MOyses prosecu­tynge the great workes of God, writeth that in the fourth daye were made ligh­tes in the firma­ment of heauen, which myght geue lyght to the earth, might make diffe­rence betwene daye and nyght, be­twene lyght and darknes, and myght be for signes and for tymes, and for dayes, and for yeares. There were two such lightes made, the one grea­ter to gouerne the day, the other lesse to gouerne the night: to the which also are adioyned the starres. These questions therfore in this place are to be discoursed.

1 What are the offices of the Sonne and [Page 8]Mone, and how they be for signes and tymes.

2 Whether there be distincte circles in heauen, and the same be driuen about with a sure & certen motion.

3 Whether by the mouing of the circles, there be any concent or harmonie brought forth.

4 Whether the Starres haue lyfe,& 44.as they thoughte which did offer drinke offeringes to the Quene of heauen.

5 Whether the Starres and the celestiall mouinges do bringe to passe any thinge vpon these inferior bodies

As touchinge the firste question,first stion. The lighte was made the firste daye. There was also a difference betwene lighte and darknes: but certayne it is, that it was not so perfecte and di­stinguished, as it was after the Son and Moone were made: besyde that those effectes coulde not come of that lighte which afterwarde folowed of the Sonne and the Moone. It shall therfore be worth the while, to waigh the offices ot the Sonne and Moone [Page 9]whereby wee shall vnderstande, for what great and iust causes God hath made them.

1. First both are called lights, wher­of is manifest, that in kinde they are brought forth, that they may encrease and make perfecte the lighte.

2. Secondly, when as both do shew lyghte, so notwithstandinge are the offices of theire geuinge lighte distin­guished, that y^e one moste clearly doth shyne, and doth strayghtwayes drme awaye all darkenes: the other doth not shyne so clearly, and doth admitte some darknes although it doth make the same somwhat lesse. 1. cor. 15. Thee is one maner lyghte of the Sonne another of the Mone, another of the Starres

3. Thirdlye this dyuerse power in geuinge lighte, is the cause that the one shyninge it is day, the other shi­ning it is night. Which reason euen in Moises wordes is expressed.

4. Fourthly this diuersitie in ge­uing light bringeth to passe that men also may discerne theire deedes, and may appoynte the day to labour, the night to rest: yea and brute beastes do appoynt to thēselues a certayne difference. Psalme. 10. [...]. He hath made the Moone for certayne seasons and the Sonne knoweth his goinge downe. Thou makest darknes & it is nighter in it go abroade all the beastes of the wood, the Lyons roaring gape after their praye, that they may seke theire meat at God. The Sonne riseth, and they are gathered back and lye down in theire dennes, man goeth out to his worke and to his laboure vntill the eueninge.

5. Fiftly. The Sonne is so made of god that it warmeth and dryeth: The Moone doth gently make colde and moyste. Which temperature is so ne­cessarie in these inferior thinges, that without it neither liuinge creatures, [Page 11]neither any thinges els mighte abide, Peraduenture y^e firste lighte mighte haue sufficed, to note the difference betwene lighte and darknes: but it was conuenient that newe bodies shoulde be broughte foorth, in which other & greater force shoulde be, to nourishe and preserue those thinges which are in y^e earthe. And therfore aswell with the heate and drinesse of the Sonne, as with the colde and moystnes of the Moone all things in the wombe of the earth are nourished, broughte forthe, take theire increase, and so all generation and nutrunente floweth from them into these inferior things.

6. Sixtly: Moreouer, the motions of the Sonne & Mone chiefly, wher­by euery day they are caried and re­caried from the east into the west, in certayne spaces of tymes, and from the southe towarde the northe, do shew a greate commoditie. For not onely light and darkenes, but also [Page 12]heate and colde, with a certayne most apte proportion are dispersed abroade otherwhyle by these regions, other­whyle by other regions of the world: which thinges as they are necessarie to y^e good constitutiō of mens bodies, so do they more auayle then can be spoken to the alteration of the earthe if selfe, and to the ordinarie encreasse of all thinges that come forthe in it. Nether yet coulde the earthe, or men abyde, withoute ceassinge in one place continuall lighte or continuall dark­nes, or els continuall heate or conti­nuall colde: wherefore euen moste necessarie was this moderatiō which followeth thorow the appoynted mo­tion of the heauenly bodies.

7. Seuenthly. Out of these things it appeareth howe the Sonne and the Moone are, according to the say­inge of Moses, for certayne seasons, and for dayes and for yeares. The dayly and moste swifte motion from [Page 13]the East into the West doth describe vnto vs dayes and nightes: and that same more slowe motion from the South into the North doth describe vnto vs yeares, and the parts of the yeare, that is to say, the Springe, the Sommer, the Autumne and Winter with theire effectes. And so we doo counte and distinguishe tymes, accor­dinge to the diuersitie of such maner of motions: so that it is not altogether sayd amisse of the Philosophers, that Tune, is the numbringe of motion. And vnto onely man it is geuen, as a greate benefite, to be able to note those motions, and to gather the di­stances of tymes by them.

8. Eyghtly. The Sonne and the Mone are for tokēs vnto men, which happeneth two maner of wayes.

1. The one, when as by a certayne ordinarie reason they stande still, goe forwarde, or goe backwarde: and ey­ther are ioyned together, or are oppo­site, [Page 14]or do suffer eclipse: also when they shewe forthe raynebowes or mistye circles about the Sonne, Moone or Starres, to be sene, by which things fayre wether, tempestes, and many effectes are wonte to folowe in the earth, which because with longe tyme and diligent markinge they are per­ceiued, and therfore may nowe & than be also soresene of vs, let the place of Mathew. cha. 16. as concerninge the heauen lokinge redde be added.

2. The other, some thinges are sene to happen in the Sonne and Moone contrarie to the course of nature, the which are wonte to portend or shewe something to mankind, & to denounce the anger or merey of God towardes vs. The Sonne and the Mone stode vmnoueable, while Iehosue did ouer come: Iosue 10. That Ezechias the kinge mighte knowe that he shoulde recouer his healthe, both the Sonne and the shadowe in y^e dyall went back [Page 15] 2. Kynges. 20. That Eclipse of y^e Son worthie of remembraunce, at y^e death of Christ happened contrarie to na­turall order, Augustine bearinge wit­nesse in the 80. epistle to Hesychius, & in his boke De ciuitate Dei the 3. boke chapt. 15. Hierome vpon Mathew. &c. and the writers of histories do shew many things in their commentaries. Of these thinges in generall Christe saieth Luke 21. There shalbe signes in the Sonne and in the Moone and in the Starres &c. nether are there wan tynge some, amonge whom is Iuni­lius Africanus, which do interprete the Sonne & the Mone to be signes, because aswell those that sayle in the sea, as those which trauell in the wil­dernes, haue regarde vnto them, and by their guidaunce they learne how they muste directe theire iorney. And thus much of the offices of y^e Sonne and the Mone.

Of the seco [...] Question.¶ As touchinge the seconde question [Page 16]whether that there be seuerall circles in heauen, and the same be driuen a­boute with a certayne motion. Nowe let vs discourse, and y^t in fewe words. The holy scriptures do seme to allow the rounde fourme of the worlde as described with a circle, when as Pro­uerbes 8. the heauenly wisedome, that is, the Sonne of God speaketh thus: Before the mountaynes wer founded and before the hilles. I am fourmed. As yet he had not made the erth and those thinges that are without it and the head of the duste of the rounde worlde: when he did prepare the hea­uens I was presente, and when he did describe the circle vpon the face of the depth. If there be any mā whome these wordes do not satisfie, let him heare experience it selfe: which dothe playnely shewe, how y^e Sonne with his dayly motion dothe paynte forthe a circle in heauen, so that we maye in deede perceaue the Sonne to be con­teyned [Page 17]in a certayne roundell or circle. The which also the Preacher. chapter 1 [...] hath expressed. The earth (saith he) standeth for euer, the Sonne ariseth, and the Sonne goeth downe, and he goeth to his place. where he may a­ [...]yse, he goeth ouer to the southe, and turneth to the north. The winde tur­neth rounde, whisketh about, and go­eth forthe, and by his circuites it re­turneth agayne.

That there are distinct circles, the situation of the Starres do mani­festlye shewe, when as some are in an higher place and some in a lower: beside that we do playnly se that some Starres are caried about more swiftly and some more slowly. As for the number of y^e circles the scripture doth not define them: and otherwise doth the olde Astronomers, otherwise doth the newe determine: yea and not at this present amongest y^e Astronomers that nowe be, is there any agrement [Page 18]therof. But that they be moued by p [...] scripte lawes or order, it is both found by the longe obseruatiō of tymes, and the scripture doth not dissemble it. For that I maye omitte the words of the preacher lastly rehearsed, thus do we read Psal. 104. He hath made y^e Mone for apoynted seasons, and the Sonne knoweth his going downe. Iob [...] 31. it is saied, The Mone moueably going. and the 38. chapter. God alone is she­wed to bringe to p [...]e verie greate thinges by his prouidence, and a­mongest the rest to sette lawes also to the motiōs of the Starres; in which, man can performe nothing. Wat thou bynde (saieth he) the sweete influen­ces of the seauen Starres?38. or wilt thou let loose the force attractiue of Orion: or if thou shalt be able to being the constellation of Mazaroth [...] season? or wilt thou be able to leade the North starre wyth hys children [...] knowest thou the lawes of the hea­uen, [Page 19]that thou mayest shewe forth the dominion thereof vpon the earth? But Chrysostome in the 14. homilie vpō the epistell to the Hebrewes doth denye the heauen to be of a rounde fi­gure, or to be moued: leaninge to those wordes wherewith it is saied Hebr. 8. That Christ the highe Priest sittinge at the right hand of maiestie, is a mi­nister of holie thinges, and of the ta­bernacle that God hath pighte, and not man. There he noteth heauen to to be called pighte or fixed. But it is manifest, that in that place mention is made of the outmoste or highest heauen, in the which Christ sitteth at the right hand of his father: and I do discourse of the firmament in which the Starres are placed. But to rea­son of these matters, eyther curiously or contentiously, Augustine vpon Ge­nesis after the letter. lib. 2. cap. 9. & 10. supposeth it to be more then neadeth, specially sith the knowledge of suche [Page 20]matters doth littell or nothinge auaile to godlines.

¶ Let vs go forwarde to the thirde question. It is apparaunte that this opinion came first from Pythagoras: that is to say, that the celestiall circles because they be most large and set one vpon another, and that they all in like maner are driuen aboute continually with a certen moderatiō: geue a moste swete sounde, and a playne musicall harmonie: Cicero in somnio Scipionis and other wirters make mention of it. Some sinatterers in diuinitie, to the ende that that lie may be smothed, do bringe forthe these wordes of the 38. of Iob. Who shall shew the reason of the heauens, or who shall make the concente or tune of the heauens to sleepe? But in fewe woordes I aun­swere, denyinge simply any consent or tune to be brought out of the moti­on of the heauēly circles. The reasons of the Pithagoreans are ouerthrowe [Page 21]with small adoe: but lest I should lese tyme in this matter, I had rather the confutation shoulde be gathered out of Aristotle de coelo lib. 2. cap. 9. than to be l [...]ked for of me. And wheras it is certayne that Pithagoras broughte forthe almost all his opinions in cer­tayne darke senses or allegories: it is more probable that he woulde with suche excogitate or depe reason shewe and commende the wonderfull obedi­ence and agrement of all thinges, but chiefly of heauenly creatures, in per­forminge diligently the dueties which tēde to the settinge forth of the power and prouidence of God, than any out­warde or corporall concēt, as we may perceaue in musical instrumentes. In which sense we are accustomed to save in a Church, schole, or commonwelth well ordered, in which euerie one do theire dutie with greate concorde, that there is a certayne very beautifull harmonie to be sene. Furthermore that [Page 22]place in Iob is not faithfully transla­ted accordinge to the truthe of the He­brue, but thus it oughte rather to be read: Who shal number the cloudes in wisdom, or who shal make the bottels of heauen to rest? where the worde Nebel signifieth a waterbudge or a bottell, and so those which are most skil­full Hebricians do note in that place. And althoughe otherwhile the same worde do signifie a musicall instru­ment: notwithstādinge because words goe before of the cloudes, out of which as out of bottels, it is manifest that water is largely powred, the reason of the texte dothe require, that so as I saye it muste be expounded. Let no man therfore rashly abuse the wordes of the scripture to establishe an absurd or vnlikely opinion.

The fourthe question is, whether the Starres haue lyfe? This question I do not therfore onely touche, because Plato in Timaeo and his folowers, [Page 23] Cicero shewinge the same in lib. 2. De Natura deorum, do defyne the Sonne the Moone and the other Starres to be liuinge thinges endued with mynd and reason, and to feede of humors which euery day they drawe vpward, finally to be Gods: but also because the scripture doth witnesse, that there were some among the Iewes did be­leue the like thinges, for 2. kinges 23. chapiter it is shewed, that some did burn incēse to the Sonne, the Moone the Planetes, and the whole hoste of Heauen: and that there were horses and charrets dedicated to the Sunne: Moreouer because y^e Manichaei a kinde of heretiques, besides the straunge dotinge dreames, which Augustine a­gaynste Faustus Manicheus libr. 20. cap. 9. doth wryte that they inuēted of the Sonne and the Moone, they thought also that they ought to be worshipped: the which is gathered out of Augu­stine. Epistola 74. ad Deuteriū episcopum, [Page 24]agaynste Faustus Manichaeus lib. 5. cap. 40. and De Genesi contra Manichaeos lib. 1. cap. 3. lib. 2. cap. 25. also Disputatione prima contra Fortunatuni. But that the Starres by no meanes are to be worshipped euery man by him selfe maye determine, which doth onely marke the scripture to shewe playnlye that they are creatures made of God in a certen tyme. And it is manifest, that the honoure which is due to the Cre­ator, by no meanes oughte to be geuē to the Creatures, Romans 1. &c. And Iosias the kinge is openly praysed 2. kinges 23. which did take awaye such idolatrous customes. Ier. also the 7. and 44. chapters doth most sharply chide, & threateneth greuouse punish­mentes to them which did sacrifice to the Starres: specially sith that Deute. 17. the worshippinge of Heauenly bo­dies whatsoeuer they were is playnly forbidden, and the transgressors are commaunded to be punished with the [Page 25]payne of stoninge. Men were induced to so greate idolatrie at that tyme spe­cially, that they did falsely suspecte, that the Starres had lyfe, and were delighted with false worship. But that they haue not lyfe appeareth by this, that in Genesis the 1. and 9. chapters, where those thinges are reckened vp, vnto whom a lyuinge soule is geuen: onely men, fishes, byrdes, crepinge thinges and liuinge thinges remay­ninge vpon the earth, are rehearsed: but the Starres are excluded out of that number. And that man onely is endued with reason, and also amonge bodily substances, is more euidente, than that it oughte to be proued with any argumentes: which reasone will worthely suffise vnto wittes not ouer curiouse. To gather, by theire motion or by theire certayne offices, that they haue lyfe, it is not necessarie: for ma­ny thinges destitute of lyfe, bothe do naturally, and also suffer: as artificial [Page 26]fier shineth, burneth, kindleth, moueth and is moued: also water floweth, is moued with great violēce or force &c. also pretiouse stones, herbes and other symples haue theire force: and yet no man for these considerations will attribute lyfe to them. And wher as the scripture doth saye, the Sunne knoweth his goinge downe, let the Heauens be glad, and let the Earthe reioyce &c. these must be taken as spo­ken by a metaphor or prosopei, as also ful oft the Autors of holy bokes accu­stomably vse such kynd of figurs. As example, Psal. 114. The sea saw it & fled. Iordade was driuen backward. The Mountanes leaped as rāmes, & the litle hills as lāmes, what meanest thou o Sea that thou diddest flye &c. Therfore rightly do Lactantius Fir­mianus. lib. 2. institutionū diuinarum cap. 5. Hierome expoundinge the 45. chapter of Esay. Basil. in lib. de opere septem dierum. and Damascenus folowing him [Page 27] libr. 2. de Orthodoxa fide cap. 6. deter­myne that the Starres are withoute lyfe and do lacke sense. And although August. who was noseled in the Pla­tonicall discipline, doth seeme in Enchi­ridio ad Lauréntium and de Genesi ad li­terā lib. 2 cap. 18. to leaue it in doubte: yet in his booke ad Orosium contra Pri­scillianistas & Origenistas he doth opēly say thus: furthermore as touching the Sonne and the Moone and the rest of the Starres, that they be celestiall bodies we see, but that they be liuinge bodies we see not. Where after a few wordes he addeth, these thinges are not so set out in the scriptures, that the knowledge of them is commended vnto vs. This is morcouer to be con­sidered, that in his retractations lib. 2. whereas certayne things are spo­ken agaynste Faustus Manichaeus libr. 14. touchinge the Sonne and the Moone, as thoughe they had sense and therfore exalted diuers theire [Page 28]worshippers, he geueth this admoni­tion, that those wordes are to be takē as spoken Metaphorically. And he wrot these bookes, after them in the which he seemed to doubte. Which thinges seinge they are so, it is euidente that Origenes which goeth altogether in the steps of the Platonians and pro­nounceth that the Stars haue lyfe, is in no wife to be harkened to. And I am in doubte that that, which is thought to be, is not the minde of the Philosophers: for it is to be beleued that they did not thinke that in deede the Starres were indued with lyfe, as we saye that men, birdes, fishes, and such lyke are: but rather that they spake so by a Metaphor or els truely that by an Allegorie they fayned that there was life & reason in the starres: whereby they might more euidently declare, that in a most decent order, and as it were in a measure they do finish theire motions, euen as though [Page 29]after the maner of men, they were in­dued with reason.

Now lastly it is expedient that I should goe thorow with the fift que­stion, Whether the starres and the ce­lestiall motions do bring to passe any thing vpon these inferiour bodies. It is to be vnderstanded that about the yeare 380. (in which season Augu­stine liued) there was a certaine Spa­niard named Priscillianus, which di­spersed thorow the Churches many false opinions taken partly of the he­retikes called Gnostici, partely of the heretikes called Manichaei: and among the rest, he taughte that the doinges of mē were gouerned by the motions of the starres, and that the bodie of man was so compoūded that certaine signes of the circle of the Zodiac did rule certaine partes & members: and some other things like these. Neither are ther wanting at these dayes, some which are delighted with such foolish [Page 30]toyes. I haue also marked some of the schoole writers to graunt, that the starres do moue and encline the wils of men.

That I may therfore aunswere the question, and encounter vnsauery er­rours, it is meete to distinguish the in­feriour bodies: for there are some which are brought forth & haue their being in the ayer, the carth, the water, and the same partly are without life, partly haue life, hauing only a vege­tatiue or els a sensitiue life. The other I vnderstand to be mens bodies: and so whole man consisting of soule and bodie, and not vegetatiue or sensi­tiue onely, but also endued with rea­son. As touching the inferiour bodies of the former kinde, as there is great diuersitie of them, so a good parte of them seemeth to consist & to be gouer­ned with the motion and power of the heauenly bodies: the which some do endeuour to proue with some argu­mentes [Page 31]and examples. First: Those Meteores or high thinges (say they) which are seene in the ayre, as comets or blasing starres, misty circles about the Sonne, Mone, or Starres, light­nings, thunders, raine, haile, do chief­lie come from the starres, whereby some obseruing the situation of the sta [...]res, do foreshew such Meteors to appeare. And Aristotle in his first booke of Meteors the second chapter, amōg principles doth determine, that it is to be graunted, that those things which happen in the inferiour worlde, ought to be esteemed as taken of the motion and efficacie of the celestiall circles. Secondly, Those thinges which grow out of y^e earth as hearbs, trees, fruites, corne, and such like, all men holde as a thing confessed, to be verie much holpen by the warmth of the Sonne and the moystnes of the Moone: and it is found by proofe that [...]cetie doth follow where the deaw [Page 32]or raine wanteth, yea and the Scrip­ture it selfe doth witnesse it. 2. Sam. 23. and 1. Kings. 17. Thirdly. The bo­dies of all liuing thinges are fostered and nourished wyth the warmth of the Sun: moreouer accordinge to the motion of the Moone they are affer­ted with [...]undrie chaunges, of which sort is, that humors chiefly are some­while encreased somwhile diminished. Moreouer the Sunne is thought to helpe to generation; in so much that some men haue not fear [...] to say that man is engendred of the Sunne and the Moone. Many thinges also are sayd of the offices of the Sunne and Moone, whereby these things seeme to be established. Fourthly. Inume­rable thinges there are, which with the Sunne the Moone, & the starres do communicate diuerse affectiōs, and haue a certeine Synpathia or like affec­tion or passion with them. The ma [...]i­gold and lupine being hear [...]es, are [...] ­tinually [Page 33]moued about with the son. Crabbes, oysters, cockels, and the fishe called Echinus, are filled whyle the Moone encreaseth, contrary­wyse when she is minished, there is lesse fishe in them. Moreouer the Moone doth drawe to, and driue a­way the returninge tides of the sea, whereof more is to be seene in Plin. lib. 2. chapters 4.41.97.98.99.100.101. also lib. 18. cap. 27.

Although these thinges are pro­bably spoken, yet wee muste defyne that the thinges whyche happen in these inferiour bodies, are by no wayes broughte to passe by the po­wer of the celestiall bodies or of the Starres. The reasons are in rea­dines.

1 Vnto God alone, who is the onely author of all good things, and doth create nothinge in vayne, but gouerneth the thynges whyche he hath created by hys prouidence, all [Page 34]these effectes oughte to be ascribed: as also he verely hath once geuen to inferior thynges those powers and qualities from the beginninge, that of their owne nature by themselues they should bring foorth such effecte and should receiue no helpe of other thinges. The which in the confuta­tion of the former argumentes I will make manifeste by the Scri­ptures.

2 If the offices of the Sunne the Moone and Starres be nombred, it is not expresly found in the Scri­ptures, that it is committed vnto them, that they shoulde imparte or infuse anye actions into these infe­riour bodyes by themselues or by their motion: but that chiefelye is attributed to them, that they geue light, they rule the day & the nighte, they discerne lighte from darkenes, they are for signes, finally they are for seasons for dayes and for yeares

3 But if any thinge may be attri­buted vnto them, it may not be at­tributed but as to second causes, and the same very farre of, of which ther is no vse but when, where, howe farre, and how it shall seeme good to God himselfe which is the first cause, and the cause of causes. And so the Sunne, the Moone, y^e Stars shall scarcely be set in that place, in which instrumētall causes are wont to be set. It is manifest that instru­mentall thinges by them selues do nothing, and do onely so far profit, as by men they are put to it: And whereas men may hardly want in­strumentall thinges, God truly euē without these doth bringe to passe euery thinge mightely and quickly. Medicines are vsed for to recouer health: neuerthelesse that is a profe, that by them selues they do nothing, because many tymes in vayne they are geuen, the diseases in no case [Page 36]being driuen away: yea God often tymes hath restored health euen wythout medicine. Wherefore the Sonne the Moone & the Starres, it they seeme to be of anye force to heate or colde, to generation or cor­ruption, or els to any other action, sure it is that by themselues they performe none of these thinges, and without them the like may come from some other thinge, other causes and h [...]es comming to: but of God him [...] are all things made perfect, and (if I may [...]e saye) thorowly fini­shed. One planteth, another wate­reth, but only God geueth the en­crease: and neyther they which plant or water are any thinge, but God a­lone is all in all. 1 Cor. 3.

1 Now will I answere to theire argumentes in order. As cōcerning the Meteores, it is false, that they come by the force of the Starres. First, al their matter is beleued to be [Page 37]brought forth out of these inferiour thinges: and there is a certain force in the earth it self to cast out vapors & what soeuer is of that sort. More­ouer, such matter abideth nere vs in the ayre, very farre of frō the stars, and is freely, and at libertie, moued, or driuen, vntill it haue taken some conuenient forme. Besides that, of­tentimes the mater being gathered together, is sodenly disseuered, and againe, whē it is thought not to be, some of the Meteores come foorth. As for the Cometes, the Philoso­phers themselues dare not ascribe vnto the starres. Many of them af­firming (among whom is Seneca) that they are peculiar stars, shining by the commādement of the highest God, y^t they may shew some strange thing vnto men. Besides that, what great varietie of the Thunder and Lightning is there: we, contrary to the lawes of the philosophers, haue [Page 38]felte them, euen in the middest of winter, and in colde Regions, as al­so that Snowes haue fallen often­times in summer.

Furthermore the violence of y^e lightning is maruelous wherwith huge building are caste downe, money is melted, the lether of the purse being vnhurt: the bone of the legge is bro­ken, & the flesh without, remayning whole: a man staine, and no signe of a wounde. Of these I say, and the like, what reason (I pray you) will they geue? Wherfore Aristotle him selfe graunteth in the beginninge of his meteorology, that there are ma­ny thinges spoaken of this matter, doubtfull and vncertaine, and some things to be so so touched. And if o­therwhile they doe foreshew a Co­met, or some such thing to appeare, yet we must see again, how oft they are deceaued, and doe deceaue: how ofte in like maner such thinges are [Page 39]seene, when as no man hath shewed any thing afore, so that no such kind of predictions are nothing els, but light and vncertaine coniectures.

Finally, whereas Aristotle doth define that all these inferior bodies are moued and gouernd by the mo­tion of the celestiall bodies, we will take it as spoken of him, which hath bent his minde to search out onelye naturall causes, and humaine wis­dome. As for the true God, the Au­thor and gouerner of all thinges, he neuer did know. Whilest he doth be­holde and looke vpon the creatures more then right was, he coulde not ascend to the Creator himself, wher­of it commeth, that the selfe same A­ristotle hath defyned, that the world was not made in time, but that it is eternall, and many other things contrary to the truth of the holy scrip­ture. Let vs therfore follow the scri­tures, which manifestlye doe per­swade [Page 40]that all meteors are formed & shewed forth by God alone, when and how it pleaseth him. God is said to geue raine, Psal. 147. Amos. 4. Mat. 5. Act. 14. to bring the winds out of his treasures, Psal. 135. to stirre vp a showrie storme, which lifteth vp y^e waues of the sea, & throweth down the shippes with a vehement force. And straight way againe, commaū ­ding the tempestes to cease, and the waues to be [...]il. Psal 107. Also. Iob. 37 God hath thundered with his voice doing maruels, and great thinges, we not knowing how they be done, He speaketh to the snow that it may be vpon the earth. Also out of his priuie chambers cōmeth the whirle-winde, and out of the seatterings of the cloudes his colde. By the breath of God the frost is geeuen, and the bredth of waters is frozen. Beside that, for the watring of the earth he weryeth the cloudes, and againe, he [Page 41]driueth away the cloudes with his light, [...].

Moreouer, the earthquake when Christ was in dying, Mat. 28. & those which are shewed to come before the day of the last iudgement, Matt. 24. Luke 21. As also Act. 4. and 16. are written that they shall be wrought by the power of God.

2 To the second argument wher­with it is said that hearbes, trees, and fruites are very much holpen with the heate of the sunne, & moistnes of the moone: it may be graun­ted, that by some meanes they are helped. But that they are the cause that they grow, or spring foorth so largely as they doe, that I doe con­stantly deny. For euen the earth it selfe doth within nourish a certaine natiue heate: Beside that, euen through the same earth, waters are shed abroade here and there, as it were in vaines, the which we must [Page 42]graunt no lesse, nay rather because they are nigher, more to auaile then the sunne or the moone. What say you to this, that God oftentimes, e­uen without dewe or raine, doth make the ground fruitfull, and sen­deth plentie of corne, chieflye in E­gipt, where the common watering chaūceth not with raines, but with the yearely ouerflowing of Nilus, Plinie witnessing it, Lib. 5. cap. 9. and lib. 18. cap. 18, and other wryters.

Farthermore, the dearth of corne is seene sometime euen then, when raine inough and inough hath falne before. For God punisheth the sins of men by what meanes he listeth. Againe, when it lyketh him, sodenly and in very great drought, hee gee­ueth aboundance of all thinges, the which in the time of Elias and Eli­zeus and many other times is mar­ked. 1. Kin. 17.18.2. Kin. 18. & Psal, 107. it is plainly said, that God turneth [Page 43]Riuers into a wildernesse, and the water springes into a thirstie or drie place. And also he chaungeth a fruitefull lande into barrainenesse, for the wickednes of thē that dwell therein. And againe, he chaungeth the wildernesse into a poole of wa­ters, and a drie lande into water springes &c. Wherefore with great cōsent haue the fathers taught that it ought not to be graūted that with the heate or helpe of the Sunne any thinges here are increased, or els come forth. Basilius of the sixe day­workes, the first homilie, the Lorde saith: let the earth bring forth green herbe. By it selfe let it bring foorth herbe, needing the helpe of no other thing at all. For because some think the Sunne to be the cause of those things which grow out of y^e earth, by meanes of the attraction of the warmth that draweth the force of which is in the depth of the earth, [Page 44]to the rimme or outside, euen there­fore more auncient is the making of the earth than of the sunne. With which error let them that be decea­ued, cease to adore the Sunne, as if hee gaue the cause of life. If ther­fore they wil beleeue, that before his generation or beginning, all thinges about the earth were made, let them also remitte the vnmeasurable ser­uing of him: thinking thus, that hee is younger than herbes and hay, as touching his generation. Chrisost. is of his opinion, the 5. Homilie vp­on Genes. The holy scripture (saith he) reprouing the vnthankefulnesse that should be of men, as it doth de­clare all thinges, so doth it shew vn­to vs the order of things made, that it might brydle the trit [...]ings and do­tages of them, which commend the vanities of their own inuentions, & dare saye that the operation of the Sun is necessary to the encrease of [Page 45]fruites, and there are other which go about to ascribe the same to the starres. Therfore the holy ghost teacheth vs that before the making of these elementes, the earth, obaying both the word & commaūdement of God, hath brought forth all seedes, hauing neede of none other thing to worke with it. Many things folow to the same purpose, aswel in y^e place as in the 6. Hom. Neither doth Am­brose disseute, or disagree with these in his 3. boke of the six day workes, c. 6. & Lib. 4. c. 1. 2. In summe they pro­nounce it to be the propertie of Gen­tils and heathen people, to attribute the generation, or bringinge forth of things to y^e Son, y^e moone or stars.

For there are very many thinges to be together cōsidered in the work of the generatiō of things growing out of the earth, first and formoste, seedes, & those thinges which haue a stedy power in thē which must be [Page 46]added for because of those thinges which are thoughte to come vp of their own accorde: then the diuers qualities of the earth it selfe, that is added that heate, moistnes, fatnes, and the rest like vnto these: Beside that, men and cattle, & those thinges which come by the diligence and la­bours of men, as dunging, cutting, and diuers workes of husbandrie. And after all these, raine, cleerenes of the aire, Sunshining, speciallie when the time of ripenes is at hand But aswell afore, as after all this, the louing kindnesse and blessing of God him selfe, which alone doeth geue encrease, without the which al the rest are in vaine.

Therefore Chrisostome in his 6. homilie, both say that the Gentiles doe greeuously offende, which haue in such admiration, and are so asto­nied at the elemente of the Sunne, and looke not further, neither doe [Page 47]praise the maker thereof. And ther­fore, after that athe earth had broght forth all kinde of seedes, and had ta­ken her Artire and Decking, this elemente of the Sunne was made, that hereafter no man may say that without the operation of the Sunne the Fruites of the Earth are not perfect.

To this place belong the Canons 73.74.75. gathered out of the Sy­nodes of the East by Martine, Bi­shoppe of Braccara: wherewith is forbidden vnto Christians to folow the traditions of the Gentils, in ob­seruing or worshipping the elemēts, or the courses of the moone or stars, or the vaine deceate of singes: For building an house, or for to sowe or plante trees, or to make mariages: Also wherwith is forbidden y^t they should abstaine from worke y^e daies of the Calendes after the maner of the Gentils, or that they should hāg [Page 48]about their houses y^e green boughs of Laurell or other trees: And that they should vse obseruation in gathe­ring herbes for medicine. The same chapters are rehersed quast. 26. can. 5. Non licet.

Now shal you heare saint Augu­stine de Ciuitate Dei, Lib. 5. Cap. 7. Why doe they choose (saith he) some daies fitte to set vines or trees, or to sowe corne: other some dayes to tame or breake cattle, or to let them goe to make or fellow: by meanes wherof their heardes of mares or kine may be fruitefull, and such like?

If therefore chosen dayes doe a­na [...]e to these things, because the po­sition of the starres hath dominion ouer all earthly bodies, whether they haue life or not life accordinge to the diuersities of the momentes of times: But them consider how many thinges without number vn­der one poynte of tune, are eyther [Page 49]borne, or do spring, or arebegun: and haue such diuers endings, that they persuade that these obseruatiōs are to be laughed at of euery childe. For who is so without vnderstandinge that he dare say that all trees, herbs, beastes, serpentes, birdes, fishes, wormes haue one by one diuers moments of beginning? And a litle af­ter he saith: Nether wil they marke, that in the day which they haue cho­sen to sowe their field, so many corns come into the ground at once: they shutte out together, when the corne is spronge they growe greene toge­ther, they spindle, they begin to looke browne together: and yet of those eares being of the same age and of y^e same shutte with the rest, some is sinitten, some the birdes doe destroy some, men pul away. How wil they say that to these there were other constellations, which they doe see to haue so diuers endes. So muche [Page 50]hath he: And in other places hee is exercised in the same argument: as Epist. 129. ad Iannurium de viribus Ec­clesiae, de doctrina Christiana Lib. 14. ca. 29. In Enchir. ad Laurentium lib. 1. c. 79.

In the exposition of the 4. Chap­ter to the Galat. where he doth in­terprete that against such obseruers it is said of the Apostle: Ye obserue Dayes, and Monethes, and times, and yeares. I am afrayed of you leaste I haue laboured in vayne to­warde you. Of these thinges then it is sufficiently manifest that in no wise it is to be graunted, that by the power of the sunne, the mone or the starres, thinges in the earth are in­gendred or brought forth the more plenteously. And the holy fathers were very diligēt in beating of this doctrine which I propounde, into mennes heades, for because of the Gentiles which were full of foule errours.

3 By these thinges it is easie to be vnderstanded what may be opē ­ly sayd to the third argumēt. There abydeth in the bodies of liuing crea­tures a natiue warmth, the which also is nourished with bloud: beside that, it is stirred with certaine in­strumentes, specially those which worke to concoction ordigestion and mouing of the partes: It is also su­stayned with meate, drinke, & other helpes beside, as before also I sayde that in the earth it self there is a cer­taine warmth. And whether they will or not, all men must graunte, that to generation specially are re­quired seedes, or those things which haue in them a seedie power. More­ouer, that other actions are requy­red to come from certain bodies, but before all thinges (as I haue sayde afore) the will and working of God, as that without the which the rest are of no waight or moment: & how [Page 52]absurde a thing and vnlikely to be true it is, that man is ingendred or begotten of the Sunne and man, euery man of himselfe doth vnder­stand. Why shall any consideration be iudged to be had of age: What causes also shalbe shewed: where­fore men and women of lusty bodies and hauing al their members whole and sound, are found to be vnfrutful and barrayne.

Besides this, if fruite of the body come by the sunne, how hapneth it that the procreation of children is accoūted among the singular benefits of God? Why did [...]nna the wife of Eicana, and other saintes require children to be geuen them of God? Or is there any that will builde vp­on this, that soules are put into bo­dies by the Sunne, which it selfe is without soule. Let then this hu­maine and carnall philosophie geue. place, and let all men acknowledge [Page 53]the facultie and benefite of genera­tiō, yea and power also to put soules into the bodies to be receaued, not of the Sunne, the Mone, or any stars, but of God alone, which hath wisely made the members of generation.

4 The fourth argument is very weake. For it doth not follow, for because that some thinges haue like affections with the Moone, y^t they take the same of the Moone: But this shalbe more aptly saide, y^t looke whence such affections come to the Moone, euen from thence also come the like affections in other thinges, which by them selues, and of their own nature doe containe the begin­ninges of chaunges & diuers quali­ties. No man will rightly say, be­cause that the most parte of liuinge creatures slepe in the night, and al­so doe certaine other thinges at the same tune and after the same maner that men are wonte to doe the like, [Page 54]that they take this facultie of men. With what right then shall wee af­firme that such thinges as are incre­sed or diminished when the Moone encreaseth or diminisheth, or els are chaunged by any other meanes, that they take the cause of this chaunge by the Moone? But these things shal suffice as touching the power of the heauenly bodies, vpon the infe­rior bodies which lack reason.

5 Now remaineth that I should shew what force those thinges (that is, the Sunne, the Moone and the Starres) haue ouer men which are indued with reason. The Priscilli­anistes (as I sayd before) and cer­taine of the Schooledoctors of the same opinion, inferpreting y^e seconde booke of sentences of Petrus Lom­bardus Distinct. 14. haue attributed to the Starres more thē right was.

Two principall pointes must here be discoursed. The one whether the [Page 55]of man be moued by the power of y^e Starres? The other whether any certaintie of mans life, and the good or euill actions in the same may bee forshewed by the position of y^e stars? As touching the former question, I will plainly proue with diuers rea­sons, that in no wise it is to be graū ­ted, that the will of man is moued to doe anye thing by the force of the Starres.

Firstly, If it like you to behold the principall cause wherwith many are moued to affirme the contrarie, you shall finde it very weke. They were perswaded that all inferior bodyes without exception, were diuersly af­fected by the Starres: that being graunted, they went further and ga­thered: when as the bodies were so affected, the organes or instruments themselues of the sences set here & there in the bodies, were affected al­so: and of the instrumentes affected, [Page 56]it seemeth necessarie that the sences themselues likewise should be moo­ued: as we see in them, of whō some partes (specially being within) are hurte nigh their eyes, also which are diseased with madnesse, phrēsie, me­lancholie &c.

Furthermore, the instrumentes & sences being moued, from thence pas­seth a certaine force to the vnderstanding and will. In this order there­fore, and as it were by certaine de­grees the will of man shalbe moued: or (as they say) inclyned by y^e stars. But I, in the premisses, haue suffici­ently shewed that the Celestiall bo­dies doe not (as they thinke) worke in these inferior bodies, no not in those which are without life, and which are without reason. How much lesse then shall they worke in the bodies of men, whom God hath garnished with reason and iudge­ment aboue all the Creatures that [Page 57]that liue in the earth? Therefore the Starres doe not one iote bring any thing to passe in the vnderstandinge or will of man.

Secondly, the holy scripture doth plainly attribute to God the inclina­tion and gouernmente of mannes harte: that is to say, of the vnder­standing and will of man, Prouerb. 21. As the Riuers of waters so the harte of the king is directed by the hande of the Lord, & he doth encline it whether he wil, Prouerb. 16. The harte of man must deuise his way, but God will order his going. Pro­uerb. 20. The goynges of a man are of the Lorde, and howe then shall man be able to vnderstand hys waye. And many suche lyke senten­ces there are. The Scripture also doeth in manye places commaunde that we shoulde fashion our will to the will of God whych doth rule our will: and that we shoulde al­way [Page 58]way say as ofte as we purpose any thing: If the Lord will.

Thirdly, if the actions of man were distinguished, of which it is ma­nifest that some are Spirituall and inwarde, pertayning to the worshi­ping of God and health of y^e soules: some earthly or outwarde, and be­longing to Princely or houshold go­uernmēt: some to be meane, tending directly neither to good nor ill: we shall finde none of these of which it may be sayd, that they are gouerned of the Starres, but rather we must graunt that they depende and are moued of God alone. For as God alone doth rule our actions, so doth he rule our will.

Fourthly, no nor the precepts ge­uen of the obseruers of the Stars can stande firme, or promise any cer­taintie. For where as they com­maunde to beholde the signes of the zodiac in euery bodies natiuitie, in [Page 59]the signes to distinguish the degrees in the degrees the sixtieth partes: & in those sixtie partes the very small diuisions of minutes or scruples: it can not be (as Basile in his sixt ho­milie doth playnly proue, and Au­gustine in his fifte booke De ciuitate Dei. cap. 4 doth confirme) that such distinctions of verie smale partes should be exactlie inough noted in y^e horoscope or the signe ascendent, and in the Starres partly fixed, partly wandring. How then can be rende­red causes (saith the same Basile) for the which of two, which are both conceaued and borne in one indiui­dible (as I may saye) moment of tyme, that the one afterward becometh a King, the other a begger? how happeneth if (saith Augustine in his fift booke De ciuitate Dei cap. 2.) that in twinnes, in whome is marked a maruelous consent of momentes in theire conception and in their birth, [Page 60]and in the other thinges adioyninge to them, that yet there is seene a be­vy great vnlikenesse of health, of strength, of maners, and of all their estate. The same [...]tigustine in the 4. chapter addeth a notable erample of very great dinersitie in all theire succeedinges throughout all theire life, of the twinnes Iacob and Esau out of the 25. chapter of Genesis. What say you of this, that the Ma­thematicians themselnes doe teach contraricties, aswell ofthe forme of the choosing of the 12. houses, (For the oide Mathematicians doe it one way, Ptolomeus anotherway, Cā ­panus another way, Ioannes Re­giomontanus another way,) as of the maner of accounting: and one doth teproue another of errour. By which meanes truely, themselues doe bewray the bn [...]r [...]intie of the arte which they professe.

Fifty, if the governmente of our [Page 61]actions shoulde Depende upon the Starres, many absurdities woulde follow. First, the Stars, of which it is said the aspect to be euill, should be euill by them selues, being made of God: or els shoulde become euill and mischeuous through theic own will: of which neyther may be sayd. The firste maye not bee sayde: see­ing that what soeuer thinges God made from the beginning were bery good, Genesis 1. The later may not be sayd, for seeing the Starres are without life, it is not labofull to at­tribute will bnto them: therefore as they are made in a certain high per­fection, so must we indge of them to be bnhurtfull. This reason is Dis­coursed of Basis Dom. 6. and of Am­brose Lib. 4. Derameri cap. 4.

Secondly, if the beginnings of a­tions either honest or euill Doe take their originall of the Starres, or of every marmes natiuitie, there shall [Page 62]neede no labomakers to prescry be what may be done, or what may be auoyded: without cause shall Iud­ges be appointed which may honor bertue with rewardes, and punishe wickednesse with paynes. Theeues shal not be erccuted, others that are guiltie shall not be punished, because the constellation of the Stars whē they were buine, did inforce them to doe wickedly. It shall be superfluous also to erecise Sciences to the sustentation of life, seeing that the Starres will geue vnto vs aboun­dance of all thinges, we being idle and [...]rlesse.

T [...]uclude, The greate hope of Christis is shall become baine, if ne­ther to b [...]ning there be a reboard nor sinnecond aned, for because that nor lang is done of men after theire will, for where as necessitie & fate of the starres haue dominition, there estunation for worthynes hath no [Page 63]place, which is the principal point of just judgement. These thinges I had almost woide for woide out of Basile: more migh be added to the same purpose out of other godlye wiyters.

Many of the Mathematicians do saye that they doe not affirme the Starres to laye on necessity in mēs actions: but onely that they do en­clyne & somwhat moue the mindes: and therefore as not greatlye tru­sting them selues, they are wout to bsurpe that common saying, that is, Sapientem posse dominari Astris, that a wyse man may rule the Starres. By this reason surely they cudeuor to make theire cause more plausible, and to bring men to agree to it.

But I haue sufficiently decla­red that they doe not so much as en­dine the mindes: seinge that they haue not so much power, no not bpō things without lyfe, that they may [Page 64]procure either frutfulnes or barrannes. And if they did so much as en­cline, yet should many incēmodities folovo as yet, as a litle atore I said, specially when there so fewe to be found so wife which can resist. But so they say that afrerwar [...] they may proceed further, an that they may plainly define that y^e fat of the stars are ineuitable: by which meanes many, whatsoeuer i shewed to happen prosperously or other wise, dare af­firme, that so was the destinie: and so by litle and litle when you haue granited certaine thinges which to see too are but sinale, straightwaye they proceede, to the buylding bp of such thinges by degrces as it were, which olighte by no meanes to be graunted. Wherefore it is lawfull to graunte to them neither the first, nor the latter: that is to say, neither inclination nor any necessitie.

Therefore let vs conchide with [Page 65]Ieremie the Prophet the 10. chap. that the way of the Gentiles may not be learned of vs: and the signes of heauen may not be feared of vs, as the Gentiles are afraid of them. for the lawes of the Gentiles are vanitie, &c.

The unne, the Moone, & sta [...]s are appointed for signes: and many marucilous thinges are done by them, by which men are often war­ned of the wil of God being just and good, but that they doe so poure in a certain hidden force into y^e minds and bodies at the byrth of euerye man, that thereof come diuers suc­cesses, as well in the whole life as in death: or that they bring to passe a­ny thinge at all in the will and acti­ons of men now lining, are thinges most vntrue, and contrary to the moide of God. The woides of C­lay the Prophet chap. 47. are most cleare, who obiectcth in this wise a­gainst [Page 66]the Babilonians, their desire to inquire thinges to come of Astro­logiers. Thou art greeued, saith he, in the multitude of thy conceites, let the heauen gasers, & the beholders of the Starres, and them which them thinges to come by y^e Moone, stand by now and saue thee, & shew what thinges shall come upon thee. Behold, they are become as strawe, and the fire burneth them, neyther shall they delyuer their life from the fire &. Therefore rightly is it thus determined in the first Colletane counsell which was helde againste the Priscillianistes about the yere of out Lorde 400. In articulis Fidei, c. 21. If any man esteeine that his Astro­logies or Mathesis are to be belee­ned, let hun be accursed. And Leo Bishop of Roine the first of y^e name, being astied coūsell as touching that matter, about the yere of our Lorde 450. did write backe in this maner [Page 67]to Turbius Bish. of Asturica: The eleuenth blasphemie of them (hee speaketh of the Priscillianistes) is this where by they suppose by the fatall Starres, both the bodies and soules of men to be bound: by which madnes, of necessitie it followeth, that they (as men wiapped in the errors of Daganes) desire both to worshippe the Starres fauouring them as they suppose, or to mitigate them being contrearie or displeased. but vnto such as folow these things there is no place in the Catholic [...]e church, for because that he that hath geuen hun selfe to such perswasions is wholy gone away from the bodie of Christ.

Againe, when as yet in Spayne long after, certaine wente about to establi2he those false opinions, about the yre of our Lord 630. there was appointed a Councell at Braccar [...], wherein cap. 19. we reade decreede: [Page 68]If any man doe belerue the soules and bodies of men to be bounde by fatall signe, as the Paganes and Priscillians haue said, let him be ac­rursed.

And Cap. 10. If any doe beleeue the twelue signes, that is to say, the signes which the Mathematicians are wonte to obse rue to be spread a­broade thorow euery the members of the soule or bodie, and say y^e they are ascrybed to the names of Patri­arches, as Priscilianus said, let him be accursed. As therefore the same question hath oftentimes and long bene tossed in the Church, so often againe haue they condiscended into the same opinion of it: whereby it may appeare, what we shoulde also thinke of it at this time.

Now as touching the second question, that is to saye, wherher any certayntie may be foreshewed, of the lyfe and actions of men, by the [Page 69]motion and scituation of the Stars it is easie to determine. Let this be therfore established, that no certayn arte of predictions or foretelliges may be ratified. The reason is be­cause, as before I haue touched in the fourth reason, the most ercellēt Mathematicians do not agrce a­monge themselues of the maner of the appoyntinge of the twelue hou­ses, and of the maner of accompting: Agayne it is impossible eractlie to distingui2he those sirtieth most 2inale partes, into the which the degrees of the signs are deuided: to conclude many other things of lyke sorte doe concurre, which witnesse the vantric of the falsly supposed arte. They do foreshew soinetyine the truthe, but (as Augustine saith libro 5. De ciuita­te Dei cap. 7.) rather beings pr [...] taughte by the suggestion of sonie euil spirit, then (as they safely sup­pose) leaning to the firme foundati­on [Page 70]on of theire arte Whereby it cometh to passe, that they which are thought sometyme to have fore shewed the truthe by the ayde (or warrate) of theire arte, beinge agayne deceyued verie often tymes by theire deceyue able rules, filthelie beguiled them selues, and also do beguile others. I could ceckē infmnit examples, here of, taken out of histories. Therfore euen heathen Cmperoures and ma­gistrates haue supposed it to belong vnto them, to bridle so great a vani­ty by the lawes. For Ciberins, Ui­tellius, Dioclccianus, Constanti­nus, Gratianus, Ualentinianus, and Theodosius, commnaunded the Mathematicians, as hurtfull peo­ple, to be driuen out of the city. Loke vpon Suetonius Tranquillus, al­so vpon Cornelius Tacitus, Lib. 2.12.18. Also Nicephorus Calis [...]us Hist. Ecclesiasticae lib. 5. c. 24. lib. 9. ca. 5. and Lib. 11. cap. 45. And in the Ciuill [Page 71]Law they are seuerely punished of Iustinian, Codue de maleficis, & ma­thematicis. Many also being cunning in Mathematical matters, haue mightely battered the whole predic­tions of natiuities, as Iohannes Gerson, Iohannes Picus Miran­dulanus. Therfore it is not to be maruailed at, though the holp Fa­thers haue be stowed much labor in hissinge out, and condemning of it: Namely Epiphanius, Basilius, Gre gorius Nazianzemis, Chrysosto­mus, Hieronymus, Ambrosius, and Augustinus.

Epiphanius reasoning againste the pharisies the 16. heresie, against the Maniehei heresie 66. Basile in the sixe dap workes, 1. and 6. Hom­lies. Gregorius Nazianzenus in his oration of taking regard for the pooze. Also in his sermon of the Ar­ctians, and that it is not conuenient alwayes to reason of God openly. [Page 72]And in his seconde booke of Diui­nitie, Chrysostome on Grnesis, Ho­milie 5. and 6. On Mathew Homi­lie 6. where hee intreateth of the Star that appeared at the birth of Christ. Againe, in that worke vpon Mat. which is unperfect (the which the learned doubte whether they may father vpon Chrysostome.) Also on the Esay, where the Prophet doeth drilie mocke, and threaten de­struction to the Babilouians. who asaed counsell at the Astrologiars. Amorose in the places vefore allea­ged, and of Aoraham the Partri­arche, Lib. 2. Cap. 3. Augustine of the Citie of God, Lib. 5. From the beginning to the tenth Chapt. And in Lib. 4. of Confessions, Chapter. And Lib. 7. Cap. 6. against the Aca­demians lib. 1. cap. 7.

And of the Christian doetrine lib. [Page 73] 2. cap. 21.22.23.24. and lib. 8. of questions. Qu. 45. in the exposition of the 31. Psal. vpon that verse, I will declare against my selfe mine vnrighteousnes.

And these thinges may suffise to the explieation of those thinges which are set foorth by Moy­ses of the fourthe day­worke.

WE reade in the 7. cap­ter of Exodus, that when as Moises and Aaron by the com­maundement & helpe of God did woorke signes before Pharao, to certifye, that they were by God commaunded to obtayn de­liueraunce for the people: that Pha­rao also called the wisemen and in­chaunters and magicians of E gipt, which wrought y^e like signes, with the great admiration of all men, a­gaynste Moyses: and so were they Autors that Pharao beinge harde­ned, he did not obey the commaun­dements [Page 76]of God. And in the second epistle to the Chessalonians the second chapter it is said, that the comm­inge of that wicked man, whome the Lord shal dcstroy with y^e breath of his mouth, shalbe accordinge to the working of Sathā, in all power and sigues, and lyinge wonders, and with all deceipte of bnrighte­ousues. By these and such like pla­ces the holy Fathers haue gathered that sigues, wounders and micacles somtimes be wroughte by deuiles, beside that, that men beinge taught and helped by them, may do the like. Of which matter writ Ireueus lib. 1. Cap. 9. Tertullianus in manye wordes, in Apol. Cap. 2. and 23. Al­so August. de Trinitate. Lib. 3, Cap. 7. and againe in his worke de Ciuitate Dei. lib. 8. ca, 19. where he doth wring out, euen of the Gentils themselues this confesstō: to wit, that Magicall artes ought to be ascribed as taken [Page 77]from euill spirites, by this meanes: for that they thought them worthy to be punished by the Lawes, that exercise those artes.

I comprehende in the name of Magike, diuers artes named in the Scriptures, but which are harnie­full and forbidden by God, of which there may seeme three orders to be appointed. In the first order are meautations, wilchcrafre or ingling, which doe speciallie belong to delu­ding the sences, Of which is menti­oned Exod. 7. Deut. 18.2. Chron. 33 Esay 8. and 47. Psal. 58. Gal. 3.

2 In the seconde order are pla­ced diners fashious of soothsayings, or diumation, of which sort are the obseruation of Auguries, Deut. 18. Also the marking of dremes, Leuit. 19. Deut. 13.2. Chron. 32. Iere. 23. and 27. Zacha. 10. The diuining by lottes, Deut. 18. Also they which aske counsaile at Spirits. Leuit. 20. [Page 78]Deut. 18.1. Sam. 28.2. Kinges 21.1. Chro. 10. Esay 8. and 29. Act. 16. Also they which aske eounsell at the dead, Deut. 18. 1. Sam. 28. Esay 8. Luke 16. By these founes of Diui­nations which the Scripture hath expressed, vnderstande the rest what soeuer they be, which be manifolde, as the deuill hauinge a manifolde, wiles, doth greatly reioice to put in­to mennes heades, diuers thinges that be harmefull.

3 In the thirde order of Magike is numbred or accounted a certaine generall facultie of wryting diners signes and miracles by the helpe of euill Spirites, whereof is mentio­ned 2. Ches. 2. But to the intente that euery man may more rightlye iudge of these formes of Magike, and furthermore of those places of scripture: I will adde somcwhat of euery one of thē. Incantatiō is said acantando, of singing or chaunting, [Page 79]And with the Hebrewes it is Lachat of y^e verbe Lachasch, which is to whi­sper, to mumble, to speake with a stil voice, or softly. Wherefore all those thiuges are sayd to be done by In­cantation or inchauntment, in which wordes, verses, prayers, humble de­sires or adiurations are vsed, nether maketh it any matter, whether be­side, there are vsed instrumentes or obseruations, or no. Wherby ye may note that Incantation doeth stretch very farre, and by the same very many and great thinges are brought to passe, of which sorte are mentioned Exod. 7. and such as the Poets doe often shew. And so (to let passe o­ther) in the 7. booke of the Meta­morph. of Ouid, a certaine wiche boasteth her selfe, saying:

Neither ought it to seeme incre­dible, y^e so great things are brought to passe by Enchauntment. For it is not to be doubted y^e there is a great force in wordes, chiefly in prayers, procceding from a faithfull harte.

Wherefore as holy men do stay vpon the couenaute that they haue with God, and hauing made theire [Page 44]prayer, and called on the name of God they obtayne, that things not hard of, are brought to passe: so it is meet that we should vnderstād, the Magicians also to haue some coue­nant with the Deuile. And where­as also they pray vnto him, call v­pon him, and require his helpe, and paraduēture with certaine customs and obseruationes Doe as it were worship to him: he is at haud, and willingly doth graunt their desires. And he doth reioyce when hee is so honoured and worshiped: and ther­fore as much as he can (and hee can doe very much) he studyeth to binde men vnto him, and to the intent hee may still keepe them in vngodlines, he doth willingly gratifie them: and although otherwhile in such kind of prayers there seeme to be mingled certaine wordes that be gooly, reli­gious, and somewhatagreeing with lawfull inuocation of God, yet som­what [Page 42]is alway found either in the words themselues, or els in y^e rites and circumstances, or els in the cau­ses mouing, or in the effects follow­ing, that tendeth to the reproche of God, and where with God is temp­ted, blasphemed, mocked, despised, and therefore the deuill reioyceth, turneth all thinges to his owne ho­nour, and readilie doeth perfourme those thinges which he seeth to be asked of him. Let euery prayer be suspected, which swarueth, yea but a little, from that simple fashion of praying, the which the holy Scrip­tures doe shew. Oftentimes, wher­as a more gay kinde of Religion (to see to) is brought in, there the greter sinne lurketh. God hath forbidden to abuse at any time, his holy name, Euery false imitation of Religion is a poyson of true Religion. In sum, Incantation doth signifie a meane, whereby men doe require helpe of [Page 43]the deuill, and whereby he is moued to suceoure, or to set forwarde their appointed inchauntmentes or [...]ing lines.

Furthermore, bewithinges, and inglinges with the Hebrues, called Chaschias, in latine called Fuscinato­res, & Praestigatores. (which words are Erod. 7. Miche. 5. and Galat. 3) are vnderstanded, by the consente of all Interpreters, t be done when the sences of men are so hurte and illu­ded, that they all think, that certain vnwonted thinges are broughte to passe, or els naturall thinges are chaunged. And therefore with the wordes of bewitchinge or iuglinge, propertic is noted the formall cause, and the meane, whereby the deuill will satisfie the desires of men: or els, when as otherwise he is a lyar, and a deceauer, hee fayneth at the least wise, that he doth satisfic. And if we look more narrowly, y^e nature [Page 23]of Relatiues is after a sorte seene in Incantations and bewitchinges, while they (that is, incātations) are vnderstanded to be wroughtby men that request somewhat to be done, and these (that is, bewitchinges) are vnderstanded to be wrought by the deuill, willinge to perfourme those thinges which are requested. And they properly vnto whom the deuill hath shewed by this meane, y^e way to bringe to passe anye vnwonted thinges, are sayde, to bewitche, and to iuggle to the decreauinge of the minds and sences of men. Therfore of this sorte is that which is read in the life of S. Macarius. Certaine Parentes supposed-their daughter to be turned into a Cowe, because that their sences were so hurte by the bewitching of the deuill, or some ill persons, that they did see no other thing in their daughter, thē y^e shape and all the actions of a Cowe, and [Page 12]they thought plainly that she was a Cowe. But Macharius, when they came to him with the supposed Cowe, saw a very wenche, rightly arrayed with all such apparraue as became a woman: because forsooth, he could not be hurte with bewith­ing, the deuill having no power vp­on him, But when as hee had fer­uently called vpon God, all the be­witching also was taken away from the Parents, and straightway they knew their daughter, such as before they did. Neither was her shape of a wenche taken away from her, but onely the seuces of the beholders were deluded, that they thought it to be taken away.

So also doth Augustine, De Ciuit. Dei, Lib. 18. cap. 17. & 18. suppose the mates of Ulisses to be chaunged in­to diuers beastes: and in Archadia, that men while they did swimme o­uer a stagne or poole, were turned [Page 46]into wolues. De addeth also that in his time, certaine in Italic, when they had caten cheese, were turned into Asses, and the same, althoughe alwayes they remayned sounde in reason, to haue caried lōgtune great burthens, and after that to be tur­ned to their former shape. Neither surely do the deuils (saith he ca. 18.) create natures if they doe anye of those thinges whereof in this que­stion is discoursed: but chaunge in shape onely, those thinges which are created of the true God, that they seeme to be that which they bee not, and therefore I beleue that not on­ly the minde, but also that the bodie neither, can by any reason, by arte or power of deuils, be truely altered in to the members or lineamentes of beastes.

Thus sayeth Augustine. There­fore of these things is manifest, that bewitchinge doth stretch very farre [Page 47]and that vnder it are comprehended all thinges, which are don with the elusion of the senses: that thinges are beleued to be sene, harde, and perceyued, which notwithstandinge are no such maner of thinges. And it is no hard matter for the deuill, or his disciples beinge studious of magike, to do these thinges. For the senses of men are by diuers meanes deceyued. First, when that some fraude or chaunge is commit­ted in that thinge which is laide be­fore the senses. By which reasone the deuill taketh to him, and againe putteth from him, suche bodies or shapes as pleseth him: by the same reason he can shewe foorth all kinde of bodies and shapes, and put forth the same to the senses, to be sene and touched and by some meanes or o­ther to be perceyued. S. Hierome in the lyfe of Hilarion doth shewe, that the deuill did somtune set forth [Page 32]before the saide holy man to be hard of him the cryinge of yong children, the wailing and lamentation of women, the noyse of armies, the bla­ting of cattell, and straunge sounds of diuers voyces, that he ranne a­way rather for the sounde than for the sight. And a while after he sheweth: at vnawares, when the Mone shined, he sawe a chariot with fiery horses to runne vpon him: and whē he had caled vpon Iesus, before his eyes all the pompe was swalowed vp with a sodden openinge of the earth. He addeth: how ofre naked women appered vnto him while he laye, how ofte verie great ple [...]ie of delicates appered to him beinge an hungred. And he reckeneth vp cer­taine other thinges. And all things were on this wise prepared of de­uiles, which to call hym away from faith, from feruent inuocation, and contemplation of deuine things, did [Page 34]set forth things not true, but shapes and unages of thinges, or els bo­dies for the time formed. Secondly the instrumentes of the senses, or y^e meanes by which they worke, are otherwhi [...] striken & hurt, by reason whereof they cannot decerner. As for erample: many tymes such hu­mors are shed aboute the eyes, for the which some man beleueth that he loketh thorowe a syue, that he seeth gnattes or other sinal bodies, parthy cleare, partly unstie, also cob­webbes, the smal heyres of wol, circles about candels, that are ligh­ted [...] the wh [...]che disease the Phisi­tians call ( [...]) suffusio, a sheading abrode, or a web, in the eye: and in ertendinge she sight of the eye, all bodiesseme lesse, but in diminishing thereof, they all seme greater. They that are sioke of of the disease called Glaucoma, (which is a humor in the eyes like christall) accordinge to [Page 50]the proportion of the humor aboun­dinge, do thinke all thinges are di­uersly colowred. And how the sight and other senses of them that be dronken are deceyued for because of the grosse humors that are disper­sed, is too much knowne. And how saye you by this that the Media or meanes which are put in betwene the instrument of the sighte and the bodies laid against it, do often bring to passe, that thinges are iudged to be other thē they be. Through glasse the sense and color is chaunged: the same may likewise happen of subtile or thinne humors and exhalations dispersed by the ayre nigh vnto vs. And wood that is parte put into the water, appeareth croked, the which notwithstanding is right. For that, that thinges put betweene the in­struments of the sences, and the bo­dies layde against them, doe cause such deceauing shapes. And these [Page 51]impedimentes can the deuill easilye bring forth, as well in the instrumēt of the sight, as in the instruments of the other sences: and he doth so be­guile men, that they beleue and per­ceiue other things then in deed they see and perceaue.

Thirdlye, manie times are the powers of the mind troubled, I say memorie, vnderstandinge or reaso­ning, thought, imagination, and the rest that are toyned to them, wherof it commeth, that they which are so affected, cānot any more iudge right and they thinke they heare, see, and perceaue wondrous things, and yet they are deceaued. These effectes are seene in them which are sicke of the phrensie, melancholie, or mad­nes. Galene in his booke of the dif­ferences of the effectes that followe sicknesses, doth shew that Theophi­lus the phisition when he was sicke of the phrensie, be thought that hee [Page 23]saw and hearde miusirels continu­ally playing in his chamber, and he commaunded they should be dryuen out. But when he was recouered, he could tell of all thinges, that he, or they which came to him, sayd or did: that is to say, because only imagina­tion in him was hurte, and not cogi­tation or reasoning. In many that are phrensie, reasoning or cogitation is onely hurte, in some the memorie also, and more powers of the minde.

Furthermore, the molancholicall humor hauing dommion, doth cause that some doe thinke themselues to be bruite beastes, whose voyces and motions they imitate: that they be stone or glasse vessell: that they are inuaded of murtherers & enemies: that they are inspyred with the po­wer of God, and foreshew things to come.

Hotte humors, as bloude and ye­low choler, when they abounde, and [Page 76]doe molest y^e brayn, they cause mad­nesse and woodnesse, so that men vse thēselues after the manner of wilde beasts. And who is ignorante, that the imagination of some otherwhile is so vehement, either when they wake, or when the other sences are at rest through slepe, that they think themselues to perceaue & doe those thinges, which notwitstanding, by no meanes they doe? Wheras ther­fore deuils, when God doth permit, can infecte meate, drinke, the ayre that is dispersed about vs, and ther­fore also may strike our bodies with diseases and other discommodities, it is neuer a whit to be maruayled at, if also they hurte our brayne and the powers of the minde abydinge therein, that we thinke we doe per­ceaue, and doe straunge thinges.

Hether may be referred that which Augustine in the 18. booke De Ciuit. Dei cap. 18. doth make mention of, in [Page 54]these wordes: A certaine man did reporte that at his owne house, in the might, before hee slept, he saw a certaine Philosopher very well kno­wen vnto him, comming vnto him, and that he did expounde vnto him certaine Platonicall matters, which he being afore requested, would not open. And when it was demaun­ded of the same philosopher why he did that in that other mans house which he denyed to doe in his owne house when he requested it? I did it not, saide he, but I dreamed that I did it. But by this meanes, that which the one dreamed, was decla­red vnto the other being awake, by a phantasticall Image. Thus much hath Augustine.

And a little before in y^e same place he had sayd, The fantasie of man, as in dreaming when men sleepe, so also in cogitation, while they wake, may be innumerable kinds or sorts [Page 55]of things be diuersly altered: of this sorte is that, which in a certain Ca­non of the Auciran counsell, held the yeare 308. Certaine doe affirme to be written: & it is reported of Gra­tian 26. Duest. 5. Canon. Episcopi. Certayne wicked women beynge gone backe after Sathan, seduced by illusions of deuils and phanfa­sies, do beleue and porfesse that they do ryde vpon certaine beastes in the nighte houres, with Diana a god­nesse of the pagans, or with Hero­dias, or with an innumerable mul­titude of women, and that they passe ouer a great deale of grounde in the dead time of the night, and that they obay her commaundement as their Lady mistres and that they are cer­taine nights called foorth to doe her seruice.

And after a few wordes he saith: Priestes ought to preach, that by all meanes these thinges are false, and [Page 78]that suche phantesies are put into the mindes of the faythfull not by a godly spirite, but by a wicked spirit [...] for Sathan which doth transfigure or chaunge him selfe into an aungell of lighte, when he hath faken the minde of any woman, and hath sub­dued her vnto him through vnbe­leefe, straightway doth transforme himselfe into diuers fashions, and similitudes of diuers persons, and doth bring out of the way by all by­wayes, the minde which he holdeth captitle, deluding it in dreames, she­wing somewhile ioyful things, some­while heauie thinges, somewhile knowen persons, somewhile vnkno­wen persons. And when as only the spirite doth suffer this, the vnfaith­full minde supposeth these things to happē not in the soule, but in the bo­die &c. These and such like thinges therefore happen when as the pow­ers of the minde (as I sayd before) [Page 79]are troubled.

Fourthly, The deuils oftentimes doe quicklye place some bodies in steade of other some: whereof it cō ­meth to passe, that we suppose those former to be chaunged into the lat­ter, and so our sences are deceaued by the only alteration of the bodies. And therfore August. in his worke De Ciuitate Dei. Lib. 18. Cap. 18. doeth say: That the felowes af Diome­des were not chaunged into birdes (as they commonlye fabled) but that they were taken away and de­stroyed by euill Aungels, Reuen­gers, and in their stead Birdes be­ing brought from some other place, were sodainly set downe: the which birdes those that haue falsly suppo­sed those men to be turned into since that time haue called the fellowes of Diomedes, or Diomedes hys birdes. In like maner Iphigenia y^e daughter of Agamemnon, when she [Page 80]stoode before the aulter to be slaine, was quickly taken away by some euill Spirite, and in her place was placed an hind, the same spirit doing it. This is a token that it is true, for that she was afterwarde found aliue in Chersonesus beside y^e moū ­tayne Taurus, And there was pre­sidense of Dianas sacrifice. And oftentimes are vnbeleuers by this meanes deceyued of deuiles, and these mockages haue geuen a beginning to so many triflinge transfor­mations, as of Ouid and other are famously set forth.

From these doth not greatly dif­fer the fraud of certaine vacabunds iugglers, which playing with the nimblenesse of theire arms & hands are thoughte to thruste themselues thoro we the arme, or tongue or for­head [...] with a dagger, to drawe out bloud, and to do many other things, when as notwithstandinge they do [Page 81]nothinge els but sodenly chaung the instruments, and doe deceyue with the onely swiftnes of motions. By these meanes therefore & by others which the deuile being endued with the knowledge of natureall thinges, and with passinge experience, doth vnderstand, and mans wit doth not conceyue: men may be deceyued, as­well of the deuill him selfe, as of those whome he teacheth, so that of diuers things they apprehend false opinions. And God doth somtime permitte, that eyther with incanta­tion, or els with the foresaide forms of illusions, men be hurt or take da­mage, whether in theire bodies or in sences of the minde, or in o? ther thinges, not for because of the vertue or strength of any wordes or actions, which are done of the Ma­gitians with obseruatiō, as though in them were some syngular force: but for the couenante that priuelie [Page 82]they haue with the deufles, by cen [...] sone of which couenant the deuiles do gladly performe onto there wor­shipperes the things which they te­quire, as farre as they can, and spe­cially those things which are fitte to hurt. Moreouer God doth permitte. the deuiles to exercise theire power upon some, as well for the sinnes of them which desire that other may be hurt: the which because they haue once geuen them selues to the deuil, God will harden in theire wicked­nes: as also for theire sinnes who are touched with the harme, or els for some other causes whcih are hid­den, and yet alwayes on God his behalfiust. According to which opi­nion I haue read Augnstin in a cer­taine palce to haue spoken as tou­thinge these matters. Neither sures; iy it is lawfull to put away these mischicfes with other mischiefes, that is to saye, with charmes or in­bocaffon [Page 83]of deuilles: for that were to aske at the deuill, the author of all euile, that which is good, which ought to be waighted for at God a­lone, and of him is wonte to be ge­uen: but by faith in God, and the fruites of faith, that is to say with prayer and almes, we must require of God that he accordinge to his goodnes deliuer vs from eilill. And if it be not so taken awaye, then if remaineth that we suffer paffenflie all incommodities, as longe as it shall seeme good to him to punishe and to trie vs, Which maner of coū ­cel against this kind of temptations and daungers to be bsed is here & there commended in the soripfures, also in the 33 question, 1 Cano. Spiper Sortiarias. And so also Macaruis brought to passe, that the parentes of the wench were no longer letted with the bewitehing &c.

Now must I speake of those things [Page 84]which I haue referred to the second order of magicall matters, that is to say of diuinations. I haue reeke­ned vp those formes of diuinations, which the scripture doth mention, if anie desire more, he may seeke them out of other wrytcrs. In the pro­phetes writhinges they are all in ge­nerall condenmed: And the godlie are commaunded to aunyde them: and that chiefly for these causes.

first for that they are inuented of the deuill, whose workes are all euile, and do tend alwaye vnto mis­chiefe. Wherfore very farre are di­stant, prophane diuination, and holy prophesie: as well because that is faught of an euil spirite, and this is adininistred of God and the holie Ghost: as also because that is not of what things so euer, but onely of certayne thinges and for the most part euill? and this may be accoun­ted of what things soeuer, but espe­redye [Page 89]see the naturall causes pre­pared. For naturall causes beinge layde, the effecfes doe alwayes (for the most parte) follow. By which teason both Phisitions and Hus­bandmen ofcen doe fore see that cer­taine thinges do follow of sure cau­ses. And in bruite beastes also may be considered in certaine hidden po­wer of perceauing afore things that are to come: whereof are noted by their motions and actions raine, tē ­pestes and many such like thinges. And because they are throughly cunning in many thinges by long erpe­rience of time, they can most certain­ly pronounce of as such like thinges. Therefore oftentimes doe they ga­ther Prophesies of those effectes which are wrought by the helpe of naturall thinges.

Thirdly, they doe marke what [Page 90]thinges are alreadie prepated in a­ny place or beginne to be done. And these selfe same things then straight way shew to some bodie (dwelling) in another place, and perhappes far distante, which as a Prophet doeth manifest the same to all men, and de sireth to seeme to bee a shewer of thinges to come. And when y^e men of that place, do after a certain space perceaue that the matter is so as it was tolde them, they thinke that of that thinge there was bttered a pro phesie. Yea easie it is for the deuil, which is of a most subtile and most nimber nature, and doth most swift­ly pearce into euery place, to spy out whatsoeuer thinges are done on euery side, and of the same to bringe ty­dinges whether he listeth. But they doe not perceiue the thoughtes od men (the which Augustine graun­teth that he some while thought, but he did afterwarde determine other­wise [Page 91]in his seconde booke of Retra­ctations, Cap. 30.) but they note the signes onely, and the wordes and speaches and the geshires of the bodies, where with the thoughts of the minde are after a sorte set forth: and by these and other thinges concur­ring they iudge as certainly as they can. fourthly, they shew things to come, which in some place or other they haue vnderstoode to be for shewed of an holy Prophet, or some good Aungell: which notwitstanding is not published among others. And so that which is other folkes, they doe suttlely challenge and shew out for their owne, and doe hunt for the prayse and glorie for themselues.

fiftly, they dare oftentimes fore­shew things to come, although they haue no certainfie, and are fouly de­ceaued, after which forte sometime certaine lightbrained felowes dare affirme as thinges moste certaine, [Page 92]these thinges which by coniectures they doe gather as wel as they can. And that doe the deuils, as well when any impedimentes may be al­leaged, to which it shalve imputed, that the successe hath not answered: as also when willingly they are de­sirous to deceaue; & to destroy those of whome they are asked counsell. Hether belong these doutfull Ora­cles geuen in Delphos, and in other places, as bnto Cresus: Cresus perdet Halym transgressus plurima regna. [...]oke for [...] expo­ [...] her of, [...] the ende [...] the [...]. And vnto Pirrhus: Aio te Aeacida Romanos vmcers posse. The which they would not vse if as ofte as they would, they coulde shew the truty. And of these maner. of doings you may see many things in Augustine in his booke De diuina­tione Daemonum. cap. 5. whcih also ars repeated 26. quest. 3. & 4.

Hereof may we gather what may be spoken of the old prophets of the Centils, and of them which while [Page 93]they were asked counsel as touching doubtfull matters and thinges to come, did geue Oracles or answers. The fatetelling Prophetisse in Del­phos was inspired and gaue aun­sweres, either with a still winde, or by fire which brake out of the den, or els sitting in the secrete sanctuary vpon a brasen seate which hauinge three or foure feete, was dedicated vnto the God. So the Prophet in Branchis did sit vpon an Areltree, orels did carie in his hande a rodde which was geuen him of some god: sometime hee did washe his feete with water. Among the Ligurians in Thracia the priestes of Bacchus did drinke wine sustely.

Of these therefore and such like we must say, that the rite and super­stitous ceremonie being put to, ma keth nothing to the purpose, & that it is only a signe of the obseruaunce and wuenant of wicked persons and [Page 94]euill spirites betwene them selues: and the spirites so to the honoured, and so retaine men in a folish per­swasion. As touching the answers themselues or the inspiration, what soener concerneth this cometh from the deuil, who doth teach it priuilie or apertly, to wit, with some repre­sentastons which he sheweth forth, with sightes or hissings, whcih voice or other signes. But saith some, what shall we determine of the Si­billes? there is no doubte but they were taught those thinges, which they did foretell rightly and trulie, especially of Christ, and things per­teyning to the saluation of mankind by the mspiration of the holy Ghost, nessher onght it to seeme straunge that I should so say of gentlles and vnbelee [...]ers, when as it is appa­rant that the holy Ghost sometime hath spoken true and notable things of Christ, euen by the wicked: as by [Page 95]Baleam Num. 24. and by Caia. Io. 11. Although manie thinges wece [...] obscurely spoken by them thau it may be doubted, whether they v [...] deessode those thinges which they sasde: as neither Caia [...]has did pro­perly vnderstand his prophesie. But it pleased God that such prophesies should be manifested so the Gent vs to thend that afeereard, if at ante tyme they did sirnie agaunst Christ and the truth beinge manifesieu in the carth, they might be conainced by theire owne mens predicftions & testunomes. Cn which end to be v­sed, they ought also to haue great waigh or importance as Angasim in his oration against the Iemes and Pagans cap. 16. and agauist I. Manich. lib. 13. cap. 25. Chrisost. homilia 3 in epistolam ad Titum, do wit nesse. And the inoste auncient wri­ters conterding against the Gennls for our religion, haue willingly for [Page 96]that cause vsed the testimonfe of the Sivilles as Iustinus Martir, Cle­mens Alerandrinus, Lactantius Firmianus S. Augustin and other. Hitherto as touchinge dininations, auswers, and predictions.

Nowe the matter requireth that I should speake somwhat of miracles, which I haue put in the third order amonge magicall matters, Do the end that euery man may more easily marke, what maner of miracles, and how miracles may be done of the deuill and his disciples beinge experte in magike, it shall auaile to shew which are true miracles. Mi­racls properlie are saide to be cer­taine outward works or deeds had in admiration among memand such in deed as appeare to be wroughte by Gods power for to declare the truth and certaintie of doctrine, of faith, or of God his promisses, or els y^e power of God, & to the glory of [Page 97]God. This definition is gathered of causes, and by it may be vnderstā ­ded how the miracles of Christ and holy men may be distinguished from these which are wroughte either of the deuill or of wicked men: which also ought to be called, not true but lying miracles, as the Apostle saith 2 Chessa. 2. And these lying signes or miracls may diuersly be wrought by the wicked.

1 Firstly, miracls are done in those things in which the things are in deed such, as they apeare to be: after which forte the Magitians of Pha­rao are beleued to haue broughte forthe serpentes in deed and other things of that forte: but those are two wayes done. The First by cal­ling on the name of God, as Christ speeketh of the false Prophts Mat. 7. that in the last day they shall say: Lord haue not we cast out deuills in thy name? notwithstandinge it [Page 98]shall be said to them, I know you not. After the same maner Christ doth foreshew Mat. 24. false christs and false prophets to worke signes and wonders, and miracls are done so by them, not because God is mo­ued with theire faith and holynes (which vtterly is none) but for the inuocation of his name which they vse vnto him: moreouer for the per­sons standing by, whom God will haue either confirmed in found dor­trme by miracles, or els doth suffer them to be caried awaye stom the same. And the wicked doe vse the name of God in these inuocations, but not rightly, neither to lawfull ends: wherefore more rightly they do abuse it, which also shall happen to them to thewe damnation: of which matter Chrisost. hath spoken somwhat tom. 5 Homil. 21.

3 The second by callinge vpon the deuil: for the Magitians with their [Page 99]charmes do call vpon enell spirites and allure them, the which also for the couenaunt that is betwen them, are ready to do any thing. And God doth geue them leaue, so that they ran fashion certain bodies for a time which with our senses are percea­ued, as I haue aforesaid. And by this meanes did Pharao his Ma­gicians worke miracles: of whose whisperinges, that is to say, still in­uocationes the scripture speaketh plainely Exod. 7. &c. Although in these signs or wonders very things are laied before the senses, yet shall they not be called true miracles: sith that the other causes which must be considered in true and properly said nuracles, are lackinge.

2 Secondly, miraels are wrought of spirites and euill men, in which veric things are done and sene, but vsing certaine natural things onely. For in stones, hearvs, and such like [Page 100]thinges there is a certayre hidden force or stregth, wherwith straunge things may be done, and the deuns and magitians haue notable know­ledge of such naturall forces, others in the meaue while, which do not vnderstād this vse of natural things doe suppose greate miracles to be wrought, when there is nothinge lesse. Such a thinge is it that the lampe which neuer goeth out in a certaine chappell of Venus is coun­ted a miracle: when as notwithsian ding that may be done by arte and naturall instruments, that is to say with the stone called Asphestus, which is found in Arcadia: (as saith Plini. lib. 37. cap. 10) and is of that uature, that beinge once kindled it neuer goeth out. And Plini. maketh mention in the 18 boke of his natu­ral history. Chap. 1. of Limis viuus or asphestinue (a kind of flar) that it can not be consumed by fire. There­fore [Page 101]these miracls also because they are not done by the power of God but rather by a naturall force, de­serue not to be reckoned among true racles.

3 Thirdly, miracles are done by magitians, in which certaine things appeare to the senses, and yet are not verie things: but there is no­thing els, but that the senses of men are deceaued and deluded, that they thinke they see and perceaue things which neuertheles they neither set nor perceaue. Which deceate, how many ways it may be done, I haue afore declared. Therefore not these neither ought to be deemed true mi­racles, because the very things are wanting, and the senses are decea­ued.

4 Fourthely. By what meanes soeuer, eyther apart or priuie, mi­racles are wrought by Magicians, and whether verie thinges be re­mayning [Page 102]in them, or onely do falsly appence: yet aslonge as the causes, once manbred in the definition, are not sene in shem, they can not be indged any other but lyenge signes and lyenge unra [...]es. For they can not be true, which art neither done by the true power of God, neither to the presor [...]ed ends, that [...], to pro [...] the truth of doctrine, of faith, [...] of Gods proinisses, or of the [...]ght of God, nor are directed to set [...]th the glory of God. Neuertheles [...] vuto the wicked is gran̄ [...] to worke miracles, such as the Godly can not: as Christ hath signified Mat. 24. sainge: that f [...]se prophetes and false christes should worke signes and wouderes: that euen the electe, if it might be, may be [...]aued. And yet not therefore as rightly Augustine doth note lib. 83. questionum questi. 79, are the wic­ked to be thoughtmore worthy then [Page 103]the godly, or more acceptable vnto God, as neither the Magicians be­fore Phar [...] more hette [...] thē Moy­ses the man of God: Although the wicked h [...]e not power geuen them to worke miracles where and when they wall: but onely where, when, [...] how it seemeth good to God. Wher­fore these Magicians of Egypt, al­though they the need serpents, blon­d [...] [...]aters and frogs, which were an deede great matices: Yet when they came to lice, they could doe no­thing: and they were compelled to to confesse, [...] Moyses did all things with the finger of God, that is to say, by Gods power, Good.s. Also the Grorcistes Act. 19. are not able to drine out the euill spirite. So al­wayes at the length must a lie geue place to the trueth. There are di­ners causes for which God doth geue so great power to the vngodly

1 The first: If any of the vngod­lie [Page 104]doe worke miracles, vsing inuo­cation of the name of God: thē must we vnderstand those miracles to be brought to passe for the onely wor­thinesse of the name of God: for that God wil haue his name to be had in beneration, neither doth he suffer it in vayne to be called vpon: of which matter I haue touched somewhat afore.

2 The second cause, If any work miracles, not calling vpon the name of God, but by other meanes, as by helpe of deuils, &c. This hapneth that the euill, that is to say, as well they that worke thē, as those which looke on them and follow them, ane confirmed in euill, are seduced and drawen into new erxours. After which sorte Pharao and the Magi­cians were hardened in euill. And 2. Thess. 2. the wicked are blineded that they should beleeue lyes.

3 The third cause: Vnto the wicked [Page 105]power to doe miracles is geuen, that the constancie of the godly may be tryed, and their patience exerci­sed. Whereof it is sayd Deut. 13. that God, by a false Prophet which foresheweth true things, & worketh miracles, doth trie his people. Sy­mon Magus is written to haue wrought many wonders againste Peter the Apostle.

4 The fourth cause: Euil mē are sussered to worke miracles, least ho­ly men (vnto whom the same facul­tie is by God graūted) should be too proude in them selues, and shoulde hunte after vaine glorie: Moreouer least the residue of men should mea­sure holinesse by miracles: Or els, which is greater, and soundeth to Gods dishonoure, that they shoulde giue godly worshippe vnto them, as Act. 15. the men of Licaonia, for be­cause of a lame mā restored to helth, would by and by giue diuine honors [Page 106]and sacrifices to Paule and Barna­bas.

5 The fifte causE: that happeneth lest any should thinke the gifte of working miracles to be greatly de­s [...]red, before manie other giftes, which aswell are more necessarie to the church of God, as also do oringe more plentifull profit: of which sorte specially are the giftes of prophesie, go [...]enment &c. For God doth, gar­nish his church at all seasones with so sorie giftes, the which good doe v [...]e to manie good purposes: and some gifts in the meane while are somtime common to the vugodlie, but they fowly abuse them: therfore as manie vugodly mē doe sometime abuse the gifte of tongues, of wis­dome, or the like, euen so doe they somewhile abuse the gift of miracls Therefore as the Apostle geueth warning. 1. Corinth, 11. let vs be­hold and embrace the more excele [...]t [Page 107]giftes. Hether beiongeth that also, that Christ saith to his discipls Luc. 10. re [...]oce not in this that spirits are subiecte vnto you: but reioyce be­cause your names are written in heauen.

6 The sixt cause: Therefore also signes and wonders are wrought [...] of vngodly and false feachers, sest rashly we should receaue any dor­trine, which shall happen to be pro­ued by miracles: or rather that we require not the doctrine which is set forth to vs to be established with signes and wonders. Both doe a­like incurre reprehension, (that is,) casilie to beleue for because of mira­cles, and not to beleue ercept unra­cles be adiovned. The former is a signe of light headed men: the later, of vnbeleeuers. Of the former it is plainly sayd Deu. 13. If there arise in the midst of thee a Prophet, or a Dreamer of dreames, and geue thee [Page 108]a signe or a wonder, and that signe or wouder which he hath foretolde thee come to passe: and he shall say, let vs goe after strange gods which thou hast not knowen, & let vs serue thē: thou shalt not heare the words of that Prophet, or him which hath dreamed such maner of dreame. Be­cause the Lord your God doth tēpte you, that he may know whether ye loue the Lorde your God with all your harte, and with all your soule. [...]e shall walke after the Lord your God, and him shall ye feare: ye shall keepe his commaundementes, and heare his voice: ye shall serue him, and claue vnto him.

Of the latter, that is to say, that we ushold not require signes for cō ­firmation of the doctrine, is ertante the greeuous chiding of Christ to y^e Iewes, Mat. 12. The wicked and adulterous generation seek a signe; but no signe shall be geuen them, but [Page 109]the signe of Ionas the prophet. And 1. Cor. 1. the Iewes reqire a signe, and the Greekes wisdome. It re­mayneth then that indgement tou­ching doctrine which is set foor [...]h, must not be taken of miracles ioynd therto, but of the word of God, that is, the writinges of the Prophetes and Apostles, as Christ doeth dis­cusse Luke 16. where he bringeth in Abraham speakinge: They haue (saith he) Moyses & the Prophets, let them heare them. And if they heare not Moyses & the Prophets neither will they beleeue if any rise againe from the dead. And Esaia­as saith cap. 8. Aske counsell at your charming Diuines which mumble and say: Doth not a people aske counsell at his goddes? Shal men runne to the dead for the liuinge? Get thee to the law and Te [...]o­nie.

Therefore let vs know that all [Page 110]doctrine which agreeth not with the holy Scripture, is to be reie [...]ted although great miracles are ioynd, and though Paule himselfe, or an Angell from heauen, af­tirme the same. Ga­lath. 1.