their own Now this prestigiousnesse or illusion whether freely from themselves or as it were forced by others is a signe of their impotency as well as their fallacy and either of them are a sufficient argument to exclude them utterly from a power of working Miracles And therefore if they will needs be contending for the devils power in and by Magicians Astrologers Necromancers Conjurers Witches c. We leave both them theirs to their lyingwonders 6. Whether there be any such secrets in Nature as whereby to work Miracles Although it be confest that there are sundry admirable secrets hidden in Natures bosome yet we must professe that her hand is here shortned Because it is the nature of a Miracle to exceed Natures power It must be above besides against Nature and not particular onely but universal or whole created Nature Though a Miracle be wrought in Nature yet it must be quite beyond Natures principles law order Nature of it self must not so much as incline or dispose to it Yea it must be in the very nature of the thing to be otherwise then the Miracle hath made it Alwayes the more alien the effect is to Nature and the more remore from Natures order the greater is the Miracle and the more to be admired Wherefore we conclude against those Mirions who would make themselves to be Natures Apes that not onely any particular nature is not able to worke a Miracle besides or against the order of whole Nature but the vertue even of whole Nature is not able to worke a Miracle upon any particular nature whatsoever 7. Whether Miracles may be wrought by Art The flat Negative is to be concluded upon these Arguments 1. Art cannot exceed Nature Now Nature in all her mirables is but Miracles Ape and Art is but Natures Ape what then are the Magical Mirabilaries at most but Apes of Art 2. The strength of Art is acquisite the vertue of Miracles is infused 3. An Art operates onely according to reason and knowledge but a Miracle altogether above them 4. Art effects nothing but according to ordinary rules observations experiments customs but a Miracle is so extraordinary that it were no Miracle except it were effected contrary to all these 5. Art for the most part is of necessaries a Miracle for the most part is of contingents 6. If Art served to worke Miracles then were the power of them acquisite arbitrary of mans will and industry yea one man might do Miracles as well as another 7. None of Gods servants ever wrought Miracles by Art 8. If it were in the Artists power it should be a Miracle to one man and not to another 9. Prophane men and the greatest tempters of God the Devil and Nature should so do most Miracles 10. Art rather serves to prevent many things for seeming Miraculous because it helps to finde out the suddain cause For either it lets to understand the cause or not if it doth not then it is no Art if it doth then it is no Miracle 8. Whether it be lawful necessary convenient not onely for the working of Miracles but for the finding out of Mirables to operate either by Art or violence against the order plac't in Nature Doubtlesse it is no further lawful then it may be either necessary or convenient That is probably and directly tending to some publike or private use or benefit Nature may have many pretty mirables which they title Admired Auditions Natural history Mirables of the world Occult Miracles of Nature Occult Philosophie subtilities and varieties of things secrets mysteries memorables unheard of curiosities c. Yet for all that are they not such as Magicians fain or fable in animals plants herbs stones c. Nor are they a many of them so mirable in themselves as either to mens fancies or ignorances Her actives and passives simpathies and antipathies are so occult and profound as who can tell where to finde them or how to apply them so as to urge Nature by the help of Art to worke wonders Who can do such a thing especially make it his trade profession ostentation so to do and not be subject to or guilty of tempting God provoking the Devil tormenting Nature abusing the creature losing time disparaging himself and deluding the world It is for none but God to worke absolutely against the order of whole created Nature because he could have instituted another order of Nature And all things are subject to him not so much from a necessity of Nature and second causes as according to the absolutenesse of his own power and liberty of his own will And it is for none to undertake to alter the order of particular Nature but in by under and for God yea I may say according to God and not otherwise As. 1. God acteth not against the order of nature in any particular of it save onely upon just and weighty causes how then dare prophane men offer to do such a thing joculatorily jugglingly to make sport and pastime or yet for no other end or use but vain and idle experiments sake or onely to feed or satisfie vain and presumptuous curiosity 2. God though he may act against that order which one creature hath to another yet acts he not against that order which the creature hath to himself For should he act against the order of nature as it depends upon himself he should so act against himself in like manner neither ought man to act against the order of nature or of the creature so far forth as it depends upon God nor yet so far forth as it is not intended by God to be serviceable and useful unto men 3. God acts not against the law and course of nature so as to violate his own great Law so that of his wisdome goodnesse justice in disposing the creature neither ought men so to do beyond the great Law of using the creature aright and to those very ends for which God ordained it For it can never be lawful or warrantable so to transgresse natures order as to abuse the creature in any kinde Now do they not know that the creature may as well be spiritually and speculatively abused by superstition and curiosity as practically and carnally by violence or sensuality 9. Why amongst all the Miracles that Christ wrought against the Devils among men and in the other creatures he did work none at all from or by the heavenly bodies the stars Besides the reason above mentioned why he refused to shew a signe from heaven this may now be added above all the rest It was because there now was a greater Miracle wrought upon the earth then ever was wrought in the Heavens Even the mysterious Miracle or miraculous Mystery of God and Man Doing such works upon earth as whereat the Angels and whole powers of heaven might well stand amazed with admiration Indeed there was a wonder in Heaven a star a new star at his birth and another wonder in Heaven an Eclipse of
then or their complement of fate 14. Whether in the series both of fate and of fortune although two contraries Astrologers have not delivered the same order and connexion of causes as the stars tempers manners actions events or else what difference doe they make between them Nay wherefore doe the same Authors speak of fate and fortune so promiscuously and indiscriminately especially in their prognosticating or predicting way Is it not because they are not able to distinguish them Or is it not because they are conscious of a fortuitousness of event even in their strictest fatality 15. Whether in the series of fatall causes the effect doth follow the universall indefinite equivocall and remote or else the univocall proximate specificall and particular cause And which of these is that which doth determine and distinguish the effect Does not a man generate a man and a Beast a Beast what ever the position of the stars be Those that have been borne in the same region at the same moment under the same position have they all been the same nay how divers have they been for all that in their ingenies their fortunes and fates And why so but because they have taken their severall affections and inclinations from their particular causes 16. As for second causes means agents instruments seeing God Almighty makes use of them to bring his own purposes to pass not out of any defect or necessity but to make his own efficiency the more perceptible Yee seeing he oft times renders the most noble and convenient means ineffectuall and uses the meanest and unaptest of them to the producing of very eminent effects Why then should we be bound to lurke at that order which God himself observes not why should our faith be taught to respect or rest upon the middle things in a prejudice to that providence which is the absolute beginning and end of all 17. Whether the second causes be not ordained as the remedies rather than as the means of fate or fortune providence it self that has determined such an accident or event has it not also ordained second means to help and relieve in such a case wherfore are the creatures and their offices created to such ends if they be not to be used to such ends for which they were created what ever the fate or fortune be is there not a naturall Law imprest in every creature to labour for the conservation of it self both in its being and well being To what end hath God given men a mind will reason affections counsell deliberation science art observation experiment means instruments c. but as well prudently and diligently to discern procure fortify prevent remedy as thankfully to accept or humbly to submit Hath not the Spirit of God secretly and sweetly suggested to his dearest children in their sudden and extraordinary perils and perplexities even present advices and succours besides the inward consolations and confirmations of his grace yea is not this one cause why men are kept so ignorant of future accidents and of their utmost issues after that they are already happened that men might not only prepare for them but make use of such means as God himself hath prepared against them Otherwise should they not tempt God in a neglect of them 18. Whether there be not in the whole course of nature in the universall world and especially throughout the whole Church of Christ farre more effectuall causes means orders connexions rules guides guards helpes of life of health peace libertie society c. for counsell actions passions accidents events than the coelestiall bodies can possibly be ought these then to be respected more than all they or yet in comparison to them 19. Who is able to bring into one series or can reconcile to truth the old Philosophicall opinions about the exercise or execution of Fate by second causes As whether by Angels Spirits Geniusses Demons Devills by the Soul of the world by the Souls of men by the totall subservience of Nature by the motions and influences of the Starres and caelestiall bodies by sensible agents by artificiall instruments yea and by very accidents and cafualties Christians know and acknowledge all these creatures to be the ministers or instruments of providence The Angells doing his will are the more eminent ministers both of his mercies and judgements administring not only in temporalls and in spiritualls but likewise to eternalls And if it be so as Philosophie sayes that they are the Intelligencies that move the caelestiall orbes then have they an ordination over the administration of the Starres The Devills are not only permitted but wisely and justly used in the execution of temptations tryalls judgements But how comes in Fate and Fortune who can tell unlesse they intrude among the Devills and be indeed of their foysting in As for the heavenly bodyes they are to be confest as of Gods ordination and employment in their order light motions and prodigious appearances But he makes speciall use of mens reason understanding wills affections memories counsells deliberations policies vocations societies arts artifices Lawes Customes actions and experiments in the government of the world and yet more especially their gifts graces duties offices fervices in the governing of his Church Last of all come in the whole hoste of creatures to act here as he hath ordained Now what fatation or fatall necessitation to man among all these Angels or Devills can but inject into the mind they cannot compell no nor yet incline the will That 's only for the infinite power of God himself to doo men as to naturall civill and morall acts are still actors in their own liberty As for bodyes Coelestiall or terrestriall they work directly but upon bodyes only and the terrestriall are held and found to be the more proximately particularly and sensibly disposing Besides the friendship and hatred the complyance and adversness of men is not the service or disservice of the brute creature the vertue or venome of an herb or minerall yea the defence or offence of a sword a knise a spear a gun a club c. are not all these more sensibly apprehended to be more neerly advantagious or prejudiciall to health or sicknesse riches or poverty honour or disgrace prosperity and adversity life or death than are all the joynt benevolences or malevolencies of the fatall Starres If therefore a fatidicall prognostication may be made from the Caelestiall why not rather from the terrestriall motions 20. Whether Fate be above the Starres as their governour or else under them as their minister If above them why make they the starres to be the causes of fate For so they must needs be superiour to it If under them how then are the starres themselves subject to fate for so they must needs be inferiour How then should the starres dispose of others fate that are not able to dispose of their own Is it for creatures terrestriall or caelestiall to perform that to others which they are not able to
or assented to by any either ignorantly or affectedly without great danger of being seduced and infected if not with the Sorcery yet with the superstition of the Art Let a man but well examine himself and observe others and he needs no Oedipus his own observation and experiment will soon teach him to resolve the case CHAP. XX. From the Ominatings of vain observation 1. WHether the superstition of vain observation and the more superstitious ominations thereupon have not been occasioned and increased by the prognostications predictions and divinations of Magick and Astrologie For besides the suggestions of Satan himself where is the source and root of all such vanity and superstition at least the imitation and example to be found save in those Arts and speculations that teach to observe creatures images figures signes and accidents for constellational and as they call them second stars and so to ominate and presage upon them either as touching themselves or others As namely to observe dayes for lucky or unlucky either to travail sail fight build marry plant sow buy sell or begin any businesse in to bode good or bad luck fortune successe from the rising up on the right or left side from lifting the left leg over the threshold at first going out of doors From putting on the hose uneven or a crosse and the shooe upon the wrong foot Item The Band standing awry the going abroad without his girdle on the bursting of the shooe latchet the tingling of the ear the itching of the eye the glowing of the cheek the bleeding of the nose the stammering in the beginning of a speech the stumbling as first going about an enterprise the meeting a begger or a Priest the first in a morning the meeting of a Virgin or a Harlot first the running in of a child betwixt two friends the justling one another at unawares one treading upon anothers toes to meet one fasting that is lame or defective in any member to wash in the same water after another to be over merry on a suddain to be given to sighing and know no cause why from the dreaming of gold silver eggs gardens weddings dead men dung c. From the snorting in sleep from the sneezing at meat the spilling of the wine the overturning of the salt the dogs howling the cats licking themselves the swine grunting the cocks crowing unseasonably the pyes chattering about the house the owles scritching the swallows falling down the chymney the crickets chirping behind the chimney stock or creeping upon the foot-pace A hare crossing the way a crow lighting on the right hand or on the left To collect or predict mens manners and fortunes by their names or the Anagram upon the name or the allusion to the name or the numbers in the name c. Who can reckon up all the vain observations and superstitious ominations of several Nations persons sexes ages conditions and occupations of men And what hope is there it should be otherwise while such artifices and practises are tolerated which teach to observe them from signal constellations and Magical operations 2. Whether the vain observation of vain dreams proceed not from the vain dream and phantastical of the coelestial influences upon the phantastick spirit For do they not say That as the coelestial influxes upon corporal matter produce diverse forms so from the same influxes upon the phantastical power which is organical phantasms are impressed by a coelestial disposition consentaneous to the producing of any effect especially in dreams because the minde is then more freed from corporeal and external cares or troubles and so more freely receives those divine influxes Whence it comes to passe that many things are made known to sleeping men in dreams which are hid to the waking And if this be their chief reason whereby they would reconcile an opinion of truth to Dreams why are they not agreed among themselves of the causes yea of the sydereal causes of them One will have the Intelligence that moves the Moon to cause them by the means of its light whereby mens phantasies are irradiated while they sleep Others refer them to the influxes of the superiors yet by the means of certain species whereby they continually flow from Heaven Another will have them to depend upon the powers of the soule the influxes of the Heavens together with certain images or resemblances whether of fantasie or configuration Others will have them wholly caused by their constellations And if they would bring in the Devil among the rest as some of them have confest he is not to be kept out they should finde him to be the greatest cause of all especially of the vain observation of them and superstitious omination upon them Who will deny that there may be some observation of some dreams and some interpretation made upon them as touching either the health or sicknesse of the body the vertuous or vitious inclinations and affections of the minde yea and though rarely and extraordinarily for the caution and encouragement as touching some special actions and events But I demand of Magical and Astrological men not so much whether there be one common rule to all for the interpretation of dreams As whether this taught by themselves be either a second cause of dreams or a safe rule to interpret them viz. That dreams are more efficacious when the Moon over-runs that signe which was in the ninth number of the Nativity or revolution of that yeer or in the ninth signe from the signe of perfection For it is a most true and certain divination neither doth it proceed from nature or humane arts but from purified minds by divine inspiration They shall do well not onely by true reason to resolve us fully of the truth they speak but also in good sense of the terms they speak withal 3. Whether the vain observations and superstitious nay ridiculous ominations of Physiognomie had ever been so vulgarly taken up but by reason of Magick and Astrologie For without Physiognomy coelestial to what purpose is Physiognomy terrestrial Do they not gather the Physiognomie of Elements from stars and starry influences or dispositions And the physiognomy of Minerals Gemmes and Stones from starry signatures and figures The Physiognomie of Herbs and Plants from the stars and Planets And from their natures and influences yea from their signatures and figure and so conclude their vertues of sympathie and antipathie to be accordingly The Physiognomie of Beasts Birds Fishes still from starry signatures and dispositions Yea and the Physiognomie of Man his powers and parts from starry temperaments and planetary inclinations Nay do they not call these kinds of impression second stars and so prefer them in their Physiognomical ominating or divining and thus not conjecturing onely upon mens manners and fortunes but defining Herereupon that I may proceed in their own order are subtilly obtruded upon the simple world these particular observations and ominations so vain superstitious ridiculous even to the judgement of the
seasonably received together and through the spirit of the world 3. By artificiall mixtions of things such as agree with the heavens under a certaine constellation descends a vertue by a certaine likenesse and aptnesse that is in things amongst themselves towards their superiours So from a certaine composition of herbes vapours and such like made according to naturall Philosophy and Astronomy there results a certaine common forme endowed with many gifts of the stars When therefore any one makes a mixture of many matters under the coelestiall influences then the variety of coelestiall actions on one hand and of naturall powers on the other hand being joyned together doth indeed cause wonderfull things by oyntments by collyries by fumes and such like 4. Then the vertues of things do then become wonderfull viz. when they are put to matters that are mixed and prepa red in fit seasons to make them alive by procuring life for them from the stars as also a sensible soule as a more noble forme 5. Magicians teach that coelestiall gifts may through inferiours being conformable to superiours be drawne down by opportune influences of the heaven and so also by these coelestiall the coelestiall Angels as they are servants of the stars may be procured and conveyed to us That not onely coelestiall and vital but also certaine intellectuall angelicall and divine gifts may be received from above by some certain matters having a naturall power of divinity idest which have a naturall correspondency with the superiours being rightly received and opportunely gathered together according to the rules of naturall Philosophy and Astronomy That an Image rightly made of certain proper things appropriated to any one certain Angell will presently be animated by that Angel 6. A Magician doth make use of things manifest to draw forth things that are occult viz. through the voyce of the stars through fumes lights sounds and naturall things which are agreeable to coelesstiall in which besides corporall qualities there is a kinde of reason sense and harmony and incorporeall and divine measures and orders 7. No man is ignorant that supercelestiall Angels or Spirits may be gained by us through good workes a pure minde purest prayer devout humiliation and the like Let no man therefore doubt that in like manner by some certaine matters of the world the Gods of the world may be raised by us or at least the ministring spirits or servants of these Gods So we read that the ancient Priests made Statues and Images foretelling things to come and infused into them the spirits of the stars c. 8. Some suffumigations or perfumings that are proper to the stars are of great force for the opportune receiving of coelestiall gifts under the rayes of the stars in as much as they do strongly worke upon the aire and breath Wherefore suffumigations are wont to be used to them that are about to southsay for to affect their fancy which indeed being appropriated to any certain Deities do fit us to receive divine inspiration The most powerfull fume is that which is compounded of the seven Aromaticks according to the powers of the seven Planets Know also that according to the opinion of the Magicians in every good matter as love good will and the like there must be a good fume odoriferous and pretious and in every evill matter as hatred anger misery and the like there must be a stinking fume that is of no worth 9. By certain Alligations of certain things as also suspensions or by simple contract or the continuation of any thread we may be able to receive some vertues thereby It is necessary that we know the certain rule of Alligation and suspension and the manner which the Art requires viz. that they be done under a certain and sutable Constellation and that they be done with wyer or silken threads bair or sinewes of certain animals or fine cloaths and the like according to the sutableness of things 10. Rings also which were alwaies much esteemed of by the Antients when they were opportunely made do in like manner impresse their vertue upon us c. Now the manner of making these kind of Rings is this viz. When any star ascends fortunately with the fortunate aspect or conjunction of the Moon we must take a stone and herb that is under that star and make a Ring of the mettal that is sutable to this star and in it fasten the stone putting the herb or root under it not omitting the inscriptions of Images Names and Characters as also the proper Suffumigations c. 11. The countenance gesture the motion setting and figure of the body being accidental to us conduce to the receiving of the coelestial gifts and expose us to the superior bodies and produce certain effects in us Whosoever therefore doth the more exactly imitate the coelestial bodies either in nature study actions motion gesture countenance passions of the minde and opportunity of the season is so much the more like to the heavenly bodies and can receive larger gifts from them 12. It conduceth very much for the receiving the benefit of the heavens in any work if we shall by the Heaven make our selves sutable to it in our thoughts affections imaginations elections deliberations contemplations and the like For such like passions do vehemently stir up our spirit to their likenesse and suddainly expose us and ours to the superiour significators of such like passions and also by reason of their dignity and neernesse to the superiours do much more partake of the coelestials then any material things For our minde can through imaginations or reason by a kinde of imitation be so conformed to any star as suddainly to be filled with the vertues of that star as if it were a proper receptacle of the influence thereof We must therefore in every work and application of things affect vehemently imagine hope and believe strongly for that will be a great help Therefore he that works in Magick must be of a constant belief be credulous and not doubt at all of the obtaining the effect 13. The Arabians say that mans minde when it is most intent upon any work through its passion and effects is joyned with the mind of the stars and intelligences and being so joyned is the cause that some wonderful vertue be infused into our works and things And according to this is verifyed the Art of Characters Images Inchantments and some speeches and many other wonderful experiments to every thing which the minde affects For all those things which the minde acts and dictates by characters figures words speeches gestures and the like help the appetite of the soul and acquire certain wonderful vertues as from the soul of the Operator in that hour when such a like appetite doth invade it so from the opportunity and coelestial influence moving the mind in that manner And it is a general rule in them that every minde that is more excellent in its desire and affections makes such like things more fit
wouldst foreknow any thing future take the stone called Bena and put it under thy tongue and so long as thou so holdest it thou shalt continually predict by divining things future and shalt not in any wise erre in divining 10. If thou wouldst judge of or declare the opinions and cogitations of others take the stone which is called Gerarides and is of a black colour and hold it in thy mouth 11. If thou wouldst whet the wit of any one or increase his wrath or foretel future things take the stone which is called Smaragdus c. For it carried about him makes a man to understand well confers a good memory increases the wealth of him that carries it about him and if any man hold it under his tongue he shall Prophecie forthwith 12. A Weasel is a creature sufficiently known if the heart of this creature be eaten while it is yet panting it maketh to know things to come 13. If thou wouldst as the great diviners have done understand the voices of Birds take with thee two companions on the first of the Kalends of November and go into the wood with dogs as if thou wentst an hunting and that beast thou first findest carry it home with thee and prepare it with the heart of a Foxe and thou shalt straight understand the voices of Birds and Beasts and if thou wouldst that another should understand them do but kisse him and he shall understand them likewise 14. A Suffumigation made with the congealed blood of an Asse and the fat of a Wolfe and Storax c. will cause to foresee things future in sleep whether good or evil 15. If any one swallow the heart of a Lapwing or a Swallow or a Weasel or a Mole whilst it is yet warm with natural heat it shall be helpful to him for remembring understanding and foretelling 16. The stone that is bred in the apple of the eye of a Civet Cat held under the tongue of a man is said to make him to divine or prophecy The same is Selenites the Moon-stone reported to do Also there is an herb called Rheangelida which Magicians drinking of can Prophecy 17. They say also that a Tyke if it be pulled out of the left ear of a Dog and if it be altogether black hath great vertue in the Prognostick of life For if the sick party shall answer him that brought it in who standeth at his feet and shall ask of him concerning his disease there is certain hope of life and that he shall dye if he make no answer 18. They say that fumes made of Linseed and Fleabane seed and roots of Violets and Parsly doth make one to foresee things to come and doth conduce to prophecying They say also that if any one shall hold a Viper over a vapour with a staffe he shall prophecy So it is said that the stone Selenites idest the Moon stone and the stone of the Civet Cat cause divination also vervaine and the herb Theangelis cause soothsaying 19. Melancholly men by reason of their earnestness do far better conjecture and fitly conceive a habit and most easily receive an impression of the celestials The Sybills and the Bacchides and Niceratus the Syracusan and Ancon were by their natural melancholy complexion Prophets Poets For this when it is stirred up burns and stirs up a madnesse conducing to knowledge and divination especially if it be helped by any celestial influxe especially of Saturn who seeing he is cold and dry as is a melancholy humour hath its influence upon it increaseth and preserveth it 20. The Rabbines say there is an Animal called Jedua having a humane shape in the middle of whose Navel comes forth a string by which it is fastned to the ground like a Gourd and as far as the length of that string reacheth it devoures all that is greene about it and deceiving the sight cannot be taken unlesse that string be cut off with the stroke of a dart which being cut off it presently dyes Now the bones of this Animal being after a certain manner laid upon the mouth presently he whose mouth they are laid upon is taken with a frenzie and soothsaying Now what a rare Mirable of Art is Magical Divination yea and Astrological Prediction that hath all these and many more if one would take the paines to collect them Mirables of Nature peculiarly subserving thereunto I say even Astrological Prediction For without a constellated fabrication or confection all these presaging Mirables and the like signifie nothing in effect And therefore for the manner of acting in and by such as these they caution straitly to observe the Planet benevolous or malevolous as they wolud presage upon the effect good or ill And not onely so but the dominion of the Planet and the day of that dominion and the houre of that day as they would have the predicted effect to be now or then So that to what end serve the feigned Mirables of Nature but to feigne the Mag-astro-mantick Art for the greatest Mirable CHA. XXIV From the Ceremonies of preparation WHether these and the like rites and ceremonies taught and practised by themselves as preparing and conducing to magicall and astrologicall constellation configuration fabrication operation divination prediction omination presagition conjectation prognostication c. bee not the most blasphemous idolatrous superstitious heathenish hereticall hypocriticall atheisticall sorcerous prestigious impostorous prophane and impious not onely to pure minds and consciences but even to common reason and sense viz. 1. He which knowes how to compare the divisions of Provinces accordingto the divisions of the stars with the ministry of the ruling Intelligences and blessings of the Tribes of Israel the lots of the Apostles and typicall seales of the sacred Scripture shall be able to obtaine great propheticall oracles concerning every Region of things to come 2. If thou desirest to receive vertue from any part of the world or from any star thou shalt those things being used which belong to this star come under its peculiar influence c. When thou dost to any one species of things or individuall rightly apply many things which are things of the same subject scattered among themselves conformable to the same Idea and star presently by this matter so opportunely fitted a singular gift is infused by the Idea by meanes of the soul of the World I say opportunely fitted viz. under a harmony like to the harmony which did infuse a certaine vertue into the matter The celestiall harmony produceth that into act which before was onely in power when things are rightly exposed to it in a celestiall season As for example if thou dost desire to attract vertue from the Sun and to seeke those things that are solary amongst vegetables plants metals stones and animals these things are to be used and taken chiefely which in a solary order are higher For these are more availeable so shalt thou draw a singular gift from the Sun through the beames thereof being