, but found his death in a wood, which was called by that name.

Another of them bad Philip of Macedon, take heed of a Chara ret, or Cart, as a thing dismall, or dangerous to his life: where­upon he not only refrayned, but proscribed the use of all such; yet neverthelesse had his deaths wound given him in a City of such a name: others say, the hilt of the sword that killed him had a Chariot engraven on it.

Nere heard news from Apollo at Delphos, that he should take heed of the siventy third yeere of age: which made him very secure, being then but about the age of thirty three. But he un­derstood not (till it was too late) that it was meant not of his owne, but of the age of Galba, who shortly after succeeded him.

Hannibal was foretold, that he should not die, but in the land of Lybia: and when he thought himselfe secure, as farre enough from that; he took his death in a little village called Lybissa.

Inlian deluded by an Oracle, in the ambiguous word thera, signifying a beast, and a river; dreaming of nothing else but victory in his Persian war, was there slain.

Caligula consulting about his geniture, Sylla the Mathema­tician [Page 323]affirmed that his death was approaching. The Antiatine Letts admonished him to take heed of Cassius. For which cause he caused Cassius Longinus, then proconsul of Asis, to be slain: unmindfull that Chaerea (the man that did the deed) was so called.

Zene the Emperour was told by his vaticinating prognosti­cators, that he of necessity should be shortly in Constantinople; he presumed it of the City, and that he should goe thither in triumph, and state: but his men being beaten, and fled, he casually retired into a castle, which the inhabitants thereabouts called by that name, where he had leisure to see and bewaile his delusion.

Alexander besieging Tyrus, dreamed he saw a Satyr: The Diviners expound it, Satyres, sc. Tyrus is thine.

Commodus being about to give battle to the Saracenes, dream­ed he was going to Thessalonica; the Soothsayers thus interpret it, Thes alle nikin, sc. leave the victory to another; and so he did.

Appius consulting the Pythian Oracle about the event of the civill warre betwixt Caesar and Pompey; was answered, that warre was nothing to him, he should obtaine the cell of Eubea: He now supposing that Apollo admonished him not to imbroyl himselfe in that danger, withdrew himselfe to that place (pre­sumed a place of quiet and honour) but there he got a disease, and found a grave.

Daphida, or Daphas a Sophister, would needs make himselfe merry with Apollo's Oracle, or some of his vaticinating Priests, and consulted how he might finde his horse, when as he never had one: it was answered him, he should finde his horse, but it should dash out his braines. At length Actalus (against whom he had rayled) got him, and threw him headlong against a stone or rock so called. This end he had, for abusing the autho­rity, not deriding the Oracle.

Pope Sylvester the second inquiring at his brazen head, how long he should live in that Papall dignity: the divell answered out of it, he might live long, if he came not at Hierusalem; now when he thought himselfe most safe, he was suddenly stricken whith a deadly feaver, in a Church at Rome called by that name.

Pope Alexander the sixth, who was himselfe addicted to Ne­cromancy, was inquisitive how long he should continue in the Popedome? It was answered nineteen: which he under­stood of yeeres; but it was compleated in ten yeares and nine moneths, as some say: or as others, in eleven yeares and eight daies.

A certain Bishop was forewarned by an Astrologer, to be­ware of a fall from a high place: he hoping to avoyd the threatning of the Starres, kept continually in low roomes. At length newes being brought that he was put out of his Bishoprick; wretch that I am! said he, that I could not think on this before; for I could not have fallen from an higher place.

A great Mathematician was consulted, who should be the successor to Stephen King of Poland; he wrote Deus. They were glad of so good a Governour; but soon after came in the Suedian. And the Astrologer being challenged upon his prae­diction, replied he meant they should read the word backward, and then it was Sued.

Peter the Hermit, a Soothsayer, prophecied that King Iohn should be no more King of England after Ascension day; which he would have made good in his resignation of his kingdom into the hands of the Pope, and receiving it again upon other conditions. But all his equivocation would not save him from the Gallowes.

Thomas of Ersilton, a Scottish Soothsayer, being askt by the Earle of March, what kind of weather they should have on the morrow? answered, that on the morrow before noon should blow the sorest wind that ever was heard in Scotland. The morrow proving faire and calme, the Earle told him he was much mistaken in his marke. To which he answered no more, but that it was not yet past noon. Then came news of the Kings death; upon which the Wizzard replied, that was the wind he meant.

The Earle of Athol trusting to a wizzards or witches pre­diction, that before his death he should be crowned openly in the sight of the people; trayterously conspired the death of Iames the first King of Scotland. For which he was in the be­ginning of his execution, brought into an open place, and there crowned with an hot Iron.

Iunius Brutus going to Delphos with the sonnes of Tarquin, (whom he had sent thither to honour Apollo with sacrifices and gifts) was fain (for feare of envy to offer his Gold to the divining God in an hollow staffe. And the young men con­sulting which of them should raigne: it was answered by the Oracle, he that before other should kisse his mother. Then Brutus (seeming to slip by casualty) purposely cast himselfe groveling and kissed the earth, as common mother of them all.

Tully thus bespeaks Apolle, A whole volume hath Chrysippus filled with thy Oracles, some partly false, and some true by chance: (as it often proves in any kind of speech) some so obscure, as that the interpretation needs an interpreter; and the lot may very well be referred to a lot again: and some so ambiguous, as that they may justly be imputed to a subtile so­phister, rather then to a divining answerer.

Hamilcar the Carthaginian Captaine, as he besieged the Sy­raeusans, in his dream heard a voyce that told him, he should the next night sup in the City. At which he was glad, pro­mised himselfe the victory, and prepared for the assault. But the Syracusans (upon advantage of a tumult amongst his men) surprized him, and so carried him with them into the City, and there he supt, as a captive, but not as a conquerour, as he was made to suppose.

Cambyses warned by Apollo's Oracle to beware of Smerdis, who set lime-twigs for his Crown, supposed it to be meant of his brother, and so bereft him of his life: but after this, ano­ther Smerdis, who was nothing of the blood, and whom the Destinies concealed in the Duke, accomplished the prophecy. The same Cambyses being advised to beware of a Town called Echatana, would never come at any of those which were in his own Dominions; but light by chance into another, where his life ended.

The night before King Henry the fourth meant to set for­ward to the holy Land, with an intent to declare his inward repentance for the wrongs which he had done at home, by war­ring against Infidels: because it had been told him that he should die in Ierusalem; it was his fortune to fall sicke and die soon after, in a chamber bearing that name here at West­minster.

Edward the first was made to doubt of Brough upon Stan­mire; when as he died at Brough upon the sands.

An Earle of Pembrook died at Barwick in Wales, whenas he was put in feare of Barwick upon the border.

Wolsey the Cardinal of Yorke, being given to understand that at Kingston he should end, would alwaies rather ride about, then passe thorough Kingston upon Thames: but was commit­ted to the charge of Sir Anthony Kingston, to convey him to the Tower, if he had not died by the way.

The Welshmen had a prophecy, that the rood of Dernell Ga­thren should set fire on a Forrest: a thing so farre from sense and probability, as no man could conceive what it should meane: till Cromwell, meaning to make a scorne of supersti­tion, caused the fire, wherewith no Forrest stored with Trees, but a silly Fryar should be burnt, to be kindled with that Image.

24. Of things falling out quite contrary to Magicall and Astrologicall Prognostications or Predictions: and thereupon the Magastromancers themselves justly re­warded by divers, for their delusive way.

CAius Cornelius Hispalus by an Edict commanded that the Choldaeans within ten daies should depart the City, and all Italy; because by their light and lying wits, they made a gaine of, and a giune for the people.

The Magicians of Persia devised many praestigious impo­stunes whereby to delude and disturbe Isdigerdes their King: but their pranks being detected, he caused every tenth man of them throughout the Kingdom to be beheaded.

Maximinus being overcome by Licinius, returned home in a rage, and put to death his fatidicall predictors (that had urged him to the warre, in confidence of their oraculous praesagings) as inchanters and seducers, and such as had betrayed his peace and safety.

Julian that so favoured, and practised all kind of praestigi­ous artifices, in his warre against the Persians, was not onely [Page 327]hecouraged, and assured of victory by his Soothsayers; but and all manner of fortunate successe confirmed unto him by Delphian, Delonian, and Dodonaean Oracles: yet how fatall that war was to him, the event proved; and not onely so, but the heavens themselves (without, yea and against the Astrolo­gers) foretold.

As Sylla (upon an expedition) was sacrificing, there appea­red a serpent about the Altar; of this the Ariolists made a sad presage, and would have retarded the exploit: but he procee­ded neverthelesse, and there followed a glorious issue that day; not from the counsell of the Diviners, but of the Comman­ders.

Cicero reports from his own knowledge, that the Chaldaeans had foretold to Pompey, to Crassus, and to Caesar himselfe, that none of them should die, but in their old age, at their own houses, and with honour; in all which particulars it fell one clean otherwise to them all. So that he wonders any should believe them, that may observe so many events, so contrary to their predictions.

To their objection, of Flaminius, and his army perishing, because they followed not the Diviners direction; Cicero op­poses this answer, that Paulus observed them the yeere after, and yet both he and his army perished neverthelesse. I adde, from Orosius, that Flaminius the consul contemning the Divi­ners counsell, inhibiting his course as unfortunate; went on, and obtained a glorious conquest. Whether it was the same, or another, it is sufficiently confuting.

It is storied in Livie, that the Augurs ominating disastrous and unfortunate things to the Romane army, from their im­molations and inspections: the Captaines resolved on the contrary, acquainted the army that all things divined were happy, and promised victory; whereupon they proceeded chear­fully and prevailed.

Nicias the Athenian, being made to believe (by the Astrolog­gers prognosticating upon an Ecclipse of the Moon) that is was safest for him, not to stir out of the haven that night, but to stay still in his ships, was there that night surprized by the Syracusans.

A great aruspicall Diviner would needs forewarn Caesar, not [Page 328]to send over into Africa before winter; yet he did it; and if he had not done it, the enemy had gathered all their forces to­gether, and utterly prevented him.

After that the Serpents had thrice eaten up the liver of the sacrifices, and the inspecting Augurs had constantly interpre­ted it for the good of T. Gracchus: yet his unfortunate end followed upon it for all that.

Maxentius gave himselfe to magicall studies, and incanta­tion, and ript up women with child, and inquired into the entrayles of new born infants, and killed Lyons to that pur­pose, and after a secret manner adjured and invoked Divels; and endeavoured thus to avoyd the instant warre; and by these arts wholy promised himselfe the victory; and consided more in his magicall arts, then in the good will of his subjects: but the Emperour Constantine, by faith, and prayer, and the power of God, utterly vanquisht him, and he was miserably drown'd in Tyber, after all. So was Magnentius also vanquisht by Con­stantius, and made to cut his own throat, after all the vaine hopes his Magical Diviners had deluded him withall.

In the time of Leo Isaurus, Masalmas a Prince of the Sara­cens soon entred Pergamus, although the Citizens thereof (trusting to a certaine Magician) had immolated an horrible sacrifice to the Divell; a pregnant woman being cut up, and the fruit of her wombe taken out alive, and boyled in a Kettle, and all the Souldiers directed to dip the sleeve of their right hand in the broth.

Albumazar, that great Astrologer, prophecied (by his art) that the Christian Law should not last above 1460 yeers; which we now see falsified some hundreds almost.

Abraham the Iew prognosticated from his astrologicall ob­servations, that the Messiah which the Iews expected, should come in the yeere 1464. after Christ. Which how true it is, the day hath declared.

Petrus de Aliaco (one that made no difference betwixt Theology and Astrology) predicted many things against the peace of the Church, which never fell out, but rather the contrary.

Pope Iohn 21. alias 19. would often out of his Mathemati­call skill, promise to himselfe long life, and Popedome, and [Page 329]boast it among his familiars: but died neverthelesse of a dis­astrous casualty within foure moneths after he was made Pope.

Odo Bishop of Baia, was put in great hopes by his Astrolo­gicall predictors, that he should happily attaine unto the Pope­dome: but using the means thereunto, he purchased to himself a perpetuall imprisonment, and so died miserably.

Oleph King of Norway was induced, by sundry prognosticks of his prevailing, to invade Denmark, but his Navy being scattered, he desperately cast himselfe into the Sea, and so pe­rished.

Ericus that conquering King of Swedes, when (by the prog­nosticks of his art) he presumed himselfe most secure, was taken captive by Ostanes. And Hading, such another of them, after all his presumption was forced to hang himselfe.

Guido of Flanders was deceived by a Necromancer (of whom he had learnt the Art) by which he had promised him, that whensoever he would, he should passe invisible out of any perill. But that immutation little availed to the safety of his life.

Fredericke Stuphius (who maintained his army with magicall money) was notwithstanding taken by Rudolph of Habspurge, and burnt.

Reatius a praestigious operator, being therefore convented, confessed his circulatory frauds: and afterwards was slain by one whom he had deceived by those his delusory waies.

Methotin an idolatrous Magician, his frauds being detected, was slain by a concourse of people, and his body nayled to a stake. And Hollerus such another, was cruelly murdered by his own aemulators.

A great Calculator confesses, that Sebastian Castalio shewed an Astrologer (to his great admiration) the genesis of his little sonne, who died in his infancy; and yet that genesis had all the aphaeticall places safe and sound; which might promise a prolonged life, or direct any judge for to pronounce there­upon.

An Earle of Aspremont would seem to entertaine all comers with all kind of dainties, but they were no sooner out of his house, but that horse and man was ready to die with hunger [Page 330]and thirst. A curious inquisitor was carried out of his own house into a very pleasant place, as it seemed, but in the mor­ning found himselfe laid upon thorns, and almost starved. One Mendoza would present his banquets, but they proved no­thing but coales and ashes.

Hamilear the Carthaginian Captaine, led on by the Ariolists, sacrificed all the while he was in fight, in hope of better suc­cesse; but finding it, in the discomfiture of his party, to fall out on the contrary, he cast himselfe as a desperate sacrifice into the fire, to quench it with his blood, that had put him in so great hopes, and stood him in so little stead.

Rhadagusus a King of the Gothes, in warring against the Ro­mans, did nothing almost but immolate or sacrifice for auspi­cation, or divinations sake: so that they began boastingly to spread abroad Rhadagusus (who had reconciled to himselfe the protection and assistance of such Gods) was sure to over­come. But nevertheless he was taken and slain, with above 100000. of his army.

Papyrius Cursor oppugning Aquilonia, the Pullarian Auspica­tor would needs be presaging clean contrary to his tokens: whose fallacie being found out, the Consul praesumed a good omen notwithstanding, and beginning the fight, caused the lying Augur to be placed in the front, and the first dart that was cast by the enemy struck him stark dead.

Eudemus being foretold by a cunning dream-speller, that although he was now in exile, yet he should return to his own Land within five yeares: within which space he notwithstan­ding dyed in [...]racusa: but to make his prediction good, he said, he meant his grave which is every mans own land.

Constantia an honourable dame of Rome, having received assurance from Astrologers of a long, healthfull, and most happy life, fell sick within sive daies after of a burning feaver, and finding that there was no way but death, she strained her husbands hand, and concluded both her speech, and life, with these complaining words, Behold what truth is in the vain pregno­sticates of fond Astrologers.

Ninus who detested all Astrologers, with their deceipts, sup­pressed Zoroastes, who would deale in nothing without their encouragement. Pompey with his guard of prophets lost his [Page 331]head: and Caesar by contempt of Oracles subdued his enemies. Iustinian exiling all sorts of false Prophets with their bag and baggage, did flourish as a Conquerour; whereas Iulian admit­ting them, with all their packs of falshoods and blasphemous lies, did perish as a castaway.

At such time as Brittanicus waited for the great lot of the Roman Empire, by the comfort and encouragement of a vaine Astrologer: he lost both life and all, by the rigour of a bloody Tyrant.

Thrasillus the Mathematician, whom Tiberius had taken into familiarity, presaging good things upon the sight of a ship: but things falling out contrary to what he predicted, Tiberius was purposed, as they walked together, to cast him down a praecipice for a falsary, and an intruder into his secrets.

Seneca, by a pretty fancy, bringeth in Mercury perswading with the Gods, that they would abridge the life of Claudius; if not for any other cause, yet even for pitty and compassion of the poore Astrologers: who had already been taken with so many lies (from yeare to yeere) about this point: as if the destinies were not more favourable, then their grounds were sure, the credit of Astrology would decay for ever.

St. Ambrose telleth of one that prognosticated great store of raine to fall, after an exceeding drought: but none was seen, till it was obtained by the prayers of the Church.

Galen writeth that none of all those Prophets and Astrolo­gers, whose skill was commended, and their depth admired in his time at Rome, gave any perfect judgement either as touching the disease, the continuance, or cure thereof.

Manfredus a rare Doctor of Astrology, assured Ordelaphius a Prince in Italy, that that very yeere wherein he died, if there were any certain knowledge by his art, he should not end his life, before extremity of age had made him lame and un­weldy.

Paulus Florentinus lived till 85 yeeres of age, and yet he would assure his friends in private, that he never found one comfort that might promise long life in the figure of his birth; but sudden death, with many tragicall and most lamentable acci­dents.

The great dearth of Cattle which was so certainly expected [Page 332]by the Calculators Anno 1558. turned to a wonderfull en­crease of all kinds of sustenance.

At the same time that the fond Bohemians were affraid to be consumed with sudden sire that should come down from Hea­ven, as some preachers gave warning, they were almost drow­ned with a second Flood, by means of excessive showres, spring­tides, and store of land-waters, that ranne down with immo­derate abundance, as if God had resolved to descry the falshood of their jugling.

At another time, the people were so scared with an univer­sall feare of waters scattered aboad by prophets of this kind, as a certain Abbot (seeking to prevent the worst) built him a Tabernacle upon the top of Harrow on the Hill: but the con­clusion is, that before Summer was halfe spent, all the ditches were drawn dry, and the castle perished for lack of water.

Paul Flerent noting two constellations, under which the State of Florence was refreshed, after long and bloudy warres: findeth them so crosse and opposite one to another, as himselfe is forced to confesse, that small light of assurance may be taken from the blaze of this Beacon.

Pencer prognosticated upon the last Comet, that our bodies should be parched and burned up with heat; but how fell it out? Forsooth we had not a more unkindly Summer for many yeeres in respect of extraordinary cold.

25. Of the Heavens calculating their own purport, with­out the helpe of an Artist: and the suspition of Mag­astromancers predicting rather by diabolicall instinct, or the suggestion of their own Familiars, then from any vertue of the starres.

THe day before Iulian died, one (and he an heathen) watching over night, saw a conjunction or compact of the Stars, expressing thus much in legible characters, To day is Julian slain in Persia. Also Didymus Alexandrinus had a vision of white horses running in the ayre, and they that rode [Page 333]upon them said, tell Didymus, in this very houre Iulian is slain, and bid him tell it to Athanasius the Bishop.

Constantine in his holy meditations, calling up his eyes East­ward towards Heaven, saw the similitude of a Crosse, wherein were stars (as letters) so placed, that visibly might be read this sentence in Greek, In this thou shalt overcome.

At what time Caesar was in the battell of Pharsalia, one Caius Cornelius a notable prognosticator in Padua, beholding the flying of Birds, cryed out, Now they give the onset on both sides; and a little after (as a man possessed with some spirit) cryed out again, O Caesar, the victory is thine. Such was that of Apollonius concerning Domitian, of which before.

Numa Pompilius, a Magician or Sortiary not inferior to any, had frequent and familiar company, confabulation, and con­gression with Aegeria a Nymphish devill. Simon Magus had a dogge, they say, could speak, and doe many prodigious pranks. Quintus Sertorius had an Hart which he consulted withall. Pope Sylvester the second had a dogge, which he held more deare then the Kingdom of Naples. Laurentius also had such an one at Roan. Iodocus de Rosa had the divell in a Ring. Petrus Apponensis, a magicall Physician, had seven spirits, which he kept in glasses. Andreas an Italian had a great red dogge that would doe many prodigious feats. Faecius Cared [...]us is said to have an acry spirit very familiar. Stephen Gardiner had his dar­ling cat. Iohn Faustus had a dogge called prestigiar. And Cor­nelius Agrippa had another called Monsieur. A French Baron had a cat that vanisht into the ayre because he chid her▪ And it is reported of an English one, that had such another, which did in like manner.

The same day that the Torensians overcame the Crotonians in Italy, the victory was told at Corinth, Athens, and Lacedaemon.

Mercury minding to try the skill of Tyresias in vaticinating, stole his Oxen, and came to him in the shape of a man, and told him they were lost. Out they went together to make conje­cture of the thiefe by Augury, and the blind presager bad Mer­cury to tell him what bird he saw? he answered an Eagle flying on the left hand; that (he said) signified nothing to him. A­gain, he askt him, what bird? he answered, a Crow, sometimes looking upwards, sometimes downward. Then understan­ding [Page 334]all by instinct, that Crow (said he) sweares by heaven and earth, that thou canst restore me my Oxen again if thou wilt.

When Caius Marius had overcome the Sicambrians, at the River Mosa, the news of the victory was presently carried to Rome by Castor and Pollux the Starry gods; or as others say, by the Impish divels themselves. Plutarch reports many examples of demonicall familiars, carrying newes of victory to the Ro­mans in a moment, from the remotest regions.

Gleombrotus sequestring himselfe from the society of men, and frequenting solitary woods and caves, to become more in­ward with Satyres, was informed that there were Daemons wan­dring up and down to inspire dreams and Oracles, and furnish men with prophecies and predictions.

Lactantius is of the mind that the cutting of the Whet­stone by Accius Naevius, and the drawing of the Ship by the Girdle of Claudia the Ʋestall, and the like were obtained by their Familiars. To which I may adde Thucia's drawing water in a sive.

Iodocus de Rosa was wont to say, that he would put none other Messenger in trust with a cause of weight, then him that lodged one night at Constantinople, and the next under his Signet.

The spirit Orthon brought intelligence out of all corners of the world to Gaston Earle of Foix.

The Spirit or Familiar which daily called upon Alaricus (as he related to a certain godly Monk) to begin his voyage towards Rome, came from the divels court undoubtedly.

26. Of Astromancers turning Pantomancers; or presa­ging, not onely upon prodigies, but upon every slight occasion, by every vile and vaine means: and so occa­sioning superstitious people to an omination upon every accident, and after any fashion.

DArius in the beginning of his raigne, but changed the scabbard of his Sword, from the Persian into the Graecian fashion: and the Chaldaeans (loath to let slip any occasion of keeping their art in ure) straight way prognosticated thereupon the translation of his Kingdom to the Greekes.

A Raven let fall a clod upon Alexanders head, and it brake to pieces: and then flying to the next Tower, was there intan­gled in pitch: Aristander interprets it as a signe of the ruine of the City, with some perill to the Kings person. But what was last and least prognosticated, was first and most found.

Alexander steeping Barley (as the Macedonian custome was at the making of walls) the birds of the ayre came and picked it up. Now many took this for an unlucky token. But the di­viners (that would spend their verdict in the most triviall mat­ters, rather then sit out) told them it betokened, that that Corn should nourish many countries.

Cicero derided the Baeotian vaticinators, for predicting victory to the Thebanes, from the crowing of Cocks. So doth he the Lanuuian Aruspicks, for making such a marvelous portent, in that the Mice gnawed the Belts.

The City of Rome being mightily devested by the Gaules, the Senators began to deliberate, whether they should repaire their ruined walls; or flit to Vejos. Now a certaine Centurion of theirs comming by at that instant, commanded the Ensigne to set down his Standard, or Banner in that place, saying, it was best for them to abide there. The Senators over hearing that voyce, interpreted it as an omen, and so desisted from consul­ting any longer about their migration, or removall, but resol­ved to stay at Rome still.

Lucius Paulus being about to warre with King Perses, as he returned from the Court home to his own house, his little daughter met him, whom he kist, and askt her why she lookt so sad? she replied, Persa was dead, meaning her whelp or Pup­pet. And this he took to be an omen or presage of the vanquish­ment and death of Perser.

Caecilia the wise of Metellus, leading a Neece of hers (now marriageable) to the Temple, to heare some hopes of a good husband; she standing long there, and hearing no answer to any such purpose, desired her Aunt she might have leave to sit by her: That thou shalt (said she) and I will yeild thee my seat. This the Virgin accepted for an omen, that she should suc­ceed her in being married to Metellus after her decease.

Caius Marius fleeing to the house of Faunia for safeguard, set up his Asse, and gave him Provender; which he refused to eate, but got out, and went into the water: and that made him to ruminate, that there was no safe abiding for him in any house or countrey, but he must get him to sea.

Pompey being routed by Caesar, fled for safety to the Isle of Cyprus; and spying there a stately building, asked the name of it; it was answered, that it was called [...]; this he sighing interpreted, as portending ill to him, touching the Em­pire or Kingdom.

They of Perianna imploring the ayd of the Samians, against their adversaries of Cerra: they to deride them, sent them a Sybill in a little Bark; which they interpreted as a good omi­nation. So they of Apollonia being in distresse, and sending to the Epidamnians for succour, they returned them answer, that they would send the river Aeas for their reliefe: which they accepted as a good omen; and making the river Captaine in chiefe, got the victory, and afterwards sacrificed to it, as a God.

The old Druides gathered a Serpents egge at a certaine time of the Moon, according to certaine rites and ceremonies; and so reserved it for omination of victory and prevalency in warres, strifes, contentions. And such an one a Noble man of Rome, is said to have hatched in his bosome in a controversie that he had with the Emperour Claudius.

O Zoroster it is said, that he laught at his birth; and that [Page 337]his braines beat so hard, that they beat off the hand that was laid upon his head: and this must signifie his profound science. Plato while an infant, and asleep in his cradle, there sate hony Bees upon his lips: and this must signifie his Eloquence. To Mydas in like manner there came pismires and carried graines of Wheat into his mouth: & this was a prediction of his riches. Servius Tullius, a mean child, while he was sleeping a flame appeared to shine round about his head; and this was made to presage a crown. Roscius his nurse awaking observed by moon-light a Serpent as it were imbracing the child: and this must prognosticate his eminent fame and glory; although his height was a Stage player. If these occasions were not slight, yet could there be slighter divinations, or more worthy to be slighted?

Alexanders father dreamt that his mothers belly was sealed with the impresse of a Lyon upon it. Hecuba, when she was bringing forth Paris, had a vision of a firebrand, or burning Torch, that should set on fire Troy, and all Asia. There appea­red unto the mother of Phalaris the image of Mercury, pouring forth blood upon the earth. The mother of Dionysius dreamed that she brought forth a Satyr. Adde to these and the like, the prodigious birth of Zoroaster, their Prince and master, and then aske the Magastromancers, what need such prodigies at births? and such presagings upon them? if the natalitiall conjunctions be sufficiently portending without them.

The Oracles themselves would give answers to any kind of questions, were they never so triviall; and would presage the erection and restauration of scenicall enterludes (as parts of divine service) though never so ludicrous: And would enjoyn and accept of divining means, matters, instruments, rites, cere­monies, though never so ridiculous. As among the Colophoni­ans in Ionia there the Oracle would afford them the vertue of prophecying from the drinking of water. Among the Bran­chides in the same Province, from the sucking in of certaine vapours. In another Oracle a woman sate upon a Trevet at the mouth of a cave, and was filled with the fury of divina­tion. In another a glasse was let down into a fountaine, by a slender thred and after sacrifices and imprecations, the images of things future were seen in the glasse. In another, they descen­ded [Page 338]into a fountaine, and so vaticinated as they desired. In another, they consulting burnt lamps, offered Incense, gave gifts, and put their eares to the mouth of the Image; then stopping them, they went out of the Temple, and opening them again, the first voyce they heard from any they met, they took it for an Oraculous answer. In another they judged of things future by casting of Dice, &c.

Severall Countries had their severall waies of divining, and all of them esteemed alike acceptable to the Gods, and alike effectuall among themselves. Tacitus writes thus of the man­ners of the Germans, that they sing as they goe to warre, and encourage each other by their Bardian odes, acquiring the fortune of their fight by their singing, and he that makes the harshest noise is thought to doe it best. They take this to be much of providence in children, (especially females) neither neglect they their counsels and answers. Ʋelleda the Prophe­tesse (although she was a trouble to them) they held for a Goddesse. Auspicies and Lotteries they observe especially. And for lots the custome is simple. A bough cut off from a fruitfull tree they divide into lesser branches or slips; and those distinguished by certain marks, they cast carelesly upon a white garment: and in publique consulting use the ministry of the Priest; in private of the father of the family; who loo­king up to heaven takes up every one of them thrice, and in­terprets them according to the imprest markes. If any forbid, there's no more consulting for that day: if it be permitted, then to answer the faith of the auspicies, they goe on to inter­rogate the voyces and flights of birds. It is also the property of that Nation to experience the presages and monitions of horses. They are nourished publiquely in woods and groves; white they are, and touch no common work; onely put into a sacred chariot they are accompanied by the Priest, and the Prince, and so they observe their neighing and sweating. Nei­ther is there more faith had in any other auspicie either by the common people, the Nobles, or the Priests. For they conceive these to be the Secretaries of the Gods, and themselves their ministers. There is another way of auspicie, whereby they ex­plore the event of warre: they get a captive by any means of that Nation with which they warre, and commit him and one [Page 339]chosen out of their own common sort, to try together in their own Country armes: and the victory of the one or the other they make to be a great presage to either side. They couple not, unlesse some sudden thing chance, but on certain daies when the Moon begins to be in the full; for that they believe to be a most auspicious beginning for the doing of businesse.

The mother of Sapor King of Persia being with child, and it doubted whether it was a male or a female she went withall, (for if it proveda female, it might not succeed in such digni­ty.) For this cause the Princes convented the Magicians, to try their skill, and pronounce upon the birth. Therefore they brought a Mare ready to fole, and the Magicians vaticinated upon it; and it falling out according to their prediction, they thereupon concluded, it was a male child the Queen went with­all: upon this they without delay layd the Crown upon the Queens belly, and proclaimed the child scarce conceived to be their King, according to their Countries rites and laws.

Augustus and Marke Anthony were playing together, and what a businesse of caution a mathematicall Aegyptian presager made upon it? advising the one (as concerning their after earnest) to take heed of the other, as whose genius was too strong for him, or his daemon afraid of his.

As Pope Engenius sung Masse in the Church of Rheimes, some drops of the consecrated wine chanced to be spilt; and what prognosticating was upon it? And no lesse was there upon Thomas Archbishop of Canterbury his singing a Requiem the same day he was reconciled to the King.

27. Of the treasons, treacheries, conspiracies, seditious ambitions, usurpations, turbulencies, and busie medlings, of Magicall and Astrologicall diviners, against Princes, Magistrates, Kingdomes and States.

CAmbyses having added Aegypt to his fathers Kingdomes, could not endure their magicall religion, but abomina­ting their superstitious ceremonies, caused the Oraculous Temples of Apis, and others, to be pulled down. At length he [Page 340]was murdered by means of two Magicians, who concealed his death, and usurping upon his Kingdome, raigned in his stead, and name. But their boldnesse being detected, they were appre­hended and suppressed by Darius, who therefore by the consent of all was chosen King.

Cobares, a man of magick art (if an art it be, and not a vaine mans deceit) yet what ever it be, he was more notable for his profession of it, then for his knowledge in it. He (at a feast) would needs be counselling Bessus the weaker to yield to Alex­ander the stronger: which medling of his was so ill taken, that he hardly escaped his throat cutting; and he likewise took so ill the rejection of his counsell, that he defected and fled to the contrary part. Now what unhappy politicians are such as these (both to themselves and others) that if they may not be accepted for busie counsellors, turn malecontented fugi­tives.

Alexander being about to scale the walls of a City, Demophon the diviner would needs disswade him from some apparition of unfortunate signs. Of whom the King demanded, if it would not trouble him to be interrupted in his Science? which he acknowledging, the King replyed upon him again, avouching, that in his greatest affairs he found alwaies no greater distracti­on, and disturbance, then that of a superstitious pragmaticall Soothsayer.

Nicius the Athenian Captain kept a Soothsayer continually in his house; pretending it was to consult with him about the great affaires of the Commonwealth: when as it was onely to inquire about his own businesse, or to promote his owne ambition.

Alcibiades to promote his own ambitions, suborned certain predicting Soothsayers, to presage happy successe, and honour to the Athenians, in their Sicilian warre, although his end ser­ved, it fell out clean contrary.

Meton the Astronomer very politickly feined himselfe mad, and fired his own house, pretending a mislike of the celestiall signes, as touching the common successe in that warre: but his end was to himself, sc. to release his sonne, engaged in that voy­age, and so to ease himselfe (let the Commonwealth sinke or swim) of the charge of maintaining him there.

While Fadus governed the Province of Iudaea, a certaine Magician, Theudas by name, perswaded the people to follow him to the River Iordane, (taking their substance along with them) and he would divide the waters, as heretofore; and so work their deliverance. But Fadus pursued them, dispersed the seduced multitude, took the Magician and cut off his head.

Another time, an Aegyptian comming to Ierusalem, feined himselfe to be a Prophet, but was a Magician; he perswaded the popular multitude to goe along with him to Mount Olivet, and he would there shew them strange things for their free­dome: but Faelix followed upon them, and slew hundreds of them: onely the Aegyptian escaped, by vanishing out of sight.

Another Magician seduced the people, leading them out into the Wildernesse; promising them safety, and rest from their evils: but Festus followed streight after them, and slew both the Seducer, and many of those whom he had seduced.

Many Soothsaying Astrologers (grudging at the least in­crease, or ease of the Church) had gathered themselves toge­ther, to consult about the praenotion of Ʋalens his successor: and having tryed all kind of divination, at length they made a wooden Treuet of Lawrell, and used such execrable and dia­bolicall incantation, that they observed a conjunction of these letters THEOD, which they expounded of one Theodo­rus a Pagan, and usefull to their purpose: presuming on the power of their constellation, or constellated figure, to depose or set up whom they thought good. But Valens understanding it, slew both the diviners, and the party they had divined upon. Yea, his fury was so implacable, that it extended to all, either of that sect, or name.

Eugenius a Schoolmaster, by the means of Arbogustes, a trea­cherous officer, and of Hyparchus, a politick presager, having strangled young Ʋalentinian, usurped the Empire; presuming he should attain to what he went about; being thereunto indu­ced by the word of those that took upon them to predict things future, from the immolation of victimes, inspection of entrailes, and observation of the Stars.

Thrasyllus the Mathematician, having predicted certain joy­full things to Nero, and they falling out quite contrary: he determined to cast him headlong into the sea, as a falsarie, [Page 342]and rash intruder into his secrets. Yea the same Nero had an odde way of exploring his Magicall predictors; and if there were found the least suspition of vanity or fraud in them, he would cast them (as they walked upon a precipice) headlong into the Sea: and many times would doe it, lest they might be the bewrayers of his secrets; for he, who knew their treache­ries, durst trust none of them.

The ancient Brittains deeply drencht in superstition by their magicall Druides, were so enslaved to them, as that they usur­ped the determining of all controversies, publique or private; concerning all matters or causes criminall, or reall: so that they took upon them to award recompences, or penalties, as they pleased; and who ever he or they were that refused to stand to their judgement; him, or them they presently inter­dicted, forbidding all commerce with them.

It is recorded that in France, the Magicians, Astrologers, Sortiaries, Sorcerers, Wizzards, and Witches, were so nume­rous, that they began to boast themselves not only for a socie­ty, but for an Army; and to professe that if they could but get some one in authority to be their Commander or leader, they durst wage warre with any King or State; and doubted not of the victory through the vertue and power of their art: Like as the Hunnes (by those very means) had formerly done against Sigebert King of France.

Peter of Pomfreit, that hermeticall Wizzard, by buzzing his prophecies into the peoples eares, sought to make the commo­tion against King Iohn. And in Ketts commotion, one main promotion of it was, upon the false prophecies that Hob, Dic, and Hic, (meaning the rusticks) with their clubs, should fill up the valley of Dussindale with the bodies of the dead.

Leoline Prince of Wales rebelled against Edward the first upon a prophecy of Merlin (that ginne of errour) how he should be shortly crowned with the diadem of Brute. But his head was cut off, and crowned with Ivy, and there was his end.

The Persi in Magi were not onely contented to be honoured by their Kings, but usurped the Kingdom to themselves. The Aegyptian Priests, or vaticinators arrogated great honours for their praevision and praediction of suture things, both by their sacrificings, and by their skill in the starres.

Numa Pompilius, Licurgus, Solon, Minos, Zamolxis, pretended their Laws from Iupiter, Apollo, Mercury, Minerva, and other predicting Oracles; that so they might the more easily impose upon, and domineere over the slavish people.

Aristocrates King of the Arcadians, ayding the Messenians against the Lacedemonians; they so corrupted him with gifts, and besides he was so blinded with the unprosperous significa­tion of the intrayles, that upon the joyning of the battell he disheartned his own souldiers, and fled; and so basely betrayed his old friends the Messenians.

While Servius Tullus reigned, one had a very faire Cow, of which the oraculous predictors gave out, that whosoever should offer that Cow to Diana, he, his Countrey and kindred should attaine to great authority and rule over the whole world. Now the owner of it bringing it to Rome, to offer it in behalfe of himselfe and his, the presaging Priest of the Temple, commanded him not to offer it till he had washt himselfe; and while he went forth so to doe, he sacrificed it for the advantage of himselfe, and his like.

Libo Drusus, a loose rash young man, was encouraged by Firmius Catus, through the confidence of Chaldean promises, magicall mysteries, and interpretations of dreams, to make insurrection against Tiberius Caesar: but in the end was driven desperately (his servants refusing) to lay violent hands upon himselfe. Immediately upon this the Senate consulted for the expelling of the Mathematicians and Magicians out of Italy, and L. Pitnanius, one of their number, was cast down a Rock.

In Catilines conspiracy, Lentulus was accused both by his letters and speeches which he used out of the Sybils books; that the Kingdom of Rome was presaged to three of the Corne­lian family, viz. Cinna, and Silla, and himselfe, the third to whom it was fated. And moreover, that now was the twen­tieth yeare from the burning of the Capitoll, concerning which the haruspicks by their prodigies had given answer that civill warres there should be rife and bloody.

The haruspicks portended great and wonderfull things for the promotion of Caius Marius his ambition.

In the second Punick warre (befides a tumult and distracti­on in the State) such a confusion there was in religion (as the [Page 344]cause and continuance of the other) that men, women, young, old, noble, plebeians, all sacrisiced and prophecyed as they list­ed: and he or she was no body that could not presage of one disastrous event or another.

Apollo gave such perplexed answers to the Lacedaemonians (in their troubles) that a Pagan Philosopher was provoked to tell him plainly, If thou hadst answered thus in quiet times, it had seemed frivolous to all; only thy ignorance lurkes under our feares and distraction; because such things are most impressing and credited in such kind of times.

Apuleius (saith St. Augustine) an Affricane and therefore best known to us Affricanes, for all his magicall arts could not attain to a Kingdom: no nor yet to any judiciall power in a Commonwealth, for all his judiciary Astrologie. Did he mo­destly contemn these things as a Philosopher? Nay did he not hunt, and hire, and contend with the Citizens of Choas (where he marryed a wife) about the setting up of a Statue to him? So that if he arrived at no greatnesse, it was not because he had no will, but no power.

A certain prophecy given out and published at Rome, at the removing of the Emperour Tiberius, that he should never re­turn any more, occasioned the death of many well disposed Citizens: who ventring too farre upon this little ground, to discharge their Countrey from the clog of servitude, were cut off by cruelty. About the same time Furius Scribonianus was exiled, because he had enquired after the Princes death by Chal­deans or Astrologers.

Mahomet, and Sergius, both of them by magicall and praesti­gious tricks set up themselves; the one for a King, the other for a Prophet.

Fredericke Barbarossa leading an army against them of Mil­laine, they sent an Arabian magician to play the veneficke, and take away his life by poyson: which being discovered, and he apprehended; notwithstanding he threatned that he could doe it with words, and would doe it, unlesse he were dismist; yet this moved not the King to feare his malefice: but he therefore inflicted on him the sharper punishment.

Pope Iulius the third gave a Cardinals hat to a youth whom he favoured; and being askt the reason of it, said, That he [Page 345]found by Astrology, that it was the youths destiny to be a great Prelate; which was impossible except himselfe were Pope: and therefore that he did raise him, as the driver on of his owne Fortune.

Certaine rude uncivill clowns, under a colour of a prophecy, that they should conquer and subdue the holy Land, raked a sort of vagabonds and bankrupts together; who falling forth­with to spoyle and robbery, were hanged upon Gibbets almost in every Countrey as they past.

The young Duke of Viseo in Portingale, having once been pardoned by Don Ivan el Grande, at the suit of the Queen his sister; was encouraged by the Mathematicians and Astrologers to rebell again; with assurance that he should obtaine the Crown: whereof he not onely failed, but besides was deprived of his life by the course of ordinary justice.

My Lord of Northampton tels the story of two Countreymen of ours, one sometimes professing Greeke in Cambridge, the other of the same calling: one contriving treason, sedition, or faction, from the starres, but clapt under hatches when the planets promised most fortunate successe: the other unduti­fully taking armes against his Soveraigne: and often confes­sing, he had never dealt in that attempt, but by encouragement of a certain prophecy, that he should prevaile against his Prince by popular devotion.

28. Of impostorous Magicke and Astrologie, the causes of preposterous villany: or the Magastromancers instiga­ting to those execrable acts, which otherwise had never been invented, or intended: And other cursed consequents.

CAracalla remaining in Mesopotamia, sent to Maternus, whom he had left Governour of Rome, to assemble all the Astrologers and Mathematicians, and procure them to give their opinions secretly, whether there were any conspiracies on foot against him; and to give their judgements how long he [Page 346]should live, and what death he should die. Maternus did so; and (as the Astrologers had advised) wrote that Macrinus, his prefect, was the conspirator; and therefore did warn him to see Macrinus dispatcht out of the way. As the Letter came to Cara­calla, he was at that instant upon a sport which he would not intermit; & so committed the Letters to Macrinus to read over, and make report of their contents to him afterwards. Macrinus in perusall of them finding himselfe accused of such treason as he never thought of, and doomed or necessitated to it by Astro­logicall judgement; and considering the Emperours jealous cruelty, and Maternus his envy, thought there could now be no safety for him, either in excusing or delaying: and so set Mar­tial, a discontented Centurion (whose brother he had caused to be put to death) to murder him.

Among the other prodigies that were said to prognosticate Domitians death, there was seen a crown encircling about the Sunne. Now because Stephanus signifies a Crown, the Astro­logers would have the Crown to signifie Stephanus; and he must be the man thus destinied to dispatch Domitian; and this very thing was it that heartned him to doe the deed.

Dioclesian, because a Druid or Sorceresse had foretold him, that he should be Emperour after he had slain a Boare: he not onely killed all the Boares he could, but slew all the men he knew that had the name of Aper, or Boare.

Ʋalens understanding, by a constellated figure, that one should succeed him, whose name began with Θ. or Th. there­upon caused divers to be slaine, whose names began after that manner.

Edward the fourth wrought the death of George Duke of Clarence, his brother: instigated thereunto by a foolish pro­phecy, that one whose name began with a G. should succeed him.

It was upon a prophecy or prediction, that Mackbeth slew Duncane King of Scots: and likewise Banquo, his chiefest friend; because of a prophecy, that his posterity should suc­ceed in the Kingdome. Again, upon a Wizards prophecy or prediction, that he should never be slain by any man born of a woman; nor vanquished, till the wood of Bernane came to the [Page 347]Castle of Dunsinane; this made him give up himselfe securely to all kind of wickednesse.

Nisaeus tyrant of Syracuse, being foretold of his death by a Soothsayer, thereupon riotously lavisht away all his wealth beforehand. So did a rich man of Lions, upon the calculating of his Nativity, but lived and beg'd along time after.

Natholocus King of Scots, desirous to understand somewhat of the issue of his troubles; sent a trusty servant of his to en­quire of a Witch: who consulting with her spirits, told him, the King should be murdered, not by the hands of his enemies, but by one of his most familiar friends. The messenger demanding instantly by whose hands? Even by thine, said she. Whereupon he defyed her, and bad her goe like an old witch; and trusted he should see her burnt, ere he should be drawne to doe so villa­nous a deed: intending to signifie it sincerely to the King himselfe. But by the way, as he returned, many fears and suspi­tions arose in his mind; especially that the Kings jealousie would not be satisfied with his innocency; so that he thought it the surest way for himselfe to doe the deed; and (thus indu­ced) he did it.

Cambyses dreaming that his brother Smerdis should raigne, because he thought he saw him sitting in a regall Throne, con­trived his death by the means of one Praxaspes a magician, who peradventure had either magically sent that dream, or else inter­preted to that purpose.

From an old orientall prophecy, that about that time such as came out of the land of Iudaea, should obtaine the whole government of affairs; the Jews slew their governour, and re­belled, but to their own miserable destruction.

Vespasian being admonished by the Mathematicians to take heed of Metius Pomposianus, because he had an imperiall Genesis: whom though he (wiser then to give credit unto such things) neverthelesse preferred; yet Domitian was drawn to put him to death upon the selfe same occasion.

29. Of Magastromancers cluding Authority; and deluding themselves in a presumption of impunity.

CLeomedes for many portentous malefices, being fast shut up in a close sepulchre or coffin, with a cover that many men could hardly lift, laid upon it to keepe him safe against the day of triall: when the day came he was vanished thence, and not there to be found, neither alive nor dead. When they consulted the Oracle about his portentous escape, it commen­ded him for it, as one of the last of the Heroes.

Apollonius Tyanaeus being convented before Domitian, when he thought to take punishment of the Magician, he forthwith vanished out of his presence.

Apuleius accused for magicall Arts and practices, before Claudius a Christian Magistrate; instead of confessing his fault, fell to calumniate and traduce the very Laws; for exhibiting the same under such penalties.

One Diodorus, or Leodorus, a most portentous Conjurer, being therefore condemned, and led to execution: by his enchant­ments slipt out of the executioners hands, and conveyed him­selfe in the ayre, from Catana in Sicily to Constantinople. At last the Bishop of Catana caught him at unawares, and caused him to be burnt in a fiery furnace.

At Cullen a certain Damsell being cited for playing of pre­stigious tricks; she did many jugling feats before the Nobles, as rending of towels, breaking of glasses, and presently making them whole againe, &c. which made them vain sport, and they conclude them to be but joculatory pranks, and so she escaped the Inquisitour.

David Ebroy a magicall Jew made those of his Nation believe that he was the Messiah, come to free them from the servitude of the uncircumcised. The King of Persia apprehending him, he by his sleights escaped out of prison, crossed a broad river, and could never be overtaken.

One Caesarius Maltes, a praestigious Jugler, being taken at Paris, escaped prison by his circulatory tricks; for which be­ing [Page 349]questioned again in another place, and condemned; the Governour (by his power, and against Law) reprieved him; as much taken with his feats of Leigerdemaine. But nothing prospered after that in his government, and he died not long after.

In the territories of Berne, one Scaphius boasted, that he could scape invisible, when he pleased: and so had oft times avoyded the hands of his capitall enemies. At length (when he grew ripe both for divine and humane vengeance) he was espied (by those that laid wait to apprehend him) through a window; and was so slain with a speare, when he least dreamt of his death.

Caius Marius, a man ignoble, and a cruell author of civill warres, after the first fight wherein he was vanquished by Sylla; being taken naked and muddy by the enemy, he was brought to the Minturnians, and delivered to the Governour of the City, who sitting in councell upon him, gave sentence that he should be put to death presently; and seeing none of the Ci­tizens would undertake the execution, they committed it to a Cimbrian horsman, or some say, a Frenchman, who, about to dispatch the businesse, heard a great voyce out of a dark place; Thou man! darest thou kill Marius? at which the man affraid, let fall his weapon and ran away, crying he durst not doe the deed, and so he escaped.

At Ʋenice a certaine maleficall Sorcerer being condemned, made all the locks fall off, and doors fly open; onely by a con­fection of certain herbs, and mussitation of certain charms, and so went his way.

30. Of God, and the Starres, and men, blasphemed, accused, calumniated, defamed, by, or by the means of Magici­ans, and Astrologers.

ALexander, in a distempered mood, having slaine Clytus his plaine, but trusty friend; afterwards ashamed of so foule a fact; and having no other way to excuse so vile and dishonourable an action, he urged his eligion spellers to try [Page 350]their fatidicall arts, and to enquire whether it was not the ire of the Gods, that had necessitated him so to doe? and in con­clusion (after much calculating, inspecting, consulting) the Gods are made to bear the blame, in fatally enforcing so foule an act.

A certaine fatidicall Philosopher beating his servant for a fault, the servant cried out of his masters injustice, for punish­ing him, for doing a thing that was not in his own will, or power. Seeing he himselfe had taught, that men are fatally ne­cessitated to doe either well or ill.

St. Augustine reports of a Mathematician in his time, who was wont to say. It was not men that lusted, but Ʋenus; not men that killed, but Mars; not men that stole, but Mercury; It was not God that helpt, or favoured, but Iupiter, &c.

Iustin Martyr, Marullus, Symeon, Athanasius, Eusebius Emisse­nus, were calumniated and slandered by Magicians and Astro­logers; as if they had been the worst of them themselves.

Kunegunde (they say was defamed for a whore, by a diabo­licall wizzard; So was Turbula.

In the time of Frederick the second, there was a German sor­cerer, that did use to defame men by reproaching them publikly with their most secret sinnes.

Blanch wife to Peter of Castile, had presented her husband with a rich Girdle, unwitting that it was enchanted by a cer­tain Iew; so that still when the King put it on, it appeared like a snake: Maria de Padilla (the Kings Concubine, and the Iews Proselyte) having herselfe a chiefe hand in it, most calum­niously charged the vertuous Queen with her own sorcerous act, instigated thereunto by the envious Iew, or Magician: be­cause the Queen had justly wrought the whole sect of them out of power, and favour at Court. But now the King being so imbittered by the prodigious apparition, and other ma­gicall predictions, the Concubine was so imboldned, that she prosecuted the poore innocent Queen to her death. And after that, so bewitched the King, that she got into her place.

Elianor wife to Humphrey Duke of Glocester, was impeached of sorcery by one Bolingbrooke an Astronomer, who being himselfe apprehended, accused her as accessary: when as her [Page 351]greatest guilt in that art, was her superstition in consulting, not practising of it.

The prefect of Galatia missing his sonne, certain servants of his were accused by the false divination of a pseudomantist, as if they had slain him: but no sooner were they executed, but the young man returned safe home again.

Alexander being admonished by the divining lots, that he should command him to be killed that first met him as he went out of the gate; by chance an Asse-herd met him, and he com­manded it to be done accordingly. But the poore man com­plaining of the injustice, that he should (being innocent) be adjudged to such capitall punishment; answer was made, that must be imputed to the gods, who had advised the King to slay the first that met him. If it be so (quoth the Asse-herd) the lot means another, and not me (for my Asse which I drave before me) met the King before I. The King delighted with this answer, the Asse was executed; and so the Gods, the King, and the Asse-herd were all excused by wit, more then by Lot.

Rhea Sylvia, the daughter of Numitor, a vestall, being com­pressed and found with child: both she and her parents agreed to excuse it, saying, that she had suffered force not from a man, but some God, or Genius; he that had done the deed, had like­wise predicted that she should bring forth twins: which, though it so fell out, yet by the sentence of the Councell, the Law in that case was to be used against her.

A contention arising betwixt Cleomenes and Demaratus, a­bout the Kingdome of Lacedaemonia; Cleomenes accused De­maratus as not the sonne of Ariston, and therefore ought not to succeed. The Lacedaemonians to be resolved in the busi­nesse, consulted the Delphian Oracle; which ( Periatis the Priest thereof being corrupted by Cleomenes) gave answer that the party enquired upon, was not Aristons sonne: Where­upon Demaratus conjured his mother from the infernals to answer for him: who replied, that it was a God, or an Heroe that deluded her, and begat him. And thus they accused one another.

Tertullian, Iustin Martyr, Clemens Alexandrinus, Athena­goras, [Page 352]Arnobius, Minutius Foelix, Lactantius, Augustine; and so many as have written against the Idolatrous and magi­call immolations of the Heathens, have had much to doe to apologize for the Christians, against all those false calumnies wherewith they impudently burdened them. In simulating the Christians to be given to chuse wickednesse, which they them­selves were guilty of: and to be the cause of those judgements which their own impieties had provoked. Iulian, and Maxi­minus were not onely satisfied to have them thus defamed, and slandered, but took occasion to determine their persecution, and extermination.

During the Popedome of Benedict the third, in the City of Mentz a Daemoniacall Familiar that lay lurking under a Sacrificulists Pall, as he was sprinkling of holy water, accu­sed him publiquely, that he had that night layn with his Proctors wife.

A certain Praetor or Judge, having sentenced divers malefactors to death, at the accusation of an Ariolist or Pythian vaticina­tor: at length he took upon him to tell him of one more, if he would not take it ill: the Judge earnest to know who it was, he insimulated his own wife, and prefixt an houre wherein he would shew him her in the convent of other Witches. But he (knowing his own wives integrity, and mistrusting the o­thers calumny) at the time appointed had invited (unknown to the Ariolist) a many of his kindred and friends to suppe with his wife and him. And as they sate at supper, he took an occasion to rise, and goe with the Ariolist to the place, where he shewed him (in a spectrous apparition) his own wife in the company of other Lamian hagges. Enough to have deluded him, had he not returned, and found his wife at the table where he left her, with the testimony of all those at the table, that she had never stirred thence. Whereupon he caused the Ariolist himselfe to be executed.

31. Of praestigious Magicians and Astrologers, prodigi­ously practising their arts, for the promotion of their own and others filthy lusts.

Nectanebus an Aegyptian King, and great Magician, com­ing into Macedonia in King Philips time; so practised it, as to make Olympias ( Philips wife) to dream, that she should be married to Jupiter Hammon, and should conceive a famous childe by him. And thus it was brought about, Olympias sent for Nectanebus, to learn of him, what should become of her; in as much as it was rumored abroad, that King Philip was minded to forsake her, and to take another: he tels her under hand, that he received a charge from the Oracle, as he came out of Aegypt, to go and help a neglected Queen, whom Jupi­ter Hammon greatly loved, and intended to embrace. The fol­lowing night he causes her to dream of such a thing: yea and by his diabolical charm effects the like imagination in Philip, now absent in war. Thus is Olympias earnestly longing after Jupiter; and the next day calls again for Nectanebus, and en­quires of him, when shall be this much expected time? He bids her to adorn her bed, and make her-self fit to receive so divine a Paramour; but adds, he will come to her in the shape of a Dragon, with a Goats head, and horns. At the hearing of which she greatly terrifyed, he replies, if you be afraid of such a congression, make me a bed hard by, and I will secure you from all affrightment. At night, to bed goes the credulous Queen, royally prepared, as became such an entertainment: and as soon as all was silent, the magical impostor raises a prae­stigious commotion, and apparition; and goes to bed to the Queen himself: and so begets Alexander the Great; hereup­on reputed the son of Jupiter Hammon. When Alexander was now grown up, he with his Tutor and Father, Nectanebus, walking abroad in the evening, and standing hard by the steep of a Rock; Alexander hastily turning himself round about, thrust the Magician down the precipice at unawares: where he [Page 534]was so dashed and sore bruised in the fall, that his death must necessarily follow. Then complaining of Alexanders rash act; Alexander replyed, thou oughtest rather to complain of thine own Art, that busies thee in the searching the things of the Heavens: and lets thee not foresee, what impends thee on earth. Alas (quoth he) what mortal man can avoid his own fate? I foreknew, while I was in Aegypt, that mine own son should be the occasion of mine own death. What am I thy son said Alexander? To whom Nectanebus confesses the whole truth, and dies.

A certain Aegyptian burning in lust towards another mans wife, consults with a Magician, or Sorcerer, how he might obtain his desire? He answered, nothing hindred, but the mu­tual love that was between the husband, and the wife, where­upon he hired the impostor to stir up a dislike betwixt them; which he laboured after this praestigious manner, making the woman appear to the man, as if he had a shagg'd Mare in his bed.

A paganish young man in Gaza, extreamly loved a Virgin that was a Christian; and when all his dalliance availed not to his end, he went to Memphis, thinking to bring it about by Magical Art. Where after a yeers attendance, he was instru­cted by Aesculapius his vaticinators, to put a certain plate of brasse, with a portentous figure, under the threshold where the maid dwelt; and to recite certain torments, or charmes of words over it. Whereupon the Virgin grew mad in love with him; and did nothing but call for the young man, nightand day. But her parents had her to Hillarion, who presently (by his wisdom and piety) dispossessed her of that magical and constellational fury.

Turbula a Martyr in Persia, being falsly accused and condem­ned by the Magicians: one of them fell greatly enamoured with her excellent beauty; would have corrupted her, with promise of safety to her and her followers, and other great re­wards; but all would not prevail.

Ʋter Pendragon coming into Gornwall, cast his eyes upon fair Igrene, wife to the Duke of that Province; whom he very im­portunately solicits, but all to little purpose; the constant wife (that so dearly loved her Lord) would by no means be won to [Page 355]do him that dishonour. Merlin therefore is consulted, who to bring her to his bow; scorns to use any petty magical Phil­ters; but he new moulds the shape of the King, and prints up­on his face, the very feature of Gonlois her own Lord: by which means he soon violated this Ladies chastity, in the bed of praestigious delusion.

A Magical Monk in Spain, or some Fryer Praedicant, was fa­miliar with a Nobleman, that had a fair wife. He tempts her chastity, and is repulsed; upon his unsatisfied importunity, she acquaints her husband: it is consented to admit him again, and watched to entrap him. At the time appointed, he comes in a secular habit and equipage; she is resolute still and refusing: but the night gave boldnesse to the attempt, and now what he cannot perswade, he seeks to enforce. She resists it, and cries out, to give the watchword to her husband, and those that lay in wait; but all in vain; for he by his effascinating Art, had charmed them all into a dead sleep. As they strugled toge­ther, she spyed a dagger at his back, and therewithal stabbed him to the death. And running into the room, where her husband and the rest were, she found them so fast asleep, that all she could do, could not awake them, now having none in her family either to hear, or help her; she suspected some ma­lefice, and went stoutly and cast the dead carcase into the street. Where passers by lighting upon it, the businesse is brought be­fore the Corrigidor, and the dead party is discerned. The next day the Prior of the Covent is desired to summon all his fel­lows together; who all came, onely this party is absent: they then knock at his chamber door, but no body makes answer; at last they break open the door, and there they espie a Torch in the Chimney burning very dimly. Now neither the husband nor any of the family could be awaked till that Torch was extinct.

A certain souldier that by Magical Philters had sought to procure the love of such a woman; one night imagined that he enjoyed her in his dream: but he awaking, found himself cast into a filthy myry ditch, and there embracing in his arms a carcase or carrion of a dead beast.

In Misnia a young man using the Art, or means of a Magi­cian, to enjoy her whom he loved; was brought into a by­room, [Page 356]& by malefical incantations there was brought in to him the spectrene apparition of her whom he loved: the besotted youth taking it for real, put forth his hand to embrace her; at which his brains were violently dasht out against the walls; the carcase so beaten upon the Magician, that he himself lay half dead a long time after.

The Oracles themselves ordained scenical and Floralian en­terludes. The Magical Philosophers had their notorious Har­lots: and professed not onely a necessity, but a lawfulnesse of having them. The Persians and Chaldeans were burning mad upon their own sisters, daughters, mothers. Both their Ma­gical Religion, and Laws, were for wrong and lusts.

Romulus, (whose birth, life and death was praestigious) is thought to be begot upon a Vestal by Mars, by Amulius her Uncle, by the Genius of the place, by a divining Priest, by a common souldier. The things to be chiefly noted in him are the Magical lusts of his birth, wrongs of his life, and judge­ments of his death.

Simon Magus had his Helena: and (take Helena's for Har­lots) so had Nicolaus of Antioch; so had Marcus; so had Marcion: so had Apelles; so had Montanus; so had Priscillian. All Hereticks; most or all Mag-astro-mancers. And it is a question whether they made more use of their women in their Magick, their heresies, or their lusts.

Gallirrhoe a noble Virgin, and already betrothed to an husband, bathing in the River: and according to a Magical instance, with odes and incantations, imploring Scamander to take her maiden-head: Simon the Athenian, praestigiously faigning himself to be Scamander, did vitiate her by that means.

Echerates the Thessalian, coming to consult Apollo at Delphos, and there seeing Pythia a Virgin of exceeding beauty, violently ravished her, upon which it was decreed, that no Virgin, or young woman should after that be set over the Oracle: but some old Crone of fifty at least, yet in a virgins habit.

Aristocrates King of the Messenians, in as much as he could not allure the Priestesse of Diana Hymnia to his lusts, and to avoid his importunity, flying to the Altar, he forceably ravished her there. For which he was stoned by the Arcadi­ans: [Page 357]and the Priesthood was afterwards transferred from a Vir­gin to a marryed wife.

Decius Mundus, a young man of dignity and wealth, falling desperately in love with Paulina, the faire, and yet chaste wife of Saturninus; offered her twenty Myriades, or two hundred thousand Attick Drachmes, for one nights lodging: which she refusing, he resolved to pine himself to death; which Ida (his fathers hand maid infranchised) per­ceiving, chears him up, bids him be of good hope, pro­mising him for five Myriades, to bring it so about, as that he shall obtain his desire. And knowing the vertu­ous woman to be much devoted to Isis, she goes to some of the Priests of the Temple, and giving them two Myriads and an half, and promising as much more, adjures their si­lence, and requires their assistance. The chief of the Priests promises to convert Paulina; and feigns a Message to her from Anubis out of Aegypt, as touching his love to her, and how he commanded that she should present her self before him. She willingly imbraces the motion, and boasts to her friends the love of Anubis towards her. Her husband also is acquainted with the solemn invitation, and consents to it, being confi­dent of his wives chastity. To the Temple she comes, gal­lantly adorned, and after supper the Priest shuts her up: and the lights withdrawn, and Mundus lurking in a corner, comes to her instead of the God, and lies with her all night, and de­parts early in the morning. Though she returning home, glories greatly among her friends of her congresse with the God, to the wonder of them all. But about three dayes after, Mundus meeting her by chance, thus greets her: O well dear Paulina! thou hast saved me twenty Myriades, nd nevertheless hast satisfied my desire: neither was it little contentful to me, that I obtained it under the name of Anubis; and having sosaid, away he went. At which hearing, the deluded matron tears her garments, and tells the praestigious and flagitious delusion to her husband, intreating him not to neglect her dishonour, so as to suffer it to go unpunished. Whereupon he relates the businesse to Tiberius; who after due examination, causes Idae and the sacrificing impostors to be executed, banishes Mundus, pulls down the Temple, and casts the Statue of Isis into Tyber.

A Priest of Saturn, by name Tyrannus, would by his respon­sals invite the noblest men and women to worship; and if the women were pleasing to him for his lust, he would tell the husband, that Saturn commanded his wife should stay there with him all that night. Then would he in their sight shut the doors, and deliver the keyes to another, and depart. But at night would secretly creep by a subterranean passage into Saturns hollow Image: and thence would he talke to the superstitiously deluded creature of those things that might the more excite her reverence, and provoke his own concupiscence. After that extinguishing the lights by his Art, then would he descend to the amazed soul, and mixe sacrilegious adultery with his profane commentations. Thus had he long and often illuded a many of them. But it so fell out, that a Matron, more wise and chast then the rest, abhorring the act, discerned Tyrannus by his voice; complained hereof to her husband: And the beastly fraud being detected, him they tormented, and the Temple and Image they demolished.

32 Of the base sordid flattery, and corrupt covetousness of Magical and Astrological Diviners; as also of Chy­mical promisers, and presuming deluders.

WHat provoked the mad Prophet Balaam the son of Bo­sor to seek after inchantments and divination; but be­cause he loved the wages of unrighteousnesse? 2 Pet. 2.15. Why would Simon Magus have given mony for the gift of the Holy Ghost: but because he intended to get more mony by it, Act 8. The vagabond Jews exorcists of war for their advan­tage that they set up the trade of calling over them that had e­vil spirits, Act. 19. And the Damsel possessed with a spirit of divi­nation, brought her masters (who but the Magical and A­strological diviners?) much gain by prophecying, Act. 13.16.

Dardanus a most profligated Magician, was so sordidly ad­dicted to covetousness; tha the Dardanian Arts grew into a [Page 459]proverbial usage indifferently, either for Magick or covetousness

Thetis, some say Democritus, foreseeing first a plenty, then a dearth of Olives; monopolized all the oyle that his mony or credit could reach too: and so in a yeer or two made him­self very rich.

Apuleius is faigned to be turned into an Asse: into an Asse for the vanity; and why not into a golden Asse, for the covet­ousnesse of his Art?

Demonax noting a certain Diviner to expose his progno­sticks to sale, said; if these can help a man to procure his good, or prevent his evil fortune, they may be worth the mo­ny: otherwise they are too dear of nought, if they either feed a man with vain hopes; or make a man to purchase a sense of his misery before the time.

Apollonius (so covetous he was) that he often sought for Mines and hidden treasures, but he never found out any by his con­juring Art; unlesse he milkt it out of deluded people spurses.

The fame goes of Faustus, and of Agrippa likewise, that as they made their journeys from place to place, they would still pay mony in their Inns, seemingly good and currant: but by that they were gone from thence, if they told their money again, they should finde nothing else but hornes and chips, and shells, and pieces of iron and brasse, and such like rusty rubbish.

Pope Martin the 2. Benedict the 9. John the 21. and the 22. Sylvester the 2. and Gregory the 7. All these are recorded by sundry Historians, to have ascended the Papal chair, by Magical and Necromantick Arts. And it is of equal observation, that their covetousnesse, as well as their ambition, did induce them thereunto.

Certain of the Indians, look what wares they had lost by shipwrack, they sought to recover them from the sea again, by incantations. Stuphius used to pay his Army with Magical money. Agrippa offered Charles the fifth to gain him infinite treasures by Magical means.

Macrianus an hungry Greek would needs go conjure for treasure in the Isle Paros, and the earth swallowed him up. A Prior, with two of his fellowes entring into a den neer Pu­teoli, to finde treasure, miserably perisht there, and was never [Page 360]seen more. A poor artificer of Basil, diving into another low vault, for the same purpose, found nothing but dead mens bones, and was so poysoned with the stench, that he dyed within two or three dayes after. At Pisa some tried in like manner, but were so infested with devils, that they were forced to give over the work. In the west of Wales a certain rich man dreamed three nights together, that there was a chain of gold hidden under the head Stone, which covered St Ber­naces well: he believing his repeated dream, and minding to make tryal, put his hand into the hole, and had it most venom­ously bitten by a poysonous serpent.

A certain professor of Chymistry (which is a kinde of prae­stigious, covetous, cheating Magick) would shew hands and feet of gold, which he pretended to have composed by his art; and so had made himself rich, and many others poor. At length he offered a golden bridle bit to Anastasius the Empe­rour; who answered him, thou hast deceived many, but thou shalt not deceive me; and so cast him into prison, and there he dyed.

Two Chymists had agreed upon a cheat, that one of them should turn druggist, and sell strange roots and powders: the other to follow still his gold-finding trade: and so he offered his service to Ernest Marquesse of Baden, who was wonderful given to that vanity: To work they go and all things proceed well, onely one ingredient was wanting, which is called Resch, pretending it a cheap commodity, and to be had at every Apo­thecaries shop. The Prince sends his Page for some of it, and his other partner was hard by the door exposing it to sale, and lets him have a great deal of it for a matter of a shilling; and the impostor puts in this dust among the rest, and at length produces pretty store of gold. The Marquesse wonderful glad of the effect, richly rewards the man, forbringing the art to that perfection; and so dismisses him, minding to practice it by himself: which he doth with some happy successe, as long as the Resch lasted (which was a counterfeit powder mixt with the filings of gold) this being spent, he sends to the Apothe­caries for more, and none of them could tell that ever they had seen or heard of such a commodity. And then the Prince perceived the imposture, when neither it, nor [Page 361]either of the inventers of it, were any where to be found.

A certain Spanish pretending Alchymist comming to Antwerp, set up his furnace, and got acquainted with foure rich Spa­nish Merchants. He fell to inveigh against their slow trading and slender return; advising them to joyn with him, and be­come compartners in his Art (the truth whereof he would soon demonstrate to their senses) and so they should be rich in a short time, and without any great adventure. Give him but such a little summe of gold, and they should quickly see how his Gold-begetting art would multiply it. The Merchants are content to venture so much for the experiment▪ As all was working, he hastily bids send of the Merchants men for two royals worth of the stone Onastros, to be had at any Apo­thecaries shop; as he was going, he pretends there must be no delay, and therefore bids goe to the next Apothecary (with whom he had left a massie piece of gold, crusted over, and coloured as if it had been a stone: and left order that who­soever came to aske for Onastros, they should have that, and at a very low rate. This being brought he plyes the furnace, ac­cording to all circumstances, and at length drawes out a wedge of Gold, in weight and value triple to that they had put in. The Merchants send it to the Goldsmiths, and it really abides and answers the touch. At this there is exceeding rejoycing; and they are sworn not to reveale his secret experiment to any. And now they offer to trust him and his art with hundreds, nay and thousands. To which he seemed more modest then at the first. But in an evening cals upon them for the largest summes they had offered to venture, pretending to begin the like expe­riment very early the next morning: which having got into his hands, he took horse that night, and so rode away into France.

One Constantine a famous Alchymist told this story of some of his fellows; that they greedy of Gold, blew long without either livelihood or hope of it; and then consulted with a paredriall of theirs, the divell, to let them understand, if they were defective in any rite or ceremony requisite to the Art, that they mist so of their expected end. To this the Divell made no other answer but Labour, labour. Whereupon they fell to work a fresh, and plyed every thing hard, till all was consu­med [Page 362]away: then came the divel thundering and scattered a­broad all that was left, and made all their geare to fly a pieces, and laught at it when he had done.

Besides Dardanians, such as by magicall and maleficall arts, would transfer others stocks into their own fields; and others heaps of Corn into their own barnes and garners: they were also called Saccularians; because by the same art, they would charm and convey the money out of others purses into their owne.

Cicero records that Demosthenes (almost 300 yeeres before him) complained that the Pythian Oracle did [...], flat­ter Philip then in power, and prognosticated altogether on his part; and was to that purpose corrupted by him. And addes that the like was to be suspected of the Delphian Oracle of his daies.

Apollo flattered Lycurgus for giving Laws; and knew not therefore whether he should stile him a God, or a man. And Lycurgus flattered him again; pretending his Laws to pro­ceed from his divining Oracles: although some of them were such, that old wives and slaves might easily have both pre­dicted and edicted.

Archilochus, a viperine Satyrist; and not onely so, but a pe­tulant obscure Poet (for which the Lacedaemonians supprest his bookes, and banisht the Author) yet was he therefore highly commended by Apollo, who foretold his father that such his sonne should be famous among men. And when he was slaine, the Delphian Oracle not onely condemned their wickednesse, but commended still Archilochus his wit.

Cypselus and Phalaris, two egregious tyrants, yet both praised by Apollo's Oracle; and the one pronounced for happy, and the other for long liv'd.

Vespasian having obtained the Empire, none more flattered by Sostrates, Seleucus, Basilides, and other Mathematicall divi­ners; but makes him believe he sees his advancement and victories in the entrayles. Others by vaticinating instinct cause certaine antique vessels to be digged up in sacred places, wherein they found (they say) the image of Vespasian perfectly engraven. Another whatsoever he shall enterprise promises him the largest successe.

Alexander being ambitious to be thought of divine origi­nall, and solicitous to redeem the imputation of his mothers infamy, sent before, and suborned the divining Priests with faire promises and large gifts: who thereupon made the Ora­cle to give answer even as he would himselfe; which upon his first entrance into the Temple, saluted him as the sonne of Iu­piter Hammon.

The Locrians (fewer in number) being to warre with the Crotonians, implored the Gods by sacrifice for successe: which the Crotonians hearing, sent presently to consult Apollo at Del­phos, and received this answer; that enemies must be over­come first by vows, and then by arms. Whereupon they vowed the tenth part of the spoyle to Apollo. The Locrians understan­ding both the answer, and their vow; vowed the ninth part, and kept it secret, lest their enemies should outvie them, and so ob­tained the victory.

In the Milesian region, one having bought the next draught of the Fishermen; they drew up (among other things) a golden Table. Great was the controversie whose this should be. Del­phick Apollo was consulted to decide it: who answered, it ought to be given to him, that was wiser then all the rest. Whereupon they gave it to Thales their own Country wiseman, or Astrolo­ger, and he to Bias; and he to Pittacus; and so one to another, till at last it came to Solon; & he gave it to Apollo himself. And thus was it shuffled up betwixt the Astrologers, and the Oraculists.

Strepsiades consulted a Thessalian Veneficke about pulling down the Moon from Heaven by magicall ends. For at Athens they were wont to pay use, rent, taxes, &c. upon the first appearing of the new Moon. Now if there were no Moon at all to appeare, he thought this the onely way to prevent and defeat the creditors.

Macarius the Mitylenian a Priest of Bacchus, bearing before him a face of justice and equity; one committed to his trust a certain sum of money; which in his presence he hid in a more safe and secret place of the Temple. Afterwards the man calling upon him to restore what was deposited, he called him into the Temple, and there cut his throat.

Belesis a Babylonian Priest, skilfull in Astrology and the art of divining; had foretold to Arbaces the Mede, that he should [Page 364]eject Sardanapalus out of the Assyrian Kingdome. Which so falling out, Arbaces made Belesis Governour of Babylon. Now an Eunuch of Sardanapalus finding great store of treasure in his house, brought it to Belesis; who under a colour of carry­ing ashes, transported it away, it being the Kings due. Which fact of his the Judges sentenced for capitall, but that it was the Kings pleasure to pardon him.

The Romanes having spent much treasure in the Macedonian warre; and their people greatly exhausted: It was thought necessary that so much should be exacted of the pontificall Augures, Aruspicks, Diviners, &c. as might help to supply the present necessity (for though they had praedicted faire for it, yet had they themselves hitherto payd nothing to the warre) This taxe made the predicting Priests so murmur, and exclaime at the breach of their priviledges, for that they could have wisht they had not been so forward in predicting and auspica­ting as they were.

33. Of the infamy, danger, misery, and ruine of such as have affectedly favoured, or preferred, and superstiti­ously credited, or consulted Magicall and Astrologicall predictors.

OCtavius perswaded by certaine Chaldaean sacrifices, or praedicting Soothsayers, who had promised him that all should goe well with him, stayd in Rome, till he was there slain by Marcus his Souldiers, that had entred the City. And after he was dead a Chaldean prophesie was found in his bosome. This man (saith the Historian) was as wise and just as any Ro­man of his time: save that he had this great imperfection, to frequent Soothsayers, wise men, and Astronomers, more then men skilfull in arms and government.

Midas was so superstitiously troubled and distracted about his own dreams, that he poysoned himselfe by drinking of Buls blood. Aristodemus King of the Messenians, in his warre against the Lacedaemonians, was so disturbed at the dogs barking like wolves, and that the grasse grew in his fathers house, or [Page 365]about his houshold Gods (which the diviners feared for omi­nous) that he desperately made himselfe away. Nicias the Athenian Captain was so exceeding fearful of the portent of an ecclipse, that he sate still and suffered himselfe to be environed by his enemies: and so betrayed both himselfe and 40000. souldiers to destruction.

Pomeralius (by his predictions) was the cause of a great slaughter to Constantine the sonne of Irene: and of his own death to boot. Stethatus (accounted the chiefe Astrologer of his time) by a foolish vaticination, brought destruction both to Alexius and himselfe. Emanuel Connuenus the Emperour, much addicted to this madnesse, timely (besides the perpetuall infamy) brought himselfe, and a great Navy to utter confusion. Peter Leonius, a Physician, by his vaine confidence of the Mathe­maticks, gave occasion to the death of Laurence de Medices, and his own after that.

Andronicus having made somewhat too severe an edict, not onely against Conjurers, and Necromancers, but against all their relations: to redeem the hatred of such severity, he began to encourage, and consult them himselfe. And enquiring about his Successor, the magicall diviner used his feats in water; and there was seen written backward ( Si for Is.) the two first letters of his successors name. Noting Isacius, that slew him and raigned in his stead Didius Iulianus making the like in­quisition by a glasse, a child looking in it, observed Iulians slaughter, and the succession of Severus. So was Iulian the Apo­state deluded by his diviners to his utter destruction.

Otho Sylvius was led on by his predicting Astrologers, to usurpation, and riot, and to kill himselfe desperately at last. Maxentius was so deluded (by his prognosticators) with assu­rance of victory, that he went on confidently, but was vanquisht and perished. Licinius called together his Augurs, Aegyptian di­viners, Necromancers, Veneficks, praestigious sacrificers, and pseudopresagers, to enquire what should be the successe of the warre against Constantine. They all at once predicted victory without doubt. The inchanters made odes, and rimes; the Augures presignified happy successe, by the flight of birds: so did the Aruspicall sacrificulists from the intrayles: and thus they made him confident to his vanquishment, flight, and ex­tream confusion.

Italicus a Christian Governour, having an accustomed hors­race with an aemulating neighbour a Pagan; comes to Hila­rion entreating his prayers: because his Aemulator had used sorcerous imprecations, whereby to disable his horses, and stir up his own. Hilarion judging such an occasion not worthy of his prayers, counselled him to sell his horses which he kept for that purpose, and to distribute the money to the poore. He answered it was a publique custome, and the other would not suffer it to be laid down; and that in such their masteries, they used insolently to domineere over the Christians. He therefore being much importuned both by him and others, condescended (whether in merriment, or to be rid of the importunity) to give him a cup in which he used to drink in, and bad him fill it with water, and sprinkle his horses therewith, and so dismist him. This he did accordingly, and wanne the goale, against all expectation. Whereupon Hilarion, who thus intended to deride rather then to imitate any Magicall artifice) was simu­lated for a Witch or Wizard, by the Paganish party, and requi­red to penalty.

Elianor Dutchesse of Glocester consulted so long with Astro­logers, Wizzards, and Witches, till she came to be convented for one her selfe at last: and after that lived and died mise­rably.

In a town within the territories of Brunswick, they had hired a pyed Piper to conjure away all the Rats and Mice that much infested him. This he did by his piping and charming; but not being satisfied according to his expectation, he piped or charmed again; and there followed him an 130 children of that place, all whom he led unto the side of an hill, and conju­red them every one into a gaping cleft thereof; so that he and they were swallowed up, and never seen after.

A Captaine consulting with a Wizard about the next daies battle, he answered, the day should be his, upon condition he would not spare to kill the first man he met in the morning. Which he performed accordingly, and got the victory. Then returning home joyfully, found to his griefe, that he had killed his own wife, who out of her great love had come to him dis­guised in mans apparell, thereby to take part with him in that daies adventure.

Valerian addicted to anthropomancy, or predicting by in­trailes of men, women, children; was unfortunate in his go­vernment, taken prisoner by Sapor King of Persia, who used him for a stirrop to get on horseback on, and afterwards caused him to be flayed alive.

Another that had lost a silver spoon, would needs goe to a magicall wiseman, to finde out the thiefe; and it was agreed betwixt them, that (for better discovery) he who had conveyed it away should lose one of his eyes, and when he came home, he found that sad marke inflicted on a little child of his own, that had carelesly cast the spoon aside.

Cecrops having newly builded Athens, two prodigies presently appeared in the place; an Olive tree sprung up suddenly, & water strangely gushed forth Upon these Delphick Apollo is consulted: who answered, that the Olive signified Minerva, and the water Neptune; and that it was in the choyce of the Citizens to give the name of their City to whether of these they would. The Ci­tizens of both sexes are convented; the men are for Neptune, and the women for Minerva: and the female sex being more numerous by one, prevailed in the suffrage. But Neptune indig­ning the rejection, did so depopulate them with waves and flouds, that they were fain to punish their women for their suf­frage against him.

Alcamenes and Theopompus being Kings of the Lacedaemoni­ans, there was an Oraculous prophecy, that Sparta should be lost through lucre. Lycurgus calling this to mind, rejected all riches; and the people were brought truly into such a super­stitious feare, that whereas before they thought them the onely benefactors, they now condemned them to death, that first brought money in amongst them.

In the City of Come in Italy, the Officiall and Inquistor ha­ving a great number of Witches and Wizzards in prison: taking others with them, would needs urge them to shew them their homages to the divell: but were so beaten by them, that some of them died within fifteen daies: others renounced God here­upon and vowed themselves to the divels service.

Eucrates beholding Pancrates, an Aegyptian magician doe many wonderfull feats, insinuated himselfe into his friend­ship, and communicated all his secrets to him. The Magician [Page 368]at length perswaded him to leave all his family at Memphis, and to follow him alone: and after they came into their Inne, he took a bat, a bar, or a broom, and wrapt it with clouts, and by his charms made it walke, and appeare like a man, and made it minister unto them in sundry services, as drawing water, &c. then with another charm would be turn it into a pestel, bolt, bar, or besome again. Now one day when Pancrates was gone abroad into the market, Eucrates would needs imitate his fami­liar, and drest the bar or pestel, muttered the syllables, and commanded it to draw water; and after it had done sufficiently, commanded it to turn into a pestell or bar again. But it would not obey, but still drew water, till he was afraid of drowning; then he took a saw and sawed the bar in two; and then both parts began to fetch and poure water in abundance; till in comes Pancrates, and turned it into what it was at first, and so left his fellow, and was never seen after of him.

Iohn Faustus light among a sort of his companions, who when they were halfe drunk, importuned him to play some of his pranks; and the feat must be a Vine full of Grapes, as the greater novelty now in the Winter season. Faustus consented to satisfie their curiosity, upon this condition, that they should keep silence, and not stirre out of their places, nor offer to pluck a Grape till he bad, otherwise they might pluck their own perill. The praestigious sight is presented, and every one had his knife drawn and hold of a branch, but not to cut till he spake the word. But having held them a while in suspence, all suddenly vanished, and every man appeared to have hold onely of his own nose, and ready to have cut it off, if the word had been once given.

34. Of an evill Art, worst to the Artists: or the just pu­nishment; and dreadfull judgements befalling praestigi­ous Magicians, and fatidicall Astrologers.

THraseas the Augur, telling Busyris, the Aegyptian Tyrant, that (in a time of excessive drought) there was no other [Page 369]way to procure raine, but by sacrificing some stranger to Iupiter: the King thereupon enquiring what countreyman he was, and finding him to be a stranger, sacrificed him the first. And per­sisting in this inhumane way, Hercules (comming into Aegypt) slew both the tyrant, his sonne, and all the Ariolists, at their owne Altars.

Certaine Hetrurian Soothsayers gave envious, perfidious, and unprosperous divinations, and directions to the Romans, about a statue that was stricken with thunder and lightning: for which they were slain by the people; and that gave occasion to the boys, to sing this proverbe in the streets, Ill counsell is al­waies worst to the Counsellor.

A certaine Germane warfaring in Italy, chose to him a soul­dier that was a Conjurer to be his mate, to shew him his skill, the circle is made, the imprecation uttered, the spirit hide­ously appears, is asked about the successe at Gouletta, confesses his ignorance, and takes time to resolve; disappeares and leaves such a terrour and stink behind, that they had like to have been poysoned with the noysomenesse, and died for feare.

Examples of the Magastromancers fatall miseries, and unfor­tunate ends, are too many to be instanc't in at large. Zoroaster the first father of them, was vanquisht by Ninus, who burnt his books; some say that he himselfe was burnt by the divell, as he was provoking him by his magicall experiments. Simon Magus as he would needs goe fly in the ayre, had his magicall wings so clipt, that he fell down and broke his neck. Cynops, as he went about to raise the dead out of the sea, was himselfe swallowed up of the waves, and died. Zarces and Arphaxat, both burnt by lightning. Chalchas died for envy. Tullus Ho­stilius provoking to thunder, was himselfe stricken to death therewith. Nectanebus killed by his own sonne. Ascletarion ea­ten up of dogs, as he went to execution. Onomacritus expelled Athens by Hipparchus. Messinius put to the sword by Valentini­an. Sempronius Rufus banished by Severus. Heliogabalus, an thropomantist, slain and cast into a Jakes. Nigidius Figulus died in exile. Apoleius accused and condemned before Claudius Maximus proconful of Africa. Amphiaraus swallowed up of the earth. Romulus rapt up in a black stormy thundring cloud. Aristaeus snatcht away by an evill spirit. Zito fetcht away quick by the divel. A Count of Matscon, as he was making merry [Page 370]with his friends, there came, one to the doore with a horse, and made him come forth and get up, and so carried him up into the ayre invisibly, and he audibly crying out as he was carried up and down. Another was seized on by the divell, while he was presenting the praestigious pageantry of Hector and Achil­les. Another, the divel came into his closet, and left him there dead sitting in a chaire with his heart in his hand. Pope Bene­dict the ninth, strangled by the divel in a wood. Iohn Faustus (the divell entring his chamber with a terrible commotion) was found dragd out of his bed, and his face wrung quite be­hind him. Bladad (who not onely practised magicall arts, but taught them to the Britaines) in confirmation hereof, would needs goe fly, but fell headlong, and was dasht in pieces against the Temple of Apollo, in Troynovant. Odo Bishop of Baia perished in prison. Galeaceus caused a bold peremptory Astro­loger to be hanged up. Charles the seventh of France hang'd Aegidius the Marshall, for his magicall exploits. Simon the blind exorcist slain by his own wife possessed with a divell. Stuphius taken by Radulph of Habspurge and burnt. Methotin slain by the people, and his body stak't. Reatius killed by one whom he had deluded. Hollerus slaine by his own aemulators. Oddo drowned, for all that he often sailed without a ship. Eri­cus driven to hang himselfe. Oluph desperately drowning him­selfe. Diodorus, after all his prestigious evasions, at length caught and burnt. Iunctin an Italian, prognosticating of him­selfe (as Astrologers rarely can be drawn to doe) on the day he feared to be most dismall, was knockt on the head by his books in his own study. Peter of Pomfret executed for an im­posterous traytor. A Priest of Norimberge would needs goe conjure for treasure, and digging found a hollow cave, and therein spyed a chest, and a black dogge lying by it; which he was no sooner entred, but the cave shut its mouth upon him, and there he perished. At Saltsburg a charmer undertook to enchant all the Serpents within a miles space; which while he was effecting, a great old serpent among the rest leapt upon him, wrapt his taile about him, and so drew him into the ditch, and there he was drowned.

Gobrias that assisted Darius in freeing Persia from the Magi­cians cruell tyranny and execrable treachery: a base massie Magician hard and close prest upon him; so that one of his [Page 371]fellows, durst not smite the villaine, for feare of wounding his friend that had buckled with him. But he bad not spare to use his sword, though it were to the hazzard of himselfe; which he rather chose to suffer, then that such a miscreant should escape unavenged.

Alexander a pseudomantist as Lucian was preparing an accu­sation against him, rotted lothsomely, and so died miserably eaten up of worms.

Manes, that magicall heretick, or hereticall magician, was in such favour with the King of Persia, that he wrote all his portents for true miacles, and his madnesse for divine fury. His sonne falling sick, he committed him to Manes his art for his cure. Who confidently undertook it, but faignedly perfor­med it: and therefore perceiving him to be worse and worse, he fled into Mesopotamia. Whence the King caused him to be fetcht back, and flead off his skin alive, and filled it with chaffe, and gave his carcase to the dogs.

At the taking of Constantinople, the Greeks superstitiously bewitched with a prophecy, that a mighty enemy should be possessed of the greatest part of the City; but should be defea­ted in the market-place, called the Brazen Bull; were both carelesse and dastardly in suffering the Turkes to make brea­ches upon the walls, enter the City, and arrive at the very place: where they were cruelly slain themselves.

Bellantius the great Astrologer, which is said to have given warning to Savanorola, to beware of burning: was neither able to foretell, nor to prevent his own great perill, in so plain a manner by the Stars, but that he was most beastly murdered.

35. Of the reformation of Magick and Astrology, as well in Pagan States, as Christian Churches: with a Caveat (in conclusion) to English-men, for to beware of Astro­logicall Magicians, or Magicall Astrologers; as to re­deem the old scandall, and prevent the new calumny, of their superstitious addiction to Soothsaying Prophecies and predictions.

NInus vanquished Zoroaster, and in a contempt to his Ma­gick and Astrology, caused his books to be burnt. Numa, [Page 372]Pompilius, and Dardanus would needs ha [...]e their Magical books to be buried with them. This might be their diabolicall envy, or rather the divels own policy, to have them thought, and sought as things prizeable; but it was indeed Gods providence to have them abolished as things detestable. Hermogenes his books were burned by St. Iames the Apostle. The Emperours Honorius and Theodosius ordained that such kind of books should be burned in the sight of the Bishops. Athanasius speaks of whole volumes that were burnt, even by the consent of the Arts greatest admirers. Iodocus de Rosa his conjuring books were burnt by a common Councell. Belike such a consumption hath alwaies been thought and found to be the best way of reforma­tion: and most conformable to that great example, Acts 19.19.

The Chaldaeans indigning the many oraculous and divining gods that were set up in severall countries; and presuming to reform all to their own god Ʋr, or Fire: they proposed to di­vers Provinces, that that God which prevailed to confound all the other should be accounted as the only God. To this purpose they carry their Idol Fire in a Censer up and down with them, and commit it to conflict with the other Idols of Gold, Silver, Wood, Stone, &c. and it consumes them all. The fame of the Chaldean Fire devouring all where it came, coming to the eares of the Priest of Canopus (an Aegyptian god, in whose Temple was taught Magick by Aegyptian letters; and not unlike Astro­logie too, or divining by the Stars, since they have a Star also of that name) this put him upon a crafty device to save the cre­dit of his god. He took a great earthen water pot full of holes, and stopped them with Wax, and filled it with water, and pain­ted it over, and set it up instead of his God (or rather this water pot was the belly of Canopus himselfe so fashioned.) In come the Chaldeans, and as the two gods are put to the bickering, the Wax melts, and the water runs out, and so the Fire is quenched: and now is Canopus accounted for the victor. After this comes Theophilus a Christian Priest to contest with him; and he (by the power and providence of God) makes the very creature Fire to consume all, in despight of all magicall force or fraud: and so works the reformation.

The Alexandrians not well knowing how to prohibit the Astrologers directly, did it subtilly. They exacted a yeerly tri­bute not onely of the Astrologers, but of all those that consul­ted [Page 373]them. And this exaction they called [...], the fooles tribute; thinking that either the charge or the shame of it would thus restrain, if not reform it.

Augustus gathered up here and there all the fatidicall books he could; and those that were spread abroad under none, or no apt authors, he caused them to be all burnt, to the number of two thousand: and onely retained the Sibylline books, and them too with choice, commanding that even they should not be lookt into by any others but the Quindecemvirs onely.

In the too long protraction of the second Punick warre, their religion became so distracted by the turbulencies of the times, that all sexes, ages, and degrees of people turned sacrificers and vaticinators. Complaint hereof was brought to the Senate; and they laid the blame on the inferior Magistrates for not in­hibiting them. At length the businesse was committed by the Senate to M. Aemilius, the Ʋrbane Praetor, who made proclama­tion, that whosoever had any books of vaticination, or writ­ten Orisons or arts of sacrificing, letters, &c. that they should bring them all to him within such a day. And thus he freed them from such confusions as were crept into their religion.

As they were plowing in the field of L. Petilius the Scribe, certain books of Numa were there found in a chest of stone. Which Q. Petilius the Ʋrbane Praetor hearing of, sent for them; and reading onely the summe or contents of them, and obser­ving that they tended to the utter dissolving of religion, told L. Petilius, that he intended to burn them. The Scribe appealed to the Tribunes of the people; they referred it to the Senate: where it was decreed, that the Pretor should keep his vow or resolution; and so they were burned by the victimaries, or sa­crificers themselves, in the sight of all the people.

It being related to the Fathers, by Quintilian a Tribune of the people, concerning a book of the Sybils, which Caninius Gallus a Quindecemvir would have received among the rest of the prophecies; Tiberius hereupon sent letters to the Senate, se­verely checking at Caninius, who being versed in the ceremo­nies, would admit of an ode or a charm, whose authour was uncertain; which the masters had not read, nor the Colledge approved: putting the Fathers in mind of Augustus his edict, to carry all such to the Ʋrbane Praetor: and that the Sibylline verses, belonged to the care of the Priests, to discern which were true, [Page 374]and which false. And that they should especially acquaint the Quindecemvirs therewith, and not transact any thing rashly in a cause of religion.

Under Ʋalentinian, one Hilarius a Car-man was brought before Apronius the praefect of the City; because he had com­mitted his sonne to a venefick, necromancer, or sorcerer, to be brought up or traded in such arts as were interdicted by the laws; and was therefore condemned.

Amantius an aruspick was solicited by Hymetius to sacrifice for depraved and maleficall intents: which being proved by papers found in his house, the consulter was banished, and the practitioner condemned.

Lollianus a very young magician, being accused, that he had written a book of pernicious arts: for feare that Maximinus would banish him, appealed to Valentinian, who more grie­vously punished him.

Palladius a veneficke, and Heliodorus a genethliacke, or one that interpreted fate by genitures, were therefore accused be­fore Modestus the praetorian praefect. Palladius impeached Fidu­stius, Praesidatis, Irenaeus, and Pergamius for their abhominable charms. Fidustius confesses his vaticinating malefice, and joyns with him Hilarius and Patricius. Pergamius accuses many thou­sands as conscious of the same arts. Hilarius and Patricius con­fesse the sortilegious fact, with all the circumstances. Wherefore all these, and many other Philosophers are punished with fire and sword; as Pasiphilus, Diogenes, Alypius, Simonides, and others. And last of all, that no mention might be found of these un­lawfull arts, innumerable books and volumes are all heaped together, and burnt in the Judges sight.

Under Manuel Commenus, one Araon was accused, in that there was found in his house the image of a Tortoise, and with in it the picture of a man chained, and pierced through the breast: and that he carried about him the old conjuring book that was called Solomons; which while he read it, legions of di­vels would appeare, and ask him wherefore he called them, and would quickly execute his commands. Of which being convict­ed, he had his eyes put out, the usual punishment of those times.

Sicidites about the same time was impeached, for casting pre­stigious mists before mens eyes; and for sending out his devils to terrifie and torment men. The same man sitting by the water [Page 375]side with some of his companions askt them what they would give him, and he would make the Boatman (that then passed by with a load of earthen vessels) to break all his own wares, with his own Oare? Something they promised him, and he muttered a few words, and it came to passe accordingly. The man being askt after that, why he was so mad as to break his wares? answered, he thought he saw before him an ugly great Serpent ready to devoure him, which still crept neerer to him the more he struck at it, and when all his pots were broken in pieces then it vanished. For this and other ridiculous pernici­ous tricks, he was served as Araon was, sc. had his eyes put out; an apt punishment for all peepers, and Star-gazers.

In vain was all the Pagan reformation of Magick and Astro­logie. For they put the Artists or practitioner away with one hand, and pull'd them to them with another: witnesse the edicts of Augustus, Tiberius, Nero, Ʋitellius, Domitian, &c. and their own repealing acts, and especially the Senate that banished Martha the Syrian prophetesse: and yet a little after retained and im­braced Batabacus a predicting diviner. The Historian therefore said wel and truly on both parts. This kind of men, treacherous to Potentates, and delusive to all consulters and confiders, are alwaies inhibited our City, and yet alwaies retained in it.

I say no more of Imperiall edicts: nor of those after the Emperours became Christian; nor of provinciall Lawes, nor of municipall Statutes; nor of generall Councels, nor of Ec­clesiasticall Canons; nor of Fathers sentences, &c. All these are sufficiently collected against them. I onely conclude with an animadversion to our own Countreymen.

PLiny (writing of Magick) saith, that in his daies the Art thereof was highly honoured by the Britaines, and the peo­ple of that Nation so deeply devoted thereunto, and the practi­ses of it performed with such complements of all ceremonies, that a man would think, the Persians had learned all their ma­gick skill from them. And in truth our own histories report, that the first Rulers of this Land, were Magicians, Astrologers, Diviners, (such as were Samothes, Magus, Sarron, Druis, Bardus) and that under a colour to teach men the knowledge of the Stars: they brought men to the worship of the Stars. Yea, & that [Page 376]they thus begat here their sects of Samotheans Magicians, (In so much as the Persians have been thought to have borrowed their word magi from hence.) Sarronides, Druides, Barditaes or Bardi­ans: and these kinds of sects were propagated amongst us, till the preaching of Fugatius, and Damianus, in the time of King Lucius: and then they began thus to be abolished, and put to flight. What? two Preachers put down so many sects of Magi­cians? What a shame and misery were it now, if one Society of Artists should set up themselves to pull down so many prea­chers of the Gospel? Philip de Cominees, speaking of foolish fantasticall prophecies, saith, The Englishmen are never unfur­nisht of such, from the cabalisticall disposing, and expounding of certain letters. What would he have said, if he had seen his own Frenchman translated amongst us? Again, he saith, The English attribute much to prophecies and vaticinations: and alwaies are weak, when they treat of hard matters, to produce some such kind of thing. Which, for all his reputed sobriety, we cannot but take for a calumny. Who doe unanimously pro­fesse (against all Merlinicall arrogators, prorogators, deroga­tors) that we are of the mind of William of Newborough; that sharply inveighed against Geffray ap Arthur, for adventuring to divulge under the name of authentique prophecies, the deceit­full conjectures, and foredeemings of one Merline a Wizzard; and adding thereunto a great deale of his own. And doe herein approve of the Councell of Trent, for inhibiting the publication of Merlines books. Although we take them to be (as some of their own said of them) like the Astrologers, who to save their Phaenomena, fram'd to their conceit, Eccentretes, and Epicydes, and a wonderfull engine of orbs, though no such things were, &c. We also doe commend the many wholsome Laws, impe­riall and municipall, among Christians and Heathens, that have been justly enacted against them. And doe advise them not to make slight of the Ecclesiasticall penances; however not to neg­lect true repentance. Otherwise we could wish that our owne Statute-laws were but duly executed upon the severall kinds of them. And then should we have the Magastromancers posed and puzzel'd indeed, that is, not onely confuted, but confoun­ded.