THe cause of my writing this following Discourse was occasioned by an accidental perusal of a small Pamphlet, entituled, A brief Declaration against Judicial Astro­logy; the which doth seem to me to be done by one who hath sold his Ingenuity to some Clergy-man for a reward, to speak evil of that which he understands not: for had he known the subject against which he professeth himself an enemy, he would have found better Arguments to have overthrown what he opposed. But seeing that the Author hath put himself upon the Stage, and become some Priests Champion, and hath proclaim­ed the Victory and Conquest over those two excellent Arts of Magick and Astrology in his own conceit; yet for my own part I see nothing against them substantially, but a slender denomina­tion [Page 2] of them, and then concluding them to be Diabolical, but nothing proved: Surely he wanted the Learning of some Chema­rim Priest to have made good the Conquest. But seeing he is so valorous as to fight with his own shadow, mad man-like; for Magick and Astrology he never touched, because they are both taken up too high for his squint-eyed respects to have the least speculation of.

But now give me leave to declare my present Apprehension of Magick and Astrology, what they are, and what are the grounds of them.

What Magick is.

FIrst, for Magick (mistake me not) I go not about to justifie all Arts, which are falsly called so; but for Magick it self, which Art (saith Mirandula) few understand, and many repre­hend; as Dogs bark at those they know not, so they hate and condemn the things they understand not: And it is too true, as one saith, that many men abhor the name and word (Magos) because of Simon Magus, who being not indeed Magus, but Goes (that is) familiar with evil spirits, usurped that Title. For Magick, Conjuring, and Witchery, are far differing Arts, which Pliny being ignorant of, scoffed thereat: But Magus is a Persi­an word, whereby is exprest such a one as is altogether conver­sant in divine things; And (as Plato affirmeth) that the Art of Magick is an Art of worshiping of God. And sometimes the word Magus is a Name of him that is a God by Nature, and sometimes of him that is conversant in the service and worship of God: in the latter sence it is taken, Matth. 2.1. And this is the highest kinde, which Piccolominy called Divine Magick: and these are they that are called wise men▪ For the fear and worship of God is the beginning of knowledg: And these are the men which the Greeks called Philosophers, the Egyptians termed them Priests; with the Hebrews they were called Cabalists, Pro­phets, Scribes and Pharisees; amongst the Babylonians they were differenced by the names of Chaldeans: amongst the Per­sians, Magicians: And therefore one speaking of (Hostanes) one of the ancient Magicians, useth these words, He was one who [Page 3] ascribed the due Majesty to the true God: He also hath delivered, that there are Devils earthly and wandering, and Enemies to Mankinde. So also the late Kings Father, in his Book of Daemo­nology, confesseth, that in the Persian Tongue the word (Ma­gus) imports as much as a Contemplator of Divine and Heavenly Sciences: and he also avoweth, that under the name of Magick untruly all diabolical and wicked Arts are comprehended. And is it not so indeed, when those that profess themselves Practicioners in the Magick Art, as the Author of that ridiculous Pamphlet terms himself, should not be able to distinguish betwixt that which is Magick truly, and what is falsly termed so? For that Magick which the late Kings Father did condemn, was that, wherein the Devil is a party, and not that lawful Magick which he justifies, the which he doth distinguish from Necromancy, Witchcraft, and the rest; of all which he hath writ learnedly. So also we read in the second of Daniel of four kindes of wise men, viz. Inchanters, and the Astrologians, Sorcerers, and Chalde­ans: The first, according to the Opinion of some, were Philo­sophers, according to the Note of Vatablus, which is this, that the Magi are the same with the Barbarians, as the Philosophers are with the Grecians, (that is to say) Men that profess the know­ledg of all things both divine and humane: And according to the Opinion of that worthy Gentleman Sir Walter Rawley, whose words are these; That the Greeks and the English call them In­chanters; Junius, Magicians; Castalion, Conjecturers; and in the Syrian they are all four called by one name, viz. the wise men of Babel.

The second sort Junius and our English call Astrologians; Je­rom and the Septuagint, Magicians.

The third kinde the Septuagint calls Witches or Poysners, our English, Sorcerers.

The fourth sort were Chaldeans, who profest themselves to be able to foretell the Events of things, both Natural and Humane.

There is a kinde of Magick, being part of Astrology, which hath respect to Sowing, and Planting, and all kindes of Husbandry, which is nothing else but the knowledg of the motions and influ­ences of the Stars in these lower Elements.

And as Philo-Judaeus affirmeth, That by this part of Magick, or Astrology, together with the Motions of the Stars and Hea­venly Bodies, Abraham found out the Knowledg of the true God, while he lived in Chaldae; And, as one saith, He knew the Cre­ator by his contemplating on the Creature. And Josephus report­eth, that Abraham taught the Egyptians first in the Art of Astro­nomy and Arithmetick, which before that, they had no know­ledg of them: And, according to the saying of another Author, that Abraham, the holiest and wisest of men, did first teach the Chaldeans, then the Phoenicians, and lastly the Egyptian Priests, Astrology and Divine Knowledg.

But there is another kinde of Magick, which doth contain the whole Philosophy of Nature, which is that which bringeth to light the hidden Vertues, and drawing them out of Natures Bosom, and converting them to humane uses, by applying those things that work to those that suffer; and thus it is defined.

A Definition of Magick.

MAgick is the Connexion of Natural Agents and Patients, answerable each to other, wrought by a wise man, to the bringing forth of such or such effects, as are wonderful to those that know not their Causes.

And this is that which hath layn under terms of Ignominy to this day: Ignorance producing Admiration, and Admiration Suspicion, and then an undeserved Censure past upon the work, or action, terming it to be Diabolical; and so attributing the secret workings, which the divine Wisdom hath placed in the secret bo­som of Nature, to a Diabolical Power and Property, when it is nothing else but a mutual application of Natural Vertues, Agent and Suffering reciprocally: And those that were conversant in this excellent Science in former times, were otherwise thought of, then now they are. For, as Pencer truly observeth, that the Ma­gi were the chief Ministers of the Persian Religion, as the Levites were amongst Gods people, and they were given to the studies of true Philosophy: neither could any be Kings of the Persians, who had not been first exercised in the mysteries and knowledg of the Magi. And this lawful Magick, which I do here speak of, was [Page 5] commended by Origen, that learned man, who doth most ingenu­ously declare, That it doth appertain to the practick part of Na­tural Philosophy; teaching to work admirable things by the mu­tual application of Natural Vertues. And Jerom, in his Commen­taries upon Daniel, useth these words; But common custom (saith he) taketh Magicians for Witches, who are otherwise re­puted in their own Nation, for they are the Philosophers of the Chaldeans: yea Kings and Princes of that Nation do all that they do according to the knowledg of that Art: whence, at the Nati­vity of the Lord our Saviour, they first of all understood his Birth; and coming unto Bethlehem did worship the Childe, the Star from above shewing him unto them.

So it is clear, that there is a great deal of difference between the Doctrine of a Magician truly, and the abuse of the word. But if you will beleeve the Author of that Pamphlet, he will tell you that he is a Magician in these our days, who having entered a combination with the Prince of Darkness, useth his help in any matter; but the Art of Magick is of the wisdom of Nature: But as for other Arts, which have assumed the Title of Magick, they were invented by the subtilty and falshood of the Devil; and in this there is none other Doctrine, then the use of certain Ceremo­nies by an evil and wicked faith: in the other none evil, but the investigation of those admirable Vertues, and occult Properties, which that infinite Wisdom hath bestowed and given to his Crea­tures; and how fitly to apply those things that are to work, to those things that are to suffer. And those men that were studious in this Art were called the Magi, which (Peter Martyr saith) the Ancients understood to be good and wise men. And as Ficinus saith, O thou fearful one, why doubtest thou to use the name of Magus, a name gracious in the Gospel, which doth not signifie a Witch, or a Conjurer, but a wise man, and a Priest? And what hath brought so much slander upon this excellent knowledg, but base and idle Ignorance, which indeed is the mother of Admirati­on? But give me leave to go yet further: This Art doth not onely enable us in the true knowledg of those secret Vertues which are wrapped up in the bosom of Nature, but it may in some measure bring us to the true knowledg of the Divinity of Christ: and to [Page 6] use Mirandula's words; For by understanding (saith he) the ut­most activity of Natural Agents, we are assisted to know the Di­vinity of Christ; for otherwise, the terms and limits of Natural Power and Vertue not rightly understood, we must needs doubt whether those very works which Christ did, may not be done by natural means; and therefore I say not heretically, nor superstiti­ously, but most truly and catholiquely, that by such Magick we are furthered in knowing the Divinity of Christ. And seeing the Jews, and other the Enemies of Christian Religion, do impu­dently and impiously object, that those Miracles which Christ wrought were not above Nature, but by the exquisite knowledg thereof performed; and as that learned Doctor Staughton saith in a small Treatise of his, that the Jews have a blasphemous Fable, that our Saviour found out the right pronunciation of the Name of God, the Tetragrammaton, and that wrought all his Miracles. But Mirandula, a man for his years fuller of the knowledg of Na­ture, then any of these latter times, might with Reason avow, that the utmost limits of Natures works being known, that the works which Christ did (which no man could do) do manifestly declare of themselves, that they were wrought by a Hand which held Nature herein but as a pensil, and by a Power infinitely Su­preme and Divine. But on the contrary, there may be many won­derful effects brought to pass, by the Magical operation of Na­tural Vertues, such as may produce no small admiration in those that understand not the secret workings and products of those ver­tues; for it is undoubtedly true, that all Secondary Causes do ne­cessarily work, and necessarily produce their proper effects, by ver­tue of that Connexion that they have with the first Cause, and cor­respondency that they have to those divine Patterns and eternal Idea's, whence every thing hath its determinate place in the Ar­chitype, whence it lives and draws it original, and the vertue of all things, as of Stones, Herbs, Metals, living Creatures, and all which are from God are placed; who although he works by the Intelligences and Heavens upon these inferior things, yet some­times those Media's being let alone, or their Ministry suspended, the first Cause doth then work of it self, which works are then call­ed Miracles: For whereas, by the command and order of the first [Page 7] Cause, the secondary Causes (which Plato, and others, calls ser­vants) do necessarily work, and necessarily produce their proper effects, yet sometimes, according to the pleasure of the first Cause, their Ministry is either suspended, or finished, that they wholly cease from that necessary command and order; and these are the greatest Miracles of God. So the Sun, at the request of Josuah, stood still for the space of a whole day. So, at the desire of Eze­kias, it went back ten hours. So the fire in the Chaldean furnace did not consume the three Children. So when that our Saviour Christ did suffer at a full Moon, the Sun was eclipsed.

But if the Ministry of these secondary Causes be not suspended or finished, then they shew forth their proper powers and vertues, in their several effects, according to that order in the which the Wisdom of the first Cause ordained them.

What the Secondary Causes are.

NOw if it be demanded, what these Secondary Causes are; I answer, They are all those Ministring Powers, which God, the first Cause, hath set up under himself, for the regulating and governing of these inferior things; for there is not any thing to be found, which is not governed and ruled by these Ministring Pow­ers under the first Cause. For God, the chief Cause, and Original of all Vertues, affords the Seal of the Idea's to the Intelligences, his Ministers; who, like faithful Executors, do seal every thing committed to them, with the Ideal Vertue, by the Heavens and Stars, as it were Instruments in the mean time disposing the mat­ter, to receive those forms which reside in the divine Majesty (as Plato saith) to be carryed down by the Stars; and the Giver of Forms distributeth them by the Ministry of Intelligences, which he hath appointed over his works, Governors and Keepers, unto whom this ability is entrusted in things committed to them, That every vertue of Stones, Herbs, Minerals, and all the rest, might be from the Intelligences governing; therefore the form and vertue proceeds first from the Idea's, and after from the Intelligences go­verning and ruling, and next from the Aspects of the Stars dispo­sing, and further from the disposed Compliances of the Elements [Page 8] answering to the Influences of the Heavens, by which the Ele­ments themselves are disposed; They have then such operations in these inferior things, by the express forms; but in the Heavens, by the vertues disposing; in the Intelligences, by means mediating; in the Architype, by the Idea's, and exemplary forms: All which is necessary to meet in the effects of every thing, in the execution of the vertue.

Then it must needs be, that there is wonderful operation in eve­ry Herb and Stone, but greater in the Stars, beyond which every thing gets much to it self by the Intelligence governing, but chief­ly from the highest cause, to which all things, being mutually finish­ed, do correspond, consonant by its harmonial consent, as it were with Hymns, praising together the highest workman.

By the true knowledg of what hath been spoken, many and great things may be done, by the coupling and joyning of the Powers and Vertues of the Superiors with their Patients, the In­feriors agreeing and corresponding therewith.

This is truly Magick, and a thing much to be honored and esteemed; This is the most high and worthiest Science in the World, lawful in all the parts of it, free from all evil encumbran­ces, and diabolical practices, voyd of Superstition, a great means to attain the highest knowledg of that infinite Wisdom and Pow­er, who hath created all things in order and form, and who ruleth in and over all things by his Ministring Powers, whom he hath set over all things in their several orders, for the distribution of his Power and Vertue (as the first Original of all Power and Vertue) to all things, according to the fore-decree of the first Cause, with a respect had to the matter receiving; and this Power and Ver­tue hath a stedfast cause, not by chance or accident, but effectual and potent, and not failing, doing nothing in vain, nor fruitless; by it those Powers existing in the nature of all things are moved, the which Powers are the operations of the Idea's, under the chief Cause, which do not err, but by the impurity and inequality of the matter: for celestial Influences may be hindered by the confu­sion and unfitness of the matter receiving, whence the Platonicks had that Proverb, That Celestial Vertues were infused, according to the desert of the matter: Wherefore in those things, in the [Page 9] which these Celestial Powers and Virtues are less drowned and incumbered in the matter receiving, have more powerful operati­ons, and produce more admirable effects, when those things are fit­ly collected, prepared, and duly applyed to their Patient, the which application stirs up that secret and hid virtue of the Agent, and produceth the like quality in the thing annexed. As for instance; Salt, the secret virtue of which lieth hid in it self, until that there is annexed to it a reciprocal matter, which moves and stirs up that virtue, so that it is infused into the matter joyned to it, the which matter, according to the quality of its receivingness, is also able to infuse the like property into other things joyned to it. So also the Load-stone doth infuse its secret virtue into Iron, approaching near to it, and doth so fasten the virtue to the Iron, that it is able also to draw Iron to it self, answerable to that power of Attracti­on that it hath received from the Load-stone; and this arises from that reciprocal property which is in the matter affected, the which is wrought upon, and moved by the secret virtue of the Agent applyed. This also we find to be produced upon the Infe­riors, by the virtue and influence of the Superiors, for the Celestial Powers do work the like in Terrestials; for we see that the Moon doth attract the vast body of the waters, so that they answer in their ebbings and flowings those diversity of Points that she cuts in the Heavens in her Diurnal Motion. So likewise the Heliotro­pium, that sober Herb, who corresponds with the motion of the Sun by a secret virtue, which doth declare that there is something of the Sun and Moons virtue infused, by the which they are wrought to such obedience. Doth not the Marigold, and many other flowers, open their blossoms at the Suns rising, as if they did rejoyce at his approach, and fold themselves in, as if they mourned for his departure? All which is from that secret Agreement and Correspondency of their virtues. For my own part, I am per­swaded, that all things that are under the Luner Globe in this infe­rior world, subject to generation and corruption, they are also in the Celestial world, but in a certain celestial manner; so also in the Intellectual world, but of a far more perfect and better stamp, and lastly most perfect in the Architype: And in this order every thing below doth answer to its Superior, and by it to the highest, [Page 10] according to its proper kind, and doth receive virtue from them, from the Heavens indeed, that Celestial Force, which some call the Middle Nature, or the spirit of the world; and from the Intel­lectual world, that spiritual & living Vapour, being every transcen­dent virtue qualifying; and lastly from the Architype, by these means between (according to its degree) the original force of all Perfection.

Hence every thing may be fitly reduced, from these Inferiors to the Stars, from them to the Intelligences of the same, and from thence to the Architype, out of the order of which all Magick and secret Philosophy doth flow; for dayly some natural thing is drawn by Art, and dayly some divine thing is drawn by Nature, which when some of the learned Egyptians did behold, they call­ed Nature it self a Magician, that is to say, the Magical Force it self, in the Attraction of the like by the like, and of things agreeing by things that agree; and the Greeks called such Attractions, by the mutual Agreement of Superior with Inferior between them­selves, Sympathy.

As for instance: We know that in the El [...]ments, Water agrees with Earth in Coldness, Water with Ayr in Moistness, Ayr with Fire in Heat, Fire with the Heavens in the Materia. So Met­tals agree with Plants in their Unsensibleness, Plants with Ani­mals in Growing, Animals with Man in Sence, Man with An­gels in Understanding, Angels with God in Immortality. So also Stones and Mettals agree with Plants, Plants with Animals, Animals with the Heavens, the Heavens with the Intelligences, and those with the Divine Properties and Artributes, and with God himself. So the Divinity answers to the Mind, the Mind to the Ʋnderstanding, the Ʋnderstanding to the Intentions, the Intentions to the Representation, the Representation to the Re­ceiving it, the Receiving to the Senses, and at last the Senses to the thing it self. For such is the binding together and continuity of Nature, that that every Superior virtue doth disperse its beams through every Inferior thing, by a long and continued rank, flows even to the utmost: And the Inferiors do even reach to the High­est by their several Superiors, for so the Inferiors are annexed to the Superiors by each other, that the Influence from the Head, the [Page 11] first Cause, as it were a certain Chain stretched out, proceedeth, even to the very Lowest, wherefore if one be touched, it trembles or shakes wholy on the sudden, and such a touching sounds even to the other end; and one Inferior being moved, the Superior is also moved, unto which that doth answer and correspond: As the string in any Instrument being touched, causes all the rest to tremble.

So it is manifest, that all Inferior things are under the Superiors, and after a manner (as saith Proclus) are within each other, to wit, the Highest in the Lowest, and the Lowest in the Highest: so earthly things are in Heaven, but as in a celestial cause and manner; and the Celestial are in Earth, but after an earthly manner, to wit, according to the effect. So we say that here are some things So­lar, and some things Lunar, in which the Sun and Moon doth cause somewhat of their virtue, whence such like things do re­ceive very many operations and properties, agreeable to the operations and properties of the Stars and Signs under which they are.

So it is manifestly known to all Naturalists and Physicians, that sober things have relation to the Head and Heart, because of Leo the House of the Sun, and Aries his Exaltation; and those of Mars have relation to the Head and Privy parts, because of A­ries and Scorpio, the two Houses of Mars, and so of the rest. So you see that all Inferior virtues do correspond with their Celesti­al, the Celestial with their Intellectual, and the Intellectual with the Ideal and Architypical, or first Cause.

So the Elements are to be found in all things, but differently; for in these Inferior but muddy and thick, but in the Celestial more pure and bright, in the Super-celestial living and blessed every ways: The Elements are therefore the Ideas of things to be produced, in the Intelligences as Powers destributed, in the Heavens as Vir­tues, in these Inferior things as thicker Forms.

So the Light, a very formal Quality, and a simple Act, and Image of an Intelligence (or Spirit,) first is diffused into all things by the divine Mind: but in God himself the Father, who is the Father of Lights, it is the first and true Light; and afterward in the Son, the enlightening and abounding Brightness of the Fa­ther; [Page 12] in the Spirit a burning Fulger, exceeding even the under­standing of the Seraphins (as Dionysius saith,) being diffused in the Angels, it becomes a shining understanding, and a Joy shed forth above the bounds of Reason, yet received by divers degrees, according to the Nature of the Intelligence receiving; afterward it descends into the celestial things, where it is made a plenty of life, and an effectual Propogation, and also a visible Brightness, and in the Fire a certain natural force imprinted by the Celestials: Lastly, in Man it is made a bright discourse of Reason, and the knowledg of divine things, and wholy rational: And this also is manifest by the disposition of the body, as the Peripateticks will have it, or which I conceive is more true, according to the pleasure of the Cause giving, which distributes to every one according to his Will, from thence it passeth the fancy, and as yet it is above the senses, and being only made imagineable, at length it attains to the senses, and especially to that of the eyes, in that it is made a visible clearness, and is stretched forth in each of these prospicious bodies, in which it becomes a colour, and a shining fireness; in dark things it becomes a helpful ingendering virtue, and pierceth even unto the center, where the beams being collected into a narrow space, it becomes a dark heat, tormenting and boyling.

So all feel the force of Light according to their capacity, which joyning all things to it self by a quickening heat, and going through all things that have Being, brings forth their qualities and vir­tues through every thing.

So you see that all Inferior things are in the Superior, but more clear and perfect then here below; so all Superior virtues are to be found in the Inferiors, more or less answerable to the capacity of the Receiver, but more gross and muddy, and not so powerful and operative as in their Superiors. For we see by experience, that all Medicines are composed of several ingrediencies, because of the imperfection of the virtue of one material in its operation, and therefore they strengthen that imperfect property by addition of others of the like kind, that so they might produce those proper effects proposed by the Arts.

Ingenuous Reader, I hope by this that Magick is no such Art as the most of men ignorantly take it to be, nor as the Author of that [Page 13] Pamplet is pleased to esteem of it; for had it been so, certainly it would have been reproved in Solomon, the wisest of men, who without doubt was excellently acquainted with this Mystery; for his knowledg in Nature was such, and so perfect, that he knew and understood the virtues and properties of all Trees, Plants, Beasts, Fowls, and Fishes, with their Times and Seasons; he also declared their virtues and uses in the curing of Diseases, (as Sui­das reports,) whose words are to this effect, That Solomon wrote of the Remedy of all Diseases, and graved the same upon the sides of the Porch of the Temple, which Ezekias pulled down, as the same Author saith. Nay Josephus goeth farther, and saith, that wrote Books of Invocations and Inchantments to cure Diseases, and to expel evil Spirits, he also speaketh of one Eliazarus, who by the Root in Solomas Ring, dispossessed divers persons of evil Spirits in the presence of Vespasian, and many others. So also Moses, the Law-giver and Prince of the Hebrews, endued with Magick in Egypt, is read in Josephus to have made Rings of Love and Forgetfulness: This I am really perswaded, that Moses was very knowing in all the secrets of Nature, or as one saith, a man that was the most excellently learned in all Divine and Humane Knowledg; and for ought as I do know, was as able to have brought forth the Products of Nature in as admirable a way, as did the Magicians of Egypt before Pharaoh; for I conceive that he was as knowing in the secret and occult workings of Nature as they: And whereas it is a received Opinion of many, That those Frogs which the Magicians of Egypt did produce were but false Semblences; my opinion is otherwise: for I am really convinced, that Moses, that man sent and impowered of God for so eminent a work, could not be deceived with such false Appearances. But I shall adhere to the Judgment of that learned Parisienses, who saith, That in such works the sudden generation of Frogs, Lice, and Worms, and some other creatures, in all which Nature alone worketh, but by means strengthening the seeds of Natur [...], and quickning them in such wise, that they so hasten the work of gen [...] ­ration, that it seemeth not to be the work of nature to the ignorant which usually worketh more slowly▪ but they think it to be done by the power of Devils; but they who are learned in [...] [Page 14] marvel not at such workings, but glorifie the Creator. Many the like things may and have been done by no unjust way or means, but wholy by the more secret and occult workings of Nature, which to those that apprehend not the way of operation, have had a sur­mise of a Diabolical Agent; but their ignorance hath misled them, as it doth many at this day: And I were able to deliver the Precepts of some learned men for Instances, but it may suffice that I have cleared the substantial Grounds of Magick, and have vin­dicated that excellent Art from those gross Calumnies and As­persions that have been laid upon it, either by men wholy ignorant in it, or such who have received a prejudice against it, to both, I say, that they may as well asperse the Magical Policy of Jacob, in causing the strongest Cattel of Laban to bring forth spotted young ones, by his laying of spotted Rods in the watering-troughs and gutters, where the female Cattel coming to drink, at what time they had coupled with the male, that they then seeing the Rods might conceive spotted young ones, the which sight wrought secret­ly upon, and powerfully affected the conceiving and forming facul­ty of the Cattel, and so did enstamp the like colours upon the thing conceived, for that part of the seed which maketh it fruitful, to wit, the spirits which wander all over the body, these containing the Idea or form of the particular parts to be formed, being ayr and moist, are ready to receive any impression, which is conveyed in at the eye, and doth frame the thing answerable in some sort to the thing received: As I have read of a Negor woman, that conceived a beautiful white child by the help of her Imagination, it being fixed upon a beautiful picture in the Act of Generation, which is wrought by nothing else but that reciprocal quality, and tender property of those ayral and moist spirits which are in every seed in conception.

My request therefore is, that all ingenuous men would seriously study and contemplate the creature, and those excellencies that God, the first Cause and Original of all things, hath put into Na­ture, which doth very much speak out the infinite Wisdom, Power, Goodness, Love, and Kindness of him who doth all in all, by these ministring Powers that he in his Wisdom hath set up over all these inferior things for the shewing forth of these received virtues, [Page 15] which doth flow down from the first and chief Good into all crea­tures more or less, answerable to the good pleasure of the first Cause or Giver, and according to the fitness of the Receiver, for there is not any thing to be found which hath not something of this good infused into it, which Virgil had a sight of when he ut­tered these words, There is (saith he) a Fire force, and a Celestial Originial to these seeds, as far as the Noxious Bodies do not hinder.

And this is all that I shall speak concerning the Art of Magick; more I could have said, but this shall suffice, as an Answer to that Book, in reference to that secret Mystery, which I hope will satisfie the Ingenuous Reader.

I shall now speak briefly to the other Art, viz. that of Astrology, which the Author of that Pamplet is pleased to stigmatise with the like ignominious Terms as he hath done that most profound Art of Magick, before spoken of, and I hope to any ingenuous and im­partial man cleared and vindicated by the foregoing Discourse: It remaineth now for me to clear this of Astrology, which I shall, so far as I have received the knowledg thereof from the first Cause, who is the Giver of every good knowledg.

Astrology Defined.

AS for Astrology, I conceive it to be an Art, by the which the influence and virtual operations of the superior Bodies with their effects and significations are brought to light and knowledg: I say, it is an Art by the which we come to know what the signifi­cation and effects of the several Motions, Aspects, and Positions of the Heavenly Bodies do hint out unto us in reference to the World in general, and to Kingdoms, States, Cities, Families, and the par­ticular fate (if I may so call it) of every man and woman, with their several relations, conditions, dependance, and ends whatsoever, and that by the Heavens and Celestial Bodies: Now that the Celestial Bodies have an influence upon these Inferior Bodies here below, is already cleared in the foregoing Discourse, the which I think no ingenuous man will deny; but that they have a relation to the Manifestation of the particular fare of every particular [Page 16] Kingdom, State, Cities, Families and Persons, is the thing to be cleared, which I shall do according to that knowledg that I have, which is not so perfect as I could desire, or as I covet after.

But that they have an Influence and Power over Kingdoms and States, in reference to their particular fates and changes, with the Manifestation thereof, it is most clear, and that from those many and several Experiments that we have seen of late years in those strange and unexpected Catastrophe's of this Island, and they all or most made out conspicuously, before they did come to pass, by that worthy Gentleman Mr Lilly, (one whom I much honour for his love to his Country-men, in restoring of this Art, which was almost lost, not only here, but almost all Europe over, whose learned Works, I must freely acknowledg, were the first grounds and cause of my present attainments,) and others, who was and are conver­sant in the study of this excellent Art; witness those several Books of theirs now extent, which contains nothing else but Prog­nosticks or Prophecies of future events, that were to be brought to pass in their fit seasons by means of the Superiors, who are no­thing else but ministring Powers appointed to disperse or carry down those determinations of the first Cause, committed unto them by the Intelligences ruling, and this is that orderly way by which the chief Good brings all things to pass in Nature in this inferior world, except those immediate Acts, in which all these Mediums are suspended, and the first Cause works of himself, and these Works are called by us Miracles, because there is nothing of Nature found to co-operate in the work, or in that the Crea­tor of all things doth not work in and by these means mediating: But when these Mediums have received those patterns of work­ing, then they shew forth the Intentions and Decrees of the first Cause, either by the ordinary Motion, Aspects and Position of the Celestial Bodies, which is the common course of the first Cause in Nature, or else in a more extraordinary way, as by unusual Appe­ritions, as of Comets or Blazing Star, three Suns, Men and Horses in armour in a hostile manner fighting, Balls of Fire, Swords, Spears, and other weapons of war, forms of monstrous Men and Beasts, and many other ways, too tedious to be here de­nominated, all which are the Works of the Intelligential Angels, [Page 17] which are the fore-runners of some strange Accidents or Change to befall the World in general, or some Kingdom, State, Cities, Families, or Persons, who had their first beginnings under such or such a determinate Horoscope, and Celestial Constellation, who with their beginnings receive a wonderful virtue of working or suffering, yea in such a manner, that it becomes obedi [...]nt to that power ruling it in the Heavens, as our bodies are obedient to our Souls; so that when the Celestial Bodies are moved to any Change or Variation, then are those things which are subject to that or that Celestial Body or Constellation moved and changed answer­able. Now this intensive work or change which is determined in the first Cause, is made manifest in the Heavens some space of time more or less before it is brought to pass upon these Inferiors here below; so that those that are learned in the Liberary of Heaven, sees before-hand what is like to come to pass upon such or such a Kingdom, State, Family, or persons. Now for him that is versed in the knowledg of their Effects, to declare what the intention of the first Cause is in reference to any of these particular ones, should be [...]ccounted and termed a Conjurer, Witch, and the like, what do they but as much as in them is, to stigmatise the secondary Causes, who are servants to the first Cause, to wit, God, who hath made and framed them by his unspeakable Wisdom in such a series and order of correspondency, that they answer to all things more or less here below, as they agree with the Intelligences and Idea's of all things above; so that they do necessarily work, and so ne­cessarily produce their proper effects, upon those things that they govern in this inferior world, either to love and concord, or to strife and enmity, which we call good and evil: and the cause why they operate not so strongly and effectually, is because of the unequality of the matter; for in such things in which the superi­or hath not that Rule and Domination as in others, in those they work more slowly and imperfect, which is not because of the in­ability of their influence and virtue, but because of the unsuitabi­lity of the Subject; for they rule in some things more, in others less, yet they produce their effects in all, suitable to the correspon­dency of the matter with them; so that there is nothing in the inferior world, which is not more or less agreeing with these [Page 18] Celestial Influences, and Heavenly Virtues.

But now I shall descend to Particulars, as to declare the particu­lar Effects of the superior Influences upon particular ones. But first, That they have relation to the World in general, take but that one Instance of Petrus de Aliaco concerning the Universal Flood, who quoting Albumazer, who did by Calculation of the Motions of the two superior Planets, to wit, Saturn and Jupiter, did find that they did come to Conjunction in Cancer, a watery Sign, and in the fourth House of Heaven, the which Sign was (as the same Author doth affirm) the Horoscope of the Heavens first motion, viz. when the Creation was finished, and all Celestial bodies had received their power of motion, in the which they were to continue, for the product of those determinate effects upon the world, according to the intention of the first Cause. In this par­ticular Instance a curious eye may see much; by the which Con­junction (as some learned Authors doth aver) that that just man Noah had the fore-knowledg of the general Deluge: For, as the said Aliaco confirmeth, that although Noah did well know the Flood by divine Revelation, yet this Conjunction being notorious, he could not be ignorant of the second Causes from the first Cause, for that was not only a Sign, but a working Cause, by its power received from the first Cause, which is God himself; and also that by the windows of Heaven, Moses meant this watery Conjuncti­on: The Authors words are these; It pleased God (saith he) to ordain by the course of the Heavens such a Constellation, by the which all men might see therein their own destruction coming, and so forsake those wicked ways wherein they walked, and call upon God for mercy. And of the same Judgment was the learned Parisiensis, who understood that by the windows of Heaven were meant the great Conjunction of those two superior Planets, or these watery Constellations, Cancer, Pisces, Pleiades, Hyades, and Orion; and of the Planets, Venus and the Moon, which are the forcible Causes of the greatest Inundations: His own words are these; I perceive not what the Prophet of the Hebrews meaneth by these words, the windows of Heaven, unless he meaneth there­by those Celestial Powers, by whose influence are engendered the Rain, and Inundations of Waters, such as are the water Signs of [Page 19] Cancer, &c. The which Conjunction happened (according to the opinion of Albumazur) 279 years, 248 days, and 9 hours before that it did shew its effects upon the inferior world: And thus it pleased God, that in the Course of his unsearchable Wisdom, that this Conjunction should be at such a time, by which means there was vigour and faculty added for the operation of every vir­tue, by which violent Eruptions of Springs and Fountains was caused from the abundance of the treasure of their waters, taking retention from the Clouds, and condensing ayr into water, a change familiar in these Elements, by the Ministry of his Angels, the which is the ordinary way of the first Cause, for the producing of his de­terminations upon the inferior world; I mean, by such secondary Causes, as was the Conjunction of these two superior Planets, viz. Saturn and Jupiter, the effects of which resulted into that Universal Deluge, or general overflowing of the whole Earth with the Element of Water. But this shall suffice for the due proof of the first particular, to wit, That the Celestial Bodies have an Influ­ence upon the World, for the producing of strange effects, as they are Instruments under the first Cause, and also they are as to us Ma­nifestations before-had of their Events.

But now I shall proceed to the second particular, viz. That the Heavenly Bodies have an Influence upon Kingdoms and States, and that to the manifestation of their particular fates or changes, the which we have found by Experience of late years in this Island, verified to the purpose, and not only this, but that of Ireland, all or most of them made out before by M. Lilly, and others, and by none other way or means but by the Art of Astrology, by the which they have to the purpose declared the Events and Effects of the Hea­venly Bodies in their Influence, and in what particulars they would manifest themselves. But for the better clearing of this particular, I shall give you one or two ancient Presidents, long ago brought to pass: As for instance, That Star which suddenly appeared in the time of Hipparchus, which signified the transferring of the Greekish Empire into the hands of the Romans, which was not effected till 63 years after, which begun about 42 years before Christ. Did not the Conjunction of Saturn and Jupiter in the year 1425. which were in Scorpio, a treacherous and false Sign, find [Page 20] us in England engaged in a War with France, Spain at the same time in division about a Successor in the Royal Power, and under the effects of the same Conjunction Henry the sixth was crowned at Paris? Also under the Conjunction of the two Superiors in the year 1603. in the Sign of Sagitarius, did not James King of Scotland come to be King of England? And as Mr Lilly saith in that unparalled Piece, viz. Englands Prophetical Merlin, speak­ing of this Conjunction, useth these words, Could a more memo­rable thing be in this world, then for a Scottish King to become Monarch of the English, and that without blows, considering the former Antipathy betwixt both Nations? Was not this in effect a new Monarchy, yea and a great one, to be King of England, Scotland, and Ireland? And hath not Ireland suffered to the pur­pose under the effects of these two Lunar Eclipses, which was total, which happened the last year in the Constellations of Tau­rus and Scorpio; the one being Conjunction with that kingly Star of the first Magnitude, called Aldeberion, or the Bulls eye, of the nature of Mars; the other in the Constellation of Scorpio, a most viporous Sign, with fixed stars of the nature of Mars and Saturn, whose effects did and doth still shew themselves power­fully upon that deplorable Island, to the great destruction of her Natives; all which might have been fore-seen by those that are conversant in contemplating of the Heavens, and yet by no combi­nation with the Powers that rule in the dark World. And was not that Comet which appeared in the year 1618. a fore-runner of ma­ny Changes and Mutations almost all Europe over? And I be­lieve that Scotland hath no cause to boast of the Effects of the Conjunction of the two malevolent Planets, viz. Saturn and Mars in July last. They who are desirous to view things of this nature, if their own prejudice doth not detain them, they may read those two Books of Mr Lilly's, viz. Englands Prophetical Mer­lin, and The Worlds Catastrophe, the first published in 1644. the other in 1647. the which will produce variety of Presidents of this nature, the which are things of that excellency and worth, that to an ingenuous man never the like were extent in Europe. I could be more large in this particular, but this I hope will satisfie the wise, for others I matter not, whose stupidity all the Presidents in [Page 21] the world is not able to convince.

But now I shall descend to the third particular, viz. That the Heavenly Bodies have an Influence upon particular Cities, and do shew forth some strange Change or Mutation in their Govern­ments, Laws, Customs, Liberties, Loss, and Profit, which are all made out before conspicuously by the superior Bodies, according to the determination of the first Cause, by whose goodness all Ci­ties flourish, and by whose will they again decline in their glory and pomp, and then fall into slavery and destruction: so it is no wonder if Monarchies, Kingdoms and Cities do change their manner of Government, and as it were a thing forsaken of its pre­sidential Angel, flying to another nature of other power; and so always Kingdoms and Cities, when they have attained to the height of their glory, they then decline, and become worse and worse both in their Government and Customs, and by that means the conditions of men become contrary, so that a spirit of hatred and sedition is generated, which produces ruine and destruction, or a transferring of the Government thereof unto strangers; as was that most magnificent and glorious City of Constantinople from under the Government of Christians, now become the Seat Royal of the Paganish Mahomitan, which was effected under the Influence of the Conjunction of the two Superiors in Cancer, in the year 1444. whose Ascendant is Cancer, the Sign of the Con­junction, whose Christian Beauty then declined into a Paganish Deformity: And did not the same Conjunction produce a vast loss to the Venicians, by an Inundation of the Sea, to the value of a Million of money, whose Ascendant is that watery Sign of Can­cer? And I believe that London hath no cause to boast of its be­nefit that it hath received from the effects of the last Conjunction of Saturn and Jupiter in the year 1642. which was in Pisces, which beholds the Ascendant of London with a hateful Square; and was not Mercury the Lord thereof under the Sun beams, and aspected by the Moon with a Square? Arguments of no good to redound to it: Neither will the slow motion of malicious Saturn through the Constellation of the Twins, with the Conjunction of angry Mars, which was in July last, produce any cause of boasting to the Inhabitants of London, either in their Civil Power or Com­merce, [Page 22] the which some space of time may and will make manifest, though not to the conviction of their selfish Opinions, yet will prove fatal I fear to their Trade and Commerce, the which the declination of their Estates will testifie: And I wish, O London, that thou mayst not feel the effects thereof also in thy Govern­ment, whose Glory exceeds almost all the Cities in Europe: May not the time be, and that shortly, that thy pomp and beauty in thy Societies may be eclipsed? I wish it may not, yet I profess I fear it: But no more of that. Have we not had a clear demonstration of the fading glory of the Royal Power in this Kingdom of late, which was hinted, nay clearly manifested, before-hand in the last Conjunction of the Superiors in Pisces, which beheld the Ascen­dant of our English Monarchy with a hateful opposition, and what the product thereof hath been, and is like to be, let the im­partial judg; and not only that Conjunction of the Superiors, but all those eminent Configurations of late years have manifested the same: but more especially that strange Apperition of three Suns in Decemb. 1648. which were seen visibly to divers in London, and near adjacent, which were the Messengers of a final Period to that House, in respect of the Regal Power, which were the Works of the Intelligencial Angels, who were willing to communicate the Decree of the great Creator, which was to be effected in a small space of time here below, though conceived long before in the bo­som of the first Cause, as all things of the like nature are. And shall God be so willing to suffer nothing to come to pass, or be effected in this lower world, but doth give unto us first Celestial Declara­tions of his Intentions and Determinations, and shall we call such as are conversant in the contemplation of those Wonders and My­steries, Witches, Conjurers, and the like? O ingratitude, not to be parallel'd! Which of you all who are so sottish as to abuse the Students in this lawful Art, that would reject the counsel of the meanest man who adviseth you of an apparant danger, which is ready for to seize upon you, and declares the prevention by certain means? If you reject it, worse then mad men: Will you reject and slight the Prognosticks of able Artists? Look to it in time, lest you be branded for your folly in future Ages: For had his late Majesty, and some great men, really considered the Prophecies of [Page 23] some English Artists, it had been otherwise with then it was. I will give you the Paradoxial Prophecy of that able Artist Mr Lilly in Merlin, pag. 110. Wo to a great Family of Europe, that was, is now, but shall be no more; it's not old, it's not ancient, like an untimely birth it's cut off, and shall never again flourish either in Branch or Root, &c. Lord God, shall the number of fifty cut off more then five? or shall less then ninety be alotted for four? Shall the Virgin be barren, and the Lyon have no issue? Shall less then 36 end in two? Shall the second end in a Cipher? Shall seven come to be one, and then none? This is a Mystery to many, yet true in its effects; part of which is exactly fulfilled, the rest makes haste, and in its time must conclude the Prophecy. I were able to produce other Presidents of the like nature, but this shall serve to clear the Celestial Influences upon Families.

Now I shall speak briefly to the last particular, viz. That the Heavenly Bodies have a respect in their Influence to particular ones, to the Manifestation of those several Occurrences which are, to befall them in this inferior world: For every single man and woman, when they begin to have Being under a determinate As­scendant and Heavenly Constellation, they receive with that Be­ing a wonderful virtue of working and suffering, more then what it receives from its proper kind, by the Influence of the Heavens, from the obedience of the matter of the thing generable, which contains in it self properties of the Elemental Virtues, with a sub­til ayral spirit, which makes the siminal matter fruitful, the which is apt to receive any impression from the Celestial Virtues, and the Higher Powers disposing the Elemental Properties, and doth instamp its virtue and form upon the generable matter, suitable to its correspondency to the Celestial Souls, from the which ground the matter thus formed and disposed, it comes to be mo­ed to obedience unto those Higher Powers; so that according to the motions of the Superiors and their Influences, divers effects, in­clinations and behaviors are wrought, not only from the matter diversly disposed (as the most think) but from the diverse Influ­ence of the Superiors, and their different forms; and the degrees of these are diversly distributed of God, the first Cause of all, who remains the same, distributes to every one as he sees good, to [Page 24] which the secondary Causes do co-operate, Angelical and Celesti­al, in their disposing of the corporal matter, and other things com­mitted to them: So that from hence Astrologians say, That some men are Solar, and some men Mercurial, and so of the rest, be­cause that they have received in their beginnings, virtue and opera­tion from those Bodies, in the correspondency of their seminal matter with those Stars, both in their bodies and inclinations, which shew themselves more conspicuously and powerful when the internal faculty hath attained its proper power and strength, which it received at its first Being: So that inclinations and beha­viors of all men do appear in their workings or sufferings more or less, suitable to that virtue which they have received from the Superiors, and correspond with them, so far forth as they rule those properties; for in some men the virtue of the Celestial Souls are less drowned, and less incumbered with contrariety, and in such that virtue is more conspicuous and perfect then in others, which made the Platonicks to say, That Celestial Virtues were infused according to the desert of the matter; which we see ve­rified in Christ, who by reason of the purity and perfection of the corporal matter, it was capable to receive the fulness of the Divi­nity, in whom it dwelt (as the Scripture saith) bodily, the excellency of whose Person was manifested to the Magi at his Birth by that new Star which led them to his presence to worship him, which was a Celestial Demonstration of his Divine Descent: Not un­like to that was the Star in the time of Augustus Cesar, in the which Sybillia Tiburtina shewed to the said Augustus the Image of a beautiful Virgin, holding a Boy in her bosom, and saying, This Child is more noble and greater then thou, worship him. And according to the verification of some learned Authors, the Horo­scope of our Saviours Nativity was in the first Decade of Virgo, in the which before his Manifestation in the flesh was a Conjun­ction of Saturn, Jupiter and Mercury, which did fore-shew his Birth: And according to the opinion of Albumazer, that in the same Decade of Virgo, ascendeth a beautiful Virgin, of a comely Body, pleasant Countenance, modest Attire, long Hair, holding two Plums in her hand, sitting upon a golden Throne, and nourish­ing a Boy. And of the same opinion was Abraham, whose words [Page 25] are these; There ascendeth in the first face of Virgo a very fair Virgin, having long Hair, holding two ears of Corn in her hand, and she sitteth upon a seat, and nourishing a little Boy by giving him suck, and enciting him to eat: All which were nothing else but Angelical Manifestations of that purity and perfection of Nature which was to be brought forth into the world in the Hu­manity of Christ, the which I think no ingenuous man will deny. But now I will proceed. Now because of this inherent correspon­dent Property which the matter of the Body hath received from the superior Powers and Virtues in its beginning of Being, it comes to be moved to those several actions of passion, either of love or enmity, by the movings of the Superiors to the like, for in them it is first conceived, and so carried down by their Influence upon those Bodies, that have a secret virtue of correspondency, and a reciprocal property of embracing those Influences; from whence I conceive that that part of Astrology hath its Ground which we call Horary Questions; for it is found by large experience, that when any person is moved really in his mind to any particular Act, and is carried out to propose a question to an Artist, that then the Heavens and those superior Bodies do contain a true and real de­scription of the Act and its event, answerable to that operation or moving of the inferior mind of the person; for whatsoever is act­ed in and by man, is at first conceived in the Heavens, and so far a good experient Artist is not deceived; but when there is no such moving in the Superiors, then there is no perfect moving or opera­tion upon or in the mind of a person, but imperfect, and such as it is, doth sometimes produce a slight desire or will in the person to know something, but what he knows not; and in this respect the Heavens give no demonstration of the event, which in many young Artists hath been the cause (I fear) of those many false Judgments, which arise from a want of a true knowledg and understanding of the minds of the Superiors, which Ignorance hath caused them to speak their own thoughts for the sence of the Heavens, as if they had all the superior Bodies, with their several Intelligences in the bridle of their Pocket gain; but they ought to know, that those Divine Powers are not ordained to serve men to such base ends, whose fond presumption is as great as Phaetons folly, who to de­clare [Page 26] himself of the linage of Heaven, produced his own overthrow, and others ruines: If you be the true sons of Art, undertake no such impossibilities, as to rule the Heavenly Powers with the reins of your own fancies. I speak this to those young Students, who are (I am afraid) not well acquainted with the natural Motion of the Orbs, much less with those excellent Powers that are Rulers of them under the first Cause. And not only of them alone, but of the Terrestial world in their due order, for a certain limit of time, appointed by the Wisdom of that chi [...]f Good, who made all things in form and order, and doth by his Power, given forth to those his Celestial Ministers, govern it in the like form and order, to the shew­ing forth of his Majesty, Glory, Power, and infinite Wisdom; and every Age from the beginning is found by observation to have had some kind of respect in their actions to the nature of the An­gel or Spirit then Ruling, suitable to the capacity of those then go­verned; and if I mistake not, we in this present Age are under the Rule of Raphael, which is the cause (according to the determina­tion of the first Cause) of those abundant Sects, Opinions, Heresies, Fancies of the brain Disputes, Contentions, Subtilty, Falshood, Ʋnstability, cunning and witty Policy, and the like, of all which the former Ages knew not the like: This is a great Mystery to most, and a thing not perfect to any; I mean, the true knowledg of this Angelical Rule, the which our Reasons are not able to as­cend up unto, but hath been found out by observation of some in former Ages, and the experience of some of late, learned in the most occult Powers of Nature. And a Mystery not inferior to this, is that secret virtue and admirable signification that is mani­festly known by long experience to be in those twelve Divisions of the Heavens, called the twelve Mansions or Houses of Heaven, and have relation to all things appertaining to the life, quality, and con­dition of every one in what relation soever he may or can be; the which secret virtue in the Heavens is hid from the eyes of our Reason, though the virtue, power and signification of them are dayly found by experience, which is no strange thing that our Reason should not fathom the depth thereof to find the Cause and Ground: For we see the manifestation of the virtue of the Load­stone in a visible attraction of Iron to it self, but know not the se­cret [Page 27] Cause thereof: And such virtues the Philosophers called hidden Qualities, because the Causes of them are hid, so that mans understanding cannot find them out no ways, but long observation and experience hath found out many things of the like Nature, which Search and Reason could not attain. As for instance; We see that in the stomack the meat that we eat is digested by heat, which we truly know, so it is trans [...]ormed by a secret virtue, which we know not, but not by heat; for then why not at the fire, as well as in the stomack? but that of a certain it is transform-into a due nourishment of the Body, by what virtue we are not able to find. So also it is reported, that the Eastridg concocts cold and most hard Iron, and digests it into a due nourishment of its body, whose stomack (as it is reported) is not hurt with hot Iron: So the Echenes stops the ship, and the Salamander abides the fire without hurt, and the Amber draws all things to it except Basil: these are the works of hidden Virtues, which we admire and are amazed at, as unknown to us in respect of their Causes; but our experience doth find the visible working, and the effects of those secret and occult properties.

I hope, gentle Reader, by this, that this excellent Art of Astro­logy is no such thing as the world thinks it to be, nor as that ridi­culous Pamphlet terms it; thou seest it clear from the jealousie of a Diabolical Agent; in it there is no workings by a combination with the power of the dark world, but to be wholy celestial and divine. And although some men have abused it to base ends, by the instigation of the Devil, and hath bewitched some fancies, and and led them to Idolatry as a Doctrine of Religion, and corrupted the word Astrology by giving a divine Power to the Stars which they have not, that is, an independing Power of themselves, and so have been esteemed as gods, and not as Instruments set up by the first Cause; all which I contemn; but the abuse of the thing takes not away the Art, considering that the Heavenly Bodies have and do exercise their virtues upon the Inferiors: For it is vulgarly known to those who have but the smallest knowledg of the Cele­stial Bodies, That the Sun and Star of Mars doth dry, the Moon doth moisten, and govern the Tydes of the Sea, that Jupiter and Mercury doth produce winds, and Saturn dark and obscure wea­ther, [Page 28] and that the stars do differ in magnitude, and to all the stars God hath given their proper names, which had they hot influences and virtues different they need not. And as it is Lawful in all the parts of it, as I have spoken before:

So also it is most Ancient, and was practised by the most good and holiest men. For Cham the son of Noah, who (as Cassianus reporteth) was knowing not only in this Art, but in all the seven Libral Sciences, who having a fore-knowledg of the Universal Flood, that he might preserve his attainments to after Ages, en­graved them in 14 Pillars, seven of Brick to resist the injury of fire, and seven of Brass to oppose the force of water; all which others conceive were known to that just and holy man Noah, and left by him to his sons. So also Abraham, that righteous man (as Josephus reports) was very much learned in these Arts, more then any other in that Age, if he did not abundantly exceed them all, differing from the wisdom of after Times in this, that he knew and acknowledged the true Cause and Giver of life and virtue to Na­ture, and all natural things; whereas others forgetting this, adored the Instruments or second Causes, and did attribute proper strength to the things themselves, from which the effects were sen­sible, which belongs to that Wisdom, which being one, and remain­ing in it self, can do all things, and reneweth all. And Eupolemon doth affirm, That Abraham, the holiest and wisest of men, did first teach the Chaldeans, then the Phenitians, and lastly the Egyptian Priests, Astrology and Divine Knowledg; and that he did (as Philo saith) diligently contemplate the Heavens, which the Scrip­ture seemeth to hint out, in the promise of God to him concerning the multiplicity of his Seed. So also that good man Jacob under­stood that the Sun (in the dream of Joseph) had signification of himself, and that the Moon was meant his wife, and the eleven Stars his sons. Also Job, that just man, was versed in the know­ledg of the stars, where he denominateth the names of Arturus, Orion, and Pleiades, and also the divisions of the Heavens and Earth in those words, and the Climates of the South; so that when God pleaded his own Power and Greatness, he useth the same Stars or Constellations to convince Job with, and also doth declare their Influence upon the Elementary Properties, for saith he, Canst [Page 29] thou restrain the sweet Influence of the Pleiades, or unloose the bands of Orion? Canst thou guide Arturus and his sons? What the product of their Influence there meant, let all Commenters de­clare, and all such as have received a prejudice against this lawful Art contemplate in their minds. So likewise Moses, a man of God, was versed excellently in all the learning of the Egyptians, who were a people that were most rare in the knowledg of these Arts, more then any other Nations whatsoever. So Daniel and the three Children, it is said, That the King found them ten times better then all the Magicians and Astrologers that were in his Realm; which had they not been knowing in both those Sciences, they would not have been compared with them, for always a wise man maketh comparisons in things of a like nature; and how un­reasonable and unjust would the Decree have been, that Daniel and his fellows should have been slain, with the rest of the Wise men of Babel, had not they been Professors of the same Sciences? For the Scripture saith, That the Decree went forth, that the Wise men should be slain; and they sought after Daniel and his fellows to slay them with the rest. And Solomon, the wisest of men, was excellently acquainted with the natural virtues of things, also in their operations and effects, with their several Times and Seasons, for to every action and thing there is a time appointed by the infi­nite Wisdom and Fore-knowledg of the first Cause, the which time and season in reference to means and event is either good or evil, not that there is any evil in Time it self, but in respect of those many effects that are by certain means to be produced, for all things and actions are manifested in their due times and seasons, so that all things follow in their kind each other by a certain eternal conti­nuity, and in this regard Time comes to be termed good or evil: For this is clear, that all creatures have their seasons of beginning of life, motion, strength, &c. but not all at one and the same time. So in the Heavens, all things and actions, which are to be brought to pass here below, are not conceived in the minds of the Celestial Souls at one and the same time, but answerable to those times and seasons in the which they are to be manifested here in this inferior world; and therefore for any to expect to have a demonstration from the Heavens of future events before their season, shall and [Page 30] must acknowledg that he looked for it in an evil time.

And thus have I given thee, Ingenuous Reader, an Impartial Account of the Lawfulness of both these Arts, which is the pre­sent apprehension that I have of them, according to that small mea­sure of knowledg that I have attained to in my private study, which is but as it were of yesterday, and the first of this nature that I ever attempted to commit to writing, which indeed was drawn from me by the importunity of some private friends, who are well-wishers to these excellent Arts, though but secretly for their own private Exercise and Recreation; for my own part, did I but ap­prehend upon a real Experiment, that there were in the true and substantial Grounds of this Art any evil and Diabolical Incum­brance, I would be the first that should according to my weak abilities manifest it to the world; for I am one that as to any Art am not so taken with a blind affection, that to conclude it to be absolute and lawful for my affection sake, but can and will refrain the Study of any Art or Science, of the which my Reason and Ex­periment is convinced, to be unlawful, and not convenient for a Christians Exercise. I profess, I had not appeared in Print, had not that small Pamphlet been so long without an Answer; and though it doth not contain any solid Argument against either of these Arts, yet such is the fond prejudice that many in England hath taken against them, that they are ready to conclude that it is indeed so as that Book reports, and also that I might draw forth some more able then my self to vindicate these Arts, and it is very probable that which I have done toward that end may find cen­sures from many: Some may call me a Star-gazer; I tell thee whatsoever thou art, I can see thy folly and ignorance in the least star, and thy great Creators Glory in the smallest beam: Others may say, That of a Christian I am become a Disciple to Plato; I profess I cannot see one seat in his School for thy ignorance, whose common Precepts were more divine then thy best Profession, and such as thou who termest thy self a Christian not capable to re­ceive. And for my self, I desire truly to be Philosopher in the right knowledg of the Cause of Causes; to be a Platonick, in a true apprehension of the Angelical and Intelectual World; to be a Star-gazer, so that I may really contemplate the Heavens, and [Page 31] Celestial Bodies; to be a Stoick, to attain a great measure of Pa­tience; to be a Hermet, as to the incombrances of the world; and yet to be a Christian, in the true reception of the benefit of my Saviours Passion, which is the way for me to my Perfection.

And therefore to all you Students in Magick and Astrology, see that you walk humbly with your God, be not proud of your attainments, for you have received them; have a good Consci­ence in your walkings toward men, so shall you be more able to operate truly in these Arts; labour to reduce your spirits into the form & likeness of those Celestial Powers, and then you may receive divine Power and Virtue from them; and study to know thy Creator in all those abundance of Creatures that thou seest scatter­ed up and down in the world, in which more or less of his Glory and Brightness doth reside, and then how happy wilt thou be: Let not Covetousness oversway thy Judgment, and then both these Arts will be Honorable, in spight of all Opposers. This is all that I have to write as to this present Treatise, and so subscribe my self to be,