Subsect. 1. Of Comets.

Because things in order look the best, I shall divide this member or subsection in­to the following particulars:

• 1. Of the names and kinds of Comets.
• 2. Of what they are ingendred.
• 3. Of the colour of Comets.
• 4. Of their final Cause.

Subsect. 2. Of Eclipses.

Subsect. 3. Of Earthquakes.

An Earthquake of it self is so generally and experimentally known, that it would be but to little purpose for me to present you here with a definition thereof. I shall therefore pretermit that, and discourse of these following particulars. — viz.

• [Page 122]1. Of the causes of Earthquakes.
• 2. Of the kinds, or Species.
• 3. Of their Antecedentia.
• 4. Of their Consequentia

1. Of flying Dragons.

This Meteor, Draco volans, or the fly­ing Dragon, by many called a fire-Drake, is, according to Meuror, fol. 117. (although in shew monstrous to behold) nothing else, [Page 136] but a fiery exhalation, very great in quan­tity, whose matter is very thick, and as it were hard tempered together; and be­ing conglutinously conjoyned, it ascends (or is rather drawn up) into the cold Re­gion, and is by that forcibly beaten back again: by the force and violence of which motion, it is set on fire, and so violently pent and made crooked: for the matter being glewed so fast together, that the repulse of the Region divides it not; but by an [...], Antiperistasis, or en­counter of contraries, is cast into such a fashion or form, that it perfectly represents the shape of a Dragon.

Then, the exhalation being formed and fired, flyeth along in the air, and turneth it self to and fro, upward and downward, according to the motion of the wind, and the cold clouds it meets withal; and so it begets the greater terror in those that be­hold it. Some have thought that this Mete­or, by reason of its strange appearance, hath been the Devil; because the Scripture saith, That the Devil is the Prince of the Air; And in another place, That he is a great Dragon: Of which conceit, I read a merry (and I believe a true) story in Dr. Fulk, where in his Discourse of Me­teors, [Page 137] speaking of fiery flying Dragons, he saith—

That on a Mayday, when many young folk went abroad in the morning, I remem­ber (saith he) by six a clock in the fore­noon, there was news came to London, that the Devil the same morning was seen flying over the Thames; but afterwards came word, that he alighted at Stratford, and there he was taken and set in the stocks. And that though he would fain have dissembled the matter, by turning himself into the like­ness of a man, yet was he k own well enough by his cloven foot. I knew some then li­ving that went to see him; and returning, affirmed, that he was seen flying in the Air, but was not taken prisoner. I remem­ber also that some wished he had been shot at with Guns or shafts, as he flew over the Thames. But this learned Author divinely concludes— As f [...]r this Devil (saith he) I suppose it was a fiery Dragon, — very fearful to look on, as though he had life, because he moved; whereas it was nothing else but clouds and smoak. So mighty is God, that he can fear his ene­mies with these and such like operations, whereof some Examples may be found in holy Scripture. Thus far Dr. Fulke in his Discourse of Meteors.

There are some that hold, that this Meteor is made and fashioned into such a shap [...] and form, between two clouds of contrary or differing natures; the one ho [...], the other cold (which differs little from the former:) then the highest part of the exhalation, by its being attenuated and made thin, appears and shews it self as the neck of the Dragon: and the middle part, for that it was [...]tely in the repulse bowed and made crooked, doth symme­trically represent the form of the Dragons belly: And the lowest part thereof, by the same rep [...]lse, turning upward, maketh the Tayl; which appeareth much smaller then the other, for that it is commonly further off, and also for that the cold bindeth it. And thus much for this Meteor.

2. Of dancing Goats.

Caprae saltantes, or dancing Goats, are so called, because like unto balls of wild­fire or squibs, they dance, skip and leap from one place to another in the Heavens and the air. Wolf. Meur. fol. 116.

This Meteor is caused when the exhala­tion being hot and dry, is divided into two parts or bodies, as when two Torches are [Page 139] seen neer one another, and the flame leap­eth or danceth diversly; or when the exhalation is so compact, that on the one side or other, it hath some parts which ap­pear as the appendices of it, or joyned to the main exhalation, somewhat thinner then it. So that the fire running in the main part out-right, it skips as it goes un­to those parts on the sides, making them to flame also; which being quickly performed, the fire seems to leap and dance even as wanton Goats are wont to do.

3. Of Spears or Darts.

This Meteor sheweth it self in streams, and is of Naturalists called a Spear or Dart. It is according to Meuror, fol. 119. generated, when a great quantity of exhala­tions hot and dry, are set on fire in the midst; and because the matter is not so compact, that it should soon rend or tear (as when thunder is caused) the fire breaks out at the edges of the cloud, kindling the thin fumes, which shoot out in a great number, like to fiery Spears or Darts; and their streaming or flashing is so much the whirer, as the exhalation whereof it con­sists happens to be thinner.

There was an apparition of this Meteor seen in London in the yeer of our Lord 1560. on the 30 day of January about eight a clock at night, the air in all other places being very dark; but in the North-East (where this cloud burned) it was ve­ry light; as light (saith my Author) as when the day breaketh, toward the Sun­rising; insomuch that the plain shaddow of things opposite were seen. The edge of this cloud was fashioned like a Rain­bow, but in colour very bright, and often-times casting forth (almost) innumerable Darts of wonderful length, like unto squibs that are cast in the air; only with this difference, that they move more swift then squibs. Now these Meteors are ob­served to appear mostly in the North and North-East parts of the Heavens.

4. Of Pillars or Beams.

These several Meteors in their various forms are mostly caused when the exhala­tion hot and dry, being very long, but not very broad, and attracted or drawn be­yond the middle region of the Air, is set on fire all at once, and so burneth like a log or great beam.

Now the difference betwixt Beams and Pillars is this: they are then called Beams, when they seem to lie at length in the Air; but they are called Pillars, when they are carried upright, or perpendicular in the Air; the one end thereof being more neer the globe of the earth then the other. And the Pillars like unto Pyramides are caused when the thinner and lighter parts of the exhalation are ascended to the top, and the heavier and grosser parts continue and remain at the bottom; so making it in the form or fashion of a Pyramide, viz. great above, and small beneath.

5. Of Torches, or Fire-brands.

These apparitions are generated, when the exhalation being hot and dry, is drawn up beyond the middle region of the Air; the matter of which it consists being long and broad, partly by its own heat, and partly by the heat of the place it is attra­cted to, is set on fire at the end thereof, in [Page 142] the highest region of the Air; and burneth like a Torch or Candle, untill the whole substance thereof be consumed and quite wasted. And the reason why it should burn at one end rather then at the other, is, be­cause it is long, & standeth upright, having the most of its aspiring matter in the top, which toucheth the heat in the fiery Regi­on. And in this station ascending upward, it cometh to pass that when the upper end is advanced fully to the heat of the upper re­gion, it is then and there fired, and con­sumeth by degrees: and then as a Torch or Lamp, when all the matter that feeds the flame thereof is spent, it ceases to burn any longer.

6. Of flying Sparks.

Scintillae volantes, or flying Sparks, are caused when the matter of the exhalation is equally dispersed, and in all parts alike thin, but not compacted, knit or joyned together: and being not closely joyned, some part of it being carryed up into the higher region, by the force of the heat thereof it is set on fire, before another part of it that cometh up after it; and being thus kindled by degrees, it flyeth abroad [Page 143] like Sparkles out of a Chimney, as when Sawdust or any such like matter is cast into the fire; insomuch that the thin-pated vul­gar people suppose an infinite number of Stars to fall down from the Heavens, whereas it is nothing else but the exhala­tion that is thin, and kindled in many parts, sparkling thus.

Some call this Meteor Stipula Ardens, or burning Stubble.

I remember in the year of our Lord 1640. to have seen this apparition at Ox­ford, being neer the place called Fryer-Bacons Study, one Sunday night; but what Month or Week it was, I do not now re­member. But this is still fresh in my mind, that the Sparks flew in a very strange and fierce manner towards Oxford, and came from the South-East parts of the Heavens; but whether the motion thereof was cau­sed by the wind, or nor, I cannot say: for as then my knowledge in the secrets of na­ture was but mean, (as indeed, yet it is,) I being then very young; so my notice and observation of this apparition was proportionable.

But this I know (and so do many hun­dreds more) that within a short space after, Oxford did undergo such a Renova­tion [Page 144] and change, as it had not in some hundreds of years before: Yet I dare not place the principal grounds of Oxfords visitations and sufferings therein.

7. Of shooting Stars.

Stellae Cadentes, or shooting Stars, are caused (if we will believe Meuror, and he may be believed when the Exhalation be­ing hot and d [...]y, is gathered together into a round heap or lump as it were; but not so throughly compacted, nor yet so apt to ascend as other fumes or Exhalati­ons: Which is the chief reason (among many) that it is beaten back again, when it comes neer the cold confines of the middle Region; and so hovering aloft, by an Antiperistasis, or repulsion by the contrary on every part, it is set on fire: and then sliding away, it appears as if a Star fell down, or were thrown down to the Earth.

Sometimes these Meteors are generated after another manner: for the exhalati­on on being long and narrow, and by the heat of the upper Region is kindled at one end, and burning swiftly, the fire run­reth from one end to the other, as on a [Page 145] peece of waxed third that is lighted.

Others there are, that say this exhalati­on is not so much set on fire, as that it is directly seated under some one star in the Firmament in a direct line, (as it were) and so receiveth light from that Star, seeming to be a star when it falls.

Now against this later opinion there are two cleer exceptions, the first whereof is this: It is most certain, that those Me­teors shoot or fall as often obliquely, as perpendicular or down-right; and so I have seen them often to fall: Therefore it cannot receive its shining (as it is urged) from a Star.

The second exception is this—In its fal­ling, it appeareth to sight much bigger then any fixed Star that is fixed in the eighth Sphear; (yea sometimes bigger then Phosphorus (as I have seen) which is the biggest to sight of the seven Erratick Stars, and therefore is by some called [...], The greatest or fairest of all stars; because she is seen so glorious in the evenings, when no other stars ap­pear, or rather before they appear) and so appeareth lesser and lesser, as it comes neerer the Earth: whereas if it were in a direct line illuminated by the beams [Page 146] of a star, it would at its greatest distance from us appear least full of light, as a star in his Apogaeon or Aphaelion: And would shew it self fullest of light when it doth approximate us; even as a star in his Pe­rigaeon or Perihaelion: but we see the con­trary to be apparently true; therefore it cannot be kindled this way: yet some have thought it might easily be demonstrated.

Epicurus his Opinion touching this Meteor is, that the stars fall out of the Firmament, and that by the fall of them, both Thunder and Lightning is caused. For the Lightning (saith he) is nothing else but the shining of the star that fal­leth; which falling into a watery cloud, and being quenched in it, causeth that great noyse which is called Thunder; even as hot Iron maketh a noyse by its being cast into the water.

I shall not much question this opinion of Epicurus; nor trouble my self to play the Critique with him about it: Although the learned Physician and Philosopher An­dreas Argolus affords me good ground so to do, in Tom. 1. fol. 29. of his Epheme­rides; where he shews that the Sun and all the Planets are vast distances from the Firmament; yea, many millions of miles.

Yet I suppose, I may modestly demand of any holding this opinion, If the Orbs of the Erratique stars be so vast a distance from the Firmament, as Argol averreth, Why should not the eighth Sphear, viz. the Sphear of the fixed stars, be at full as great a distance (if not greater) then them? (unless they conclude the eighth sphear to be the firmament; which I pre­sume they do not, because it is contrary to the rules of Astronomy.) And if hence it shall be supposed that the fixed stars are any space (be it little or much) distant from the firmament, why then should any be so ridiculous, as to affirm that they may or do, fall from, or out of the firmament? But I shall pass this over, and leave the discussion to abler Pens, and conclude with the divine Poet. —

8. Of Illuminations or scattering fire.

This scattering fire, or illuminations ap­pearing in the uppermost part of the lowest Region, is caused when many ex­halations hot and dry, are drawn up in­to [Page 148] the middle Region of the air, and there meeting with many cold clouds are sent back again. Which violent and forcible motions backward and forward, are the occasion of its being set on fire: And the parts thereof being not equally thick or joyned together, seemeth to the beholders as if fire were scattered or spread in the air. Yea, sometimes the whole air seemeth to burn, and all the Heavens do appear on fire: as they did in the year 1574. on the fifteenth day of March, as is recorded by Stow, in his Abridgment.

Dr Fulks saith, At such an apparition as this, the whole Air seemeth to burn, as though it would rain fire from Heaven; and so (saith he) it hath come to pass, that whole Cities and Towns have been fired.

9. Of the Ignis fatuus, or foolish fire.

This foolish fire is so called (saith Dr. Swan) not that it hurteth any, but only feareth or scareth fools; and is generated of a fat and oyly exhalation, which is heavie, in regard of the glutinous matter of which it consists; by reason of which qua­lity, the cold of the night beats it back again, when it striveth to ascend upward: [Page 149] through which strife and violent motion or tossing, it is set on fire, and falls down­ward, according to that of Dubart. in Sec. days work.

And being thus fired, it passeth forward and backward, upward and downward, according to the motion of the Air in a silent night, by gentle gales, not going or moving exactly toward one point. Note, that if the wind be high, or any way sharply stirring, this Apparition or Me­teor cannot appear at all. For the wind disperses the matter whereof it is made, and will not suffer it to be conjoyned.

This kind of light is often seen in hot and fenny Countreys, and in such places where there is abundance of fat and un­ctious matter; as in Church-yards, &c. where through the corruption and putre­faction of many dead bodies there buryed, the earth is full of such substance; as also [Page 150] in places where many battles have been fought.

And this Meteor appearing in these places (as indeed there is most re [...]son it should) the ignorant and superstitious peo­ple have thought them to be the souls and spirits of men departed, and accordingly have stood in a kind of slavish fear of them.

Henry Cornelius Agrippa (li. 4. de occult. Philos. prope sinem) augmenteth to this er­ror very much, and endeavours to render pobable reasons of the souls mourning (as he calls it) over his quondam partner, the body; thus—Usually where people are buryed, you shall see many nocturnal Visions, Monsters, and other hideous shapes to appear; and this is the reason that walk­ing over such places in the night time, it is the more terrible. And more especially where executed bodies are buryed, and where dead souldiers that have lost their li [...]es in battel are buryed by heaps: for (saith he) the sacred rites of buryal being denied to dead bodies, hinder the souls going further [admirable! and right occult Philosophy, sure! that the soul should be thus sensible, without an organical body] [...]t [...]epes them there untill the day of Judgment.

But such fancies as these, with most in­genious persons, have been and are deemed no other then Delirious Dotages and Ri­diculous Assertions, altogether unbecom­ing the tongue or pen of a Philosopher. And Noble Cornelius in his book de va­nitate Scientiarum, ingenuously acknow­ledgeth as much.

Object. But saith the vulgar humorist, If these lights and apparitions be not wal­king spirits, how come they to lead men out of their way: as it is (more common­ly then truly) reported?

I answer, The main cause why they lead men out of their way (if the phrase be pro­per) is, because those silly wretches that see them, and pretend to be led by them, being sore amazed, and aff [...]ighted at them, (not knowing their true cause, you may be sure) do look so earnestly after them, that they forget their way. And then being never so little out of their road (and frighted withall) they wander they know not whither; sometimes to Pits, Rivers, and other very dangerous and dismal places. And when at the last they happen into their road again, and get home, (with their hair an end, and themselves sweating and staring) they fall a telling their friends [Page 152] strange and incredible stories, how that some devil or spirit in the likeness of fire, hath led them out of their way, I cannot (nor they neither very well, or truly) tell how far, or how long time; and that it came so neer them, it would have done them hurt, had not their prayers or some hea­venly cogitations (such no doubt as ama­zed men are capable of) diverted it. When notwithstanding, all this while, the great dangers those poor ignorant wretches dread, is in the depravedness of their own senses! for there is none to them outward at all.

Now, the chief cause that this appari­tion seemeth to follow, or go before men, is by reason of the motion of the Air, by the going or motion of the man before or after whom it thus goes. Which Air being mo­ved, drives it forward or backward, as it is either placed before or behind the per­son.

Whence it will rationally follow, that it is not the fire that leads or drives the fool, but the fool the fire: but when this fire happens to be at a greater distance, the mans eye and the air moving, maketh the man to think the fire moves.

These lights appear also oftentimes at [Page 153] Sea as well as at land; sometimes one a­lone, sometimes two together; which some Seamen & Mariners, alluding to the writings of the Poets, have given names unto; and call that which appears single, Helena; and those that appear together, Castor and Pollux. But I shall not make any large discourse of their names here, but refer the Reader to more voluminous treatises for satisfaction.

10. Of Ignis Lambens, or licking Lights.

This Meteor is called Ignis Lambens, or licking fire, for that it useth to cleave or stick to the hairs and garments of men and beasts. It is caused (according to the opi­nion of Philosophers) when many viscous and clammy exhalations are scattered a­broad in the air into many small parts; which in the night, or after Sun-setting, (and sometimes in the day also, when the air is condensed or thickned; as on Fe­bruary the second 1656. neer Rumford in Ess [...]x, where this Meteor fixed it self to the garments of a woman, as she was ri­ding to Market, and made her seem of a perfect flame) by resistance of the cold, are kindled; and then falling violently [Page 154] down, do fasten themselves and stick unto the heads and shoulders of men, or unto the bodies of beasts, as they are passing a­long in the fields.

It is done after the same manner as the dew or hoar-frosts do fix and settle to the hairs of men and beasts, or unto gar­ments which have a n [...]p, or a very high wooll upon them, as Frize or Cotten.

There are a second sort of these flames; and they are caused when the bodies of men and beasts, being rubbed and chafed, do send forth a clammy sweat; which is in like manner kindled as the sparks of fire that are often seen to flie from a horse that is of a black or dark colour, being rub'd or curryed.

It is reported by Livius, of one Marius a Knight of Rome, that as he made an Oration to his souldiers in Spain, they saw his head as it were burning on a light fire, and Marius himself not aware thereof. The same Author relates a like story of Servius Tullius, that as he lay asleep (being a child) his hair seemed to be all on fire, and yet his hair not burnt, nor he in any measure prejudiced or hurt thereby.

Julus, the son of Eneas, had his Tem­ples encircled with this flame, as Virgil in his Aeneids, lib. 2.

Thus Englished by Mr. J. Ogilby.

Many are the stories that I could relate concerning this licking fire; how that it hath fastned unto men as they have been either walking or riding, and unto sheep and kine as they have been grazing; but hath never done harm to either: unless at sometimes it hath driven a fool to wonder! which cannot in the least ingage me to be­lieve it were a whit the more harmful for that. And thus much for the first particu­lar.

2. Of wonderful Apparitions, and their causes.

In the begining of this Treatise I have shewed what a wonderful Apparition or [Page 156] Prodigie is, according to the opinion and judgment of the best Philosophers; and have treated there also of the several species or kinds of them, viz. Coelestial and Terrestrial. It remaineth now, that I shew the chief causes of them, in this place. And if we adhere to our best Naturalists, they may be caused two ways, viz. naturally, and artificially.

First, they may be caused artificially; as by certain Glasses and Instruments, made according to the secret knowledge of the Optiques; which teacheth by divers refractions and reflections of the beams, how most visions and apparitions are re­presented.

Cornelius Agrippa, in the first Book and sixth chapter of his Occult Philosophy, main­tains, that by the artificialness of some Optical Glasses, some men may produce at a distance in the air whatsoever images or shapes they please. Which (saith he) when ignorant persons behold, they think they see the appearance of Spirits, &c. when indeed they are nothing else but semblances kin unto themselves, and without life, (i.e.) Their own shadows contracted or dilated; which by the as­sistance and friendship of the Optical [Page 155] Glass, they have the happiness to see, and the unhappiness to think evilly of.

The same Author very excellently sets forth the use of the Optiques by an inge­nious and not improbable instance, viz. Let any one (saith he) take an image or images, artificially painted, or written let­ters; and in a clear night set them against the beams of the full Moon, whose resem­blance heing multiplyed in the Air, and caught upward, and reflected back toge­ther with the beams of the Moon, and any other man that is privy to the thing, at a long distance, sees, reads, and knows them in the very compass and circle of the Moon.—Greater things then these (saith he) are grounded in the very na­ture of the Air, and have their reasons and causes demonstrated in the Mathematiques and Optiques.

The learned Author of that lofty Phi­losophical phancy (entituled The speedy Messenger) who passeth under the name of Domingo Gonzales, fol. 20, 21. consenteth to the learned Agrippa in this particular. And although his book be of a very faceti­ous and most pleasant stile, yet undoubtedly the Author's aim was at somewhat more admirable and excellent, then the ordinary [Page 158] sence of his language makes known; as may easily be gathered by an ingenious understanding.

Bodine, Theat. Nat. Lib. 2. is of opinion, that such things as these cannot be caused but by the illusions of evil spirits and De­vils; And that they alone can represent Castles in the air, Armies, Cities, Palaces, Spectrum, and all kinds of wonderful Pro­digies and apparitions. But most Philoso­phers laugh at this his opinion, and deem it ridiculous.

Secondly, they may be caused naturally; and are so for the most part, viz. when the temper and disposition of the air is suffi [...]iently able to receive the impress or image of those things done on the earth. And because the air is apt to receive divers images and shapes in divers parts or places thereof; those monstrous forms, and strange actions, and stories, and characters, &c. proceed f [...]om the joyning of divers forms and actions there.

It is the opinion of Albertus Magnus, that the effigies of all sorts of bodies, may by the strength of nature, in a temperate­ly moist air, be easily represented.

And Aristotle relates of a man unto whom it hapned, by reason of the weakness [Page 159] of his sight, the air which was neer him, became as a Looking-Glass to him; and the optique beam did reflect back upon himself, and could not penetrate the Air: so that whithersoever [...]e went, he thought he saw his own image, with his face to­ward him, go just before him.

And Agrippa saith, When the air by the South-wind is condensed into thin clouds, there are represented as in a Look­ing-Glass, at a great distance, Mountains, Castles, Horses, and men, and divers other things. Which when the clouds dissipate, the apparitions vanish, and disappear.

This generally is the Opinion of Au­thors concerning the causes of Meteors and wonderful apparitions. And for Me­teors, they are by experience generally found true, and therefore not to be que­stioned or suspected. And for wonderful Apparitions and Prodigies, it is more then probable they are also true: But

This Tractate swelling somewhat above the banks of my intentions, causes me to pretermit the giving an account of the natural causes of Lightning and Thunder, [Page 160] Mock-Suns and Mock-Moons Circles and Crowns, &c. But these things being more ordinarily known then those I have treated of, I presume the ingenious Rea­der will not think it amiss to be referred to his own common experience for the knowledge of them.

1. Of Trithemius.

This Trithemius was an Abbot in Ger­many; and (without all peradventure) a [Page 167] person most eminently learned: And he being desirous to fly or soar somewhat above the ordinary Pitch, writes a Book of the heavenly Intelligences governing the Orbs under God. (Which Book he dedicates to the Emperor.) But he writes in so ambiguous a strain, that the subject matter thereof for verity, doth appear to an easie understanding suspitious. — For (saith he) Many learned men have consented to this Doctrine; which opinion of their's, my self NOT AFFIRM­ING, but delivering, do make manifest to your most sacred Majesty.

And at his last farewel (that you may see he writ what he writ, for Fame and Honour, more then for any belief he had of the thing) he concludes — Most sacred Caesar! I have not wrote these things assertively, or that we must believe them by any means. — I protest with my own proper hand, and confess with my mouth, that in all these things delivered, I BELIEVE NOTHING, or admit of ANY THING, unless what the Church doth hold: the rest, I re­fute, and contemn as vain, fained and super­stitious.

Thus far Trithemius himself. And would [Page 168] any man, that is but reasonable, and well in his wits, engage his faith or belief unto that, which the Author thereof professeth to refute and contemn, as vain, feigned and Superstitious?

Besides, if this his doctrine of Intelligen­ces, &c. were certain and true, and not superstitious, vain and faigned; how should it come to pass that his own disciples jar and disagree in their own craft and skill? One of them tells us, — That the world is now under the Gubernation of Gabriel, the Angel or Spirit of Mercury; and saith it is—perhaps a sign we are afflicted with so many novel opinions, &c. Vide Lil. worl. Ca­tastrophe, p. 56. Another of them acquaints us (from long poring and staring upon the same fictitious principles) That the world is not (now) under the government of Ga­briel, the Angel of Mercury, but Hanael [names to fright folks, rather then feed their understanding!] the Angel or Spirit of Venus. Which Angel [Hanael] (saith he) shall yet raign ninety one years, twenty four months; before whose raign be ended, we may expect the arising of a great Monarch, and settlement of a great Monarchy [pretty enthusiastical delusions!] the greatest and last that ever will be. Vide Blag. Ephem. 1659. p. 1.

Again, if there were any verity or rea­son in this high-towring doctrine they pre­tend unto, may we nor with much reason conclude both these [Angel-mongers] mi­staken? for according to the Principles of their Patron Trithemius, neither Ga­briel nor Hanael; but Samael the Angel or Spirit of Mars (to cope with them in their own canting dialect) should have ru­led this present Age of the world. For he acquaints us, that under Mars's rule or dominion, wars were all over the world; [what peace have we, in this age had, I pray you?] infinite thousands of men perished; [Is our age behind hand with any age for that also?] Sundry Battels fought; [Doth not this age of ours, by experience woful enough, prove the same?] Kingdoms lost their former bounds. [How conspicuous is this truth to us also!]

Now, if Mercury had governed at this time, the world had then been busi [...]d a­bout novel fancies and opinions; secret plottings, and privy clandestine conspira­cies; and not apted or fitted for any such publick or notorious actions. And had Venus (by her Angel) raigned (as was urged) we should then have been blessed with con­cord, pleasure, tranquillity, peace and quie­tude. [Page 170] Ergo, it roundly follows, that (were we willing to suppose a truth in the do­ctrine) neither Venus, or Mercury, or their Angels for them, could at this time govern the world.

But when rash Assertors want argu­ments of reason to make good the things they (so ignorantly) obtrude upon mens understandings, it is no wonder that they are found guilty of such gross absurdities. I appeal to the whole world, whether our scarlet Times have not more resembled Mars and his fury, then either the change­able fancies or witty conceits of Mercury, or the serenity and smiles of Venus.

By this short Annotation, you may judge of what worth and excellency the whole is, although so prodigiously boasted of. For you see plainly, Trithemius owns not the doctrine; and it is plainly to be seen also, that his disciples understand it not; nor [Page 171] indeed do they know how to make use thereof, except only to gild over their ig­norance in honest and demonstrable Arts they pretend to the knowledg of.

It seemeth as cleer to me, as the Sun in his Meridian glory, that Trithemius his design and aim was to get himself fame and honor; and to fix the Image of his ambition in the beliefs and understandings of the ignorant and credulous sort of people in the world; so to perpetuate his name and memory for ever, by such an undertaking. [For you must know, that the world is not half so bar­ren of persons ignorant, as ingenious; and really I account it a providence, that God and Nature have given to wit and ingenuity wings, that the Heavenly part of the in­geniously learned, may bear them up above the dunstable resolutions of the rustick or un­learned: otherwise, they would be most sure to be voted out of their knowledge, as reason it self too often is, at a Grand-Jury.] It is not to be doubted, but Trithemius knew the vanity and fictitiousness of this pre­tended Angel-skill. But had not Trithe­mius done something above the ordinary level, how should he have (now) been talked of among us? he (alas!) hath passed away, and would have been remembred [Page 172] no more (or at least but a little while) a­mong the sons of men, but for such an un­dertaking. Now the better to obtrude this his fancy upon the spirit of the world, he dedicates the story to Caesar; submitting to his judgment, and the censure of the Church therein. And hence it is come to pass, that the learning of Trithemius, and the authority and greatness of Caesar his Patron, hath born down as well the reason and judgment of some persons very learned, as the yeilding brains of the ignorant. And thus much for Trithemius.

2. Of Agrippa.

Henry Cornelius Agrippa, is the second person in my triumvirate; who beyond all thoughts of doubt, was a most eminently learned man; or else surely he had never been admitted Councellor to Charls the fifth Emperor of Germany; nor yet judge of his Prerogative Court; both which honors Cor­nelius was possessed of.

This learned person being strangely possessed with the vanity of what we have now under examination, wrote three books De occulta Philosophia, of occult Philosophy; and therein to the skie (as we use to speak) [Page 173] magnified the Doctrine of Angels, Spirits, Characters, Seals, and Images, &c. and thereby set the fancies of divers persons at work, expecting to be acquainted with their genius; or at least so far with the vertue of a Sigil, that thereby they might work wonders: who have indeed (after much pains and expence of money and time, returned as wife from the search thereof, as they came first to it. Some (it is true) that I know, will talk largely of their skill and cunning abilities; and re­port with much confidence what they are able to do: but alas! they only act the part of Vangoose in the Play, viz. pretend much, when they can do nothing but talke.

Van: Vill yow see somting? Ick sall bring in de Turkschen, met all Zin Bashawes, & Zin dirty towsand Yanit­saryes, met all Zin whooren, Eunuken, all met an auder; de Sofie van Persia; de Tartar Cham; met de groat king of Mogul, and make deir men, and deir horse, & deir Elephanten bee seen fight in de ayre, and bee all killen, and aliven, & noe such ting. And all dis met d [...] Ars van de Catropricks, by de refleshie van de glassen.

Such indeed is the skill that many pre­tenders have arrived at, by their being credulous of things impossible to be per­formed! and while they have twatled of raising spirits, and of shewing faces in a Glass, and other such like counterfeit cozening stories, they have layd their reputations and honesty low enough, in the esteem of all.

I remember to have heard a story, of what hapned between that excellent Phi­losopher, and great naturalist Sir K. Digbie, and that Arch-pretender Dr. Lamb. ‘This Dr. Lamb would needs be thought a per­son able to converse with Spirits, com­mand Devils, and what not? which the learned Sir K. hearing of, and desirous to be confirmed of either the truth or falshood of the relation, repaired to the Dr. who presently meeting the Knights request (supposing him ignorant in his craft,) begins to shew him some shapes, by the reflection of some Optical Glasses upon a wall: which the Knight readily perceiving, found him a cheat in his pre­tences (for that there was nothing more in that knack of his, of rarity, then what an ordinary capacity might honestly ar­rive unto by the Optiques) and took him [Page 175] by the collar of his doublet, demanding of him, if that were all the Devil he could shew? He answered, Yes: the Knight replyed, You Villain! you deserve to be kick't down the stairs in recompence for your knavery.’

I am of belief, the application of this story will reach, (if not over-reach) the consciences and practices of some among us, that wear the golden name of Astrolo­gers; who very commonly under pretence thereof, make use of a Christal, and other pretended Cheats and Shifts, to Gull the sil­lier sort of people. Nay, they are made use of sometimes to persons at very great rates, (viz. six pound a call) as they (kna­vishly call it) even to their undoing, and to the great scandal of Astrologie, (which as it is dealt with, is the onely Cover-cheat of these times) and indeed to the Shipwrack and Ruine of the Practitioners Conscience, Honesty and good Name. Nay, this villany is grown so rife and common now, among us, that he is not worthy (almost) to be deemed an Astrologer, that cannot stretch both his conscience, and skill, like unto these persons touched; who by their practises should be of Cacus's Progeny, be­cause [Page 176] they so eminently pretend to make with him — ‘Candida de nigris, & de candentibus atra.’ ‘Black things look white, and white to look like black.’

No man in reason can be angry at this Discourse, unless he be guilty of the error taxed. Which if he be, I wish his return to the truth; for there is a secret justice that finds out persons of unjust practise before they be aware. The wicked flourish for a moment, or small season; but their end is destructive. I hope those whom this Aenigmatical touch concerns, will take convenient warning by it; I point at none (though perhaps I might have done) by name; but have been gui­ded by that known Law of civility.—

And now I return to Cornelius again. As there are some persons born to believe lyes, fictions, and fables; so there are o­thers that are brought into the world to [Page 177] broach them. And such was this learned persons fate! and his Nativity doth ex­cellently well demonstrate the same. For 1. ☿ Mercury who is Lord of the Ascen­dant thereof, is combust, and in □ of ♃. and the ☽ is in ☍ Opposition of him and the Sun. 2. The ☋ Dragons tail is upon the very Cuspe of the East Angle. 3. Saturn and Mars (who is the dispositor of ☽, and a great significator of inclination and man­ners in his Nativity, by being in ⚹ of ☽, and in △ of ☿ Lord of the Ascendent) are in opposition from Angles; and the As­cendent is evilly beheld by both of them, but chiefly by Saturn. Now I ask the ho­nest Astrologer, whether the owner of such a Nativity were not a fit person to coyn and broach fables? Behold the figure thereof, as the learned Origanns hath it.

I the more willingly insert the figure of this Nativity, 1. Because Origanus works are not very common and easie to be had. 2. That every one versed in Astrologie may see by the figure, that I do not impose upon him or any other, ought else, then what the Scheam presents.

But, notwithstanding these notable Arguments in his Geniture for such a pur­pose, [Page 179] this eminent Person retracted those his strange Opinions; as may be seen in his Book of the vanity of Sciences: And happy would it be for all others that are tainted with the same error, so to do. But a more remarkable recantation of his, I find in the third book of his Occult Philo­sophy, prope finem. —

—‘Of Magique (saith he) I wrote whilst I was very young, three large books, which I called Occult Philosophy; In which, what was then through the curio­sity of my Youth Erroneous, I now being more advised, am willing to have RE­TRACTED, by this RECAN­TATION, — I formerly spent much time and Cost in these vanities; At last I grew so wise, as to be able to dis­swade others from this destruction. For whosoever doth not in the truth and power of God, but in the deceits of De­vils, according to the operation of wicked spirits, presume to Divine and Prophecy, and practising through Magical vani­ties, exorcisms, incantations, and other de­moniacal works and deceits of Idolatry, boasting of delusions and Phantasms pre­sently ceasing, brag that they can do Mi­racles; I say (saith he) all these shall with [Page 180] Jannes and Jambres, and Simon Magus, be destinated to the torments of eternal fire.’

Let now the Maintainers of these Ficti­ons and reasonless Opinions, retract by the president of their learned Author; If not in publique (as he hath done) let it ap­pear in their practises at least. But if they are resolv'd to ride it through, maugre all that can be said in opposition to it; and will still hug and retain this their art of cozenage and deluding the world; Let them shew so much of Honesty in the midst of their Villany, that while they pick the Purses of the people, they may spare their wits. For it is a double loss, for men to be cogg'd out of great sums of money, and then to be cheated into a belief, that they are Ho­nestly and fairly used.

3. Of Apollonius Tyaneus.

This Apollonius is the last of my Ter­nary; and was a person that pretended much skill in the making of Telismes, &c. In whch art (if we will believe all that is written or storyed of him) he was so well versed, that thereby he could work won­ders! and do things so far beyond the reach of mans reason, that some of the people of those times in which he lived, [Page 181] accounted him a petty God, rather then a man, Hierocles the Stoick had so high an Opinion and esteem of him, that he deem­ed him a better man, and one of more power then Christ, the Saviour of the World; Nay, such was the dotage of many people in those dayes (a spice of which, we in ours still retain) that they accounted him a man so much excelling the very best sort of men, that they thought him too sacred to be lightly spoken of. Yea, so happy was the time in which he began his pranks, [For it is not to be denyed, but much is to be attributed unto times and seasons!] or else his Geniture was remarkable and prodigi­ous for such purposes, [why not, as well as Cornelius Agrippa's?] that the most Orthodox themselves began to deem him vested with power sufficient for a Deity; which occasioned that so strange a doubt from Justine Martyr, as cited by the learned Gregory, fol. 37.— [...], &c. If God be the Creator and Lord of the world, how comes it to pass that Apollonius his Te­lisms have so much over-ruled the course of things? For we see that they also have stilled the waves of the Sea; and the raging of the winds; and prevailed against the [Page 182] noisom flyes, and incursions of wild beasts, &c.

So strangely infectious hath this his Doctrine of Telisms and Images been, that it hath not only infatuated many private persons, but whole Countries also. For this Apollonius was (not only erring, but) er­rant in his practise; and travelled and beat about to divers places, boasting of his skill and cunning, and so met with some of the more credulous sort (in most places where he came) that employed him in his craft, to make Images, Sigills, or Telisms, against Storks, Tortoises, Frogs, Scorpions, Horses, &c. And if at any time the event hapned to crown his business, he had then the honour of a God among the ignorant; Albeit those things the people esteemed Plagues, might have stopped or stayed, had he never used his skill or cunning.

But this Impostor (not unlike some sub­tile Physitians, who to gain themselves the greater honour, perswade people they are dangerously diseased, when (in truth) they have nothing of sickness on them, but their Doctors words) being ac­quainted (peradventure) with the course of the heavenly bodies, might easily con­jecture how long a Plague or Malady would raign; and taking the advantage [Page 183] thereof (as those subtile Knaves in Lap­land, concerning the selling of winds, &c. when at the same time, whether the cheat­ed Merchant buy them or not, the winds of course will rise; being moved and stayed again by superiour Causes) he might very opportunely, and with ease (and success) also, make Telisms against the rage and fury thereof: And yet no reason why he should be accounted a superlative Doctor for it at all.

From the example of this mans quaint skill, some persons among us, as well prin­cipled, pretending to the Syderal Science, have undertaken the making of Images, Sigils, Lamens, &c. to procure Peace, Love, wealth, & quid non? which vanities are so apparently simple and reasonless, that it were a madness or frenzy in the highest de­gree, to repose either confidence or credit in them.

‘I have heard of a person professing great skill in this craft here in London, that meeting a friend of mine (a Captain of the Army,) casually, who was a little indisposed in body, and desirous of relief against his malady: This Dr. endeavours to perswade with him to try the vertue and power of a Telism or Sigil. The Captain [Page 184] (covetous of health) demanded the price thereof: the Dr. Answers, Eight pound. Quoth the Captain, That is too dear. Nay, quoth the Dr. I can make you one for four pound; but it must not be then in Silver, but in Copper. The Captain re­plyed again, That it was yet too dear, and he could not spare so much moneys at present. The Dr. rejoyn'd, If that be it (saith he) I can make you one in Parch­ment, which may do the business; and that will cost you but thirty shillings. Thirty shil­lings! answered the Captain; Is there so much difference of the price, in the sub­stance or matter of which your Telisme or Sigil consists? Yes, said the Dr. the ope­ration is all one. [Which I esteem the most splendid truth in the whole story] But to be serious (said the Captain) Dr. what will the effect of this business be? Or how shall I be bettred by it? Oh! Never Question that, said Mr. Doctor, for it shall redeem your health, make you rich and fortunate, and fit to be beloved of all sorts! If this be true, reply'd the Cap­tain, How comes it to pass, You get not one your self? For I perceive you to stand in as much need thereof, as I. At which reply, the Dr. did (as well he might) [Page 185] blush at his pitiful and ill-grounded skill and cunning’

Now, the pretended way of making these strange scare-crows, is as irrational, as the things themselves unreasonable. And they seem to ground the same upon the 9. Aphor. of Ptol. Cent. [...], &c. (i.e.) The generable and corruptable forms of things, are wrought on, or affected by the Caelestial. Hence the framers of images make use thereof, by observing the entrance of the Stars into them. Which text of Ptolomy, although Trapezuntius understandeth, and indeed interpreteth in favour of such con­ceits; yet most Astrologers have under­stood it of the doctrine of Ascendents; and I presume they will not deny but that do­ctrine is purely Anti-Telismatical. But if the framers of Sigils, &c. shall pretend a claim (for the colour of their cunning) to the doctrine of Ascendents, it will stand them but in small stead: for there is no part of Astrologie less studyed and more uncertain, then that. And it is no less then a miracle to me, to consider, how it is possible the Ascendents of Cities and Coun­tries should be so exactly known in those days (for if I grant a truth in the thing, [Page 186] so they must be, or else the imange-monger would be strangely out in his Trade, and his Telisme, or Sigil of small worth) and so hard to be hunted out in these? for it is more then presumed, that Astronomy was nothing so perfect in the days of A­pollonius, as in these of ours.

Besides, were there something of veri­ty in this Sigilling Science, I would fain be inform'd how it should come to pass, that the certainty thereof should only be seen in the Ascendents of Countries and Cities, &c. and not in private Genitures? since truth in any thing or Art, is like unto the light of the Sun, appearing from a lesser to a greater degree, until it have arrived at its full splendor. And it is also more then pro­bable, that the Ascendents of particular Ge­nitures are more certainly known, then the other; and therefore should Telisms, Si­gils, &c. be of a more sure and indubitable operation in them, according to reason; were there not a knack or cheat in the thing, fit only to be known and connived at, by an Apollonius.

My self have (at some times, with others) been an admirer of these vanities and silly conceits, but have found them to fail notoriously; Notwithstanding the greatest [Page 187] and most exact ceremonies were used in their framing. And what vertue, worth, or excellence there should be in any of these Telisms, &c. unless by hap hazard, as an Emperick cures a disease, or a mad­man drops a word offence, I protest real­ly, I do not understand. Nay, the very per­sons themselves, that pretend most to those things, notwithstanding all their tricks and devices, are generally poor, despicable, and contemptible fellows; oftentimes re­duced to beggery: they cannot add a hair to their own condition by all their cun­ning and skill; nor (as the learned Burton, in just derision of them saith) take either gold Letters, or any thing else, out of Cras­sus his Chest or Mine. Vid. Anat. Mel. fol. 47.

It aptly follows therefore,—That the persons professing these things may deser­vedly be hissed at and derided, and the for­geries themselves, justly ranked with the fa­bles of Merlin, and Mother Shipton, and the rest of that Rank and Rabble. And so I have done with Apollonius, and with the first sort of persons in my division; who in reason are fit to be blamed, for obtru­ding such reasonless, yea sensless vanities and fictions upon the judgments and un­derstandings of the world.

6. Of the Sibyls, &c.

The name Sibylla, is not a proper name, but an appellative common to all women pretending to the Spirit of Prophecy; and is compounded of [...], (which in the Aeolick dialect, is the same with [...]) (i. e.) God, and [...], (i. e.) Councel: because they pretended to declare the mind and councel of God to his people. Serv. Aen. Lib. 6. There were ten very eminent that bare the name, viz. Persica, Libyca, Delphica, Cumaea, Erythraea, Samia, Cumana, Hel­lespontia, Phrigia, Tiburtina. They are said all, to have Prophecyed of Christ, and [Page 189] to have related Prophetically other very strange things. Without injury to reason, we may believe, they were a company of poor Melancholy creatures, that knew not what themselves spake. Some of them (as it is reported) would write their fancies in sand; others, at the mouth of a cave in leaves of trees: which the fierceness of the wind would oftentimes so scatter, that they could hardly be brought into order again. Whence it was, when people were wont to express any difficulty, they would use Politian's words — Laboriosus est, quàm Sibyllae folia colligere: It is easier to gather together the Sibylls Leaves. Rom. Ant. fol. 52. Now, let us ask of reason, whether such actions as these are not ap­parent Testimonies of Melancholy? yet so credulous have many learned (as well as others) been, that when they would assert the reality and truth of any thing, they would do it proverbially in these words— 'Tis as true as the Sibylls Oracles!

The learned Mr. Burton of C.C.C. Oxon, saith, that Melancholy was the sole cause of Sibylline Prophecies, if there were any such thing. Which, (saith he) with Casau­bon and others, I justly except at. For, it is not likely that the Spirit of God should [Page 190] reveal such manifest Revelations and Pre­dictions of Christ, and conceal them from his own Prophets. Anat. Mel. fol. 657. And indeed, there was hardly ever any in­genious man (except for some self end or other, as Catiline to Lentulus, for the better working his design about) that ever credi­ted them for any other, then a crew of poor-silly-Melancholy-Crack-brain'd Creatures. And really, for any man to credit, or give heed to vain, idle, and addle-headed women, and to esteem their Predi­ctions, or twarling stories, as prophecies, or Oracles, Is the greatest Argument of Imbecility or weakness, that can be.

For my self, I will speak freely; my rea­son knows no difference betwixt a Sibylls Oracle, and a silly Quakers conceited Re­velation! And if we must still be born down with the empty names of such like fictions and fopperies, I understand not, but we may, with as much reason, credit the voices and Revelations of Hannah Trapnel, and Dorcas Erbury: the parallel seems equal. For the Sibylls in their times pretented to deliver their fantasms by in­spiration; so do these silly wretches. The Sibyls were scorn'd and contemn'd in their days; which occasioned their living in [Page 191] caves and other obscure places: the like are these poor silly souls subject unto. And if it be only the length of time, that can make every melancholy, distemper'd, crack-brain'd Creature a Prophet, or Prophetess, I know nor, but those silly poor Creatures (though now despicable) at length may be esteemed of equal Authority with the Sibylls.

I have read most, if not all, that is extant, of the Sibylls Prophecies, and profess real­ly, I cannot espy any thing of worth or reason in them; simple, rude, raw and scarce Pen-feathered conceits, calculated only for the belief of the balder sort of un­derstandings in the world. And as one said of the Turkish Alcoran — Totum Scrip­tum confusum, sine ordine vel colore, abs (que) sensu & ratione; ad rusticissimos idem dedit, rudissimos, & prorsus agrestes, qui nullius erant discretionis, ut dijudicare possunt: That it was a book full of Nonsense, Bar­barism and Confusion, without either rime or reason, or any good Ingredient: First discovered to a company of rude rusticks, hoggrubbers, that had no discretion, Art, judgment, or understanding; and by such is still maintained: the very same may I say of the Sibylls, their Prophecies, Oracles, and Disciples.

We are not un-acquainted with what desperate effects melancholy hath produ­ced. Plutarch. Lib. de superst. calls it Tur­bulenta passio, hominem consternans—A turbulent troublesome passion, that utter­ly undoes men. Burton terms it exitiosus error, & maxime periculosus, A most peril­lous and dangerious enemy. It captivates the senses, destroys reason, makes every thing seem of a quite contrary hew. It hath caused men to conceit themselves Urinals, Sheep, Horses, any thing. Some by reason thereof, have believed them­selves to be dead; others, to want a head; a third sort, to have serpents in their bel­lies, and what not? when alas! there is no such thing, save in their Melancholy conceits. But as the learned Gregory well notes of such that are vertiginous—They think all turns round, all erre; quum error in ipsorum cerebro sit; When the error is only in their own brains: So it is with these melancholy persons. And this may suffice to signifie the error of the Sibylls, Quakers, Dreamers, and the rest of that rabble, and of those that believe or give credit to them, or their conceits.

2 Of Dr. Dee, and Mr. Kelly.

For the ignorant and vulgar sort of peo­ple [Page 193] to be so deluded, cheated and cozened, as hath been shewn, is no great marvel; but for the learned and ingenious to be found in the same predicament, is (to me) no small wonder!

This eminently learned person (for whithout question such he was, as appears sufficiently by his Mathematical Pre­face to Euclid, & his Aphorisms; two things of such worth, that (in kind) I cannot tell what extant can equal,) as is evident by the book lately set forth by Meric Casaubon D. D. under his name, was a great Creditor of the Doctrine of Spirits and Angels; and had (if the book say sooth, which I not a little question) Communication and con­verse with them. But yet he confesseth ne­ver to have seen any himself; but was still beholden either to Mr. Kelly, Arthur, or Bartholomew, his speculators by turns; and whatsoever they told him, he was con­tented to rest satisfied therewith.

It is the opinion of Dr. Casaubon, that Dr. Dee's aim and design was to bring up a new Mode of Religion among men (we have now too many of them, withou [...] him or his skill) and to obtrude a faith upon them, contrarie to all that at that present was professed. But be this granted, that it [Page 194] was his aim and intent so to do; and will it not readily result, that there was not so much of truth or reality, as subtilty & policy in the thing? Another thing worthy of good consideration, I meet with in the Publisher thereof— That had Dr. Dee but lived in Turkie when he conversed with Angels and Spirits thus, there is no doubt (saith he) but they would have spoke as much for the Mahome [...]an faith and profession, as by his be­ing in Europe, they did for the Catholique or Christian.

And indeed if we seriously consider this Doctrine, &c. we shall finde, that both Angels and Spirits, &c. always fitted their Answers and Oracles to the humors and customes of the times, and place or places in which they were delivered. Which ve­ry thing proclaims the whole business to consist of nothing b [...]t deceit and impo­sture! And really it is a wonder to me, that any person that is ingenious should esteem of it otherwise.

I have read the [...]ook seriously over, [whereas the Pu [...]lishers desire is but to read a quarter thereof, before a man pass his censure or opinion upon it] and pro­test really I find nothing in it, but a meer Romance Storie, in a pretended Saint-like [Page 195] Scripture-language; the stile Platonick; and of so indifferent a vein for eloquence and fancie, That I presume an ordinary wit might have flown a far higher pitch. Ben. Johnsons Bartholomew Fair is far a­bove it, both for language and matter, plot and contrivance; and indeed, in all other respects.

There is one thing in it (above all the rest) worthy to be noted; and plainly proves the designers of this new-found Whimsey, not so religious as they preten­ded. It is this — In the progress of these Stories, Dr. Dee and Mr. Kelly could seldome agree. At last they resolved to invocate an Angel or Spirit, to acquaint them with the reason thereof, they being of one and the same faith, and professing and practising one and the same thing. To be brief, an Angel (as saith the Book) was cal­led, and the question being propounded,—The Angel returned this in answer—The reason of their disagreeing so much was, be­cause they were not cross matched. Upon the hearing of this answer from the An­gel. Dr. Dee and Kelly begin to inter­pret the same, To their not having layen with each others wife. And this was the best and only gloss they could put upon [Page 196] their Angels answer. Now to put this blessed work into practise, To tempting the women they go; And (sayes the Book) the women cryed thereat, deeming the action sinful. And that which is the more into­lerable, To these Lecherous and filthy conceits, they were not ashamed to abuse the holy and glorious name of God and of the Trinity.

Immediately after, to render the cheat (for no other can it be, notwithstanding some account it of as good a stamp for truth, as the Gospel of St. John) the more plain and clear; they subjoyn a question of Theft, answered by Astrologie, and the very text of Haly de judic. Astr. urged for the reason of their judgment. Which had there been any thing of excellencie or certainty in their pretended Doctrine of Angels, I suppose they would never have been be­holden to poor Haly; or have craved the assistance of an Aphorism from him in any case whatsoever.

In another place, they fall to their trade of Exorcising again; and an unmannerly shee-Angel appears, and incontinently shews them her nakedness. Such is the excellencie and Religion of such Hyperbo­lical fooleries!

What this Kelly was, the Publisher tells you at large, that he was a Philosopher un­done by fire, or by seeking after the Elixir; (a thing that hath befooled the wisest of men.) Afterwards he fell into some ill trade, or course of living, that (as the Pub­lisher saith) he lost his ears in Lancashire; and then fled beyond the Seas, &c. but for Dr. Dee's part, I believe him much a­bused in the thing. For it is impossible for reason to conclude, a person of so great learning and parts, a general scholar, one that had the advantage of the best wits in his time, (which was of power sufficient to keep his reason from sinking, or suffer­ing shipwrak) and himself so great a Pro­ficient in all arts and sciences, could be so strangely deluded.

If we should admit that this Kelly (be­ing as you have heard before, a person re­duced to a condition desperate) might once by his subtiltie delude him; Or that himself (in some more then ordinary Me­lancholy Mood) should willingly yeild to the tryal of some such project: Yet I can­not conceive, but he must easily have dis­covered the vanity and uncertainty, (to say no worse) of the practise, before it could possibly grow up unto so large a book in folio.

I leave the modest Reader to judge of the thing. If it be falsly fathered upon Dr. Dee, my estimate thereof is not then vain: if it be truly & really his own, I then account it no miracle for vain and foolish things to confound and destroy the wisdom, judgments, and understanding of the wise. Thus much for the substance and excellence of Dr. Dee, and Mr. Kelly, in their large folio Book of Spirits, lately published.

3. Of Pughs Prophecies.

The learned Frenchman James Gafferel, fol. 285. tells us, That the Astrologie of the Hebrewes had not as yet lost any of its lustre, so long as it was practised by those of their own Nation only. But so soon as the more Northern Nations began to have any know­ledge of it, they presently fell to venting of such strange, wilde fancies, and to increase the number of fables in such sort, as that it is no marvel that the Science hath been so much cry [...]d down

So, while the Spirit of Prophecie remained in its proper Channel, i. e. Among persons ab Aeternitate appointed for such an office, it was most worthily honored, (as indeed it ought still to be:) but when once the seed of Baal began to abound, and the whole race of Pseudo-Prophets overspread the world; such lyes, vanities, forgeries and falsities, have been vented, under pretence of their being acted by the Spirit of Prophecie, that it hath oc­casioned many to blaspheme the same, and think lightly of the true Prophets sent of God.

In the number or retinue of which vanities, I rank the Prophecies now in question. Where in pag. 1. our Prophet tells us,—That Elphin son of Gwidduo Garranir having requested the benefit of fishing for one night, which being grant­ed him by his father, he rises early the next morn­ing, and taking up his net, finds no fish therein; but (instead thereof) espyes entangled about the Net, a close leather bag, the which he took up and ripped open, and found a child therein named [I know not, nor he neither, by whom] Taliesin. Pag. 2. this wonderful childe declares it self for the Protestant Religion: Albeit Luther, the father thereof, was not born some centuries of years after. Elphin is grieved he hath missed his prize by fishing; Taliesin, pag. 3. promiseth to be better to him then 300. Salmons. Pag 4. this Taliesin pretends to have been contemporary with Jonas, from whom he received another name, even Merddin. (Duplex Nomen, Duplex Nebulo:) he was also with God be­fore Lucifer fell; he was also in the banner lea­ding Alexander. He knoweth the number of the Stars (not better sure then A [...]atus) from the North to the South. He was in the Ark with Noah and Alpha. He saw the destruction of Sodome and Gomorrha. He was at [...]ff [...]ick before the Building of Rome.

Pag. 5. He was Protector to Elias and Enoch. He was chief overseer at the building of Babels Tower! (perhaps he there l [...]arnt to broach this strange confusion.) He was at Dyon before there were Gyants born. He has been at Jerusalem a­mong the Prophets: yet he sustained imprison­ment at a King of Britaines Court in the Tower, for a year and a day. Pag. 6. He conducted Moses thorow the Sea of Jordan. (But that is no other [Page 200] then a River.) He was in the Air with Mary Magdalen. He received the gift of Poetry from the boyling furnace of Caridwin, a she-Gyant that lived in Northwales. He will be upon the earth till the day of Judgment, (though no body know where his residence is;) but knows not really whe­ther he be flesh o [...] fish.

Pag. 7. He determines the years of Christ. (Which indeed are like Solomons Virgins, with­out number) Pag. 8. he tells a story how Panton made humane body, and rested 500. years upon the Sandy Valley of Hebron, before he was made a living soul. With divers other frivolous, and impertinent, and most incredible stories, of Adam and Eve, of Eve's cheating Adam, by which means Rye came into the world.

They that can make head or tail, truth or sence, (for Prophecies, none but mad-men will accept them) of such strange complexion'd stuff as this, I envy not their happiness: but I protest un­fainedly, it is no company for my reason or under­standing. By this you may discern to what a height of impudence and error men are grown, by allow­ing reins to their fancies to believe any thing; and by subjugating their reason, and laying it in fetters, that it shall not dare to peep up against such silly, senseless, and ridiculous trash. Let men of reason halt no longer between two opinions: but let truth be embraced and cherished; and falshood and error, in every thing, (but chiefly in these things, by reason of their evil) be discoun­tenanced and rejected. And thus much for this second Section; and for a conclusion to the whole discourse.