Demonology and Theology, Chapter 10

Demonology and Theology · Chapter 10

p. 106CHAP. X.

Of Aſtrologie, or Divination by the Starrs; commonly called, Judiciall Aſtrologie, whereby men undertake to predict, divine, and foretell, the good and badd ſucceſſes of humane affaires, concerning Nations or Perſons.

THIS is another Doctrine of Devils, which the Apoſtle foretels in 1 Tim 4. 1… which in the laſt dayes ſhall be taught, learned, and practiſed: For much of the Devils concurrence is found in this Art, or elſe nothing of God, either by inſtitution of Creatures, or inſpiration of his ſpirit to that end; and then whither that Art is p. 107to be referred let wiſe men judge. That I may not ſeeme to beat the ayre, or ſet up a Mopp of mine owne imagination, and then ſhoot at it; let me in a word, in the very entrance of this diſcourſe, ſhew you how in this alſo theſe times in which we live appeare to be the laſt dayes; according to the Propheſies of the Scriptures.

For now men generally are much given over to unlawfull Aſtrologie; they write Books, greater and leſſer Volumes of it. They daily put forth in Print their predictions of humane events. They aſſociate to countenance the Art; with ſelemnities of meetings: They diligently teach many their unlawfull Art: They caſt Figures, or forme Schemes, and by them pretend to foretell almoſt, if not altogether any kinds of things; many flock to them; many speake, if not Preach for them: Whereby as one cauſe, the Word of God in generall, and that particular rule of being wiſe to ſobriety is much layd aſide, as by wofull experience we finde. So they leave the truth for lies; I ſay for lyes, as we ſhall by Gods grace afterwards demonſtrate.

Tis cleare then, that this age, ſick, very ſick of this diſeaſe, had need of the Phyſick of this, or the like Treatiſe, if they will apply it; if not, haply it may prevent others from infection with the ſame malady.

That which we ſhall▪ by Gods aſſiſtance, do, is,

p. 108Firſt, To give you ſome diſtinctions, deſcriptions, and obſervations, touching the nature of Aſtrologie.

Secondly, The opinion of learned men touching it.

Thirdly, The condemnation of it by the word of God.

Fourthly; Strong reaſons againſt it.

Fifthly, A confutation of the objections that are brought for it.

SECTION I.

Of the nature of Aſtrologie in ſome diſtinctions, deſcriptions, and obſervations.

If I ſhould diſtinguiſh of Aſtrologie as Alſted doth, calling it, Aſtrologia judiciaria, that is, Judiciall Aſtrologie, as Maſter Perkins, and Maſter Geree call it; or ſhould I diſtinguiſh as Doctor Willet, that this Art is partly Theoricall, partly Practicall, and the practicall as partly allowed, and partly rejected; as if hereby wee would ſeparate and ſet a part for lawfull uſe, the name and thing of any kinde of Aſtrologie; tis of our indulgence, and more then we need to doe. For keeping to our tearmes, either firſt to the tearme Aſtrologie; it is no where allowed in the Scripture, under that notion, but every where ſpoken againſt, as we ſhall ſee afterward. p. 109As other things that are naturall, which are brought to countenance Aſtrology, are not tolerated by the Eucyclopaedia, and general order, and ſeats of all Arts and Sciences, within their owne ſpheres, to be accounted Aſtrology.

For inſtance; firſt, ſome urge that we know the Tydes of the Sea by the ſtate of the Moone; and tempeſts by other Starrs, &c. but theſe, and or the like nature, ſay we, are properly handled in that part of naturall Philoſophy which we cal Meteorologie; as alſo are all fiery Meteors, Comets, &c. of all which the eſſentiall internall cauſes, matter and forme, and one externall, namely the end, belong thereunto, are there handled, and thereby are made an integral part of Phyſicks. For if you will ſay, becauſe of their externall efficient cauſe, Viz. the Starrs, they are to be handled as a part of Aſtrologie: by the ſame reaſon there will be left no ſuch Science as naturall Philoſophy, becauſe all inferiour bodies below the Moon (as ſaith the great Philoſopher Ariſtotle) depend upon the ſuperiour Celeſtiall bodies of the Heavens.

Secondly, Others ſay, that by Aſtrologie we know Ecclipſes, and changes of the Moon: But ſay we, Aſtronomy doth challenge this, whoſe proper worke is to teach us the Spheres, Planets, and nominated fixed Starrs, with their motions, meaſures, diſtances, conjunctions, and oppoſitions; p. 110whence ariſe Ecclipſes of the Sunne, or Starrs, and changes of the Moon. I give but a touch upon ſome particulars, as an hint to underſtanding men to conceive of the reſt. Thirdly, If any urge that Aſtrologie handles of the qualities and effects of the Starrs: We reply, that ſo doth Aſtronomie of their qualities; namely, of their light and colour; and naturall Philoſophy of their effects in watery, aiery, and firy Meteors.

Or ſecondly, if we admit of another terme, or title which Alſted gives to Aſtrologie, calling it, Aſtrologia Planetaria, i. e. Planetarie Aſtrology; then we demand what becomes of almoſt all the Syſtem of pretended Aſtrology, if its ground-worke be founded mainely on the Planets (the maine part of Aſtronomy?) What then becomes of the notions about the tenth Orbe, the twelve houſes of the Heavens, the twelve Signes, with hundreds more of ſuch kinde of knacks wherewith they are wont to build up Aſtrologie.

Or thirdly, If we entertaine thoſe other tearmes and titles that Alſted, and Doctor Willet, &c. give to Aſtrologie, calling it foreign, Aſtromancy, and Genethliaca, that is, The calculatrix of Nativities, or Magick; all theſe are diſgracefull tearmes; and ſo unuſeful to inſinuate a lawfull Aſtrology. By all obſerve, p. 111that there is no place left for Aſtrology; but is as meer a phantaſie as Palmeſtry.

SECTION II.

Of the opinions of the learned touching Aſtrologie.

Becauſe the Aſtrologers give out that there is no body againſt this Aſtrologie, but one Perkins, or ſome one or two more, men not acquainted with Art; or in the like ſlighting ſpeeches; it will be very convenient to quicken your attention as to a point conſiderable, by ſetting before you the judgement of ſeverall learned men touching Aſtrology, with their reaſons; Toſtatus, a great learned Schoole-man hath a great deale againſt it, in his Commentary on Levit. 19. Qu. 28, 29. &c. Doctor Willet gives us the ſumm of Toſtatus, and his owne judgement thus. Of things which are (as to us) accidentall as the ſucceſſe of buſineſſes; or their cauſes internall, as mens will and free choiſe, as to undertake a journey, or to build, or not to build; predictions are not onelyonly uncertaine but ſuperſtitious: And the ſame is to be ſayd of caſting Nativities by the conjunction of Planets. So Doctor Willet on Levit. 19. in his 41. Qu. The head whereof, is, The vanity of Aſtrologers, quoting of, and referring p. 112us to Toſtatus. The ſame Doctor Willet on the ſame Chapter, in his 32. Qu. hath this diſcourſe: All manner of CONJECTURING (ſee he cals it but Conjecturing) is not unlawfull, whereof any naturall or divine Cauſe can be yeelded: As firſt, there are naturall ſignes in the Heavens and ayre, as of the alteration of weather, of winds, of raine, &c. And in compound bodies, as in ſetting, and planting of Trees; and in humane bodies, as when tis good to let blood, to purge, &c. Theſe are immediate effects …n nature of Celeſtiall bodies: There are alſo mediate effects, as Comets which ſhew ſiccity and combuſtions, and ſo may portend Warrs, which is cauſed by wrath among men, which commeth of ſiccity and heat. So the Crow cryes againſt raine, becauſe the moyſture of the ayre affects his feathers: And the Dolphin againſt a tempeſt ſwimms aloft, becauſe the Sand in the bottome is ſtirred. For theſe creatures that are led onelyonly by ſenſe, have a quicker feeling of ſuch naturall accidents, then man hath, who is moſt occupied in the uſe and exerciſe of reaſon: For, Attentio ad operationes ſecundum rationem, &c. that is, The attending upon the operations of reaſon, doth take away the attention to the operation of nature: And therefore FOOLES and SIMPLE perſons, p. 113that are LEAST GUIDED by reaſon, are more ſenſible of naturall things then WISE men.

Againe, there are divine and extraordinary ſignes * which God ſpeaks of, that ſhall be for ſignes at ſuch a time, or of ſuch a thing. As Matth. 24.29. And the Dove deſcending on Chriſt, Matth. 3.16. But there is no Judiciary Aſtrologie in all theſe.

Doctor Willet adds on the ſame Chapter, 33. Qu. (to give it you in a word) thus; Signes obſerved by men, of humane events, cannot be ſignes; firſt, becauſe Ex varietate cauſae variatur cauſatum: The Starrs have not the ſame influence in Summer, and in Winter, Spring, and Autumne. Secondly, Ex unitate cauſae ſequeretur ſimilitudo effectus: Of the ſame cauſe there ſhould be the ſame effects. But there follows not the ſame effect after the ſame ſignes, as appeares by experience. Thirdly, Keckerman a moſt learned Philoſopher, and a Chriſtian, although he favours ſome things, which men now a dayes call part of Aſtrologie, did not in all his two great Volumes of Arts and Sciences in Folio, ſet forth any Aſtrologie: but in his Works hath theſe paſſages againſt it, to this effect: Manent tamen, &c. The Starrs abide, as of other ſublunary effects, ſo of effects in man, the COMMON and REMOTE Cauſes p. 114which many wayes may be hindred, not onelyonly by the firſt cauſe, GOD, but alſo by particular cauſes, partly in the HEAVENS, partly in the AYRE, and other ELEMENTS; ſo that the PREDICTIONS OF ASTROLOGIE, are with IFFS and ANDS. So that it followes not, this man is born under an unhappy Starr, therefore he hath a dull wit. So Keckerman, SYSTEM PHYS. lib. 2. Cap. 3. De motu Coeli. The ſame Keckerman in another place hath theſe words, Diſciplina Aſtrologica, &c. The Diſcipline of Aſtrologie about the Predictions by Heavenly bodies, or Starrs, is not yet confirmed upon true principles; therefore no marvell if that part of Aſtrologie, which is converſant about the predictions of Comets, doth reſt upon moſt uncertaine principles. It is granted to Aſtronomie to uſe ſuch Hypotheſes, or arguments, or principles, which are not in nature, but are conceived onelyonly by a kinde of ſimilitude. But Aſtrologie may not uſe ſuch Hypotheſes. The Aſtrologers aſſigne ſeverall Countries and Cities, to ſeverall Celeſtiall Signes; But of Cities plainely, no reaſon at all appeares. So Keckerman, Syſt. Phyſ. lib. 6. Cap. 5. De Cometis in genere.

Fourthly, Alſted the great Phyloſopher of theſe times, and a Chriſtian, ſets forth a thing he calls Aſtrologie; but ſee his faithfulneſſe in p. 115this; Aſtrologia (ſaith he) vitio, &c. Aſtrology by the vice of man hath more vanity in it then Aſtronomy. Aſtrology becauſe of our imbecility is conjecturall. And he adds, Aſtrologers are often deceived: and therefore we doe rightly (ſaith he) pronounce the divinatory part of Aſtrologie to be but Conjecturall.

Fifthly, The great Galen ſaith of Aſtrologie, Sophiſticum eſt, &c. Tis a ſophiſticall thing; Contrary to experience.

5. So famous a man as was Auſtin, famous for learning and godlineſſe in his time, having been addicted to Aſtrologie, afterwards repents of it, and renounceth it, in his Treatiſe, De doctr. Chriſtiana, lib. 2. Cap. 21. in fine, & initio Capitis 22. His words are theſe, It is Magnus error, & magna dementia, ſuperſtitio, &c. that is, Aſtrologie is a great error, a great madneſſe, a ſuperſtition eaſily refelled.

Sixthly, Auſtin brings in another, on Pſal. 63. as a penitent renouncing this Art, as Paganiſme and Judaiſme: For we know that the Scriptures doe much forbidd it to the Jewes, as the evill of the Heathens, as we ſhall ſee plentifully afterwards.

Seventhly, Maſter Perkins, famous for learning and godlineſſe, as his Works ſhew, hath not onelyonly a Treatiſe againſt Aſtrology (though p. 116once much addicted to it) but alſo gives us his repentance and renouncing of it in his Preface to the Reader before his Reſolution to the Countrey-man. His words are theſe, I have long ſtudied this Art, and was never quiet till I had ſeen all the ſecrets of it, but at length it pleaſed God to lay before me the PROPHANENESSE of it; nay I dare boldly ſay, the IDOLATRY, although it be covered with faire and golden ſhewes: Therefore that which I ſpeake with griefe, I deſire thee to note with ſome attention, &c.

Eightly, Maſter Geree, knowne to me to be a godly and learned man (being Collegians in the Univerſity) hath a learned Treatiſe againſt Aſtrologie (which if men read well, they dare not, if they have any truth of grace, give themſelves to Aſtrologie) His Treatiſe is called Aſtrologia Maſtix, common to be had for a ſmall matter.

Ninthly, Maſter Geree avoucheth, Maſter Brigs, ſometimes Geometry Reader at Oxford, an eminent godly man (a man I my ſelfe knew well, and have been at his Lectures) and a man for his skill in Mathematicks, I think I may ſay (ſaith Maſter Geree) that he was ſecond to none. Of this Maſter Brigs, Maſter Geree gives us this account: This loving Freind of mine (ſaith Maſter Geree) upon a queſtion moved p. 117to him by me, touching Judiciall Aſtrologie, told me this remarkable Story of himſelfe; When he came to Cambridge, firſt he thought it a fine thing to be of Gods Counſell, to foreknow ſecrets, and reſolved to have that knowledge, what labour ſoever it coſt him; and ſo early applyed himſelfe to the ſtudy of the Mathematicks, beginning with Arithmetick, and ſo to Geometrie, and Aſtronomy; and to lay a good foundation, he left none of theſe Arts, till he had attained exactneſſe in them: The foundation thus layd, he then applyed himſelfe to his maine ſcope, the ſearch of Judiciall Aſtrologie: But there he found his expectation fruſtrate; THERE WAS NO CERTAINTY in the rules thereof; when he had tyred his body and wits in vaine, he was much dejected with the fruſtrating of his expectation: At laſt he repaired to a man in Cambridge, famous in that Art, and a practitioner in Prognoſtications by it: to him he made his moane what paines he had taken to be expert in Aſtrologie, and how the uncertainty of the rules of that Art did now defeat his hopes: The Aſtrologers reply was, that THE RULES OF THAT ART WERE UNCERTAINE INDEED, NEITHER WAS THERE ANY CURE FOR IT: whereupon Maſter Brigs relinquiſht that ſtudy. And he did then affirme to me, that he would undertake p. 118to the skilfulleſt Aſtrologer in the World, that let him ſet downe any concluſion, touching any man or State; yea or WEATHER, and hee would prove it CONTRADICTORILY; that is, Both that it would fall out ſo, and that it would not fall out ſo, from their owne Rules and Principles; whence (ſaith he) you may ſee apparently that there can be no certainty in the rules of that Art: He further added, that his opinion was; To thoſe that addicted themſelves to the practiſes of Divining Aſtrologie, the Devill did at firſt ſecretly lend his aſſiſtance; and at length, Gradatim (that is, Gradually) did (unleſſe God prevented) Entice them into contract.

Tenthly, Dominicus Nanus, Barthol. Amantius, Franciſc Tortius, Joſeph Langius; have gathered theſe collections touching Aſtrology, Aſtrologia, &c. Aſtrology is the Speech of Starrs (foreign,) But Aſtronomie is (foreign,) the Law of the Starrs; as aſcribing more certainty to Aſtronomy then to Aſtrology. This Aſtrology is ſayd to be invented by Atlanta, King of Mauritanie, witneſſe Plinie, l. 7. of his Naturall Hiſtory; which, if true, is no commendation of Aſtrology. Contemplantur Aſtronomi, &c. that the Aſtronomers contemplate the Starrs, not as Judiciary Aſtrologers and Chaldeans, condemned by the Prophets, but that by p. 119the ſituation of them, they may ſet forth the ſet, or ſtanding times of dayes, moneths, and yeares; the Ecclipſes of the Sunne and Moone, and other things moſt worthy to be knowne, and moſt profitable for the life of man: The vanity of Judiciary Aſtrology, innumerable wiſe men of Old, and in our Age have diſallowed. See what God pronounceth of Aſtrologers by Moſes, Deut. 18.10. Iſa. 44. Jer. 10. Phavorinus in A. Gell. lib. 14. cap. 1. was wont to reprove Judiciary Aſtrologers with this Dilemma; Aut adverſa eventura dicunt, &c. that is, Either they foretell that things of adverſity ſhal come to paſſe; or thoſe of proſperity: If they ſay proſperous things, and doe fruſtrate or deceive men, then thou ſhalt be miſerable in hoping in vaine: If they ſay things of adverſity and doe lye; then thou ſhalt be miſerable in fearing in vaine and without cauſe. If true things anſwer to their Predictions, but are not proſperous things, from thence forward thou art miſerable in thy minde before thou art ſo in the event. If they promiſe happy things, and they come to paſſe, then plainely two inconveniencies will attend; namely, both the expectation of thee in ſuſpence of hope will weary thee; and the hope thou hadſt, will now deflowre, or take away the grace and beauty of the future fruit of joy; Therefore by no meanes may we uſe thoſe p. 120kinde of men who preſage future things, Audr. Alciat. Emblem. cap. 3.

Icare per ſuperos qui, &c.

Exemplo ut doceas dogmata certa tuo.

Aſtrologus caveat quicquā praedicere; praeceps

Nam cadet impoſtor dum ſuper aſtra volat.

i. e. As Icarus flying too high, melted his waxed wings and fell; ſo the Impoſtor Aſtrologer, by flying above the Starrs: Aſtrologie judiciary, or divinatory, is to be exploded with all its Patrons: So Epiphanius diſputing againſt the Phariſees and Manichees: So Baſil, Hex. Hom. 1. & 6. So Chryſoſtome on Gen. Hom. 5. & 6. And on Matth. Hom. 6. Surely Auguſtin who had proſpered in the buſineſſe of Aſtrology, doth after in his confeſſions, lib. 4. cap. 3. lib. 5. cap. 3. & 7. & lib. 1. cap. 6. De doctrinâ Chriſtianâ, lib. 2. cap. 21.22.23. De civitate Dei, lib. 5. înitio uſque ad cap. 8. Contra Academ. lib. 1. cap. 7. One while doth greivouſly complaine that he was deceived, in attributing any thing to that Art; another while he doth ſharply inveigh against it, and the Profeſſors thereof: Likewiſe it is forbidden more then once in the Councils, as in Concil. Toletan. Prim. Can. 21. Concilio Barracenſ. Cap. 9.10.26. qu. 2. 3. 4.

p. 121SECTION III.

The condemnation of Aſtrologie by the Word of God, in ſeverall places of Scripture.

The firſt place is in Deut. 18.10, 11. There ſhall not be FOUND among you ANY ONE that uſeth DIVINATION, or an OBSERVER OF TIMES. An il thing that it muſt not be found among them, not in any one Man or Woman of all the Nation: Juſt as tis ſayd the name Baali, Hoſ. 2.16, 17 muſt be removed, not founded, becauſe Idolaters uſed it, though of the ſame ſignification with Iſhi, there appointed, i. e. My Lord, or my Husband: And as the Apoſtle ſaith, Epheſ. 5.3. of covetouſneſſe, Let it not be once named among Chriſtians. So the Prophet Moſes here, as from God, chargeth that there muſt not be any one among them that uſeth Divination, or is an obſerver of times: Both which words by common conſent of the Learned of all ſorts, ſignifie. Aſtrology, and Aſtrologers. The firſt word foreign which by our Tranſlators is rendered, one that uſeth Divination (the phraſe indeed is ſtrong and emphatical, foreign that is, Divining Divinations) is, as Mercer affirmeth, taken for the moſt part in an il ſenſe; and aſſerteth out of the Hebrew, R. Kimchi, that it containeth every Art p. 122which is uſed to foreknow things future. Shindler affirmeth to the ſame purpoſe, that in an evil ſenſe it comprehends all things which are done, foreign i. e. any curious Diabolical Art, as the Magi of Aegypt. And Elias ſaith, that it ſignifies to Divine things to come; which is attributed to Balaam (ſee Joſh. 13.) who becauſe he cold not curſe from obſervation of the natural Starts, but was forced to bleſſe; he yet expreſt himſelfe in his owne dialect, Aſtrologically, of a ſpirituall Starr that ſhould ariſe out of Jacob. Avenzara, they ſay, an Aſtrologer, affirmeth that this word is a common name to all Diviners, but more proper to Aſtrologers. Laſtly, The Arabian Verſion of this 18. of Deut. Verſ. 10. renders our word, He that exerciſeth Aſtrologie.

The ſecond word in this 18. of Deut. V. 10. foreign which our Tranſlators render, An obſerver of times, is diverſly taken; but all cloſe to ſignifie a prohibition of Aſtrologie. The ſum of what the Learned Hebrews ſay (who muſt needs beſt underſtand their owne Language) in briefe is this foreign praeſtigiari (whence is our foreign) Aben Ezra wil have to be derived of foreign A Cloud, as to foretell by the Clouds; that it wil be wel or il to doe, or attempt this or that upon this or that day. R. Solomon derives it from foreign Time, as to ſignifie obſervation of times. The p. 123wiſe Ancients derived it from foreign An eye, and ſo foreign to ſignifie him that dazles the eyes of the beholder, that he may ſee falſhood in ſtead of that which is true. Their words are foreign &c. that is, The wiſe men ſay, foreign is he who holdeth the eyes: R. Akiva ſaith, it is he which computeth times and houres; ſaying, It is good to goe forth to day; to morrow it is good to negotiate, &c. Sanedrim, Cap. 7. fol. 65. 2. Of theſe Kimchi, in Lib Radicum, maketh mention. In the later Etymologie are ſignified Curious Aſtrologers, determining by the diſpoſition and operation of Starres, certaine dayes to be dayes of good, merry, and proſperous things: Others to be dayes of evil, ſad, and adverſe things: Thus the Learned Hebrews. The Chaldee renders the ſayd two words; the firſt, Divineth Divination; the ſecond, Obſerveth houres, which is proper to Aſtrologers. Note further, for the clearing of this firſt place of Deut. 18.10. that both our foreſayd Hebrew words are uſed againe by Moſes, in Verſ. 14. (and in the ſame manner tranſlated by our laſt Engliſh Tranſlators: Where againe the Arabick Verſion renders foreign Aſtrologers.) And Moſes adds theſe five ſtrong arguments againſt the ſaid Art of Aſtrologicall and other unlawfull Predictions.

Firſt, That all ſuch are an abomination to the Lord, Verſ. 12

p. 124Secondly, That ſuch Arts being uſed by the Canaanites, God did drive them out before the Iſraelites, Verſ. 12.

Thirdly, That unleſſe men caſt away the uſe of the ſayd Arts, they cannot be perfect; that is, upright and ſincere with God, Verſ. 13.

Fourthly, That godly men muſt differ from Canaanites and Heathens, in the abandoning ſuch arts, becauſe God hath forbid his people the uſe of them, Verſ. 14.

5. That in ſtead of ſuch ways of prediction, the Lord raiſeth up Chriſt the great Prophet, (v. 15. compare Act. 3.23.) to foretel unto them what is meet for them to foreknow: So that only Chriſt, and they to whom he gives the divinely inſpired gift of Propheſie, muſt foretel things to come: No Art may undertake it; for it is oppoſite to Chriſt, and preſumes upon that which belongs onelyonly to divine Propheſie. So that indeed (as tis in Levit. 20.6.) to follow ſuch kinde of Arts, is to goe a whoring (ſpiritually) from Chriſt; and God will (as tis ſayd there) ſet his face againſt ſuch, and cut off ſuch a ſoule from among his people: Weighty reaſons againſt Aſtrologie, without any intimation from God of any diſtinction or limitation.

The ſecond place againſt Aſtrologie, is Iſa. 2. 6. Therefore thou haſt forſaken thy people, the houſe of Jacob, becauſe they be repleniſhed from p. 125the Eaſt, & are Soothſayers like the Philiſtins. The word foreign here rendered Soothſayers, is rendered by Vatablus in his Notes, Diviners; by Junius, Preſtigiators; that is, that make ſhew of that they cannot doe. Greek, Viz. Septuagint, foreign, that is (ſaith Budens, &c.) A kind of foretelling: As foreign (ſay they) ſignifieth Divination. And generally the Chaldee, Syriack, Arabick, Arias Montanus, &c, render it Augurers, or auguries, which by reaſon of the antiquity of the word, and becauſe antiquities tel us that the Augurers did divine as wel by the aſpect of Heaven as by flying of Birds; Authors of later times commonly uſe that word to expreſſe Divination in generall.

But to come cloſer to the word; Learned Arias Montanus, doth, as well as I, derive our word from foreign that is, Time, yea ſo doth R. Salomon derive foreign or foreign (ſame word in deſcent and ſubſtance) of whoſe ſignifying Aſtrology, or Aſtrologers yee heard afore abundantly.

The intimations of the ſinfulneſſe and prohibition of this Divination, in this ſecond of Iſa. are, Firſt, That the Jewes therein to the diſpleaſure of God, imitated the Heathens, and uncircumciſed outcaſts; as thoſe in the Eaſt, that is, the Chaldeans, and the Philiſtims: Secondly, In that the holy Ghoſt puts ſuch a ſingular note p. 126on this ſin: He ſaith not, they are Swearers, unrighteous, &c. like the Chaldeans and Philiſtims, but they are Diviners, like thoſe of the Eaſt, even Chaldeans, or like the Philiſtims. Thirdly, That with a ſhrill and ſtrong emphaſis, the Prophet tels the Jewes, though conſidered in their higheſt notion, as the houſe of Jacob, and Gods people; Therefore for their Aſtrologie, &c. God had forſaken, or caſt downe, or ſent them away into Captivity: that is, had paſt an irrevocable ſentence ſo to doe.

The third place of Scripture againſt it, is Iſa. 44.24, 25, 26. Thus ſaith the Lord thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things, that ſtretcheth forth the Heavens alone, &c. that fruſtrateth the tokens of the liars, and maketh Diviners madd, that turneth wiſe men backward, and maketh their knowledge fooliſh; that confirmeth the word of his ſervants, and performeth the counſell of his Meſſengers. Marke by the way (afore we ſcan the words in the Original) the Geneva Notes, in the Margin of our greater Engliſh Bibles. Namely, Hee armeth them (ſay thoſe Notes) againſt the Soothſayers of Babylon, which would have borne them in hand, that they KNEVV BY THE STARRS, that God would not deliver them, and that Babylon ſhould ſtand.

But let us come more particularly to the p. 127words. Firſt, Tis evident here is mention of Diviners, a word in our Engliſh, generally taken in an ill ſenſe, to ſignifie thoſe that by unlawfull Arts undertake to foretell future things. And the Chaldee, Syriack, Arabick, Greek, and Ancient Latine, and that of Vatabbus and Junius, render the Text in part, by Diviners, and Divinations. And Vatablus in his Notes upon this place, ſaith, Mendacium, that is, of Liars, is in Hebrew, foreign that is, of Aſtrologers. And Junius in his Notes on this place, ſaith, Signa mendacium, &c. that is, The ſignes of the Lyars, of which ſee following in the 47. of Iſa. Verſ. 10. and ſo forward to Verſ. 14. And ſure enough there in Iſa. 47.10. Aſtrologers expreſly, and under ſeverall other names and notions alſo are bitterly inveighed againſt, as we ſhall ſee after, in the particular ſcanning of that place. Let us add to all, a little more particular ſifting of the words of this 44. of Iſa. 25. foreign Lyars, is of foreign He feigned, lyed, and by foreign in Iſa. 44.25. are underſtood (as Buxtorfe, and R. Solomon, and R. David, affirme) foreign Inſpicientes aſtra, Aſtrologi, that is, Gazers upon the Starrs, Aſtrologers. And for the other word in this 44. of Iſa. Viz. foreign that you have here rendered in Engliſh, Diviners, wee ſcanned it afore in Deut. 18. ſhewing you how the Hebrews, yea, the Aſtrologer himſelfe confeſſeth p. 128that it ſignifies Aſtrologers. The intimations againſt Aſtrologie in this Text, are, firſt, That it ſeemes prejudicate to Gods Creation, and Redemption, and Providence. For when God would here comfort his people againſt Aſtrologers Predictions, threatning evil to them, the Lord that is moſt wiſe, to order his words, begins with this preface: Thus ſaith the Lord thy Redeemer, and he that formed thee from the wombe, that maketh all things, and that Stretcheth forth the Heavens. and ſpreadeth abroad the Earth: Intending plainly thus much: Feare not bondage under evill men and things, as the Aſtrologers threaten, for I am thy Redeemer, that redeemes thee from troubles, in ſpight of all Aſtrology. Feare not thoſe Aſtrologicall Genethliacos, that is, Caſters of Nativities, for I formed thee from the wombe: Feare not their Predictions by the Starrs and Heavens, for I ſpread and rowle them as I pleaſe: Feare not their predicted evils, for I make all things, and ſpread the Earth as I pleaſe. So that God pleads theſe of his Creation, Redemption, and providentiall preſervation, againſt the Aſtrologers; oppoſing theſe by raiſing falſe feares from their lying Arts in the hearts of his people. The ſecond intimation is, That God doth call, and can and will make thoſe Aſtrologers and Diviners, Lyars, and madd men: All their predictions ſhal p. 129prove but lyes and madneſſe; and turne their pretended knowledge into fooliſhneſſe. Thirdly, That the Lord will confirme the word of his ſervants, and the counſell of his Meſſengers; that is, the Propheſies of his Prophets, in oppoſition to all Aſtrologers. Aſtrology oppoſeth the Word, but that ſhall overthrow it.

The fourth place againſt Aſtrologie, is, Iſa. 47.12, 13, 14, It is ſpoken to Babylon, Verſ. 1. The words are theſe, Stand now with thine INCHANTMENTS, and with the multitude of thy SORCERIES, wherein thou haſt laboured from thy youth, if ſo be thou ſhalt be able to profit, if ſo be thou mayſt prevaile: Thou art wearyed in the multitude of thy counſels; let now the Aſtrologers, the Starr-gazers, the Monethly Prognoſticators ſtand up and ſave thee from theſe things that ſhall come upon thee: Behold they ſhall be as stubble, the fire ſhall burne them, &c.

We ſee in the generall if we read but according to the Engliſh, how Aſtrologers under all names and titles, are enveighed againſt by God himſelfe, and in a holy way of Divine taunting of them: The Original alſo is very ful and home to the ſame effect; the firſt word or name in the 13. Verſe, foreign which our Engliſh renders Aſtrologers, is alſo by the ancient Greek Septuagint rendered foreign And by Junius alſo Aſtrologi, that is, Aſtrologers p. 130whoſe buſineſſe, according to the Hebrew, is to view and behold the Heavens for Predictions: For the Hebrew word foreign in his prime and native ſignification, ſignifies to play the Aſtrologer. foreign ſaith Pagnin, and Schindler, is the Root whence comes foreign an Aſtrologer, Iſa. 47.13. Let now the Aſtrologers of Heaven, &c. ſtand up and ſave thee. And this is the righter rendering of the word. The Herbrew Doctors alſo expound it Aſtrologers. R. Kimchi doth derive it from the Arabian Language, in which foreign Alhabram, ſignifies the Deciſion of a matter; as (ſaith he) the Aſtrologers are ſo called, who decide and determine things by the preſcript of the Starrs. And to put the matter out of doubt, that the Lord meanes Aſtrologers, he uſeth another word, by which he gives them a ſecond name, to wit, foreign is Gazers IN the Starrs. Aſtronomers looke upon the Starrs, to know their colour, diſtance, motion; but Aſtrologers (ſaith the Lord) gaze in, or into the Starrs; that is, theit buſineſſe is to know the influence and predictions by Starrs, as they pretend. The Chaldee Targum doth alſo ſo render it; namely, foreign Gazers in or into the Starrs: And their third name, foreign which our Engliſh renders, Monethly Prognoſticators: Vatablus renders, thoſe who declare what ſhall come to paſſe every p. 131ſeverall monethmonth. The Arabian Verſion of this Verſe renders them all three thus, Let them ariſe and deliver thee, who preſage future things by the Starrs of Heaven; who contemplate the Starrs, and foretell thee what event ſhall be to thee. All (you ſee) amounts to this, that without faile, Aſtrologers are here ſpoken againſt. And how?

Firſt, As oppoſite to confidence in God: As our Notes on the Bible affirme in theſe words, He derideth (ſay they) their vaine confidence, that put their truſt in any thing but in God, condemning alſo ſuch Sciences which ſerve to no uſe, but to delude the people, and to bring them from depending on God.

Secondly, As of the ſame ranke, and much of the ſame abomination with Enchanters and Sorcerers. Babylon uſeth both; and as we heard afore, from them that went farr in Aſtrologie; that Aſtrologers that uſually hitt any thing right, cannot doe it but by helpe from the Devil.

Thirdly, As a thing to be derided, that any men ſhould undertake to preſage good, when tis the counſell of God to bring evill upon a people.

Fourthly, As a juſt thing with God to ſend ſuch to their Aſtrologers in the day of evil of judgement on them, to ſee if they can deliver them.

p. 132Fifthly, As that God will the rather bring irreſiſtible judgement on a people that beſides their evils, doe beleeve Aſtrologers that they ſhall doe wel.

Sixthly, That in the day of calamity, eſpecially Aſtrologers, and thoſe that beleeved them ſhall fall by the hotteſt furie of the judgement.

The fifth place of Scripture againſt Aſtrology is, Jer. 10.2, 3. Thus ſaith the Lord, Learne not the way of the Heathen, and be not diſmayed at the ſignes of Heaven, for the Heathen are diſmayed at them. For the cuſtomes of the people are vaine. foreign a ſigne or token, doth ſometimes and eſpecially when joyned with Heaven, ſignifies a prodigious portentous, ominous ſigne. The word is the ſame, and the intent of the Text the ſame, as in Iſa. 44.24. &c. (afore diſcuſſed) that fruſtrateth the Tokens, or ſignes of the Lyars. The Geneva Notes on our Bibles on the word SIGNES, ſay thus; God forbiddeth his people to give credit or feare the Conſtellations and Conjunctions of Starrs and Planets, which have no power of themſelves, but are governed by him; and their ſecret motions and influences are not knowne to man, and therefore there can be no certaine judgement thereof, Deut. 18.9. And the ſame Geneva Notes on the word Cuſtomes, ſay thus; Meaning (ſay they) not onelyonly the obſervation p. 133of the Starrs, but their Lawes and Ceremonies, whereby they confirme their Idolatry; ſo the Geneva Notes. I quote them and others the more, that yee may ſee, not onelyonly mine, but the judgement of the generality of the godly and Learned touching Aſtrology. I add, As Aſtrology and Idolatry are conjoyned here in the prohibition, ſo alſo was it in the practiſe of men: For they Idolatrouſly made Gods of the Starrs, as of Saturne, Jupiter, Mars, &c. as the names of our week-dayes doe unhappily to this day ſignifie. And they alſo did Aſtrologically uſe them to foretel by. And indeed in Prediction by them they made Gods of them. For future things are in Gods hands, and not for us to know till he will make them knowne by his Word; or performe them, Acts 1.7. The Chaldee Paraphraſe renders that of the Text of Signes thus; And be not afrayd of the ſignes that are put in Heaven: which muſt needs ſignifie the Starrs: And the Hebrew word for Feare foreign ſignifies to caſt downe upon the earth with feare; which muſt intimate rather a feare of evill ſignifications, then of adoration. The intimations againſt Aſtrology here, are,

Firſt, That it is the way of the Heathen. Now we, whom God hath with ſo much coſt and care diſtinguiſhed from the World, muſt not imitate the World, Matth. 6.32. Rom. 12.2.

p. 134Secondly, That the Cuſtomes of the people in that and other things, are vaine; and tis not for Gods people to run after vaine things, but rather as a ſigne of their repentance to doe as Solomon, Eccleſ. 1.2. and Paul, Phillip. 3.7, 8.

Thirdly, That the regarding of ſuch things cauſeth in men an evill feare, oppoſite to their confidence and comfort in God: So the Prophet intimats in exhorting them not to fear them.

Fourthly, That to feare any Aſtrology, or ſignes, &c. is an Heatheniſh thing: Wee doe not as Beleevers, but as Heathens. Godly men, yea all men that profeſſe the true God, ought to goe to that God, and to him onelyonly to know the hidden things that are future. For it is the priviledge of God onelyonly, to foretell ſuch things to come, either by himſelfe or by his ſpirit extraordinarily in his Prophets; and therefore not communicated to Starrs: And whatſoever we ſet up, as imagining they are able to predict ſuch future things, we advance up into the place of God, which are not Gods; as is manifeſt by this very thing, that they cannot really and truly predict ſuch things: And therefore to goe to any thing to know ſuch things to come, but to God himſelf, is to doe as Heathens that ſet up falſe Gods, and not as men that acknowledge the true God. And this is fully and plainely held p. 135forth to us, in Iſa. 41.21, 22, 23, 24. In Verſ. 10. to 21. the Lord having propheſied and foretold good things to come to paſſe for his people, he in a holy manner thus taunteth all other things that are ſet up by men in which they put confidence, as if they were Gods to declare hidden things, paſt, or to come; Verſ. 21. &c. Produce your cauſe, ſaith the Lord, bring forth your ſtrong reaſons, ſaith the King of Jacob; let them bring them forth, and ſhew us what ſhall happen. Let them ſhew the former things what they be, that we may conſider them, and Know the latter end of them, or Declare to us things to come: Shew the things that are to come hereafter, that we may know yee are GODS, &c. Behold yee are of nothing.

We doe not count it conſiderable to our buſineſſe to diſcuſſe here, what is the thing mainly meant in this place; as whether Idolatry, or Aſtrologie, (ſure enough in Aſtrologie by them that confide in it for predictions, there is Idolatry enough, as this Text ſufficiently intimateth) but we attend the Argument to confute it, Viz. Becauſe it cannot foretell things to come; Becauſe that is Gods Prerogative alone. And therefore nor Idolls nor Starrs; neither Idolatry nor Aſtrologie, can predict things to come: For as Idolatry is but vanity, as tis oft called in Scripture: As the vanities of the Nations, or p. 136Gentiles, &c. So Aſtrologie is a lye, Jer. 50.35, 36. A Sword is upon the Chaldeans, &c. and upon her Princes, and upon her wiſe men: a ſword is upon the Lyars, and they ſhall dote. Upon which words Learned Buxtorfe (ad vocem, foreign) faith thus: foreign (which is the word in this 50. of Jeremie, onelyonly an emphaticall article is prefixed, foreign) ſignifies Lyes, and Lyars, Iſaiah 44.25. by which underſtand, foreign Gazers upon the Starrs, Aſtrologers, according to Rabbi Solomon: And ſo underſtand, that, Jer. 50.36. Rabbi David on the ſame: And the Chaldee Paraphraſe renders foreign by foreign oft times; which foreign ſignifies Foretellers: But Jer. 50.36. the Chaldee renders foreign by foreign Diviners: The reſult of all is this: Firſt, Aſtrologers are by God himſelfe called Lyars: Secondly, They that ſeek to them for predictions, are Idolaters, therein making them Gods. Thirdly, That God hath expreſt ſo much againſt both; both againſt the Aſtrologer and his Clients, becauſe God will vindicate his owne priviledge, that he alone is the God of truth that can truely foretell things to come.

The ſixth place, is Dan. 2.1, 2, 3, 4, 5, &c. Nebuchadnezzar dreamed dreams; and the King commanded to call the MAGICIANS, and the ASTROLOGERS, and the SORCERERS, &c. p. 137to ſhew the King his dreames: Then ſpake they to the King in the Syriack, tell thy Servants the dreame, and we will ſhew the interpretation. The King anſwered; The thing is gone from me, if yee will not make knowne to me the dream with the interpretation thereof, yee ſhall be cutt in peeces, &c. They anſwered againe, Tell us the dreame, and we will ſhew the interpretation thereof. The King anſwered, If yee will not make knowne unto me the dreame, there is but one decree for you, for yee have prepared LYING, &c. Tell me the dreame and I ſhall know that yee can ſhew the Interpretation thereof. Then the Chaldeans anſwered, &c. There is not a man upon the Earth that can ſhew the Kings matter: There is no King, &c. that asked ſuch things at any Magician or Aſtrologer, &c. But as it followes in the Story, God revealed the dreame, and the interpretation thereof to the King: Then the King anſwered unto Daniel, and ſayd, Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a revealer of ſecrets.

In all which we have theſe particulars againſt Aſtrologers: Firſt, That the Magicians and Aſtrologers, and the Sorcerers, are put together, as Artiſts of the ſame kinde. Secondly, That they themſelves did confeſſedly ſo name and number up themſelves. Thirdly, That all theſe laying their heads and hearts, and Arts together, p. 138and that to ſave their lives cold not finde out that dreame of the King. Fourthly, That the King cals them Lyars. Fifthly, The King gives a reaſon, namely, that if they could certainely by any Art, &c. tell the interpretation of his dream, they might alſo tell his dreame. Sixthly, That by a juſt judgment of God ruine is pronounced by the King, againſt theſe as deceivers. Seventhly, They thought that becauſe they could not tell this dreame, that therefore no man on earth elſe could; and that therefore the King was unreaſonable to require of them to tel it; intimating ſtrongly, their incomparable ability and confidence in their wicked Arts, that what poſſibly could be done in that nature, by any, could be done by them. Eightly, That God according to his Prerogative could reveale it to Daniel; and ſo confuted the Lyes of the Aſtrologers, &c. Ninthly, That the Heathen King was hereby throughly convinced, that there was no God like the true God, whom Daniel and all godly men doe worſhip.

Seventhly and laſtly, Note that the word Magician and Magick (ſo oft uſed in Daniel, and joyned there with Aſtrologers and Aſtrology) is by the vote of the Learned generally taken in the New Teſtament in the worſe ſenſe, Matth. 2. oft. Acts 8. Acts 13. And as oft as Aſhaphim is mentioned in Daniel, the Septuagint p. 139conſtantly expounds it by the word foreign, Magicians. Now Aſhaphim ſay the Learned Criticks, ſignifies Aſtrologers, and thoſe which obſerve the Starrs in the morning or evening twylight. And though foreign, may in the general ſignifie Wiſe, yet becauſe thoſe foreign, were among the Chaldeans and Aegyptians, ſuch as uſed deviliſh Arts; it is taken in an ill ſenſe; as of that brood (afore they repented) mentioned, Acts 19.18, 19, 20. Many of them which uſed curious arts, brought their Books together to be burned before all men, and counted the price of them fifty thouſand peices of Silver. The moſt of theſe Books, in moſt probability were Aſtrological Bookes, for Divination; becauſe, firſt, The Arts are called Curious arts; that is, Curious in the Rules and Principles above common meanes of knowledge, and curious in their end and uſe, to predict things that were not to be knowne ordinarily. Secondly, They were Book-arts, which are chiefly of Aſtrology; few, if any, are written of Sorcery, Necromancy, &c. but come downe from Generation to Generation by Tradition. Thirdly, Their price great, Viz. Six thouſand two hundred and fifty pounds ſterling, which imports alſo Aſtrological Books, becauſe none others of unlawful and ſinful Arts (as they all are here intimated) are ſo much valued, as Aſtrological Books. Fourthly, Its a p. 140thing apparently knowne to men acquainted with Antiquitie, that theſe Epheſians were greatly addicted to Aſtrology and Book-magick. Therefore the Syriack and Arabick render Curious arts by Magick. All which ſorts of Arts are condemned under the name of Sorceries, Revel. 21.8. as thoſe which ſhall abound in the laſt times, afore the fal of Antichriſt, as by woful experience we doe already finde.

To theſe things out of Daniel, and the New Teſtament, I might add much, both of Antiquities, and Criticiſmes of Languages, to ſtreng-then our aſſertion; but the conveniencies of this little Volume conſtraines me to contract my ſelfe.

SECTION IV.

Containing reaſons or arguments againſt Aſtrologie.

The firſt is from the Conceſſion of the Freinds of Aſtrology: They grant that either of theſe four may prevent the predictions of Aſtrology; namely, either the prudence of a morall wiſe man, or the piety of a godly man, or the tutelarity of Angels, or the providence of God over-ruling all things; much more all foure concurring, may anticipate. Now theſe foure ſwallow up, and gripe within their ſphere all p. 141things, eſpecially arbitrary things: What humane prudence cannot doe, grace can; if not, Angels may: and where all faile, providence doth order according to the minde of God, who worketh ALL things according to the counſell of his owne will, Epheſ. 1.11. Tis ſayd, ALL THINGS; for, not a Sparrow falls to the ground without his will. And all the haires of our head are numbered, Matth. 10.29, 30. Which our Saviour ſpeakes to comfort Beleevers againſt bodily dangers, and corporal cauſes of feares. And on the other ſide, tis not ſayd in that 1 Epheſ. 11. He worketh all things according to the STARRS; which are viſible things, and naturall neceſſary cauſes; but according to the counſell (which is ſecret and inviſible) of his owne will (which is arbitrary and free.) And to expreſſe it more ſignificantly and emphatically, that God doth not rule by a deputation committed to Starrs, eſpecially in things either humane and arbitrary, or ſpiritual; tis ſayd hee ruleth all things after the counſell of his OVVN WILL. Which being ſet over againſt the many ſoare invectives the Lord makes againſt Aſtrological obſervers of the Starrs demonſtrate ſufficiently to them that will underſtand, that there is no certainety in predictions from the Starrs. This argument might be much enlarged to good purpoſe; but a word to the wiſe is ſufficient.

p. 142The ſecond Argument is from cleere experience of Twins conceived at the ſame inſtant, and borne in the ſame houre, or leſſe; and it may be put forth themſelves in part, at the wombe enterchangably in that houre (as Pharez and Zara did, Gen, 38.) yet before God put any difference by any inward change by grace, the Twins may be of an apparent vaſt difference of Complexion, as we ſee in Jacob and Eſau, at their firſt birth. And experence knowes of other Twins, either bot naturall or both spirituall, that farr different events in the World have befallen them. Where then is the certainety of Starr-predictions? Where is the verity of Aſtrology? It may be they will read us a Lecture of difference from magnitudes and motions of Starrs; that ſome are bigger then the Earth, ſome leſſer; againe, that ſome finiſh ſome motions in twenty foure houres, others not other motions in ſo many ſcores of yeares, or more. But if this be their defence, the matter of predicting Aſtrology is thereby made to me more incredible: For if (as they ſay, with Keckerman) the Moone be leſſe then the Earth at leaſt twenty times, and the reſt of the Planets below the Sunne proportionably, as Venus twenty ſeven times leſſe then the Earth; and Mercury two and twenty: How then ſhall theſe at any poſture, at any one and the ſame time effect or ſignifie p. 143any thing to all the World? For all the Aſtrologers in the World will undertake to prognoſticate from theſe Planets upon all men on Earth, borne at one and the ſame houre. If the Sunne, as they confeſſe, be about an hundred and ſixty times bigger then the Earth; and all the Planets above the Sun proportionably; as that Saturne is fourſcore and eleven times bigger then the Earth;; Jupiter fourſcore and fifteene times; Mars one time bigger, with one third; how then is it that there is difference of natures and events in thouſands borne at the ſame houre, and eſpeciall in Twins, as we ſayd afore. If they ſay that this is becauſe of the ſwift externall violent motion of all the Starrs, Planets, and Fixed; that they are hurryed round the Earth by the firſt movable from Eaſt to Weſt, &c. in twenty foure houres; which is to runn ſixty times ſixty Miles in every houre, then we demand how can the Starrs have time to make any diſtinct impreſſion by any particular influence on one borne, eſpecially on one who perhaps may lie in the mouth of the womb, partly borne, partly unborne, ſometimes in the head and foreparts, ſometimes in the hinder parts, for a quarter or halfe an houre, or many houres. Or what Aſtrologer upon the ſwiftneſſe of thoſe motions, and the ſlowneſſe of the birth, which cannot be borne in an inſtant, but p. 144at beſt gradually, ſhall be able to prognoſticate punctually that ſuch Starrs, with ſuch influence, did ſo complexionate ſuch an Infant at ſuch a Minuit of time? For by the computation aforeſayd, the Starrs run, in the ſayd motion, in every minuit of the hour ſixty Miles. If Aſtrologers wil plead any thing to help themſelves herein, from the ſlowneſſe of other motions of the Starrs, that are natural, and internal to them; as that all the fixed Starrs (which are knowne by their twinckling to our ſight) move from North to South (as they ſay, ſo Alſted) in three thouſand five hundred yeares, and back againe in three thouſand five hundred yeares; ſo that they finiſh not that motion under ſeven thouſand yeares; how then can any Age ſince the beginning of the World have experience what the Conjunction of the Starrs may produce? So for the motions of the ſeven Planets: If they ſay (as Keckerman, &c. affirme) that the Sun hath three Orbes: Firſt, that in which the Sun it ſelfe is fixed, and is the middle Orbe, and is excentricall to the World; that is, The World, or Earth is not juſt in the middle of it; by reaſon whereof the Sun is ſometimes in the Perige, namely neerer the Earth for ſome moneths; and ſometimes in the Apoge, to wit, more remote from the Earth, for other moneths. And in this Eccentrick Orbe the Sun moves, as they p. 145ſay, according to the ſucceſſion of the twelve Signes from Weſt to Eaſt, not finiſhing that motion under three hundred ſixty five dayes, and about ſix houres. And withall as they aſſert, that by reaſon of this Orbe the Sun moves as in relation to the center of the earth, one while ſwifter, another while ſlower; that is to ſay, it moves ſlower whiles it is on the Northern… part of the World, lingering there an hundred eighty ſix dayes, eight houres, and twelve minuits; but runs ſwifter on the Southerne part of the World, diſpatching its race in an hundred ſeventy eight dayes, one and twenty hours, and twelve minuits; and ſo ſtayes longer with ſome of the Signes (as they ſay) and leſſe while with others. And that ſecondly, The Sun hath, as they ſay, a ſupreme Orbe contiguouſly adjoyned above to the aforeſayd Orbe. Thirdly, an inferiour Orbe, in like manner adjoyned beneath to the ſayd middle Orbe, both partly Concentrick, partly Eccentrick (the uſe of which two Orbs, as held forth by Aſtronomers, I ſhall not here ſtay to relate.) And the motion of thoſe two extreame. Orbs, is, as they confeſſe, very ſlow, ſo that they finiſh not their courſe, which is like ſome motion of the eighth Sphere, under forty nine thouſands of years (as Keckerman affirmes.) All which makes mee againe demand, how any men could ever attaine p. 146to a certaine experience of Conjunctions of Starrs, ſeeing this number of forty nine thouſand extends it ſelfe to an age above ſeven times older then the creation of the Starrs?

It would be too tedious to recite all the ſeverall Orbes and motions of all the other. Planets, according to the common opinion; as, that the Moone hath five Orbes, ſome of which move ſwifter then thoſe of the Sun, putting her twice every monethmonth in her Apoge or exaltation, and twice in her Perige or deſcention, with differences in both, that in the ſame Apoge it is ſomtimes higher and ſometimes lower, and ſo in the ſame Perige; and hath one motion that is not finiſhed under eighteen yeares, ſeven moneths, and about twelve houres.

That Saturne hath a motion whoſe courſe takes up thirty yeares; Jupiter one of twelve, Mars one of two, Venus of one. And Mercuries motion (as Keckerman affirmes) Eſt admodum varius imo magnâ parte adhuc incognitus; that is, it is wonderfull various, yea for the moſt part yet unknowne. Now lay all theſe varieties and uncertainties together, and then judge what certainty of experience there can be had of the conjunctions of Starrs, juſt ſo long and ſo much, as to make ſuch a ſure impreſſion of ſuch influences and efficacies on men in the birth, as may duely and truely prognoſticate, p. 147that ſo ſhal ſuch a man be and doe; but ſo anothér, eſpecially in Twins.

The third Argument. All rules of Sciences and Arts (by the fundamental Poſition of Artiſts) are Axiomes, Maxims, Theoremes, Canons. &c. that is, Moſt worthy, and moſt ſpeciall principles, experiments, or rules, for their verity and certainety. But ſuch are not the rules of Aſtrology. Firſt, Becauſe of the foreſayd various varieties and uncertainties of Starrs, both in their owne motions, and in compariſon with others. Secondly, Becauſe no man knoweth the particular qualities or efficacies of all the Starrs. No Artiſt yet ever undertooke to ſpeake of more then the ſeven Planets, and ſome few nominated Fixed Starrs of ſome few ſeverall magnitudes; leaving out millions that are neither named nor knowne. Yea thirdly, thouſands of Starrs cannot be ſo much as ſeen a minuit together; as the Philoſophers confeſſe in their diſcourſe of Via lactea, the Milky way in the Heavens, to be ſeen in a moſt ſtarry night, eſpecially in Winter. Fourthly, Becauſe all the Starrs doe ſhine upon the earth at once, joyntly and promiſcuouſly; ſo that they that are under them cannot by any rule from nature know what influences ſhall be predominant in their effects. Fifthly, They have more time to alter the Complexions of young people from the Cradle to p. 148manhood carryed and walking abroad. I ſay to alter their complexion by radiation and influence; then to ſtampe upon them an unchangable impreſſion upon them in the ſecret Chamber of their birth; as we ſee many natural men and Women, not differenced by grace, much altered from Melancholly to Cheerfulneſſe, &c. So that if ſome Starrs in one poſition, in an inſtant at birth have a power to imprint; other Starrs, and perhaps more prevalent, have likewiſe a power to blot out that in many yeares, and to inſtill a new one. Sixthly, There are many cauſes below between us and the Starrs to alter the influence of the Starrs, or interrupt their native operation; as the various complexion of the ayre, diverſity of windes, the different poſtures and ſituations of men, as ſomtimes under a direct, ſometimes under an oblique radation, &c. Seventhly, Aſtrologers depend on Clocks and Dyals, to know the poſture of the Heavens at the houre of their prognoſticating; which Dyals and Clocks oft are falſe, which may make a wide difference in a minuit, in which as we heard ſome motions of the Heavens run ſixty Miles. Eightly, The Aſtrologer cannot be able to allow exactly for the exaltation in the Apoge and deſcenſion in the Perige of the Planets, with their ſwifter motion in the one then in the other, ſo as to determine juſtly how much p. 149power of prevalence there may be in their influences at ſuch changes. Ninthly, A man can never certainely conclude of a particular event from a cauſe that is moſt univerſal, moſt remote, and ſo but a partial cauſe of the thing predicted. But the Starrs are no other but ſuch a kinde of cauſe of mens complexions and actions; and therefore are no ſure grounds of prediction concerning the future afaires of men. The Parents complexion, Divine diſpenſations, occaſions, and opportunities among men, and a mans owne obedience or diſobedience to God, have farre more influence into man to diſpoſe him to be, or doe this or that, then all the myriads of Starrs. Tenthly, Aſtrology contending for ſuch a power of Starrs over the ſoule of man (which is the principle of all actions) inferrs as if the ſoule of man were ex traduce, generated by the Parents.

Firſt, Contrary to many Scriptures, Pſalm. 102.18. The people that ſhall be Created ſhall praiſe the Lord. Eccleſ. 12.7. The spirit returnes to God that gave it, whiles the body returnes to the Earth. Heb. 12.9. We have had Fathers of our fleſh which corrected us, and we gave them reverence; ſhall we not much rather be in ſubjection unto the Father of Spirits?

Secondly, Contrary to the rules of art, reaſon, and experience, Calum non agit in animam, p. 150&c. The Heavens cannot act directly upon the ſoule; nor can a mans body complexionate, alter, or maſter his naturall ſpirit. So that the To intelligere, and To Velle, the Acts of reaſon and wil doe not depend on ſenſe. For in ſleep, wee have ſtrong actings of reaſon: And when awake, in the time of deepeſt rationall meditations, the ſenſes are uſeleſſe, and their acts ſuſpended, as if we did neither ſee nor heare.

The fourth and laſt Argument againſt Aſtrologie that I ſhal urge, paſſing by innumerable others, is, That a maine part of the ba…s and bottom on which Aſtrologers build the ſtructure of their Art of Prediction, is but meer imagination; for there is no ſuch thing as the tenth, or ninth Sphere: And therefore the Zodiack placed by Aſtrologers in them, is but a dreamed fiction; yea and one of the Quondam great Aſtrologers (M. P.) will dare to ſay, that the twelve Signes, bounded as they ſuppoſe, within the demenſions of ſuch a thing as a Zodiack; namely, the Signes of Aries, Taurus, Gemini, &c. that is, a Ramme, a Bull, &c. (feigned to have power over the twelve parts of mans body) are onelyonly twelve imaginary Signes: For in the HEAVENS (ſaith he) there is no ſuch matter as a Ram, a Bull, &c. And how (ſaith he) can it ſtand with reaſon that in a firmament FEIGNED by Poets, and p. 151Philoſophers, a FORGED Signe (which indeed is NOTHING) ſhould have any power, or operation in the bodies of men. Againe, the very order of Government of theſe ſignes in mans body, is fond and without ſhew of reaſon: For according to this platforme, when the Moon commeth into the firſt Signe Aries, ſhee ruleth in the head; and when ſhee commeth into the ſecond Signe Taurus, ſhee ruleth in the neck; and ſo deſcends downe from part to part, ruling two, inſome three dayes, &c. Where obſerve (ſaith hee) that the Moon is made to rule in the cold and moyſt parts, when ſhee is in the hot and dry Signes; whereas in reaſon, a more conſonant order were this, that when the Moon were-in hott and dry Signes, as in Aries, Leo, and Sagittarius, ſhee ſhould rule in hott and dry parts of the body; and when ſhee is in cold and moyſt Signes, ſhe ſhould rule in the cold and moyſt parts of the body; and ſo ſtill governe thoſe parts which in temperature come neereſt to the Signes wherein the Moone is. Beſide this, ſome learned Phyſitians have upon experience confeſſed, that THE OBSERVATION OF THE SIGNE IS NOTHING MATERIALL; and that there is no danger in it, for guelding of Cattell, or letting of blood. And the vanity of the old conceit and p. 152imagination of them that have put much in the Signes, appeares in the common practice of men, who commonly upon Stevens day uſe to let blood, be the Signe where it will. The truth is (ſaith he) the Signe in its owne nature is neither way available, being but a phantaſie, grounded upon ſuppoſed premiſes, and therefore ought to be rejected as meer VANITY. Thus farr he.

Now let me add ſome particulars ſuiting to what he hath ſayd to illuſtrate the ſame; and ſo I ſhall not onelyonly confirme him, but alſo what I affirmed my ſelfe in the beginning of this Argument.

Firſt, Touching thoſe feigned Firmaments, or Heavens, called the ninth and tenth Heavens; beſides that the ancient famous Aſtronomers, Plato, Ariſtotle, Hipparchus, and many others, knew no ſuch thing; ſenſe alſo doth evince that we can be ſure of no more but eight: For wee ſee diſtinctly the ſeven Planets, Sun, Moon, &c. and their ſeverall motions in twenty four hours, &c. And we can perceive the eighth Heaven of fixed Starrs (knowne by their twinckling) to move in one motion, round the Earth in twenty foure houres; becauſe we can ſee the heeles of the leſſer Northerne Beare, adjacent to the North Pole, to be downward towards the Earth in the evening, and to be upward in the morning. p. 153But we have no ſure ground to conclude that there are more Heavens, either the Chryſtall ninth, or the firſt moving tenth. The grand reaſon brought to prove them from the two other motions of the eighth Heaven of fixed Starrs, beſide that from Eaſt to Weſt in twenty foure houres, as that the eighth Heaven of fixed Stars moves from Weſt to Eaſt, comming to be in the ſame poſture as when they began that motion, by the end of forty nine thouſand yeares. And that the ſame eighth Heaven hath another motion from South to North, and thence to South againe, which proceſſe and receſſe is a finiſhing ſeven thouſand yeares; and therefore that that motion of the eighth Heaven, from Eaſt to Weſt in twenty foure houres, muſt needs be violent, as forced from ſome tenth Heaven, naturally ſo moving; and that from Weſt to Eaſt in forty nine thouſand yeares, muſt be alſo violent, as forced from ſome ninth Heaven, naturally ſo moving; and the laſt motion of the eighth Heaven, Viz. From South to North and back againe in ſeven thouſand yeares to be the naturall, peculiar, innate motion of that eighth Heaven; ſeeing that (as they forme the Argument) one ſimple ſingle moveable body can have but one natural motion; I ſay this Argument doth not evince my reaſon in the leaſt, to beleeve the exiſtence and being of a ninth and tenth Heaven. p. 154For God that by his Word at the beginning ſayd to the Earth, Stand thou ſtill, and to the Sea, Move thou continually, with ſeverall motions, as of flowing and reflowing, twiſe every twenty foure houres, and they obey his voice to this day; the ſame God commanding the eighth Heaven to runn from Eaſt to Weſt every twenty foure houres; and withall to linger and ſlinck back every day a little from Weſt to Eaſt (as ſuppoſe with the Aſtronomer) as much as comes to one Degree, or ſixty miles in an hundred yeares (which is about three quarters of a mile in one yeare and halfe a quarter) and alſo to roule forward from South to North, and back againe from North to South, ſo gradually till in ſeven hundred yeares it is as it was, cannot chooſe but obey the voice of God; and ſo move without ceaſing. And (to throw away Traditions in Philoſophy as well as in Divinity) tis a readier way and ſurer, to ſay God commanded the Heavens ſo to move at firſt creation, and they obey, then to ſay, Primus motor, God moves the Angels, or Intelligences, they move a tenth Heaven, & a tenth heaven moves the other heavens. And to the clauſe of one natural body, we ſay that there is hardly any naturall motion, without ſome violent, as the Philoſopher cals violent. For if fire aſcends, no more of the flame aſcends in a pure natural motion, but that which aſcends p. 155in the Mathematical indiviſible line in the point of the Pyramis, pointing from the center-point of the earth, to its correſpondent point in the Sphere of the loweſt Heaven. Indeed if the Pyramicall forme of the flame were turned upſide downe, then all the flakes of flame might ſeeme to take their natural order proportionable from one center-point in the Earth to their ſeverall correſpondent points in the Sphere of the loweſt Heaven.

So of any heavy body, Stone, or Bowle, &c. falling downe from ſome high places to the Earth, no more of it moves naturally, in a preciſe notion of naturally, then the very middle of it tending downward in a Mathematicall ſtrait Line to the Center-point of the Earth; the corners of ſuch a Stone, or the circumference of that Bowle, falling not with the like naturall motion, becauſe there is but one univerſal Center-point in the middle of the Earth, to anſwer to all downward motions; which is the Phyſicall demonſtrative reaſon why naturally the Earth is round, the heavy parts more preſſing to the general Center-point, the lighter leſſer.

So the Water in its motion in a River, it naturally tends downeward, yet deſires not to be ſo low as the Center of the Earth: And the meane while it tends progreſſively forward; and in this progreſſive motion, no more is preciſely p. 156naturall, but what proceeds in a ſtrait line: For the water hath no minde of it ſelfe to goe out of its Line; that being out of its way, and beſids its deſign. So that either we muſt ſay one body may have many naturall motions, or we muſt no more feigne more Heavens then eight, to move the reſt, in their ſeveral motions, then we dare feigne more Elements then foure, to manage the ſeverall motions that are in each one of them.

Secondly, Touching the imaginarie Sphere the Zodiack, this muſt needs be an infalible concluſion; ſo far as the Heaven or firmament of the Zodiack is feigned, ſo farr of neceſſity muſt the Zodiack ſuppoſed in that Heaven or firmament be a meer feigned thing. (We heard afore, that moſt Learned Philoſopher and Aſtronomer Keckerman lay it down for a ſure rule: That Aſtronomers may make, and uſe Hypotheſes, that is, Suppoſitions, but Aſtrologers may not.) But the ninth and tenth Sphere or Heaven are feigned, therefore the Zodiack imagined in them is alſo feigned. Tis worth the while to heare Alſted (which is to our purpoſe) what he ſayth concerning the Zodiack. The Zodiack (ſaith he) of the firſt mover (that is the tenth Heaven) is IMAGINARY, of the eighth Sphere real. The imaginary is Primaryly and ORIGINALLY in the firſt Mover, or tenth Heaven, in the inferior p. 157Spheres it is ſecondarily conceited. The Reall changeth its ſituation; the IMAGINARY doth note. The ſignes alſo of the real Zodiack, are wonderfull UNEQUAL, but in the imaginary equall. In accounts the imaginary Zodiack is more commodious; but not ſo in predictions. Thus you ſee how much fiction there is about the Zodiack; and more honour aſcribed to the feigned then to the reall.

Thirdly, Touching the twelve imaginary Signes: There is no ſuch formes of Starrs, as of themſelves ſeeme ſuch. Compare Taurus and Aries: And Aries lying under Balaena. Tradition and Globes tell us ſuch things, but the Starrs of themſelves cold never make us ſo imagine. See the Celeſtial Globe:

Fourthly, Touching the diſorderly placing of the hott dry Signes in parts that are not hott and dry: Note that Alſted a Learned Philoſopher, and was alſo an Aſtrologer (at leaſt in opinion) affirmes in his Syſtem, or Treatiſe of Aſtrologie, that the twelve Signes are divided into foure Trigonos, that is, Ternions, or Threes. In primo trigono ſunt ſigna ignea, videlicet, ARIES, LEO, & SAGITTARIUS: In his dominatur Calor & ſiccitas, quae dominantur cholerae. & ſapori amaro: that is, In the firſt Ternion are the fiery Signes, ARIES the Ram, LEO the Lyon, and SAGITTARIUS, the Archer. p. 158In theſe Signes are predominant heat and dryneſſe, which have dominion and rule over Choler, and bitterneſſe. So Alſted, Ʋranoſc. Par. 4. Cap. 4. Now that theſe Signes are thus aſſigned to have dominion; Aries on the head, and Leo on the heart, and Sagittarius on the Reines and loynes; your Aſtrologers ſhew you in your ordinary and common Almanacks. But your Phyloſophers and Phyſitians will aſſure us upon ſtrong reaſon, that a man hath the Coldeſt braine, and moyſteſt heart, and humidſt reines.

Fifthly, Touching the imagined Signes, and their ſuppoſed dominion over the parts of mans body, this would be taken into conſideration; that the Traditions about them is ſuch a fiction in the eyes of ſome Aſtrologers, that ſome of them omit them, in their Almanacks, others expreſly deride them. So Maſter Pond in his Almanack:

Should I but dare to omit the Anatomy,

Which long enough hath gul'd my Country friend.

He with contempt would ſtreight refuſe to buy

This Book; and tis no Almanack contend.

Aske him its uſe, hee'll ſay he cannot tell;

No more can I; yet ſince he love'ſt ſo well,

Ile let it ſtand becauſe my Book ſhall ſell.

And for my part, I have of purpoſe tryed the p. 159experiment of letting blood in that part where the Signe hath been (as the Almanacks preſcribe) with very good ſucceſſe, and no danger at all.

SECTION V.

Confuting the OBJECTIONS that are brought in the behalfe of ASTROLOGY.

I will not be ſo ſevere (unprovoked) as to take publick Cognizance of, and to name to the World, the Authors, Books, Predictions, or Practiſes that have apologized for, and acted in Aſtrologie; becauſe of other good Learning in them (which I reverence;) though in their Aſtrologicalls, I know they have exceedingly erred. If any wil be violently impertinent, Vijs & modis, by all meanes to lay low others perſons or parts, thereby to advance their miſtakes, the Defendent then is bound to tell ALL THE TRUTH, which can be made good by ſubſtantiall witneſſes, and teſtimony. That which I have in my eye to doe, is onelyonly to give a light touch, and pointing with the finger upon ſome few things that are moſt ſpeciouſly pretended to be Patronages of Aſtrologie.

And becauſe ſome are more Oratòrious, others more Logicall, I ſhal ſuit my language to theirs. And to the firſt I muſt ſay, it appeares by what p. 160hath been ſayd in the precedent Treatiſe, that THE HEAVENS yet never ſpake the LANGUAGE of Aſtrology, ſo as the moſt learned in the World (aforenamed) cold ever underſtand. And to rhetoricate high in the behalfe of Aſtronomie; or to kick downe low, them that ſlight it, is wide from the buſineſſe in hand touching Aſtrologie, whoſe vaſt difference from the other was afore ſufficiently, though breifly, intimated: And though we ſhould owne it, that Pleyades, Arcturus, Orion, and other Starrs (mentioned in Scripture, and allowed therein to be lawfully mentioned by us) have ſtampt in them by creation a power of INFLUENCES, whereby accordingly they OPERATE on ſublunary Bodies; men knowing in ſome meaſure thoſe influences, ſo that they lawfully PREDICT according to the knowne nature and quality of thoſe influences; yet will it not thence follow that there is any ſuch thing allowed as Judiciary Aſtrologie, to predict and foretell what ſhall befall men, and Cityes, and Common-wealths, in relation to humane affairs, arbitrary actings, and Spontaneous voluntary tranſactions that depend immediately upon the movings of the will of man. All that would naturally follow from thoſe indefinite premiſes (if granted) would be onelyonly a particular concluſion, that therefore in ſome things men may p. 161be able in a lawfull way probably to predict ſome kinds of events, as what whether there ſhall be, or perhaps whether it will be an healthy, or ſickly time for Men and Beaſtes, or ſuch like naturall effects of the naturall influences of ſtarrs. Which if men can atteine at times of the yeere to ſee diſtinctly in their juſt poſitions, exaltations, conjunctions, &c. and have had experience of the operations of their influences; they may perhaps ſometime blunder right, that ſo weather, health, or ſickneſſe, &c. may follow as they conjectured. But all this, and if wee could name a 100. more naturall effects, would not ſatisfie the Aſtrologer, or his Clients; nor keep up the reputation of the one, or anſwer the expectation of the other. They ordinarily come to the Aſtrologer with theſe Queries? Such a times was borne, after what manner ſhall my life and death be? Thither I intend to goe, and ſo and ſo to do, what ſhall be the ſucceſſe? Such a night I was robbed, what manner of perſon was the Theife, and where, or how may I find him? Such a thing I loſt at ſuch a time, how may I get it againe? I am loved and do love ſeverall perſons in a way of marriage which may I take as lucky, which refuſe as unluckie? with infinite the like Queſtions, and many more ſtranger then theſe. To which if the Aſtrologer make no anſwer, the Reſorters deſpiſe him. If p. 162he doth undertake to give a poſitive anſwer to ſuch interogatories, then I muſt aske him what Scripture, or reaſon doth teach, or allow ſuch a kind of Aſtrologie? The Heathen Roman Senate (without direction from Moſes, Deut. 18. whom they knew not, or acknowledged not) made laws againſt Vaticinatores; that is, Thoſe that would foretell things (as Ʋlpian in his ſeventh Book, De Officio proconſulis, tells us) And if Gellius doth thinke that the common people underſtood by that name the Chaldaeans (A. Gell. lib. 2. Noct. Att.) this doth not conclude that the learned Legiſlators ſo underſtood it. And if they did, the ſuſpition is yet unremoved, whether all Aſtrologicall Predictors of humane events and arbitrary tranſactions are not of the ſame brann with the Chaldean Foretellers? And therefore Moſes and the Prophets, &c. condemning Aſtrologie, condemne all without limitation, or diſtinction: ſo that wee have no warrant to take mans word againſt Gods word; but to refuſe their diſtinction of lawfull and unlawfull Aſtrologie. For all Aſtrologie, that is properly Aſtrologie in the opinion of Aſtrologers (and not Aſtronomie, Phyſiologie, or Meteorologie, &c.) that is, to predict the effects aforeſayd, is vnlawfull, ſuperſtitious, falſe, abominable, &c. And ſo are we to underſtand thoſe Epithites or aditional titles of Aſtrologie, in divine, and humane pious p. 163Writers. For they do no more intimat a lawful Aſtrology then in the common expreſſion, Turpe vitium, filthy or uncomly vice, doth intimat that any vice is not filthy but comly. So that Aſtrology was not hertofore before the time of Ptolomy, & An. Pius, unlawfull, onelyonly becauſe then the Art was imperfect, and its prognoſtication uncertaine; but becauſe for many other and greater reaſons (as we heard afore) did God condemn it in his word the imperfection and uncertainty alſo ſtill eſſentially adhering to it, as learned Aſtrological Alſted, but of the other day, and others more aſſert; before mentioned ſufficiently. Melancthon, they ſay, teacheth us, how neceſſary Aſtrologie is. Could I have found it by peruſall of all his works, I ſhould have thought ſo too; but with the ſame labour finding the contrary, I muſt rather beleive what I ſee, then what I heare. He ſpeakes againſt Aſtrologie in his Commentary on Gen. Chap. 1. upon the words, Videre quod ſit bonum, &c. it is in the beginning of his works (and therefore one would thinke hee would uot afterwards ſo groſly contradict himſelfe: His words againſt Aſtrologie in that place are, Primum hic obſervabis, vanum eſſe Commentum Philoſophorum, quod de ordine cauſarum, & de fluxu ſyderum prodiderunt. Nam ante aſtra, conduntur plantae, quas potiſſimum naſci, et ſervari virtute ſyderum exiſtimaverunt. That is, Firſt p. 164thou ſhalt obſerve here that the FICTION which the Philoſophers have ſet forth concerning the order of cauſes and the INFLƲENCE of Starrs is VAINE. For the plantes which they have imagined to be procreated and nouriſhed by the Vertue of the Starrs, were created afore the Starrs: ſo Melancthon. And I much ſuſpect that the originall pretenders of Melancthon to be for Aſtrologie, miſtook by a negligent view of his words on the Epiſtle to the Coloſſians, Ch. 3. which are theſe, Medicina comprehendit PHYSIOLOGIAM & ASTRONOMIAM. Sunt enim in mendendo, temporum diſcrimina quaedam ſervanda. Eſt autem et alia ASTRONOMIAE utilitas, quòd oportet habere civilium negotiorum cauſâ certam anni et menſium deſcriptionem, &c. Neceſſaria eſt & altera philoſophae pars quae MORƲM PRAECEPTA TRADIT, ET QƲAE LEGES REGEND ARƲM CIVIƲM PEPERIT. In which words Melancthon ſpeaks ſomething of the uſefulneſſe of Aſtronomy; of Phyſiologie (or Phyſicks; that is, Naturall Phyloſophy:) of Ethicks; that is, Morall Phyloſophie, to teach men externall good manners; and of Politicks; that is, touching the civill government of Cities, and Common-wealthes: But not a word of the name or thing of Aſtrologie; and therefore I thought it not worth while to tranſlate this laſt p. 165place. Tis ſufficient for us, that Melancthon doth not appeare an Advocate for Aſtrologie; though happly the Originall firſt P…tenders thought ſo, by a curſory careleſſe glance of the eye upon thoſe his words; and the derivative or Seconds, ſo beleeved; crediting the firſt Quoters. A common and eaſie way of being deceived.

We have confeſt afore, that many ſtrange things have, and may be done by the Opticks (the Art of ſeeing) and ſeverall other Arts; as the ſame may be granted to Staticks (of Ponderations) &c. So that Ignoramus would thinke them to be Juggling, or, &c. We honour all true Art and Artifices, of which the Artiſt (at leaſt) can give from nature, juſtiſſimam rationem, a due account and cauſe. But this doth not countenance, in the leaſt, the Aſtrologie, and Aſtrologicall Feits we ſpeake of. A friend of Aſtrologie, to patronage it, makes great uſe of that place in Joh, Chap. 38. Verſ. 31. which our Engliſh Tranſlators thus render, Canſt thou refraine, or binde the ſweet influences of the Pleiades, &c. And from this one word Influences, draws forth great concluſions for Aſtrologicall Predictions. But firſt note, that in the Hebrew (the ſole judge of the right reading of the Text) there is no ſuch word as Influences, or Sweet, but onelyonly foreign that p. 166is, The Pleaſures, Delights, or Delicacies; foreign of Vergiliae, or Pleiades, In the Syriack, and Arabick, there is leſſe; mentioning onelyonly the Face of Pleiades. And in Hieroms Latine tranſlation as little, namely, The ſhining Starrs Pleiades. In the Chaldee leſſe yet, for it neither names Pleiades, nor Influence, nor any effect of any vertue upon the ſublunarie bodies, but mentions onelyonly the motions of Starrs, thus, Wilt thou binde Orion with Chaines, and looſe the Cords that draw Arcturus? And to the ſame tune the Greeke Tranſlation of the Septuagint, foreign, &c. That is, Haſt thou compoſed the bond of Pleiades, and haſt thou opened the fence, or encloſure of Orion. Secondly note, that whatever intimation of influence any Aſtrologer can draw from this Text, it will prove but a naturall influence upon Plants, and naturall bodies, to further their naturall effects, nothing tending to Predictions of voluntary actings, and human events of men, as men, as that ſame friend of Aſtrology hath ingenuouſly confeſſed enough to this purpofe. Although (ſaith he) ALL THINGS are not governed by the INFLUENCE of the Heavens, yet MANY eminent things doe HAPPEN in the AYRE, and in the BODY of man, whoſe Originall cauſe is from the vertue of the Heavens. As ſometimes p. 167the influence is helped forward through Diabolicall and wicked INCHANTMENTS, ſo oftentimes God is pleaſed to hinder the influentiall vertues of the Heavens at the prayers of the Faithfull. It is ſure that ſo much credit is not to be given to ſuch SIGNES as the vulgar and credulous Aſtrologer doth imagine; neither is their vertue and power altogether to be rejected. Influences though they deſcend on man, &c. yet they doe not COMPELL, through any neceſſity: For the FREE minde of man is not ſubjected, and as it were, enſlaved to any POSITION of the STARRS; For Sapiens dominabitur Aſtris; that is, A wiſe man ſhall rule over the Starrs. Thus farr the great Freind of Aſtrologie, if not an Aſtrologer. In which, I much commend him for his ingenuous and candid dealing. For according to this declaration, there can be no due, true, and lawfull prediction of humane things by the Starrs: Though we grant Metereologicall effects; yet this inferrs nothing for rationall events. But our lover of Aſtrologie afore quoted, allowes not in his gloſſe on Luke 12.54. a certainty of effects of Starrs in Meteorologicals; How then ſhall we in Arbitrarirs? Nor will the diſtinctions that ſome make, helpe up the credit of judiciary, or divinatory predicting Aſtrology. They ſay there is a threefold p. 168Prognoſtication, or Divination; namely, Superſtitious, ſupernaturall, naturall: And ſuperſtitions is either Heatheniſh, or Oraculous.

Not to ſpend time about the forme of theſe diſtinctions, either to note the low debaſing, Scriptureleſſe, and unworthy phraſes of Supernaturall Prognoſtication, or Divination, whereby to ſignifie the wonderfull Predictions of the extraordinary inſpired Prophets; or to ſhew that the termes of the diſtinctions, Coincidere, are not diſtinct; ſuperſtitious, and ſupernaturall being both above nature. God ſo acting in the ſupernaturall, and Satan in the ſuperſtitious. And Heatheniſh and Oraculous all one; thoſe Oracles they mention of Apollo, &c. belonging to the Heathen. I ſay not to ſpend time about words; I ſhall briefly ſpeake to the thing; namely, That by the Arguments, the Scriptures uſe and urge againſt Aſtrology in generall, without the leaſt diſtinguiſhing in favour of any kinde of Aſtrologie, properly ſo called; it appeares that all Aſtrology is Superſtitious, Heatheniſh, &c. To tell us of the effects of STARRES in Meteors, Elements, Plants, &c. is onelyonly to Phyſiologie, or Metereologie. To diſcourſe further, as to ſay the effect of the Starrs is a voluntary action, by which the principall efficient God, is HELPED, ASSISTED, and FURTHERED, in p. 169producing the effect, as the Maſter Builder is helped by his ſervants to build an Houſe, is not onelyonly an unwarrantable, but a moſt ſinfull, I had almoſt ſayd, a blaſphemous ſpeech. That God that can doe all things immediately of himſelfe (as we ſee in the Creation, and miraculous operations) when he uſeth any of the Creatures in producing any effects, HE ASSISTETH THEM, not THEY HIM. And we finde not in the Scriptures that Hee uſed any Creatures to predict voluntary actions, but his Prophets.

Thoſe that will defend Aſtrologicall predictions, by a diſtinction betweene Non illicitum, and Licitum, that though Aſtrologicall predictions are not lawfull; yet they are not unlawfull, doe not conſider that lawfull and unlawfull are immediate contraries; ſo that whatſoever cannot be truely aſſerted to be lawfull, is unlawfull: And as weake is their defence to preſume to ſay that Aſtrologicall predictions are no where in the Word of God forbidden; either explicitely or implicitely: For notwithſtanding their ſuperficiall gloſſes (not worth a particular anſwer) on two or three Scriptures that are againſt them, whereby to abate their edge, and to ſave the head of Aſtrology from wounding; it hath heen abundantly afore demonſtrated out of many Scriptures, that Aſtrology, p. 170ſtrology, indefinitely, without exception is condemned by the Word of God. To whiffle off the dint of any Scripture, expreſly diſliking Aſtrology (as Iſa. 47.13. &c.) with the diſtinction that there ſuperſtitious, or Heatheniſh Aſtrology is forbidden, not lawfull Aſtrology; hath been already anſwered; That all Aſtrology, properly ſo called, is condemned in the Word of God, by ſuch and the like Epithites, of ſuperſtitious, Heatheniſh, &c. as all vice is condemned by the names of filthy, uncomely, (&c.) vice. And thoſe termes added to Aſtrology, of Superſtitious, Heatheniſh, &c. are of the very dint of the Arguments in many places of Scripture, whereby the holy Ghoſt intends to render all Aſtrology odious.

For the great matter that ſome would make of the mention of a Starr (Matth. 2.2.) appearing at Chriſts birth, &c. whereby to countenance Aſtrologie; I ſhall anſwer briefly (becauſe the Preſſe calls upon me to ſhut up.) Either we muſt conſider this Starr ſingly, or conjunctively: If ſingly, then if this was a reall Starr, it was either ordinary, or extraordinary: If ordinary, namely, made and ſettled in its being in the firſt creation, and ever ſince common in appearance, how ſhould it of its ſelfe ſignifie Chriſts birth an effect, once onelyonly to be, from the beginning to the end of the World? p. 171It is unpoſſible that a common cauſe, or ſigne, of it ſelfe can be a ſure demonſtration of a new ſingle ſingular effect, never to be but once. If it was an extraordinary Starr, then either ſo in being newly created; which inferrs that God did not create all things in the beginning, no not all kindes of things; for the Starrs, ſay the Philoſophers upon the ground of their different natures, do Differre ſpecie, differ in kind. If extraordinary only in appearance, now, and not afore appearing, how ſhould it of it ſelfe teach any Aſtrologer the ſayd event, who mainly pretends experience? If it were a ſeeming ſtarr; that is, a Comet, or Blazing ſtarr: Firſt, that rather preſageth death, then birth, by reaſon of the noyſome and filthy fumes and exhalations of which it is compounded, and being on fire diffuſeth them into the ayer in which the Sons of men are enwrapped. Secondly, Then, this ſtarr belongs rather to Metereologie (a part of naturall Philoſophie) then to Aſtrologie. If we conſider this ſtarr conjunctively; namely, together with propheticall explanations upon it (as the ſtarres in Joel 2. And Matth. 24.) then the conſideration of this ſtarre was more Theologicall then Aſtrologicall. And this is ſuppoſed by the Learned, both ancient and moderne, that the wiſe men of the Eaſt tooke into conſideration the ſignification of this ſtarre by the help of Scriptures, p. 172either immediatly comming to their view (being Eſtern neighbors of the Jews) or mediatly by the hands of them that had their gloſſes (of ſuch a thing to come) out of the Scriptures. Tis put upon Chryſoſtome, that he affirmes that in the Eaſt in a City called Seth, neere the Ocean there were a ſociety of men, twelve in number, ſtudients in Aſtrologie; who learning out of Balaams propheſy, Numb. 24.17. that ſuch a Starr was to appeare, gave themſelves from yeare to yeare to obſerve the Heavens, and to waite for the appearing of it: and for continuation of that obſervation throughout many ages till it did apreare, did at the death of any of the twelve, chooſe another in his roome; by which at laſt they ſaw this Starr. Calcidius likewiſe a Platonick Philoſopher flouriſhing in the time of Chriſts birth, writing upon Plato his Timeus, concerning diverſe Starrs and their wonderful effects, ſaith thus, there is a more holy and divine hiſtory (meaning the ſcriptures) Which reports that by the appearing of a certaine extraordinary Starr, not diſeaſes and death were foreſhown, but the venerable deſcent of God for mans ſalvation; which Starr was obſerved by the Caldeans, who worſhipped God, new born and become man, and offered him gifts. So farre Calcidius. And whereas in Hebrew, that propheſie of Balaam runnes thus. There ſhall p. 173come a STARR out of Jacob, and a PLANT or BRANCH ſhall riſe out of Iſrael (according to which Iſaìaeh and Jeremiah Propheſie, Iſa. 11.1. Jer. 23.5. and 3.15.) the Greek of the Septuagint (who wrote about 300. yeeres afore Chriſt) tranſlates Starr by foreign, a Starr, but Plant or Branch (which our Tranſlators render Scepter) the Septuagint tranſlate by foreign, MAN; which the Vulgar Latine followes. So that the Learned Eſtern people, by their knowledge of the Hebrew, and of ſo ancient a Greek Tranſlation, might compound a due ſence our of theſe two; that ae Starr ſhould ariſe to ſignifie the birth of a moſt eminent man to be borne of the bloud of Jacob or Iſrael. Laſtly the Ancient Sibylls (who wrote long before Chriſt; Some as anciently as the Babylonian captivity; ſome mentioned by Virgil, who flouriſhed above 40 yeers afore the birth of Chriſt, &c.) do in their way, foretell of Chriſt, and ſomtimes in an Aſtrologicall phraſe,

Jam redit & virgo redeunt Saturnia regna:

Jam nova progenies caelo demittitur alto.

Theſe Sibylls were ſo wel known in he Eſtern world, that from them (how ever they came by it) they might have ſome hints of this Starr and its pointing at Chriſt. Theſe things being ſo; tis p. 174plaine, not the Starr of it ſelfe Aſtrologically, but the theologicall pre-expoſitions of that Starr did cauſe men to underſtand, at the oppearence thereof that Chriſt was to be borne. Tis wel confeſt by ſome, whom they cry up to be for their Aſtrologicall way, That both nature and Art may beat a ſtand in ſpirituall things, eſpecially concerning Chriſt, which as the Apoſtle witneſſeth, are very myſterious, Epheſ. 3.4. 1. Tim. 3.16. The wiſe men hoping wel of the Jews, as Gods peculiar people, goe to Jeruſalem, and conſult with them. Theſe wiſe men came to Chriſt by the guidance of a Starr, which may Juſtly blame the unwiſe, who aſcribe their not coming to Chriſt to fatal neceſſity, or the influences of Starrs; as Tertullian hath it, Deonerant ſeipſos, et malae mentis impetus vel fato vel aſtris imputant. As Auſtin hath to the ſame purpoſe, Falſo de ſtellarū influxu conquerūtur mortales, quod peccatū adeo voluntarium eſt; quod ſi non voluntariū non eſt peccatū; that is, mortal men falſly complaine of the influence of the ſtars; that ſin is ſo voluntary for if it be not voluntary, it is not ſin. Did we reſiſt by grace our corruptions, we ſhould deceive the Aſtrologers, by ruling over the Stars. The higheſt God can, and doth oft croſſe the courſe of nature, and often produceth that which could not be foretold by the obſervation p. 175of the Stars. And therefore men ſhould foreign, not to think beyond that wee may wiſely think, to be wiſe to ſobriety. Certainely to foretell contingencies is the property of God himſelfe.

Thus farre for anſwer to the Orators for Aſtrology.

Next wee will give a ſhort reply to them that are more Logicall.

Obj. God made the ſtarres to be ſignes, Gen. 1. 14. therefore the knowledge of the ſignification of thoſe ſignes is lawfull.

Anſw. God made them to be ſignes of naturall effects or events; not of arbitrary and morall, that depend on mans will, on which the Starrs have no power: Corpus non agit in animam. A body cannot act upon the ſpirit of a man, no more then a materiall Sword can wound an Angell. Againe the Starres are not ſignes to us of all naturall events, as to wit, not of naturall contingencies (to us contingent) as the lighting of a Crow neere us, or, &c. but of naturall neceſſaries knowne by apparent common experience. As that of Solomon; when they cauſe a north wind; it drives away raine, &c. And that of our Saviour Mat. 16.3. ſpeaking according to the common experience men had. When the ſkie is red in the evening, ye ſay it will be faire weather. But when the ſkie is red and lowring in the morning, it p. 176will be foule weather. Further, The Starres may be ſignes in regard of their motions, belonging meerly to pure Aſtronomie, as when there wil be an ecclipſe; though they ſhould never be ſigns of any events in regard of their influences or qualitative Vertues.

Obj. The Starres are cauſes of many things here below. But it cannot be unlawfull to obſerve cauſes how they produce their effects, Scire eſt per cauſas ſcire. All true knowledge is by the cauſes. And therefore, Felix qui poterit rerum eognoſcere cauſas, he is happy that knows the cauſes of things.

Anſ. 1. Wee ſayd but now, the motions of the Starrs cauſe ecclipſes; ſomtimes of the Moon by the interpoſition of the earth exactly between it and the Sun; ſomtimes of the Sun by the direct interpoſition of the Moone between us and the body of the Sunne, which the Aſtronomer (though he never knew the leaſt of the inward influentiall qualities of any of the Stars) can predict. And therefore all this doth add nothing at all to countenance Aſtrologie.

Secondly, wee demand what cauſes are the Starres? Not particular cauſes of particular events, but generall common cauſes that work in common, and alike upon all things. Now no man can divine of a particular event by a generall cauſe, unleſſe he know the particular cauſes p. 177ſubordinate and their particular vertues. Some give this inſtance, that a man cannot, by ſetting many ſorts of egges under a Hen, foretell what will be hatcht, by the meer ſitting of the Hen in common upon them all; unleſſe, alſo he know the particular qualityes of thoſe egges; ſo from the Starres, being common cauſes no man can foretell events, unleſſe he knew the kinds and qualities of cauſes and things ſubordinate to them.

Obj. Experience ſhews that Aſtrologers ſomtimes hit right.

Anſw. To this Maſter Perkins, and other pious Learned men, and with appeale to many others, and of thoſe of as great antiquity as the times of the Apoſtles; gives this anſwer, and with great confidence; that in this there is a ſecret Magick at leaſt; if not an open covenant with the Devill; he making ſupply what is wanting in the vertue of Starres, and rules of Aſtrologie. And, ſay they, this is the judgment of thoſe that have known this Art. So farre they. Conſonant to which wee referr the Reader to what before was confeſt by Maſtor Brigges, Saint Auſtin, and others, he makes mention of. Which is the more confirmed; becauſe if the Aſtrologers client comes tempting him and not confiding in him; that is, in his p. 178skill, he can do nothing, but if he can admire the Artiſt, and rely upon his skill, then he can anſwer his deſires. And this is confeſt by them that have been great Aſtrologers but now repenting have left it, whom if need be, I can name

Obj. Moſes and Daniel were greatly skild in this Art. For of Moſes tis ſayd, Act. 7.22. That he was learned in all the WISDOME OF THE EGYPLIANS. And of Daniel, Chap. 1.17.20. That he had ſkill in all Learning and wiſdome of the CHALDAEANS.

Anſ. If they had practiſed it in their younger yeeres, it doth neither follow nor appeare in the Bible, that they continued to practiſe it. For wee are ſure at mans eſtate they were precious Godly men. Secondly, It is ſayd, they had ſkill, not, that they practiſed it. They might have skill, and to uſe it as Saint Auſtin, Maſter Perkins, and Maſter Brigges, &c. to abhor and teſtifie againſt the evill of it.

Thirdly. It is plaine that Moſes was oppoſite to the Egyptian Magicians, &c, and by his ſkill conquered and ſhamed them, and convinced them, that the finger of God was in what Moſes did. And of Daniel it is ſaid, that he was in ſkill ten times BETTER then all the Aſtrologers or p. 179Magicians that were in all Nebuchadnezzars Realme, Dan. 1.20. Therefore his skill muſt needs be divine, and above Aſtrologie.

Obj. Wee ſee and feele that the Sun and Moon and other Srarres have great power on the ayre, and ſo by it on the bodies of men, as appeares even by this, that in ſome weathers wee are more cheerfull, in ſome more Melancholy; in ſome more healthy, in others more ſickly.

Anſw. All this is nothing at all to Aſtrologicall prediction of naturall contingents; much leſſe of voluntary moralls. Nor can wee tell ſo much in many naturall things, as to which Starre to attribute which effect ſeeing they all at once co-operate: As a man in a juice, extracted mixtly out of ſeverall hearbs pounded together, and ſtrayned, cannot by all his ſences diſtinguiſh the vertues of theſe acuratly, much leſſe foretell which (being medicinably applyed) ſhal operate moſt, & what peculiar effect it ſhal produce; leaſt of all if this compound juice muſt be mingled with ſome other liquors, as the operative qualities of the Starrs are mingled with the qualities of the Elements; of them above, in their radiation afore they reach to us; and of them beneath by exhalation of them, and reflection of the p. 180beames of the Starres, which is a ſecond mixture, and ſo a further confounding of humane underſtanding how to judge of them what they will effect.

Obj. Sol & Luna, poſt Deum omnium viventium vita ſunt: Herm. Triſm. The Sun and the Moon, next under God are the life of all living creatures.

Anſw. If they be the life of all living creatures, then no more of men then of beaſts, or plants. What is this then to the actings of their underſtandings and wills wherein they are diſtinguiſhed from, and ſublimated above all corporal things, whoſe formes are (materiales) materiall, not Spirituall. Food is the cauſe of mans life, yet that hath no influence upon the ſoule. The ſoule of man acts pure, yea pureſt reaſon when the body is as dead by deep ſleep. Therefore all this objection makes nothing for Aſtrologie.

Obj. foreign, &c. foreign. Phil. Jud. de mund. Opif. Movings and Earthquakes proceed from the concuſſions of the Heavens, &c. becauſe the Starrs are made for Signes.

p. 181This objection out of FORGED Philo (as learned Broughton calls him) is nothing for the praiſe of Aſtrologie. In Meteorologie are handled earthquakes. They are paſſions of the Earth, not of men, the earth hath a fitt of the winde, and makes it in part, to tumble for eaſe, till it belcheth it up againe. If the attractive Starrs, that at leaſt, draw light things upward, are become depulſive to make the Aire deſcend: I wonder tis not ſo ſayd in all the body of Philoſophie? And if any thing be aſcribed to the Starrs in the aſcent of that Earthquake-ayre, tis needleſſe; for it would as ſurely aſcend of its owne levitating quality (as ſoone as the Earth gives way) without the help of the Stars, as without them, water will deſcend.

If Starrs be ſayd mediately to cauſe Earthquakes (I know not how;) their Hoſts and Myriads, beſpangled over the Heavens, ſurrounding the Earth, operate in common, as well as conſtantly; and the Earthquaks are ſo ſeldome in time, and ſo particular to petty places, in compariſon of the Ʋniverſe, that no juſt reaſon can predict this event by them. To ſay, that becauſe the Starres are ſignes of ſome things; as of Day and Night, Heat and Cold, &c. which are naturall; therefore they are p. 182ſignes of all or moſt things, even of Contingencies, Arbitraries, and Moralities, and to a ground of prediction, of ſuch; is ſuch a groſſe Non-ſequitur, that no man that hath, and uſeth reaſon, will, or can beleeve it.

Obj. foreign, &c. Clem. Alex. Strom. l. 6. Democritus foretold many things, by the Obſervation of things above; and it was called Wiſedome.

Anſw. By what things above? For there are ſome Elements above; and in them many ayrie, fierie, and watery Meteors, as well as Starrs. If by the Starrs, then what things did he foretell? If that in Clemens Alexandrinus, That Starrs are inſtruments of time: Or that of Thales Mileſius, to foretell Ecclipſes of the Sun, &c. Or finde out Ʋrſa minor, or the like Starrs, to direct the Marriner in Navigation; theſe belong not to Aſtrologie, but to Phyſiologie, and Aſtronomie. Nor doe they conduce to predictions of humane actings. If hee foretold any thing (being an Heathen) which is not cleerely pre-viſible by nature or reaſon, his foreign, Wiſedome, was falſly ſo called. But to doe him lawfull right, as farr as we can p. 183know; He was, ſaith the Story, an Aſtronomer, which produceth nothing for the honour of Aſtrologie.

Obj. Auguſtin ſaith, Aſtrologia perſcrutanda eſt ad cognoſcendum proprietates iſtorum ſyderum, ut hunc locum intelligere poſſimus, that is, Aſtrology is to be ſearched into, to know the properties of thoſe Starrs, that we may be able to underſtand this place: Therefore in the judgement of Auguſtin, there is a lawfull uſe of Aſtrologie.

Anſw. I have ſought this place in Auguſtin moſt diligently, but could not finde it. Nor doth the Quoter of it direct me where I might. If there be any ſuch place in Auguſtin, it can import no more but this, That ſome place of Scripture, ſpeaking of ſome Starrs; the knowledge of the qualities of thoſe Starrs, would further the fuller underſtanding of that place of Scripture: But what makes this to predicting Aſtrology, more then Meale, Leaven, &c. (Matth. 13.) or the Precious ſtones, a Jaſper, and Sardine, and Emerald, (Revelat. 4.) whoſe properties well underſtood, helpe more fully to know the meaning of thoſe Scriptures? Surely Auguſtin never intended in that expreſſion, p. 184if any ſuch be in his Workes, to advance Aſtrologie, or Aſtronomie, or the conſideration of Starrs and Conſtellations for underſtanding of the Scriptures, or any other good uſe.

For in his Workes * he hath theſe expreſſions,Edit. Baſil per Frob. A.D. 1569. oppoſite to any ſuch intent.

Aſtronomia parùm aut nihil commodat Scripturae, Aug. Tom. 3. Col. 38. that is, Aſtronomie little profits or lends to the Scripture.

Syderum cognitio parù utilis Scripturae, Aug. Tom. 3. C. 38. that is, The knowledge of the Starrs, or Conſtellations is little profit to the Scripture.

Auguſtin in his T. 1. C. 761. T. 8. C. 197. ſpeaks againſt, Aſtrologos & eorum curioſitates, Aſtrologers and their curioſities.

In his 1 T. C. 90.100.102.126.418. Hee deteſts the vanity of Aſtrologie.

In his 4 T. C. 742. He pronounceth that, Aſtrologi veritatis inimici, Aſtrologers are enemies of the truth.

p. 185In his 5 T. C. 279, &c. he abundantly diſputes of the uncertainty of Aſtrologie.

And in his 5 T. C. 291. Auguſtin hath this terrible ſpeech againſt Aſtrologers; namely, Aſtrologorum res;ponſa ex malis eſſe ſpiritibus; that is, That the anſwers of Aſtrologers are from or by evill Spirits.

And in his 8. T. C. 165. Auguſtin affirmeth, that Aſtrologie is not neceſſary to this life, Aſtrologia huic vitae non eſt neceſſaria.

Auguſtin in his 10. T. C. 625. ſheweth the vanity of Aſtrologers.

And in his 8. T. C. 197. is his INVECTIVE againſt the new Aſtrologers.

Auguſtin in his fifth Book, 'De civitate Dei, Cap. 1. (to which ſome give this title, Contra Aſtrologorum ineptias, i. e. Againſt the FOOLERIES of Aſtrologers, Jo. Criſp.) hath theſe words, Illi verò qui poſitionem ſtellarum quodammodo decernentiùm qualis quiſque ſit, & quid ei proveniat boni, quid ve mali accidat, ex Dei voluntate ſuſpondunt, ſi eaſdem ſtellas putant habere hanc poteſtatem traditam ſibi â ſummà p. 185illius poteſtate, ut volentes iſta, decernant, magnam Caelo faciunt injuriam, in cujus velut clariſſimo ſenatu, ac ſplendidiſſimâ curiâ, opinantur ſcelera facienda decerni, qualia ſi aliqua terrena civitas decreviſſet, genere humano decernente, fuerat evertenda: Quale deinde judicium de homirum factis Deo relinquitur, quibus Caeleſtis neceſſitas adhibetur, cum Dominous ille ſit; & ſyderum & hominum? Aut ſi non dicunt ſtellas, accepta quidem poteſtate a ſummo Deo, arbitrio ſuo iſta decernere, ſed in talibus neceſſitatibus ingerendis, illius omnino juſſa complere, it ane de ipſo Deo ſentiendum eſt, quod indigniſſimum viſum eſt de ſtellarum voluntate ſentire? Quod ſi dicuntur ſtellae ſignificare potius iſta, quam facere, ut quaſi locutio quaedam ſit illa poſitio, praedicens futura, non agens (non enim mediocriter doctorum hominum fuit iſta ſententia) non quidem ita ſolent loqui Mathematici, ut verbi gratiâ, dicant, Mars ita poſitus homicidam ſignificat, * ſed homicidam facit; veruntamen, ut concedamus non eos ut debent loqui, &c. Qui fit quod nihil unquam dicere potuerunt, cur in vitâ geminorum, in actionibus, in eventis, in profeſſionibus, artibus, &c. adhumanam vitam pertinentibus, at que in ipſa morte ſit plerumque tanta diverſitas, ut ſimiliores eis ſint, quantum ad haec p. 187attinet, multi extranei quam ipſi inter ſe gemini. Ita Aug. In cujus verba ad * ad hunc modum Eraſmus. Mars ſydus eſt ardens, violentum, cruentum. FIRMICUS, Lib. 3. Martem in ſeptimo ab horoſcopo loco partiliter conſtitutum, id eſt in occaſu, maxima mala, & immenſa pericula ſcribit decernere, FACERE ſcilicet homines homicidas, ſceleratos, facineroſos. Ita Eraſmus è Firmico. i. e. As for thoſe that make theſe operations of the Starrs in good or bad, to depend upon Gods will, if they ſay that they have this power given them from him, to uſe according to their owne wills, they doe Heaven much wrong; in imagining that any wicked acts or injuries are decreed in ſo glorious a Senate, and ſuch as if any earthly City had but inſtituted, the whole generation of man would have conſpired the ſubverſion of it. And what part hath God left him in this diſpoſing of humane affaires, if they be ſwayed by a neceſſity from the Starrs, whereas he is the Lord of Starrs, and of men? If they doe not ſay that the Starrs are Cauſes of theſe wicked acts, through a power that God hath given them, but that they effect them by his expreſſe command, is this fitt to be imagined for true of God, that is unworthy to be held true of the Starrs? But if the Starrs be ſayd to p. 188portend this onelyonly, and not procure it, and that their poſirions be but ſignes, not cauſes of ſuch effects (for ſo hold many Learned Men;) Truly the Aſtrologians uſe not to ſay Mars in ſuch an houſe ſignifieth this or that; no but Maketh the Childe born an Homicide. But to grant them this errour of ſpeech, &c. how commeth it to paſſe, that they could never ſhew the reaſon of that diverſity of life, actions, ſtate, profeſſion, art, honour, and ſuch humane accidents, that have befallen two Twins? Nor of ſuch a great difference both in the things aforeſayd, and in their death, that in this caſe many ſtrangers have come neerer them in their courſe of life, then the one hath don to the other, &c. Upon which words at *. Eraſmus of himſelfe, and out of Firmicus, ſaith, Mars is a Starr bloody, fiery, and violent: Being in the ſeventh Houſe ſaith Firmicus, l. 3.) in a Partile aſpect with the Horoſcope (that is in the Weſt) doth preſage; that is, Maketh men murtherers, wicked, and heynous.

Auguſtin in the ſame Book, Chap. 7. hath to this purpoſe: Jam illud quis ferat quod in eligendis diebus, nova quaedam ſuis actibus fata moliuntur? Non erat videlicet ille ita nat us, ut p. 189haberet admirabilem filium, ſed it a potius ut contemptibilem gigneret, et ideo vir doctus elegit horam qua miſceretur uxori. Fecit ergo fatum quod non habebat, ſed ex ipſius fato cepit eſſe fatale, quod in ejus nativitate non fuerat. O ſtultitiam ſingularem? Eligitur dies ut ducatur uxor, credo propterea, quia poteſt in diem non bonum, niſi eligatur incurri et infeliciter duci. Ʋbi eſt ergo quod naſcenti jam ſydera decreverunt? An poteſt homo quod ei jam conſtitutum eſt, diei electione mutare, et quod ipſe in eligendo die conſtituerit non poterit ab alia poteſtate mutaeri? &c. that is, But who can endure this foolery of theirs to invent a now deſtinie for every action that a man undertaketh? That wiſe man aforeſaid, it ſeemes, was not borne to have an admirable ſon, but rather a contemptible one; and therfore elected he his hour wherein to beget a worthy one: ſo thus did he worke himſelfe a deſtiny more then his Starrs portended, and made that a part of his fate, which was not ſignified in his nativity. O ſingular fondneſſe! A day muſt now be choſen for Marriage, becauſe otherwiſe one might light on an unlucky day, and ſo make an ill marriage. But where then is the deſtiny of your nativity? Can a man change what his fate hath appointed, by chooſing, this day or that; and p. 190cannot the fate of that day which he chooſeth be altered by another fate? Againe, if men alone of all the creatures on earth, be under the ſtarry power, why doe they chooſe dayes to plant, and dayes to ſow, and ſo forth; dayes to tame Cattle, dayes to put to Males for increaſe of Oxen, or Horſes, and ſuch like? If the election of thoſe dayes be good, becauſe the Starres have dominion in all earthly bodyes living, creatures and plants, according as the times doe change; let them but conſider how many creatures have originall from one and the ſame inſtant, and yet have ſuch diverſe ends, as he that but noteth will deride thoſe Obſervations as Childrens toyes. For what Sot will ſay that all hearbs, trees, beaſts, birds, ſerpents, wormes, and fiſhes, have each one a particular moment of time to be brought forth in? Yet men doe uſe for trying of the Mathematicians skil, to bring them the figures of the births of beaſts, which they have for this end diligently obſerved at home; and him they hold the moſt skilfull Mathematician that can ſay by the figure, this portendeth the birth of a beaſt, and not of a man, &c. Thus far Auguſtin, out of whom I might have quoted much more; but they that liſt, may in his Works eaſily find it of themſelves.