Quest. WHO are Astrologers?

Answ. Such as gaze on the Heavens, to read the fates and fortunes (as they term them) of men and States, persons and people in them, and to foretel from thence what good or evil shall befall them; such were of old held in high esteem with the Babylonians, Dan. 1. 20. & 2. 2. & 4. 7. & 5. 7, 11, 15. Also with other Nations, Dan. 2. 10. and with the ungodly Jews, Isa. 47. 13, 14, 15. with whom they did consult about their weighty affairs, be­cause they took upon them to foretel things to come. They are called Star-gazers, and monethly Prognostica­tors, Isa. 47. 13. They are joyned with Magicians, Sor­cerers, Caldeans, Dan. 2. 2, 10. Soothsayers. Dan. 4. 7. Wise men, Dan 5. 15.

Quest. How may it be proved that this kind of Divination' is unlawful?

Answ. First, That which the Word of God condemns as a grand oftence, is not to be practised, countenanced or tolerated: But divining by the Stars is condemned by Gods Word: as Deut. 18. 10, 11. There shall not be found amongst you any one that useth Divination, or an Ob­server of times, or an Enchanter, or a Witch, or a Charmer, [Page 2] or á Consulter with familiar spirits, or a Wizard, or a Ne­cromancer: for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them, Lev. 20. 6. So Isa. 2. 6. Thou hast forsaken thy people the house of Jacob, because they are replenished from the East, and are Soothsayers like the Phi­listines. And Isa. 47. 13, 14. Thou art wearied in thy coun­sels: Let now the Astrologers, the Star-gazers, the moneth­ly Prognosticators stand up, and save thee from those things that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them. God forbids his people to learn these Arts, Jer. 10. 2. Thus saith the Lord, learn not the way of the Heathen, and be not dismayed at them. They are called Liars, Isa. 44. 25. That frustrateth the to­kens of the Lyars, and maketh the Diviners mad. Such are reckoned up with other Diabolical Arts, as being of the same kind, Dan. 22. & Acts 19 18, 19, 20.—Many which used curious Arts (such as this is) brought their books, and burned them before all men, and counted the price of them, and found it fifty thousand pieces of silver, &c. and this is ascribed to the power of the Gospel, v. 20.

Secondly, That Art whereby men assume to them­selves what is peculiar unto God, must needs be sinful, neither to be practised, countenanced, nor tolerated: But this is done by such as take upon them to divine of e­vents to persons & Nations by the Stars; therefore, &c. The Major is clear from Isa. 41. 22. Shew things to come here­after, that we may know that ye are gods: where we see that knowing, and declaring things to come, is as peculi­ar a prerogative of God as to know mens hearts.

Thirdly, That which withdraws the heart from God the Father, and Christ the Son, from considering the works of the one, and heeding the words of the other, is an e­vil not to be practised, countenanced, or tolerated: But Astrological predictions draw from God and Christ. There­fore. [Page 3] &c. The Major is evident: Not to consider Gods works, is a sinful omission condemned, Isa. 5. 12. and the Apo­stle is as severe against every one that withdraws from Christ, Col. 2. 8, 18, 19. Now that these Prognosticators withdraw mens minds from Christ, may be gathered from that opposition that is put between them by Moses, Deut. 18. 10. to 16. where they must not hearken to Sorcerers, that they may hearken to Christ: and whilst men ascribe successes good or bad to the Stars, they withdraw their mindes from beholding God in his works.

Fourthly, That which is false, delusive, & uncertain, is not to be practised, countenanced, or tolerated: but such is foretelling things by the Stars; therefore, &c. That they are false, is clear, Isa. 44. 15. That frustrateth the tokens of the Lyars, and makes the Diviners mad. If they speak true at any time, it's more by hap than skill. For though Eclipses of the Sun, and Moon, and Conjunction of other Planets may be certainly foreknown; yet there is no such certainty of the effects, that we may divine thereby, for they are but general, partial, and remote causes of E­vents in States, and affairs of men: and there is no cer­tain connex on between Causes general, partial, and re­mote, and their Effects. Besides, those Effects which de­pend on other Causes, upon which the Heavens have ei­ther none, or no direct power, cannot be certainly known by the Positions of the Heavens: but so it is with humane affairs: therefore the affairs of men depend principally on Gods Providence, and under him, on the wills and minds of men. That Gods Providence ordereth things concerning Men and States, is proved, Eph. 1. 11. He work­eth all things after the counsel of his own will; and that not alwaies according to the ordinary disposition of second Causes; but turning and over-ruling things in a secret way, beyond the intentions of men, and the ordinary vertue of second Causes: so we see in Rehoboams folly, [Page 4] 2 Chron. 10. 15. Amaziah's frowardnesse, 2 Chron. 25. 10. Hence Eccles. 9. 11. The race is not to the swift, &c. and Psal. 75. 4. &c. Promotion cometh neither from the East, &c. But God is Judge, he pulls down one and sets up another. Again, the Stars have no power over mens souls and minds: The Heathen could say, Sapiens dominabitur Astris; A wise man will rule over the Stars. At the most, that which they have, is but by way of inclination; which grace, education, civil wisdom, and many other things may oversway. Besides, the affairs of men and Nations are prospered, and blasted, not according to the use of natural means, but according to their carriage towards God, as they are sinful or obedient, penitent or impenitent; and men act in these moral performances, as they are assisted, or deserted by God, for which see, Isa. 6. 9. &c. Ezek. 36. 25, 26, 33, 34.

Object. But though they be not certain Causes, may they not be certain Signs of things to come?

Answ. No: for if they be signs fore-shewing events, they must either be so by nature, as smoak is a sign of fire, or by institution, as an Ivy-bush is a sign of Wine to be sold; but they are so in neither of these senses: there­fore they cannot be natural signs, because there is no na­tural connexion between the Constellations, and humane Events: and whereas it's said, Gen. 1. 14. Let them be for signs, and for seasons; for daies, and for years: the mean­ing is, they are signs for the things which they cause, as the seasons of the year which they do both make and sig­nifie: or if they should be granted in general to be signs, yet could we not certainly prognosticate any thing by them, except we had particular Comments on them to de­clare what they signifie, either by divine revelation, or by solid experience: but no such Comment is to be had, and therefore we have no certain fore-knowledge by them. Divine revelation is not pretended to, and a cer­tain [Page 5] experience we have not: for experience ariseth from often observing the same thing, as a Physitian knows by experience that Rubarb purges Choler, because he hath often tried it: and ever finds it so: but we can have no such experience of the effect of the Stars: 1. Because the Heavens do scarce ever return to the same Position: for though some great Conjunctions be the same, yet there are infinite numbers of Stars (which also have their in­fluences) that agree not with, and so may vary the ef­fects of the other. 2. When Events follow these Con­junctions, it cannot certainly be known that they are the effects of them, for that many things fall out together ac­cidentally, without connexion or dependance one upon another 3. We see experience is uncertain, for that Twins born under the same constellation differ extreamly in disposition, and event, as we see in Esau and Jacob. And whereas they say, that by reason of the swift moti­ons of the Heavens, a little time makes a great difference in their Position; Saint Austin answers, that yet their conceptions were both in an instant, though their birth differed a little: and Ludovicus Vives adds, that this o­verthrowes all certainty of divining by the Stars, because by reason of the swiftnesse of their motion, they suddenly alter their positions, so that a man can never give an ex­act judgment of any birth, because he cannot exactly know the minute of his nativity. 5. Identity of effects doth not only depend upon the efficient, but the matter also: so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago, yet the same events will not follow, because of the diffe­rence of men in divers ages and climates, of divers tem­pers, educations, moral and intellectual principles, &c. and why may not the influence of the stars produce divers effects upon men of divers dispositions, as we see a hen somtimes hatches chickens, other times ducks, partridges, [Page 6] &c. because of different eggs set under her.

5. Arg. That which nourisheth vain, and forbidden hopes and fears, is not to be practised, countenanced, or tolerated: but so do Astrological predictions; therefore, &c. Fear and hope by reason of the signs of heaven, is forbid­den, Jer. 10. 2. Learn not the way of the Heathen, neither be dismayed at the signs of heaven, for the Heathen are dis­mayed at them.

Object. But Astrologers oft hit right in their predictions, therefore it seems there is certainty in their Art.

Answ. First, Do Astrologers tell right somtimes? so do Witches; yet all confesse that it is by the help of the Devil, and therefore unlawful.

Secondly, Astrologers do also many times misse in their predictions. For Isa. 44. 25. The tokens of these liars are frustrated. Only this favour they find amongst the mul­titude, that their mistakes are not regarded, though they be many: their predictions that fall out right, are ob­served, and remembred, though they be few.

Thirdly, More is ascribed to Astrologers in point of truth from some tricks they use, than indeed they deserve: For as the Devil used of old in his Oracles, so they use ambiguous expressions which admit of a double constru­ction, and men interpret them according to their events: they add also many ifs, and cautions to their predictions, whereby if the event answer not their prediction, they do with the vulgar avoid the shame of it, but if it fall out right, they go about with credit.

Fourthly, Its the opinion of judicious Divines, that much of that truth that is in their predictions, is from the assistance of the Devil, who either by an open contract, or else in a voluntary secret way insinuates himself to draw on a league, and assists them with his knowledge, and guesses, which exceed any mans. Hence Saint Au­gustine, Mr. Perkins, and others tell us of conscientious [Page 7] men, who have been glad to leave off this study, because of the uncertainty they have found in the Rules of it. And Satan may help curious heads in this way, because besides his own knowledge, which enables him oft-times to guesse shrewdly, he may be permitted by God in a ju­diciary way to be a true Spirit in the mouth of liars, as he was a lying spirit in the mouth of Ahabs Prophets. See for it, Deut 13. 1, 2, 3, 4, 5.

Object. But its said, Moses was learned in all the wis­dom of the Egyptians, Acts 7. 22. and Daniel of the Cal­deans, Dan. 1. 17, 20. and Astrology was part of that Learning, and therefore its lawful, or they learned an un­lawful Art.

Answ. There be two things in Astrology. 1. The Theory. 2. The Practise. Now many have studied the Theory, that have renounced the practise, finding that nothing could be done by it in a natural way. And its very probable that all the Learning that these holy men had in this art (if they had any) was but in a Theore­tical way: there is no footstep of their practise of it in all their stories, but of the contrary. For we read in the second, fourth, and fifth Chapters of Daniel, that he was never cald in with the Magicians, but after them; which shews that he was not of their society: also when he went about searching out secrets, he went not to his Books, but to his Prayers: not to consult with the Stars, but with God, as Dan. 2. 17, &c.

Object. But are not the Stars very powerful, and causes of many strange effects? and are not effects known by their causes? why then may we not divine by them?

Answ. Though they have a great influence upon infe­riour bodies, yet we cannot divine by them touching hu­main affairs: For

1. They cannot act but within their own sphear, which is in corporeal things: but humane affairs, though acted [Page 8] by mens bodies, yet they are guided by their spirits, which in nature are out of the Sphere of the Heavens o­peration: and their successes and miscarriages are from divine providence: therefore whatever may be prognosti­cated by them concerning elementary bodies; yet for men, their vertue is so far short in working on them, that it can give no light to judge of their future affairs.

2. Where the power of working is acknowledged, yet our knowledge of their vertues and operations is so dim, that we cannot divine by it: For the influences of all or most of the stars are unknown to us; and when all of them have their influences conjoyned, who can say, this effect is from the vertue of this star, and not from another.

A sixth Argument to prove that Astrological predicti­ons ought neither to be practised, countenanced, or tole­rated, is this;

That which most godly and learned men upon experi­ence have renounced, and repented of, that is neither to be practised, countenanced, nor tolerated: But godly men have renounced and repented of their study of Astro­logy; therefore, &c. The Minor is thus proved; St. Augu­stine, the glory of his age for piety, learning, and solid judgment, confesses that he had been adicted to these vain studies: But by the grace of God he afterward re­nounced them, as an art condemned by true piety, af­firming that it was a great errour, a great madnesse, and a suspition that might easily be refelled: He also menti­ons another on Psal. 63. that repented of, and renoun­ced this wicked Art, as being as bad as Paganism and Ju­daism. Aug. de Doct. Christ. l. 2. c. 21. So saith holy Mr. Perkins; I 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, Idolatry, although it be covered with fair and golden shews: [Page 9] therefore that which I speak with grief, I desire thee to note with some attention. Mr. Briggs also, somtimes Geometry-Reader at Oxford: a man eminent for piety, and his skill in the Mathemeticks, upon a question moved to him by my author, touching Judicial Astrology, told him, that when he went first to Cambridge, he thought it a brave thing to be of Gods counsel, to foresee, and foretel secrets; resolving to attain to that skill, whatever labour it cost him; so accordingly after a while he fell upon the study of the Mathematicks, laying good foundation by going through Arithmetick, Geometry and Astronomy, not resting till he attained exactnesse therein: Then he fell upon Ju­dicial Astrology: But there he found his expectation whol­ly frustrate, for there was no certainty in the Rules of it: Having therefore tired body and wits in vain, he at last repaired to a man in Cambridge, famous in that art, and a maker of Prognostications, to whom he bemoaned him­self, for that he had bestowed so much pains to be an ex­pert Astrologer, but the uncertainty of its Rules did now deceive his hopes: whereto the Astrologer replied, that the Rules of that Art were uncertain indeed, neither was there any cure for it. Whereupon Mr. Briggs left that study. Yea, he affirmed that he would undertake to the skilful­lest Astrologer in the world, that let him setdown any conclusion touching either man or State, yea, or weather, and he would prove that it would fall out so, and that it would not fall out so, from their own Rules and Princi­ples: He said also that his opinion was, that they that ad­dicted themselves to the practise of divining Astrology, the Devil did at first lend his secret assistance, and at length by degrees, if God prevented not, entice them into a contract.

Quest. But who may be said to practise this unlawful Art?

Answ. First, All such as calculate mens nativities, and thereby divine what their condition shall be, whe­ther [Page 10] good or bad: such also as by the stars take upon them to foretell the successe of particular enterprises: such also as erect figures to find out things lost: and such Al­manack-makers as take upon them to foretel future con­tingents, as what weather it will be every day, &c.

Quest. Who be the countenancers of this unlawful Art?

Answ. First, such as go to them to have their nativi­ties calculated, to know their Fortunes, as they call it: or that seek to them for things lost, &c.

Secondly, Such as buy or read their Books, unlesse it be with a purpose to confute them. This is to go a who­ring after them, forbidden, Lev. 20. 6.

Thirdly, Such as believe their predictions, and are af­fected with joy or sorrow, as they prognosticate good or bad.

Fourthly, Such as talk of their predictions as things that have somthing in them, and that they are not to be contemned.

Fifthly, By applauding their predictions, applying them to other events.

Quest. How and when are Astrologers tolerated?

Answ. First, When their Books are licensed, or not prohibited: when they are suffered to go abroad, and not suppressed.

Secondly, When the Astrologers themselves are suf­fered to go unpunished, who do so cheat and delude the people. When Ministers hold their tongues, and preach not against them, nor consute their lying vanities; and when Magistrates hold their hands, and punish them not. Or when there are no Laws made against them; or if made, yet not executed. Geree's Astrologomastix.

Quest. How many sorts of foretelling things are there?

Answ. Three. 1. Divine: such as are by God him­self, or by the Prophets inspired by him.

Secondly, Humane, and natural; which are from na­tural [Page 11] causes to their natural effects. Thus the Astrono­mer may foretel the Eclipses: The Physitian the effects of some diseases: Of which sort are politick predictions, which wise men can somtimes presage about Com­mon-wealths, though indeed these are but conjectures.

Thirdly, Diabolical, which are by Gods just judgment suffered to be upon a people: and these are either by the Devil, or by his instruments, as Witches, Sorcerers, A­strologirs, &c,

Quest. Are these Diabolical predictions lawful?

Answ. No For 1. It is only the property of God and of the Scriptures to foretel things to come: and therefore such Astrologers as take upon them to foretel things not natural, but voluntary, and such as are meerly sub­ject to mens wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.

Secondly, It hath been the Devils way alwaies to di­sturb the Church, and to endeavour the damnation of many mens souls, by making them credulous in these things. And as Christ hath set in his Church Pastors and Teachers, to instruct them in the way to Heaven: so the Devil hath raised his Witches, Sorcerers, Soothsayers and Astrologers, to seduce the world out of the right way. As Cardan, who rose to that height of impiety, as to calculate Christs birth; and made his power to work mi­racles, to flow from the influence of the stars under which he was born Others have been bad, though not so bad; as Petrus de Aliaco, who thought that the time of Christs birth might have been foretold by the stars: and Kepler contends, that those Wise men by the Rules of Astrology might have presaged, not only some strange event, but the birth of some great Monarch: as if Christ were not born after an extraordinary and miraculous manner. I deny not but that the Heavens have influ­ences [Page 12] upon mens Bodies: hence that man possessed with a Devil was said to be lunatick, probably because the De­vil took the opportunity at that time of the Moon, where­in humours do most abound, then to disturb and distract him: but the Heavens were never made for Books to re­veal what should come to passe.

Thirdly, Witches, Sorcerers, and Astrologers are oft condemned in Scripture, as Lev. 19. 26. and 20. 27 Deut. 10. 11. &c. Isa. 45. 12. &c. Besides, all the Fathers speak with much vehemency against them: Many Coun­cels have condemned them: yea, divers of the wiser fort of Heathens have cried out upon them. Tully wrote seve­ral books de divinatione, condemning such Diviners In­stancing that before a great battel, the Mice had gnawn the Buckler of a Souldier, whereupon the Soothsayer con­cluded that that war should be fatal and unlucky: as if (saith Tully) because mice did gnaw some books that I have of Plato's, De Republica, therefore I should con­clude that our Common-wealth shall be destroyed. And we read, Acts 19. 19. of many who being converted, brought their books about such curious arts, and burnt them. We may read more hereof in Perr [...]rius, Spanhe­mius, Zanchy, and others.

Fourthly, If the Heavens were true and proper causes, or necessary signs, yet no man could certainly prognosti­cate any thing by them; because no man knowes the number, nor the vertue and efficacy of the stars. The Scripture makes it peculiar to God only to know the stars, and to call them by their names; but if any man could certainly divine by the stars, he must know their number, activity and influence, yea, and the degree of their activity, without which they cannot but grossely erre.

Fifthly, If the Heavens be Causes, yet they are only universal causes: now from an universal, indeterminate [Page 13] cause, there cannot be any special particular effect fore­told: for besides universal causes, all particular inferiour causes, which are many and uncertain, must be known also.

Sixthly, If Astrological Predictions were allowed, it would bring in a contempt of God, and flat Atheism in­to the word, The Scripture carries us out to God in all things, to his Wisdom, Power, Justice, &c. But these would bind us to the Planets: yea by this means also the Scripture would be despised and laid aside, and all pro­phanenesse would be introduced thereby: and every one would excuse his vices, with How could I help it, seeing I am born under such a Star? As St. Augustine tels us of the servant of a certain Astrologer, who having robbed his Master, his Master went about to correct him for it; whereupon he cried out, that he could not help it, for he was born under Mercury, (and the Astrologers say that such as are born under that Planet, are given to stealing) and thus he silenced his Master by the Rules of his own Art.

Object. But we see that many times they foretel the Truth.

Answ. First, And many more prove false and untrue: and if one thing fall out true, its more observed than a hundred things that prove false: Besides, when they foretel many things its hard if some one at least prove not true. A blind man that shoots many arrows, may chance with one to hit the Mark.

Secondly, If such things as they foretel do come to passe, its either from their expresse, or vertual contract with the Devil. And if not so, yet as St. Augustine ob­serves, its a just judgment of God upon thee, that thou shouldst have wherewith to stumble and fall, and undo thy self, as Deut. 13. 1 &c. Thus a wicked Prophet may foretel that which comes to passe. And why? God doth it to prove and try you.

[Page 14] See Mr. An. Burges on John, p. 396.

Quest. What use may we make of this which hath been said?

Answ. First, Let all be perswaded to flee the study, and to abandon the practise of this black art. The Scrip­ture condemns it as abomination to the Lord, Reason witnesses against it, as being irrational and uncertain. There is vanity in it, danger by it. Satan is a subtil Serpent, and insinuates into many this way before they be-aware. Find you pleasure in it? Its but a sweet poyson. Think you to get honour by it? you may be ap­plauded by vain men, but are disallowed by God: Per­kins reckons it up amongst the kinds of witchcraft: Saint Austin counts it ungodly dotage, and inconsistent with Christianity. Doth profit entice you? Its but Balaams gain, the wages of iniquity, money that will perish with you.

Secondly, If notwithstanding all that can be said, A­strologers will persist in their wicked practise; all should take heed of countenancing them, lest partaking of their sins, they partake in their plagues: Have therefore no fellowship with these unfruitful works of darknesse; ab­hor all commerce with, and resort to such persons: flee from them, as from the devil himself: thou breakest thy Baptismal Vow, if thou renouncest not such Diabolical practises. Shall we countenance what God abominates? and strengthen men in that which makes both them, and the Land liable to wrath? Let them not have the coun­tenance of thy cost to buy them, nor of thy time to read them, no of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoyce in any thing they say. Forbidden, Jer. 10. 2, 3. If there were no buy­ers of such Almanacks, there would be no Sellers; and if there were no Sellers, there would be no Makers, at least no Publishers of such lying vanities, and truly if [Page 15] the Astrologer be guilty, the Buyer and Reader cannot be innocent. God hath forbidden seeking to such, under a grievous penalty, Lev. 20. 6—I will even set my face against that soul, and will cut him off from amongst my peo­ple. Indeed learned men have observed that such delu­sions have prevailed amongst Popish and anabaptistical spi­rits. But that England should countenance such! and in a time of Reformation, Oh let us blush for shame! &c. How often (said Tully) did I hear such men promise Pompey and Caesar, that they should live long, and die a peaceable death! whereas both of them not long after were murdered. And Cornelius à Lapide the Jesuit, in his Comment on Acts 19. bewaileth, that whilst he was at Rome, they were so much given to this wickednesse, whi­lest the Astrologers promised to some long life, to others a Cardinalship, to others the Popedom, and yet at last all were miserably deluded.

Thirdly, If Astrologers should be tolerated, then they which are in authority are to be entreated, First, That their books be not suffered so ordinarily to pass the Press: O how doth the world dote upon them! I have been credibly informed, that neer thirty thousand of Lillies Almanacks have been vended in a year. If devout men burnt their own books of this kind, how should devout Governours see to the burning of such Books? sure if those Books deserve the fire which derogate from the ho­nour of Princes, how much more such as withdraw the minds and hearts of men from God? It were well, if Astrologers were put into the same Catalogue with other Sorcerers in the Statute of the first of King James, chap. 20. and to suffer the same punishment with the other: for the Scripture makes them birds of a Feather, &c. See as before.

Quest. But may we not use Charms, wherein there are none out good words?

[Page 16] Answ. No; Its the usual craft of Saran to present things and waies in themselves indifferent, to silly minds, which consider not that the harm doth not const in using such words and actions, but in ascribing to them an unnatural vertue, without the warrant of God, who is the Master of nature.

Quest. Is it not lawful to exquire of Astrologers after things to come?

Answ. Certainly since God hath hidden the future time from us, to go about to lay it open, is a work proper to the profest Undoer of Gods words.

Quest. Why may we not enquire after future times?

Answ. Curiosity to know the future, carrieth many so far as to make a Covenant with the Devil, who yet stands not so much upon his points, as to refuse to be consulted with by those that have made no Covenant with him: No doubt but his pride is tickled with a mis­chievous delight, when he sees men seeking to him for that which is proper to God; and thereby yielding him Divine service.

Which service that he may receive in a hidden way from the finer sort of wits, he hath devised some seeming sublime Divinations, perswading them that the decree of God about humane events is written in the motions, and several aspects of the stars, and that therefore this kind of Divination is lawful, yea, Divine.

Quest. What are the evils that proceed from hence?

Answ. First, They are innumerable: For 1. That silly reverence which vulgar persons give to these Pre­dictions, makes them wild, and sets them upon the fulfil­ling of them, because they esteem them unavoidable.

Secondly, The worst evil is, that thereby mans mind, which ought to dwell at home, is transported out of him­self; and in stead of reposing upon the wisdom and love of God, is suspended upon the Dragons Tail, and the as­cendent [...] Horoscope.

[Page 17] Thirdly, It cuts in sunder the very sinews of industry, and makes men idle, greedy, and inconsiderate. The Histories of the Greek Emperors, Alexius and Manuel, are lamentable examples how credulous persons are un­done by the impostures of Astrologers, when they expect from the stars those successes which should have been wrought out by Piety, Prudence, and Valour.

Quest. What further reason is there against these Astrolo­gical Predictions?

Answ. Consider, that all affirmation is grounded either upon Reason, or Authority. The assertions of Judiciary Astrology are of the last kind: For no reason can be given of their Maximes. Now the authority upon which these Maximes are grounded, must either be Divine, or Hu­mane, or Devilish. They are not grounded upon Di­vine authority, but are expresly forbidden by it, Jer. 10. 2. Isa. 47. 13. And humane authority in this case is of no weight: for who hath given power to men to dispose of the several Offices, and Pre-eminencies of Celestial bo­dies: It remains then that these Maximes are grounded upon Diabolical authority. In brief, since they are not grounded upon reason, either they are forged by men, or delivered by revelation: and if that revelation comes not from God, it must needs come from the Devil.

Dr. du Moulin, of Moulin, of Contentment.