The Figure-Casters Oration.

HOnest Friend, the losse you haue sustayned, is so great, that I make no doubt, what you now haue giuen, or hereafter shall giue, will not come forced or wrackt from you, but voluntarie and free. Nota. For it is wisdome in a Man to aduenture small things to regayne greater, where there is a possibilitie of obtay­ning. He is not worthy of Money, that will not seeke after it, and he cannot truly iudge, how to value so preci­ous a Metall as Gold, that is not stung with the losse of it. Therefore Sir, your care deserues a redresse, and this Booke (meaning his Ephimerides) with my Art and In­dustrie, shall be the Instrumentall Causes to make you happie in the recouerie of that which is worthie both of my Care and your Cost. And to put you in some hope, if that Man that had your Chayne, liues eyther within the Horizon of England, Fraunce, Spaine, Italy, or the Low-Countries, I will vndertake to shew you him, and in what place, and what companie hee is in. There is [Page 10]not a Spirit, eyther of the Fire, Ayre, Earth, or Water, but I haue at my commaund as readily as any Gallant hath his Page or Foot-boy: I can coniure them all to­gether, and make them trot vp and downe the Citie, lea­uing not a Pick-pockets, Gilts, Lifts, Decoyes, or Dy­uers Hose vnsurueyed.

Admi [...]anda jed [...]on credenda.Looke here Sir (with that, hee aduanced his Mathema­ticall Glasse) with this Instrument, first deuised by that learned Man in our Art, Hermes Tresmegistus, otherwise called Mercurie, I can see all things done in Christen­dome. If in the day time I looke in it, I will as easily see what is done in the Citie, as the Sunne. There can­not a withered-faced Lady paint her decayed Counte­nance at her Chamber-Window, and set a faire glosse on it with her Fucusses and Italian Tinctures, but I see her as perfectly as her shee Secretarie her Chamber-maid. There cannot a Compter Booke-Keeper and a Consta­ble share a poore Mans Fees, that the Night before was brought into Prison (because hee would not giue the blinking Beadle or begging Watch-man a Tester) but I see it as easily as their fellow, the Bawd-like doore-keeper. There cannot a Iustices Clarke, that it may be is more Iu­stice then his Master, take a Bribe of a noted Cut-purse, whose Name peraduenture stands at least twentie seue­rall times vpon record in Newgate Booke, but I perceiue it as well as the Doxye that brought it him.

In the Night time, if I stand with this Instrument in my hand, I can see what is done in the Citie as well as the Man in the Moone. There cannot a Drunkard come reeling out of a Tauerne at twelue a Clocke at Night, but hee is as manifest before mee, as the Drawer that beat him out of doores after hee had spent all his Money. I can see the commaunding Constable and the drowsie Watch sit nodding on a Stall, while a companie of Roaring-boyes, alias Brothers of the Sword, come by [Page 11]first swearing them awake, then out of their Authoritie, who in spight of their teeth will craue leaue to passe by them. There cannot a Trades-mans Puritanicall Wife rise early in a Morning, vnder the pretence of hearing a Lecture, but I know where shee goes as well as the Fore­man of her Shoppe that vshers her. Nay Sir, I haue seene the Pope goe in his Pontificaelibus with his whole Heard of Cardinalls to Saint Peters Church in Rome, as often as any Citizen hath seene the Right Honourable the Lord Maior goe to Pauls-Crosse in London. As for Pre­ster Iacke, the Great Mogul, the Sophy of Persia, and the Great Turke, I can see them as often as I doe my Boy, that is neuer from my elbow. And all this is done by A­strologie, by sacred Astrologie, Diuine Astrologie, the Art of Arts, the Science of Sciences, for it is the An­cient, the most Authentike, the most excellent Art in the World. For old Father Adam was both an Astronomer and Astrologer; Abraham, and all the Patriarkes: Nay, I will assure you, the Students of our Art haue beene fa­mous in all Countries; Countries fa­mous for Ma­thematicians. for Porphyrius and Apulcius de­riue the Originall of Magike from the Persians, although Suidas will haue it from the Maguseans, and from them hee calls them Magi; the Latines call vs Wise-men; the Grecians, Philosophers; the Indians, Gymnosophists; the Aegyptiant, Priests; the Cabalists, Prophets; the Babylo­nians and Assyrians, Chaldaeans; the Frenchmen, Bards: And many excellent and eminent Men haue flourished in this Knowledge; as Zoroaster, the sonne of Aromasius, who laugh'd when hee was borne, among the Persians; Mathematici­ans. Numa Pompilius, among the Romans; Thesbion, among the Gymnosophists; Hermes, among the Aegyptians; Bu­da, among the Babylonians; Zamolxis, among the Thra­cians; and Abbaris, among the Hyperboreans. A thousand more beside these, were excellent Astrologers; as Ptho­lomeus, whom some (though very fooles in their Opini­on) [Page 12]hold to be the first Astronomer that euer was: then Messahala, Astronomers and Astrolo­gers. Aboasar, Abenragel, Alchibichius, Albumazar, Abraham, Auenezra, Algazel, Hermes Tresmigistus, Ara­tus, Higinus, and Thebit; after whom, did arise Maternus, that famous Mathematician: then, Georgius Purbachius; after whom, followed Iohannes de Monte Regio, Alphonsus King of Castile, as his Tables can testifie. Was not broad-shouldered Atlas, that was bigger then the great Porter, an admirable Astronomer and Astrologer? Was not * Erra Pater (whom I had almost forgot) a rare fellow at Astronomie? Pater E [...]o [...]um. Yes, as this his Table can testifie, which hee made I know not how many yeeres since, in an vnknowne Language; but now faithfully translated into the English Tongue by my selfe.

A Heauenly Oration.

VVHat thinke you Sir, was not this learned Artist deepely read in the large-leau'd Booke of Hea­uen? Doe not you thinke hee could learnedly discourse of the Poles, Spheres, Orbes, Circumferences, Circles, Centres, Diameters, the Zodiake, the Zenith, the Artike and Antartike Poles, Tropicus Capricorni, and Tropicus Can­cri? Hee was as well acquainted with the Twelue Signes in Heauen, as any Trades-man with those in Cheape-side, and runne ouer the Nature of the Seuen Planets as nim­bly as the French Vaulter ouer the Ropes. And I my selfe, Margarita Phi­losophica de principiis Astro­nomiae, Lib. 7. tract. 1. cap. 7. (but that I know this kind of Learning is out of your E­lement)could discourse to you what a sullen fellow Sa­turne is (on whom the permanent continuation of all things depend) what a iouiall fellow Iupiter (on whom the fecunditie of Agent Causes relye) what a quarrelling Swash-buckler Mars (on whom the swift expedition of a­ny thing to the effect doth hang) what a hot fellow Sol (whom all Agent Causes follow) what a wanton Wench Ʋenus (on whom the fecunditie of all Materiall Causes looke after) what a merry fellow Mercury (in whom a manifold vertue doth flourish) and what a madde Lasse Luna (on whom the encrease and decrease of Humane things consist.) For know, that the rich and golden Har­uest that I haue gathered out of the sweete and fruitfull Fields of many Learned Mens Workes, and carefully hoorded vp in the Garner of my brest, hath made me full and copious in my Knowledge; so that there is no Art and Science, but I am as deepely and profoundly read in, as those that haue taken the Worshipfull Degree of Do­ctor. I am so good at Physike, that euery Morning I haue whole troupes of Mad-men, and others, sicke of Sar­pegoes, Gouts, Epilepsies, Feuers, and many others labouring vnder as dangerous Diseases as these, send their Vrine to [Page 14]me, so that neuer Doctor was so famous: for when Me­dicine will not preuayle, Physitions. and that neyther Galen, Paracel­sus, Auecin, Hippocrates, nor all the Heires of Aesculapius can cure them; I haue a Spirit that will fright any disease from the most dangerous and ouer-spent Patient. My skill in Alchymie is so great, that I can turne any thing that is brought to me into as perfect Gold as euer came out of the Indies. Alchymists. Frier Bacon was an Asse, Doctor Faustus a Foole, Ripley an Empericke, and Kelly a Coxcombe to me; they were not worthy to blow my Bellowes, or looke to my Stylls, while I worke for the Philosophers Stone. But for Astrologie, I can doe that none of my Profession, besides my selfe, could euer reach vnto: for there is nothing lost, but I can finde againe; nothing in hazard of losing, but I can preserue safe and sure; I haue giuen Trades-men Spirits, that haue kept their Shops as faithfully, as if they had twentie Iourneymen continually in it. There is not a part of the Body, but I can giue a Spirit to keepe it safe and sound.

Therefore Sir, to conclude, assure your selfe, that if all my Spirits and mine owne endeuours can doe you a plea­sure (as you need not doubt of mine Art) you shall not faile of your Chayne: so merrily returne to your Lodging againe, and repayre to mee to morrow Morning, thirtie Minutes after six; and alwayes remember to admire at the wonderfull power of Sacred, Diuine, and Heauenly Astrologie.

When hee had made an end of almost his endlesse Dis­course, wherewith he had so bejaded and tyred mine eares, I was as glad as any young Dottrell, that had made an es­cape from the clawes of the Puttock-like Catch-poles. A sicke Man, that is troubled with the tedious impertinent discourse of a prating Nurse, could not be more happy at her silence, then I at his; for I was in doubt, that his volu­ble [Page 15]Tongue being once on the Wheele, would neuer haue left running. The Mountebanks Drug Tongue, the Soul­diers bumbasted Tongue, the Gypsies Canting Tongue, Strange Tongues. the Lawyers French Tongue, the Welch Tongue; nay, all the Tongues that were at the fall of Babylon (when they were all confusedly mingled together) could as well be vnder­stood as his strange Tongue: so that if I had beene but as ignorant as he tooke me to be (supposing, that I did not ap­prehend what did belong to his learned Art of Cousenage) he would haue made me beleeue, that his worth was corre­spondent to his words. At the last recouering my selfe (for hee had almost talk'd me out of my Wits) I heartily thanked him; first, for his learned Discourse; secondly, for his Comfort; and thirdly, and as speedily as I could, made him this Answer, which I hope will proue as great a terror to all Figure-Casters, as Newgate to Cut-purses.

The Answer to the Figure-Caster, and the Confutation of it.

SIr, if you euery day should trouble your selfe, or ra­ther those that heare you, with these long-winded Exercises, you had need eate great store of Lycoris: and if you lye so much to euery man, as you haue done to me, you had best learne of Symonides the Art of Memory; for these two things are most requisite for those that talke and lye so much as you doe. You haue made a large Astrologicall discourse, only to make me a Foole, and proue your selfe a Knaue; for cunningly in your Exordium you hearten me on to cheat my selfe: for doth not a man palpably cousen himselfe, when he giues money to a Knaue, that first cheats him before his face, then laughs at him be­hind his backe; which is the true custome of all Figure-Casters, of whose facultie you professe to be.

As for your Instruments, as your Mathematicall Glasse, with which you can doe wonders, your Siluer Wand, Watering Pot, foure-corner'd Cap, are but meere super­stitious Ornaments, either borrowed from the Iewes or Ro­mans. And it is a question, Koia. The Papists meere Coniu­ [...]ere. whether the Romish Priests had these from the Roguish Coniurers, or the Coniurers from them: for iust such Ceremonies and Exorcismes the Con­iurers vse vpon their inuocation of Deuills, the Papists doe in their inuocations; for they exorcise and coniure their Salt, that it may not lose the sauour, and their Water, which the ignorant people gape for as greedily as a Rauen will for coole ayre in the midst of Iuly, and this they call * Holy Water: [...]otius aqua ma [...]dista. then they coniure their Oyle, their Balme, their Hearbes, and Plants, that they may haue the vertue and influence to heale the sicke and diseased: they con­iure their Candles, that they may not burne blew; and Bees, that they prosper, and not sting any Holy or Religi­ous Frier, when hee dares aduenture his bald Crowne nigh one of their Hyues. What is their Christening of Bells, Altars, Pilgrimages, Processions, Images, Holy-Ashes, Holy-Pace-Egges, Flames, Palmes, and Palme­boughes, Albes, Copes, and Maniples, Vestiments, Mi­ters, Staues, Fooles, and Fryers Hoods, Shells, and Bells, Paxes, licking of rotten Bones, creeping to Woodden Images and Crosses, shauing of Crownes, and a thousand of the like Antike Trickes, but flat Sorcerie and Witch­craft?

And doe not all these Fooleries agree with the Coniu­rers Rogueries? Who alwayes obserue the Time of the Moone before they set their Figure, and when they haue set their Figure, and spread their Circle, first exorcise the Wine and Water which they sprinkle on their Circle, then mumble in an vnknowne Language: Doe they not crosse and exorcise their Surplus, their Siluer Wand, Gowne, Cap, and euery Instrument they vse about their blacke and damnable Art? Nay, they crosse the place [Page 17]whereon they stand, because they thinke the Deuill hath no power to come into it, when they haue blest it: there­fore I cannot be perswaded, but you had your Ceremo­nies from the Papists, who first had them from the Iewes or Pagans, or they from you, for you both cousen the poore blinded people after one manner; first, of their Soules, by drawing them to Superstition; secondly, of their Estates, by defrauding them of their Money: for which cause, both of you haue deuised these Ceremo­nies.

Thus much for your Instruments. Now for your Au­thors you pile vp on the necke of each other, I hold not lawfull to be studied to an ill intent; and for most of them, I hold Atheists, and fellowes, whose Workes ought rather to be burnt, for being stuft full of Blasphemy, then to be read for our instruction, or knowledge, as here­after I will shew you. As for Adam, Abraham, or any of the Twelue Patriarkes skill in Coniuration, Figure-Ca­sting, or raysing a Spirit, as you say, I am sure they practi­sed none.

And for your knowledge in Astronomie, Astronomie. this is my opinion of you, that you haue as much skill of the Poles in Heauen, as you haue of the Poles on Pauls Steeple.

Your skill in Physike shall by no meanes make me (if I chance to fall sicke) chuse you for my Doctor, Physike. except I am wearie of my life; for I shall be in more danger of death by taking your Potions, then I shall be of the Dis­ease. But indeed, for a Man that desires present Cure, I thinke you are excellent for, because I make no doubt, that you will hold him long in hand: and in this you and all other Medicasters and Dog-leaches are happy, because the Sunne doth alwayes behold your good successe, and the Earth couers all your ignorances. Pli [...]. li [...]. 29. cap. 1. Talis Medi [...] est Ded [...]us. It is a common saying, Nullum Medicum esse peritum nisi triginta homines ad orcum dimiserit [...] That it is impossible for any Physition [Page 18]to be skilfull, except hee hath killed his thirtie men. But for your part I dare sweare, if you should kill three hun­dred (as it may be it comes something nigh that number, because you haue beene a long practitioner) you would still remaine but a Quack-saluing Physician; one, that it may be hath some little faint glimmering of the Practicke, but nothing of the Theorie of this most learned and deepe Art: Mo [...]. For beeing so illiterate as you are, how can you, (neyther vnderstanding the Greeke or Latine Tongues, in which the grounds of Physike were first writ) bee so famous as you report your selfe to be? Yet there is one thing in your large Oration, that would make a Man be­leeue you haue some skill in Physike, because you say, that whole Troupes of Mad-men come to you: in this a Man may beleeue you, for if Men were not madde, and starke out of their Wits, they would neuer come to you for your aduice.

There is nothing you haue spoken, that I can per­swade my selfe you haue said true, Alchymi [...]. but in this, in pro­fessing your selfe an Alchymist: for I dare vndertake, that if a Man bring you a Cart-Load of Brasse, Iron, or Pewter, you can, in the time a Man will goe eyther into Long-Lane, or Hounds-Ditch, turne it into as good Gold, as is in the richest Vsurers close-shut Powch in the Ci­ [...]ie. But for the Philosophers Stone, I thinke you can finde out the Quadrature of the Circle, or a new way to the East-Indies, as soone as finde out that: if you can finde it out for others, why cannot you as well for your selues?

By this, a Man may perceiue the Roguerie of all Al­chymists, and the true nature of their Art, which in­deed is an Art without Art, whose beginning is, stoutly to lye, [...]. [...]s [...]ns, and whose end is, miserably to begge. And to conclude, all these Gold-engendring Chymists, are Archy­mists, rather Lechymists, and make all those that follow them, Lachrymists.

Flyes and Spirits.For your Art, in giuing Men Flyes and Spirits to expell all ill lucke from them; I thinke it is as easie to bee done, and to as much purpose, as the Licence and Power Pope Paul the third gaue to Serona Marta Osori [...], and twelue of her Bloud, who by the vertue of a payre of coniured Beads, could be forgiuen the third part of their sinnes, if they said but one Pater-Noster, although it was said without Deuotion.

Also your Spirits for all Trades, and to cure all Dis­eases, and to defend euery part of the Body, is as prettie and quaint a Deceit, as that of the Romish Religion; who will sell any Vocation a Saint, to keepe, defend, and prosper it: For they hold, that Saint Hugh and Saint Eu­stace guard Hunters from Perills and Dangers, that the Stagge or Bucke may not hit them on the Head with their Hornes; Saint Martin and Saint Ʋrban guard all Ale-Knights, Tauerne-Hunters, and Drunkards, from falling into the Kennell, as they goe reeling to their Lodgings; Saint Chrispine and Chrispinus defend all Shoo-makers; Saint Arnold preserues Millers; Saint Stephen, Weauers.

Saints for Cattell.They haue Saints also for Cattell: as, Saint Anthonie for Hogges, Saint Loy for Horse and Kine, Saint Gallus for Geese, Saint Wendelin for Sheepe; and Saint Gertrude poysoneth all Rats and Mice: so that none of these Ver­mine were euer knowne to gnaw any Fryers Cheese or Bacon.

Saints for Diseases.For Diseases, they hold, that Saint Iohn and Saint Ʋalentine keepe Men, especially Women, from the Fal­ling-sicknesse: that Saint Anthonie heales all kinde of Fires, though they be as hot as euer came out of any French Hospitall: Saint Roch the Pestilence; and that's the cause (they say) so few of them dyed the last great Plague-time: Saint Roman restores all Mad people to their Wits; Saint Iob is good for the Pocks; Saint Appolin is as good at the Tooth-ach.

Saints [...] part of the Body.A [...] for euery Limbe in M [...]ns [...] they haue a Saint: for S. O [...]a keepes the H [...]d, in stead of Aries; S. Blasius is appo [...]ted to goue [...]e the Necke, in stead of Taurus; S. Lawr [...]nce keepes the Backe and Shoulders, in stead of G [...]n [...]m, Cancer, and Leo; S. Erasmus rules the Belly, with [...] [...]ntrayles, in the place of Libra and Scorpius: in the stead of Sagittarius, Capricornus, Aquarius, and Pisces, the Holy Church of Rome hath elected S. Burgarde, S. Rochus, S. Quirinus, S. Iohn, and many others, which gouerne the Thighes, Feet, Shinnes and Knees.

All these things being truly considered, I admire there are so many Tradesmen breake▪ so many great rich men dye, and so many Sicknesses and Diseases in Italy and England, seeing their Saints haue such power to driue theirs away, and our Cunning Men and Women so many Charmes to fright away ours. But sure, if these things were true, Doctors, Apothecaries, and Chirurgians would be as poore as Fidlers, Poets, and Alchymists. But I will giue as much credit to the Romish Saints, as to our English Mountebanks Spirits, which were first inuented by subtill Fryers and craftie Knaues, only to beguile the poore people of their Money.

It may be (Sir) at the first you supposed me to be (be­cause of my plaine Countrey Habit) a Woodcocke fit for your Sprindge: but to be plaine with you Sir, your Wor­ship is deceiued of me, for I can perceiue you to be an ar­rant Knaue; for your trickes are so thin and sleight, that a Man of a very dim vnderstanding may see cleane through them. Your discourse is neyther knit together with the Nerues of Vnderstanding, Wit, Art, Iudgement, or Discre­tion, it hath no Realitie or Essence in it: but you huddle a companie of Astronomicall words together, wanting both Coherence, Methode, and Congruitie; you powre out whole Dictionaries of strange Words, talke as though you could repeat Dutch▪ Gallobelgicus or English Hollings-head without booke, [...]pulent [...]. and lye as if you had held Herodotus [Page 21]Penne while hee writ the Nine Muses. To tell you true Sir, I came not hither to find out a Chayne (for indeede I haue lost none) but first to find out, then to expresse your Roguerie: therefore I thinke, if you had beene a true Wi­zard, it were impossible I should put a Tricke vpon you, that is so excellent at the most Cousening, Cheating, and Conycatching Art of Astrologie.

I perceiue by your sweating, I am very tedious to you: but good Sir be patient, for I haue giuen your Tongue an vncontroulable libertie, to speake in the defence of your Art, that hath been so beneficiall to you: therefore I hope you will giue me leaue (if not, I now will be so bold as to take it) to speake in the disprayse of it, because it hath beene so preiudiciall to many.

Ordo praeposto­rus. Confutatio vul­garis.If Figure-Casting be an Art, or Science, why is it not a Liberall Science as well as all the other? or why is it not studied as freely and as lawfully as the rest, but that the Professor of it is forced to flye into such by places, darke Corners, and Garden-Allyes, as these? If you are ashamed to shew the reasons, I will not, but truely reueale them; which are, either because the generall eye of the world may not take notice of the foolery of those people, and so giue them warning, or that the roguery of you that entice them may not be apparant, and so you come to a deserued pu­nishment: Or that you may bee thought more famous in the opinion of the ignorant, who suppose that such melan­choly places best suite with such as study these Arts. Figure-Cast­ers, Cunning Men, and Wo­men. This may appeare by the cunning Man on the Bank-side, Mother Broughton in Chicke-Lane, yong Master Oliue in Turnebole-street, the shag-hair'd Wizard in Pepper-Alley, the Chirur­gion with the Bag-pipe Cheeke, Doctor Fore-man at Lam­beth, and you here in More-fields, and many such Impo­stors, that like the Birds of Wonder flye the light of the Citie.

Againe, there is no Art or Science, but the definition shewes the excellencie of it.

Grammar is the Science of speaking and writing truly, Grammar. the Fountaine and Originall of all Arts.

Logicke the Art of Arts, Logicke. the Science of Sciences, that makes way for the beginning of all Methodes, and an Art that by disputing finds out the Truth.

Rhetoricke is an Art, Rhetoricke. teaching to speake elegantly, by Tropes and Figures.

Arithmaticke is the Doctrine of Numbers. Arithmaticke.

Musicke the harmonious facultie of weighing the diffe­rences of Sounds by Sence and Reason. Musicke.

Geometrie the Discipline of Immoueable Greatnesses, Geometrie. and the contemplatiue description of Formes.

Astronomie a certaine Law and Rule, Astronomie. considering the Motion of Superior Bodyes.

Philosophie the knowledge of Diuine and Humane things Philosophie. ioyned with the studie of liuing well.

Physicke the Art of curing and healing the sicke and diseased. Physicke.

But for your Astrologie, your Sacred Astrologie, your Diuine Astrologie, I neuer read, that any Diuine, Father, or Preacher euer gaue any commendable description of it: Indeed, some of that wise Sect you professe your selfe to be of, haue endeuoured to illustrate and beautifie, with one of whose Authoritie I will not allow of, because Diuinitie (the Queene and Mistresse of the Arts) doth deny it. Therefore, because there is no true description of this Art, if the Students of it will thinke themselues beholding to me, I will furnish them with one.

A new and true description of Astrologie.

AStrologie i [...] an Art, whereby Cunning Knaues cheat plaine honest Men, that teacheth both the Theory and Prac­ticke of close Cousenage, a Science instructing all the Stu­dents of it to lye as often as they speake, and to be beleeued no [Page 23]oftner then they hold their Tongues; that tells truth as often as Bawds goe to Church, Witches or Whores say their Prayers, or neuer but when the English Nones and the Greeke Calends meet together.

This is the true description of your Art. Now the ver­tue and power of your Art, is to calculate Deaths and Na­tiuities, cast Figures, finde out things that it may be were neuer lost, giue Fooles Flyes to win if they can at Ordina­ries, and more of the like, which I will not nominate, be­cause it will be troublesome to my selfe, and tedious to your Doctorship (whom I perceiue to be as full of Frets, as a Musician) all which I will proue to be vnlawfull, to the disgrace of all the damnable and diabolicall Students in that Art; and if I doe not artificially confute and con­found all those that can rayse a Spirit▪ and cast a Figure, and all other Mountebankes, Emperickes, and Impostors, such as you are that pretend to doe it; then let them boldly and confidently say, I am but a meere Fresh-man, and no true Master in my Art.

Some Principles, conducing to the perfect Science and Knowledge of Astrologie, handle the Natures and the Parts of the Zodiake; others, the Qualities of the Planets; some, the Dimensions and abstruse significations of the Houses. The Astrologers themselues diuide the Zodiake into twelue Parts or Signes, hauing euery part consisting of thirtie degrees of Longitude, and twelue of Latitude. In these prettie Inuentions they shew themselues Poets as well as Astrologers, in fayning so neatly: for can any of them make me beleeue there are Twelue Signes to bee seene in Heauen as visibly as those on the Earth, Astrologers make a Wil­dernesse in Heauen. or that there are any such Creatures in Heauen, as the crooke­horn'd Ram, the goring Bull, the poyson-spitting Scorpion, any lecherous Crab-fish, vnconscionable Scales, Lege Margari­tam Philosophi [...] cam de princ [...]p [...] A [...]tr [...]n cap. 23▪ & cap. 24. roaring Lyon, or hot-rayned Go [...]t? Can any of you make me be­leeue there is such a Wildernesse of wild Beasts as these? [Page 24]it may be indeede there is Ʋirgo, because shee is seldome seene on the Earth; Ʋ [...]sa maior & nanor. Canis ma [...]or & Cani [...]ula. Drago. Vultur. Anguis. L [...]pus & Ca. but for the angry Beare, snarling Dogge, venomous Dragon, greedie Vultur, hissing Snake, horrible Hydra, fearefull Haire, or Man-louing Dolphin to be in Heauen, I neuer will beleeue it: howsoeuer I haue heard a plaine Countrey fellow stand in defence of it, that if there were no such things in Heauen, such Wise-men as Almanack-Makers would neuer put them forth in Print. But I will laugh at their ignorance, and scoffe at all Wea­ther-wise Wizards with Bion the Philosopher, Bion. that held those Astronomers and Astrologers ridiculous, that can­not see Fishes swim in the Sea, yet affirme they haue seene them in Heauen: Diogenes. Or deride them, as Diogenes did; who seeing an Astrologer offer a Table to sell, whereon was painted the Errant Starres, Lege Lucia. said to him: Sure thou art de­ceiued good fellow, they are not the Starres that erre, but thou that sellest them; biting at the folly of these Calcu­lators, that most commonly erre in their Opinions.

The same Philosopher hearing a Starre-catcher make a long, and (as hee thought) a learned discourse about the Celestiall Signes, askt him if he euer were there, hee knew them so well, or euer had any hope to come thither, he did lye so much? for is it possible (saith he) that you can truly know what is in Heauen, or what is done there, when in your absence, you cannot see or know what is done at home? But these are onely Iests put vpon them, not Ar­guments to confute them: but I will proue there are no such things in Heauen as these they talke, and shew the reason why they faine such things to be in Heauen.

As the diuersities of the Circles described in the Spheres are meerely imaginarie; Note. The diuision of the Zodiake meerely ima­ginatie, not naturall. so the diuision of the Zodiake is not materiall, or of the first Creation, but onely fayned by the will and arbitrement of the Astrologers, that thereby they may know the Beginnings and the End of the Hea­uens Motion. And the reason that they diuide the Zodi­ake into Twelue Signes, neither more or lesse, and that [Page 25]euery Signe is diuided into thirtie Degrees, and euery De­gree into sixtie Minutes; is because this Number is most fit for Calculations, as the Astrologers themselues do wit­nesse: as Hales Auenradon on the exposition of Ptolomy, and Abrabam Auenozra in his Booke of Astrologicall Reasons, Note: plce="marg" Hales Auenra­don. so that they might, if it had pleased them, haue diuided the Zodiacke into more or fewer parts, but they would not: which diuision is cleane contrary to the Doctrine of the Caldeans, for they teach, Caldeans. that there are not Twelue Signes but Eleuen Images, so couple Libra and Scorpio tege­ther.

A man cannot alledge a stronger reason not to beleeue these Astrologers and Artlesse Empericks, then the strange opinions they hold, and to heare how stoutly most of them will defend the grosse absurdities of many Philosophers and Astronomers: For doe you not thinke Eudoxus and and Aratus were mad when they would boldly affirme, Aug. de Gui­tate Dei. that they knew how many starres were in Heauen, and the Names and Operation of them all? Were not the aun­cient Astronomers out of their wits, that held the starres were stucke on the roofe of Heauen, no otherwise then Artificiall starres on the top of some sumptuous building? Was it not a fondnesse in that Epieure, that did certainely beleeue, that when the starres did shine in the night that then they were but kindled of God, and when they did vanish away, by the approch of the day, that then they were quencht by him? as if we should say, when wee see a man, then he is borne; but when he is out of our sight, then he is dead. Origen lib. 1 [...]. What an Absurditie was it in Origen to affirme that the Sunne and the Moone, and the rest of the starres, were liuing creatures, Lactant confu [...] hanc opinionem. in lib. 1. Inst c. 5 being capable both of our Vices and Vertues? grounding his weake argument vpon the words of Iob, who sayde; That the Starres were not Pure in the sight of God: which was not meant, or spoken, as they were Rationable Creatures, but as they were glorious starres, and of a most excellent and full brightnesse, who although they [Page 26]were neuer so tralucent and bright, yet they were but dim in the sight of their Maker. Therefore in my mind, what Astrologers or Astronomers soeuer they be, that thinkes Starres rationable Creatures, are worthy to be accounted most vnreasonable and senselesse themselues.

What a Vanitie was it in that Astronomer, that held, that Starres had their Motion from themselues? which is most absurd: for if a Starre is moued by it selfe, then Nature is defectiue, which neuer gaue any Figure or Organ to any Starre for such a Motion. But Nature neuer was defectiue in any thing, Motas Stella­rum. doth not abound in superfluous things, or doth any thing in vaine: Therefore we must conclude, no Starre hath the Motion from it selfe, but hath it from God, that is the true Prime Moter all the wise and learned Phi­losophers haue so much talked of.

What an error is it in some againe, that doubt whether the World be Sphericall, or round, or not? which doubt is most vaine and idle: for this sensible World was made ac­cording to the example and similitude of the Intellectuall, the Arch Type and Idea of the Diuine Minde; in which is neyther Beginning nor End, Boetius, de con­s [...]lat. lib. 3. Plato, & Mer­curius Trisme­g [...]stus. such as you may perceiue in a Sphericall Figure. Againe, it may be argued Mathemati­cally thus, That it is a fit thing for that Body that containes within it all things, should haue the most capable Figure, which is the Sphericall.

What an absurditie was it in Plato (the Diuinest Philoso­pher and greatest searcher of Nature that euer writ) to hold, that after the full resolution of thirtie thousand yeeres, Magnus Annus Platonis. In Margarita Philosophica post reuolutionem 49000 Anno­rum. Polyd. Virg lib. 2. cap. 4. de [...] ant. one. all things should returne againe to the first state and condition they were at in the Non-age and Infancie of the World? If this were true, then our first Father should be placed once more in Paradice, once againe should the Serpent tempt Eue, and once more should Christ be crucified, & rise again: then should all those blest Soules that are in Heauen, liue on the Earth againe, and all they that are in Hell, be freed from their torments. But Diuinitie proues all this to be false.

Was it not a great ouersight in Cicero, Plato, and many o­ther Philosophers to beleeue, The chiming of the Spheres. Ambro. lib. [...]. that there is Musical consent and sound wrought by the ordinary Motion of the Starres and Planets? which cannot be: for the celestiall & superior part of Heauen hath no Aire in it, without which there can be no sound made; neither do celestiall Bodies, while they moue in their Spheres, touch any hard or harsh thing, as the finger doth the Lute or Harpe, which is the cause of such Musicall and Harmonious Raptures.

Also to what purpose was it in many Writers, to hold a difference whereabout the Middle of the Earth should be? The ancientest Writers hold that it was at Delphos: vpon which occasion Strabo doth declare a Fable, Strabo. how that there were two Eagles sent forth by loue, one frō the East, another from the West, both which came to Delphos, to a place call'd Omphalo, that is Vmbiculo, the Nauell: but this is fabulous, therfore vaine Many Cosmographers & Astronomers hold that the Centre of the Earth is either in Mount Taurus, hard by Caucasus, where they report the Ark stood, or in the field Semiaar, or in some other place of Mesopotamia. Ptolomey. Ptolomy be­leeues it was placed vnder the Aequinoctiall Circle. Strabo sayth, it was in Pernassus, a Mountaine in Greece: to which, Plutarch and others agree. Plutarch. But I will not credit the best of these (although it be a matter of no great consequence) but inquire among the learned Fathers, and seeke out the truth from them many of whom beleeue & report, that the middle of the Earth is in Iudea, & especially Ierusalem to be the Cen­tre: of which opinion is Lyra, Hylarius, & many others, Iyra. Hylarius. who most confidently beleeue it, because they alledge the saying of the Prophet, Psalm. 74. Deus operatus est salutem in medio terrae.

Is it not as grosse in many Geographers & Astronomers, to argue with forcible reasons, Versipodes. that iust vnderneath this habita­ble world there is another beyond the Ocean, in which peo­ple liue whose feet are opposit to ours? which opinion seem'd strange both to Lactantius & S. Aug. and I cannot chuse but admire at their confidence in it: for if they argue thus, Lactant. Institut. lib 3 cap. 24. Augustin. de Ciu. Dei. li b [...]. why [Page 28]doe they not argue this concerning the Water and the Earth, which by this meanes is no lesse pendant and hang­ing then the body of man: For if a man looke on the sci­tuation of the Heauen & Earth, the Antipodites haue their feete downewards and their heads vpwards as well as wee: and contrarily, we as well as they, by the collation of one Nation to another, haue our feete vpwards and our heads downeward. None can deny the Heauens to bee round, where then doth the Sun rise when he sets from vs? Some say it riseth in the Antipodes; Why then if the Sunne bee with them all the while hee is absent from vs, wee are the Antipodes. Againe, it is not to bee doubted that the Sea is round, yet when a ship hath sayled so farre that the Pylot may iudge it to bee in the farthest and vttermost Region of the Watry-Wildernesse, yet the ship will not fall into Hea­uen, which compasseth the Sea and Land round about, for they hang by the rare Art of the rarest Geometrician, God: betweene the Heauens hauing all the Elements com­passing them round about, so that which way soeuer wee goe, Heauen is still aboue vs and beneath vs. Now if this be so, as it is not to bee doubted; why do not the Antipo­des, that haue their feete opposite to ours, fall into the Heauens?

No sure, these Geographers were deceiued, for whereas they say the Antipodes were in a world vnder vs, they should haue affirmed that they were, These are the true Antipo­des. and are, here with vs; and then I should haue agreed with them, for there are ma­ny, that seldome or neuer see the Light, the Sunne rise, or set: Sence Epist. 22. [...]. For what are Drunken-Alehouses, Wine-tauernes, Bousing-kens, and Victualing-houses, where men drinke and swill, and neuer see any light, but that of a Candle to kindle their Tobacco, or that of the fire which burnes their Pipes, but the Antipodes? And doe not those that in a peruerse order, and quite retrograde from Nature, making the Day Night, and depriue themselues not onely of the Common light, but the light of the Minde, by inuoluing [Page 29]themselues in the thicke clouds of Ignorance and He­resie, liue like true Antipodites? But for any other then these, I know not of, nor will acknowledge any other, whatsoeuer Astronomers or Geographers may affirme.

But I feare I haue erred too farre out of the path I am bound to follow: therefore I will come into it againe.

There cannot be a greater argument of the falsenesse of Astrologers, then the deadly Antypathie that is betweene them concerning the Art it selfe: for some of them hold, that the Degrees, Planets, Qualities, Apparances, Ends, Diuersitates qualitatum & influentiarum Coeli ab effecti­bus cognoscun­tur. Exaltations, and Fallings, they attribute to the Planets, may be attayned vnto by the diligent obseruation of the Effects of the Heauens, who by degrees may come to the knowledge of the Causes: for they thinke, that in the be­ginning of the World God gaue Men so long liues, that they might giue their Minds to Speculation, whereby they might finde out Astronomie, Astrologie, and such Arts and Sciences, which require a long, large, and exact experience. In this I beleeue they say true: for some say, (it is a sinne to belye the Deuill) by long obseruation they may learne many experiments concerning Astrolo­gie; yet, if by meere experience they had attayned to the Principles, then not once, but often, they should haue ob­serued the same Constellation, which is opposite to the Tenent of most of them, who hold, that the same Constel­lation cannot appeare wholly againe, vnlesse it be after the reuolution of many thousand yeeres: and if they could perceiue them sooner, yet doth it not suffice to obserue the same particular Constellation, because seeing the influ­ence of no Starre tends vpward, it is decreed by Astrolo­gers, that it is vncertaine whether the experimentall effect is to be ascribed to this or that Planet, vnlesse by chance it be to the Sunne or the Moone, which are often proposed to vs in operation, when oftentimes they are the influence of a lesser Starre, although farther from vs. Nota. For another [Page 30]Constellation in superior parts doth vary, hinder, and di­minish the operation of Heauen in inferior parts, the dis­position of the matter.

But suppose the influences of Constellations may be vnderstood, yet they are not sufficiently made manifest, as may appeare to him that reades the many doubts that arise about Astrologie, concerning the Motion of the Starres, the Firmament, and the Planets.

Stellarum fixa­rum motus tri­plex.Some graunt, that there is a Heauen aboue the Firma­ment: some late Writers make vse of and practise another Heauen; the Chaldaeans and Aegyptians one Motion, that is to say, diurnall to the Starres: Ptholomey addes a second, which is from the East to the West; Thebit a third, which is from the North to the South: but they all varie about the Time. And wonder not, if they vary about the fixt Starre, seeing they differ about the Motion of the Sunne and the Moone, for the precise knowledge of the Solar yeere: and it is needlesse to report, how much they differ about the declination of the Sunne.

Therefore, why should any man beleeue them, when their Writings and Opinions differ so farre from one ano­ther? for it is certaine, that if Astrologers be deceiued but in one Degree, in taking an Houre, they erre likewise in the diuision of the Houses; for the Degree will change the Signe: then is it necessarie that their experiments are de­ceitfull.

The Astrolo­gers Prize.The Chaldaeans (the most ancientest Astrologers) differ from the Opinion of the Aegyptians; for the Aegyptians diuide the Zodiake into twelue Signes, but the Chaldaeans into eleuen Images. Againe, some of them disagree in their Degrees: some of them will haue this Planet placed in this House, another in the third, fourth, fift, or sixt. Thus is there such a deadly enmitie betweene these Heauenly Doctors, that like so many Masters of the Noble Science of Defence, they striue to breake the head of each others reputation, and stand at defiance with each other. For [Page 31]when Ptholomie hath his Iacobs Staffe in his hand, hee thought himselfe as skilfull at it as Turner was at his Ra­pier and Dagger, and was assured, that Hermes Tresmegistus durst not stand vp against him. When Alchibicius had got hold of his Astrolabe, hee was as safe as Robin the Deuill with his Sword and Targuet, and durst prognosticate, that neyther Albumazar nor Aboazar durst challenge him. When Abraham Haly, or Thebit, were peeping through their Prospectiue Glasses, they did beleeue, that neyther Auenozra nor Algazel durst looke them in the face. Nay, doe but looke into the humours of our Moderne Calculators, and you shall finde them rayle one against another as bitterly as Nash against Haruy; and why is all this? but because they condemne each other for ly­ing; when Heauen and Earth, God and Man, know, that he that lyeth the seldomest, doth lye very often.

Some of them will prognosticate, that on such a day very vnfallibly there shall be Raine, when it is a thou­sand pound to a Farthing Token, but all the people dwel­ling in that Meridian his Almanacke was calculated for, but will finde them Lyars; except some Widdowes, that haue buryed their Husbands, or Sonnes their Fathers, who raine whole showers of teares from their clouded eyes, it may be more for ioy then sorrow. Another will fore-tell of Lightning and Thunder that shall happen such a day, when there are no such Inflamations seene, except men goe to the Fortune in Golding-Lane, to see the Tragedie of Doctor Faustus. There indeede a man may behold shagge-hayr'd Deuills runne roaring ouer the Stage with Squibs in their mouthes, while Drummers make Thun­der in the Tyring-house, and the twelue-penny Hirelings make artificiall Lightning in their Heauens. A third will fore-tell, that great Darkenesse shall happen on such a day, when it may be none finde it true but Drunkards, that most commonly drinke themselues so blinde, that they cannot see day-light.

Who then will beleeue these Fortune-sellers? for whom it is as easie at all times to tell true, as to make a thrice­carted Maquerella forsake her Ʋenetian Tinctures, and paint her old wrinkled face with a modest bl [...]sh.

Yet which is most strange, and to be wondred at, I read one of their Predictions, which hitherto hath proued true; which was, This is excee­ding true. that from the yeere 1617. to the end of the World, should be great Fires in many parts of the Citie of London: which hitherto hath proued true, to the no small admiration of the Reader, and the no lesse prayse to the Calculator. For there haue beene such hot fires in Pickt­hatch, Turne-bole street, the Myneryes, and both the Fryers, and other such religious places, where Verus Nunnes are Cloystered, that if Tom Todd and his fellow flesh-dressers had not quencht those inflamations, many three-chin'd Bawd, dry-fisted Punke, and bisket-handed Pandar would haue had all their hayre burnt off long ere this. There haue beene great fires many Moneths together in the Old-Bayly, so that many haue beene burnt in the Hand, and very glad they could scape so to. Many Drunkards haue had terrible heart-burnings with drinking stale Beere, and vehement hot inflamations at their stomacke with drin­king hot Waters, so that many of them dare not goe to bed without a Thurrondell Pot of six shillings Beere stand by them all night, for feare their throats be set on fire before the next morning. Prodigalls haue had many phantasti­call fires in their braines, that haue almost burnt vp their Wit.

But that which most grieues me, is, most of the Varlets belonging to the Citie Colledges (I meane both the pro­digious Compters) haue fierie red faces, Excellent pla­ces to breed vp youth in. that they cannot put a Cup of Nippitato to their Snowts, but with the ex­treme heat that doth glow from them, they make it cry hisse againe, as if there were a Gadd of burning Steele flung into the Pot. But because I doe cruelly loue them, I will be their Aesculapius, and prescribe this Medicine [Page 33]following: Let them euery morning take a spoonefull of Aqua Fortis, rather Aqua Regis, as much Olcum Origanum, Probatum est for the cure of Red Noses. and mingle it with a little Mercurie sublimate: then take a piece of the coursest haire-cloth, and dip it in this liquor, and so euery morning, while their Noses is well, wet them with this Medicine, and it will doe all the Compter-Kites as much good as the World can desire: for it stands to great reason it should cure them, for one heat alwayes driues out another; why else doe Cookes that burne their fingers, hold them to the fire, but that the greater heat should expell the lesse? or why doe footmen, in the hotest Weather, after they haue runne a Race, drinke so much Ʋsquebah and Rosa Solis, but that it frights away the other? But I will leaue this Medicine to them, hoping they will take it, for it is for their good: and now I will come a­gaine to our Praedictions.

There hath beene day and night continuall Fires in Fleet-street and the Strand, and in many other places of the Citie, but especially in Tobacco shops, so that there cannot a man come in, but his Nose will smoake for it.

Thus once in their liues they haue told truth: yet this doth not giue satisfaction for the whole Legend of Lyes they yeerely set forth, and who so artificially tell them, that they well may be called Lyes in Print.

Yet, howsoeuer they doe often misse in their Prae­dictions, when they fore-tell of the disposition of the Weather, of Warre, of Sicknesse, of the Change of Times, and of Lawes; yet I cannot deny altogether, but that future Contingences may bee seene by the Contemplation of Heauen. For there is none can doubt, but that God, the great Architect of this visi­ble and inuisible World, infused a manyfold vertue and operation in the Heauens: but that many of these Qualities are secret, and occult, the Kingly Prophet Dauid telleth vs, saying; Psal. 40.6. God numbreth the multitude of Starres, and imposeth seuerall Names vnto them. [Page 34]Therefore it is manifest, that things are named according to their properties, which none but hee that made them, can perfectly and distinctly vnderstand.

Yet many Philosophers by their Speculation knew and obserued the generall Influence of Heauen, by their Moti­on, Heat, Ar [...]st. l [...]r Mercr [...], & de Generation [...]. and Light: which made Aristoile affirme, That this Elementarie World is contiguous to Heauen, and that the Sunne, vnder the Oblique Circle, or the Zodiake, cau­seth Generations. Which is not absurd to affirme: for certainely, the thicke and grosse Bodyes are gouerned by the thinne, Corpora inferiora sub [...]ciuntur su­periorum [...]ffu­ [...]. and that the influences of the Starres doe rule the differences of Bodyes; as in the Sunnes rising or set­ting, we see the times of the yeere doe varie, and by the en­crease and decrease of the Moone, some Creatures are aug­mented, and diminished: as shell-fish, at the wonderfull flux and reflux of the Sea. But to be of the Astrologers Opinion, that the Starres haue a power ouer the Will of Man, I neuer will beleeue; for the Mind cannot be sub­iect to the Position of any Starre: Nor is it at all times true, that the differences of Bodyes are caused by the In­fluence of Heauen: [...] diuersitas. for two Twinnes of diuers Sexes may be conceiued in the same instant a Man and a Woman. And though many hold, that there may be a generall Influ­ence into Bodyes, yet not into the faculties of the Soule or Mind; Not [...]. for a corporall substance cannot cause an operation in a spirituall essence.

The true cau­s [...] why they straggle from the Truck.But the reason that many Astrologers and Prognostica­tors erre in their Opinion (although there be an Influence in the Starres concerning the fertilitie of the Yeere, of Pe­stilence, of Warre, of Thunder, Haile, Raine, faire or foule Weather) is, because they doe not keepe themselues within the compasse of Astrologie, but thirstie after Vaine-glory, goe beyond their limits, thinking to presage that by Starres which possibly they cannot do. Againe, most Astrologers in former Ages held diuers opinions concerning the Prin­ciples of Astrologie, and they (though but Pupils in this [Page 35]Art) presume to come in with their Opinions, because they would be thought Masters of their Art: and although of­tentimes they hit vpon the disposition of the Weather, and future things, by the obseruation of the Heauens; yet at all times, concerning the disposition of Corne especially, they cannot chuse but erre, because the foure parts of the yeere are so different in Qualitie, so that it is impossible, but that the excesse of Heat in one part of the yeere, and the excesse of cold in the other doth distemper the Soyle. Concer­ning the Praedictions of Diseases, they may the easiest tell, for by the corruption of the Ayre, Physicke teacheth vs, many infections may putrifie the braine.

This onely shall suffice for Astrologers. Now I will come to the Art it selfe; whereby they can calculate Deaths and Natiuities, tell Fortunes either good or bad: which they fetch as farre as from the Twelue Houses they haue built in Heauen.

The signification of the Twelue Houses of Heauen.

THese Twelue Houses are the Tenements most com­monly such Astrologers as you your selfe doe let out to simple people, whereby they purchase to themselues much Money, and to their Tenants much sorrow. And to tell truth, these Twelue Signes, placed in their Twelue Houses, are like a Iury that sit vpon the life and death of Mortalitie.

By the disposition of the first House, The 1. House. by the Planets and Starres fixt in it, by the natures and diuers effects that are wrought by them, many Wonders are discouered: as to know of what condition he shall be of, either as liberall as an Aldermans Sonne and Heire, or as penurious as the Irish Catch-pole, that will feed his Dogges with Rabbers in Lent, while he sits eating a piece of poore Iohn: it can tell [Page 36]of what vocation or calling a Man shall bee of, either a Stubble-bearded-Barister, and wrangle stoutly and loudly at the Barre, or whether hee shall bee a Souldier, and fight brauely, if a man doe but scorne for to pledge him a deepe health vnto some of his White-Fryer Mistresses, &c.

By the second House you can foretell of the prosperi­tie or aduersitie of him that is borne: The 2. House. whether hee shall be a rich Citizen, and breake three or foure seuerall times of set purpose, either of set purpose to cousen the world, or out of meere pouertie; whether he shall be an Heire, and inherit his Fathers vices as well as his riches, or whether he shall be a Marchant and loose his goods on salt Seas, or haue them drown'd in the Canaries of some Tauerne.

By the third House you can iudge of the secresie of the Conscience, The 3. House. whether it be good or bad toward God, or Man. In my Conscience they erre from the truth at the least a thousand Dutch miles, because the Holy Ghost tells vs, that no man knowes whether he deserues Hate or Loue; so that by this we may perceiue that the secrets of the Con­science are onely knowne to God. Ecclesia. 9. Therefore this madnes of the Astrologers is not only to be confuted, but burnt for an heresie. Besides this wickednes, they hold there are two most fortunate Planets aboue all the rest; which are, Venus and Iupiter, Venus and Iu­piter two for­tunate Planets and that Venus giues the felicitie of this life, and Iupiter of the life to come, which I vtterly disallow of: for if a man follow such a wanton wench as Venus is, he shall in small time lye sweating in some hospitall, or groning in some Barber Chirurgions house, which I thinke can be no great felicity; and he that follows the humor of Iouiall Iupi­ter, shall find, and quickly know, that he deserues that place which is contrary to immortality. So that by the assertion of these Astrologers, whosoeuer is borne when Venus raigns shall liue in this world most pleasantly, in spight of ill For­tune and when Iupiter raignes, he shall liue in the world to come, although he liue neuer so wickedly, for you make no [Page 37]exception, but indefinitely say, They shall.

Maternus Astrolog. Maternus was as mad, or rather as wicked as the rest, who writes and affirmes, that when Saturne is placed in Leo, men liue long, whose soules afterward shall go to God. Marke but how confidently and arrogantly hee speakes this, which I will confute with the words of our Sauiour, who saith: Math. 19. Whosoeuer will enter into the Kingdome of God, must keepe his Commandements. And not whosoeuer will enter into the kingdome of God must be borne when Saturne is in Leo.

Albumazar also is as diuellish as the rest, Albumazar heaping impie­tie on impietie; affirming that he that prayes to God in the houre in which the Moone with the head of the Dragon is ioyned to Iupiter, shall obtaine whatsoeuer hee asketh. If this sacrilegious foolery is true, why do not the Astrologers themselues obserue this houre, that they may pray that they may neuer more erre, or that they may obtaine so much riches that they neuer after may be forced to set their lyes to sale, or that they may liue no more on the foure­penny reward of some Suburbe-sinner, for casting her hot water; or the six-penny gratuitie of some old Maide ser­uant that would be loath to die a Virgin: or they may pray that they neuer more sell their good Fortunes to Oyster­wiues and Butte [...]-women for greasie Two-pences? But by this Argument that you cannot follow that you prescribe to others, a man may smell your Roguery to be as ranke as a Mountaine-Goate.

By the fourth House, The 4. House. you will iudge of the essence of the Child that is borne, how long it shall liue, and how well: if it shall be as long liued as a Rauen, or Stagge; or as shortliued as a Goate, or Cocke-Sparrow.

By the fifth House you can iudge, how hee shall liue, and affect his Parents, The 5. House. whether he shall loue his Father better then his Mother, or his Mother then his Father. Ptolomey thinkes you may iudge by the tenth House, but Mallius ab Ascendente.

The 6. House.By the sixth House you will know of what Profession it shall be of, either a Foole, or a Physition; a Parasite, or a Courtier; a Begger, or an Alchymist; a mad Man, or a Mu­sition; a Thiefe, or a Taylor.

The 7. House.By the seuenth House you will iudge what wife he shall haue, either a delicate yong plumpe Helena, that lookes as merry as may, and as iocound as Iune; or an old decrepite Lamia, that is as frosty as February, and as dull as Decem­ber; whether she shall be as mute as a Fish, or haue a tongue as loude as a Fish-Wife.

The 8. House.By the eight House you will iudge how vnfortunately a man will die, either on the water, like a Pyrate, or in the water like a Fish, or on a tree like a High-way man, or on the bow like a Bird: whether hee shall be staru'd to death in a Prison, like some Prodigall; or in some Burdello, like a French Monsier, or a Spanish Don, whose bones the Neopolitan Dogge hath pickt so cleane, that they would serue well some Gilder to Burnish with.

The 9 House.By the ninth House you can iudge, whether he shall be a Traueller, as famous as our English Coriate, or outlan­dish Peter Columbus; what fortune he shall haue in his tra­uell, what fashions he shall weare.

The 10. houseBy the tenth House you can iudge of the state of the Mother.

The 11. house.By the eleuenth House, you can iudge of what com­plexion he shall be, Sanguine, Chollericke, Phlegmaticke, or Melancholy, or what haire he shall be of, of a Browne or Abraham colour, as the English; of a Yellow, as the Dane; Flaxen, as the Irish; or Blacke, as the Spaniard.

The 12. houseThe twelfth and last House, where he shall dwell, and what neighbours he shall haue.

Thus haue I runne ouer the twelue Celestiall Houses, whereby you can infallibly foretell of our good or bad for­tunes, according to the Nature and Influence of that Pla­net that raigned at our births, in which you are most la­mentably deceiued: for you say, there is no man borne but [Page 39]he is borne either vnder an Auspitious, or Maleuolent Star, and according to that Planets influence he is borne vnder, he shall thriue and prosper; also you say, that euery Planet hath but one influence, either good or bad, now that this is false I instantly will proue.

I haue heard of two brethren that were Twins, now there is no Astrologer will deny, Gemini. but that these brethren were borne vnder one Constellation, because they were borne within the space of one Minute, and being borne vnder a Maleuolent Sarre they must bee both vnfortunate, and vnder a smiling and luckie Starre, happy. But not long after the birth of these Twins there was a Fortune-teller did calculate their natiuities, No Planet hath a double influence. and told the Parents of these chil­dren that they should both be fortunate, because he percei­ued they were borne vnder a fortunate Planet, which pro­ued contrary to his predictions: For these wanting meanes belike to supply their wants, being come to mens estates, did against some good Time (although they had no Lands or Tenements of their owne) take vp other mens rents ei­ther on New-market heath, or Salisbury plaine: who for those facts, to be short, were taken, carryed before a Iustice, by him committed to Prison, the next Sizes were brought to their triall, conuicted, condemned, and iudged to bee hanged. Now all this while their Fortunes were equall, but contrary to the Prediction of the Astrologer; but be­like the Starre that raigned at their births had a double in­fluence, which is contrary to your writings, for when these brethren were brought to the place of execution, and ready to be turned off, there came a repriue for the yongest, who was carryed backe againe to prison, had his pardon, and afterward became an honest man; but the eldest with the losse of his life satisfied the Law.

There was another Astrologer did diuine, that one Do­nello Forobosco a notorious thiefe should be hanged, Donello Foro­bosco. which did come something nigh his Prediction, for he beeing a hungry Lazarallo de Tormes, robd Market women, and [Page 40]country people of Cheese-Cakes, and Butter milke, for which fact hee was apprehended and condemned to bee hanged: so comming to the gallowes, hee studied how hee might escape that destinie; at the last, seeing his time, hee flung Ginny-Pepper in the Hangmans eyes as he came to put the nooze ouer his necke, Scorning han­ging with his heeles. lept off the ladder, and shewed himselfe a very nimble footman, for he ran away, making toward the Sea, which was nigh the place of execution, and endeuouring to swim to saue himselfe from those that pursued him, the Crampe tooke him in the great Toe; and so, whereas by the law of Nations, and the opinion of the Astrologer hee should haue beene hanged, hee was most vnfortunately drowned: and thus these learned Astrologers were deceiued.

Erasmus in lingualatina.It stands to great reason, that these Artists cannot at all times tell others mens fortunes, when they cannot fore­tell of their owne good or bad lucke: For there was an Astrologer made a prediction of Henrie the seuenths death, (but some attribute this to Alphonsus king of Arragon) and that hee should die on such a yeare. The King hearing of this South-sayer, sent for him, and askt him if he were an Astrologer, and could tell Fortunes, to whom he answered yes; The King againe askt him if hee neuer did foresee by his Art that there was imminent danger, that much about that time should hang ouer his head, meaning the Astrolo­gers, to whom he answerd no: Then the King replyed, thou art a foolish Eigure-Caster, for I am more skilfull then thou art; for as soone as I saw thee, I instantly prophesied thou shouldst be in prison before night, which thou shalt finde true: so the King instantly sent him thither. But hee had not beene long in custody, but the King sent for him again to know if he could cast a Figure truely, to know how long he should be in prison: to whom he still answered no; then the King sayd, thou art an illiterate fellow, that neither can foretell of either good or badde lucke that shall befall thy selfe; therefore I will conclude, thou canst not foretell of [Page 41]mine: so forthwith set him at libertie, giuing him many disgracefull words.

Yet howsoeuer these examples touch the reputation of those that professe your Art; yet I will not infallibly say, that such things were neuer done, although it be not ordi­narie to doe them: for it is almost incredible to beleeue, yet I perswade my selfe that it is true what Zonaras decla­reth, That the day before Iulian the Apostata dyed, Zonaras. a cer­taine man lying in a solitarie place by himselfe, saw a heape of Starres in the Element, which he said did expresse these words, Hodie Iulianus in Persia occiditur; That this day Iulian the Apostata is slaine in Persia: and the time being afterwards noted, it was perfectly knowne that hee dyed that day. But this I take to be an extraordinarie reuela­tion.

Another Astrologer did fore-tell a Prelate, an acquain­tance of his, that hee should haue a great fall: Therefore the Prelate, that he might be the more safe (knowing the Astrologer to be a learned Man) would neuer goe higher then the lowest Roome of his House; would neuer dyne, or suppe, but sit on the ground; when hee went to bed, would lye on the ground; hoping by this warinesse, to change the Position of the Starre that did threaten him: but it was in vaine; for a while after newes was brought him, that he was deposed of his Bishoprick: who instantly cryed out, Now the Astrologers Prediction is come to passe, for indeed I can fall no lower.

Byron, Marshall of France, was told by a Wizard, Byron. that a Burgundian should be the death of him: vpon which Pre­diction he gaue expresse command, That not a man of that Nation should come nigh him: but all would not helpe, for hee found the Prediction true, by the losse of his Head, which a Burgundian cut off, that was his Execu­tioner. These two last seeme to sauour somewhat of the Deuills Subtilties, and the Astrologers Amphibolo­gies.

There was another Wizard (as it was reported to me by a learned and rare Scholler, as we were discoursing about Astrologie) that some twentie yeeres before his death told Cuffe our Countreyman, and a most excellent Graecian, that hee should come to an vntimely end: at which, Cuffe laughed, and in a scoffing manner entreated the Astrologer to shew him in what manner he should come to his end: who condiscended to him, and calling for Cards, entreated Cuffe to draw out of the Packe three, which pleased him; who did so, and drew three Knaues: who (by the Wizards direction) layd them on the Table againe with their faces downewards, and then told him, if hee desired to see the summe of his bad fortunes reckoned vp, to take vp those Cards one after the other, and looke on the inside of them, and he should be truly resolued of his future fortunes. Cuffe did as he was prescribed, and first took vp the first Card, and looking on it, he saw the true portraiture of himselfe Cape a Pe, hauing men compassing him about with Bills and Hal­berds: then he tooke vp the second Card, and there saw the Iudge that sat vpon him: at last, he tooke vp the last Card, & saw Tyborne, the place of his Execution, & the Hangman, at which he then laughed heartily; but many yeres after, be­ing condemned for Treason, he remembred the fatall Pre­diction of the Wizard, & before his death reuealed it to some of his friends. If this be true, it was more then Astrology, and no better then flat Sorcery or Coniuring, which is diuellish.

There was another (with whom I will end) that was told by a Scholler, An [...]us. that he should haue his braines beaten out: but he was so warie of himselfe, that he would not lye in a house for feare the roofe should fall on his head, resoluing to lye in a Tent; but that resolution lasted not long, for he durst not trust himselfe there, for feare the great Pole, that went crosse ouer it, should knock him on the head: then he resol­ued to lye vnder some Tree, but then he feared, if he should fall asleepe in a windy night, the Tree might fall on him. He durst not goe into any Towne, lest a Tyle should crack his [Page 43]crowne: so that what place soeuer he went into, he still was very wary of himselfe. At the last, as he was walking in a hot Summers day in the fields, he was forced to put off his Hat, and hauing a bald Head, a strange Bird that was in the Ele­ment hauing an Oyster in her claw, thinking it to be some white stone, let it fall on his head, & so beat out his braines. Thus for all his care & prouidence, he came to his vntimely end, and fulfilled the Prediction of the Astrologer, or rather Coniurer, if the Tale be true, which I scarce beleeue.

Thus Sir you see I will not so much disparage your black Art, as to say, that you cannot fore tell of things to come, calculate Natiuities, or do strange things, though not by it, but by the helpe of the Deuill, who abuseth you: but I say they ought not to be done, because as S. Ierome saith, Ierom. in Com. super Prophetam Sophoniam. you lift vp your selfe against the knowledge of God, giuing your selues to a fained Art, imputing euery accident that happens in a yeere, or an age, to the rising or setting of Starres, Gregan Homeli [...] Epiphaniae ac­cepta occasione ab apparitione Stella quam Magi viderunt in Oriente Nato Domino contra Mathematicos orationem tex­ens. Ambros. in 4. lib. Hexa. August [...]ne. thin­king that humane affaires are managed by the course & fal­ling of the Starres, and while you promise health to others, you are ignorant of your own punishments. Again he saith, That to seeke out the course of the Starres, & the euents that follow them, is the scandal of Egypt, & plain Idolatry. S. Am­brose saith, He that thinks to expresse the seuerall qualities of Natiuities, & will tell what disposition the child shalbe of as soone as it is borne, is both a villanous & vaine man, because it is most wicked & impossible to do. S. Augustine saith, That these Astrologers & Southsayers hold, that all things good or bad happen by Fortune, which is most wicked & Heathe­nish: for the Gentils called Fortuna, Dea, or a Diuine Power, not considering any mans merits, but gaue riches to one and misery to another. And the better to expresse her, they made her Image according to the forme of a Woman, sitting in the middle of a Wheele, alwayes turning it, hauing the right side of her face bright, the left obscure, yet both blind; shew­ing, that those she fauoured, were merry and iocund, but those she hated, discontent and melancholy. Her blindnesse [Page 44]shewed the indifference both of the good and bad: by the Wheele, they did shew the prodigious change of this vn­constant Goddesse; which is impious, and against all Chri­stian Faith: for wee ought to consider, that all the ill that happens to vs, haue their originall from our sinnes, and all the benefits and good that comes to vs, from the mercies of God, and not from this or that maleuolent or smiling Star, or from the frown or smile of Fortune.

But if you will haue these accidents good, or bad, that happen in a minute of an houre, and sometimes in larger and lesser distances of time to Fortune, shee is very predo­minant among vs, and like one of the most powerfullest Planets raignes and rules ouer our Natiuities and Affaires. For it is some mens fortune to be Citizens, some againe to be Cuckolds; some mens fortune to be Courtiers, some to be Flatterers; some to be Schollers, some to be Fooles; some to be Lawyers, some to be Knaues; some to be Vsu­rers, some to be Deuils; some to be Captaines, some to be Cowards; some to be Beggars, some to be Alchymists; some to be Heires, some to be Fooles; some to be younger Brothers, & some to be Wise-men. Again, it hath bin many a Gallants good fortune to haue a braue Sute of Clothes on his back on the morning, [...]nfortunium. yet it hath bin his bad fortune to haue them in the Lumbard before night: Dissortunium. it hath beene many honest mens good fortune to haue a faire Wife, yet it hath beene his bad fortune, not to know truly how many Children he hath had by her of his owne getting. It hath beene many a roating Boyes good fortune (as they say) to kill his enemie in the field, yet it hath beene his bad fortune to be hanged for it the next Sessions.

Thus you see your Goddesse Fortune hath a great predo­minance ouer this lower World the earth: yet howsoeuer, I will not beleeue these things happen by fortune, and the meere influence of the Starres; therefore let all men auoid them, for this opinion causeth many to affirme there is no God.

Astrology no Art but a va­nitie. Aug. Contra Mathematicos in Capitulo quanto & in fine Capit [...].Saint Augustine will not allow of your Astrologie, but calleth it a meere vanitie; and those that professe it, ene­mies of the Truth: he saith, that the diuell first found out this Art, and those that are curious in it are enemies to God, because it breeds many superstitious opinions in men and women, especially the ancientest, which they hold as cano­nicall, and as lawfull to bee obserued and followed as any part of the Scripture, of which I will reckon vp some.

A CATALOGVE OF MANY SV­perstitious Ceremonies, especially old men and women hold, which were first found out and inuen­ted by Figure-Casters, Cunning Men and Women in former ages, yet to this day are held for cer­taine and true obseruations.

• 1 THat if any thing be lost amongst a company of seruants, with the tricke of the Siue and the Sheeres, it may be found out againe, and who stole it.
• 2 That Toothaches, Agues, Cramps, and Feuers, and many other diseases may bee healed by mumbling a few strange words ouer the head of the diseased.
• 3 That by a certaine tuft of haire growing on the foremost part of a mans forehead, it may be knowne whether he shall bee a widdower or no.
• 4 That a man may know whats a clocke, onely by a Ring and a siluer Beaker.
• 5 That it is very ill lucke to haue a Hare crosse one in the high way.
• 6 That to haue yellow speckles on the nailes of ones hand is a great signe of death.
• 7 That when the left cheeke burnes, it is a signe some bodie talkes well of you, but if the right cheeke burnes it is a signe of ill.
• [Page 46]8 That when a mans nose bleeds but a drop or two, that it is a signe of ill lucke.
• 9 That when a mans nose bleeds but one drop, and at the left nostril, it is a signe of good lucke, but on the right ill.
• 10 That if a man stumbles in a morning as soone as he comes out of dores, it is a signe of ill lucke.
• 11 That if a man walking in the fields, finde any foure-leaued grasse, he shall in a small while after finde some good thing.
• 12 That it is not good to put on a new sute, pare ones nailes, or begin any thing on a Childermas day.
• 13 That if a man be drowsie, it is a signe of ill lucke.
• 14 That it is a signe of ill lucke to finde money.
• 15 That it is naught for a man or women to lose their hose Garter.
• 16 That it is a very vnfortunate thing for a man to meete early in a morning an ilfauoured man or woman, a rough-footed Hen, a shag-haird Dogge, or a blacke Cat.
• 17 That it is a signe of death to some in that house, where Cric­kets haue bin many yeeres, if on a sudden they forsake the Chim­ney Corner.
• 18 That if a man dream of egs or fire, he shall heare of anger.
• 19 That to dreame of the deuill is good lucke.
• 20 That to dreame of gold good lucke, but of siluer ill.
• 21 That if a man be born in the day time, he shal be vnfortunate
• 22 That if a child be borne with a Caule on his head, he shall be very fortunate.
• 23 That when the palme of the right hand itcheth, it is a shrewd signe he shall receiue money.
• 24 That it is a great signe of ill lucke, if Rats gnaw a mans cloathes.
• 25 That it is naught for any man to giue a paire of kniues to his sweet heart, for feare it cuts away all loue that is betweene them.
• 26 That it is ill lucke to haue the Salt seller fall towards you.
• 27 That if the Beere fall next a man, it is a signe of good luck.
• 28 That if a Candle burne blew, it is a signe there is a spirit in the house, or not farre from it.
• [Page 47]29 That when the Cat washeth her face ouer her eare, wee shall haue great store of raine.
• 30 That if a horse stumble on the high way, it is a signe of ill lucke.
• 31 That when a mans nose itcheth, it is a signe he shall drinke wine.
• 32 That if your lips itch, you shall kisse some body.
• 33 That it is a very ill signe to be Melancholy.

These, and a thousand more as vaine as these, I could reckon vp, were it not that I should make too long a di­gression from my matter; with which so many people are so deepely besotted, that a whole Vniuersitie of Doctors cannot roote these superstitious obseruations out of their minde: for what an idlenes is it in them, to thinke that there is either any Bonum or Malum omen in these things? Bonum & Ma­lum Omen. what ill lucke can there be in it, when a Hare erosseth you, except it is your ill lucke not to catch her, or when you haue caught her, to let her go againe? (as the Welchman did,) what ill lucke can it be to a man to stumble in a morning, except he fall down & breake his nose? what ill lucke can there be in finding mony, except it be counterfet? but if it be currant I cannot be perswaded if he that takes it vp be not as as very a foole as Iohn of the Hospitall (that could not abide money) will take it for ill lucke, but if it be ill lucke, God send me that ill lucke euery day. What ill lucke is there in losing a Hose garter, except it be to put a man to the charge to buy a new payre? So that I cannot picke out any thing in these obseruations why they should bee signes of good or badde lucke. Therefore I cannot perswade my selfe, but you and such Figure-flingers as you, that sowe the superstitious seeds in the hearts of credulous people, is onely to get to your selues praise, but especiall money. And you haue not one­ly scattered these in or about the Citie, but in the Country: for many Townes haue beene pestered with these Wise­men, before the Lawes prepared whipping Posts, Stocks, and Houses of Correction for them, for these Rogues [Page 48]before this preparation for them, would appeare in the vil­lages in the likenesse of Gypsies, which word indeed is deri­ued from the Aegyptians, but by corruption of the tongue are called Gypsies: and that they might be thought to come of the issue of that Sun-burnt Generation, they with Herbs and Plants for the purpose would venome their skins, and with Oakers discolour their faces; and then for Bread, Beere, and Bacon, Cheese, especially for money, would vn­dertake to tell poore Maide-seruants their Fortunes, which should be sure to be good, because they would be sure of good reward, and these poore silly creatures seeing them to be blacke and ill fauoured people, and it may be hearing be­fore of some as wise as themselues, of the Gypsies cunning, would easily beleeue that they were Cunning men, and doe strange things. And it is a great Folly and Madnesse of many, who neuer see a tawny visaged man, with a blacke curled head of haire (especially, if he be scholler, or professe himselfe to be one) but they will thinke he is a Cunning man and a Coniurer.

But if they alwayes hold this to be true, they may as well say, that none dwell at the Kings head but Princes, nor at Queenes head but Ladies, none at the Popes head but Here­tickes, none at the Bishops head but Diuines, none at the Maidenhead but Virgins, none at the Bull head but Hor­ners, none at the Rams head but Butchers, none at the Sa­razens head but Heathens, and none at the Nagges head but Horscoursers; all which is most absurd to beleeue: for if all those that haue blacke heads or faces were Coniu­rers, then all Chimney Sweepers were Negromancers. Therefore I pittie the blinde ignorance of many Country people, and warne them to take heede of these Rogues that cousen whole townes as they come through, This was deli­uered to me by the mouth of Bell himselfe, Iaylor of Ips­witch. as by this true discourse following shall appeare.

Not many yeares since there came a Crew of these Hedgecreepers trooping through Essex, telling Fortunes as they went: but at the last, the Constable by the vertue of [Page 49]his Office, & the Statute against these Rogues, apprehended them, and brought them before a Iustice, who committed them to Ipswitch Iayle, there to continue while next Sizes. In the meane time, one William Bell (that in my minde had bin fit to haue bin hanged vp for his Roguery) being then Iaylor, knowing the simplicitie of many of the Townes-mens wiues, daughters, and seruants, and the subtiltie of those Rogues vnder his Custody, came to them, telling them, that if they would bee as priuate as hee would be constant, he would lay a plot how they and himselfe would get the best part of twenty Marke, cleere in their purses, A Comp [...] betweene a knaue & a company of rogues be­fore the Sizes; besides, a purchasing of their libertie. These Trauellers at the first doubted, but at condescend to him, telling he should haue a full halfe share of whatsoeuer they got by acting that Comedy. Bell vpon this drew a large note of the names of the chiefest men and women in the Towne, their Complexions, Statures, the Colour and Fashion of their Cloathes they ware, in what Streete they dwelt, at what Signe, what Suiters they had before they were marryed, of what estate he was that marryed any wo­man, whether he were a Widdower or a Batchler, how ma­ny children he hath had by her, how many Girles, how many Boyes, if they had any children before they were marryed; and whatsoeuer worthy of note, (many yeere be­fore had hapned) he set downe in that Bill which he gaue to the Queeue of Fairies, I meane, the ancientest of those shee Cunny-catchers to reade ouer, and diligently to peruse, charging them neuer to answer to any thing that was askt them vpon the sudden, but to withdraw themselues into a roome, through which Bell had made hole with an Auger, that they might looke out and view those that were in the next roome, that came to know their Fortunes; and when they had taken full notice of them, and what had happened them by the notice of the Bill, then to come openly to them, and tell them first what had befallen them, which was true; and what should happen to them, which was most [Page 50]false. Now this Iaylor, this Setter, this Cunny-catcher Bell▪ whē these forward schollers had learnt this lesson perfectly went down into the town, as his order was euery afternoon to some Ale-house or other, but now did especially chuse one, where a very beleeuing olde woman dwelt, that had giuen many a Dubble iug of Beere and Ale to such Rogues that had stopt her mouth full of lyes: and long after hee had entred into this drinking Schoole, and after a little discourse with a company of countrey Corridons that sate there tipling, he told them, that hee had a company of the strangest men and women in his prison that he euer heard of, for without any asking they had told him of many things that happened many yeeres before hee kept a prison, and since hee kept a prison, how many prisoners hee lost, what men they were, what time of the yeere they brake out, on what day, and when hee found them againe. This begat no small credite in them that heard him, but especially in the olde woman, who as the nature of anti­ent people is, could not keepe newes long, told it to two or three of her neighbours, they to fortie more, so that Bells report in few howres flew vppe and downe the Towne, and tooke such deepe roote in the mindes of most of the people, thae many of them could not bee at rest while they had seene them, and then vnder the colour of seeing them, to know their Fortunes. Many repay­red thither, asking many questions of these wise Knaues, and Whores, who at the first would not bee drawne to tell them any thing; so withdrawing themselues into their priuate Chamber, where they through the hole made for them a purpose, might take particular notice of all of them and when according to the direction of their Bill, did know euerie man and womans name there, and what had happened to them, at the last, they would come stealing out againe, and call euery man and woman by their names, tell them where they dwelt, and at what Signe, and whisper the women in their eares, [Page 51]and make many of them blush, and for the men make them to laugh; so that these countrey people hearing themselues named of them that neuer saw them be­fore, and told them of things that had beene done many yeeres before, wondred at them, and gaue them money, sent them meate euery day to dinner and sup­per, saying, it was pittie such skilfull people as they should not bee prouided for, so that for the space of fiue weekes they were visited more then all the Cun­nycatching Knaues about London: for there was not a Mayde that had gotten a clappe before shee was mar­ryed, a young Strippling that had got a Wench with childe, or any Farmer, or Townsman that had lost his Purse, or Horse, or Sheepe many yeeres before, but would repayre to those Gypsies, so that some gaue them wrought Handkerchers, Gloues, Purses and Kniues, Money, and more Meate and Drinke, then twentie more of them could eate, and when the Sizes came, by meanes they made to the Iustices, procured their libertie, yet thought themselues much beholding to them, not dreaming that any of these things were re­uealed to them by Bell, who for his share in the space of three weekes, had got twenty marke cleare to himselfe, which his knauery and the Gypsies roguery pickt out of the Townsmens pockets.

The like roguery doth one (that goeth vnder the name of a Captaine vse, who with the trickes and sleights of legerdemaine, he doth on the Cards foole many people out of their money, making them beleeue hee can finde things out by Art, that when his owne conscience knowes is farre from the knowledge or grounds of Astrologie, as hee from honestie, and if I were to talke or dispute with him, I would confute him in the strongest arguments he could produce to proue his skill, and to his face boldly iu­stifie that he is but a meere Impostor, and can doe nothing [Page 52]without the ayde and help of such a knaue as himselfe, who haue found out many things betwin them before they haue beene lost; who first lay plots to haue things conueyed a­way, then take money to finde them againe. If you, nor the world will beleeue this, let them but looke into Newgate books & they shal find he stood in the Pillory for such Ro­gueries, hauing this faire inscription written ouer his head in Capitall Letters, FOR COVSENAGE. But I will come backe againe to the matter I treated of before, which was of your cunning Astrologers, that can do these pretty trickes and sleights by Art.

Augustu libro [...] de do­ [...] Christi­an [...].Saint Augustine calleth your Art a Sacraligious foolery, an vnlearned learning, and a kinde of fornication with the Soule.

Saint Ierome makes mention that Pope Alexander the third, finding a Priest that found out a Thief that had robd the Church, by the inspection into his Astralobe, suspended him from his order for that fact for a yeere together, saying, it was a most haynous sinne for a man of his order, to ex­ercise such an vnlawfull study, although it were for the good of the Church.

Thus Sir, you see your Art is forbidden concer­ning telling of Fortunes, or finding out things that are lost, &c. And in forbidding the practise of this Art, is also encluded all those for whom it is practised, for many peo­ple in these dayes cannot breake his Shinnes, haue his Nose bleede, lose a game at Cards, heare a Dogge howle, or a Cat wawle, but instantly they will runue to the Calculator, and haue him turne ouer his Ephemreides, and his Annuall Calenders, stuft full of lies and superstitious obseruations. I will counsell all those therefore, that would know their Fortunes, [...]den [...]trium [...]erum & [...]. to looke into that Euerlasting Calender, the sa­cred Bible, for the Astrology they shall learne there, neuer tels false, but will certifie them that the cause of their ill fortunes is their sinnes; and the good, the Mercies of God: that will tell them of the true Nature of Summer, that is of [Page 53]their Resurrection and Saluation, and the true condition of Winter, that is Death and Damnation. If they study this booke, they will quickly learne to be excellent Calculators, and learne what will become of them if they doe ill, and what if they liue well, it will tell them the Causes and the Cures of euery disease that doth infect the Soule. Yet for all this, it is the true condition, rather superstition of the world, to put their confidence rather in Astrologicall fallacies, then in the Holy Ghosts verities, drawing from the Starres the euents of future contingences, ascribing what good soeuer befals vs to the influēce of som lucky Planet, & not to Gods Mercies; & what mischief soeuer the to position of some ma­leuolent Starre, and not to our sinnes, we put our confi­dence in Astrologers, Starres, and Planets for a few experi­ences, and neuer hate them for their innumerable fallacie [...] but this is espetially heredetary to women, because by suc­cession it came from their mother Eue, Why women especially fol­low Figure-Casters. who by her vice of curiositie or leuitie, or admirable facilitie rather then fatui­tie, was deceiued by the Serpent, in desiring to know fu­ture things, which folly descends naturally to women, who will rather beleeue a Mathematician then a Diuine; so that these Calculators if among hundred errors they happen but vpon one truth, then without any suspition they may lye a thousand times after, yet these foolish, Francis, [...]et [...]ar. credulous, and Appleeating women will beleeue them.

Sebastians confutation of Astrologers. Sebastian that writ bitterly against Astrologers, sayth, it is an Art against tke Law of God, and full of deceite and viliany: for sayth hee, Goe to any Doctor of the Mathe­matickes, and tell him thou hast had very ill lucke all thy life time, and desire him to tell thee vnder what Planet thou wert borne, and no doubt his answer will bee, that thou wert borne either vnder malitious Mars; or that Sa­turne was Apostaticall and retrograde: when you haue beene with him, then goe to another and tell him that you haue had very good Fortune, and desire him to tell [Page 54]thee what Starre raigned at thy birth, and it will be very strange, if he doe not tell thee as the first did, eyther vn­der Mars, or Saturne; who to proue himselfe an Artist, will turne ouer huge Volumes, by which hee will shew, that it is necessarie that you must haue good fortune, be­ing borne vnder those Starres the first said were ill, and in a Circle drawne together in euery part, by which hee will take diuers and sundrie occasions to speake any thing. Now if they chance to misse in their Praedicti­ons, they haue a prettie euasion to shunne the suspition of Lying, which they draw from the interrogatorie part of Astrologie.

The opinion of Astrologers is, when the mind of Man is spurred to the desire of knowing any thing; that sud­denly it cannot be done by election, or consultation, but the influence of a Constellation that houre consisting in Heauen. And when any man consults with an Astrolo­ger, by a Figure in Heauen the houre of Interrogation be­ing found out, the Astrologer can answer truely of any thing sought for, or demaunded: As whether an absent friend be aliue or dead; if a Legate or Messenger, that is sent into any Countrey, shall returne home againe safe and well, and whether hee shall dispatch that matter hee went about prosperously, and an innumerable many of other things, that humane curiositie doth doubt of: to which sometimes they may answer truely, although they often lye, and are neuer found fault with for it; for they haue found out a way, whereby they can sufficiently excuse themselues to those that are ignorant and simple in these things. For they say, That if any man, beeing doubtfull of any thing, doth with a naturall motion and radicall intention aske them any thing, that then they can resolue them of any Question they aske. Now if they misse, and cannot answer directly and truely to what was propounded to them, then they say, that hee [Page 55]that askt that Question, did it not with any naturall mo­tion, or any firme or radicall intention to bee resolued, but onely to trie their Art. Thus oftentimes they de­ceiue, and are deceiued in their answers; not by any de­fect that is in their Art, but by the leuitie of him that did aske the Question: and thus they excuse themselues. Which are meere tricks for euasion, and haue no ground at all from reason.

Chaldaei Astro­logi Nabuch [...]do­n sor sommun dicere nequ [...] ­runt.But I admire what excuse the Aegyptian and Chal­daean Astrologers could finde, when among such an infi­nite number of them, not one of them could truely an­swer touching the Dreames of Pharach and Nabuchad­nezzar, when Ioseph and Daniel could answer directly? Doe you thinke this was done by any inspection, Egypttaci Divi­natores somm­um Pharaonis dicere non pot [...] ­runt. or peeping into any Astrolobe, or obseruing any Con­stellation? No: for it was done by the reuelation of Almightie God; therefore it was past the Rules of your Art.

There is another neat Delusion, whereby they benefit themselues very much; which is, by the obseruations of the Heauens to know, if it be fit or conuenient for a man to trauell, or doe any other businesse in: which is most su­perstitious and diabolicall. For they will not haue a man eate, drinke, be merry, take Physicke, or trauell, marry, ioyne friendship, send forth a Messenger, buy, sell, put on new Clothes, begin the Alchymists Worke, set Boyes to Schoole, goe to Law, Hawke, Hunt, Fish, or goe to the Bathe, but they will haue them doe it vn­der some Constellation, and will set forth Rules when to doe these things, and when not. If they can doe these things, I wonder they doe not set forth a Rule, and chuse an Houre and Constellation, vnder which a man may dye well, and auoid Hell fire, and enioy the ioyes of Heauen: but I thinke their Art hath nothing to doe with this.

Yet I will not denye, but that the Influences of the Starres haue an operation in the differences of Bodyes: for what is more belonging to the Body, then to exercise Husbandry, to cut downe Timber for Building, while it is not too full of sappe, and to obserue the Times and Sea­sons when they should be done?

But those obseruers of time are to be laught at, that will not goe out of their House before they haue had counsell of their Almanacke, and will rather haue the House fall on their heads, then stirre, if they note some naturall effect a­bout the motion of the Aire, which they suppose will varie the luckie blasts of the Starres, that will not marry, or traf­fique, [...]ca inhi­bitio 26. q. c. 7. D [...]na Proui­ [...] [...]. or doe the like, but vnder some Constellation. These sure are no Christians: because faithfull men ought not to doubt, that the Diuine Prouidence, from any part of the World, or from any Time whatsoeuer, is absent. Therefore wee should not impute any secular businesse to the power of the Starres, but to know, that all things are disposed by the arbitrement of the King of Kings.

The Christian Faith is violated, when so like a Pagan and Apostata any man doth obserue those dayes which are called Aegyptiaci, or the Calends of Ianuarie, or any Moneth, or Day, or Time, or Yeere, eyther to trauell, marry, or to doe any thing in: for whosoeuer he be that beleeues these things, hath erred from the Christian Faith and Baptisme.

Saint Augustine in his Enchiridion sayth, That it is a great offence for any man, to obserue the time and course of the Moone when they plant any Trees, or sowe any Corne: for he sayth, none puts any trust in them, but they that worship them, beleeuing there is some diuine power in them; thinking, that the position of some Star thought to haue an influence in them according to those things they beleeue concerning the Natiuities of men. This me thinkes is most simple and ridiculous; for thus I will argue against them.

If this be true which they hold, that it is good to sowe Corne vnder such a luckie Constellation, what is the rea­son then, that after the Corne that is scattered on the Earth by the laborious hands of the Husbandman, that after so much Graine is come vp together, looke greene together, ripen together, and fit for the Sickle, that some of it is blasted, some quite choakt vp, some deuoured by Birds, some by Beasts, some trodden downe, and some of the eares pluckt from their stalkes by men that come by that field they grow in? how comes it to passe then I say, that some of this should goe safely into the Barne, and some of it againe be deuoured and spoyled? which mee thinkes should not be, if the same Constellation vnder which it was sowne, had but one Influence, which should be good, and not a second, which was bad.

But I will now let these things passe (because I make no doubt but I haue strongly confuted them) and come to the last, but the wicked part of Astrologie; which con­cernes the making of Astrologicall Images, and to what purpose they are made: where I will shew, they haue no force or vertue from any Starre or Constellation, but that the Deuill worketh about them, and in them, causing them to be made vnder a Constellation, that the impietie of their Idolatry may the more secretly be hid.

The vanitie of Astrologers about their Images.

THe Fabricke of Astrologicall Images are made vnder a certaine Constellation, eyther to auoid hurtfull things, or to intice profitable things, for to diuers vses they are made. Some are made for the destruction of some things: as if you would remoue a Scorpion from a place, you must carue the figure of some Scorpion either in Stone, Wood, or Iron, vnder some conuenient Constellation, and [Page 58]inscribe on it an effectuall Name, signifying the Name of the thing that is to be auoided, and the Name of the Signe ascending, and of the like in diuers parts of the Image, with many other obseruations, which for breuity sake I will now let passe. For a contrary effect, you must haue a contrary Constellation, and a contrary Operation, as in the like I­mages pertayning to Loue, Enmitie, Health, or the like. And although there are many effects caused by these Ima­ges, Non virtus ima­ginis sed opera­tio damonis pro­ducit effectum. as experience teacheth vs, yet they are miserably de­ceiued, that thinke it done by the vertue of any Constella­tion, when it is done by the meere operation of the Deuill: For not the vertue of the Image, but the operation of the Deuill, worketh the effect. And learned Auerroi [...] writing against Algazel the Astrologer, sayth, That these Images haue no vertue from the Starres, because artificiall things are not capable of any influence, neyther are they any cause of a naturall operation: For Qualitie is in the Predica­ment of Actio. An Image therefore made of any earthly substance, is nothing but a massie Effigies, and capable of no Action.

A great vani­tie.And in like manner, those Images that are buried in the midst of the place where their operations are expected, are contrary to naturall reason. And other things that are obserued in them, shew as great vanitie: as, when some mens Names must be written with the left hand, some with the right; some Images must be buried with their faces vpwards, some with their feet vpwards: which are all signes rather of a Compact with the Deuill, then any other natu­rall cause; as in the Negromanticke Images of Angels, or rather of their inscription of Deuills, and other vnknowne Names and Characters. A Compact with the De­uill. Also, the vse of their Suffumigati­ons and Inuocations are signes of a Compact and League with the Deuill.

The prodigious impietie of the Dominicke Fryers in the Fabricke of these Images, would make a Historie bigger then the Iliads: for they haue made by their Magicall tricks [Page 59]weeping Statues, by which they wrought many Miracles, which they learnt of the Priests of the Idols of the Gentiles, who haue deceiued many, as may appeare by the Alexan­drian Statues, destroyed by the Christians: for when they ouerthrew the Phane of Syrapis, there were Images found both of Wood and Brasse, whose inward parts were made hollow, and with instruments were fastened to the Roofes of their Churches and Temples, from whence they spake.

And since the time of Poperie, there haue beene found in Churches Images that haue had eyes put in by Art, that would weepe and let drops of bloud trickle downe their faces, sweat bloud, and would twinckle with their eyes to the people by the helpe of instruments, and would wrythe their heads and neckes backward and forward, according to the will of the Priests that inuented them, to beguile the people, and to enrich themselues. These Puppets had no Tongues, but onely moued and stirred, making signes to the people, many of which, the Cardinalls erected, and a­dorned, and commended, to instruct the people: which were nothing but deceits and tricks of these holy and re­ligious Fathers, still to detaine the people in ignorance, and that they should not smell out their knauerie.

Also, many of these Scab-shin Fryers (when any rich man died, that had left their Abbeyes and Monasteries nothing to feed their fat guts with) would place some of their Ac­complices in a Vault they had made of purpose vnder the dead Mans Tombe: so that when any of his sonnes or kindred came (as the custome in those times was) to pray for the Soule of their deceased father, or kinsman, they should heare a dreadfull voyce vnder the Sepulchre, telling him, it was the Spirit of him that was but lately buryed there, and that his Soule could neuer be at rest, while such (the Fryers had most minde to) were giuen to the Mona­sterie; so that the blind people beleeuing this to be the Spirit of their father, or kinsman, would instantly goe home, and confirme those Lands on their Monasterie. [Page 60]Thus poore soules, they were often deluded by such coun­terfeit voyces of some subtill Fryer, or as knauish a compa­nion of their Fraternitie. Therefore if there be any in these dayes (especially old Men and Women) that beleeue the Soules or Spirits of the dead walke, let them but reade the Scriptures, and they shall find it to be most false; for that affirmes, that the Soules of the good instantly goe to Hea­uen, and of the bad instantly to Hell; therefore their Spirits cannot wander. Againe, the Soule that is in Heauen minds no earthly matter; and it was neuer knowne, that any Soule euer returned out of Hell, for the Poets themselues say, Nullus redditurus ab Orco.

But these Images and Tricks of the Fryers do but resem­ble the Statues of Negromancers, made with great toyle and labour. Fryer Bacon. Albertus Mag­nus. For Fryer Bacon was many yeeres, before hee could make his Head speake. And the Image of Albertus Magnus was to be wondred at, which hee made in the full and perfect shape of a Man, who with the Wheeles and o­ther Engines that he had cunningly & artificially wrought in it, made it speake and pronounce words as distinctly, as if they did proceed from a man indued with sence and rea­son. This Statue, Thomas Aqui­nas. when Thomas Aquinas was sent into his Chamber where it lay hid, heard it speake very articulately: which when he heard, then looking for it, and finding it, and viewing it very seriously, at last strucke it with a Club, and brake it all to pieces. Which when Albertus heard and saw, he cryed out and said; Thomas, thou hast destroyed the worke of thirtie yeeres labour and paines. Now can any man iudge, that either Bacon or Albertus made these vnder any Constellation, or that it spake by the influence of any Starre? if they doe, they are wretchedly deceiued: for it was either by a materiall Engine, or the Deuill that spake within them, brought into them by their Art. Therefore wee may perswade our selues, that all these Images, made by the Art either of a Fryer or Negromancer, are vnlawfull to be made of them, or vsed of any other.

These Images lawfull.But if we must allow any Statue or Image, they must be those of Pasquil and Morphirius, on whose brests were written no Lie-Bills, as the Popes called them, but True-Bills of their villanies. These Statues were of stone, and the verses carued on their brests, were bitter and Satyricall, sharply reuiling the Sorcery, Sodomitry, Symony, Incest, Phil. Can. p. Medita c [...]n [...]. Murther, Witchcraft, Poysoning, and Sacriledge of the Popes and Cardinals, whereupon the Gentlemen of Rome wittily sayd; That it was not lawful for men to speake there vices, the stones did proclaym them. But pope Adrian would haue taken an order, and haue them flung into Tyber, Pope Adrian. Suessanus. if Suessanus the Legate of Charles the Emperour who fauored them, had not preuented him: who sayd to his Holinesse, that if they were flung into Tyber the Crocodiles and Rats, and other monstrous Serpents would catch them and sing them: to which answer some report, the holy Father stood as mute as one of his Cardinals Mules; but some report that he began to be angry at Suessanus answer, and in a rage sud­denly sayde, that he would haue them burnt, to whom the Legate wittily replyed againe, saying: If you burne these Images their ashes will not be blowne through the citie, but into other countreys, so that the people will take occasion to celebrate and reuerence those Ashes for the writing sake, and so it will come to passe, that they being dispersed throgh the world, the sinnes of Rome will generally be knowne to all nations. At this second answer, his Holinesse wae more perplexed then before, and seeing he could doe no good, either by drowning or burning, hee bid them stand in the Deuills name. But I haue made too long a digression, ther­fore I will returne againe to our Negromancers, and now I haue spoken of their Images, I will briefly and plainely lay open the viperous generation of Negromancy, which are Idolatry, Diuination, and vaine obseruasion, with all the hellish brood that proceeds from them.

The damnable ofspring of Negromancy.

IDolatry is a Diuine Worship, attributted to Idols, which Idolls are Statues or Images which the Gentiles wor­shipped with Diuine Honour, Idolatry the daughter of Negromancy. beleeuing there was some diuinitie in them, by reason of their answers and wonder­full effects the Deuill wrought in them. Such were the I­mages of Hermes Tresmegistus, otherwise called Mercurie, in which they did beleeue, that by a kinde of Art the soules of Deuills and Angels were encluded, vnder a cer­taine Constellation, which Diuinitie and Naturall Phylo­sophy doth reprehend: for they hold that a Spirit cannot possibly bee vegitable, Notae. Aristotle de Anima. or can substantially informe artifici­all bodyes: For the Soule, as Aristotle saith, is an Act of a naturall body, not artificiall: for a man cannot by any matter, as Herbs, Wood, Stone, Words, or Constellation,, expell a good or bad Spirit, or being cald, that it can come presently and dwell in an Idoll, because corporall things cannot by any naturall order haue any operation in incor­porall things. There haue beene some of the Gentiles that haue not onely attributed Diuine honour to Statues and Images, but beleeued them to be Gods, for some vertue or magnitude of their Acts these Statues represented; as to Iupiter, Hercules, Venus, and the rest, and other monsters of this kinde. Also they did not onely honour corporall, but incorporall things, as Intelligences, Angels, and the Soules of heauenly Bodyes, which they call Aeria Anima­lia, and they did not separate the soules of men from Di­uine honour, which is most diuellish. This kinde of Idola­trie at these dayes is vsed among our Antagonists the Pa­pists, for they pray to Iron, Papists. Wood, Gold, Siluer, and wood­den Images, that haue neither sight, feeling, sence, life, or o­peration in them, and haue as small influence in them after are made, either by the Caruer, or Goldsmiths hand, as they [Page 63]had when they first were in a massie lumpe, either in the Tree or Mine.

Diuination, the 2. daughter of Negroman­cie. Isidor lib. octa Etymologia.The second daughter of superstition is Diuination, by which our Astrologers miserably labour to know of future things, either good or bad. These are they Isidorus, saith, re­port themselues to be full of diuination, who by craft and deuice foretell of things to come, by the effects which pro­ceed vpon necessitie from causes, vnlesse they are especially hindered of God, certainly proceeding from the cause of nature: as the eclipse of the Sunne and the Moone, and the effects which proceed from these causes may bee foretold of by as probable coniecture, as well as a Mariner may fore­tell of a storme that will arise by a darke cloude, that is ei­ther before or behinde him. Haue not many olde women told by the vnhappy conditions of a boy that he would be hangd, and hath it not falne out right? Haue not many graue Matrons foretold, that young wanton Lasses would proue Wagtails, & hath it not come to passe? Haue not many men by the damnable tricks they haue seene in Catchpoles, fore­told that they would proue knaues, and hath it not beene true? yet these are but meere coniectures. Againe, Astro­logers boast they can diuine, which is most false: for the Prophets themselues foretelling future things by Reuela­tion of God, did not diuine but Prophesie; for Diuination is alwayes taken in the worst part, because in it the operation of the Deuill doth alwayes come. For Bonauenture sayth: Bonauent. lib. 2. to aske counsell of the Deuill is a great mischiefe. The spe­cies of diuination by which they can foretell of future things are many. Somtimes they do it by plaine inuocation of the deuill, who with their execrable Exorcismes, Coniurations, Characters, and Figures, and diuers other ceremonies, Praestigium. and to speake more truly, sacrifices at diuers times doe call the deuill to giue them answers, who by diuers manners and formes appeare to them, who as subtilly and deceitfully doth answer to those questions propounded to them, as may appeare by these examples.

Papa Pater. Polyd. virg lib. 5. de re [...]u [...]n in­uentione.Pope Syluester the second, that with small learning had attained to his Pontificalibus, being greedy long to enioy that Sea, by this diuellish kinde of Coniuration raysed vppe the Deuill, and askt his counsell how long he should liue. To whom the Diuell answered, that if he did take heede of Hierulasem he should liue a long time. Pope Siluester now thought himselfe to be long liued, because hee determined neuer to see Hierusalem: But foure yeere after he came to his Pallace of Sanctae Crucis, he lay in a chamber vnknown to himselfe, called Hierusalem, then instantly being mindful of the Deuils answer, he sayd that hee should, as hee did not liue long after.

Also Alexander the sixth, whom the Deuill did helpe to his Popedome, Guicciard. promising him that he should liue Decem et Octo in his Popedome, vpon composition that he would be his after that time was expired. Now these numbers were ouer generally expounded of Alexander touching his yeers, for he supposed the Deuil meant by Nine and Ten nineteen yeeres, when the Deuill meant but nine yeeres and tenne months, Octo & decem. which was much about the time he came to claim his right of the holy Father.

Also Albertus Scotus doubting of his Fortunes, raysed vp the Deuill, Lord of Pla­centia. and asked him concerning the securitie of him­selfe and his state, to whom the Deuill thus subtilly and in­tricately answered; Domine stes securus, inimici tui suauiter intrabunt terram et subijcientur Domui tui, which as the words now lye, beare this interpretation in English. Sir you shall stand secure, thy enemies shall peaceably enter in­to thy kingdome, but shall be subiect to thy house. There­fore he did hope well of this answer, and made no doubt of the victory; but the Deuil did not promise him the victory, but the ouerthrow, and meant thus. Domine stes securus, so did diuide the word Domine into Domine, againe, Inimici tui sua vi ter intrabunt terram et subijcient vr, that is, Ignem Domui tui; so the Deuill did expound it, thus any man else would doe the syllables, being so deuided and out a [Page 65]peeces. Thou shalt not stand secure at home, thy enemies three times with their forces shall enter vpon thy land, and shall ouercome with fire, and so was Albertus deluded.

Also the Oracles of Apollo were but meere witchcrafts and delusions of the Deuill, Oracula. giuing answers from a hollow place of the Temple, after the Priests had sacrificed to him, who did most commonly speake nothing but Amphibologias nodosas et flexiloqua responsa, deceiuing many that came to it, because his answer did still include a double sence: so that if a man did reade ouer all Chrysippus volumes, concerning the Oracle of Apollo, he should not finde one answer but did include at wofold meaning, of which I thinke it not imper­tinent to remember two or three of them.

Francis Petrarch maketh mention in his Moralls that Nero asking counsell of Apollo at Delphos, Franc. Petrarc. lib. 1. Mora. desiring to know how long he should liue: this answer was made him that if he did take heed of seuentie three yeeres, hee should liue a long time. When Nero did heare this answer, such a securitie did rocke him a sleepe, that fearing nothing, he did glut him­selfe in delight, because hee thought hee should not die before the prefixed time of the Oracle, so that his minde was rauished downe the swift torrent of an insolent vanity and vaine insolency, pampering himselfe with high dyet, musicke, and delights that please his sences, but beeing in the Meridian of his happinesse, in a minute he was flung downe into the dungeon of disgrace, for he heard the popu­lar voyce curse the name of Nero, and celebrate the name of Galba, by whom he was disceptered, and who at that time was iust seuentie and three yeeres of age.

But one of the prettiest trickes the Deuill playde by his Oracle, Ʋalerius Maximas makes mention of: Valer. Maxim. for hee re­porteth that a Sophister to make himselfe merry, came to laugh at the Oracle of Apollo in Delphos, and askt him if hee should find his horse he had lost. To whom the Oracle an­swered, that he should find his horse againe, but if he did not take heed, hee would take him such a kicke that would [Page 66]breake his necke. At this answer of the Oracle, the Sophi­ster went away laughing, because it promised him to finde a horse he neuer lost. But as he trauelled into his owne coun­trey, he fell into the hands of king Attalus, to whom in for­mer time he had done some wrong, and was by him com­manded to be set vpon a stone called Equus a horse, [...]i nomen erat Eq [...]. from whence he was flung headlong downe and brake his neck, fulfilling the Oracle of Apollo. Thus much for the Deuill and his Oracles, which alwayes were some such cunning delusions, whose end was commonly mischiefe.

Somtime you do diuine by dreames, Somniu [...]. and that is called per Somnia. Naturall Phylosophy and Diuinity doe manifest the cause of dreames: dreames sometime proceed from the fulnes of the belly, somtimes from the emptines of the belly, somtimes by illusion, somtimes by reuelation, & sometimes by cogitation and reuelation. Melancholy. Chollericke. Phlegmaticke Sanguine. Also the diuers habitudes of the body doth administer diuers causes of dreames: so that melancholy men often dreame of horrible and fearefull shapes and formes of deuills. Chollericke men, of cutting throates, of quarrells, of stratagems, and firing of Citties. Phlegmaticke men often dreame that they are in feare of drowning, and sometimes dreame a sweeter dreame then this, that they are eating of hony, which is caused by the Phlegme which is naturally sweete, distilling to the pallate of the mouth. Incubus morbus noctu qutescen­tes in festans quum scilicet externa quaedā vis quiescentes videtur euade­re & veluti suo pondore pressos graeuare Nasci­tur hoc morbi genus copia va­porum ex vora­sitare & crudi­tate in caput re­dundantium. The Sanguine complexion, from the aboun­dance of blood, causeth men to dreame of the Incubus, which Physitians hold is the cause of a future Apoplexie: And that is the reason that many ignorant people that are of sanguine complexion, and feed on flesh, egges, veale, and drink wine and such like, which causeth blood, that beleeue that in their sleepes they often feele the Night-mare, or an Incubus, which is nothing else but a disease arising of va­pors, disturbing those that are at repose in the night, whose externall force doth seeme to euade their sences, and to presse their bodyes with their ponderous weight, and this is the reason that Phisitians hold that the Incubus is a sign of a future Apoplexie, because the Apoplexie is a stupefaction of the [Page 67]Nerues in the whole body, with a priuation of the sence and motion.

Apoplexia, slu­pefactio neruo­rum totius cor­poris cum pri­uatione sensus & motus, a verbo Graeco, [...]. quod est percuti [...] attonitum reddo.Againe, some hold that the cause of dreames ariseth from the businesse and affaires a man is most imployed in the day time, so that the impression of them sticking in the Table of the Fantasie, makes a man dream of those things in the night which he hath done in the day, as for example. Men giuen to drinke much, often dreame that they are in the bottome of some noble mans seller drinking of healths. And men according to their employments dreame of their businesse ouer night. Your Lawyer he dreames of Angels, a most bles­sed dreame, and if he chance to talke in his sleepe, it is most commonly of Demurs, Habeas Corpusses, Sissararas, Writs, Latitats, and Procidendos. The Phisitian he dreames of a great Plague, and if he talks, it is of nothing but Purgations, Vomits, Glisters, and Pills. I knew a Player dreamt that his braines were beaten out with the Corke of groate Bottle of Ale, and as he was speaking the Prologue it hist at him, be­cause he spake it so scuruily. The Cutpurse and the Catch­pole most commonly dreame of a Michaelmas Terme, for that is their best time to picke pockets and cheat in; and so of all the rest according to their imployments: therefore this makes mee not of Symonides opinion, who held that all dreames are sent from God, which all honest men will de­ny, because they know that God is not the author of any ill. Again, dogs and kine dream, especially when they haue lost their whelps or calues, who suddenly will wake out of their sleeps, & run howling & lowing into diuers places to finde them. Nor must we beleeue these Negromancers in their di­uellish worke of working in our Fantasies by dreames, that they can doe any thing that is true, as when they cause vs dream of gold, or siluer, & we chance to find it instantly, to affirme with many old women that all dreames are true, for this is but a tricke of the deuill to bring vs into supersti­tion: which tricke is not much vnlike that he hath put vp­on the Papists, making them beleeue that at the sight of the [Page 68]Crosse he cannot be in quiet, but must flie away from it, but there is no true Christian will thinke that the Deuill is afrayd of a peece of wood, gold, or siluer, but flyes from the Crosse of purpose to draw them into the superstition of adoring the crosse, The Deuills tricke in flying from the crosse and kneeling to it instead of adoring him that once hung on the Crosse, for although it bee a Crosse, yet it hath no more vertue and influence in it then when it was a peece of wood, stone, or siluer.

Thus then you see we must trust to no dreams, except they come by the inspiration of God and the Holy Ghost: of which God spake in the 12. of Numbers. I will speake to him in a dreame, this was now by a good Angell, that God war­ned Ioseph to flye into Aegypt.

And oftentimes God suffereth the Euill Angel to delude the minds of men, The euill An­gell. so that many times they haue beene ban­quetting with gallant Ladies, and by the phantasticall illu­sion of the Deuill, thinke that they haue beene in the com­pany of diuers women that rid on the backs of Cats, Dogs, Hogs, or that they haue beene sayling on the maine Sea in ships no bigger then egge shells, & that in the peace of mid­night they haue trauelled through many parts of the world. Holy Iob prayeth against such illusions, saying: Thou doest terryfie me by dreames, and dost shake me with horror by visions.

There are many Monks as the Golden Legend testifies, S. Dominicus. that report this of their holy S. Dominicus, that his mother before he was borne dreamt that she bare a huge dog in her wombe, holding a burning firebrand in his mouth, who en­tering into the world set it on fire. This dreame the holy Monkes did thus expound: that the vision was not vaine see­ing Preachers in the Scriptures are called Dogs. But I will giue then a truer exposition then this, not sparing their Ho­ly Order. It was certaine that this Dominicke was the author of one of the foure Mendicant Orders, and the first that found out the burning and firing of the Professors of the Gospell.

Therefore his Imitators haue peculiarly challenged to themselues the Inquisition, and many other such places, to exercise their Fire and Sword. And so by this was signified the burning Fire-brand Dominicus held in his mouth; by which an infinite company of godly men were consumed into ashes.

Thus by this Dreame did the Deuill delude Dominicus Mother, and many more that did beleeue the interpretati­on of it by the Monks. But in generall, Dreames are not to be beleeued: for they are most wicked and odious in the sight of God, that thinke so; as may appeare in the 19. of Leuiticus, Deutronomie the 23. Ibidem 18. Ecclesia­sticus 24. and many other places of the Scripture. Thus much for your Diuination by Dreames.

Sometimes they doe diuine by a Spirit; Pythonissa. and that is called Pythonissa.

Sometimes they answer to that they are called for, by diuers Figures Men or Women set in polisht Stone, Iron, Brasse, Steele, Glasse, or the Nayles of ones hand; and this is called by the generall Name of Geomancie: Geomancie And most commonly to such as these, they chuse out Women and Children. And I my selfe haue knowne many old Wo­men old Dogge at this kind of Diuination; who hold, that if the Nayles of the Hand grow yellow, it is a great signe of ill lucke, and that specks are the true signes of fu­ture ill lucke.

If these apparitions appeare in the Water, then it is cal­led Hydromancie. Hydromancie. These I haue heard are very incident to Catch-poies, Bum-baylies, and the like, when they are duckt vnder Water at a high Tyde at one of the Temples.

If these apparitions are in the Ayre, Aeromancie. then it is called Ae­romancie.

If in the Fire, Pyromancie. Pyromancie.

If by the bowels of Beasts, offered vp on Altars to the Deuill, it is called Aruspicium. Aruspicium.

But if by Incantations the Deuill seemes to rise and an­swer to Questions propounded to them, then it is called Negromancie. Negromancie. In this worst Superstition, Bloud is also v­sed: and the Reason Isidorus giues, is this, because he desi­reth Diuine Worship; for in the Old Law, Bloud was offe­red vp to God.

If by the chattering of Birds, or by the voyce of any o­ther Creatures, they fore-tell of things to come, it is called Augurie. Augurie. This kind of Diuination is most blasphemous, odious, and against the honour of God. For they fayne, that with a Diuine instinct, Birds, and Fowles, with their Motions, Chatterings, Croakings, Winding, or fore-right flying, portend eyther good or bad lucke: which the Eth­nicks themselues did laught at, Homer. Iliad. 2. Polydamantus. and contemne. For Hector in Homer sharpely reproued Polydamantus, who delayed his fight, expecting an Augurie: to whom Hector said, Ʋnum esse Augurium optimum, Patriam fortiter defendere; There is one Augurie which is the best, stoutly to defend thy Countrey.

Also this kind of Diuination was very frequent among the Iewes, and was laught and crost by that learned and couragious Iew, Mossolamus: Mossolamus. Ioseph. Antiq. lib. 1. who being in the Warres, was told by an Astrologer, that hee should march no far­ther, vntill he had receiued an Augurie from the next Bird hee should see come flying ouer his Army. But the Iew scorn'd the helpe of the Bird, and laught at the skill of the Southsayer, instantly taking his Bow in his hand, and as the Bird came croaking ouer the Army, slew it, then spake these words: Doest thou thinke, thou superstitious South­sayer, that this Bird, ignorant of her owne safetie, could tell of the euent of our Warres? if it could haue fore-told of things to come, it would neuer haue come nigh this place, to be slaine of Mossolamus the Iew.

If they fore-tell of things to come, by the moouing of diuers Members of Beasts; Auspicium. then it is called Auspi­cium.

Also, when a man speakes any thing to another without any intention, and as it were in ieast: as to say, hee will be hang'd, drown'd, kill'd, or the like; if this come to passe, then they call it, Omen. Omen.

If they fore-tell of things that shall happen by signes that they see in the Lines of a mans hand; Chyromancie. then it is called Chy­romancie. This Art many old Women are learnedly expe­rienced in, and will tell any Man or Woman, for meat, drinke, or money, what shall befall them.

If they fore-tell of any thing that shall happen by the signes they see in the shoulder-blades of Beasts; then it is called Spatalmancia. Spatalmancia.

There is also another kind of Diuination, which is by Lots: which Lots are made, Sortilegium. by drawing out points of an vncertaine number, with their faces turned towards the Moone, with other obseruations to as little purpose as this. The Dutchmen are very skilfull at this, and haue cousened the English of infinite Masses of Money, by their selling of Papers: so that there was not one among forty, though he came neuer so merry to the Lotterie, but he should be sure to goe away Blanke.

Thus Sir haue I layed forth the Brood of Diuination: Now I will come to the Obseruations. It is a disputable question, whether by words or deeds the Deuill will be compelled by Negromancers, or whether being called by them, they come, because of some league that is betweene them? If Deuils appeare, forced by Negromantick Witch­crafes, why do not Negromancers make them come against their wills? which sure they cannot: which is a signe, that there is a league and couenant concluded between the De­uill and Coniurers eyther manifest or occult, why else doe Negromancers dedicate their Bookes to the chiefe Deuills, whose name they often vse, but only to make a couenant with the Deuill, that when they call them by those Names, Charmes, Characters, Exorcismes, and the like, they may appeare themselues, or send some of their inferior Deuills as soone as they heare them.

These then are approued signes and markes of a Coue­nant: And that the Spirits may shew themselues to haue a greater power, sometimes they seeme very vnwilling to come, eyther because they would make the Inchanter more zealous, or that he may delude simple people: for hee is a Lyar, and the Father of Lyes.

And now I hope it will not be impertinent to confute the Opinion of many, Digression. who will not beleeue, that there are any Deuils but those that are in Hell: but I am perswa­ded, that in euery corner there is a Spirit; and besides that, amongst vs there are Fierie, Ayrie, Earthie, and Watrie Spirits.

Roaring Boy, ae Salamander.The Fierie Deuill, is your Roaring Boy, that like a Sa­lamander liues most commonly by Fire; Smoake is the chiefest nourishment hee hath: hee is a swearing Rascall, that with the hot Oathes he spues out from the Canon of his mouth, is able to burne, if not his owne, yet their lippes that stand by them. This Spirit is most commonly resi­dent in Tobacco Shops, Hot-Water Shops, Tauernes, Brothels, and such Places: and the onely Negromancer to coniure downe this Deuill, is (if he begins to roare or spit fire) some euerlasting Constable, or new-elected Bea­dle, that desires to be knowne a Man in his Office, or ra­ther some Iustice of Peace; who can seldome or neuer make him quiet, while they haue charm'd them into the small Circumference of a Compter.

Pick-pocket, a Camelion.The second, is your fine Mercurian finger'd Cutpurse, that like a Camelion liues on the Ayre of his Inuention, or indeede like the Ayre fills euery place. This Spirit haunts Play-houses, Cock-pits, Tiltings, Prizes, West­minster in the Terme-time, and such fertile places, from whence they gleane a fruitfull Crop, to maintaine them­selues. The onely Coniurer to lay this Spirit (if he be too turbulent) is Porredge, or Pulman, who neuer leaue char­ming them, while they haue layd them vnder the Gal­lowes.

Pyrate, a Herring.The third is your Watrie Spirit, who liues by the salt Water like a Herring; and this is your Pyrat, that liues on the spoyle of all Countries. This Spirit is resident about Barbarie, the Straits mouth, sometimes about the French or Irish Coasts. The only Charme that must bind this Deuill, is a Letter of Mart, which most commonly brings them as farre as S. Thomas of Waterings, or Wapping, and at the last Cast leaues them.

Vsurer, a Mole.The fourth and last Deuill is your earthy Deuill, and he is an Vsurer, that like a Mole feedes on the bowels of the Earth, as Siluer and Gold. This Spirit is most frequent in Scriueners shops, putting out money to vse, or at the Paper-Houses of both the Compters, entring Actions: and there is nothing can lay this Spirit so well, if he begins to be out­ragious, as a Priuy Seale to borrow money of him, or a Sub­poena out of the Exchequer, for extortion.

Errant qui Dia­bolos non essenti­ales spiritus sed prauos hominum affectus esse fin­gunt. Quomod [...] enim Auaritia, Ambitio, Crud [...] ­litas, Perfidia, in Porcos demi­grasse. Matth, cap. 8.Besides these Deuils, there are infinite many more in the Citie: as you shall seldome goe into Turne-bole-street, but there you shall see a three-chin'd Bawd or Whore sitting in an Euening, inticing young men to sinne, and is not this a deuillish tricke? You shall seldome goe into Cheape-side, Lombard-street, the Strand, or Fleet-street, but you shall see some Spirits, in the likenesse of Marchants, Goldsmiths, and Silke-mens Wiues, wearing most prodigious Hornes on their heads like a halfe Moone, the embleme of Change and Mutabilitie: you cannot walke into Hounds-ditch, Charter­house Lane, or Long Lane, but you shall see Spirits standing at most of those dores, in the likenesse of griping Brokers. But of all Spirits that are familiar in the Citie, those that stand before both the Compters, are the horriblest & feare­fullest to men in debt, who appeare in the shapes of Ser­geants, alias Varlets.

Many other visible Spirits there are in the World, which for breuitie sake I will omit, because I meane to proceed a little farther, and shew, why vnd [...] a certaine Constellation at certaine times, and in certaine terrible places, Apparitions [Page 74]appeare rather to Women & Children, rather then to Men. Such matters as Coniurers vse, do not compell Deuills, but rather are signes of a league compacted betweene them: For as S. Augustine sayth, the Deuills take their habitations in bodyes that God, August. lib. 2. [...] C [...]uit. Dei. not themselues, created; and are deligh­ted in seuerall bodyes for varietie sake, not as creatures with Aliment, but as Spirits with signes, which signes are delecta­ble in varietie: as sometimes by Stones, Hearbes, Wood, li­uing Creatures, Verses, & Rites; and men are often delighted with these things. Which the Deuil perceiuing, seduce them either by subtill or craftie meanes, or by apparances, in faw­ning and friend-seeming shewes, or beautifull and amiable shapes, as they haue appeared to some men in the formes of Lamiae, Be [...]m. de Orig­linguae Latinae. which are but meere Phantasma's of faire women ap­pearing in that beautious shape, fayning themselues to be in loue with young men, who haue beene so often conuersant with them, that at the last they haue brought them to destru­ction. But I thinke there are few Lamiae in these dayes ap­peare, except they be substantiall ones, which are Whores, who well may be compared to these Midnight Delusions; for they will professe loue, and neuer leaue a man, while they haue brought him to some Hospitall.

The subtletie of the Deuill.Neither could the Deuil do these things, but that he pryeth into the heart of man, and then feeds them with that which most delights them. Thomas of Aquin teacheth, that by these corporall things they can the more easily bring to effect that to which they are called, and they desire this, that their Art might be held more admirable: And for this cause, being called vnder any Constellation, they rather will appeare.

Phantasticall illusions of the Deuill.But why to Virgins, Children, and such weake Creatures doe such appearances shew themselues more then to others, but that they may bring them into an opinion of their Diui­nitie, and that praestigious Witchcrafts and Delusions may soonest tempt them that haue the weakest faith? And to make them afraid, they appeare in the night as it were in hollow Caues and Cauernes of the Earth, Desarts, darke, and [Page 75]solitarie Chambers, whereby the feare of these melancholy places, and the vnseasonable time of the appearance of the Deuill, may the more terrifie them. Thus the policie of the Deuill still works on the weakest and silliest kind of people.

Auecine 6. de Natura. Auecine shewes how the sences may be deluded. The ge­nerall means is this: Spirits worke nothing extra nos, with­out vs; for it is easie for Spirits to make many bodies of the Aire, which earthy bodies may wonder at. In Epicure [...]. For Erasmus re­ports a pretty piece of Magick performed by a Roman Priest (who had it not out of any place of the Scripture I am sure) that inuited a company of Ladies to a Banquet, bidding them bring good stomackes with them. Naturall Ma­gicke. The Ladies came, were welcommed by him, entertained with delicate Musicke, and seated at the Table according to their births. There were such varietie of rare and strange Dishes, that they thought that others, not their owne Nation, did furnish their Table: they eat well, drunke well, & were merry; and which is better then a piece of Cheese, Pippins, or Carrowayes, to close vp the mouth of the stomack after supper, they were all welcome. When this Feast, rather this Fast was ended, and (which is not very vsuall with Courtiers) Grace being said, they rendred the Priest heartie thanks for their Banquet, and went home. But they had not bin there at the most halfe an houre, but their stomacks began to call vpon them for meat, for they were all as hungry as if they had eat nothing at the Banquet: therfore did much wonder at themselues, that they should haue such a great desire to meat, seeing they did but newly come frō such a royall entertainment. But this quaint delusion the Priest afterward reuealed to them: for although he inuited them to a Feast, yet they had neuer a bit of meat; for his Art did delude both the Eye, that thought it saw such things, and the Pallat, that seemed to taste those delicates.

I haue seene this done in Cambridge, by a Iugler with a lame legge.I my selfe haue seene a fellow, that would make people belieue, that they saw Orange trees spring out of his forhead, hauing Birds sit and sing on the boughes, which in an in­stant would vanish away againe. This fellow was at Cambridge drinking at the Dolphin, and made a Drawer [Page 76]that fill'd him bad Wine, beleeue, that he would geld him if he would not bring him of the best Claret in the Cellar: which the Drawer laught at, and the more to crosse him, fetcht of the worst he could finde. This Iuggler swore he would be euen with him before long: but the Drawer went away laughing, bidding him do his worst. But the Conceit came at the last, like a lest in the last Lines of an Epigram: for when the Drawer least thought of it, as hee was running downe stayres to fetch Wine, hee felt something trickle downe his thighs, at the first thinking it had bin some Wine he had spilt on his breeches, but putting his hands into his Hose, hee pull'd them out bloudy againe; so that hee came running vp stayres, and with a wide mouth came roaring in­to the Roome where we were drinking, crying, the lame man had gelt him, and that he was vtterly vndone. At the first this Vox exclamantis did beget such a laughter in vs, that we were not able to speake to him: but yet at the last, by gi­uing the fellow good words, and good Wine, he made him a perfect man againe. This was but deceiuing of the sences, and so not done, or if done, the worke of the Deuill.

Rhodoginus makes mention of one Syreneus, Rhodog. lib. 9. that would run his Horse a strawes bredth a mile together, and make him amble, curuet, trot, pace, and gallop within the compasle of a Bushell.

Martin Berrhaus reports, Martin Ber­rhaus. that he saw a Dancer carry two men on his shoulders, two on his armes, and one vpon his neck, yet would dance and vaut with such agilitie, that a Ba­boone with his drinking glasse could not tumble nimbler.

Rhodoginus and Erasmus makes mention of an Indian, Rhodog. lib. 12. cap. 40. Erasm. Apothe. that by a tricke he had learnt of a Witch, would shoot through the narrow circumference of a small Hoope-ring, standing a furlong off.

Iulius Pascarius reports, Iulius Pasca▪ [...]u [...]. lib. 2. [...]. 2. that a Dice-player (who comman­ded, that after he was dead, his skin should be made a Carpet for Gamesters to play on, his bones Dice to play with, and Tressels for stooles to sit on) by a Magicall tricke he had, would cheat the most cheatingst Gamester.

Therefore, if these that are but Mataeotechnia, vaine imi­tations of Art, seeme so wonderfull to people beholding them on Stages & Theaters: how lesse miraculous is it, if the deuill by Elements can make stranger apparances, or by se­cret inspirations delude the sence, by framing the Phan­tasmes of Images, by which he will deceiue men running, sleeping, or walking?

Why may not these Spirits be turnd into as many shapes as Diomedes companions were, Phan [...]asmata. that were in the Iland cal­led Diomede, not farre from the mountaine Garganus, that is in Apulea? Why not as well as Vlisses companions, that were turned into beasts, and whom Circes the famous Sor­ceresse inchanted? Why not as well as the Arcadians, that were turnd into Wolues? All these were but fictions or Phantasmes. Why may not there be a transmu­tation in these incorporeall spirits, as in these terrestrial bo­dyes? And why may not there be as strange Metamorphosis in these dayes, as there was in the dayes of Ouid and Varro? nay I will stand to it, that in these dayes there are as maruel­lous changes and more true, for I haue knowne a Gallant that at the age of fiueteene, hath beene a pregnant wittie youth, but before twenty he hath beene turned into a right Asinego. There haue beene many Citizens that haue beene very hansome personable men in the morning, who before the Exchange hath bin done, hath bin turnd into monstrous beasts. There are many tradesmē that at their first setting vp haue beene very honest men, but after the third or fourth breaking, haue beene turnd into most fearefull Sergeants. I haue knowne many that haue beene accounted wise fel­lowes in the Vniuersitie, that haue no sooner peept into the Temples, or one of the Innes of Court, but haue bin trans­formd into monstrous Asses. Then seeing there is such a transmutation in earthly bodyes, why should wee thinke it so strange and rare in incorpor? all spiritse Yet these and the like are not recited as if they were true, but to shew how the sences may bee deluded. And the like may appeare by those women that oftentimes are perswaded that they are riding on the backes of beasts.

Yet for all this, I will not grant there is any vertue in the words or charmes of a Negromancer to rayse vppe these formes. Also there is no vertue in those ceremoniall Exor­cismes, with which Priests exorcise Wine, Salt, Water, and the like, which I will manifestly shew you.

Three hard bones for A­strologers to gnaw on.First, in respect of the Matter, for the Matter is but Ayre, or Water, or Inke; which can haue no vertue in them, for by that reason, euery substance of the like kinde should haue the same vertue.

Secondly, in respect of the Accidental Form, which is no­thing else but a Configuration of diuers Characters, either in writing or speaking, for Phylosophy teacheth that Acci­dentall Formes haue no Action of themselues.

Thirdly, in respect of the thing signified, as the word fire to burne this Paper, or the word Death to kill this Man, or the word God, to saue this Soule, or to raise vp any dead body; which cannot be: for the name of God cannot do it. But God must be inuocated by true Faith, whereby he is often pleased to grant our requests. Note. But Coniurers and Astrolo­gers vse the name of God in another kinde, and other Ce­remonies, which rather driue away diuine Grace and Ver­tue then procure it, and so much the more they sin, by how much the more they take the name of God in vaine, and to the worship of the Deuill. Therefore to conclude this Trea­tise of Diuination, I will proue both by the Diuine, Impe­riall, and Canon Law, that it is not lawfull to be vsed.

The Diuine Law sayth: Diuine Law. Exod. 22. Leuit. 20. Thou shalt not suffer such Male­factors to liue. A man or a woman in whom the Spirit of Diuination is found, let them dye the death: Let them bee stoned to death, and let their bloods bee vpon their owne heads. Also the Holy Ghost in another place sayth: Let that Soule that is inclined to Southsayers be slaine in the midst of the people. Imperiall Law Canon extra de sortilegiis per tot [...]m. Vaine obser­uation. The Imperiall Law commands, that they should be beheaded, or be put to any kinde of punishment the Iudge shall thinke most conuenient and fitting.

The third daughter of Superstition is vaine Obseruation, [Page 79]which teacheth to know future things either good or bad, as to tell whether a man condemned to be hangd, shall dye that death or no, which is but a meere roguery and chea­ting. For this notorious Art, Ars notoria. is nothing but a vayn supersti­tion, nay indeed a most notorious peece of Roguery, wor­king by Figures, Characters, and vnknowne names: also contayning many speeches, concluding in them strange and vnknowne significations, which a man must learne and repeate, alwayes obseruing a continencie in his Diet, and sometimes to punish and macerate himselfe, would not do amisse, if he meane to attaine to the perfect knowledge of this science, which Thomas Aquinas doth vtterly deny: Quest. 96. Art. 1. For, hee saith, hee that doth vse this, can attaine to no such kinde of knowledge, and that the Deuill inuocated by it, cannot infuse any knowledge, or illuminate the intellect, although hee is able to deliuer the rudiments of some kinde of Art: for the Deuill doth onely worke to infatuate and befoole them that exercise or study it. Nor is it auaile­able for any Doctor in this Art, to produce the Examples of Daniel and his fellowes, who abstayning from meate and drinke, came to such a perfect knowledge: for they did not abstaine from those meates by the vaine obseruation of this notorious Art, but least they should be defiled with the meate of the Gentiles, which was forbidden them by God: therefore not without desert they were indued with knowledge aboue the rest. And Solomon begging know­ledge of God to gouerne his people, did obtaine it of the Holy Ghost. Other vaine obseruations of this Art, Diuine Augustine hath learnedly confuted. Aug. lib. 2 de Doctrina Chri­stiana.

Corolarium. Sine KOPONIS.

THus you see I haue confuted al the superstitions of your Art by Art; beating downe the opinions of many [Page 80]that obserue times to trauel, marchandise, build, and the like, haue displaid in the liuelyest colours I can your knauery, in seducing and blinding the ignorant and beleeuing people, set forth your knauery in casting figures, calculating deaths, and Natiuities, telling of Fortunes, raising of Spirits, by In­cantations, Carminations, Annuall Obseruations, making Astrologicall Images, exprest the diuellishnesse of your Di­uination, Idolatrie, and vaine Obseruation. Therefore if you can speake any thing in the defence of your Art, or more then I haue spoken in the offence of it, beginne, and I will hearken to you with a more diligent attention then I thinke you haue done me. With that he began to rouse himselfe vp, and as I thought would haue made his Apolo­gicall discourse, but that he was interrupted by a loud noise of Officers that stood beating against the dore, mingled with the high voyce of a man, that did nothing but call Rogue, Rascall, Cheater, Impostor, which words I perceiued by the Figure-Casters countenance did not well please him, but at last (forced by their clamors, much against his will) he opened the doore and let them in, who instantly attach­ed him, by vertue of a warrant, for cousning a poore Gra­sier of fiueteene pound, holding him in hand, that hee would finde out nine Oxen hee had lost at seuerall times in the Countrey. But to conclude, they first hurryed him to the next Iustice, who vpon the complaint of the poore man was committed to Newgate, but how he spedde, or what mulct or punishment he suffered, either in purse or per­son, I leaue it to those that will bestow the cost to looke ouer the Records of Newgate.