The first Chapter.

The Hebrue word Nahas expounded, of the art of augurie, who invented it, how slovenlie a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes therof.

NAHAS, is To observe the flieng of birds, & comprehendeth all such other observations, where men do ghesse upon uncerteine toies. It is found in Deut. 18. and in 2. Chron. 33. and else-where. Of this art of augurie Tyresias the king of the Thebans is said to be the first inventor: but Tages first published the discipline thereof, being but a little boie; as Cicero reporteth out of the bookes of the HetruscansThe slovenlie art of augurie. themselves. Some points of this art are more high and profound than some others, and yet are they more homelie and slovenlie than the rest; as namelie, the divination upon the entrailes of beasts, which the Gentiles in their sacrifices speciallie observed. Insomuch as Marcus Varro, seeing the absurditie thereof, said that these gods were not onlie idle, but verie slovens, that used so to hide their secrets and counsels in the guts and bowels of beasts.

How vainlie, absurdlie, and superstitiouslie the heathen used this kind of divination in their sacrifices, is manifested by their actions & ceremonies in that behalfe practised, as well in times past, as at this houre. The Aegyptians had 666. severall sorts and kinds of sacrifices; the Romans had almost as manie; the GrÆ/cians190. had not so few as they; the Persians and the Medes were not behind them; the Indies and other nations have at this instant their sacrifices full of varietie, and more full of barbarous impietie. For in sundrie places, these offer sacrifices to the divell, hoping thereby to moove him to lenitie: yea, these commonlie sacrifice such of their enimies, as they have taken in warre: as we read that the Gentiles in ancient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.

The second Chapter.

Of the Jewes sacrifice to Moloch, a discourse thereupon, and of Purgatorie.

THE Jewes2. Re. 23, 10
2. Chr. 33.
Jerem. 7. used one kind of diabolical sacrifice, never taught them by Moses,Deut. 18, 10
Levi. 18, 21.
Id. cap. 20. 2. namelie, to offer their children to Moloch, making their sonnes and their daughters to runne through the fire; supposing such grace and efficacie to have beene in that action, as other witches affirme to be in charmes and words. And therfore among other points of witchcraft, this is speciallie and namelie forbidden by Moses. We read of no more miracles wrought hereby, than by any other kind of witchcraft in the old or new testament expressed. It was no ceremonie appointed by God,/139. no figure of Christ: An invincible argument against purgatorie. perhaps it might be a sacrament or rather a figure of purgatorie, the which place was not remembred by Moses. Neither was there anie sacrifice appointed by the lawe for the releefe of the Israelites soules that there should be tormented. Which without all doubt should not have beene omitted, if any such place of purgatorie had beene then, as the Pope hath latelie devised for his private and speciall lucre. This sacrificing to Moloch (as some affirme) was usuall among the Gentiles, from whence the Jewes brought it into Israel: and there (of likeliehood) the Eutichists learned the abhomination in that behalfe/

The third Chapter.191.

The Canibals crueltie, of popish sacrifices exceeding in tyrannie the Jewes or Gentiles.

THE incivilitieAgainst the papists abhominable and blasphemous sacrifice of the masse. and cruell sacrifices of popish preests do yet exceed both the Jew and the Gentile: for these take upon them to sacrifice Christ himselfe. And to make their tyrannie the more apparent, they are not contented to have killed him once, but dailie and hourelie torment him with new deaths; yea they are not ashamed to sweare, that with their carnall hands they teare his humane substance, breaking it into small gobbets; and with their externall teeth chew his flesh and bones, contrarie to divine or humane nature; and contrarie to the prophesie, which saith; There shall not a bone of him be broken.Psal. 34, 20. Finallie, in the end of their sacrifice (as they say) they eate him up rawe, and swallow downe into their guts everie member and parcell of him: and last of all, that they conveie him into the place where they bestowe the residue of all that which they have devoured that daie. And this same barbarous impietie exceedeth the crueltie of all others: for all the Gentiles consumed their sacrifices with fier, which they thought to be holie.

The fourth Chapter.

The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe.

AS touching the element of fier, & the superstition therof about those businesses, you shall understand, that manie superstitious people and nations have received, reverenced, & reserved fier, as the most holy thing among their sacrifices: insomuch (I saie) as they have worshipped it a/mong192. their gods, calling it Orimasda (to wit) holie fier, and divine light. The Greekes called it ?s?a?, the Romans Vesta, which is, The fier of the Lord. Surelie they had heard of the fier that came downe from heaven, and consumed the oblations of the fathers; and they understood it to be God himselfe. For there came to the heathen, the bare names of things, from the doctrine of the godlie fathers and patriarchs, and those so ob/scured140. with fables, and corrupted with lies, so overwhelmed with superstitions, and disguised with ceremonies, that it is hard to judge from whence they came. Some cause thereof (I suppose) was partlie the translations of governements, whereby one nation learned follie of another; and partlie blind devotion, without knowledge of Gods word: but speciallie the want of grace, which they sought not for, according to Gods commandement and will. And that the Gentiles had some inkling of the godlie fathers dooings, may diverslie appeare. Doo not the Muscovits and *Indian* The Gymnosophists of India their apish imitation of Esaie. prophets at this daie, like apes, imitate Esaie? Bicause he went naked certeine yeares, they forsooth counterfet madnes, and drinke potions for that purpose; thinking that what- soever they saie in their madnes, will cer- teinelie come to passe. But hereof is more largelie discoursed before in the word Kasam.

The fift Chapter.

Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables.

THE Romans, even after they were growne to great civilitie, and enjoied a most flourishing state and commonwealth, would sometimes sacrifice themselves, sometimes their children, sometimes their friends, &c: consuming the same with fier, which they thought holie. Such estimation (I saie) was attributed to this art of divination upon the entrails of beasts, &c: at Rome, as the cheefe princes themselves exercised the same; namelie,/193. Romulus, Fabius Maximus, &c: in so much as there was a decree made there, by the whole senate, that six of the cheefe magistrats sonnes should from time to time be put foorth, to learne the mysterie of these arts of augurie and divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they came home well informed and instructed in this art, their estimation and dignitie was such, as they were accounted, reputed, and taken to be the interpreters of the gods, or rather betweene the gods and them. No high preest, nor anie other great officer was elected, but these did either absolutelie nominate them, or else did exhibit the names of two, whereof the senate must choose the one.

In their ancient lawes were written these words:The lawe of the twelve tables. Prodigia & portenta ad Hetruscos aruspices (si senatus jusserit) deferunto, HetruriÆq; principes disciplinam discunto. Quibus divis decreverunt, procuranto, iisdem fulgura & ostenta pianto, auspicia servanto, auguri parento: the effect of which words is this; Let all prodigious and portentous matters be carried to the soothsaiers of Hetruria, at the will and commandement of the senat; and let the yoong princes be sent to Hetruria, there to learne that discipline, or to be instructed in that art and knowledge. Let there be alwaies some solicitor, to learne with what gods they have decreed or determined their matters, and let sacrifices be made unto them in times of lightening, or at anie strange or supernaturall shew. Let all such conjecturing tokens be observed; whatsoever the sooth- saier commandeth, let it be religiouslie obeied/

The sixt Chapter.141.

Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparrell, their superstition.

ROMULUS erected three colleges or centuries of those kinds of soothsaiers, which onelie (and none other) should have authoritie to expound the minds and admonishments of the gods. Afterwards that/194. number was augmented to five, and after that to nine: for they must needs be od. Magna charta. Hen. 3. 36. 7 Ed. 1. 15. Ri. 2. 5.In the end, they increased so fast, that they were feine to make a decree for staie from the further proceeding in those erections: like to our statute of Mortmaine. Howbeit, Silla (contrarie to all orders and constitutions before made) increased that number to foure and twentie.

And though Augurium be most properlie that divination, which is gathered by birds; yet bicause this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, &c: which is as well the ghessing upon the entrailes of beasts, as divers other waies: omitting physiognomie and palmestrie, and such like, for the tediousnes and follie thereof; I will speake a little of such arts, as were above measure regarded of our elders: neither mind I to discover the whole circumstance, but to refute the vanitie thereof, and speciallie of the professors of them, which are and alwaies have beene cousening arts, and in them conteined both speciall and severall kinds of witchcrafts. For the maisters of these faculties have ever taken upon them to occupie the place and name of God; blasphemouslie ascribing unto themselves his omnipotent power, to foretell, &c: whereas, in truth, they could or can doo nothing, but make a shew of that which is not.

One matter,A manifest discoverie of augurors cousenage. to bewraie their cousening, is; that they could never worke nor foreshew anie thing to the poore or inferior sort of people: for portentous shewes (saie they) alwaies concerned great estates. Such matters as touched the baser sort, were inferior causes; which the superstition of the people themselves would not neglect to learne. Howbeit, the professors of this art descended not so lowe, as to communicate with them: for they were preests (which in all ages and nations have beene jollie fellowes) whose office was, to tell what should come to passe, either touching good lucke, or bad fortune; to expound the minds, admonitions, warnings and threatnings of the gods, to foreshew calamities, &c: which might be (by their sacrifices and common contrition) remooved and qualified. And before their entrance into that action, they had manie observations, which they executed verie superstitiouslie; pretending that everie bird and beast, &c., should be sent from the gods as foreshewes of somewhat. And/195. therefore first they used to choose a cleare daie, and faire wether to doo their busines in: for the which their place was certeinelie assigned, as well in Rome as in Hetruria, wherein they observed everie quarter of the element, which waie to looke, and which way to stand, &c/142. Their apparell was verie preestlike, of fashion altered from all others, speciallie at the time of their praiers, wherein they might not omit a word nor a syllable: in respect whereof one read the service, and all the residue repeated it after him, in the maner of a procession.

The seventh Chapter.

The times and seasons to exercise augurie, the maner and order thereof, of the ceremonies thereunto belonging.

NO lesse regard was there had of the times of theirNote the superstitious ceremonies of augurors. practise in that ministerie: for they must beginne at midnight, and end at noone, not travelling therein in the decaie of the day, but in the increase of the same; neither in the sixt or seventh houre of the daie, nor yet after the moneth of August; bicause then yoong birds flie about, and are diseased, and unperfect, mounting their fethers, and flieng out of the countrie: so as no certeine ghesse is to be made of the gods purposes by them at those seasons. But in their due times they standing with a bowed wand in their hand, their face toward the east, &c: in the top of an high tower, the weather being cleare, watch for birds, noting from whence they came, and whether they flie, and in what sort they wag their wings, &c/

The eight Chapter.196.

Upon what signes and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughterhouse.

THESE kind of witches, whom we have now in hand, did also prognosticate good or bad lucke, according to the soundnes or imperfection of the entrailes of beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humors unnecessarie, appearing in the inward parts and bowels of the beasts sacrificed. For as touching the outward parts, it was alwaies provided and foreseene, that they should be without blemish.Observations in the art augurificall. And yet there were manie tokens and notes to be taken of the externall actions of those beasts, at the time of sacrifice: as if they would not quietlie be brought to the place of execution, but must be forceablie hailed; or if they brake loose; or if by hap, cunning, or strength they withstood the first blowe; or if after the butchers blowe, they leaped up, rored, stood fast; or being fallen, kicked, or would not quietlie die, or bled not well; or if anie ill newes had beene heard, or anie ill sight seene at the time of slaughter or sacrifice: which were all significations of ill lucke and unhappie successe. On the other side, if the slaughterman performed his office well, so as the beast had beene well chosen, not infected, but whole and sound, and in the end faire killed; all had beene safe: for then the gods smiled/

The ninth Chapter.143.

A confutation of augurie, Plato his reverend opinion thereof, of contrarie events, and false predictions.

BUT what credit is to be attributed to such toies and chances, which grow not of nature, but are gathered by the superstition of the interpretors? As for birds, who is so ignorant that conceiveth not, that/197. one flieth one waie, another another waie, about their privat necessities? And yet are the other divinations more vaine and foolish. Howbeit, PlatoPlato in PhÆdro, in Timeo, in lib. de Republ. thinketh a commonwealth cannot stand without this art, and numbereth it among the liberall sciences. These fellowes promised Pompeie, Cassius, and CÆsar, that none of them should die before they were old, and that in their owne houses, and in great honor;Wherein the papists are more blame worthie than the heathen. and yet they all died cleane contrarilie. Howbeit doubtles, the heathen in this point were not so much to be blamed, as the sacrificing papists: for they were directed hereunto without the knowledge of Gods promises; neither knew they the end why such ceremonies and sacrifices were instituted; but onelie understood by an uncerteine and slender report, that God was woont to send good or ill successe to the children of Israell, and to the old patriarchs and fathers, upon his acceptance or disallowance of their sacrifices and oblations. But men in all ages have beene so desirous to know the effect of their purposes, the sequele of things to come, and to see the end of their feare and hope; that a seelie witch, which had learned anie thing in the art of cousenage, may make a great manie jollie fooles.

The tenth Chapter.

The cousening art of sortilege or lotarie, practised especiallie by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.

THE counterfeit Aegyptians, which were indeedSortilege or lotshare. cousening vagabonds, practising the art called Sortilegium, had no small credit among the multitude: howbeit, their divinations were as was their fast and loose, and as the witches cures and hurtes, & as the soothsaiers answers, and as the conjurors raisings up of spirits, and as Apollos or the Rood of graces oracles, and as the jugglers knacks of legierdemaine, and as the papists exorcismes, and as the witches charmes, and as the counterfeit visions, and as the couseners knaveries. Hereupon it was said; Non inve/niatur inter vos menahas,198. that is Sortilegus, which were like to these Aegyptian couseners. As for other lots, they were used, and that lawfullie; as appeareth by Jonas and others that were holie men, and as may be seene among all commonwelths, for the deciding of diverse controversies, &c: wherein thy neighbour is not misused, nor God anie waie offended. But in truth I thinke, bicause of the cousenage that so easilie may be used herein,/144. God forbad it in the commonwealth of the Jewes, though in the good use thereof it was allowed in matters of great weight;Levit. 16.
Num. 33. & 36.
Josu. 14.
1. Chron. 24 & 26.
Prover. 18.
Jonas. 1.
Acts. 1. as appeareth both in the old and new testament; and that as well in doubtfull cases and distributions, as in elections and inheritances, and pacification of variances. I omit to speake anie thing of the lots comprised in verses, concerning the lucke ensuing, either of Virgil, Homer, or anie other, wherein fortune is gathered by the sudden turning unto them: bicause it is a childish and ridiculous toie, and like unto childrens plaie at Primus secundus, or the game called The philosophers table: but herein I will referre you to the bable it selfe, or else to Bodin, or to some such sober writer thereupon; of whome there is no want.

There is a lot also called PythagorasOf Pythagoras lot. lot, which (some saie) Aristotle beleeved: and that is, where the characters of letters have certeine proper numbers; whereby they divine (through the proper names of men) so as the numbers of each letters being gathered in a summe, and put togither, give victorie to them whose summe is the greater; whether the question be of warre, life, matri- monie, victorie, &c: even as the unequall number of vowels in proper names portendeth lacke of sight, halting, &c: which the godfathers and god- mothers might easilie prevent, if the case stood so.

The eleventh Chapter.

Of the Cabalisticall art, consisting of traditions and unwritten verities learned without booke, and of the division thereof.

HERE is place also for the Cabalisticall art, consisting of unwritten verities, which the Jewes doo beleeve and brag that God himselfe gave to Moses in the mount Sinai; and afterwards was taught/199. onelie with livelie voice, by degrees of succession, without writing, untill the time of Esdras: even as the scholers of Archippus did use wit and memorie in steed of bookes. The art Cabalisticall divided.They divide this in twaine; the one expoundeth with philosophicall reason the secrets of the lawe and the bible, wherein (they saie) that Salomon was verie cunning; bicause it is written in the Hebrew stories, that he disputed from the Cedar of Libanus, even to the Hisop, and also of birds, beasts, &c. The other is as it were a symbolicall divinitie of the highest contemplation, of the divine and angelike vertues, of holie names and signes; wherein the letters, numbers, figures, things and armes, the prickes over the letters, the lines, the points, and the accents doo all signifie verie profound things and great secrets. By these arts the Atheists suppose Moses wrote all his miracles, and that hereby they have power over angels and divels, as also to doo miracles: yea and that hereby all the miracles that either anie of the prophets, or Christ himselfe wrought, were accomplished.

But C. AgrippaC. Agrippa lib. de vanit. scient. having searched to the bottome of this art, saith it is nothing but superstition and follie. Otherwise you maie be sure Christ would not have hidden it from his church. For this cause the Jewes/145. were so skilfull in the names of God. But there is none other name in heaven or earth, in which we might be saved, but Jesus: neither is that meant by his bare name, but by his vertue and goodnes towards us.The blasphemie of the Cabalists. These Cabalists doo further brag, that they are able hereby, not onelie to find out and know the unspeakeable mysteries of God; but also the secrets which are above scripture; whereby also they take upon them to prophesie, and to worke miracles: yea hereby they can make what they list to be scripture; as Valeria Proba did picke certeine verses out of Virgil alluding them to Christ. And therefore these their revolutions are nothing but allegoricall games, which idle men busied in letters, points, and numbers (which the Hebrew toong easilie suffereth) devise, to delude and cousen the simple and ignorant. And this they call Alphabetarie or Arythmanticall divinitie, which Christ shewed to his apostles onelie, and which Paule saith he speaketh but among perfect men; and being high mysteries are not to be committed unto writing, and so made popular. There is no man that readeth anie thing of/200. this Cabalisticall art, but must needs think upon the popes cunning practises in this behalfe, who hath In scrinio pectoris,In concil. Trident. not onelie the exposition of all lawes, both divine and humane, but also authoritie to adde thereunto, or to drawe backe therefrom at his pleasure: and this may he lawfullie doo even with the scriptures, either by addition or substraction, after his owne pontificall liking. As for example: he hath added the Apocrypha (whereunto he might as well have joined S. Augustines[C. of Trent 1550] works, or the course of the civill lawe, &c:) Againe, he hath diminished from the decalog or ten commandements, not one or two words, but a whole precept, namelie the second, which it hath pleased him to dash out with his pen: and trulie he might as well by the same authoritie have rased out of the testament S. Markes gospell.

The twelfe Chapter.

When, how, and in what sort sacrifices were first ordained, and how they were prophaned, and how the pope corrupteth the sacraments of Christ.

AT the first God manifested to our father Adam,Gen. 2. 17. by the prohibition of the apple, that he would have man live under a lawe, in obedience and submission; and not to wander like a beast without order or discipline. And after man had transgressed,Gen. 3. 6. and deserved thereby Gods heavie displeasure; yet his mercieGen. 3. 15. prevailed; and taking compassion upon man, he promised the Messias, who should be borne of a woman, and breake the serpents head: declaring by evident testimonies, that his pleasure was that man should be restored to favour and grace, through Christ: and binding the minds of men to this promise, and to be fixed upon their Messias, established figures and ceremonies wherewith to nourish their faith, and confirmed the same with miracles, prohibiting and excluding all mans devises in that behalfe. And upon his promise renewed,Levit. 12. 3. &c. he injoined (I say) and erected a new forme of worship, whereby/146. he would have his promises constantlie beheld, faithfullie beleeved, and reverentlie regarded. He or/deined201. six sorts of divine sacrifices; three propitiatorie, not as meriting remission of sinnes, but as figures of Christs propitiation: the other three were of thanksgiving. These sacrifices were full of ceremonies, they were powdered with consecrated salt, and kindled with fier, which was preserved in the tabernacle of the Lord: which fier (some thinke) was sent downe from heaven. GOD himselfe commanded these rites and ceremonies to our forefathers, Noah, Abraham, Isaac, Jacob, &c: promising therein both the amplification of their families, and also their Messias. But in tract of time (I saie) wantonnesse, negligence, and contempt, through the instigation of the divell, abolished this institution of GOD: so as in the end, God himselfe was forgotten among them, and they became pagans & heathens, devising their owne waies, untill everie countrie had devised and erected both new sacrifices, and also new gods particular unto themselves. Whose example the pope followeth, in prophaning of Christs sacraments,A gird at the pope for his sawcinesse in Gods matters. disguising them with his devises and superstitious ceremonies; contriving and comprehending therein the follie of all nations: the which bicause little children doo now perceive and scorne, I will passe over; and returne to the Gentiles, whome I cannot excuse of cousenage, superstition, nor yet of vanitie in this behalfe. For if God suffered false prophets among the children of Israell, being Gods peculiar people, and hypocrits in the church of Christ; no marvell if there were such people amongst the heathen, which neither professed nor knew him.

The xiii. Chapter.

Of the objects whereupon the augurors used to prognosticate, with certeine cautions and notes.

THE Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad lucke. And a great matter is made of neezing, wherein the number of neezings & the time therof is greatlie noted; the tingling in the finger, the elbowe, the toe, the knee, &c: are sin/gular202. notes also to be observed in this art; though speciallie heerin are marked the flieng of fowles, and meeting of beasts; with this generall caution, that the object or matter whereon men divine, must be sudden and unlooked for: which regard, children and some old fooles have to the gathering primrose, true loves, and foure leaved grasse; Item the person unto whome such an object offereth it selfe unawares; Item the intention of the divinor, whereby the object which is met, is referred to augurie; Item the houre in which the object is without foreknowledge upon the sudden met withall; and so foorth.

PliniePlin. lib. natural. hist. 10. cap. 6. reporteth that griphes flie alwaies to the place of slaughter, two or three daies before the battell is fought; which was seene and tried at the battell of Troie: and in respect thereof, the griph was allowed to/147. be the cheefe bird of augurie. But among the innumerableArist. in auguriis. number of the portentous beasts, fowles, serpents, and other creatures, the tode is the most excellent object, whose ouglie deformitie signifieth sweete and amiable fortune: in respect whereof some superstitious witches preserve todes for their familiars. And some one of good credit (whome I could name) having convented the witches themselves, hath starved diverse of their divels, which they kept in boxes in the likenesse of todes.

Plutarch ChironÆusPlutarch doteth by his leave, for all his learning. saith, that the place and site of the signes that we receive by augurie, are speciallie to be noted: for if we receive them on the left side, good lucke; if on the right side, ill lucke insueth: bicause terrene and mortall things are opposite & contrarie to divine and heavenlie things; for that which the gods deliver with the right hand, falleth to our left side; and so contrariwise.

The xiiii. Chapter.

The division of augurie, persons admittable into the colleges of augurie, of their superstition.

THE latter divinors in these mysteries, have divided their soothsaiengs into twelve superstitions: as Augustinus NiphusAug. Niphus de auguriis, lib. 1. termeth them. The first is prosperitie; the second, ill lucke, as when one goeth/203. out of his house, and seeth an unluckie beast lieng on the right side of his waie; the third is destinie; the fourth is fortune; the fift is ill hap, as when an infortunate beast feedeth on the right side of your waie; the sixt is utilitie; the seventh is hurt; the eight is called a cautell, as when a beast followeth one, and staieth at any side, not passing beyond him, which is a signe of good lucke; the ninth is infelicitie, and that is contrarie to the eight, as when the beast passeth before one; the tenth is perfection; the eleventh is imperfection; the twelfe is conclusiin.*[* read,—sion] Thus farre he.

Among the RomansWho were not admittable into the college of augurors among the Romans. none could be received into the college of augurors that had a bile, or had beene bitten with a dog, &c: and at the times of their exercise, even at noone daies, they lighted candels. From whence the papists conveie unto their church, those points of infidelitie. Finallie, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fier, but it betokened somewhat.

The xv. Chapter.

Of the common peoples fond and superstitious collections and observations.

AMONGST us there be manie women, and effeminat menO vaine follie and foolish vanitie! (marie papists alwaies, as by their superstition may appeere) that make great divinations upon the shedding of salt, wine, &c: and for the observation of daies, and houres use as great *withcraft[* read, witch—] as in anie thing. For if one/148. chance to take a fall from a horsse, either in a slipperie or stumbling waie, he will note the daie and houre, and count that time unluckch†[† read,—kie] for a journie. Otherwise, he that receiveth a mischance, wil consider whether he met not a cat, or a hare, when he went first out of hfr‡[‡ read, his] doores in the morning; or stumbled not at the threshhold at his going out; or put not on his shirt the wrong side outwards; or his left shoo on his right foote, which Augustus CÆsar reputed for the woorst lucke that might befall. But above all other nations (as Martinus de ArlesMartin. de Arles in tract. de superst. contra maleficta.*
Appian. de bello civili.[* read,—ficia.] wit/nesseth)204. the Spaniards are most superstitious herein; & of Spaine, the people of the province of Lusitania is the most fond. For one will saie; I had a dreame to night, or a crowe croked upon my house, or an owle flew by me and screeched (which augurie Lucius Silla tooke of his death) or a cocke crew contrarie to his houre. Another saith; The moone is at the prime; another, that the sun rose in a cloud and looked pale, or a starre shot and shined in the aire, or a strange cat came into the house, or a hen fell from the top of the house.

Many will go to bed againe,Augurificall toies. if they neeze before their shooes be on their feet; some will hold fast their left thombe in their right hand when they hickot; or else will hold their chinne with their right hand whiles a gospell is soong. It is thought verie ill lucke of some, that a child, or anie other living creature, should passe betweene two friends as they walke togither; for they say it portendeth a division of freendship. Among the papists themselves, if any hunters, as they were a hunting, chanced to meet a frier or a preest; they thought it so ill lucke, as they would couple up their hounds, and go home, being in despaire of any further sport that daie. Marrie if they had used venerie with a begger, they should win all the monie they plaied for that daie at dice. The like follie is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to passe onlie by Gods power, and at his pleasure. Of this sort be these that follow:

Some sticke a needle or a buckle into a certeine tree, neere to the cathedrall church of S. Christopher, or of some other saint; hoping thereby to be delivered that yeare from the headach. Item maids forsooth hang some of their haire before the image of S. Urbane, bicause they would have the rest of their haire grow long and be yellow. Item, women with child runne to church, and tie their girdles or shoo latchets about a bell, and strike upon the same thrise, thinking that the sound thereof hasteth their good deliverie. But sithence these things beginne to touch the vanitiesSeeke more hereof in the word Habar. and superstitions of incantations, I will referre you thither, where you shall see of that stuffe abundance; beginning at the word Habar.

The xvi. Chapter.

How old writers varie about the matter, the maner and the meanes, whereby things augurificall are mooved.

THEOPHRASTUS and Themistius affirme, that whatsoever happeneth unto man suddenlie and by chance, commeth from the providence of God. So as Themistius gathereth, that men in that respect/206. prophesie, when they speake what commeth in their braine, upon the sudden; though not knowing or understanding what they saie. And that seeing God hath a care for us, Averroes. 12. metaphysic. it agreeth with reason (as Theophrastus saith) that he shew us by some meane whatsoever shall happen. For with Pythagoras he concludeth, that all foreshewes and auguries are the voices and words of God, by the which he foretelleth man the good or evill that shall beetide.

Trismegistus affirmeth, that all augurificall things are mooved by divels; Porphyrie saith by gods, or rather good angels: according to the opinion of Plotinus and Iamblichus. Some other affirme they are mooved by the moone wandering through the twelve signes of the Zodiake: bicause the moone hath dominion in all sudden matters. The Aegyptian astronomers hold, that the moone ordereth not those portentous matters, but Stella errans, a wandering starre, &c/

The xvii. Chapter.150.

How ridiculous an art augurie is, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it.

V ERELIE all these observations being neither grounded on Gods word,The fond art of augurie convinced. nor physicall or philosophicall reason, are vanities, superstitions, lies, and meere witchcraft; as whereby the world hath long time beene, and is still abused and cousened. It is written; Acts. 1, 7.Non est vestrum scire tempora & momenta, &c: It is not for you to knowe the times and seasons, which the father hath put in his owne power. The most godlie men and the wisest philosophers have given no credit hereunto. S. Augustine saith; Qui his divinationibus credit, sciat se fidem christianam & baptismum prÆvaricasse, & paganum Deiq; inimicum esse. One told Cato, that a rat had carried awaie and eaten his hose, which the partie said was a woonderfull signe. Naie (said Cato) I thinke not so; but if the hose had eaten the rat, that had beene a wonderfull token indeed. When/207. Nonius told Cicero that they should have good successe in battell, bicause seven eagles were taken in Pompeies campe, he answered thus; No doubt it will be even so, if that we chance to fight with pies. In the like case also he answered Labienus, who prophesied like successe by such divinations, saieng, that through the hope of such toies, Pompeie lost all his pavillions not long before.

What wiseman would thinke, that God would commit his counsell to a dawe, an owle, a swine, or a tode; or that he would hide his secret purposes in the doong and bowels of beasts? AristotleArist. de somno. thus reasoneth; Augurie or divinations are neither the causes nor effects of things to come; Ergo, they doo not thereby foretell things trulie, but by chance. As if I dreame that my freend will come to my house, and he commeth indeed: yet neither dreame nor imagination is more the cause of my freends comming, than the chattering of a pie.

When Hanibal overthrew Marcus Marcellus, the beast sacrificed wanted a peece of his hart; therefore forsooth Marius, when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like successe. These are their collections, and as vaine, as if they said that the building of Tenderden steeple was the cause of Goodwine sands, or the decaie of Sandwich haven. S. Augustine August. lib. de doct. chri. 2. cap. 2.
Psal. 4, 2. saith, that these observations are most superstitious. But we read in the fourth psalme, a sentence which might dissuade anie christian from this follie and impietie; O ye sonnes of men, how long will you turne my glorie into shame, loving vanitie, and seeking lies? The like is read in manie other places of scripture.

Of such as allow this follie, I can commend PliniePlin. lib. natural. hist. 28. cap. 2.
Tho Aquin. lib. de sortib. best, who saith, that the operation of these auguries is as we take them. For if we take them in good part, they are signes of good lucke; if we take them in ill part, ill lucke/151. followeth; if we neglect them, and wey them not, they doo neither good nor harme. Thomas of Aquine reasoneth in this wise; The starres, whose course is certeine, have greater affinitie and communitie with mans actions, than auguries; and yet our dooings are neither directed nor proceed from the starres. Which thing also Ptolome witnesseth, saieng; Sapiens dominabitur astris, A wiseman overruleth the starres/

The 18. Chapter.208

Fond distinctions of the heathen writers, concerning augurie.

THE heathen made a distinction betweene divine, naturall, and casuall auguries. Divine auguries were such, as men were made beleeve were done miraculouslie, as when dogs spake; as at the expulsion of TarquiniusC. Epidius.
Homer. Iliad. 19. out of his kingdome; or when trees spake, as before the death of CÆsar; or when horsses spake, as did a horsse, whose name was Zanthus. Manie learned christians confesse, that such things as may indeed have divine cause, may be called divine auguries; or rather forewarnings of God, and tokens either of his blessings or discontentation: as the starre was a token of a safe passage to the magicians that sought Christ; so was the cockcrowing an augurie to Peter for his conversion. And manie such other divinations or auguries (if it be lawfull so to terme them) are in the scriptures to be found.

The 19. Chapter.

Of naturall and casuall augurie, the one allowed, and the other disallowed.

NATURALL augurie is a physicall or philosophicall observation; bicause humane and naturall reason may be yeelded for such events: as if one heare the cocke crow manie times together, a man may ghesse that raine will followe shortlie; as by the crieng of rooks, and by their extraordinarie using of their wings in their flight, bicause through a naturall instinct, provoked by the impression of the heavenlie bodies, they are mooved to know the/209. times, according to the disposition of the weather, as it is necessarie for their natures. And therefore Jeremie saith; Milvus in coelo cognovit tempus suum. The physician may argue a strength towards in his patient, when he heareth him neeze twise, which is a naturall cause to judge by, and conjecture upon. But sure it is meere casuall, and also verie foolish and incredible, that by two neezings, a man should be sure of good lucke or successe in his businesse; or by meeting of a tode, a man should escape a danger, or atchieve an enterprise, &c/

The xx. Chapter.152.

A confutation of casuall augurie which is meere witchcraft, and upon what uncertaintie those divinations are grounded.

WHAT imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, wherof I had occasion to speake elsewhere. But the power of our imagination extendeth not to beasts, nor reacheth to birds, and therefore perteineth not hereunto. Neither can the chance for the right or left side be good or bad lucke in it selfe. Why should any occurrent or augurie be good? Bicause it commeth out of that part of the heavens, where the good or beneficiall stars are placed? By that reason, all things should be good and happie that live on that side; but we see the contrarie experience, and as commonlie as that.

The like absurditieThe vanitie of casuall augurie. and error is in them that credit those divinations; bicause the starres, over the ninth house have dominion at the time of augurie. If it should betoken good lucke, joy or gladnesse, to heare a noise in the house, when the moone is in Aries: and contrariwise, if it be a signe of ill lucke, sorrowe, or greefe for a beast to come into the house, the moone being in the same signe: here might be found a fowle error and contrarietie/210. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certeine rules or notes to be gathered in these divinations; the abuse therein is such, as the word of God must needs be verefied therein; to wit, I will destroie the tokens of soothsaiers,Isai. 44, 25. and make them that conjecture, fooles.

The xxi. Chapter.

That figure-casters are witches, the uncerteintie of their art, and of their contradictions, Cornelius Agrippas sentence against judiciall astrologie.

THESE casters of figures may bee numbred among the cousening witches, whose practise is above their reach, their purpose to gaine, their knowledge stolne from poets, their art uncerteine & full of vanitie, more plainly derided in the scriptures, than any other follie. And thereupon many other trifling vanities are rooted and grounded; as physiognomie, palmestrie, interpreting of dreames, monsters, auguries, &c: the professors whereof confesse this to be the necessarie key to open the knowledge of all their secrets. For these fellowesThe vaine and trifling trickes of figure-casters. erect a figure of the heavens, by the exposition whereof (togither with the conjectures of similitudes and signes) they seeke to find out the meaning of the significators, attributing to them the ends of all things, contrarie to truth, reason, and divinitie: their rules being so inconstant, that few writers agree in/153. the verie principles therof. For the Rabbins, the old and new writers, and the verie best philosophers dissent in the cheefe grounds thereof, differing in the proprietie of the houses, whereout they wring the foretelling of things to come, contending even about the number of spheres, being not yet resolved how to erect the beginnings and endes of the houses: for Ptolomie maketh them after one sort, Campanus after another, &c.

And as Alpetragus thinketh, that there be in the heavens/211. diverse movings as yet to men unknowne, so doo others affirme (not without probabilitie) that there maie be starres and bodies, to whome these movings maie accord, which cannot be seene, either through their exceeding highnes, or that hitherto are not tried with anie observation of the art. The true motion of MarsJohan. Montiregius in epistola ad Blanchime: & Gulielmus de sancto Clodoald.
Rabbi Levi.
C. Agrip. in lib. de vanit. scient.
Archelaus.
Cassander.
Eudoxus, &c. is not yet perceived, neither is it possible to find out the true entring of the sunne into the equinoctiall points. It is not denied, that the astronomers themselves have received their light, and their verie art from poets, without whose fables the twelve signes and the northerlie and southerlie figures had never ascended into heaven. And yet (as C. Agrippa saith) astrologers doo live, cousen men, and game by these fables; whiles the poets, which are the inventors of them, doo live in beggerie.

The verie skilfullest mathematicians confesse, that it is unpossible to find out anie certeine thing concerning the knowledge of judgements, as well for the innumerable causes which worke togither with the heavens, being all togither, and one with the other to be considered: as also bicause influencies doo not constraine but incline. For manie ordinarie and extraordinarie occasions doo interrupt them; as education, custome, place, honestie, birth, bloud, sicknesse, health, strength, weakenes, meate, drinke, libertie of mind, learning, &c. And they that have written the rules of judgement, and agree neerest therein, being of equall authoritie and learning, publish so contrarie opinions upon one thing, that it is unpossible for an astrologian to pronounce a certeintie upon so variable opinions; & otherwise, upon so uncerteine reports no man is able to judge herein. So as (according to Ptolomie) the foreknowledge of things to come by the starres, dependeth as well upon the affections of the mind, as upon the observation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves also/

The xxii Chapter.212.

The subtiltie of astrologers to mainteine the credit of their art, why they remaine in credit, certeine impieties conteined in astrologers assertions.

IF you marke the cunning ones, you shall see them speake darkelie of things to come,Astrologers prognostications are like the answers of oracles. devising by artificiall subtiltie, doubtfull prognostications, easilie to be applied to everie thing, time, prince, and nation: and if anie thing come to passe according to their divinations, they fortifie their old prognostications with new reasons. Nevertheles, in the multitude/154. and varietie of starres, yea even in the verie middest of them, they find out some places in a good aspect, and some in an ill; and take occasion hereupon to saie what they list, promising unto some men honor, long life, wealth, victorie, children, marriage, freends, offices; & finallie everlasting felicitie. But if with anie they be discontent, they saie the starres be not favourable to them, and threaten them with hanging, drowning, beggerie, sickenes, misfortune, &c. And if one of these prognostications fall out right, then they triumph above measure. If the prognosticators be found to forge and lie alwaies (without such fortune as the blind man had in killing the crow) they will excuse the matter, saieng, that Sapiens dominatur astris, wheras (according to Agrippas words) neither the wiseman ruleth the starres, nor the starres the wiseman, but God ruleth them both. Corn. Tacitus saith, that they are a people disloiall to princes, deceiving them that beleeve them. And Varro saith, that the vanitie of all superstitions floweth out of the bosome of astrologie. And if our life & fortune depend not on the starres, then it is to be granted, that the astrologers seeke where nothing is to be found. But we are so fond, mistrustfull & credulous, that we feare more the fables of Robin good fellow; astrologers, & witches, & beleeve more the things that are not, than the things that are. And the more unpossible a thing is, the more we stand in feare thereof; and the lesse likelie to be true, the more/213. we beleeve it. And if we were not such, I thinke with Cornelius Agrippa, that these divinors, astrologers, conjurors, and cousenors would die for hunger.

And our foolish light beleefe, forgetting things past, neglecting things present, and verie hastie to know things to come, doth so comfort and mainteine these cousenors; that whereas in other men, for making one lie, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded. Contrariwise, in these cousenages among our divinors, one truth spoken by hap giveth such credit to all their lies, that ever after we beleeve whatsoever they saie; how incredible, impossible or false soever it be. Sir Thomas MooreS. Thomas Moores frumpe at judiciall astrologers. saith, they know not who are in their owne chambers, neither who maketh themselves cuckoldes that take upon them all this cunning, knowledge, and great foresight. But to enlarge their credit, or rather to manifest their impudencie, they saie the gift of prophesie, the force of religion, the secrets of conscience, the power of divels, the vertue of miracles, the efficacie of praiers, the state of the life to come, &c: doth onlie depend upon the starres, and is given and knowne by them alone. For they saie, that when the signe of Gemini is ascended, and Saturne and Mercurie be joined in Aquarie, Astrologicall blasphemies. in the ninth house of the heavens, there is a prophet borne: and therefore that Christ had so manie vertues, bicause he had in that place Saturne and Gemini. Yea these Astrologers doo not sticke to saie, that the starres distribute all sortes of religions: wherein Jupiter is the especiall patrone, who being joined with Saturne, maketh the religion of the Jewes; with Mercurie, of the Christians; with the Moone, of Anti-christianitie. Yea they affirme that the faith of everie man maie be knowne to them as well as to God. And that Christ himselfe did use the election of houres in his miracles; so as the Jewes could not hurt him whilest he went to Jerusalem, and therefore that *the[* read, he.] said to his disciples that forbad him to go;Joh. 11. 8. & 9. Are there not twelve houres in the daie?//

The xxiii. Chapter.214. 155.

Who have power to drive awaie divels with their onelie presence, who shall receive of God whatsoever they aske in praier, who shall obteine everlasting life by meanes of constellations, as nativitie-casters affirme.

THEY saie also, that he which hath Mars happilie placed in the ninth house of the heavens, shall have power to drive awaie divels with his onelie presence from them that be possessed. And he that shall praie to God, when he findeth the Moone and Jupiter joined with the dragons head in the middest of the heavens, shall obteine whatsoever he asketh: and that JupiterThe follie of our genethliaks, or nativiti-casters. and Saturne doo give blessednes of the life to come. But if anie in his nativitie shall have Saturne happilie placed in Leone, his soule shall have everlasting life. And hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinall of Alia. Furthermore, the providence of God is denied, and the miracles of Christ are diminished, when these powers of the heavens and their influencies are in such sort advanced. Moses, Esaie, Job and Jeremie, seeme to dislike and reject it: and at Rome in times past it was banished, and by Justinian condemmed under paine of death. Finallie, SenecaSenec. lib. de quÆst. natural. 4. derideth these soothsaieng witches in this sort; Amongst the Cleones (saith he) there was a custome, that the ?a?a?t?f??a?e? (which were gazers in the aier, watching when a storme of haile should fall) when they sawe by anie cloud that the shower was imminent and at hand; the use was (I saie) bicause of the hurt which it might doo to their vines, &c: diligentlie to warne the people thereof; who used not to provide clokes or anie such defense against it, but provided sacrifices; the rich, cockes and white lambes; the poore would spoile themselves by cutting their thombes; as though (saith he) that little bloud could ascend up to the cloudes, and doo anie good there for their releefe in this/215. matter.

And here by the waie, I will impart unto you a VenetianHilarius Pirkmair in arte apodemica. superstition, of great antiquitie, and at this daie (for ought I can read to the contrarie) in use. It is written, that everie yeere ordinarilie upon ascension daie, the Duke of Venice, accompanied with the States, goeth with great solemnitie unto the sea, and after certeine ceremonies ended, casteth thereinto a gold ring of great value and estimation for a pacificatorie oblation: wherewithall their predecessors supposed that the wrath of the sea was asswaged. By this action, as a late writer saith, they doo Desponsare sibi mare,Joannes Garropius in Venet. & Hyperb.
Zach. 10. 1. verse 2. that is, espouse the sea unto themselves, &c.

Let us therefore, according to the prophets advise, aske raine of the Lord in the houres of the latter time, and he shall send white cloudes, and give us raine &c: for surelie, the idols (as the same prophet saith) have spoken vanitie, the soothsaiers have seene a lie, and the dreamers have told a vaine thing. They comfort in vaine, and therefore they went awaie like sheepe, &c. If anie sheepebiter or witch- monger will follow them, they shall go alone for me//