ASTROLOGASTER, OR, THE FIGURE-CASTER. Rather the Arraignment of Artless Astrologers, and Fortune-tellers, that cheat many ignorant people under the pretence of foretelling things to come, of telling things that are past, finding out things that are lost, expounding Dreams, calculating Deaths and Nativities, once again brought to the Bar.  
By john Melton.  Cicero. 
Stultorum plena sunt omnia.  
Imprinted at London by Barnard Alsop, for Edward Blackmore, and are to be sold in Paul's Churchyard, at the Sign of the Blazing-Starre. 1620.   

TO THE DEAR GIVER and preserver of my Life and Being, my very loving Father, Master Euan Melton, your most Dutiful Son, john Melton, faithfully and freely offers on the altar of my purest affection, this Sacrifice of my Duty and Obedience.  
SIR,  
THe Mysterious Egyptians when they could not elegantly with their Pencils describe the true condition, or Nature, either of Timorous, Terrible, mild or fearful man, would excellently with their Pencils in lively colours, limb forth on a Table the full shape & portraiture of a Hart, a Lion, Lamb, or Hare. So I though not so hieroglyphical as they, seeing I cannot express my duty to you with my Tongue, strive to paint it forth in this Book, which is one Emblem both of my Love, and Labour, of my love in presenting it to you, of my labour in penning it for you. For God sells nothing to Man without the price of labour, And howsoever the purblind Ignorant, that only see with their Corporal & not Intellectualleys may surmise, yet Art is the fellow of sweat and labour and the Muses have no other Temples to dwell in but studious and laborious bosoms. Sloth and Riches never begat Art, but poverty and Industry. Money buys Houses and Lands, but Study the Sciences: And dear Sir, to you that always loved Art I hope nothing can come more pleasing than a Book (which is the child of Art) for Books that Menerua-like, are always borne without a Mother are the forward Infants that speak for their fathers as soon as they are born: They are dumb Orators, who though they want both Tongue and Sense yet are the faithfullest speakers. They are the witnesses of Time the lights of Truth, the life of Memory, that make present times speak with the past, and both past and present of our own. The World itself is a Book consisting of four leaves: Fire, Aire, Earth and Water; whose letters are Stars, Birds, Beasts and Fishes: And (Man that is the Epitome and Abstract of the World) is a Book consisting of two leaves; Soul and Body: whose Letters are his good and bad Affections. But I will say no more in the commendation of Books, because they can strongly defend and truly commend themselves: as for my Book, rather your Book, although it have not that Life, Soul, Spirit, Quintessence, & Elixir of wit that quickens others, yet the old saying helps me.  
Nullum esse librum tam malum unde aliquid  
Boni discerpere non possis.  
Receive it then dear sir, not as mine, but your own, and howsoever you may esteem of it, yet I will remain  
Your dutiful and ever loving Son, john Melton. From my Chamber june the 10. 1620.   

A Symbol made on the Name of his very loving Father, Master Euan Melton.  
E1V V2A A3N ⁴  
E1Ver V2Allew A3Rt N4Obly  
M5E E6L L7T T8O O9N ¹⁰  
M5Vch E6Xperience L7Earning T ⁸ Eacheth O9Bdurate N10Atures.   

To his witty and ingenious friend Master john Melton:  
I cannot choose but laugh to think how all  
The brood of Figure-casting-knaves will brawl  
When they by chance or rather mischance look  
Upon the title of thy well writ book:  
Which in a True-borne-straine of wit displays.  
Their gross abuses and how many ways,  
They cheat old women, men, and maids, and such  
That build upon their Art and do not gruch  
To give them money to be cheated when,  
They lose things that no Art can find again.  
But now I hope they will be wiser since  
Thy Pen hath truly blazed their Impudence,  
And when they lose gold, rather than bestow  
More on a Knave; to let the first gold go.  
For it is mere improvidence to care,  
For things drowned in the Ocean of despair.  
Therefore if all believing fools could find  
Like thee, their politic tricks wherewith they blind,  
Their easy Natures; they, would then proclaim,  
All Figure-sellers, Knaves and sharply blame  
Themselves for being gulled, and never more  
Whate'er they lose, frequent them as before.  
Then would all Artless Empirics forsake.  
Cheating and study lying Almanacs.  
john Maslin, Master of Art and sometime Student of Trinity College in Cambridge.   

To his most dear and truest of friends Master john Melton, and in the commendation of his witty Poem. Astrologaster.  
PHoebus provide a Garland for thine Heir,  
That hath deserved so well, and make him wear  
It on his temples; let th'immortal wreaths  
Of Laurel crown, him while his rich Muse breathes  
Which will be ever. A good Poet's name,  
Life's after he is dead: Non spotted fame:  
Cannot be mortal: why? because what's good,  
Can never perish, it may be with stood  
A while by Envy, but she will advance  
At last herself above dull Ignorance,  
And that foul snake-eyed-Hagge that still doth strive  
To wound her that by wounding doth survive.  
Then my Ingenious noble friend rejoice  
And though thou hearest some Figure-Casters voice,  
Like a Portentous Ravens croak and cry,  
Thy Books not only ill writ, but doth lie,  
Be not disturbed, for know theirs none finds fault  
With those that scourge vice, but those men are naught.  
None hates the righteous judge, but those that stand  
Att'h Bar before him holding up their hand.  
The virtuous love him knowing that the Law  
He executes keeps hell-borne-vice in awe  
Then let all Knaves let all Impostors swell  
All honest men will say thou hast done well  
john Hancocke, Bachelor of Art, and Student of Brazen-nose College in Oxford.   


The intent of the Author in this work is first to confute all Figure-Casters, by the 

Divine Law,  
Imperial Law,  
Cannon Law: by  
Philosophy,  
Common sense &  
Reason.    
Secondly, to overthrew the absurd opinions of many 

Philosophers  
Astronomers.  
Geographers.  
Cosmographers.    
Thirdly, to unfold the dark and abstruse Answers of the 

Delphian, rather Devilish  
Oracles.    
Fourthly, and lastly, to show the Sympathy and Correspondency that is between the Roguish Conjurers, and Romish Impostors, in their 

Ceremonies,  
Superstitious  
Deceits, and  
Cousenages.     Horat. Epist. Lib. 1. 
— Si quid novisti rectius istis  
Candidus imperti; si non vis utere mecum.   

ASTROLOGASTER, OR, THE FIGURE-CASTER.  
IT was about the Heart of Summer, (when the Celestial Dog belched from his burning Galls infectious Diseases to poison frail Mortality) that I walked into a friend's Garden of mine, not fare distant from this sumptuous (but sinful) City, to sent the fresh and cool Air, that did breathe on those sweet-smelling flowers. But I no sooner entered into this Microcosm of Sweetness, but the amenity, Neatness, Elegance, and Splendour of the Place did so tickle and delight my senses, that I thought it rather a Celestial Paradise, than a Terrestrial Garden. The glorious Fires that in the peace of Midnight gild the rich Roof of Heaven, showed but dim to those bright flowers that in the day time did illuminate that place; so that a hundred times I did wish I had Argus hundred eyes, that I might always see them, or Catullus sweet scenting nose, that I might always smell them. The Arabtan Odours and Indian Drugs were but Weeds, compared to the flowers that did bless those banks. The Gardens of Adonis, Alcinous, Tantalus, Hesperides, or the Banks of Po were but the Types of this Real and Essential sweetness; for all things grew so beautiful and pleasant, as if Nature had concluded, that whatsoever hath been eximious or brave in former Ages, should then dwell there, for it was Flora's Palace, her Standing-House, and her Spicery, from whence she did breathe forth her sweetness to every Climate.  
When I beheld the industrious Gardener grafting young Scions, me thought (with my Minds eyes) I beheld Dioclesian the Prince exercising himself in the delightsome labour of Agriculture; and that which all Africa admired, Massinissa walking among his quicksets: I could not be persuaded, but I saw the valiant Romans, learned Grecians, wise Philosophers, and wrangling Lawyers; their Arms, Oratory, Morality, the loud and troublesome Bar laid aside, quietly and peaceably reposing themselves on those Banks: Tarqvinius the King cutting off the heads of poppies, as if they had been the heads of so many rebellious subjects; Cato the Censor writing in the praise of Husbandry; Scylla, after his Dictatorship, and Luculius, after his Asiatic War.  
But as I was seriously looking over this Aeden of delight, my eyes took notice of a withered bank of flowers, hanging down their weatherbeaten heads, that not seven days before had flourished in their full prime; intimating unto Man, that the beauty of all Mundane and Earthly pleasures have no perpetuity. Not fare from them grew a sweet company of fresh and redolent flowers, that like so many young Gallants, thought the brightness of their glory would never vanish, but that their beauty and colour was died in such a deep grain of perpetuity, that neither the violence of a Storm, the pruning Northwind, nor the heat of the Midday Sun, could beat down, nip, or whither them. And these sading and flourishing Plants were not only the Emblems of Man's Mortality, 
F●ower●●●e true ●●gu●●s of Man's 5 Death and Resurrection.  but the true Type of his Death and Resurrection; of his Death, in their decay; of his Resurrection, in their growth and flourishing.  
Every Tree I saw there clad in Nature's Livery (which is green) put me in mind of that Protoplast, Adam our Great Grandfather, and his Fall: for if he never had transgressed, he never had worn a Suit of green leaves; and he never had been clothed in the Trappings of Sin, if he still had kept himself Naked, that is, Pure, Sincere, and Spotless. Therefore, 
Nota.  every Gallant or proud Man, that wears Clothes as fresh as the Fields, that bought them, may think with themselves, that although they be never so rich, yet they wear but the Rags of their Forefathers, Sin and Transgression. The Oak stood there like a great Man, 
Oak.  whose curied Brow was incident to the highest Inflammations of Heaven, as Thunder, Lightning, Tempest, and Rain, while the poor humble Shrub, that grew under him, 
Shrub  like a contented Cottager, laughed at the loudest storm that could ever chide. The Pinetree stood like an upright Man, 
Pinetree.  whose Conscience was faire-shaped, smooth, and even. The little Goose-berry Bush, laden with fruit, 
Goose-berry Bush.  did include within it a Triple Emblem: First, that the greatest Men have not always the greatest Wits, but that a small Body hath often as fertile a Brain: Secondly, that although it had but a few Leaves, yet it had an abundance of Fruit; teaching Man, that his Actions should be more than his Words: And last of all, that the heavier he was laden with Fruit, the lower his head bowed to the Earth; teaching rich and learned Men, that the richer and learneder they grow, the more liberal and humble they should be. The Bramble, as I walked by, 
Bramble.  scratched me by the Legs, which put me in mind of a griping Lawyer, that never meets with a Client, but he will be sure to fleece him, if he do not slay him. The Laurel resembled a constant and brave Martyr, 
Laurel.  whose leaves being torn from him, and fling into the fire, will spit and crackle, as if it derided the devouring flame. 
Rose.  The Damask Rose looked like a chaste and modest Virgin, that will blush as soon as you cast your eye upon her; 
Primrose.  and the silver-coloured Primrose, that grew near her, like a spotless Conscience. Me thought the Mushrombe was like one of our Melting-Gallants, 
Mushrombe.  who held up his head but for a small time, but perished as soon as it began to flourish.  
These, and many more beside these, I saw in that place, growing peaceably by each other: For the Shrub envied not the sublime height of the Oak, nor the Oak the quiet peace the Shrub enjoyed. The Daisy murmured not, that the Rose should look so beautiful, and smell so sweet; nor any Weed complained, that the Daisy should have such a gay Coat: but all, like so many honest and quiet Householders dwelling nigh each other, did rejoice at each others happiness. But Man, that is made ad imaginem Dei, that is the Golden Key, opening the rich Cabinet of all Arts and Sciences, the Compendium and Epitome of the World, cannot live quietly together, but like so many Salamanders, must either be burning in the fires of Contention; or like Wolves, living on the spoil of Innocence; or like Chameleons, turning themselves into any colour of Mischief, Villainy, or Dissimulation.  
But, as I was wondering at this Place worthy of wonder, this ecstasy of my admiration was broken off by the occasion of a noise I heard not fare from me, which at the first was but like the soft breathing of a wind, sighing from the pregnant entrayles of the earth, but by degrees it began to resemble a Tempest, sailing aloft in the Air. When it drew nigher me, I perceived this loudness to be engendered by the ever-moving tongues of some twenty Women, that came talking and walking down an Alley (neighbouring very nigh me) and all of them talking together: so that although I had an itching desire to understand, and an attentive ear to hear the subject of their discourse, yet it was as possible for me to know what they did talk, as to make them leave talking. In the Rear of these I perceived an ancient Man (on whose head the hand of Age had snowed white hairs) come with a grave pace after them; whom I entreated, if it lay within the reach of his knowledge, to resolve me what the cause was so many people, and most of them Women, should flock together, or what business they should have in such a remote and by-place as that was, so early in the Morning? This old Father without any peevishness (which is a Passion incident to Age) first smiled in my face, than took me by the hand, and began to open the mystery of their meeting, and his own being there, in this manner.  
Son, said he (for so I may properly call thee, because Smoothness and Alacrity, the Characters of Youth, sit on thy vnwrinkled for head) these Women your eyes did lately take notice of, are Creatures so ignorantly obstinate, that neither the mild entreaty of a Friend can persuade them from their follies, nor the bad report of an Enemy dissuade them from their perverseness. The Party to whom they come, is a Bird, of whose kind I think there are but few living, for he professeth himself to be a Wiseman; and the cause of their coming, is to be resolved either of Money, Siluer-Spoones, Rings, Gowns, Plate, or Linen they have lost: some, to know how many Children they shall have; some, how many Husbands, and which shall love them best: others, about other business; but in general, all of them to know something, which indeed at the last comes to nothing. And I myself (like a Holiday fool) have been there at the least half a score times, only to give my money away, to be laughed at. Yet I have words enough: for he will promise more than twenty Courtiers, talk more for half a Piece then half a score Lawyers, and lie more than twenty Chronologers: yet with some trick, or evasion, he will come clearly off, without being suspected for an Impostor, especially if he have some man in hand he thinks he dare work on, as he hath done me for example.  
For going to the Cross one Sunday morning to hear a Sermon, 
Exordium.  some Mercurian and nimble-fingered Pickpocket, that had more mind of my Purse then the Preacher, gelded it of sixteen pound; so that I went home lighter by two Stone than I went out. After I had fretted much, and to no purpose, I used all the means I could to recover my loss, as by seeing the Keepers of Newgate, who know which of that Law are appointed to filch in every part of the City; yet still I came home a greater loser than I went out: for always being in hope to find that which I lost, I lost more, by bribing one Knave, to discover another. At the last, it was my bad fortune to meet with an old Woman, that put a greater confidence in the jews Cabals, 
Books to tell Fortunes.  and Thalmud, the Shepherd's Calendar, and Books of Palmistry, than any part of the Bible; who advised me to repair to Doctor P. C. in morefield's, at the upper end of this Alley, and if Art could help me to it again, I should be sure to hear of it. This draught of good news this old Woman gave me, to quench the thirst of my desire, which I drank in at mine ears as greedily, as a man sick of a burning Fever will the coolest Iulips: so giving this old Piece of Superstition a Tester for her news, I instantly went to Master Doctor. Who perceiving me to be one that loved Gold well (because Age most commonly is covetous) thought the better to work upon me, 
Auri sura ●ames.  as he did: for his Doctorship had the Art to hold me in hand three weeks; in which time, he made the sixteen pound I lost, twenty: and when all came to a Period, he told me, that he had laboured hard for me, and at the last, by his no small industry and pains, had found out the Thief that had my Money, but he was fled into the Low-Countries, because there were many Warrants out to apprehend him for many Thefts and Burglaries he had committed; and if it pleased me to take shipping, and sail thither, I should be sure to find him at the Labour in Vain in Bredawe. 
The Labour in Vain.  But this comfort went as cold to my heart, as the Sentence of Death to a Man that stands arraigned at the Bar: for I had rather go five thousand mile by Land, than five mile by Sea; and if it had been a hundred pound I had lost, I would rather have given as much more, than hazard myself by Water. Yet howsoever I may doubt, nay truly resolve myself; that he hath palpably cheated me: yet it was impossible to find him a liar, except I meant to take more pains about it, than it was worth. Therefore as patiently as I am able, I am going home again, purposing hereafter to take heed of two Pickpockets; the one, the Diver that me● with me in Paul's Churchyard; the other, the Doctor in morefield's, that robbed me as well as the first, who in my mind hath deserved, for his artificial Cheating, the Pillory, as well as the other did the Gallows, for Stealing.  
Thus Sir, according to my weak ability, have I discoursed to you the condition of him, to whom these Women and myself come, the cause of our coming, with his manner of deluding us: for howsoever he professeth himself to have an absolute and exquisite knowledge in Philosophy, Astronomy, Physic, metaphysics, the Mathematics, and Astrology; yet if a Scholar had him in handling, he should find him as mere a Mountebank, as ever sold Sophistications in Italy or the Low-Countries.  
He no sooner had delivered me this Relation, but he hasted away from me: therefore seeing he was importunate to be gone, I only showed myself grateful in thanking him for his kindness; so he went homewards, & I into my Garden. But now my mind was quite transported from the sweetness of that Place, and only fixed on the subtlety of the Doctor, and his politic answer to the old Man about the recovery of his Money; so that I could not be at quiet with myself, while I was truly resolved of the Art of this Stargazer. Therefore on a Morning which was as calm as I could wish my thoughts now were, I put on a Suit of course Northern Dozen, with all accoutrements that were most suitable to that homeliness, and with all expedition went to Master Doctor, and hastily knocking at his Worsh ps door, there came running down the stairs with a nimble dexterity (the little Mephistophiles) his Boy, demanding with whom I would speak; to whom, in a broad Somersetshire language, I answered, with Master Doctor, upon an earnest business. Upon the delivery of this Message, this young Spirit, like exhaled dew, nimbly flew away from me, who upon an instant, like a flash of Lightning, was in my bosom again before I could perceive him; and then, without any more Interrogatories, marshaled me up into his Master's Study, who sat in this manner following:  

The description of the Figure-Caster  Before a Square Table, covered with a green Carpet, on which lay a huge Book in Folio, wide open, full of strange Characters, such as the Egyptians and Chaldaeans were never guilty of; 
His Instruments.  not fare from that, a silver Wand, a Surplus, a Watering Pot, with all the superstitious or rather feigned Instruments of his cozening Art. And to put a fairer colour on his black and foul Science, on his head he had a foure-cornered Cap, on his back a fair Gown (but made of a strange fashion) in his right hand he held an Astrolabe, in his left a Mathematical Glass. At the first view, there was no man that came to him (if he were of any fashion) could offer him for his advice less than a jacobus, and the meanest half a Piece, although he peradventure (rather than have nothing) would be contented with a brace of Twopences.  
I no sooner came into his Study but I did him the reverence belonging to his Doctorship, and stood as long bare to him, as a poor Country Client that sues in Forma Pauperi●, will to his hungry Lawyer. At the last▪ with the expense of many a Leg (and may it please your Worship) I told him, that the cause of my coming was, that having lately lost at the King's Bench Bar in Westminster Hall a Chain of Gold of three hundred Links, therefore I came to his Doctorship, having been informed, that his Art could bring it to light again: so putting my hand into my Leather Pouch, I greased his ever-dry Palms with an Angel; who no sooner had a feeling of my bounty, but he began to be more liberal to me of his Tongue, than I was to him of my Purse: And while I stood leaning on my Staff, he delivered this Emperike-like Oration in this or not much unlike this manner.  

The Figure-Casters Oration.  
HOnest Friend, the loss you have sustained, is so great, that I make no doubt, what you now have given, or hereafter shall give, will not come forced or wracked from you, but voluntary and free. 
Nota.  For it is wisdom in a Man to adventure small things to regain greater, where there is a possibility of obtaining. He is not worthy of Money, that will not seek after it, and he cannot truly judge, how to value so precious a Metal as Gold, that is not stung with the loss of it. Therefore Sir, your care deserves a redress, and this Book (meaning his Ephemerideses) with my Art and Industry, shall be the Instrumental Causes to make you happy in the recovery of that which is worthy both of my Care and your Cost. And to put you in some hope, if that Man that had your Chain, life's either within the Horizon of England, France, Spain, Italy, or the Low-Countries, I will undertake to show you him, and in what place, and what company he is in. There is not a Spirit, either of the Fire, Air, Earth, or Water, but I have at my command as readily as any Gallant hath his Page or Footboy: I can conjure them all together, and make them troth up and down the City, leaving not a Pickpockets, Guilts, Lifts, Decoys, or Dyvers Hose unsurveyed.  

Admi●anda jed ●on credenda.  Look here Sir (with that, he advanced his Mathematical Glass) with this Instrument, first devised by that learned Man in our Art, Hermes Tresmegistus, otherwise called Mercury, I can see all things done in Christendom. If in the day time I look in it, I will as easily see what is done in the City, as the Sun. There cannot a withered-faced Lady paint her decayed Countenance at her Chamber-Window, and set a fair gloss on it with her Fucuses and Italian Tinctures, but I see her as perfectly as her she Secretary her Chambermaid. There cannot a Compter Bookkeeper and a Constable share a poor Man's Fees, that the Night before was brought into Prison (because he would not give the blinking Beadle or begging Watchman a Tester) but I see it as easily as their fellow, the Bawd-like doorkeeper. There cannot a justice's Clerk, that it may be is more justice than his Master, take a Bribe of a noted Cutpurse, whose Name peradventure stands at least twenty several times upon record in Newgate Book, but I perceive 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 City as well as the Man in the Moon. There cannot a Drunkard come reeling out of a Tavern at twelve a Clock at Night, but he is as manifest before me, as the Drawer that beat him out of doors after he had spent all his Money. I can see the commanding Constable and the drowsy Watch sit nodding on a Stall, while a company of Roaring-boys, alias Brothers of the Sword, come by first swearing them awake, then out of their Authority, who in spite of their teeth will crave leave to pass by them. There cannot a Tradesman's Puritanical Wife rise early in a Morning, under the pretence of hearing a Lecture, but I know where she goes as well as the Foreman of her Shop that ushers her. Nay Sir, I have seen the Pope go in his Pontificaelibus with his whole Herd of Cardinals to Saint Peter's Church in Rome, as often as any Citizen hath seen the Right Honourable the Lord Maior go to Pauls-Crosse in London. As for Prester jacke, the Great Mogul, the Sophy of Persia, and the Great Turk, I can see them as often as I do my Boy, that is never from my elbow. And all this is done by Astrology, by sacred Astrology, Divine Astrology, the Art of Arts, the Science of Sciences, for it is the Ancient, the most Authentic, the most excellent Art in the World. For old Father Adam was both an Astronomer and ginger; Abraham, and all the Patriarches: Nay, I will assure you, the Students of our Art have been famous in all Countries; 
Country's famous for Mathematicians.  for Porphyrius and Apulcius derive the Original of Magic from the Persians, although Suidas will have it from the Maguseans, and from them he calls them Magis; the Latins call us Wisemen; 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 have flourished in this Knowledge; as Zoroaster, the son of Aromasius, who laughed when he was borne, among the Persians; 
Mathematicians.  Numa Pompilius, among the Romans; Thesbion, among the Gymnosophists; Hermes, among the Egyptians; Buda, among the Babylonians; Zamolxis, among the Thracians; and Abbaris, among the Hyperborcans. A thousand more beside these, were excellent Astrologers; as Ptholomeus, whom some (though very fools in their Opinion) hold to be the first Astronomer that ever 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 johannes de Monte Regio, Alphonsus' King of Castille, as his Tables can testify. Was not broad-shouldered Atlas, that was bigger than the great Porter, an admirable Astronomer and ginger? Was not * Erra Pater (whom I had almost forgot) a rare fellow at Astronomy? 
Pater E●●o●um.  Yes, as this his Table can testify, which he made I know not how many years since, in an unknown Language; but now faithfully translated into the English Tongue by myself.  

A TABLE MADE BY THE LEARNED ASTRONOMER ERRA PATER, showing, that the Twelve Signs and Seven Planets have as great a Predomination over all Trades, and Callings, which are the Members of the Body of a Commonwealth, as over the Body of Man.   ♄ Saturn. ♃ jupiter. ♂ Mars. ☉ Sol. ♀ Venus. ☿ Mercury. ☽ Luna. ♈ Aries. Goldsmiths. Haberdashers. Merchants. Mercers. Drapers. Vintners. Horners. ♉ Taurus. Butchers. Graziers. Cooks. Drugster's. Tobacco men. Players. Fiddlers. ♊ Gemini. Sergeants. bailies. Highway men. Lifts. Cutpurses. Guilts. Decoys. ♋ Cancer. Brewers. Dray-men. Porters. Tapsters. Ostlers. Constables. Beadles. ♌ Leo. Roaring Boys. Young Gallants. Courtiers. Cutlers. Fencers. Armourers. Brothers of the Sword. ♍ Virgo. Sempsters. Laundresses Chambermaid's. Tirewomen. Waiting Gentlewomen. Flax-maids. Tobacco Women. ♎ Libra. Grocers. Chaundlors. Cheesemongers. Silkemen. Apothecaries. Pewterers. Plumbers. ♏ Scorpio. Usurers. Brokers. Informers. Promoters. Pettifoggers. Sumners. jailors. ♐ Sagittarius. Fletcher's. Gunners. Scriveners. smith's. Braziers. Ironmongers. Turner's. ♑ Capricornus Drugster's. Milliners. Coach-makers. jewellers. Stonecutters. Painters. Shoemaker's ♒ Aquarius. Watermen. Water-bearers. Clothworkers. Bakers. Salter's. Sadlers. Barbers. ♓ Pisces. Oyster-wives. Fishmongers. Fruiterers. Hosiers. Gold-finders. Tailors. Plasterers.   

A Heavenly Oration.  
WHat think you Sir, was not this learned Artist deeply read in the large-leaued Book of Heaven? Do not you think he could learnedly discourse of the Poles, Spheres, Orbs, Circumferences, Circles, Centres, Diameters, the Zodiac, the Zenith, the Arctic and Antarctic Poles, Tropicus Capricorni, and Tropicus Cancri? He was as well acquainted with the Twelve Signs in Heaven, as any Tradesman with those in Cheapside, and run over the Nature of the Seven Planets as nimbly as the French Vaulter over the Ropes. And I myself, 
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 Saturn is (on whom the permanent continuation of all things depend) what a jovial fellow jupiter (on whom the fecundity of Agent Causes rely) what a quarrelling Swashbuckler 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 Venus (on whom the fecundity of all Material Causes look after) what a merry fellow Mercury (in whom a manifold virtue doth flourish) and what a mad Lass Luna (on whom the increase and decrease of Humane things consist.) For know, that the rich and golden Harvest that I have gathered out of the sweet and fruitful Fields of many Learned men's Works, and carefully hoarded up in the Garner of my breast, hath made me full and copious in my Knowledge; so that there is no Art and Science, but I am as deeply and profoundly read in, as those that have taken the Worshipful Degree of Doctor. I am so good at Physic, that every Morning I have whole troops of Madmen, and others, sick of Sarpegoes, Gouts, Epilepsies, Fevers, and many others labouring under as dangerous Diseases as these, send their Urine to me, so that never Doctor was so famous: for when Medicine will not prevail, 
Physicians.  and that neither Galen, Paracelsus, Auecin, Hypocrates, nor all the Heirs of Aesculapius can cure them; I have a Spirit that will fright any disease from the most dangerous and over-spent Patient. My skill in Alchemy is so great, that I can turn any thing that is brought to me into as perfect Gold as ever came out of the Indies. 
Alchemists.  Friar Bacon was an Ass, Doctor Faustus a Fool, Ripley an Empiric, and Kelly a Coxcomb to me; they were not worthy to blow my Bellowes, or look to my stills, while I work for the Philosopher's Stone. But for Astrology, I can do that none of my Profession, besides myself, could ever reach unto: for there is nothing lost, but I can find again; nothing in hazard of losing, but I can preserve safe and sure; I have given Tradesmen Spirits, that have kept their Shops as faithfully, as if they had twenty journeymen continually in it. There is not a part of the Body, but I can give a Spirit to keep it safe and sound.  
Therefore Sir, to conclude, assure yourself, that if all my Spirits and mine own endeavours can do you a pleasure (as you need not doubt of mine Art) you shall not fail of your Chain: so merrily return to your Lodging again, and repair to me to morrow Morning, thirty Minutes after six; and always remember to admire at the wonderful power of Sacred, Divine, and Heavenly Astrology.  
When he had made an end of almost his endless Discourse, wherewith he had so bejaded and tired mine ears, I was as glad as any young Dotterel, that had made an escape from the claws of the Puttock-like Catchpoles. A sick Man, that is troubled with the tedious impertinent discourse of a prating Nurse, could not be more happy at her silence, than I at his; for I was in doubt, that his voluble Tongue being once on the Wheel, would never have left running. The Mountebanks Drug Tongue, the Soldiers bombasted Tongue, the Gypsies Canting Tongue, 
Strange Tongues.  the Lawyers French Tongue, the Welsh Tongue; nay, all the Tongues that were at the fall of Babylon (when they were all confusedly mingled together) could as well be understood as his strange Tongue: so that if I had been but as ignorant as he took me to be (supposing, that I did not apprehend what did belong to his learned Art of Cozenage) he would have made me believe, that his worth was correspondent to his words. At the last recovering myself (for he had almost talked me out of my Wits) I hearty 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 prove as great a terror to all Figure-Casters, as Newgate to Cutpurses.   

The Answer to the Figure-Caster, and the Confutation of it.  
SIr, if you every day should trouble yourself, or rather those that hear you, with these long-winded Exercises, you had need eat great store of Lycoris: and if you lie so much to every man, as you have done to me, you had best learn of Simonides the Art of Memory; for these two things are most requisite for those that talk and lie so much as you do. You have made a large Astrological discourse, only to make me a Fool, and prove yourself a Knave; for cunningly in your Exordium you hearten me on to cheat myself: for doth not a man palpably cousin himself, when he gives money to a Knave, that first cheats him before his face, then laughs at him behind his back; which is the true custom of all Figure-Casters, of whose faculty you profess to be.  
As for your Instruments, as your Mathematical Glass, with which you can do wonders, your Silver Wand, Watering Pot, foure-cornered Cap, are but mere superstitious Ornaments, either borrowed from the jews or Romans. And it is a question, 
Koia. The Papists mere Coniu●ere.  whether the Romish Priests had these from the Roguish Conjurers, or the Conjurers from them: for just such Ceremonies and Exorcisms the Conjurers use upon their invocation of Devils, the Papists do in their invocations; for they exorcise and conjure their Salt, that it may not lose the savour, and their Water, which the ignorant people gape for as greedily as a Raven will for cool air in the midst of july, and this they call * Holy Water: 
●otius aqua ma●●dista.  then they conjure their Oil, their Balm, their Herbs, and Plants, that they may have the virtue and influence to heal the sick and diseased: they conjure their Candles, that they may not burn blue; and Bees, that they prosper, and not sting any Holy or Religious Friar, when he dares adventure his bald Crown nigh one of their Hives. What is their Christening of Bells, Altars, Pilgrimages, Processions, Images, Holy-Ashes, Holy-Pace-Egges, Flames, Palms, and Palme-boughes, Albes, Copes, and Maniples, Vestments, Mitres, Staffs, Fools, and Friars Hoods, Shells, and Bells, Paxes, licking of rotten Bones, creeping to Wooden Images and Crosses, shaving of Crowns, and a thousand of the like Antic Tricks, but flat Sorcery and Witchcraft?  
And do not all these Fooleries agree with the Conjurer's Rogueries? Who always observe the Time of the Moon before they set their Figure, and when they have set their Figure, and spread their Circle, first exorcise the Wine and Water which they sprinkle on their Circle, then mumble in an unknown Language: Do they not cross and exorcise their Surplus, their Silver Wand, Gown, Cap, and every Instrument they use about their black and damnable Art? Nay, they cross the place whereon they stand, because they think the Devil hath no power to come into it, when they have blest it: therefore I cannot be persuaded, but you had your Ceremonies from the Papists, who first had them from the jews or Pagans, or they from you, for you both cousin the poor blinded people after one manner; first, of their Souls, by drawing them to Superstition; secondly, of their Estates, by defrauding them of their Money: for which cause, both of you have devised these Ceremonies.  
Thus much for your Instruments. Now for your Authors you pile up on the neck of each other, I hold not lawful to be studied to an ill intent; and for most of them, I hold Atheists, and fellows, whose Works ought rather to be burnt, for being stuffed full of Blasphemy, then to be read for our instruction, or knowledge, as hereafter I will show you. As for Adam, Abraham, or any of the Twelve Patriarches skill in Conjuration, Figure-Casting, or raising a Spirit, as you say, I am sure they practised none.  
And for your knowledge in Astronomy, 
Astronomy.  this is my opinion of you, that you have as much skill of the Poles in Heaven, as you have of the Poles on Paul's Steeple.  
Your skill in Physic shall by no means make me (if I chance to fall sick) choose you for my Doctor, 
Physic.  except I am weary of my life; for I shall be in more danger of death by taking your Potions, than I shall be of the Disease. But indeed, for a Man that desires present Cure, I think 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-leeches are happy, because the Sun doth always behold your good success, and the Earth covers 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 Physician to be skilful, except he hath killed his thirty men. But for your part I dare swear, if you should kill three hundred (as it may be it comes something nigh that number, because you have been a long practitioner) you would still remain but a Quack-salving Physician; one, that it may be hath some little faint glimmering of the Practice, but nothing of the Theory of this most learned and deep Art: 
Mo●●.  For being so illiterate as you are, how can you, (neither understanding the Greek or Latin Tongues, in which the grounds of Physic were first writ) be so famous as you report yourself to be? Yet there is one thing in your large Oration, that would make a Man believe you have some skill in Physic, because you say, that whole Troops of Madmen come to you: in this a Man may believe you, for if Men were not mad, and stark out of their Wits, they would never come to you for your advice.  
There is nothing you have spoken, that I can persuade myself you have said true, 
Alchemist.  but in this, in professing yourself an Alchemist: for I dare undertake, that if a Man bring you a Cartload of Brass, Iron, or Pewter, you can, in the time a Man will go either into Long-Lane, or Houndsditch, turn it into as good Gold, as is in the richest Usurers close-shut Powch in the City. But for the Philosopher's Stone, I think you can find out the Quadrature of the Circle, or a new way to the East-Indies, as soon as find out that: if you can find it out for others, why cannot you as well for yourselves?  
By this, a Man may perceive the Roguery of all Alchemists, and the true nature of their Art, which indeed is an Art without Art, whose beginning is, stoutly to lie, 
〈◊〉. ●●●s●●ns,  and whose end is, miserably to beg. And to conclude, all these Gold-engendring Chemists, are Archymists, rather Lechymists, and make all those that follow them, Lachrymists.  

Flies and Spirits.  For your Art, in giving Men Flies and Spirits to expel all ill luck from them; I think it is as easy to be done, and to as much purpose, as the Licence and Power Pope Paul the third gave to Serona Marta Osori●, and twelve of her Blood, who by the virtue of a pair of conjured Beads, could be forgiven the third part of their sins, if they said but one Paternoster, although it was said without Devotion.  
Also your Spirits for all Trades, and to cure all Diseases, and to defend every part of the Body, is as pretty and acquaint a Deceit, as that of the Romish Religion; who will sell any Vocation a Saint, to keep, defend, and prosper it: For they hold, that Saint Hugh and Saint Eustace guard Hunters from Perils and Dangers, that the Stag or Buck may not hit them on the Head with their Horns; Saint Martin and Saint Vrban guard all Ale-Knights, Taverne-hunters, and Drunkards, from falling into the Kennel, as they go reeling to their Lodgings; Saint Chrispine and Chrispinus defend all Shoemakers; Saint Arnold preserves Millers; Saint Stephen, Weavers.  

Saints for Cattles.  They have Saints also for Cattles: as, Saint Anthony for Hogs, Saint Loy for Horse and Kine, Saint Gallus for Geese, Saint Wendelin for Sheep; and Saint Gertrude poisoneth all Rats and Mice: so that none of these Vermin were ever known to gnaw any Friar's Cheese or Bacon.  

Saints for Diseases.  For Diseases, they hold, that Saint john and Saint Valentine keep Men, especially Women, from the Falling-sickness: that Saint Anthony heals all kind of Fires, though they be as hot as ever came out of any French Hospital: Saint Roch the Pestilence; and that's the cause (they say) so few of them died the last great Plague-time: Saint Roman restores all Mad people to their Wits; Saint job is good for the Pocks; Saint Appolin is as good at the Toothache.  

Saint's 〈…〉 part of the Body.  A●●● for every Limb in M●ns 〈◊〉 they have a Saint: for S. O●●●a keeps the H●●d, in stead of Aries; S. Blasius is appo●●ted to govern the Neck, in stead of Taurus; S. Lawr●nce keeps the Back 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. john, and many others, which govern the Thighs, Feet, Shins and Knees.  
All these things being truly considered, I admire there are so many Tradesmen break▪ so many great rich men dye, and so many Sicknesses and Diseases in Italy and England, seeing their Saints have such power to drive theirs away, and our Cunning Men and Women so many Charms to fright away ours. But sure, if these things were true, Doctors, Apothecaries, and Chirurgeons would be as poor as Fiddlers, Poets, and Alchemists. But I will give as much credit to the Romish Saints, as to our English Mountebanks Spirits, which were first invented by subtle Friars and crafty Knaves, only to beguile the poor people of their Money.  
It may be (Sir) at the first you supposed me to be (because of my plain Country Habit) a Woodcock fit for your spring: but to be plain with you Sir, your Worship is deceived of me, for I can perceive you to be an arrant Knave; for your tricks are so thin and slight, that a Man of a very dim understanding may see clean through them. Your discourse is neither knit together with the Nerves of Understanding, Wit, Art, judgement, or Discretion, it hath no Reality or Essence in it: but you huddle a company of Astronomical words together, wanting both Coherence, Method, and Congruity; you pour out whole Dictionaries of strange Words, talk as though you could repeat ▪ Gallobelgicus or English Hollings-head without book, 
●●●●●pulent 〈◊〉.  and lie as if you had held Herodotus Pen while he writ the Nine Muses. To tell you true Sir, I came not hither to find out a Chain (for indeed I have lost none) but first to find out, then to express your Roguery: therefore I think, if you had been a true Wizard, it were impossible I should put a Trick upon you, that is so excellent at the most Cozening, Cheating, and Coney-catching Art of Astrology.  
I perceive by your sweeting, I am very tedious to you: but good Sir be patiented, for I have given your Tongue an uncontrollable liberty, to speak in the defence of your Art, that hath been so beneficial to you: therefore I hope you will give me leave (if not, I now will be so bold as to take it) to speak in the dispraise of it, because it hath been so prejudicial to many.  

Ordo praepostorus. Confutatio vulgaris.  If Figure-Casting be an Art, or Science, why is it not a Liberal 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 fly into such by places, dark Corners, and Garden-alleys, as these? If you are ashamed to show the reasons, I will not, but truly reveal them; which are, either because the general eye of the world may not take notice of the foolery of those people, and so give them warning, or that the roguery of you that entice them may not be apparent, and so you come to a deserved punishment: Or that you may be thought more famous in the opinion of the ignorant, who suppose that such melancholy places best suit with such as study these Arts. 
Figure-Casters, Cunning Men, and Women.  This may appear by the cunning Man on the Bankside, Mother Broughton in Chicke-Lane, young Master Olive in Turnebole-street, the shag-haired Wizard in Pepper-Alley, the Chirurgeon with the Bagpipe Cheek, Doctor Foreman at Lambeth, and you here in morefield's, and many such Impostors, that like the Birds of Wonder fly the light of the City.  
Again, there is no Art or Science, but the definition shows the excellency of it.  
Grammar is the Science of speaking and writing truly, 
Grammar.  the Fountain and Original of all Arts.  
Logic the Art of Arts, 
Logic.  the Science of Sciences, that makes way for the beginning of all Methodes, and an Art that by disputing finds out the Truth.  
Rhetoric is an Art, 
Rhetoric.  teaching to speak elegantly, by Tropes and Figures.  
Arithmetic is the Doctrine of Numbers. 
Arithmetic.   
Music the harmonious faculty of weighing the differences of Sounds by Sense and Reason. 
Music.   
Geometry the Discipline of Immoveable Greatnesses, 
Geometry.  and the contemplative description of Forms.  
Astronomy a certain Law and Rule, 
Astronomy.  considering the Motion of Superior Bodies.  
Philosophy the knowledge of Divine and Humane things 
Philosophy.  joined with the study of living well.  
Physic the Art of curing and healing the sick and diseased. 
Physic.   
But for your Astrology, your Sacred Astrology, your Divine Astrology, I never read, that any Divine, Father, or Preacher ever gave any commendable description of it: Indeed, some of that wise Sect you profess yourself to be of, have endeavoured to illustrate and beautify, with one of whose Authority I will not allow of, because Divinity (the Queen and Mistress of the Arts) doth deny it. Therefore, because there is no true description of this Art, if the Students of it will think themselves beholding to me, I will furnish them with one.   

A new and true description of Astrology.  
Astrology i● an Art, whereby Cunning Knaves cheat plain honest Men, that teacheth both the Theory and Practice of close Cozenage, a Science instructing all the Students of it to lie as often as they speak, and to be believed no oftener than they hold their Tongues; that tells truth as often as Bawds go to Church, Witches or Whores say their Prayers, or never but when the English Nones and the Greek Calends meet together.  
This is the true description of your Art. Now the virtue and power of your Art, is to calculate Deaths and Nativities, cast Figures, find out things that it may be were never lost, give Fools Flies to win if they can at Ordinaries, and more of the like, which I will not nominate, because it will be troublesome to myself, and tedious to your Doctorship (whom I perceive to be as full of Frets, as a Musician) all which I will prove to be unlawful, to the disgrace of all the damnable and diabolical Students in that Art; and if I do not artificially confute and confound all those that can raise a Spirit▪ and cast a Figure, and all other Mountebanks, Empirics, and Impostors, such as you are that pretend to do it; then let them boldly and confidently say, I am but a mere Freshman, and no true Master in my Art.  
Some Principles, conducing to the perfect Science and Knowledge of Astrology, handle the Natures and the Parts of the Zodiac; others, the Qualities of the Planets; some, the Dimensions and abstruse significations of the Houses. The Astrologers themselves divide the Zodiac into twelve Parts or Signs, having every part consisting of thirty degrees of Longitude, and twelve of Latitude. In these pretty Inventions they show themselves Poets as well as Astrologers, in feigning so neatly: for can any of them make me believe there are Twelve Signs to be seen in Heaven as visibly as those on the Earth, 
Astrologers make a Wilderness in Heaven.  or that there are any such Creatures in Heaven, as the crookehorned Ram, the goring Bull, the poyson-spitting Scorpion, any lecherous Crabfish, unconscionable Scales, 
Lege Margaritam Philosophi● came de princ●p●●● A●tr●n cap. 23▪ & cap. 24.  roaring Lion, or hot-rayned Go●t? Can any of you make me believe there is such a Wilderness of wild Beasts as these? it may be indeed there is Virgo, because she is seldom seen on the Earth; 
V●sa maior & nanor. Canis ma●or & Cani●ula. Drago. Vultur. Anguis. L●pus & Ca  but for the angry Bear, snarling Dog, venomous Dragon, greedy Vultur, hissing Snake, horrible Hydra, fearful Hair, or Man-loving Dolphin to be in Heaven, I never will believe it: howsoever I have heard a plain Country fellow stand in defence of it, that if there were no such things in Heaven, such Wisemen as Almanac-makers' would never put them forth in Print. But I will laugh at their ignorance, and scoff 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 affirm they have seen them in Heaven: 
Diogenes.  Or deride them, as Diogenes did; who seeing an ginger offer a Table to sell, whereon was painted the Errand Stars, 
Lege Lucia.  said to him: Sure thou art deceived good fellow, they are not the Stars that err, but thou that sellest them; biting at the folly of these Calculators, that most commonly err in their Opinions.  
The same Philosopher hearing a Starre-catcher make a long, and (as he thought) a learned discourse about the Celestial Signs, asked him if he ever were there, he knew them so well, or ever had any hope to come thither, he did lie so much? for is it possible (saith he) that you can truly know what is in Heaven, or what is done there, when in your absence, you cannot see or know what is done at home? But these are only jests put upon them, not Arguments to confute them: but I will prove there are no such things in Heaven as these they talk, and show the reason why they feign such things to be in Heaven.  
As the diversities of the Circles described in the Spheres are merely imaginary; 
Note.  
The division of the Zodiac merely imaginatie, not natural.  so the division of the Zodiac is not material, or of the first Creation, but only feigned by the will and arbitrement of the Astrologers, that thereby they may know the Beginnings and the End of the Heaven's Motion. And the reason that they divide the Zodiac into Twelve Signs, neither more or less, and that every Sign is divided into thirty Degrees, and every Degree into sixty Minutes; is because this Number is most fit for Calculations, as the Astrologers themselves do witness: as Hales Auenradon on the exposition of Ptolemy, and Abrabam Auenozra in his Book of Astrological Reasons, 
plce =" mark" Hales Auenradon.  so that they might, if it had pleased them, have divided the Zodiac into more or fewer parts, but they would not: which division is clean contrary to the Doctrine of the Chaldeans, for they teach, 
Chaldeans.  that there are not Twelve Signs but Eleven Images, so couple Libra and Scorpio together.  
A man cannot allege a stronger reason not to believe these Astrologers and Artless Empirics, than the strange opinions they hold, and to hear how stoutly most of them will defend the gross absurdities of many Philosophers and Astronomers: For do you not think Eudoxus and and Aratus were mad when they would boldly affirm, 
Aug. de Guitate Dei.  that they knew how many stars were in Heaven, and the Names and Operation of them all? Were not the ancient Astronomers out of their wits, that held the stars were stuck on the roof of Heaven, no otherwise then Artificial stars on the top of some sumptuous building? Was it not a fondness in that Epieure, that did certainly believe, that when the stars did shine in the night that then they were but kindled of God, and when they did vanish away, by the approach of the day, that then they were quenched by him? as if we should say, when we see a man, than he is borne; but when he is out of our sight, than he is dead. 
Origen lib. 1●.  What an Absurdity was it in Origen to affirm that the Sun and the Moon, and the rest of the stars, were living creatures, 
Lactant confu●● hanc opinionem. in lib. 1. Inst c. 5  being capable both of our Vices and Virtues? grounding his weak argument upon the words of job, who said; That the Stars were not Pure in the sight of God: which was not meant, or spoken, as they were Rationable Creatures, but as they were glorious stars, and of a most excellent and full brightness, who although they were never so tralucent and bright, yet they were but dim in the sight of their Maker. Therefore in my mind, what Astrologers or Astronomers soever they be, that thinks Stars rationable Creatures, are worthy to be accounted most unreasonable and senseless themselves.  
What a Vanity was it in that Astronomer, that held, that Stars had their Motion from themselves? which is most absurd: for if a Star is moved by itself, than Nature is defective, which never gave any Figure or Organ to any Star for such a Motion. But Nature never was defective in any thing, 
Motas Stellarum.  doth not abound in superfluous things, or doth any thing in vain: Therefore we must conclude, no Star hath the Motion from itself, but hath it from God, that is the true Prime Moter all the wise and learned Philosophers have so much talked of.  
What an error is it in some again, that doubt whether the World be Spherical, or round, or not? which doubt is most vain and idle: for this sensible World was made according to the example and similitude of the Intellectual, the Arch Type and Idea of the Divine Mind; in which is neither Beginning nor End, 
Boetius, de cons●lat. lib. 3. Plato, & Mercurius Trismeg●stus.  such as you may perceive in a Spherical Figure. Again, it may be argued Mathematically thus, That it is a fit thing for that Body that contains within it all things, should have the most capable Figure, which is the Spherical.  
What an absurdity was it in Plato (the Divinest Philosopher and greatest searcher of Nature that ever writ) to hold, that after the full resolution of thirty thousand years, 
Magnus Annus Platonis. In Margarita Philosophica post revolutionem 49000 Annorum. Polyd. Virg lib. 2. cap. 4. de 〈◊〉 an't. one.  all things should return again to the first state and condition they were at in the Nonage and Infancy of the World? If this were true, than our first Father should be placed once more in Paradise, once again should the Serpent tempt Eve, and once more should Christ be crucified, & rise again: then should all those blessed Souls that are in Heaven, live on the Earth again, and all they that are in Hell, be freed from their torments. But Divinity proves all this to be false.  
Was it not a great oversight in Cicero, Plato, and many other Philosophers to believe, 
The chiming of the Spheres. Ambro. lib. ●.  that there is Musical consent and sound wrought by the ordinary Motion of the Stars and Planets? which cannot be: for the celestial & superior part of Heaven hath no Air in it, without which there can be no sound made; neither do celestial Bodies, while they move in their Spheres, touch any hard or harsh thing, as the finger doth the Lute or Harp, which is the cause of such Musical 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: upon which occasion Strabo doth declare a Fable, 
Strabo.  how that there were two Eagles sent forth by love, one from the East, another from the West, both which came to Delphos, to a place called Omphalo, that is Vmbiculo, the Navel: but this is fabulous, therefore vain 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.  Ptolemy believes it was placed under the Equinoctial Circle. Strabo saith, it was in Parnassus, a Mountain 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 seek out the truth from them many of whom believe & report, that the middle of the Earth is in judea, & especially jerusalem to be the Centre: of which opinion is Lyra, Hylarius, & many others, 
jyra. Hylarius.  who most confidently believe it, because they allege the saying of the Prophet, 
Psalm. 74.  Deus operatus est salutem in medio terrae.  
Is it not as gross in many Geographers & Astronomers, to argue with forcible reasons, 
Versipodes.  that just underneath this habitable world there is another beyond the Ocean, in which people live whose feet are opposite to ours? which opinion seemed strange both to Lactantius & S. Aug. and I cannot choose 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 do they not argue this concerning the Water and the Earth, which by this means is no less pendant and hanging then the body of man: For if a man look on the situation of the Heaven & Earth, the Antipodites have their feet downwards and their heads upwards as well as we: and contrarily, we as well as they, by the collation of one Nation to another, have our feet upwards and our heads downward. None can deny the Heavens to be round, where then doth the Sun rise when he sets from us? Some say it riseth in the Antipodes; Why then if the Sun be with them all the while he is absent from us, we are the Antipodes. Again, it is not to be doubted that the Sea is round, yet when a ship hath sailed so fare that the Pilot may judge it to be in the farthest and uttermost Region of the Watry-Wildernesse, yet the ship will not fall into Heaven, which compasseth the Sea and Land round about, for they hang by the rare Art of the rarest Geometrician, God: between the Heaven's having all the Elements compassing them round about, so that which way soever we go, Heaven is still above us and beneath us. Now if this be so, as it is not to be doubted; why do not the Antipodes, that have their feet opposite to ours, fall into the Heavens?  
No sure, these Geographers were deceived, for whereas they say the Antipodes were in a world under us, they should have affirmed that they were, 
These are the true Antipodes.  and are, here with us; and then I should have agreed with them, for there are many, that seldom or never see the Light, the Sun rise, or set: 
Sense Epist. 22. ●.  For what are Drunken-Alehouses, Wine-tavernes, Bousing-kens, and Victualing-houses, where men drink and swill, and never see any light, but that of a Candle to kindle their Tobacco, or that of the fire which burns their Pipes, but the Antipodes? And do not those that in a perverse order, and quite retrograde from Nature, making the Day Night, and deprive themselves not only of the Common light, but the light of the Mind, by involving themselves in the thick clouds of Ignorance and Heresy, live like true Antipodites? But for any other than these, I know not of, nor will acknowledge any other, whatsoever Astronomers or Geographers may affirm.  
But I fear I have erred too fare out of the path I am bound to follow: therefore I will come into it again.  
There cannot be a greater argument of the falseness of Astrologers, than the deadly Antypathie that is between them concerning the Art itself: for some of them hold, that the Degrees, Planets, Qualities, Appearances, Ends, 
Diversitates qualitatum & influentiarum Coeli ab effectibus cognoscuntur.  Exaltations, and Fall, they attribute to the Planets, may be attained unto by the diligent observation of the Effects of the Heavens, who by degrees may come to the knowledge of the Causes: for they think, that in the beginning of the World God gave Men so long life's, that they might give their Minds to Speculation, whereby they might find out Astronomy, Astrology, and such Arts and Sciences, which require a long, large, and exact experience. In this I believe they say true: for some say, (it is a sin to belie the Devil) by long observation they may learn many experiments concerning Astrology; yet, if by mere experience they had attained to the Principles, than not once, but often, they should have observed the same Constellation, which is opposite to the Tenent of most of them, who hold, that the same Constellation cannot appear wholly again, unless it be after the revolution of many thousand years: and if they could perceive them sooner, yet doth it not suffice to observe the same particular Constellation, because seeing the influence of no Star tends upward, it is decreed by Astrologers, that it is uncertain whether the experimental effect is to be ascribed to this or that Planet, unless by chance it be to the Sun or the Moon, which are often proposed to us in operation, when oftentimes they are the influence of a lesser Star, although farther from us. 
Nota.  For another Constellation in superior parts doth vary, hinder, and diminish the operation of Heaven in inferior parts, the disposition of the matter.  
But suppose the influences of Constellations may be understood, yet they are not sufficiently made manifest, as may appear to him that reads the many doubts that arise about Astrology, concerning the Motion of the Stars, the Firmament, and the Planets.  

Stellarum fixarum motus triplex.  Some grant, that there is a Heaven above the Firmament: some late Writers make use of and practise another Heaven; the Chaldaeans and Egyptians one Motion, that is to say, diurnal to the Stars: Ptholomey adds a second, which is from the East to the West; Thebit a third, which is from the North to the South: but they all  about the Time. And wonder not, if they vary about the fixed Star, seeing they differ about the Motion of the Sun and the Moon, for the precise knowledge of the Solar year: and it is needless to report, how much they differ about the declination of the Sun.  
Therefore, why should any man believe them, when their Writings and Opinions differ so fare from one another? for it is certain, that if Astrologers be deceived but in one Degree, in taking an Hour, they err likewise in the division of the Houses; for the Degree will change the Sign: then is it necessary that their experiments are deceitful.  

The Astrologers Prize.  The Chaldaeans (the most ancientest Astrologers) differ from the Opinion of the Egyptians; for the Egyptians divide the Zodiac into twelve Signs, but the Chaldaeans into eleven Images. Again, some of them disagree in their Degrees: some of them will have this Planet placed in this House, another in the third, fourth, fift, or sixth. Thus is there such a deadly enmity between these Heavenly Doctors, that like so many Masters of the Noble Science of Defence, they strive to break the head of each others reputation, and stand at defiance with each other. For when Ptolemy hath his jacobs' Staff in his hand, he thought himself as skilful at it as Turner was at his Rapier and Dagger, and was assured, that Hermes Tresmegistus durst not stand up against him. When Alchibicius had got hold of his Astrolabe, he was as safe as Robin the Devil with his Sword and Target, and durst prognosticate, that neither Albumazar nor Aboazar durst challenge him. When Abraham Haly, or Thebit, were peeping through their Prospective Glasses, they did believe, that neither Auenozra nor Algazel durst look them in the face. Nay, do but look into the humours of our Modern Calculators, and you shall find them rail one against another as bitterly as Nash against Haruy; and why is all this? but because they condemn each other for lying; when Heaven and Earth, God and Man, know, that he that lieth the seldomest, doth lie very often.  
Some of them will prognosticate, that on such a day very unfallibly there shall be Rain, when it is a thousand pound to a Farthing Token, but all the people dwelling in that Meridian his Almanac was calculated for, but will find them Liars; except some Widows, that have buried their Husbands, or Sons their Fathers, who rain whole showers of tears from their clouded eyes, it may be more for joy then sorrow. Another will foretell of Lightning and Thunder that shall happen such a day, when there are no such Inflammations seen, except men go to the Fortune in Golding-Lane, to see the Tragedy of Doctor Faustus. There indeed a man may behold shagge-hayred Devils run roaring over the Stage with Squibs in their mouths, while Drummers make Thunder in the Tiring-house, and the twelvepenny Hirelings make artificial Lightning in their Heavens. A third will foretell, that great Darkness shall happen on such a day, when it may be none find it true but Drunkards, that most commonly drink themselves so blind, that they cannot see daylight.  
Who then will believe these Fortune-sellers? for whom it is as easy at all times to tell true, as to make a thricecarted Maquerella forsake her Venetian Tinctures, and paint her old wrinkled face with a modest bl●sh.  
Yet which is most strange, and to be wondered at, I read one of their Predictions, which hitherto hath proved true; which was, 
This is exceeding true.  that from the year 1617. to the end of the World, should be great Fires in many parts of the City of London: which hitherto hath proved true, to the no small admiration of the Reader, and the no less praise to the Calculator. For there have been such hot fires in Pickt-hatch, Turne-bole's street, the Myneryes, and both the Friars, and other such religious places, where Verus Nuns are Cloistered, that if Tom Todd and his fellow flesh-dressers had not quenched those inflammations, many three-chined Bawd, dry-fisted Punk, and bisket-handed Pandarus would have had all their hair burnt off long ere this. There have been great fires many Months together in the Old-Bayly, so that many have been burnt in the Hand, and very glad they could scape so to. Many Drunkards have had terrible heart-burnings with drinking stolen Beer, and vehement hot inflammations at their stomach with drinking hot Waters, so that many of them dare not go to bed without a Thurrondell Pot of six shillings Beer stand by them all night, for fear their throats be set on fire before the next morning. Prodigals have had many fantastical fires in their brains, that have almost burnt up their Wit.  
But that which most grieves me, is, most of the Varlets belonging to the City Colleges (I mean both the prodigious Compters) have fiery red faces, 
Excellent places to breed up youth in.  that they cannot put a Cup of Nippitato to their Snouts, but with the extreme heat that doth glow from them, they make it cry hisse again, as if there were a Gadd of burning Steel fling into the Pot. But because I do cruelly love them, I will be their Aesculapius, and prescribe this Medicine following: Let them every morning take a spoonful of Aqua Fortis, rather Aqua Regis, as much Olcum Origanum, 
Probatum est for the cure of Red Noses.  and mingle it with a little Mercury sublimate: then take a piece of the coursest haircloth, and dip it in this liquor, and so every morning, while their Noses is well, wet them with this Medicine, and it will do 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 always drives out another; why else do Cooks that burn their fingers, hold them to the fire, but that the greater heat should expel the less? or why do footmen, in the hottest Wether, after they have run a Race, drink so much Vsquebah and Rosa Solis, but that it frights away the other? But I will leave this Medicine to them, hoping they will take it, for it is for their good: and now I will come again to our Predictions.  
There hath been day and night continual Fires in Fleetstreet and the Strand, and in many other places of the City, but especially in Tobacco shops, so that there cannot a man come in, but his Nose will smoke for it.  
Thus once in their lives they have told truth: yet this doth not give satisfaction for the whole Legend of Lies they yearly set forth, and who so artificially tell them, that they well may be called Lies in Print.  
Yet, howsoever they do often miss in their Predictions, when they foretell of the disposition of the Wether, of War, of Sickness, of the Change of Times, and of Laws; yet I cannot deny altogether, but that future Contingences may be seen by the Contemplation of Heaven. For there is none can doubt, but that God, the great Architect of this visible and invisible World, infused a manifold virtue and operation in the Heavens: but that many of these Qualities are secret, and occult, the Kingly Prophet David telleth us, saying; 
Psal. 40.6.  God numbereth the multitude of Stars, and imposeth several Names unto them. Therefore it is manifest, that things are named according to their properties, which none but he that made them, can perfectly and distinctly understand.  
Yet many Philosophers by their Speculation knew and observed the general Influence of Heaven, by their Motion, Heat, 
Ar●st. l●●r Mercr●●●●, & de Generation●.  and Light: which made Aristoile affirm, That this Elementary World is contiguous to Heaven, and that the Sun, under the Obliqne Circle, or the Zodiac, causeth Generations. Which is not absurd to affirm: for certainly, the thick and gross Bodies are governed by the thin, 
Corpora inferiora sub●●ciuntur superiorum ●●ffu●●●●.  and that the influences of the Stars do rule the differences of Bodies; as in the Sun's rising or setting, we see the times of the year do , and by the increase and decrease of the Moon, some Creatures are augmented, and diminished: as shellfish, at the wonderful flux and reflux of the Sea. But to be of the Astrologers Opinion, that the Stars have a power over the Will of Man, I never will believe; for the Mind cannot be subject to the Position of any Star: Nor is it at all times true, that the differences of Bodies are caused by the Influence of Heaven: 
〈◊〉 diversitas.  for two Twins of diverse Sexes may be conceived in the same instant a Man and a Woman. And though many hold, that there may be a general Influence into Bodies, yet not into the faculties of the Soul or Mind; 
Not●.  for a corporal substance cannot cause an operation in a spiritual essence.  

The true caus●● why they straggle from the Truck.  But the reason that many Astrologers and Prognosticators err in their Opinion (although there be an Influence in the Stars concerning the fertility of the Year, of Pestilence, of War, of Thunder, Hail, Raine, fair or foul Wether) is, because they do not keep themselves within the compass of Astrology, but thirsty after Vainglory, go beyond their limits, thinking to presage that by Stars which possibly they cannot do. Again, most Astrologers in former Ages held diverse opinions concerning the Principles of Astrology, and they (though but Pupils in this Art) presume to come in with their Opinions, because they would be thought Masters of their Art: and although oftentimes they hit upon the disposition of the Wether, and future things, by the observation of the Heavens; yet at all times, concerning the disposition of Corn especially, they cannot choose but err, because the four parts of the year are so different in Quality, so that it is impossible, but that the excess of Heat in one part of the year, and the excess of cold in the other doth distemper the Soil. Concerning the Predictions of Diseases, they may the easiest tell, for by the corruption of the Air, Physic teacheth us, many infections may putrify the brain.  
This only shall suffice for Astrologers. Now I will come to the Art itself; whereby they can calculate Deaths and Nativities, tell Fortunes either good or bad: which they fetch as fare as from the Twelve Houses they have built in Heaven.   

The signification of the Twelve Houses of Heaven.  
THese Twelve Houses are the Tenements most commonly such Astrologers as you yourself do let out to simple people, whereby they purchase to themselves much Money, and to their Tenants much sorrow. And to tell truth, these Twelve Signs, placed in their Twelve Houses, are like a jury that sit upon the life and death of Mortality.  
By the disposition of the first House, 
The 1. House.  by the Planets and Stars fixed in it, by the natures and diverse effects that are wrought by them, many Wonders are discovered: as to know of what condition he shall be of, either as liberal as an Alderman's Son and Heir, or as penurious as the Irish Catchpole, that will feed his Dogs with Rabbers in Lent, while he sits eating a piece of poor john: it can tell of what vocation or calling a Man shall be of, either a Stubble-bearded-Barister, and wrangle stoutly and loudly at the Bar, or whether he shall be a Soldier, and fight bravely, if a man do but scorn for to pledge him a deep health unto some of his White-Fryer Mistresses, etc.  
By the second House you can foretell of the prosperity or adversity of him that is borne: 
The 2. House.  whether he shall be a rich Citizen, and break three or four several times of set purpose, either of set purpose to cousin the world, or out of mere poverty; whether he shall be an Heir, and inherit his Father's vices as well as his riches, or whether he shall be a Merchant and lose his goods on salt Seas, or have them drowned in the Canaries of some Tavern.  
By the third House you can judge of the secrecy of the Conscience, 
The 3. House.  whether it be good or bad toward God, or Man. In my Conscience they err from the truth at the least a thousand Dutch miles, because the Holy Ghost tells us, that no man knows whether he deserves Hate or Love; so that by this we may perceive that the secrets of the Conscience are only known to God. 
Ecclesia. 9  Therefore this madness of the Astrologers is not only to be confuted, but burnt for an heresy. Besides this wickedness, they hold there are two most fortunate Planets above all the rest; which are, Venus and jupiter, 
Venus and jupiter two fortunate Planets  and that Venus gives the felicity of this life, and jupiter of the life to come, which I utterly disallow of: for if a man follow such a wanton wench as Venus is, he shall in small time lie sweeting in some hospital, or groaning in some Barber Surgeons house, which I think can be no great felicity; and he that follows the humour of jovial jupiter, shall find, and quickly know, that he deserves that place which is contrary to immortality. So that by the assertion of these Astrologers, whosoever is borne when Venus reigns shall live in this world most pleasantly, in spite of ill Fortune and when jupiter reigns, he shall live in the world to come, although he live never so wickedly, for you make no exception, but indefinitely say, They shall.  

Maternus Astrolog.  Maternus was as mad, or rather as wicked as the rest, who writes and affirms, that when Saturn is placed in Leo, men live long, whose souls afterward shall go to God. Mark but how confidently and arrogantly he speaks this, which I will confute with the words of our Saviour, who saith: 
Math. 19  Whosoever will enter into the Kingdom of God, must keep his Commandments. And not whosoever will enter into the kingdom of God must be borne when Saturn is in Leo.  
Albumazar also is as devilish as the rest, 
Albumazar  heaping impiety on impiety; affirming that he that prays to God in the hour in which the Moon with the head of the Dragon is joined to jupiter, shall obtain whatsoever he asketh. If this sacrilegious foolery is true, why do not the Astrologers themselves observe this hour, that they may pray that they may never more err, or that they may obtain so much riches that they never after may be forced to set their lies to sale, or that they may live no more on the fourpenny reward of some Suburbe-sinner, for casting her hot water; or the sixpenny gratuity of some old Maid servant that would be loath to die a Virgin: or they may pray that they never more sell their good Fortunes to Oyster-wives and Butte●-women for greasy Twopences? But by this Argument that you cannot follow that you prescribe to others, a man may smell your Roguery to be as rank as a Mountaine-Goate.  
By the fourth House, 
The 4. House.  you will judge of the essence of the Child that is borne, how long it shall live, and how well: if it shall be as long lived as a Raven, or Stag; or as shortlived as a Goat, or Cocksparrow.  
By the fifth House you can judge, how he shall live, and affect his Parents, 
The 5. House.  whether he shall love his Father better than his Mother, or his Mother then his Father. Ptolomey thinks you may judge 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 Fool, or a Physician; a Parasite, or a Courtier; a Beggar, or an Alchemist; a mad Man, or a Musician; a Thief, or a Tailor.  

The 7. House.  By the seventh House you will judge what wife he shall have, either a delicate young plump Helena, that looks as merry as may, and as jocund as june; or an old decrepit Lamia, that is as frosty as February, and as dull as December; whether she shall be as mute as a Fish, or have a tongue as loud as a Fishwife.  

The 8. House.  By the eight House you will judge how unfortunately a man will die, either on the water, like a Pirate, or in the water like a Fish, or on a tree like a Highway man, or on the bow like a Bird: whether he shall be starved to death in a Prison, like some Prodigal; or in some Bordello, like a French monsieur, or a Spanish Don, whose bones the Neapolitan Dog hath picked so clean, that they would serve well some Gilder to Burnish with.  

The 9 House.  By the ninth House you can judge, whether he shall be a Traveller, as famous as our English Coriate, or outlandish Peter Columbus; what fortune he shall have in his travel, what fashions he shall wear.  

The 10. house  By the tenth House you can judge of the state of the Mother.  

The 11. house.  By the eleventh House, you can judge of what complexion he shall be, Sanguine, Choleric, Phlegmatic, or Melancholy, or what hair he shall be of, of a Brown or Abraham colour, as the English; of a Yellow, as the Dane; Flaxen, as the Irish; or Black, as the Spaniard.  

The 12. house  The twelfth and last House, where he shall dwell, and what neighbours he shall have.  
Thus have I run over the twelve Celestial Houses, whereby you can infallibly foretell of our good or bad fortunes, according to the Nature and Influence of that Planet that reigned at our births, in which you are most lamentably deceived: for you say, there is no man borne but he is borne either under an Auspicious, or Malevolent Star, and according to that Planet's influence he is borne under, he shall thrive and prosper; also you say, that every Planet hath but one influence, either good or bad, now that this is false I instantly will prove.  
I have heard of two brethren that were Twins, now there is no ginger will deny, 
Gemini.  but that these brethren were borne under one Constellation, because they were borne within the space of one Minute, and being borne under a Malevolent Sarre they must be both unfortunate, and under a smiling and lucky Star, happy. But not long after the birth of these Twins there was a Fortune-teller did calculate their nativities, 
No Planet hath a double influence.  and told the Parents of these children that they should both be fortunate, because he perceived they were borne under a fortunate Planet, which proved contrary to his predictions: For these wanting means belike to supply their wants, being come to men's estates, did against some good Time (although they had no Lands or Tenements of their own) take up other men's rents either on New-market heath, or Salisbury plain: who for those facts, to be short, were taken, carried before a justice, by him committed to Prison, the next Sizes were brought to their trial, convicted, condemned, and judged to be hanged. Now all this while their Fortunes were equal, but contrary to the Prediction of the ginger; but belike the Star that reigned 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 reprieve for the youngest, who was carried back again to prison, had his pardon, and afterward became an honest man; but the eldest with the loss of his life satisfied the Law.  
There was another ginger did divine, that one Donello Forobosco a notorious thief should be hanged, 
Donello Forobosco.  which did come something nigh his Prediction, for he being a hungry Lazarallo de Tormes, robbed Market women, and country people of Cheesecakes, and Butter milk, for which fact he was apprehended and condemned to be hanged: so coming to the gallows, he studied how he might escape that destiny; at the last, seeing his time, he fling Ginny-Pepper in the Hangman's eyes as he came to put the noose over his neck, 
Scorning hanging with his heels.  leapt off the ladder, and shown himself a very nimble footman, for he ran away, making toward the Sea, which was nigh the place of execution, and endeavouring to swim to save himself from those that pursued him, the Cramp took him in the great Toe; and so, whereas by the law of Nations, and the opinion of the ginger he should have been hanged, he was most unfortunately drowned: and thus these learned Astrologers were deceived.  

Erasmus in lingualatina.  It stands to great reason, that these Artists cannot at all times tell others men's fortunes, when they cannot foretell of their own good or bad luck: For there was an ginger made a prediction of Henry the seventh's death, (but some attribute this to Alphonsus' king of Arragon) and that he should die on such a year. The King hearing of this Soothsayer, sent for him, and asked him if he were an ginger, and could tell Fortunes, to whom he answered yes; The King again asked him if he never did foresee by his Art that there was imminent danger, that much about that time should hang over his head, meaning the Astrologers, to whom he answered no: Then the King replied, thou art a foolish Eigure-Caster, for I am more skilful than thou art; for as soon as I saw thee, I instantly prophesied thou shouldst be in prison before night, which thou shalt find true: so the King instantly sent him thither. But he had not been long in custody, but the King sent for him again to know if he could cast a Figure truly, to know how long he should be in prison: to whom he still answered no; then the King said, thou art an illiterate fellow, that neither can foretell of either good or bad luck that shall befall thyself; therefore I will conclude, thou canst not foretell of mine: so forthwith set him at liberty, giving him many disgraceful words.  
Yet howsoever these examples touch the reputation of those that profess your Art; yet I will not infallibly say, that such things were never done, although it be not ordinary to do them: for it is almost incredible to believe, yet I persuade myself that it is true what Zonaras declareth, That the day before julian the Apostata died, 
Zonaras.  a certain man lying in a solitary place by himself, saw a heap of Stars in the Element, which he said did express these words, Hodie julianus in Persia occiditur; That this day julian the Apostata is slain in Persia: and the time being afterwards noted, it was perfectly known that he died that day. But this I take to be an extraordinary revelation.  
Another ginger did foretell a Prelate, an acquaintance of his, that he should have a great fall: Therefore the Prelate, that he might be the more safe (knowing the ginger to be a learned Man) would never go higher than the lowest Room of his House; would never dine, or sup, but sit on the ground; when he went to bed, would lie on the ground; hoping by this wariness, to change the Position of the Star that did threaten him: but it was in vain; for a while after news was brought him, that he was deposed of his Bishopric: who instantly cried out, Now the Astrologers Prediction is come to pass, for indeed I can fall no lower.  
Byron, Martial of France, was told by a Wizard, 
Byron.  that a Burgundian should be the death of him: upon which Prediction he gave express command, That not a man of that Nation should come nigh him: but all would not help, for he found the Prediction true, by the loss of his Head, which a Burgundian cut off, that was his Executioner. These two last seem to savour somewhat of the Devil's Subtleties, and the Astrologers Amphibologies.  
There was another Wizard (as it was reported to me by a learned and rare Scholar, as we were discoursing about Astrology) that some twenty years before his death told Cuffe our Countryman, and a most excellent Grecian, that he should come to an untimely end: at which, Cuffe laughed, and in a scoffing manner entreated the ginger to show him in what manner he should come to his end: who condescended to him, and calling for Cards, entreated Cuffe to draw out of the Pack three, which pleased him; who did so, and drew three Knaves: who (by the Wizard's direction) laid them on the Table again with their faces downwards, and then told him, if he desired to see the sum of his bad fortunes reckoned up, to take up those Cards one after the other, and look on the inside of them, and he should be truly resolved of his future fortunes. Cuffe did as he was prescribed, and first took up the first Card, and looking on it, he saw the true portraiture of himself Cape a Pe, having men compassing him about with Bills and Halberds: then he took up the second Card, and there saw the judge that sat upon him: at last, he took up the last Card, & saw Tyburn, the place of his Execution, & the Hangman, at which he then laughed hearty; but many years after, being condemned for Treason, he remembered the fatal Prediction of the Wizard, & before his death revealed it to some of his friends. If this be true, it was more than Astrology, and no better than flat Sorcery or Conjuring, which is devilish.  
There was another (with whom I will end) that was told by a Scholar, 
An●●●●us.  that he should have his brains beaten out: but he was so wary of himself, that he would not lie in a house for fear the roof should fall on his head, resolving to lie in a Tent; but that resolution lasted not long, for he durst not trust himself there, for fear the great Pole, that went cross over it, should knock him on the head: then he resolved to lie under some Tree, but then he feared, if he should fall asleep in a windy night, the Tree might fall on him. He durst not go into any Town, lest a Tile should crack his crown: so that what place soever he went into, he still was very wary of himself. At the last, as he was walking in a hot Summer's day in the fields, he was forced to put off his Hat, and having a bald Head, a strange Bird that was in the Element having an Oyster in her claw, thinking it to be some white stone, let it fall on his head, & so beat out his brains. Thus for all his care & providence, he came to his untimely end, and fulfilled the Prediction of the ginger, or rather Conjurer, if the Tale be true, which I scarce believe.  
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 Nativities, or do strange things, though not by it, but by the help of the Devil, who abuseth you: but I say they ought not to be done, because as S. Jerome saith, 
jerom. in Com. super Prophetam Sophoniam.  you lift up yourself against the knowledge of God, giving yourselves to a feigned Art, imputing every accident that happens in a year, or an age, to the rising or setting of Stars, 
Gregan Homely 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 affairs are managed by the course & falling of the Stars, and while you promise health to others, you are ignorant of your own punishments. Again he saith, That to seek out the course of the Stars, & the events that follow them, is the scandal of Egypt, & plain Idolatry. S. Ambrose saith, He that thinks to express the several qualities of Nativities, & will tell what disposition the child shallbe of as soon as it is borne, is both a villainous & vain man, because it is most wicked & impossible to do. S. Augustine saith, That these Astrologers & Soothsayers hold, that all things good or bad happen by Fortune, which is most wicked & Heathenish: for the Gentiles called Fortuna, Dea, or a Divine Power, not considering any man's merits, but gave riches to one and misery to another. And the better to express her, they made her Image according to the form of a Woman, sitting in the middle of a Wheel, always turning it, having the right side of her face bright, the left obscure, yet both blind; showing, that those she favoured, were merry and jocund, but those she hated, discontent and melancholy. Her blindness shown the indifference both of the good and bad: by the Wheel, they did show the prodigious change of this unconstant Goddess; which is impious, and against all Christian Faith: for we ought to consider, that all the ill that happens to us, have their original from our sins, and all the benefits and good that comes to us, from the mercies of God, and not from this or that malevolent or smiling Star, or from the frown or smile of Fortune.  
But if you will have these accidents good, or bad, that happen in a minute of an hour, and sometimes in larger and lesser distances of time to Fortune, she is very predominant among us, and like one of the most powerfullest Planets reigns and rules over our Nativities and Affairs. For it is some men's fortune to be Citizens, some again to be Cuckolds; some men's fortune to be Courtiers, some to be Flatterers; some to be Scholars, some to be Fools; some to be Lawyers, some to be Knaves; some to be Usurers, some to be Devils; some to be Captains, some to be Cowards; some to be Beggars, some to be Alchemists; some to be Heirs, some to be Fools; some to be younger Brothers, & some to be Wisemen. Again, it hath been many a Gallants good fortune to have a brave Suit of Clothes on his back on the morning, 
●nfortunium.  yet it hath been his bad fortune to have them in the Lombard before night: 
Dissortunium.  it hath been many honest men's good fortune to have a fair Wife, yet it hath been his bad fortune, not to know truly how many Children he hath had by her of his own getting. It hath been many a roating Boys good fortune (as they say) to kill his enemy in the field, yet it hath been his bad fortune to be hanged for it the next Sessions.  
Thus you see your Goddess Fortune hath a great predominance over this lower World the earth: yet howsoever, I will not believe these things happen by fortune, and the mere influence of the Stars; therefore let all men avoid them, for this opinion causeth many to affirm there is no God.  

Astrology no Art but a vanity. Aug. Contra Mathematicos in Capitulo quanto & in fine Capit●.  Saint Augustine will not allow of your Astrology, but calleth it a mere vanity; and those that profess it, enemies of the Truth: he saith, that the devil 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 canonical, and as lawful to be observed and followed as any part of the Scripture, of which I will reckon up some.   

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

1 THat if any thing be lost amongst a company of servants, with the trick of the Sieve and the Shears, it may be found out again, and who stole it.  
2 That Toothaches, Agues, Cramps, and Fevers, and many other diseases may be healed by mumbling a few strange words over the head of the diseased.  
3 That by a certain tuft of hair growing on the foremost part of a man's forehead, it may be known whether he shall be a widower or no.  
4 That a man may know what's a clock, only by a Ring and a silver Beaker.  
5 That it is very ill luck to have a Hare cross one in the high way.  
6 That to have yellow speckles on the nails of one's hand is a great sign of death.  
7 That when the left cheek burns, it is a sign some body talks well of you, but if the right cheek burns it is a sign of ill.  
8 That when a man's nose bleeds but a drop or two, that it is a sign of ill luck.  
9 That when a man's nose bleeds but one drop, and at the left nostril, it is a sign of good luck, but on the right ill.  
10 That if a man stumbles in a morning as soon as he comes out of doors, it is a sign of ill luck.  
11 That if a man walking in the fields, find any foure-leaved grass, he shall in a small while after find some good thing.  
12 That it is not good to put on a new suit, pair one's nails, or begin any thing on a Childermas day.  
13 That if a man be drowsy, it is a sign of ill luck.  
14 That it is a sign of ill luck to find money.  
15 That it is naught for a man or women to lose their hose Garter.  
16 That it is a very unfortunate thing for a man to meet early in a morning an ill-favoured man or woman, a rough-footed Hen, a shag-haird Dog, or a black Cat.  
17 That it is a sign of death to some in that house, where Crickets have been many years, if on a sudden they forsake the Chimney Corner.  
18 That if a man dream of eggs or fire, he shall hear of anger.  
19 That to dream of the devil is good luck.  
20 That to dream of gold good luck, but of silver ill.  
21 That if a man be born in the day time, he shall be unfortunate  
22 That if a child be borne with a Caule on his head, he shall be very fortunate.  
23 That when the palm of the right hand itcheth, it is a shrewd sign he shall receive money.  
24 That it is a great sign of ill luck, if Rats gnaw a man's .  
25 That it is naught for any man to give a pair of knives to his sweet heart, for fear it cuts away all love that is between them.  
26 That it is ill luck to have the Salt seller fall towards you.  
27 That if the Beer fall next a man, it is a sign of good luck.  
28 That if a Candle burn blue, it is a sign there is a spirit in the house, or not fare from it.  
29 That when the Cat washeth her face over her ear, we shall have great store of rain.  
30 That if a horse stumble on the high way, it is a sign of ill luck.  
31 That when a man's nose itcheth, it is a sign he shall drink wine.  
32 That if your lips itch, you shall kiss some body.  
33 That it is a very ill sign to be Melancholy.   
These, and a thousand more as vain as these, I could reckon up, were it not that I should make too long a digression from my matter; with which so many people are so deeply besotted, that a whole University of Doctors cannot root these superstitious observations out of their mind: for what an idleness is it in them, to think that there is either any Bonum or Malum omen in these things? 
Bonum & Malum Omen.  what ill luck can there be in it, when a Hare erosseth you, except it is your ill luck not to catch her, or when you have caught her, to let her go again? (as the Welshman did,) what ill luck can it be to a man to stumble in a morning, except he fall down & break his nose? what ill luck can there be in finding money, except it be counterfeit? but if it be currant I cannot be persuaded if he that takes it up be not as as very a fool as john of the Hospital (that could not abide money) will take it for ill luck, but if it be ill luck, God send me that ill luck every day. What ill luck is there in losing a Hose garter, except it be to put a man to the charge to buy a new pair? So that I cannot pick out any thing in these observations why they should be signs of good or bad luck. Therefore I cannot persuade myself, but you and such Figure-flingers as you, that sow the superstitious seeds in the hearts of credulous people, is only to get to yourselves praise, but especial money. And you have not only scattered these in or about the City, but in the Country: for many Towns have been pestered with these Wisemen, before the Laws prepared whipping Posts, Stocks, and Houses of Correction for them, for these Rogues before this preparation for them, would appear in the villages in the likeness of Gypsies, which word indeed is derived from the Egyptians, but by corruption of the tongue are called Gypsies: and that they might be thought to come of the issue of that Sunburnt Generation, they with Herbs and Plants for the purpose would venom their skins, and with Oakers discolour their faces; and then for Bread, Beer, and Bacon, Cheese, especially for money, would undertake to tell poor Maidservants their Fortunes, which should be sure to be good, because they would be sure of good reward, and these poor silly creatures seeing them to be black and ill favoured people, and it may be hearing before of some as wise as themselves, of the Gypsies cunning, would easily believe that they were Cunning men, and do strange things. And it is a great Folly and Madness of many, who never see a tawny visaged man, with a black curled head of hair (especially, if he be scholar, or profess himself to be one) but they will think he is a Cunning man and a Conjurer.  
But if they always hold this to be true, they may as well say, that none dwell at the King's head but Princes, nor at Queen's head but Ladies, none at the Pope's head but Heretics, none at the Bishop's head but Divines, none at the Maidenhead but Virgins, none at the Bull head but Horners, none at the Ram's head but Butchers, none at the Saracens head but Heathens, and none at the Nag's head but Horscoursers; all which is most absurd to believe: for if all those that have black heads or faces were Conjurers, than all Chimney Sweeper's were Negromancers. Therefore I pity the blind ignorance of many Country people, and warn them to take heed of these Rogues that cousin whole towns as they come through, 
This was delivered to me by the mouth of Bell himself, jailor of Ipswitch.  as by this true discourse following shall appear.  
Not many years since there came a Crew of these Hedgecreepers trooping through Essex, telling Fortunes as they went: but at the last, the Constable by the virtue of his Office, & the Statute against these Rogues, apprehended them, and brought them before a justice, who committed them to Ipswitch jail, there to continue while next Sizes. In the mean time, one William Bell (that in my mind had been fit to have been hanged up for his Roguery) being then jailor, knowing the simplicity of many of the Townesmens' wives, daughters, and servants, and the subtlety of those Rogues under his Custody, came to them, telling them, that if they would be as private as he would be constant, he would lay a plot how they and himself would get the best part of twenty Mark, clear in their purses, 
A Comp●●● between a knave & a company of rogues  before the Sizes; beside, a purchasing of their liberty. These Travellers at the first doubted, but at condescend to him, telling he should have a full half share of whatsoever they got by acting that Comedy. Bell upon this drew a large note of the names of the chiefest men and women in the Town, their Complexions, Statures, the Colour and Fashion of their  they ware, in what Street they dwelled, at what Sign, what Suitors they had before they were married, of what estate he was that married any woman, whether he were a Widower or a Bachelor, how many children he hath had by her, how many Girls, how many Boys, if they had any children before they were married; and whatsoever worthy of note, (many year before had happened) he set down in that Bill which he gave to the Queeve of Fairies, I mean, the ancientest of those she Cunny-catchers to read over, and diligently to peruse, charging them never to answer to any thing that was asked them upon the sudden, but to withdraw themselves into a room, through which Bell had made hole with an Auger, that they might look out and view those that were in the next room, 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 false. Now this jailor, this Setter, this Coney-catcher Bell▪ when these forward scholars had learned this lesson perfectly went down into the town, as his order was every afternoon to some Alehouse or other, but now did especially choose one, where a very believing old woman dwelled, that had given many a Double jug of Beer and Ale to such Rogues that had stopped her mouth full of lies: and long after he had entered into this drinking School, and after a little discourse with a company of country corridon's that sat there tippling, he told them, that he had a company of the strangest men and women in his prison that he ever heard of, for without any ask they had told him of many things that happened many years before he kept a prison, and since he kept a prison, how many prisoners he lost, what men they were, what time of the year they broke out, on what day, and when he found them again. This begat no small credit in them that heard him, but especially in the old woman, who as the nature of ancient people is, could not keep news long, told it to two or three of her neighbours, they to forty more, so that Bells report in few hours flew up and down the Town, and took such deep root in the minds of most of the people, that many of them could not be at rest while they had seen them, and then under the colour of seeing them, to know their Fortunes. Many repaired thither, ask many questions of these wise Knaves, and Whores, who at the first would not be drawn to tell them any thing; so withdrawing themselves into their private 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 every man and woman's name there, and what had happened to them, at the last, they would come stealing out again, and call every man and woman by their names, tell them where they dwelled, and at what Sign, and whisper the women in their ears, and make many of them blush, and for the men make them to laugh; so that these country people hearing themselves named of them that never saw them before, and told them of things that had been done many years before, wondered at them, and gave them money, sent them meat every day to dinner and supper, saying, it was pity such skilful people as they should not be provided for, so that for the space of five weeks they were visited more than all the Cunnycatching Knaves about London: for there was not a Maid that had gotten a clap before she was married, a young Stripling that had got a Wench with child, or any Farmer, or Townsman that had lost his Purse, or Horse, or Sheep many years before, but would repair to those Gypsies, so that some gave them wrought Handkerchiefs, Gloves, Purses and Knives, Money, and more Meat and Drink, than twenty more of them could eat, and when the Sizes came, by means they made to the justices, procured their liberty, yet thought themselves much beholding to them, not dreaming that any of these things were revealed to them by Bell, who for his share in the space of three weeks, had got twenty mark clear to himself, which his knavery and the Gypsies roguery picked out of the townsmen's pockets.  
The like roguery doth one (that goeth under the name of a Captain use, who with the tricks and sleights of legerdemain, he doth on the Cards fool many people out of their money, making them believe he can find things out by Art, that when his own conscience knows is fare from the knowledge or grounds of Astrology, as he from honesty, and if I were to talk or dispute with him, I would confute him in the strongest arguments he could produce to prove his skill, and to his face boldly justify that he is but a mere Impostor, and can do nothing without the aid and help of such a knave as himself, who have found out many things betwin them before they have been lost; who first lay plots to have things conveyed away, then take money to find them again. If you, nor the world will believe this, let them but look into Newgate books & they shall find he stood in the Pillory for such Rogueries, having this fair inscription written over his head in Capital Letters, FOR COZENAGE. But I will come back again to the matter I treated of before, which was of your cunning Astrologers, that can do these pretty tricks and sleights by Art.  

Augustus libro 〈◊〉 de do●●●● Christian●.  Saint Augustine calleth your Art a Sacraligious foolery, an unlearned learning, and a kind of fornication with the Soul.  
Saint Jerome makes mention that Pope Alexander the third, finding a Priest that found out a Thief that had robbed the Church, by the inspection into his Astrolabe, suspended him from his order for that fact for a year together, saying, it was a most heinous sin for a man of his order, to exercise such an unlawful 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, etc. And in forbidding the practice of this Art, is also included all those for whom it is practised, for many people in these days cannot break his Shins, have his Nose bleed, lose a game at Cards, hear a Dog howl, or a Cat wawl, but instantly they will runue to the Calculator, and have him turn over his Ephemreides, and his Annual Calendars, stuffed full of lies and superstitious observations. I will counsel all those therefore, that would know their Fortunes, 
●den●trium ●erum & 〈◊〉.  to look into that Everlasting Calendar, the sacred Bible, for the Astrology they shall learn there, never tells false, but will certify them that the cause of their ill fortunes is their sins; and the good, the Mercies of God: that will tell them of the true Nature of Summer, that is of their Resurrection and Salvation, and the true condition of Winter, that is Death and Damnation. If they study this book, they will quickly learn to be excellent Calculators, and learn what will become of them if they do ill, and what if they live well, it will tell them the Causes and the Cures of every disease that doth infect the Soul. Yet for all this, it is the true condition, rather superstition of the world, to put their confidence rather in Astrological fallacies, then in the Holy Ghosts verities, drawing from the Stars the events of future contingences, ascribing what good soever befalls us to the influence of some lucky Planet, & not to God's Mercies; & what mischief soever the to position of some malevolent Star, and not to our sins, we put our confidence in Astrologers, Stars, and Planets for a few experiences, and never hate them for their innumerable fallacie●● but this is especially heredetary to women, because by succession it came from their mother Eve, 
Why women especially follow Figure-Casters.  who by her vice of curiosity or levity, or admirable facility rather than fatuity, was deceived by the Serpent, in desiring to know future things, which folly descends naturally to women, who will rather believe a Mathematician then a Divine; so that these Calculators if among hundred errors they happen but upon one truth, then without any suspicion they may lie a thousand times after, yet these foolish, 
Francis, ●et●ar.  credulous, and Appleeating women will believe them.  

Sebastian's confutation of Astrologers.  Sebastian that writ bitterly against Astrologers, saith, it is an Art against tke Law of God, and full of deceit and viliany: for saith he, Go to any Doctor of the Mathematics, and tell him thou hast had very ill luck all thy life time, and desire him to tell thee under what Planet thou wert borne, and no doubt his answer will be, that thou wert borne either under malicious Mars; or that Saturn was Apostatical and retrograde: when you have been with him, then go to another and tell him that you have had very good Fortune, and desire him to tell thee what Star reigned at thy birth, and it will be very strange, if he do not tell thee as the first did, either under Mars, or Saturn; who to prove himself an Artist, will turn over huge Volumes, by which he will show, that it is necessary that you must have good fortune, being borne under those Stars the first said were ill, and in a Circle drawn together in every part, by which he will take diverse and sundry occasions to speak any thing. Now if they chance to miss in their Predictions, they have a pretty evasion to shun the suspicion of Lying, which they draw from the interrogatory part of Astrology.  
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 hour consisting in Heaven. And when any man consults with an ginger, by a Figure in Heaven the hour of Interrogation being found out, the ginger can answer truly of any thing sought for, or demanded: As whether an absent friend be alive or dead; if a Legate or Messenger, that is sent into any Country, shall return home again safe and well, and whether he shall dispatch that matter he went about prosperously, and an innumerable many of other things, that humane curiosity doth doubt of: to which sometimes they may answer truly, although they often lie, and are never found fault with for it; for they have found out a way, whereby they can sufficiently excuse themselves to those that are ignorant and simple in these things. For they say, That if any man, being doubtful of any thing, doth with a natural motion and radical intention ask them any thing, that then they can resolve them of any Question they ask. Now if they miss, and cannot answer directly and truly to what was propounded to them, than they say, that he that asked that Question, did it not with any natural motion, or any firm or radical intention to be resolved, but only to try their Art. Thus oftentimes they deceive, and are deceived in their answers; not by any defect that is in their Art, but by the levity of him that did ask the Question: and thus they excuse themselves. Which are mere tricks for evasion, and have no ground at all from reason.  

Chaldaei Astrologi Nabuch●don  sommun dicere nequ●●runt.  But I admire what excuse the Egyptian and Chaldaean Astrologers could find, when among such an infinite number of them, not one of them could truly answer touching the Dreams of Pharach and Nabuchadnezzar, when joseph and Daniel could answer directly? Do you think this was done by any inspection, 
Egypttaci Divinatores sommum Pharaonis dicere non pot●●runt.  or peeping into any Astrolabe, or observing any Constellation? No: for it was done by the revelation of Almighty God; therefore it was passed the Rules of your Art.  
There is another neat Delusion, whereby they benefit themselves very much; which is, by the observations of the Heavens to know, if it be fit or convenient for a man to travel, or do any other business in: which is most superstitious and diabolical. For they will not have a man eat, drink, be merry, take Physic, or travel, marry, join friendship, send forth a Messenger, buy, sell, put on new Clothes, begin the Alchemists Work, set Boys to School, go to Law, Hawke, Hunt, Fish, or go to the , but they will have them do it under some Constellation, and will set forth Rules when to do these things, and when not. If they can do these things, I wonder they do not set forth a Rule, and choose an Hour and Constellation, under which a man may dye well, and avoid Hell fire, and enjoy the joys of Heaven: but I think their Art hath nothing to do with this.  
Yet I will not deny, but that the Influences of the Stars have an operation in the differences of Bodies: for what is more belonging to the Body, then to exercise Husbandry, to cut down Timber for Building, while it is not too full of sap, and to observe the Times and Seasons when they should be done?  
But those observers of time are to be laughed at, that will not go out of their House before they have had counsel of their Almanac, and will rather have the House fall on their heads, then stir, if they note some natural effect about the motion of the Air, which they suppose will  the lucky blasts of the Stars, that will not marry, or traffic, 
●●●●●ca inhibitio 26. q. c. 7. D●●●na Proui●●● 〈◊〉.  or do the like, but under some Constellation. These sure are no Christians: because faithful men ought not to doubt, that the Divine Providence, from any part of the World, or from any Time whatsoever, is absent. Therefore we should not impute any secular business to the power of the Stars, 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 observe those days which are called Aegyptiaci, or the Calends of januarie, or any Month, or Day, or Time, or Year, either to travel, marry, or to do any thing in: for whosoever he be that believes these things, hath erred from the Christian Faith and Baptism.  
Saint Augustine in his Enchiridion saith, That it is a great offence for any man, to observe the time and course of the Moon when they plant any Trees, or sow any Corn: for he saith, none puts any trust in them, but they that worship them, believing there is some divine power in them; thinking, that the position of some Star thought to have an influence in them according to those things they believe concerning the Nativities of men. This me thinks is most simple and ridiculous; for thus I will argue against them.  
If this be true which they hold, that it is good to sow Corn under such a lucky Constellation, what is the reason then, that after the Corn that is scattered on the Earth by the laborious hands of the Husbandman, that after so much Grain is come up together, look green together, ripen together, and fit for the Sickle, that some of it is blasted, some quite choked up, some devoured by Birds, some by Beasts, some trodden down, and some of the ears plucked from their stalks by men that come by that field they grow in? how comes it to pass than I say, that some of this should go safely into the Barn, and some of it again be devoured and spoilt? which me thinks should not be, if the same Constellation under which it was sown, had but one Influence, which should be good, and not a second, which was bad.  
But I will now let these things pass (because I make no doubt but I have strongly confuted them) and come to the last, but the wicked part of Astrology; which concerns the making of Astrological Images, and to what purpose they are made: where I will show, they have no force or virtue from any Star or Constellation, but that the Devil worketh about them, and in them, causing them to be made under a Constellation, that the impiety of their Idolatry may the more secretly be hid.   

The vanity of Astrologers about their Images.  
THe Fabric of Astrological Images are made under a certain Constellation, either to avoid hurtful things, or to entice profitable things, for to diverse uses they are made. Some are made for the destruction of some things: as if you would remove a Scorpion from a place, you must carve the figure of some Scorpion either in Stone, Wood, or Iron, under some convenient Constellation, and inscribe on it an effectual Name, signifying the Name of the thing that is to be avoided, and the Name of the Sign ascending, and of the like in diverse parts of the Image, with many other observations, which for brevity sake I will now let pass. For a contrary effect, you must have a contrary Constellation, and a contrary Operation, as in the like Images pertaining to Love, Enmity, 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 us, yet they are miserably deceived, that think it done by the virtue of any Constellation, when it is done by the mere operation of the Devil: For not the virtue of the Image, but the operation of the Devil, worketh the effect. And learned Auerroi● writing against Algazel the ginger, saith, That these Images have no virtue from the Stars, because artificial things are not capable of any influence, neither are they any cause of a natural operation: For Quality is in the Predicament of Actio. An Image therefore made of any earthly substance, is nothing but a massy Effigies, and capable of no Action.  

A great vanity.  And in like manner, those Images that are buried in the midst of the place where their operations are expected, are contrary to natural reason. And other things that are observed in them, show as great vanity: as, when some men's Names must be written with the left hand, some with the right; some Images must be buried with their faces upwards, some with their feet upwards: which are all signs rather of a Compact with the Devil, than any other natural cause; as in the Necromantic Images of Angels, or rather of their inscription of Devils, and other unknown Names and Characters. 
A Compact with the Devil.  Also, the use of their Suffumigations and Invocations are signs of a Compact and League with the Devil.  
The prodigious impiety of the Dominicke Friars in the Fabric of these Images, would make a History bigger than the Iliads: for they have made by their Magical tricks weeping Statues, by which they wrought many Miracles, which they learned of the Priests of the Idols of the Gentiles, who have deceived many, as may appear by the Alexandrian Statues, destroyed by the Christians: for when they overthrew the Fane of Syrapis, there were Images found both of Wood and Brass, whose inward parts were made hollow, and with instruments were fastened to the Roofs of their Churches and Temples, from whence they spoke.  
And since the time of Popery, there have been found in Churches Images that have had eyes put in by Art, that would weep and let drops of blood trickle down their faces, sweat blood, and would twinkle with their eyes to the people by the help of instruments, and would writhe their heads and necks backward and forward, according to the will of the Priests that invented them, to beguile the people, and to enrich themselves. These Puppets had no Tongues, but only moved and stirred, making signs to the people, many of which, the Cardinals erected, and adorned, and commended, to instruct the people: which were nothing but deceits and tricks of these holy and religious Fathers, still to detain the people in ignorance, and that they should not smell out their knavery.  
Also, many of these Scab-shin Friars (when any rich man died, that had left their Abbeys and Monasteries nothing to feed their fat guts with) would place some of their Accomplices in a Vault they had made of purpose under the dead Man's Tomb: so that when any of his sons or kindred came (as the custom in those times was) to pray for the Soul of their deceased father, or kinsman, they should hear a dreadful voice under the Sepulchre, telling him, it was the Spirit of him that was but lately buried there, and that his Soul could never be at rest, while such (the Friars had most mind to) were given to the Monastery; so that the blind people believing this to be the Spirit of their father, or kinsman, would instantly go home, and confirm those Lands on their Monastery. Thus poor souls, they were often deluded by such counterfeit voices of some subtle Friar, or as knavish a companion of their Fraternity. Therefore if there be any in these days (especially old Men and Women) that believe the Souls or Spirits of the dead walk, let them but read the Scriptures, and they shall find it to be most false; for that affirms, that the Souls of the good instantly go to Heaven, and of the bad instantly to Hell; therefore their Spirits cannot wander. Again, the Soul that is in Heaven minds no earthly matter; and it was never known, that any Soul ever returned out of Hell, for the Poets themselves say, Nullus redditurus ab Orco.  
But these Images and Tricks of the Friars do but resemble the Statues of Negromancers, made with great toil and labour. 
Friar Bacon. Albertus Magnus.  For Friar Bacon was many years, before he could make his Head speak. And the Image of Albertus Magnus was to be wondered at, which he made in the full and perfect shape of a Man, who with the Wheels and other Engines that he had cunningly & artificially wrought in it, made it speak and pronounce words as distinctly, as if they did proceed from a man endued with sense and reason. This Statue, 
Thomas Aquinas.  when Thomas Aquinas was sent into his Chamber where it lay hid, heard it speak very articulately: which when he heard, then looking for it, and finding it, and viewing it very seriously, at last struck it with a Club, and broke it all to pieces. Which when Albertus heard and saw, he cried out and said; Thomas, thou hast destroyed the work of thirty years labour and pains. Now can any man judge, that either Bacon or Albertus made these under any Constellation, or that it spoke by the influence of any Star? if they do, they are wretchedly deceived: for it was either by a material Engine, or the Devil that spoke within them, brought into them by their Art. Therefore we may persuade ourselves, that all these Images, made by the Art either of a Friar or Necromancer, are unlawful to be made of them, or used of any other.  

These Images lawful.  But if we must allow any Statue or Image, they must be those of Pasquil and Morphirius, on whose breasts were written no Lie-Bills, as the Popes called them, but True-Bills of their villainies. These Statues were of stone, and the verses carved on their breasts, were bitter and Satirical, sharply reviling the Sorcery, Sodomitry, Simony, Incest, 
Phil. Can. p. Medita c●n●.  Murder, Witchcraft, Poisoning, and Sacrilege of the Popes and Cardinals, whereupon the Gentlemen of Rome wittily said; That it was not lawful for men to speak there vices, the stones did proclaim them. But pope Adrian would have taken an order, and have them fling into Tiber, 
Pope Adrian. Suessanus.  if Suessanus the Legate of Charles the Emperor who favoured them, had not prevented him: who said to his Holiness, that if they were fling into Tiber 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 Cardinal's Mules; but some report that he began to be angry at Suessanus answer, and in a rage suddenly said, that he would have them burnt, to whom the Legate wittily replied again, saying: If you burn these Images their ashes will not be blown through the city, but into other countries, so that the people will take occasion to celebrate and reverence those Ashes for the writing sake, and so it will come to pass, that they being dispersed through the world, the sins of Rome will generally be known to all nations. At this second answer, his Holiness wae more perplexed then before, and seeing he could do no good, either by drowning or burning, he bid them stand in the Devil's name. But I have made too long a digression, therefore I will return again to our Negromancers, and now I have spoken of their Images, I will briefly and plainly lay open the viperous generation of Negromancy, which are Idolatry, Divination, and vain obseruasion, with all the hellish brood that proceeds from them.   

The damnable offspring of Negromancy.  
IDolatry is a Divine Worship, attributted to Idols, which Idols are Statues or Images which the Gentiles worshipped with Divine Honour, 
Idolatry the daughter of Negromancy.  believing there was some divinity in them, by reason of their answers and wonderful effects the Devil wrought in them. Such were the Images of Hermes Tresmegistus, otherwise called Mercury, in which they did believe, that by a kind of Art the souls of Devils and Angels were included, under a certain Constellation, which Divinity and Natural Philosophy doth reprehend: for they hold that a Spirit cannot possibly be vegetable, 
Notae. Aristotle de Anima.  or can substantially inform artificial bodies: For the Soul, as Aristotle saith, is an Act of a natural body, not artificial: for a man cannot by any matter, as Herbs, Wood, Stone, Words, or Constellation,, expel a good or bad Spirit, or being called, that it can come presently and dwell in an Idol, because corporal things cannot by any natural order have any operation in incorporal things. There have been some of the Gentiles that have not only attributed Divine honour to Statues and Images, but believed them to be Gods, for some virtue or magnitude of their Acts these Statues represented; as to jupiter, Hercules, Venus, and the rest, and other monsters of this kind. Also they did not only honour corporal, but incorporal things, as Intelligences, Angels, and the Souls of heavenly Bodies, which they call Aeria Animalia, and they did not separate the souls of men from Divine honour, which is most devilish. This kind of Idolatry at these days is used among our Antagonists the Papists, for they pray to Iron, 
Papists.  Wood, Gold, Silver, and wooden Images, that have neither sight, feeling, sense, life, or operation in them, and have as small influence in them after are made, either by the Carver, or Goldsmith's hand, as they had when they first were in a massy lump, either in the Tree or Mine.  

Divination, the 2. daughter of negromancy. Isidor lib. octa Etymologia.  The second daughter of superstition is Divination, by which our Astrologers miserably labour to know of future things, either good or bad. These are they Isidorus, saith, report themselves to be full of divination, who by craft and device foretell of things to come, by the effects which proceed upon necessity from causes, unless they are especially hindered of God, certainly proceeding from the cause of nature: as the eclipse of the Sun and the Moon, and the effects which proceed from these causes may be foretold of by as probable conjecture, as well as a Mariner may foretell of a storm that will arise by a dark cloud, that is either before or behind him. Have not many old women told by the unhappy conditions of a boy that he would be hanged, and hath it not fall'n out right? Have not many grave Matrons foretold, that young wanton Lasses would prove Wagtails, & hath it not come to pass? Have not many men by the damnable tricks they have seen in Catchpoles, foretold that they would prove knaves, and hath it not been true? yet these are but mere conjectures. Again, Astrologers boast they can divine, which is most false: for the Prophets themselves foretelling future things by Revelation of God, did not divine but Prophecy; for Divination is always taken in the worst part, because in it the operation of the Devil doth always come. For Bonaventure saith: 
Bonauent. lib. 2.  to ask counsel of the Devil is a great mischief. The species of divination by which they can foretell of future things are many. Sometimes they do it by plain invocation of the devil, who with their execrable Exorcisms, Conjurations, Characters, and Figures, and diverse other ceremonies, 
Praestigium.  and to speak more truly, sacrifices at diverse times do call the devil to give them answers, who by diverse manners and forms appear to them, who as subtly and deceitfully doth answer to those questions propounded to them, as may appear by these examples.  

Papa Pater. Polyd. virg lib. 5. de re●u●n inuentione.  Pope Sylvester the second, that with small learning had attained to his Pontificalibus, being greedy long to enjoy that Sea, by this devilish kind of Conjuration raised up the Devil, and asked his counsel how long he should live. To whom the Devil answered, that if he did take heed of Hierulasem he should live a long time. Pope Silvester now thought himself to be long lived, because he determined never to see Jerusalem: But four year after he came to his Palace of Sanctae Crucis, he lay in a chamber unknown to himself, called Jerusalem, then instantly being mindful of the Devil's answer, he said that he should, as he did not live long after.  
Also Alexander the sixth, whom the Devil did help to his Popedom, 
Guicciard.  promising him that he should live Decem et Octo in his Popedom, upon composition that he would be his after that time was expired. Now these numbers were over generally expounded of Alexander touching his years, for he supposed the Devil meant by Nine and Ten nineteen years, when the Devil meant but nine years and ten 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, raised up the Devil, 
Lord of Placentia.  and asked him concerning the security of himself and his state, to whom the Devil thus subtly and intricately answered; Domine stes securus, inimici tui suaviter intrabunt terram et subijcientur Domui tui, which as the words now lie, bear this interpretation in English. Sir you shall stand secure, thy enemies shall peaceably enter into thy kingdom, but shall be subject to thy house. Therefore he did hope well of this answer, and made no doubt of the victory; but the Devil did not promise him the victory, but the overthrow, and meant thus. Domine stes securus, so did divide the word Domine into Domine, again, Inimici tui sua vi ter intrabunt terram et subijcient ur, that is, Ignem Domui tui; so the Devil did expound it, thus any man else would do the syllables, being so divided and out a pieces. Thou shalt not stand secure at home, thy enemies three times with their forces shall enter upon thy land, and shall overcome with fire, and so was Albertus deluded.  
Also the Oracles of Apollo were but mere witchcrafts and delusions of the Devil, 
Oracula.  giving answers from a hollow place of the Temple, after the Priests had sacrificed to him, who did most commonly speak nothing but Amphibologias nodosas et flexiloqua responsa, deceiving many that came to it, because his answer did still include a double sense: so that if a man did read over all Chrysippus' volumes, concerning the Oracle of Apollo, he should not find one answer but did include atwofold meaning, of which I think it not impertinent to remember two or three of them.  
Francis Petrarch maketh mention in his Morals that Nero ask counsel of Apollo at Delphos, 
Franc. Petrarc. lib. 1. Mora.  desiring to know how long he should live: this answer was made him that if he did take heed of seventy three years, he should live a long time. When Nero did hear this answer, such a security did rock him a sleep, that fearing nothing, he did glut himself in delight, because he thought he should not die before the prefixed time of the Oracle, so that his mind was ravished down the swift torrent of an insolent vanity and vain insolency, pampering himself with high diet, music, and delights that please his senses, but being in the Meridian of his happiness, in a minute he was fling down into the dungeon of disgrace, for he heard the popular voice curse the name of Nero, and celebrate the name of Galba, by whom he was disceptered, and who at that time was just seventy and three years of age.  
But one of the prettiest tricks the Devil played by his Oracle, Valerius Maximas makes mention of: 
Valer. Maxim.  for he reporteth that a Sophister to make himself merry, came to laugh at the Oracle of Apollo in Delphos, and asked him if he should find his horse he had lost. To whom the Oracle answered, that he should find his horse again, but if he did not take heed, he would take him such a kick that would break his neck. At this answer of the Oracle, the Sophister went away laughing, because it promised him to find a horse he never lost. But as he traveled into his own country, 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 upon a stone called Equus a horse, 
●●i nomen erat Eq●●.  from whence he was fling headlong down and broke his neck, fulfilling the Oracle of Apollo. Thus much for the Devil and his Oracles, which always were some such cunning delusions, whose end was commonly mischief.  
Sometime you do divine by dreams, 
Somniu●.  and that is called per Somnia. Natural Philosophy and Divinity do manifest the cause of dreams: dreams sometime proceed from the fullness of the belly, sometimes from the emptiness of the belly, sometimes by illusion, sometimes by revelation, & sometimes by cogitation and revelation. 
Melancholy. Choleric. Phlegmatic Sanguine.  Also the diverse habitudes of the body doth administer diverse causes of dreams: so that melancholy men often dream of horrible and fearful shapes and forms of devils. Choleric men, of cutting throats, of quarrels, of stratagems, and firing of Cities. Phlegmatic men often dream that they are in fear of drowning, and sometimes dream a sweeter dream than this, that they are eating of honey, which is caused by the Phlegm which is naturally sweet, distilling to the palate of the mouth. 
Incubus morbus noctu qutescentes in festans quum scilicet externa quaedam vis quiescentes videtur evadere & veluti suo pondore pressos graevare Nascitur hoc morbi genus copia vaporum ex vorasitare & cruditate in caput redundantium.  The Sanguine complexion, from the abundance of blood, causeth men to dream of the Incubus, which Physicians hold is the cause of a future Apoplexy: And that is the reason that many ignorant people that are of sanguine complexion, and feed on flesh, eggs, veal, and drink wine and such like, which causeth blood, that believe that in their sleeps they often feel the Nightmare, or an Incubus, which is nothing else but a disease arising of vapours, disturbing those that are at repose in the night, whose external force doth seem to evade their senses, and to press their bodies with their ponderous weight, and this is the reason that Physicians hold that the Incubus is a sign of a future Apoplexy, because the Apoplexy is a stupefaction of the Nerves in the whole body, with a privation of the sense and motion.  

Apoplexia, slupefactio neruorum totius corporis cum privatione sensus & motus, a verbo Graeco, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quod est percuti● attonitum reddo.  Again, some hold that the cause of dreams ariseth from the business and affairs a man is most employed in the day time, so that the impression of them sticking in the Table of the Fantasy, makes a man dream of those things in the night which he hath done in the day, as for example. Men given to drink much, often dream that they are in the bottom of some noble man's seller drinking of healths. And men according to their employments dream of their business over night. Your Lawyer he dreams of Angels, a most blessed dream, and if he chance to talk in his sleep, it is most commonly of Demurs, Habeas Corpuses, Sissararas', Writs, Latitats, and Procidendos. The Physician he dreams 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 brains were beaten out with the Cork of groat Bottle of Ale, and as he was speaking the Prologue it hist at him, because he spoke it so scurvily. The Cutpurse and the Catchpole most commonly dream of a Michaelmas Term, for that is their best time to pick pockets and cheat in; and so of all the rest according to their employments: therefore this makes me not of Simonides opinion, who held that all dreams 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 have lost their whelps or calves, who suddenly will wake out of their sleeps, & run howling & lowing into diverse places to find them. Nor must we believe these Negromancers in their devilish work of working in our Fantasies by dreams, that they can do any thing that is true, as when they cause us dream of gold, or silver, & we chance to find it instantly, to affirm with many old women that all dreams are true, for this is but a trick of the devil to bring us into superstition: which trick is not much unlike that he hath put upon the Papists, making them believe that at the sight of the Cross he cannot be in quiet, but must fly away from it, but there is no true Christian will think that the Devil is afraid of a piece of wood, gold, or silver, but flies from the Cross of purpose to draw them into the superstition of adoring the cross, 
The Devil's trick in flying from the cross  and kneeling to it instead of adoring him that once hung on the Cross, for although it be a Cross, yet it hath no more virtue and influence in it then when it was a piece of wood, stone, or silver.  
Thus than you see we must trust to no dreams, except they come by the inspiration of God and the Holy Ghost: of which God spoke in the 12. of Numbers. I will speak to him in a dream, this was now by a good Angel, that God warned joseph to fly into Egypt.  
And oftentimes God suffereth the Evil Angel to delude the minds of men, 
The evil Angel.  so that many times they have been banqueting with gallant Ladies, and by the fantastical illusion of the Devil, think that they have been in the company of diverse women that rid on the backs of Cats, Dogs, Hogs, or that they have been sailing on the main Sea in ships no bigger than egg shells, & that in the peace of midnight they have traveled through many parts of the world. Holy job prayeth against such illusions, saying: Thou dost terrify me by dreams, 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 bore a huge dog in her womb, holding a burning firebrand in his mouth, who entering into the world set it on fire. This dream the holy Monks did thus expound: that the vision was not vain seeing Preachers in the Scriptures are called Dogs. But I will give then a truer exposition than this, not sparing their Holy Order. It was certain that this Dominicke was the author of one of the four Mendicant Orders, and the first that found out the burning and firing of the Professors of the Gospel.  
Therefore his Imitators have peculiarly challenged to themselves the Inquisition, and many other such places, to exercise their Fire and Sword. And so by this was signified the burning Firebrand Dominicus held in his mouth; by which an infinite company of godly men were consumed into ashes.  
Thus by this Dream did the Devil delude Dominicus Mother, and many more that did believe the interpretation of it by the Monks. But in general, Dreams are not to be believed: for they are most wicked and odious in the sight of God, that think so; as may appear in the 19 of Leviticus, deuteronomy the 23. Ibidem 18. Ecclesiasticus 24. and many other places of the Scripture. Thus much for your Divination by Dreams.  
Sometimes they do divine by a Spirit; 
Pythonissa.  and that is called Pythonissa.  
Sometimes they answer to that they are called for, by diverse Figures Men or Women set in polished Stone, Iron, Brass, Steel, Glass, or the Nails of one's hand; and this is called by the general Name of Geomancy: 
Geomancy  And most commonly to such as these, they choose out Women and Children. And I myself have known many old Women old Dog at this kind of Divination; who hold, that if the Nails of the Hand grow yellow, it is a great sign of ill luck, and that specks are the true signs of future ill luck.  
If these apparitions appear in the Water, than it is called hydromancy. 
hydromancy.  These I have heard are very incident to Catch-poies, Bum-baylies, and the like, when they are ducked under Water at a high Tide at one of the Temples.  
If these apparitions are in the Air, 
Aeromancie.  than it is called Aeromancie.  
If in the Fire, pyromancy. 
pyromancy.   
If by the bowels of Beasts, offered up on Altars to the Devil, it is called Aruspicium. 
Aruspicium.   
But if by Incantations the Devil seems to rise and answer to Questions propounded to them, than it is called negromancy. 
negromancy.  In this worst Superstition, Blood is also used: and the Reason Isidorus gives, is this, because he desireth Divine Worship; for in the Old Law, Blood was offered up to God.  
If by the chattering of Birds, or by the voice of any other Creatures, they foretell of things to come, it is called Augury. 
Augury.  This kind of Divination is most blasphemous, odious, and against the honour of God. For they fayne, that with a Divine instinct, Birds, and Fowls, with their Motions, Chattering, Croaking, Winding, or foreright flying, portend either good or bad luck: which the Ethnics themselves did laughed at, 
Homer. Iliad. 2. Polydamantus.  and contemn. For Hector in Homer sharply reproved Polydamantus, who delayed his fight, expecting an Augury: to whom Hector said, Vnum esse Augurium optimum, Patriam fortiter defendere; There is one Augury which is the best, stoutly to defend thy Country.  
Also this kind of Divination was very frequent among the jews, and was laughed and crossed by that learned and courageous jew, Mossolamus: 
Mossolamus. joseph. Antiq. lib. 1.  who being in the Wars, was told by an ginger, that he should march no farther, until he had received an Augury from the next Bird he should see come flying over his Army. But the jew scorned the help of the Bird, and laughed at the skill of the Soothsayer, instantly taking his Bow in his hand, and as the Bird came croaking over the Army, slew it, than spoke these words: Dost thou think, thou superstitious Soothsayer, that this Bird, ignorant of her own safety, could tell of the event of our Wars? if it could have foretell of things to come, it would never have come nigh this place, to be slain of Mossolamus the Iew.  
If they foretell of things to come, by the moving of diverse Members of Beasts; 
Auspicium.  than it is called Auspicium.  
Also, when a man speaks any thing to another without any intention, and as it were in jest: as to say, he will be hanged, drowned, killed, or the like; if this come to pass, than they call it, Omen. 
Omen.   
If they foretell of things that shall happen by signs that they see in the Lines of a man's hand; 
Chiromancy.  than it is called Chiromancy. This Art many old Women are learnedly experienced in, and will tell any Man or Woman, for meat, drink, or money, what shall befall them.  
If they foretell of any thing that shall happen by the signs they see in the shoulderblades of Beasts; than it is called Spatalmancia. 
Spatalmancia.   
There is also another kind of Divination, which is by Lots: which Lots are made, 
Sortilegium.  by drawing out points of an uncertain number, with their faces turned towards the Moon, with other observations to as little purpose as this. The Dutchmen are very skilful at this, and have cozened the English of infinite Masses of Money, by their selling of Papers: so that there was not one among forty, though he came never so merry to the Lottery, but he should be sure to go away Blank.  
Thus Sir have I laid forth the Brood of Divination: Now I will come to the Observations. It is a disputable question, whether by words or deeds the Devil will be compelled by Negromancers, or whether being called by them, they come, because of some league that is between them? If Devils appear, forced by Necromantic Witchcrafes, why do not Negromancers make them come against their wills? which sure they cannot: which is a sign, that there is a league and covenant concluded between the Devil and Conjurers either manifest or occult, why else do Negromancers dedicate their Books to the chief Devils, whose name they often use, but only to make a covenant with the Devil, that when they call them by those Names, Charms, Characters, Exorcisms, and the like, they may appear themselves, or send some of their inferior Devils as soon as they hear them.  
These than are approved signs and marks of a Covenant: And that the Spirits may show themselves to have a greater power, sometimes they seem very unwilling to come, either because they would make the Enchanter more zealous, or that he may delude simple people: for he is a Liar, and the Father of Lies.  
And now I hope it will not be impertinent to confute the Opinion of many, 
Digression.  who will not believe, that there are any Devils but those that are in Hell: but I am persuaded, that in every corner there is a Spirit; and besides that, amongst us there are Fiery, Airy, Earthy, and Watery Spirits.  

Roaring Boy, ae Salamander.  The Fiery Devil, is your Roaring Boy, that like a Salamander life's most commonly by Fire; Smoke is the chiefest nourishment he hath: he is a swearing Rascal, that with the hot Oaths he spews out from the Canon of his mouth, is able to burn, if not his own, yet their lips that stand by them. This Spirit is most commonly resident in Tobacco Shops, Hot-Water Shops, Taverns, Brothels, and such Places: and the only Necromancer to conjure down this Devil, is (if he gins to roar or spit fire) some everlasting Constable, or new-elected Beadle, that desires to be known a Man in his Office, or rather some justice of Peace; who can seldom or never make him quiet, while they have charmed them into the small Circumference of a Compter.  

Pickpocket, a Chameleon.  The second, is your fine Mercurian fingered Cutpurse, that like a Chameleon life's on the Air of his Invention, or indeed like the Air fills every place. This Spirit haunts Playhouses, Cockpits, Tilt, Prizes, Westminster in the Termtime, and such fertile places, from whence they glean a fruitful Crop, to maintain themselves. The only Conjurer to lay this Spirit (if he be too turbulent) is Porridge, or Pulman, who never leave charming them, while they have laid them under the Gallows.  

Pirate, a Herring.  The third is your Watery Spirit, who life's by the salt Water like a Herring; and this is your Pirate, that life's on the spoil of all Countries. This Spirit is resident about Barbary, the Straits mouth, sometimes about the French or Irish Coasts. The only Charm that must bind this Devil, is a Letter of Mart, which most commonly brings them as fare as S. Thomas of Water, or Wapping, and at the last Cast leaves them.  

Usurer, a Mole.  The fourth and last Devil is your earthy Devil, and he is an Usurer, that like a Mole feeds on the bowels of the Earth, as Silver and Gold. This Spirit is most frequent in Scrivener's shops, putting out money to use, or at the Paper-Houses of both the Compters, entering Actions: and there is nothing can lay this Spirit so well, if he gins to be outrageous, as a Privy Seal to borrow money of him, or a Subpoena out of the Exchequer, for extortion.  

Errand qui Diabolos non essentiales spiritus sed pravos hominum affectus esse fingunt. Quomod● enim Auaritia, Ambitio, Crud●litas, Perfidia, in Porcos demigrasse. Matth, cap. 8.  Besides these Devils, there are infinite many more in the City: as you shall seldom go into Turne-bole-street, but there you shall see a three-chined Bawd or Whore sitting in an Evening, enticing young men to sin, and is not this a devilish trick? You shall seldom go into Cheapside, Lombardstreet, the Strand, or Fleetstreet, but you shall see some Spirits, in the likeness of Merchants, Goldsmiths, and Silkemens' Wives, wearing most prodigious Horns on their heads like a half Moon, the emblem of Change and Mutability: you cannot walk into Hounds-ditch, Charterhouse Lane, or Long Lane, but you shall see Spirits standing at most of those doors, in the likeness of griping Brokers. But of all Spirits that are familiar in the City, those that stand before both the Compters, are the horriblest & fearfullest to men in debt, who appear in the shapes of Sergeants, alias Varlets.  
Many other visible Spirits there are in the World, which for brevity sake I will omit, because I mean to proceed a little farther, and show, why vnd●● a certain Constellation at certain times, and in certain terrible places, Apparitions appear rather to Women & Children, rather than to Men. Such matters as Conjurers use, do not compel Devils, but rather are signs of a league compacted between them: For as S. Augustine saith, the Devils take their habitations in bodies that God, 
August. lib. 2. 〈◊〉 C●uit. Dei.  not themselves, created; and are delighted in several bodies for variety sake, not as creatures with Aliment, but as Spirits with signs, which signs are delectable in variety: as sometimes by Stones, Herbs, Wood, living Creatures, Verses, & Rites; and men are often delighted with these things. Which the Devil perceiving, seduce them either by subtle or crafty means, or by appearances, in fawning and friend-seeming shows, or beautiful and amiable shapes, as they have appeared to some men in the forms of Lamiaes, 
Be●●m. de Origlinguae Latinae.  which are but mere Phantasma's of fair women appearing in that beauteous shape, feigning themselves to be in love with young men, who have been so often conversant with them, that at the last they have brought them to destruction. But I think there are few Lamiaes in these days appear, except they be substantial ones, which are Whores, who well may be compared to these Midnight Delusions; for they will profess love, and never leave a man, while they have brought him to some Hospital.  

The subtlety of the Devil.  Neither could the Devil do these things, but that he prieth into the heart of man, and then feeds them with that which most delights them. Thomas of Aquin teacheth, that by these corporal 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 under any Constellation, they rather will appear.  

Fantastical illusions of the Devil.  But why to Virgins, Children, and such weak Creatures do such appearances show themselves more than to others, but that they may bring them into an opinion of their Divinity, and that praestigious Witchcrafts and Delusions may soon tempt them that have the weakest faith? And to make them afraid, they appear in the night as it were in hollow Caves and Caverns of the Earth, Deserts, dark, and solitary Chambers, whereby the fear of these melancholy places, and the unseasonable time of the appearance of the Devil, may the more terrify them. Thus the policy of the Devil still works on the weakest and silliest kind of people.  

Avecine 6. de Natura.  Avecine shows how the senses may be deluded. The general means is this: Spirits work nothing extra nos, without us; for it is easy for Spirits to make many bodies of the Air, which earthy bodies may wonder at. 
In Epicure●.  For Erasmus reports a pretty piece of Magic performed by a Roman Priest (who had it not out of any place of the Scripture I am sure) that invited a company of Ladies to a Banquet, bidding them bring good stomaches with them. 
Natural Magic.  The Ladies came, were welcomed by him, entertained with delicate Music, and seated at the Table according to their births. There were such variety of rare and strange Dishes, that they thought that others, not their own Nation, did furnish their Table: they eat well, drunk well, & were merry; and which is better than a piece of Cheese, Pippins, or Carrowayes, to close up the mouth of the stomach after supper, they were all welcome. When this Feast, rather this Fast was ended, and (which is not very usual with Courtiers) Grace being said, they rendered the Priest hearty thanks for their Banquet, and went home. But they had not been there at the most half an hour, but their stomaches began to call upon them for meat, for they were all as hungry as if they had eat nothing at the Banquet: therefore did much wonder at themselves, that they should have such a great desire to meat, seeing they did but newly come from such a royal entertainment. But this acquaint delusion the Priest afterward revealed to them: for although he invited them to a Feast, yet they had never a bit of meat; for his Art did delude both the Eye, that thought it saw such things, and the , that seemed to taste those delicates.  

I have seen this done in Cambridge, by a juggler with a lame leg.  I myself have seen a fellow, that would make people believe, that they saw Orange trees spring out of his forehead, having Birds sit and sing on the boughs, which in an instant would vanish away again. This fellow was at Cambridge drinking at the Dolphin, and made a Drawer that filled him bad Wine, believe, that he would geld him if he would not bring him of the best Claret in the Cellar: which the Drawer laughed at, and the more to cross him, fetched of the worst he could find. This juggler swore he would be even 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 lest thought of it, as he was running down stairs to fetch Wine, he felt something trickle down his thighs, at the first thinking it had been some Wine he had spilt on his breeches, but putting his hands into his Hose, he pulled them out bloody again; so that he came running up stairs, and with a wide mouth came roaring into the Room where we were drinking, crying, the lame man had gelt him, and that he was utterly undone. At the first this Vox exclamantis did beget such a laughter in us, that we were not able to speak to him: but yet at the last, by giving the fellow good words, and good Wine, he made him a perfect man again. This was but deceiving of the senses, and so not done, or if done, the work of the Devil.  
Rhodoginus makes mention of one Syreneus, 
Rhodog. lib. 9  that would run his Horse a straw's breadth a mile together, and make him amble, curvet, trot, pace, and gallop within the compasle of a Bushel.  
Martin Berrhaus reports, 
Martin Berrhaus.  that he saw a Dancer carry two men on his shoulders, two on his arms, and one upon his neck, yet would dance and vault with such agility, that a Baboon with his drinking glass could not tumble nimbler.  
Rhodoginus and Erasmus makes mention of an Indian, 
Rhodog. lib. 12. cap. 40. Erasm. Apothe.  that by a trick he had learned of a Witch, would shoot through the narrow circumference of a small Hoopering, standing a furlong off.  
julius Pascarius reports, 
julius' Pasca▪ ●●u●●●. lib. 2. ●●. 2.  that a Diceplayer (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 Trestles for stools to sit on) by a Magical trick he had, would cheat the most cheatingst Gamester.  
Therefore, if these that are but Mataeotechnia, vain imitations of Art, seem so wonderful to people beholding them on Stages & theatres: how less miraculous is it, if the devil by Elements can make stranger appearances, or by secret inspirations delude the sense, by framing the Phantasms of Images, by which he will deceive men running, sleeping, or walking?  
Why may not these Spirits be turned into as many shapes as Diomedes companions were, 
Phan●asmata.  that were in the Island called Diomedes, not fare from the mountain Garganus, that is in Apulea? Why not as well as Ulysses companions, that were turned into beasts, and whom Circe's the famous Sorceress enchanted? Why not as well as the Arcadians, that were turned into Wolves? 
All these were but fictions or Phantasms.  Why may not there be a transmutation in these incorporeal spirits, as in these terrestrial bodies? And why may not there be as strange Metamorphosis in these days, as there was in the days of Ovid and Varro? nay I will stand to it, that in these days there are as marvelous changes and more true, for I have known a Gallant that at the age of fiveteene, hath been a pregnant witty youth, but before twenty he hath been turned into a right Asinego. There have been many Citizens that have been very handsome personable men in the morning, who before the Exchange hath been done, hath been turned into monstrous beasts. There are many tradesmen that at their first setting up have been very honest men, but after the third or fourth breaking, have been turned into most fearful Sergeants. I have known many that have been accounted wise fellows in the University, that have no sooner peeped into the Temples, or one of the Inns of Court, but have been transformed into monstrous Asses. Then seeing there is such a transmutation in earthly bodies, why should we think it so strange and rare in incorpor? all spiritse Yet these and the like are not recited as if they were true, but to show how the senses may be deluded. And the like may appear by those women that oftentimes are persuaded that they are riding on the backs of beasts.  
Yet for all this, I will not grant there is any virtue in the words or charms of a Necromancer to raise up these forms. Also there is no virtue in those ceremonial Exorcisms, with which Priests exorcise Wine, Salt, Water, and the like, which I will manifestly show you.  

Three hard bones for Astrologers to gnaw on.  First, in respect of the Matter, for the Matter is but Air, or Water, or Ink; which can have no virtue in them, for by that reason, every substance of the like kind should have the same virtue.  
Secondly, in respect of the Accidental Form, which is nothing else but a Configuration of diverse Characters, either in writing or speaking, for Philosophy teacheth that Accidental Forms have no Action of themselves.  
Thirdly, in respect of the thing signified, as the word fire to burn this Paper, or the word Death to kill this Man, or the word God, to save this Soul, or to raise up any dead body; which cannot be: for the name of God cannot do it. But God must be invocated by true Faith, whereby he is often pleased to grant our requests. 
Note.  But Conjurers and Astrologers use the name of God in another kind, and other Ceremonies, which rather drive away divine Grace and Virtue then procure it, and so much the more they sin, by how much the more they take the name of God in vain, and to the worship of the Devil. Therefore to conclude this Treatise of Divination, I will prove both by the Divine, Imperial, and Canon Law, that it is not lawful to be used.  
The Divine Law saith: 
Divine Law. Exod. 22. Levit. 20.  Thou shalt not suffer such Malefactors to live. A man or a woman in whom the Spirit of Divination is found, let them dye the death: Let them be stoned to death, and let their bloods be upon their own heads. Also the Holy Ghost in another place saith: Let that Soul that is inclined to Soothsayers be slain in the midst of the people. 
Imperial Law Canon extra de sortilegiis per tot●m. Vain observation.  The Imperial Law commands, that they should be beheaded, or be put to any kind of punishment the judge shall think most convenient and fitting.  
The third daughter of Superstition is vain Observation, which teacheth to know future things either good or bad, as to tell whether a man condemned to be hanged, shall dye that death or no, which is but a mere roguery and cheating. For this notorious Art, 
Ars notoria.  is nothing but a vain superstition, nay indeed a most notorious piece of Roguery, working by Figures, Characters, and unknown names: also containing many speeches, concluding in them strange and unknown significations, which a man must learn and repeat, always observing a continency in his Diet, and sometimes to punish and macerate himself, would not do amiss, if he mean to attain to the perfect knowledge of this science, which Thomas Aquinas doth utterly deny: 
Quest. 96. Art. 1.  For, he saith, he that doth use this, can attain to no such kind of knowledge, and that the Devil invocated by it, cannot infuse any knowledge, or illuminate the intellect, although he is able to deliver the rudiments of some kind of Art: for the Devil doth only work to infatuate and befool them that exercise or study it. Nor is it available for any Doctor in this Art, to produce the Examples of Daniel and his fellows, who abstaining from meat and drink, came to such a perfect knowledge: for they did not abstain from those meats by the vain observation of this notorious Art, but lest they should be defiled with the meat of the Gentiles, which was forbidden them by God: therefore not without desert they were endued with knowledge above the rest. And Solomon begging knowledge of God to govern his people, did obtain it of the Holy Ghost. Other vain observations of this Art, Divine Augustine hath learnedly confuted. 
Aug. lib. 2 de Doctrina Christiana.    

Corolarium. Sine KOPONIS.  
THus you see I have confuted all the superstitions of your Art by Art; beating down the opinions of many that observe times to travel, merchandise, build, and the like, have displayed in the liveliest colours I can your knavery, in seducing and blinding the ignorant and believing people, set forth your knavery in casting figures, calculating deaths, and Nativities, telling of Fortunes, raising of Spirits, by Incantations, Carminations, Annual Observations, making Astrological Images, expressed the devilishness of your Divination, Idolatry, and vain Observation. Therefore if you can speak any thing in the defence of your Art, or more than I have spoken in the offence of it, begin, and I will hearken to you with a more diligent attention than I think you have done me. With that he began to rouse himself up, and as I thought would have made his apological discourse, but that he was interrupted by a loud noise of Officers that stood beating against the door, mingled with the high voice of a man, that did nothing but call Rogue, Rascal, Cheater, Impostor, which words I perceived by the Figure-Casters countenance did not well please him, but at last (forced by their clamours, much against his will) he opened the door and let them in, who instantly attached him, by virtue of a warrant, for cozening a poor Grazier of fiveteene pound, holding him in hand, that he would find out nine Oxen he had lost at several times in the Country. But to conclude, they first hurried him to the next justice, who upon the complaint of the poor man was committed to Newgate, but how he sped, or what mulct or punishment he suffered, either in purse or person, I leave it to those that will bestow the cost to look over the Records of Newgate.  
FINIS.