The astrologer anatomiz'd, or, The vanity of star-gazing art discovered by Benedictus Pererius ; and rendered into English by Percy Enderbie, Gent. Adversus fallaces et superstitiosas artes. English Pererius, Benedictus, 1535-1610. 1661 Approx. 180 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54321 Wing P1465A ESTC R40059 18675410 ocm 18675410 108153

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Early English books online. (EEBO-TCP ; phase 1, no. A54321) Transcribed from: (Early English Books Online ; image set 108153) Images scanned from microfilm: (Early English books, 1641-1700 ; 1659:10) The astrologer anatomiz'd, or, The vanity of star-gazing art discovered by Benedictus Pererius ; and rendered into English by Percy Enderbie, Gent. Adversus fallaces et superstitiosas artes. English Pererius, Benedictus, 1535-1610. Enderbie, Percy, d. 1670. [8], 119, [5] p. Printed by Ralph Wood and are to be sold by M. Wright ..., London : 1661. Translation of: Adversus fallaces et superstitiosas artes. Contains errors in pagination: p. 60-61 repeated in numbering only. Imperfect: stained and tightly bound with loss of print. Reproduction of original in Harvard University Library.

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eng Astrology -- Early works to 1800. 2006-11 Assigned for keying and markup 2006-12 Keyed and coded from ProQuest page images 2007-01 Sampled and proofread 2007-01 Text and markup reviewed and edited 2007-02 Batch review (QC) and XML conversion

THE ASTROLOGER ANATOMIZ'D: Or, the Vanity of Star-Gazing Art DISCOVERED, BY Benedictus Pererius.

And rendered into Engliſh by Percy Enderbie, Gent.

London, Printed by Ralph Wood, and are to be ſold by M. Wright, at the Kings Head in the Old Bailey, 1661.

To the Honourably Extracted, and truly Noble, Sir FRANCIS PETRE, Baronet. SIR,

SƲch hath been the ſad Diſtractions of theſe our unfortunate times, that Learning hath in a manner been trodden under foot, Arts and Liberal Sciences contemned and villified: amongſt the reſt, Aſtrology hath had a grand Ecclipſe; many Scioli and illiterate perſons like muſhroms have ſprung up, and arm'd with Ignorance and Impudence, miſtake themſelves for great Rabbies in that moſt profound Science. And this ſcum of the many, undertakes to tell Fortunes, predict future Contingents, inform ſilly Girles who ſhall be their Husbands, with thouſands of ſuch like fopperies. This Grave, Judicious, and Learned Author, Benedictus Pererius, comming by accident into my hands, after I had ſeriouſly peruſed him, I eſteemed it not amiſs to dreſs him in Engliſh habit, and teach him to ſpeak our Language, to undeceive ſuch as have been inveigled and miſled by pernicious Star gazers. I know there will not be wanting thoſe who will carp at my Labours, and therefore, Noble Sir, knowing your Education to be above the ordinary ſtrain even of Perſons of Quality; your Judgement excellent; your Skill in Mathematicall Concluſions tranſcendent; your knowledge in Tongues and Sciences admirable; and your Extraction Honourable; I humbly beſeech you to patronize theſe my weak Endeavours, and give them leave to appear in Publick under the Wings of your auſpicious Protection: which if you vouchſafe, I ſhall neither fear Momus nor Ariſtarchus, but reſt ſecure, and ſubſcribe my ſelf,

SIR, Your moſt Humble, and Faithful Servant, Percy Enderbie.
The Preface.

SO great is the impudency and madneſs of thoſe (whom fools call Judgement-giving, or Judiciary Aſtrologers) that they will needs perſwade the vulgar and illiterate, that the moſt holy and ſacred Scripture (as they boaſt and brag it) not onely winks at, but gives full power and authority to their Art of Aſtronomy; and therefore, forſooth, God created the great Lights and Luminaries of the Heavens, the Sun, Moon, and Stars, and ſaid to them, Let them be for ſigns, &c.

Which words they will needs wreſt to ſpeak thus; that by Aſtrological divination, and obſerving the motion of the Stars, they can prognoſticate things to come, and future events: This grand error hath cauſed St. Ambroſe, St. Baſil, and divers other Fathers, upon the true expoſition of thoſe words to enlarge themſelves; and upon ſound Fundamentals, not onely to impugne and diſprove, but alſo to lay open the vanities and fopperies of Aſtrological Predictions. By the example of which Fathers, but more eſpecially by the heavy and ſeveral Sentences in holy Scripture againſt thoſe kinde of Aſtrologers, being moved, and alſo by a juſt hatred againſt them, by reaſon of their fraudulent cheating, and pernicious lyes and couzenage, this Book is undertaken to confute and refell thoſe fantaſtick Divinations: which is hoped will be accepted by all; as being for the utility and good of all. Johannes Picus Mirandulanus hath written very largely and learnedly upon this ſubject, but his prolixity retards his Readers from peruſing his whole works; therefore in this Tract (though the field be large and ſpacious) ſuch method ſhall be uſed, that nothing ſhall be brought upon the ſtage (yet many curious Queſtions offer themſelves) but onely ſuch as ſhall be ſuccinct, and moſt conducing to the purpoſe. In this Treatiſe againſt the vanity of this ſort of Aſtrologers, I will reduce all into five Chapters.

In the firſt ſhall be demonſtrated, that Divination is oppoſite and contrary to Sacred and Eccleſiaſticall Doctrine.

Secondly, That Aſtrologers are totally ignorant of Celeſtiall and Heavenly things.

Thirdly, That this Divining and Fore-telling Art is contrary to Reaſon and Philoſophy.

Fourthly, That the Stars are ſo far from being the Efficient Cauſes of things to come, that they are not ſo much as evident Signs.

Laſtly, Reaſon ſhall make it appear, that no Predictions of Aſtrologers can be infallible and true.

The Aſtrologer Anatomiz'd: OR, The vanity of Star-gazing, &c.
Chap. 1. Aſtrologicall Divination contrary to Divine Scripture, Eccleſiaſticall Diſcipline, and Theologicall Doctrine. Aſtrologers confuted, by Sentences and Texts of holy Scripture; Examples and Inſtitutions of the Church, and Theological Reaſons.

THe moſt holy and ſacred Scripture, cryes out, and tells us, that the certain preſcience and prediction of things to come and happen, belongs neither to Man nor Devils themſelves, but is onely and ſolely to Almighty God himſelf; read the Prophet Iſaiah, chap. 41. and you ſhall hear him ſay, Shew what things are to come hereafter, and we ſhall know that ye are gods: and in the 44. chap. I am the Lord that make the ſigns of Diviners void, and turn the Southſayers into fury. And in chap. 47. God deriding the Babylonians and Chaldaeans confiding in their Siderial and Aſtrological Predictions, thus ſpeaketh unto them; Stand with thine Inchanters, and with the multitude of thy Sorceries in which thou haſt travelled from thy youth, if perhaps it may profit thee any thing, or if thou mayeſt become ſtronger, thou haſt failed in the multiude of thy councels; let the Aſtrologers of Heaven ſtand and ſave thee, which contemplate the ſtars, and count the moneths, that by them they might tell things that ſhall come to thee, Iſa. 47. 12. And a little before he had ſaid, thy wiſdom and thy ſcience, this hath deceived thee; and Jeremiah in his tenth Chapter admoniſheth the Jews to contemn and ſet light by Aſtrological Predictions and Obſervations, for that by no influence of ſtars any thing was either to be feared or hoped for; theſe are his words: According to the wayes of the Gentiles learn not, and the ſigns of the Heavens, which the Heathen fear, be not afraid, becauſe the laws of the people are vain. And Solomon in Eccleſ. 10. denieth man to have the knowledge and foreſight of things to come, or contingent; A man is ignorant what hath been before him, and what ſhall be after him who can tell, &c. A man is ignorant of things paſt, and things to come he can know by no meſſenger. Thus we may plainly perceive, the vain Aſtrological Predictions in holy Writ, to be contemned, derided, and oppoſed.

And with the ſacred Text in this as in all things elſe, the Judgement of the holy Church walks hand in hand, for ever from the very infancy and firſt beginning, ſhe cryes out againſt, deteſts, and condemns Judicial Aſtrology, and the vain fooleries thereof, how many and ſeveral, yea, and thoſe moſt ſevere and checking Decrees, and Fulminations hath ſhe enacted to that purpoſe againſt thoſe brain-ſick Fortune tellers and Calculators of future events, read in thé ſecond part of her Decrees throughout the firſt five Queſtions: and you ſhall eaſily diſcover her juſt anger againſt her perverſe (if ſo I may call them) children; or if ſuch ſpurious may be ſtiled the iſſue of ſo holy a Mother: Read the ninth and tenth Chapter of the Council called Bracarenſe, caſt your eyes upon the Toletane Council, in the Aſſertion of Faith, againſt the Priſcillianiſts, and you ſhall finde how much that fantaſtick ſeeming Science, is exploded and deteſted. Did not Pope Alexander the Fourth of that name, as the reſt of his Succeſſors I ſuppoſe would do, ſuſpend a certain Prieſt a whole year, from the exerciſe of his Function, for the onely going to an Aſtrologer to ask his advice concerning a Robbery committed in his Church: And do we not finde variety of diſputations in the writings of ancient and learned Fathers againſt thoſe Aſtrologers, whom ſometimes they call Ironically Chaldaeans, or Nativity-Caſters; other while Mathematicians, and Planetarians, (this is as I ſuppoſe, men Planet-ſtruck, or in plain Engliſh, mad men) by which it moſt plainly appears, how odious and deteſtable theſe kinde of Fellows was to our vertuous and godly Fore-fathers: Baſilius in his ſixth Homily upon Geneſis, diſputeth admirably againſt theſe people; ſo doth St. Chryſoſtome, and Gregory the Great on the ſecond Chapter of St. Matthew; but above all, St. Auguſtine lib. 2. upon Geneſis, cap. 17. as alſo in his ſecond book of Chriſtian Doctrine, cap. 21. and ſome Chapters following; and in his learned Treatiſe of the City of God, in ſome of the Chapters of the firſt book, he moſt copiouſly and quaintly handles this ſubject; unto the very ſame purpoſe tend thoſe moſt excellent diſcuſſions and arguments againſt Mathematicians; and in the the ſame nature diſputeth Euſebius in his 6. Book Chap. 9. concerning Evangelical preparation.

And moſt abſurd and ridiculous, or rather infatuated and mad was that grand Apoſtata, Julianus the Emperour, who would needs in his Pamphlets, which he ſcribbled out againſt Chriſtians, prove even out of Scripture, Gen. 15. that Abraham was addicted to, and honoured Divination and Aſtrology, which he will needs inferr out of theſe words, And he brought him forth abroad and ſaid to him, look up to heaven, and number the ſtars if thou canſt; and he ſaid to him, ſo ſhall thy ſeed be And as for his skill and practice in Divination, he thinks he hath hit the nail on the head, to prove it out of theſe words, Take me a Cow of three years old, and a ſhe-goat of three years, and a ram of three years, a Turtle alſo and a Pigeon; who taking all theſe, divided them by the midſt, and laid each two pieces arow one againſt the other; but the Birds he divided not, and the Fowls lighted upon the carcaſes, and Abraham drove them away. Then the foreſhewing of his travels, and the captivity of his poſterity for forty years ſpace is added; but this errour, or rather madneſſe of Julianus is ſufficiently and excellently confuted by Cycillus, in the end of the tenth book of that Treatiſe, which he ſet forth againſt that Apoſtata. Others and as fooliſhly will ground the faith and credit of Aſtrology upon that miraculous Star, which appeared at the Nativity of our moſt bleſſed Saviour, whoſe aſpect incited the three wiſe Men, and whoſe conduct guided them to finde out and adore the worlds Redeemer, God and Man Chriſt Jeſus. But theſe ſopperies and dreams are to the full evicted and convinc't by the undeniable arguments of the two learned Fathers St. Chryſoſtome and St. Gregory in their pithy Homilies upon that part of the Goſpel.

It is alſo no great matter to confute the grand errour of Aſtrologers, by reaſons and arguments aſſumed even from Theological Doctrine it ſelf; for firſt of all St. Paul, 1 Cor. 2. But man knows not what himſelf ſhall do after certain (be they more or leſſe) years, nay even dayes: For as the Scripture tells us, Prov. 27. Boaſt not for to morrow, being ignorant what the day to come may bring forth; the way of man is not in his own hand; man propoſeth, God diſpoſeth.

For not onely the heart of every private man, but even of Kings and greateſt Potentates themſelves, is in the hand of God, who inclines, bends, and directs it which way he beſt pleaſeth; if therefore man be ignorant what is to befall him for the future, much leſſe can the babling Aſtrologer know it: In concluſion, it is moſt certain, that the Devil himſelf, certain or infallibly, (if at all) knows not things to come, or future contingents; for if he had known what would have followed, he would never have egged on or pricked forward the Jews to have crucified and put to death our bleſſed Lord and Saviour; for certain he was, that by the death of the worlds Redeemer, Chriſt Jeſus, the vaſte Empire and Power which he had over mankinde, was to be quaſht, ſhaken, and quite overthrown: Neither would that inveterate and malicious enemy of mankinde (knew he what would happen) ſo vehemently aſſault the Saints and Servants of God with his ſtrong temptations and allurements to ſin, well knowing that their victory in overcoming his ſuggeſtions and illuſions are his utter confuſion, and higheſt check that may be to his unlimited pride and malice.

Of the vanity of Apollo's Oracles.

THis truth may very well be aſſerted, and made moſt apparent, from the very Oracles which the Devils gave and uttered; ſuch as were the Oracles and anſwers (ſo highly celebrated, and moſt famous amongſt the Grecians) of the Delphian Deity Apollo; which Porphirius a copious Author, and ſufficient witneſs in his book concerning Oracles, averreth had their whole reflection upon Aſtrologicall Divination: where he ſaith, That whatſoever the Gods foretell as decreed and defined by fate, that they imagined would come to paſs by the very motion and influence of the ſtars; This Euſebius tells us in the ſixth book of Evangelicall Preparation: and the ſame Porphirius avoucheth, that Apollo in theſe his Oracles ofttimes proves a liar; for that the punctual and exquiſite knowledge of future things is not onely incomprehenſible to mankinde, but even unto many of the Gods themſelves; inſomuch, that when they are implored to anſwer requeſts, they ſometimes lye though not willingly; and ofttimes they do pre-admoniſh their ſuppliants, not to ask queſtions, for that they cannot anſwer truly; yet ſuch is the madneſs of men, that they inſiſt, and as it were, urge and compel them to ſpeak: The Delphine God, ſeeing that by the poſition of the Heavens, and inferiour Bodies, he could not give a poſitive and ſatisfactory anſwer, cries out to his Prieſt, to bridle that fury which had poſſeſt him, and not to uſe ſuch charming and enforcing language; but if thou compel me to ſpeak, quoth the Oracle, I will tell thee nothing but lies: and in another Oracle the ſame Apollo ſaid, The Stars afford me nothing to ſpeak this day. In concluſion, Porphyrius tells us, we have now diſcovered from whence the falſity and leaſings of the Oracles of our Gods proceed.

Euſebius in ſixth Book of Evang. Prep. takes this out of Porphyrius his Book concerning Oracles, and thus delivers it to the publick view; There was, ſaith he, in former time, a man whoſe name was Oenomaus, famous amongſt the Grecians, both for his ſingular Eloquence and proſound Philoſophy, who often deceived and abuſed by the Delphine Oracle, with great curioſity gathered together all the Oracles he could gleane and lay hands on, and with exquiſite knowledge and skill confuted them as falacious, ridiculous, and vain.

Why the Devils in foretelling future things ſo often erre.

THere are four reaſons why the Devils in foretelling future events ſo often and much miſtake.

Firſt, they poſitively and peremptorily affirm things [which have their ſole dependance upon mans free will] which being both mutable and flexible unto all things as really free; doth ſometimes operate after a certain extraordinary manner: and again, being other while divinely inſpired, we do and act things contrary to what we formerly had intended, and by our own judgement and imagination thought expedient? Nay, ofttimes it falls out, that what the Devil had foretold and determined to bring to paſs (Almighty God forbidding and hindering it) he cannot make it his deſired Cataſtrophe. To conclude, the ſupreme Deity not unfrequently uſeth to effect things in a way, different from the common courſe and ordinary providence; and by this means the Devil is very many times deceived and miſtaken: And pray then, what rational ſoul will believe Aſtrologers infallibly to ſpeak truth, when we ſee the Devil himſelf cannot do it? what do I thus trouble my ſelf with this infernal fiend, when the moſt learned Divines and School-men affirm, that the Beatified Spirits and Celeſtial Intelligences, who clearly and face to face behold the Divine Eſſence, know the nature of the Stars and Heaven, and all other Natural cauſes, yet cannot propheſie of things to come, which have their dependency upon mans free-will, unleſs it ſhall pleaſe the Heavenly Majeſty to give unto them a particular revelation thereof, if it be not ridiculous to give more power to Star-gazing Aſtrologers then Beatified Spirits and Celeſtial Intelligences, I know not what we ſhall call madneſs.

The Truth and Verity of Chriſtian Religion, cannot cohere with the Truth of Judicial Aſtrology.

THis diſcourſe and argumentation queſtionleſs is moſt valid and convincing, if Chriſtian Diſcipline and Religion be exact, perfect, and true as no doubt but it is; then of neceſſity muſt that vain and impertinent Aſtrological Science or Prognoſtication, be falſe and erroneous, as having been ſeveral times taxed, cenſured, and condemned of vanity and falſity by that Religion but if Chriſtian Faith be falſe and deceitful, which is ſpread in a manner over the ſuperficies of the whole univerſe, and hath brought almoſt all Nations under its ſweet yoke and obedience, and hath now flouriſhed and been reſplendent theſe 1661 years compleat; if all the actions of mortal and humane creatures proceed from the motions of the heavens, then muſt it undeniably follow, that the great ſtudy and propenſion which men have to imbrace, maintain, and defend the Law and Faith of Chriſt, muſt have its dependency upon ſome unreſiſtible and moſt powerfull conſtellation; and therefore the heavens ſhould encline and induce men to evil; for if the Faith of Chriſt ſhould be falſe, queſtionleſs it would be more falſe and deteſtable then any other ſect, or opinion whatſoever; for it teacheth, informeth, and illuminateth our ſouls concerning God and Divine Affairs, which ſhould they be falſe, would palliate and contain of neceſſity moſt damnable ſuperſtition and execrable impiety: but ſeeing that that life which is ſquared, directed, and guided by the modal frame and rule of Chriſtian Faith, deſerveth all praiſe and admiration; hence it would neceſſarily follow, that from the ſelf-ſame Conſtellation both good and bad ſhould be produced: bad in reſpect of Chriſtian Doctrine, its falſity; and good for the admirableneſs and excellent perfection of that life which is directed and conformable to the rule and dictamen in that Doctrine.

Adde alſo that the greateſt proof of our Chrian Faith is, and the moſt perſpicuous and clear argument of Divine Providence, that whatſoever hath hapned either concerning our Lord and Saviour or his Church, all that (I ſay) whatſoever hath many ages ſince been predicted and foretold by the holy Prophets uniformly, exactly, diſtinctly, and moſt clearly: but if ſuch a prediction could poſſibly be made by Aſtrology, that moſt ſound and firm foundation of our Religion would utterly be ſhaken, totally ruined, and brought to nothing and infallibly this Doctrine of Aſtrolological divination is not onely deſtructive to moral Philoſophy, but verily even ſtrikes at the root of ſacred Scripture and all Theology, as much as lieth in its power; for he who holds all the acts and tranſactions of men to depend on the Heavens, the events, chances, and the like, to be foreſeen, foretold, and made manifeſt by the obſervation of the Stars or Heaven, this man muſt alſo without queſtion, think mans ſoul to be mortal and material; and that there is neither free will nor any ſuch providence in Almighty God as our Faith teacheth us; and alſo that the myſteries of our Chriſtian Faith have their dependence and being from the Heavens, and that all the miracles as well in the old as new Teſtament, although they have been ever eſteemed (as indeed really they are) ſupernatural, muſt notwithſtanding be reduced to Celeſtial cauſes, vertues, and influences. This dangerous opinion begets a more dangerous effect, viz. neglect and pretermiſſion of good works, a freedom and liberty to all luſts, appetites, and ſenſuality; an excuſing and palliating of all vices whatſoever, taxing both humane and divine Laws of ſeverity and cruelty. Cajetan in his Summula, where he treats of the obſervation of Stars, though not altogether in ſo eloquent and polite a phraſe, yet moſt pithily and truly thus writes; The obſervation of Stars concerning nativities of men, and humane occurances may three wayes come into the compaſs of ſin: Firſt, if we reduce ſuch things as are myſteries of Chriſtian Faith to that paſs, as to be ſubject to Celeſtial cauſes and conſtellations. Secondly, if we look after future contingents, as things certain by reaſon of Celeſtial cauſes. Thirdly, if any one tye his elections or intentions ſo to the law and guidance of Celeſtial influences, that he regulate and conform his life and actions according to the poſition of the heavens or influences thereof; each of theſe three is a mortal ſin: Firſt, becauſe it is againſt the ſpiritualneſs or ſpirituality of Chriſtian Religion, which mounts above the Heavens, and is of power to change the courſe and motions thereof, according as it is written in the 148. Pſalm, The confeſſion of him above heaven and earth, which is manifeſt by experience. Secondly, becauſe it is againſt the verity of Chriſtian Religion, and free will, whereby we become controlers and maſters over all our actions. Thirdly, it is againſt the dignity of Grace, and divine Law, and humane Underſtanding, whereby we are elevated and placed above things corporeal, and as we ſhould much miſtake and erre to make our ſelves ſubject to the paſſion of hate, fear, hope, and the like, making the impetuouſneſs and violence of our paſſions, a rule to guide our actions; ſo ſhould we in a moſt high degree, undervalue our ſelves, if we ſhould propoſe the motion and influences celeſtial to ourſelves, as a rule to order and regulate our actions by: for they are bodies, and incline us according to the ſway and inclination of our own paſſions.

St Luke in the Acts of the Apoſtles, chap. 19 tells us, that many who were converted at Epheſus, by the preaching and Sermons of St. Paul, and formerly had followed curious Arts, brought their books and burnt them in publick. St. Auguſtine, a profound and grave Authour, averres, that thoſe books treated of Aſtrology, and matters belonging to Divination: Neither did St. Paul reconcile a certain Mathematician, that is, one who addicted himſelf to the ſtudy of this kinde of Aſtrology, nor receive him into the boſome of the Church, (although repenting himſelf of his former profeſſion) till firſt he had performed moſt ſolemn penance. For as much as concerns this matter I will ſet down compendiouſly and ſuccinctly the words of St. Auguſtine; therefore after the enarration or explanation of the ſixty Pſalm, when that Mathematician publickly deſiring pardon was brought before the publick aſſembly; thus writes that holy Doctor: This man became a good Chriſtian, and a zealous Penitent; affrighted at the power of our Lord, humbly threw himſelf proſtrate before his mercies; for being ſeduced by the Enemy, during the time of his ſeducement he ſeduced others; being himſelf deceived, he deceived others, inticed and cunningly drew them on, ſpeaking many falſities and untruths againſt God, giving power to men to do good, but not power of not doing evil; he affirmed, that to commit adultery, was not done by mans own proper will, but by the power of Venus; that our own proper will committed not murther, but Mars; that Jupiter made man juſt, and not God; theſe beſides many other deteſtable and ſacrilegious Tenets, by this means from how many Chriſtians think you did he worm and ſcrew forth money; how many ſimple fools bought lies and forgeries of him; of whom it is ſaid, Ye ſons of men, how long are you of heavy heart, and ſeek after lies, and love vanity: We may now believe that this man abhorred lying, and the ruine and deſtruction of ſo many; and perceiving him ſeduced, miſled, and couzened by the Fiend, being humbly penitent and contrite is ingratiated and reconciled unto Almighty God. You are not ignorant that it is written in the Acts of the Apoſtles, Chap. 19. that many loſt and forlorn perſons, viz. men confiding in ſuch vain Arts, and followers of that peſtiferous Doctrine, brought all their books unto the Apoſtles, and ſo many were burnt before the open aſſembly, and they caſt up the accompts of them, and found the price to be fifty thouſand pieces of ſilver; and was all done for the greate •• glory of God, leſt ſuch men eſteeming themſelve loſt and caſt away, ſhould deſpair of his mercy who knows how to reduce and bring back what ſoever is gone aſtray. This man had as it were periſhed, was ſought after, was found, was reclaimed, was reduc'd, he brings with him now his Books, whoſe doctrine if he had followed would have caſt him into the flames of eternal deſtruction; theſe he caſts into the devouring flames, obtaining himſelf a moſt ſweet refreſhment of grace and mercy. Before the high and ſolemn Feaſt o the Paſche, (which we commonly call Eaſter) thi penitent ſought a remedy for his wounded ſoul from the indulgent Spouſe and Church of Chriſt but becauſe the Art in which he was ſo delighted and lulled up, was fallacious, lying, and deſtructive; he was put off and remitted to another time, but at length after trial, he was reconciled, leſt he might be more dangerouſly tempted.

How ſevere the Church hath been in former times in her cenſure againſt this kinde of Aſtrologers.

IN the Primitive Church this kinde of Aſtrology was reproved, forbidden, and condemned, as much as Art-Magick, or Necromancy it ſelf. Epiphanius in his Book of Weights and Meaſures, tells us, that Aquilla Ponticus, an expoſiter of Scripture, was rejected and caſt out of the Church, for that he ſpent great part of his time in caſting and obſervation of Nativities, and other like Aſtrological obſervations. It is not to be paſſed over in ſilence in this diſcourſe (it being worthy our notice) what Euſeb. in his ſixth Book of Evangelical Preperation, Chap. 9. relates out of Origen in his Commentaries upon Geneſis, of this kinde of Aſtrology: The Gentiles from the Aſpects and Conjunction of the Stars, believe all things upon earth by urgent neceſſity to chance and fall out, which ſtrange force and power they ſtile Fate; yea, and many among the faithful ſtagger hereat, thinking it almoſt impoſſible that things ſhould otherwayes happen then as decreed by the conſtellations of the Planets: from whence it followeth, that there is no liberty or freedom in us, no act of ours can either merit praiſe or diſpraiſe; and conſequently the juſt judgement of Almighty God foretold in the Scripture, whereby ſome are predeſtinated to everlaſting and endleſs torments others to eternal and perpetual felicity and beatitude, ſhould be predicated as falſe; what needs more, faith it ſelf, the coming of our Saviour, all the travel and labour of the Prophets, the Apoſtles preaching and laying the foundation of the Church, ſhould all be vain, unleſs we ſhould ſay, that Chriſt himſelf by the conſtellation of the Planets was neceſſitated and impell'd by their power and force to do thoſe thing which he did; far be it from any Chriſtian to harbour ſuch a thought, much more to utter ſuch blaſphemy; and that, what he ſuffered was not by the potency and power of his deity or divinity, but by the force and vertue of the Stars; and out of this impious ground and fundamental it alſo muſt be concluded, that the faithful are forced by fate to believe in Chriſt, that no diſtinction can be made betwixt good and bad, that God muſt be the authour of ſin, that no reward is due to men for what they have done, whether good or evil: to conclude, by this unſavory Doctrine, there is no need of prayers, obſecrations or vows, to implore the aid and aſſiſtance of Almighty God: Thus Origen.

Let Peter Deſtliaco hug himſelf in his conceit of the (by him) ſo admired Aſtrology, let him Idolize it, and defend it, tooth and nail, let him beat his working brain to yoke it, and make it walk hand in hand with Philoſophy; and (yea forſooth which Theology alſo) all which he ſhall never bring to paſs, unleſs he can familiarize and make a league betwixt Falſity and Truth, Light and Darkneſs, God and the Devil; and his impudency bluſheth not to aſſert, that the Deluge, or (as we call it) Noahs Flood, the Incarnation and Birth of our Saviour, and other high and admirable myſteries and miracles might have been prognoſticated and foretold by the conſtellations and conjunctions of the Stars and Planets.

Concerning many moſt falſe and evidently impious Aſſertions.

BUt that it may the more manifeſtly appear how impious and execrable this doctrine is, I will here ſet before your eyes ſome Aſſertions and Decrees of thoſe men, whereby the impiety and wickedneſs of that Art may the more eaſily be diſcovered: Some of thoſe ſubtil Doctors affirm, that Mars being ſeated benignly and proſperouſly in the ninth Region of the Heavens, he is of ſuch power, that by his very preſence there, we may caſt out devils from bodies poſſeſſed; others (as wiſe or rather prophane as the former) make their boaſts and brags, that by this their adored Art, they can infallibly lay open the moſt obſtruſe and hidden ſecrets of the conſcience, of any mortal creature breathing: but this is a vulgate and common aſſertion (I do not ſay a Mathematical concluſion) that there are two Planets which are the authours and procurers of all humane felicity; Venus of what is here preſent, Jupiter of what is to follow in the life future, or world to come. Maternus, a man higly confident and curious, and a great Patron of thoſe lies and feignments, after he had diſgorged himſelf of many things which happen to mortals, when Saturn is conſtitute in Leo; he addes what follows. Men born under ſuch a conſtellation ſhall be long-liv'd, and after their paſſage out of this ſublunary univerſe, by the application and additional help of wings, ſhall ſoar and mount aloft to the higheſt heaven: And his reaſon is, for that Saturn being placed in Leo, reduceth ſouls from the bodies of perſons ſo born, uncaged from innumerable cares and troubles in this mortal being, to the very Empyrium, the fountain of their origen. Albumazar will needs perſwade us, that he whoſoever ſhall ask any thing of Almighty God, the Eſſence of all goodneſs, when the Moon is conjoyned with Jupiter in the Dragons head, queſtionleſs his Orations and Supplications obtain not onely audience, but a full and plenary grant and confirmation of whatſoever he imploreth; and this honeſt Petrus Aponenſis averreth, that he found experimentally true in himſelf, becauſe that he (when that conjunction was in its full power and vigour) had humbly ſupplicated to the higheſt for the gift and ſpirit of ſcience and knowledge of things; and from that very moment (if you will believe him) he felt an incredible exuberance and ſuperabundant acceſſion of knowledge. By theſe and many ſuch like fopperies, wicked, deteſtable, and pernicious to Chriſtian Religion; which although they would gladly ſeem to elevate and extol, yet do they abſolutely take away the faith and belief of thoſe things which the holy Scripture teacheth to be done, ſupernaturally, immediately, and miraculouſly by God himſelf. There is no man ſo very much a blocus, or ſtupid in his intellectual part, but may very well undeceive himſelf, if his judgement have gone aſtray and erred herein. He that deſires more accurate ſatisfaction in this point, let him read Picus Mirandulanus, who largely and learnedly handleth this ſubject, in ſeveral places, eſpecially Lib. 2. Cap. 5. and in the fifth Book, Chap. the 11. and ſo to the end thereof.

Chap. 2. Judiciary Aſtrology Arraigned and Convinc't by Philoſophy, and the Profeſſors proved altogether ignorant of Celeſtial Things.

CRave and learned Philoſophers, to demonſtrate Aſtrological Divination, to be ridiculous and grounded upon no firm and ſolid baſis or foundation, aſſert their Theſes and Concluſions after this manner: Aſtrologers cannot certainly know, the vigour, power, defluxions, or effects of the Stars; nay, had they that knowledge which they have not, yet were it not ſufficient, for a full and certain foretelling of things hereafter to be contingent; and therefore it follows by neceſſary conſequence, and evidently, that Aſtrological predictions are frivolous, vain, and fallacious. Two things are included in this argument, which are to be more at large elucidated and explained, before further progreſs herein: The firſt is, that Aſtrologers are ignorant of Celeſtial things: The other, that although they were really and undeniably moſt expert and skilful, yet were not that ſufficient, to divine infallibly of future events; we will ſpeak of the firſt in this enſuing Paragraph.

Judiciary Aſtrologers ignorant of Celeſtial things.

Out of this which I ſhall now produce before your eyes, I will plainly make it manifeſt, that Judiciary Aſtrologers are ignornt of heavenly things and cauſes; firſt therefore, it is very intricate, hard, and laborious, to know thoſe things perfectly concerning the Heavens, which to us ſeem more obvious and facile: as for inſtance; The Nature of the Heavens, the Magnitude, the Number of the Orbs, the order within themſelves; the difference of dignity, the variety of motions; and to proceed a little further, the number of the Stars, the compariſon of them amongſt themſelves, concerning their greatneſſe, brightneſſe, power, and effects. The grand diſcrepance and variety of opinions of the beſt Philoſophers herein, which we finde gives a moſt clear and perfect notion of this difficulty. Ariſtotle, whom the world acknowledgeth the Prince of Philoſophers, candidly and ingenuouſly confeſſed, that concerning many Celeſtial things he had no certain or exquiſite knowledge, but onely an imaginary and conjectural skill, and being deſtitute of real and manifeſt reaſons, he was compelled to make uſe of probable arguments and conjectures; peruſe and read over Ariſtotle himſelf in his ſecond Book de Coelo, Text 17. 34. 60, & 61. which if it be ſo, who will give credit unto Aſtrologers, (who as all muſt grant, being as perſpicuous as the fun at noon-day) are not to be compared with thoſe great Maſters in Philoſophy) that thoſe things in the Heavens by the judgement of Philoſophers are moſt obſtruſe, and to mortals, incomprehenſible; I ſay, the vertue and foretelling certainly of things to come, ſhould be ſo clear, and experimentally known.

Let us now a little make bold with theſe all-divining Aſtrologers, and ſomething entrench upon their patience, that they will be pleaſed, out of their profound knowledge to enucleate and enode unto us ſome of the more eaſie queſtions and doubts concerning the Heavens: As firſt, whether the Heavens be of a ſimple and uncompounded, or a compounded matter and form? and then whether the matter of the Heavens be ſuch as is that of ſublunary things, or different, and divers from it? whether Heaven be animate or inanimate? whether it be moved by its own proper ſtrength, and by it ſelf, or extrinſically by an Angel? by what means the dignity and excellency of the Heavens one from another ſhall be eſtimated, judged, and made manifeſt? What the reaſon may be, why all the Orbes are not circumagitated and wheeled about by one onely motion; but that ſome are forced by one, ſome by more, and others by fewer motions? Let theſe Grandees diſcover unto us what force and power properly belonging unto it each ſtar hath upon Mettals, Vegitables, and ſuch as have fruition of vital ſpirits and life. Put theſe Queſtions and Interrogatories unto them, or ſuch like, and we ſhall finde theſe Aſtrologers ignorant, weak, and altogether unskilful to return an anſwer; how then can any man with reaſon think it poſſible, or worthy belief, that men who know not ſuch things as are more obvious and triviall, ſhould give an account or judgement of things more remote and hidden from the knowledge of mortals. After this let them inſtruct and teach us the defluxions and effects which flow, and have Influence over the ſeveral and diſſipated Regions of the world, and then perchance we may believe them, when they ſooth us up with the future effects of the ſtars; for who knows not that it is far more eaſie to apprehend and know things preſent, then thoſe which are to come and future, eſpecially things ſubject to mutability, where the Contingents are various, and therefore uncertain. Let them likewiſe make manifeſt and expreſs unto us the occult properties and power which ſublunary things have (which we rather admire then underſtand) in Stones, Herbs, and Animals; for theſe ſeeing they are in a manner obvious and conjunct unto us, and ſubjected almoſt to all our ſenſes, and which by daily experiments may be found out and diſcovered, certainly muſt have a more expreſs motion and plain diſcovery: But the intelligence of heavenly things muſt needs be of a far greater difficulty and labour, Heaven being ſo far remote and diſtant from us, and onely diſcoverable by the ſole ſenſe of the eye, which ofttimes is deceived, and brought into errour through the longinquity of Intervals, or the violent and ſwift whirling about of the Heavens, the depraved and indiſpoſed affection of the medium, or of the ſight; the fault and imperfection of the Aſtrolabe, Tables, or other Aſtronomical Inſtruments; and this we finde atteſted in the ſacred Scripture, Wiſdom, Chap. 9. For the body that is corrupted burtheneth the ſoul, and the earthly habitation preſſeth down the underſtanding that thinketh many things; and we do hardly conjecture the things that are in the earth; and the things that are in ſight we finde with labour; but the things that are in the Heavens who ſhall ſearch out, and thy ſenſe who ſhall know, unleſs thou give wiſdom, and ſend thine holy Spirit from on high? This ſufficiently confutes Aſtrologers, who pretend to diſcover all humane events, of which moſt have their dependency upon the moſt inſcrutible will and councel of the moſt High and Mighty God.

Againſt the fictitious Antiquity which theſe men vainly boaſt to have concerning obſervations.

ABove all, our Aſtrologers boaſt and brag, that they have obſervations atteſted and confirmed by their events of I know not how many, yea innumerable years, beyond the limits of computation almoſt, out of which their art hath its radix, original, and perfection; for ſeeing that in the revolution of time elapſed, divers things have been produced and come to paſs, the ſame ſigns preceding, by the due minding and obſervation whereof, their Art was conflate and compleated, and therefore they endeavour to perſwade us, that the Chaldeans through their diligent Aſtrological obſervations, during the ſpace of four hundred and ſeventy thouſand years, have brought forth this admirable birth, I mean the profound Art of Divination, to its full maturity and perfection: But how childiſh, fictitious, and improbable this is, is thus eaſily diſcovered. Aſtrologers (let them brag what they pleaſe) could not ſo many thouſand times collect and gather, no not twice or thrice, thoſe obſervations and experiments; for the face and aſpect of the Heavens, and the poſition of all the Celeſtial Signs, which was once, ſhall ſcarcely or never, or at leaſt not till immenſe revolutions of years, return and be the ſame: For the eighth Orbe, in which the wandering Stars have their being, compleats and finiſheth not its courſe before the expiration of thirty and ſix thouſand years; and the moſt learned Mathematicians demonſtrate by convincing arguments, that the motions of the Heavens are incommenſurable; and therefore the ſame Aſpect of the Heavens, and poſition of the Stars cannot frequently happen.

The Philoſopher Phavorinus in his fourteenth Book, Apud Gellium, and firſt Chapter, confirms this reaſon with admirable perſpicuity, eloquence, and clearneſs: If (ſaith this learned Authour) the Chaldeans obſervations were grounded after this manner, to wit, to make a ſtrict obſervation, under what habit, form, and poſture of Stars a childe ſhould be born, and then from his non-age and very cradle, even to the Cataſtrophe and laſt period of his life, to regiſter and record his fortunes, condition, qualities, and inclinations, together with the circumſtances of his affairs and tranſactions, and then (as they ſuppoſe the manner was) put all thoſe collections upon a File, and enrol them upon Record; and afterwards when the ſame Stars ſhould meet in the ſame manner, and have the ſame poſition, queſtionleſs they muſt needs tell the ſame fortune to any one born under ſuch a conſtellation. If this was the way, and out of this principle they grounded the foundation of that Diſcipline, it is altogether weak and ſlippery; for let them tell me in how many years, nay ages, this Orbe or Circle of Obſervation may be perfected; there is no Aſtrologer but muſt know, that thoſe Stars which are called erratical, or wandering, and the fatal efficients of all thoſe things, do not, unleſs in an innumerable and almoſt infinite number of years, return to the ſame poſture, and with the ſame habit from whence they wheeled and wandered; ſo that, no order or tenor of obſervation, no memory whatſoever, no nor the very character of ſuch Letters and Monuments could be preſerved or endure ſo long a time: Thus Phavorinus.

And if it ſhould be granted that Aſtrologers ſhould dive into the ſecret force and defluxion of every Star ſeperately, and alone by it ſelf; what force and power Stars have when they meet, and conjoyn, and are mingled, either in the Heaven, Air, Earth, in ſublunary things or their actions; this is not to be diſcovered. Reader obſerve what Origen writes upon Geneſis, cited by Euſebius, towards the end of his ſixth Book of Evang. Prep. Such things as they affirm (Aſtrologers) to come to paſs by the commixture, compoſition, and temperature of ſeveral Aſpects, this very thing ſhews their ignorance; for who can tell the harm pretended by a malign Aſpect, the Conſtellation of the benign and propitious concurring; and whether the malign detards that which the benign beſtows, becauſe it points at the others location; and whether it change or rechange, or what commixture is made, what man can judge or perceive; he whoſoever ſhall ſeriouſly penetrate into thoſe myſteries, ſhall finde that they are not to be comprehended by humane wit and capacity, whoſoever ſhall make experiment o theſe things, ſhall finde Fortune-tellers and Nativity-caſters, oftner to erre then ſpeak the truth wherefore Iſaiah, as if theſe things were totally impoſſible, hath this ſaying to the daughter of the Chaldeans, the grand profeſſors of this myſtery Let the Aſtrologers come and make thee whole, let the Southſayers tell what is to betide thee; by which we are admoniſhed, that even the moſt expert Caldean in this Art, cannot foretell what will alot unto every Nation.

Again there are many Stars, which are either not clearly or not at all to be ſeen; and if thoſe Aſtrologers confeſs there are many not known to them, and more not perfectly diſcovered; wherefore then preſume they ſo confidently to predict events to enſue out of thoſe few Stars, whoſe power they know, ſince through the influxions of the other Stars, which they know not, the effects may be either hindred or become various: unleſs they will impudently and abſurdly ſay, that the Stars which they know not have no power or influence at all: It is manifeſt amongſt the Aſtrologers themſelves, that in the eighth Heaven there are 1022 Stars, of which each exceeds the earth in bigneſs, and therefore muſt needs have great force and power; but of all theſe, Aſtrologers have little or no knowledge for that their prognoſticating skill conſiſts chiefly in the obſervation of the Planets; in which they altogether trifle away their time and ſpend their dayes. Seneca, a man of a perſpicacious judgement well perceived this, when in his ſecond Book of Natur. Queſt. Cap. 32. he expreſſeth himſelf both eloquently and learnedly in theſe words. What other thing is it (ſaith he) which leadeth Nativity-caſters into error, but that they content themſelves with the notion of a few Stars in calculating of Nativities, when all which are above us, arrogate and challenge a power and influence over us; thoſe which are lower and nearer have power over us, and thoſe which are more frequently moved reflect otherwayes upon us and other animals: Furthermore thoſe Stars which are immoveable or by their inperceptible volocity ſeem ſo to be, challenge a right and dominion over us.

Of the ſtrange Star which ſome years paſt appeared.

CErtain years paſt we beheld a new and ſtrange Star, never before that time conſpicious in the Heavens; which Aſtrologers affirm had its poſition in the ſame place where the fixed Stars have their being. This Star (whereas for a time it appeared viſible to our view) on a ſudden diſappeared totally and vaniſhed from our ſight; this was either generated in the Heavens, and afterwards corrupted (and 'tis like the ſame may happen to other through long intervals of time) or elſe it had its being above the Planets and wandering Stars, which have their proper paſſages although unknown to us; or above in concluſion in the eighth Heaven, which we eſteem wandering and unfixed, which alſo hath its proper motions and operations; of which Hypparchus famous for his knowledge in Aſtrology ſeems to doubt, as Pliny in the 27. Chap. Book 2. teſtifieth: Hypparchus, ſaith he, a man never ſufficiently praiſed, diſcovered in his time that a ſtrange Star was produced, by the motion whereof, upon the day of its appearance, he made a great doubt whether this might be uſual, or whether thoſe Stars which we deem fixed, were moveable: Great Aſtrologers think it much to concern their Art, to underſtand certainly the concordance and diſcrepancy betwixt the two Zodiacs, the one of the eighth, the other of the ninth Heaven; which nevertheleſs they ſhall never finde out, for that the ninth Heaven hath neither Star nor light neither can any thing concerning it be diſcovered, except motion, and that onely from the motion of the eighth Heaven: And certain it is, that Aſtrologers can give no account of what condition theſe two Zodiacs were at the creation of the world; becauſe a certain and exact account of the time of the worlds creation, to this day cannot be acquired; ſome account and number of years ſince that time may be had and aimed at, but of dayes and hours very difficile, if not impoſſible; and yet notwithſtanding ſuch a computation is very neceſſary and requiſite to the doctrine of Aſtrology.

What a difficult thing it is punctually to obſerve what force the Aſpects of the Stars have in every mans Nativity.

THe poſition of the Stars in the very moment in which one is born, without a manner of errour or miſtake can ſcarcely be attained unto: It is a matter of difficulty to diſcover the very point of time in which any one is born, and rightly to obſerve the Aſpect of the Sars which then reign and have influence in that very moment, or as I may ſay Attome, for ofttimes vapours and clouds being interpoſed, do either quite take away, obfuſcate, or ſhut from us the ſight and aſpect both of Heaven and Stars: and above all, the moſt rapid and ſwift wheeling of the Heavens brings it ſo about, that it is fleeted and flown away before we can take perfect cognizance thereof; for in almoſt every moment the face of the Heavens, and a diverſe poſture of the Stars is exiſtant. Aſtrologers confidently profeſs that they will exactly tell you the fortunes and events of any man, ſo that he may but know the certain time of his birth; but ſuch an exact, ſubtil, and punctual knowledge (as is neceſſary for an Aſtrologer) is very hard to be come by; let us ſuppoſe for example, that Oliver was born the 56 year from this time, the 7 of September, at ten of the clock, either at the beginning, middle, or end thereof: but that moment, or almoſt nothing, or little ſomething of time, wherein Oliver fell from his Mothers womb, and came into this world, neither the Midwife, Parents, or Aſſiſtants can directly and exactly aſſure you of, as it is neceſſarily requiſite for the Aſtrologer if he intend to divine aright.

I cannot by any means in this place paſs away without ſetting down the words of Saint Baſil, who treated of this ſubject accurately and preſſing, which I onely have glanced at by the way, and ſlightly touched: his words are theſe, which he left written in an Homily upon a part of Geneſis. The inventors of calculating Nativities, perceiving that in a long interval of time many Figures and Aſpects ſlipt by and eſcaped the reach of their Science, contracted their meaſures intoa very compendious and ſtrait limit of time, and as the Apoſtle calls it, a moment of time, or twinkling of an eye; and in this very moment of time, there is very great difference and deſparity betwixt nativity and nativity; for he that is even now born, ſhall be inveſted with regal dignity, wear the Diadem peradventure of an Empire, give Laws to ſeveral Nations, and abound in all worldly proſperity; when he that comes into the world, even immediately after, ſhall be poor, deſpicable, a Vagabond, Jugler, Hocus Pocus, and it may be, beg his bread from door to door: that Orb therefore which is called the Signifer, being divided into twelve parts when the Sun in the ſpace of thirty dayes hath paſt the twelfth part thereof, which is ſtiled by Aſtrologers, inerrans, or wandering; every of theſe twelve parts they divided into thirty parcels, and then thoſe parcels, each being divided into ſixty minutes; theſe minutes again they ſubdivided after the ſame manner into ſixty more. The birth therefore of one newly come into the world being determined, let us obſerve whether theſe skilful maſters with all their Art, can keep this ſo exact diviſion of time. The woman is delivered of her burthen, the Midwife looks whether it be male or female, next ſhe hearkens to hear it cry, as a preſage of the life and ſtrength of the childe; after ſhe brings the infant to the Aſtrologer, and when ſhe prattles with him as goſſips uſe to do, during all theſe petty tranſactions ſince the little one was an inhabitant of this world, how many minutes as we may conjecture have paſt away; eſpecially if the Artiſt were not in the Chamber, but in ſome other remote place expecting the news? Again, whilſt he is accommodating his Inſtruments of Art, to inveſtigate the exact and preciſe time, whether nocturnal or diurnal, how many minutes fly away: and here again when the Star is diſcovered which denotes the time and minute, then comes the twelve parts, the thirty parcels, into which each of thoſe is to be divided; then the ſubdiviſion of thoſe parcels into ſixty minutes to be examined and canvaſed over; and although they can never attain to ſo preciſe and punctual a finding out of the exact time, yet they affirm this muſt neceſſarily be done in the wandering and unfixed Stars to know what diſpoſition and habitude they have with thoſe which are fixed, and what like figure is amongſt them, when the infant was born; things ſtanding in this ſort, that by reaſon of the variation of that moſt ſhort time a certain knowledge without errour is impoſſible to be had, not by the vain and fooliſh ſtudents of this Art, who gape after a thing impoſſible to be attainded; but alſo thus ſilly creatures who run after them as Prophets, and Wiſe men, deſerve the fools coat, cap, bauble and all.

Chap. 3. Suppoſing Aſtrologers to know the very Depth and Cognition of Heavenly Matters, yet by eight Reaſons it ſhall be made manifeſt, that they are not able to tell future Events.

LEt it paſs with a Tranſeat, as School-men ſay, that Aſtrologers (as they impudently and fooliſhly arrogate unto themſelves) have the perfect knowledge and ſcience of the Heavens and Stars; yet all this, notwithſtanding I will make good that they cannot divine and fortel future contingents, and that by undeniable and convincing reaſons; and thus by many and valid arguments I confirm it.

Eight Reaſons, by which it is proved, that even out of a perfect cognition of the Stars, future events cannot be foretold.
The firſt Reaſon.

IT is a vulgate and well known principle in the Schools of Philoſophers, as every thing is concerning its eſſe or being, ſo it is concerning its cognition, viz. by reaſon of the cauſes for which every thing is made and hath its being; by the ſame it ought to be known, if we intend to have a perfect knowledge thereof: but to the generation and production of future particular events, not onely heaven concurreth but alſo a particular cauſe; heaven is an univerſal cauſe, by which it is manifeſt, that this vigour and efficience muſt alſo be univerſal and indeterminate to produce particular effects; but the power and force of Heaven is determinated by particular cauſes, in which reſpect Ariſtotles ſaying is moſt true: The Sun and Moon generate man; particular effects although foraſmuch as belongeth to the effection and conſervation, they have their dependance on cauſes univerſal; yet for what belongeth to their proper nature and natural proprieties, as well ſpecifical as individual, they rather emulate and imitate a particular then an univerſal cauſe.

Beſides Celeſtial Cauſes, the knowledge of particular Cauſes is moſt requiſite to know their effects.

IF therefore over and above Celeſtial Cauſes for the producing of future effects, it be neceſſary to have a particular efficient cauſe and matter aptly prepared, of which if the one be wanting no effect can be produced, from which we muſt of neceſſity conclude, that for the prenotion of future effects the knowledge of Celeſtial Cauſes is not ſufficient: and this is in daily experimentals manifeſted unto us; we behold the painful Husbandman at the ſame time, and under the ſame aſpect of the Stars to ſowe ſeveral ſorts of Grain, from which alſo ſeveral and diſtinct ſuccreaſes accrew, which diverſity cannot proceed from the Stars, but from the ſeveral ſeeds themſelves; with which St. Auguſtine agrees ſaying: When many bodies of ſeveral kindes, whether animate, herbs, or ſhrubs, are ſeminated in the ſame punctilio of time, and at the ſame inſtant; afterwards innumerable increaſe is produced, and not in ſeveral, but in the ſame regions and places of the earth, and of ſuch admirable variety, in the ſpringing, growth, flouriſhing, vertues and faſſions; and will not men (as the old adage is) laugh at their own folly if they conſider theſe things? and what I pray can be more fooliſh and ſottiſh, then being convinced by theſe daily experiments to ſay, that man and onely man is ſubjected to the fatal decree and influence of the Stars: Theſe laſt words of St. Aug. Phavorinus the Philoſopher expreſſeth more amply ſaying: If the period, time, deſtiny, and cauſe of mans life had its dependance upon Heaven and the Stars; what will they ſay of flyes, worms, and many other animal culums, as well volant and ceptible, as najant, are theſe tyed to the ſame laws of production and expiration as man; have Frogs and Flies their production, being, and fate, from the influence and motions of the Stars; if you Aſtrologers will not grant this, why affirm you that the power of the Stars hath ſuch prevalent power over mankinde, and yet prove defective in other creatures?

Of the equal Birth and unequal Fortune and Events of Twins. The ſecond Reaſon.

WEre it true as Aſtrologers would perſwade us, it muſt neceſſarily follow, that twins who are conceived and born about the ſame time, muſt needs in all things ſympathize and be alike; yet daily experience ſhews the contrary: but to wave all other diſſimilitudes, it often happens, that the one twin proves a male, the other a female: 'Tis true, Cicero in his Book of Divination tells us of Proclus and Euriſthenes Lacedemonian Kings and twins, yet their ends were unlike, and the glory of their actions much diſcrepant: but above all, that which we read in the ſacred Text is an all ſatisfying example; Jacob and Eſau proceeded from the ſame Concubitus, as Paul, Rom. 9. ſufficiently tells us, and at the ſame time born, were notwithſtanding ſeverally inclined diſagreeing in conditions, unlike in manners, diſſenting in judgement, and differing in other habits and qualities; neither availeth that lurking hole or after game which Aſtrologers keep as a reſerve to recruit them when the day is almoſt loſt, ſaying, that that ſmall parcel of time which interceded betwixt the nativity of the two twins, though it appear little, or nothing to us; yet in the Heavens, by reaſon of the vaſtneſs thereof, and the inconceptible wheeling and moſt quick motion, maketh a wonderful difference and variation,

Nigidius Figulus goes about to demonſtrate this in a wheel, circumagitated with all poſſible celerity, who with ink or ſome other material apt to make impreſſion perſpicable, twice endeavoured to hit the ſame mark, and at the ſtopping of the wheel, found the two ſeveral impreſſions, not far remote one from another: This ſignifies nothing, and gives as little ſhelter to the Aſtrologer, as an uncovered Barn to a weary Paſſenger in a great ſhowre of rain: for although in the nativity of twins their might be ſome demurr or interval; yet in their conception there was not any: and if the condition of the conſtellation under which a man is born, be ſo immediately variated, the proper and exact time of any nativity muſt needs be to Aſtrologers incomprehenſible. To conclude, we will produce St. Gregories argument to make this good. If (ſaith he) Jacob and Eſau are not to be thought born under the ſame conſtellation becauſe not born together, but the one after the other; by the ſame reaſon we may infer, that no individual man is born under the ſame conſtellation, becauſe he is not totally produced together, but piecemeal and joynt after joynt; as firſt the head, the ſhoulders, next back, and ſo till he come to the feet; and Jacob was ſo near to his Brother, that he held his foot in his hand.

Phavorinus diſputing againſt the Chaldeans upon this point, handles the matter exactly, and with ſingular accuteneſs: I would have them (quoth he) to anſwer me in this; If the moment of time in which man at his birth hath his fate alotted, be ſo exiguous and fleeting, that in the ſame inſtant, and under the ſame Circle of Heaven many cannot have their being, after the ſame competency; and that therefore Twins have not the ſame fortune, becauſe not produced at the ſame moment of time; let them make it, I ſay appear, by what means they themſelves can diſcover, or attain unto the exact knowledge of the courſe of that ſwift flying and vaniſhing time, which by the cognition of our intellectual part can ſcarce be comprehended; and yet notwithſtanding they averr, that in the headlong tumbling, and wheeling about of dayes and nights, even the leaſt moments produce immenſe and admirable changes: Hitherto Phavorinus. St. Aug. alſo gives great light to this diſcourſe of Twins, and handles it learnedly in his fifth Book of the City of God: in ſome of his firſt Chapters, and in the ſecond Book of Chriſt. Doct. where he puts Aſtrologers to their wits end, if not to a nonplus; for if in ſo ſhort a moment of time all things admit a change, that not onely ſeveral, but for the moſt part contrary things may happen, who can predict or foretel in the nativity of a childe any certainty; ſince it is moſt certain, that the very moment of time, in which he was conceived and born, is impoſſible to be exactly known by any; ſuppoſe it granted that the Stars have great power, influence, and vertue over mankinde in general; yet mans capacity to this very hour could never reach unto what vigour and force they have in the individuals, becauſe the aſpect of Heaven, and poſition of the Stars in every particular nativity cannot be attained unto, and this by reaſon of the incomprehenſible ſwift motion of the Heavens and Stars out-ſtrips and prevents the dull ſlowneſs of our apprehenſion and obſervation.

The third Reaſon.

Let us lay aſide the diſcourſe of Twins, whoſe interrupt birth may well puzzle Star gazers, and behold and take into conſideration, thouſands of nativities, at the very ſame time, and in the ſame Kingdome, under the ſame aſpect and poſition of Heaven and Stars, and the Children begot by divers Parents; Aſtrologers muſt needs give the ſame judgement, and pronounce the ſame fortune to all thoſe being born under the ſame conſtellation, and daily experience ſhews the contrary; for how many throughout the whole world, are conceived in the ſame moment, and at the ſame time born; and yet in their capacities, wits, manners, yea religion, life and death, there is a vaſte diſſimilitude and diſproportion. In the great Battle which Hannibal fought againſt the Romans, how many, both great Commanden and ordinary Souldiers periſht and loſt their lives and yet no man is ſo deſtitute of reaſon, or deſtitute of judgement, as to think all thoſe men born under the ſame conſtellation and aſpect of the Stars; and in that admirable Sea fight, and glorious Victory obtained againſt the Turks in theſe latter times, to the immortal glory of Chriſtians; will any man be ſo fooliſh as to think and affirm, that all thoſe miſcreants who periſhed there and were ſwallowed up by the mercileſs Waves of the all-devouring Ocean, were born under the ſame aſpect of Heaven and conſtellation? When Homer, Hippocrates, Ariſtotle, and Alexander the Great were born, were not alſo many others born, in the very ſame times and moments; yet in the ſeveral excellencies proved equal to them: Phavorinus tells us yet further, ſaying, How many of both ſexes of all ages, born under ſeveral conſtellations, either by earthquakes, falling of houſes, taking of Towns, ſhipwrack, or the like, have come to the ſame ſad end, and in the ſame moment of time, which could never have come to paſs if the ſame fortune and deſtiny attributed to every one at his nativity, and the power of that moment had had its proper force and vertue, or laws preſcribed; and if ſome things and events concerning the life and death of men born at ſeveral times, by a likeneſs of conſtellations hapning after, may ſeem to acquire a near or like ſucceſs and contingency, why cannot the parity bring it to paſs, that many Socrates, Antiſthenes, and Plato's ſhall have their exiſtence, and being, in form, feature, wit, qualities, through their whole life and death all alike and ſemblable, which yet is impoſſible; and therefore Star-gazers have but a ſilly ſhift by this argumentation, to make us believe that men born under ſeveral and diſtinct conſtellations may have the ſame final end and Cataſtrophe.

The exquiſite Argumentation of Bardeſanes againſt Aſtrologers.The Fourth Reaſon.

BArdeſanes a Syrian, exquiſitely skilful in Celeſtial Doctrine, in a Dialogue (which by the intreaty of ſome friends) he writ againſt the Chaldeans concerning Fate, demonſtrates the obſervations of the Aſtrologers to be vain and childiſh and their predictions to be full of leaſings and falſities; Euſeb. in his ſixth Book of Evang. Prep. Ch. 9. writes his words thus: Amongſt the Seres was a law, which prohibited to commit murder, fornication, or to adore Idols; from whence it was effected, that in all that Region there was no prophane Temple to be ſeen, no woman laciviouſly addicted, or whoriſh, no adultreſs, thief or homicide; neither had that ſcorching Star of Mars (though in its full vigour or placed in the midſt of Heaven) power to enforce the will of any man to perpetrate a murder; neither had wanton Venus, though never ſo conjoyned with Mars power to induce any man to attempt his neighbours bed, or violate his conſorts chaſtity; and yet did Mars every day by neceſſity of his courſe come through the middle of that Heaven; neither is it to be queſtioned, but that children were born, every hour in that ſo large a region or territory. Amongſt the Indians and Bactrians are many thouſands of men called Brachmanes, who as well by tradition oſ their Forethers as their laws and conſtitutions, avoid the adoration of Idols, eat not any thing animate; neither drink they or ingurgitate wine or other ſtrong liquors, men free from all malignant indiſpoſitions, imploying their whole time in the Service and Honour of the moſt High and Great God. There are other Indians in the ſame Region who contaminate themſelves with the adoration of falſe Gods, with adulteries; murders, and drunkenneſs; nay, there is yet another ſort of Indians, inhabiting in the ſame Climate, who aſſaſſinate men as they are at their ſports of hunting or offering ſacrifice, and devour and feed upon them; neither can any of thoſe Stars, which they eſteem benign or propitious, deterr or hinder thoſe people from ſuch like villanies; nor yet the malignant enforce or compel the Brachmanes to act ſuch black and hideous crimes. Amongſt the Perſians there was a law, whereby it was enacted, that men might contract matrimony and cohibit with their Daughters, Siſters, or Mother; and this Edict thoſe people obſerved not onely in their own Countrey, but in what Climate ſoever they inhabited, or Regions colonized, which they polluted with inceſtuous Nuptials and horrid Marriages; which other Nations loathing and abhorring, branded them with the nomenclation of Maguſſees; and even at this day in the very heart and centre of Egypt, Phrygia, and Galatia, are many of thoſe Maguſſees, who by a long continued practice from former ages, commaculate and defile themſelves with ſuch obſcene and deteſtable villanies; and yet we cannot in poſitive terms affirm, that thoſe bruits rather then rational creatures were generated and produced under the houſe of Saturn, Mars being an aſſiſting ſpectator. The Amazons lived without Husbands, onely in Spring time, they conglomerated and paſſed the bands and limits of their native ſoil, made bold with their neighbours Husbands, and ſuch other luſty ſparks, as ſeemed to be active in propagation; and as they all enjoyed the company of men and convenied, ſo by neceſſary conſequence they muſt be delivered and brought to bed, at or much about the ſame time and inſtant. The males they unnaturally murdered and deſtroyed, reſerving the females, whom they trained up in Martial Diſcipline, and they proved for the moſt part undaunted Virago's, and the true Daughters of Belona; yet it were ridiculous to opinionate, that all theſe maſculine females were born under the ſame natalitial Stars. This verity is yet made more manifeſt by the example of the Jews, who whereſoever they have their beings, in what Region or Kingdome, under what King, Prince, or Emperour, or in what Climate ſoever they are born, by an inviolable obſervation, upon the eighth day they circumciſe their Infants, keep their Sabbath high and holy, reverence and honour the Feaſt, yet all Jews are not born under the ſame conſtellation; neither can theſe pretended influences or vertues of the Celeſtial Bodies draw them from the Rites and Cuſtoms of their Progenitors: much more may it be ſaid of Chriſtians, who diſperſed over the whole ſuperficies of the Chriſtian world, obſerve the ſame tenour of doctrine and form of life; yet neither by force, fair words, large promiſes, glorious pretences, nor thundering minaces, torments almoſt inſupportable, Tortures, Racks, and other ſtrange and unheard of puniſhments, can or could be ſeduced or drawn one hairs breadth (as the ſaying is) from thoſe principles which Chriſt our Lord and Saviour left unto them; are or were all thoſe Chriſtians born under the ſame Planet? Theſe happy ſouls before the receiving of Chriſtian Faith, followed with an ardent Superſtition the Laws and Precepts of their Anceſtors, but after the ſacred Lavacre of ſin-remitting Baptiſm, they forſook all thoſe ſoul deſtroying Ceremonies, inveſted their better parts with a pure faith, cloathed themſelves with the new man, and followed a perfect rule of living, leading upon earth a life Angelical: upon that ſcore, the baptized Parthians wedded not many wives; the Medes caſt not their dead bodies to the dogs; the Indians committed not the corpſes of their deceaſed to the conſuming flames of fire. The Perſians contract not matrimony with their ſiſters, daughters or mothers; the Egyptians abhor the worſhip of their Apis, Goat, Dog, or Cat; but whereſoever they inhabit, obſerve the ſame form of life and doctrine. What needs more to be ſaid, each hour men are born in all Nations, and we ſee, that through free-will and power in man, thoſe Laws and Cuſtoms are punctually kept and obſerved; neither can theſe all-powerful Stars (as Aſtrologers dream) compel and force the Seres to Homicide; the Brachmanes to eat fleſh; neither can they hinder the Perſians from their inceſtuous copulations; the Medes from giving to their dogs their friends dead carkaſſes; nor the Parthians from wedding many wives; all nations when they will and how they will uſe the fredom of their Liberty, obedient to their Laws and Cuſtoms. Thus much out of Bardeſanes againſt the vanity of Aſtrologers.

The fifth Reaſon.

The free-will of man, and the immortality of the ſoul granted, this Art cannot ſubſiſt; for if the the one muſt ſtand, the other muſt fall. Judge then courteous Reader, is not this Art highly to be diſeſteemed and ſlighted, which cannot have an exiſtence, or ſhew any feats, unleſs the liberty of mans will and immortality of the ſoul be overthrown and demoliſht: But if our ſoul be mortal, and have not freedom in its actions, yet Aſtrologicall Predictions cannot ſubſiſt, as ſhall be concluded by theſe enſuing Arguments.

Firſt of all, Aſtrologers profeſs and brag, that by the profundity of their Art and obſervations, they can foretell future things and events; future things which have their dependency upon free-will, cannot poſſibly be diſcovered by theſe Artiſts; for ſo they ſhould know future things as they are in themſelves, or per ſe, in act, and a thing which is not in as much as it is not, cannot be underſtood; & therefore it muſt be after ſome kinde of manner, to wit, in the powerfulneſs or poteſtaty in its cauſes: neither can future things be known in their cauſes, which are three; God, Heaven and humane will; but ſuch things as are to have their being from the decree, counſel, and abſolute will of Almighty God, what mortal Creature either by the Heavens, or any other means can dive into them, unleſs they be ſuch unto whom the Almighty will have them by himſelf made known and revealed; for who, ſaith the holy Scripture, knows the ſenſe and meaning of God, or who hath been of his counſel? And as it is written in Wiſdom 9. The things that are in ſight we finde with labour, but the things that are in heaven who ſhall ſearch out; and thy ſenſe who ſhall know unleſs thou give wiſdom, and ſend thine Holy Spirit from on high? Such things as depend upon mans free-will cannot by the Heavens be diſcovered, becauſe Heaven is an univerſal cauſe; and future particular contingents cannot have their dependency on the Heavens, or be known, unleſs it be univerſally and indeterminately. And again, Heaven is a corporeall and materiall cauſe; wherefore the ſoul which of it ſelf is incorporeal, not compoſed of matter, and free in acting, neceſſarily and directly cannot be ſubject to the efficiency and operation of the Heavens. Again, humane will is the very immedate cauſe of humane actions, in reſpect of future events, which are to be produced from thence, which is of it ſelf indifferent and indeterminate, for we ſhall do things which we have not thought or deliberated; how then can an indifferent, and indeterminate cauſe produce a certain knowledge of a future effect; and this may be thus confirmed: The exterior actions of man depend upon the interior, that is to ſay, either by deliberation, or choice and election; and therefore the exterior future action of man cannot be foretold, unleſs the election of his future will be known from whence it muſt neceſſarily proceed; but the future election of man cannot be known to any other; for if the reſolves and deliberation of the minde and underſtanding which man hath in preſent cannot be diſcovered by another, how can thoſe purpoſes, deliberations, and decrees of mans underſtanding be manifeſted and made known by another, which are to happen after the revolution of many years?

Whether it be eaſier to Prognoſticate, what a good or a bad man ſhall do.

MAn is to be looked upon and conſidered either as he leads a life and operates according to the dictamen of reaſon, or according to ſenſe and appetite; if according to reaſon, man hath no dependance upon the Heavens; for the ſoul and intellectual part is immateriall and incorporeal; and nothing corporate can by it ſelf act upon a thing incorporate; mans will is free, and miſtriſs of all her own actions, and can by her own inſtinct and diſpoſition, apply her ſelf to do or not do this or that; for although from the influence of the Heavens, or compoſition and temper of the body, man by the inſtigation and ſubtlety of the Devil, (or otherwiſe) may be tempted and ſeduced to do evil, yet may he by his own power, aſſiſted by Gods Grace, anihilate all thoſe temptations, and overcomming and trampling them under his feet, do the quite contrary to what he was provoked and allured; and this is apparent in the very example of Socrates, who by the natural conſtitution and compoſition of his body was both a bard and much addicted to women, and the delights of Venus; yet by the ſtrength of his better part, a vigilant watch over himſelf, as chaſtiſing of evil propenſions, and nipping them in the bud, he triumphed over his paſſions and was eſteemed the moſt grave, prudent, chaſte, and continent man of all that age.

A man who ſpins out his time according to ſenſuality and carnal appetites, leads a life ſo wandering and mutable, that it is impoſſible to divine what will become of him; and Solomon ſaith, that amongſt many things which he hardly underſtood, he was altogether ignorant how youngſters in the flower of their youth ſteered their courſe; for that age is ſo ſlippery, inconſtant, fickle, and wandering, that it ſeldom abides any long time in the ſame ſtate and condition; to day diſliking what yeſterday extreamly pleaſed; having no Analogy in its actions, not ſquared by any dictamen of reaſon, but raſhly and headlong impelled and hurried away whitherſoever cupidity and luſt courts and invites it: from whence it proceeds, that with far leſs difficulty an Aſtrologer may prognoſticate the actions of him who ſpends his dayes, according to the model of Intelligence, then his who neglecting both reaſon and vertue, trifles away his time according to the vanity of his own affections and deſires. More facile it is by much to divine the tranſactions and events of a King who ruleth civilly, and according to reaſons beheſts and preſcriptions, then of a Tyrant, whoſe will is his law; how then can theſe ſeeming skilful Artiſts foretell events, in which there is ſo much uncertainty and ambiguouſneſs, and where nothing can be had firm and certain.

The effects of contingents which befall man by celeſtial fate, and power of the ſtars, may or may not be hindered: if the effect may be ſo hindered, that it come not to paſs, then is it uncertain, and conſequently the Prediction cannot be certain and infallible: If it cannot be hindered, then free-will is taken away, and our ſoul made mortal and material, as being neceſſarily ſubjected to the power and influence of the ſtars: If this be ſo, what benefit can Aſtrological predictions bring to mankinde? for what good will it be to know things ſo long before-hand, if they cannot be declined and avoided? nay rather it were an inconvenience to be by all means ſhunn'd: for what can be more grievous, then not onely to be oppreſſed with preſent calamities, but alſo to be rackt and tormented with an inevitable expectation of miſeries to fall upon us hereafter? This Seneca lib. 3. epiſt. 80. underſtood right well, though he attribute almoſt, if not altogether, as much power and dominion to ſtars over men, as do the Aſtrologers themſelves: Theſe are his words. I come to-him who boaſts his great knowledge in the ſtars.

Whither cold Saturns Star, it felf betakes; Or in what Orbes Cyllenius progreſs makes.

What avails it to know this? Forſooth to make me ſtartle when Saturn and Mars ſtand in oppoſition, or when Mercury declines Weſtward, Saturn looking on; I am rather of this opinion, that whereſoever they are, they are propitious and benign, and not ſubject to change or mutability, and this is brought to paſs by the inevitable courſe and continuall order of the Fates: They return at ſet times, and the effects of all things are either moved or denoted by the ſtars; if they abſolutely cauſe the thing, what will the immutable knowledge thereof profit thee; if they onely ſignifie it, what will it help thee to provide againſt that which thou canſt not avoid; for know thou, or know thou not, thoſe things will come to paſs. Thus Seneca. But Phavorinus handles this point in few words acutely and Philoſophically: Aſtrologers (ſaith he) foretell either good or bad fortunes: if good, and miſs in their aim, thou art, deluded and made miſerable by a long and fruſtrated expectation: If bad, and yet lye, thou art alſo made ſollicitous and afflicted by fearing in vain; if they ſpeak truth, but foretell thee hard hap; then, even then in thy thoughts and imagination thou art tormented and vext before thy bad fortune fall upon thee; if they promiſe that the things which they foretell ſhall be good, and much to thy advantage; notwithſtanding two diſcommodities will follow; firſt thy greedy expectation will weary thee, being held ſo long in hope, expectation, and ſuſpence; and again the hope of thy future joy by little and little will wither away: In no caſe therefore have recourſe unto thoſe men to be ſatisfied in the curioſity of knowing future Contingents.

How vain a thing it is to believe, that Aſtrologers can tell any man that he ſhall be choſe chief Biſhop or Pontifex.

THis thing amongſt many others diſcovers the vanity of this Art; Aſtrologers for example will perſwade ſome one, that he ſhall be elected chief Biſhop; but the promotion of any one to this high degree of honour depends not upon the will and power of the party himſelf, or any other particular perſon, but upon the decree and ſuffrages of the whole Conclave, whoſe charge it is to elect the chief Biſhop; and therefore it is not onely neceſſary (ſuppoſe I affirme Peter to be the man) to know the conſtellation of his Nativity; but I muſt alſo know exactly the Conſtellations and Poſition of the Stars in the ſeveral births of all thoſe whoſe joynt ſuffrages vote and elect Peter to that high preferment. If it be true which Swetonius relates concerning Auguſtus, that Nigidius Figulus, a man eminent amongſt the Romans for his rare knowedge in Aſtrology, having taken the hour of his Nativity, and rightly conſidered the ſtars predominant at his birth, cry'd out aloud, The Lord of the whole world is now born: We muſt conclude that this was not ſpoken by Art, and grounded upon Reaſon, but caſually and raſhly, and that it was meer chance that it came to paſs as he had foretold. For the advancement of Auguſtus to that height of Command and Monarchy, was effected by riſing unto ſeveral degrees of honour, and depended upon the favour, ſtudy, and procurement of many men; ſo that to know and pronounce the advancement of Auguſtus to ſo eminent a degree of Sovereignty and Empire, it was not ſufficient to Calculate the Nativity of him alone; for the ſtars which were prevalent at his birth could not have power upon the nativities of others who were his Abettors, Sticklers, and Coadjutors to obtain the Imperiall Diadem and Dignity; of whom many were born before, and many ſeverall years after Auguſtus.

That the Art and Science of Aſtrology is none, or not conſiderable. The ſixth Reaſon.

EVery Art and Science is verſant in things which alwayes, or for the moſt part, fall out as that Art teacheth; and yet it is manifeſt, that things ſhewed by Aſtrology very ſeldom & rarely come to paſs as ſhe foretelleth, as having no ſtable or grounded foundation; and therefore cannot conſtitute a formal Art or Science: Being therefore as it is moſt certainly true, that Aſtrological Predictions are moſt commonly falſe, and very ſeldom true and veridical; it is moſt clear, that they proceed not from any Art, or certain obſervations, but are ſpoken temerariouſly and at randome: For which cauſe Phavorinus gives us a Caveat, not to be over confiding in Chaldeans, though at ſome times by great chance they ſtumble upon a truth and verity; and his reaſon is, becauſe they ſpeak not things certain, defined and known, but fallible, and grounded onely upon ambiguous conjectures; and ſo betwixt truth and falſhood, they ſteal hood-winkt along poco poco in a miſt of obſcurity, and ſo trying many concluſions by hap hazzard, and before they be aware, they unknowingly ſtumble upon a truth; and ſometimes alſo by the credulity and informations of thoſe who come fooliſhly to ask their counſel, they ſeem to meet with a verity; and this preſently cries them up to have knowledge in things both paſt and future; but ſuch truths as they diſcover either hab nab, or covered with the cloak of ſubtle knavery, compared with their lyes and falſities, amount not to the thouſand pan thereof. Cicero in his 2. book of Divination hath theſe words, what need we deſire more: The Chaldeans are daily confuted; how many things have theſe Chaldeans told Pompey, Craſſus, and Ceſar himſelf, as that they ſhould die in their own habitations aged and full of years, and in the very height and top of honour and renown: It ſeems ſtrange to me that any man will follow and give credit to theſe Fellows whoſe Predictions and Prognoſtications, which daily experience make manifeſt to be meer leaſings and fopperies.

Seneca in a ſmall Pamphlet which he entitles, Ludus in mortem Claudii Caeſaris, brings Mercury upon the ſtage, negotiating with the fatal ſiſters the procurement of Claudius his death; and by the way to put a jear and frump upon the Chaldeans, amongſt other his Patheticall and Rhetoricall Arguments, (that Aſtrologers may not alwayes be taxt with lying) Be pleaſed (quoth Mercury) moſt dread and powerful Ladies, that Fortune-tellers may ſometime ſpeak the truth, who have ſo often told us, that this or that year, this or the next moneth Claudius ſhould be taken out of this world: And is not the like done in theſe our preſent times; do not our Aſtrologers prognoſticate the death of Potentates as they finde the Peoples affections to wiſh their lives, proſperities, and preſervation; or death, overthrow, and utter confuſion.

St. Ambroſe in his fourth book in Hexem. ch. 7. hath theſe words: Some few dayes ſince when we fell into diſcourſe how welcome and grateful rain would be, one in the company made anſwer, fear not, Neomenia will ſend ſome; truly though we wiſh for rain, yet wiſh we not ſuch affections verified; for my part I am much pleaſed that no rain fall, till we obtain it by the prayers and ſupplications of the Church. Whereby it is manifeſt, that an hope and confidence, is not to confide in Changes and Moons, but to depend upon the providence and mercy of our moſt gracious and Omnipotent Creator: By which the vanity of Aſtrology is confuted, the efficacy of Chriſtian Piety, and power of religious and godly prayers made manifeſt.

The vanity and falſity of Aſtrological Predictions.

ALbumazar a prime Ring-leader of Superſtitious Aſtrology, or Aſtrological Superſtition, through the obſervation and precepts of this Art, divined that Chriſtian Religion ſhould continue onely 1460. years: but the years which have elapſed-ſince that prediction, prove the Predictor a liar. Abraham a Jew out of his Aſtrologicall obſervation, calculated that the Meſſias ſhould be born 1464. after our Saviou s Nativity, becauſe (I know not what) the ſame Conſtellation and Poſition of the ſtars ſhould then happen and be, as when Moſes brought the Hebrew People out of Egypt; but how true this Prediction was, time hath diſcovered.

Petrus de Aliaco hath left recorded, that the Aſtrologers of that time (when the general Council of Conſtance was call'd, to extirpate and root out Hereſie and Schiſm which ſo much troubled and diſquieted the Church) fore-told, that the Church ſhould enjoy no tranquility; but the Heavens threatned diſſention and diſcord even to the ruine and overthrow of Chriſtian Religion: and yet notwithſtanding by that very Council, that long continued and pernicious Sciſme was extinguiſhed, and a ſettled peace and quietneſſe eſtabliſhed in the Church: And this happy event ſo contrary to their vain Predictions might have moved honeſt Peter, to ſhake hands and bid farewel to Aſtrology, eſpecially ſeeing that he himſelf (either deluded by his own obſervations, or circumvented and fool'd by other mens) was ſtruck into a deadly fear, leſt that moſt damnable Schiſm and horrid Hereſie ſhould be the fore-runner of Antichriſt, immediately to follow and enſue.

Errors of Aſtrologers in Chronology.

ALbumazar the Grandfather of Aſtrologers admires (I wiſt not what) Revolutions of Saturn; for he affirms, that after Saturn hath perfected ten converſions or wheelings round of his Orb, which comes to paſs in the ſpace of 300. years, that then ſome rare and wonderfull things will be effected; for, ſaith he, 300. years after Alexander, Arelaſor the ſon of Bell appeared, who vanquiſhed and overcame the Perſians; and 300. years after that came into the world, Jeſus the Maſter and Captain of the Chriſtians. O intollerable and incredible ignorance in computation of time! for neither was the ſonne of Bell living at that time, which he ſets down and nominates; neither did there intervene 600. years betwixt Alexander and the birth of our Saviour; for his moſt happy and bleſſed Nativity happened 320. years after Alexanders deceaſe, which is another of Albumazars feignments: But why ſhould any man wonder at this miſtake in Albumazar, ſince he will needs make Ptolomy the Mathematician, to be one of thoſe Ptolomies, who were Kings of Egypt, and reigned after Alexander; whereas Ptolomy the Mathematician was never in all his life honoured with ſuch a ſtile; nor did he ever King it, but lived under Hadrian the Emperour above 160. years after the laſt of the Egyptian Ptolomies. Another grand vapour the Aſtrologers make, avouching that no mutation of Laws, the birth of no famous Prophet, the converſion of no Countrey how great ſoever, nor any remarkable paſſage ever happened, but that ſome great conjunction of Planets, eſpecially that of Jupiter and Saturn anteceded. That Conjunction (ſay they) began at the worlds Creation, prognoſticated the Deluge, brought into the world Abraham and Moſes, fore-told the Incarnation of mankindes Redeemer, and point out the origin of Mahomet; but how ſcandalous, lying, commenticious. and full of errour theſe brags are, ſhall be demonſtrated by this Argument,

Peter de Aliaco over confident in theſe feignments, and hugging himſelf in his own conceit, concerning the concord of Hiſtory and Aſtrology to make good what hath been related, laying this foundation, from the beginning of the world to Noahs Flood were 2242. years; from the Flood to the Birth and Nativity of our bleſſed Saviour 3102. having laid this ground-work, he goes about to prove, that whatſoever in this univerſe hath fallen out memorable and worthy of ſervation, to have happened when ſome notorious Conſtellation appeared in the Heavens: But to confute this, examine his Computation of Time which he makes the Baſis whereon to ground his Argument and aſſertion; and if upon examination you finde that moſt falſe and untrue, then needs muſt the Doctrine which is underpropt with ſo weak a foundation be erroneous & fallible. But from the worlds firſt fabricating, and Adams Creation, and Noahs Floud, interceded not above 1656. as is manifeſt by Holy Scripture, being fewer years in number then his computation by 600. and the Conſtellation which they imagine to have been in the origin of the world, muſt needs precede its Creation 600. years; and the number of years between the Flood and the coming of the Meſſias did not fully compleat 2400. years, and therefore that conjunction of ſtars could not appear till 684. years after the Floud. The other grand poſition of ſtars they would make you believe had its exiſtance 942. years after the immerſion of the Univerſe, and 17. years before the birth of Abraham; and yet the ſacred Text tells us, that he was born 292. years after the Inundation; and ſo by conſequence that Conſtellation muſt exiſt 630. years after Abrahams Nativity. They obſerve that the ſixth great Conjunction was 225. years before the Nativity of our Saviour, but moſt abſurdly, as relying upon the former principles and computation, which was erroneous and falſe; for if we follow the exact Chronology, that great Conjunction ſhould have happened almoſt 500. years after the Quires of Angelical Spirits ſang that ſacred Canticle, Glory to God on high, &c. To conclude, that this our learned Peter was altogether ignorant in Chriſtian Chronography, by this obſervation it will eaſily appear; he affirms that in the year 700. after the birth of our Saviour, (in which he ſaith the ſeventh great Conſtellation fell out, that that great ſcourge of Chriſtians, the Arian Hereſie ſhould breed diſtraction in the holy Church; and yet that Hereſie, that moſt viperous Hereſie which had its origin about the 300. Yeare; before the 600. year was fully cruſht and extinguiſh'd: Who is ſo half ſighted, or purblinde, that will not ſee their Predictions relying upon moſt lying and unperfect Chronology, to be moſt vain, falſe, and pernicious?

But to what purpoſe ſpend we our time to collect examples of ſuch frivolous Predictions, every Hiſtory and Age being ſo full of them: For my part I conceive that it is hard to finde the Predictions of Aſtrologers true concerning future events, (although they happen ſometimes caſually, and by accident to be true and veracious) by reaſon that there are ſo many of them, even paſt number ſo perſpicuouſly falſe; and in the very things themſelves and events confuted. Cato pleaſantly ſaith, That he wonders that one Southſayer laughs not at another, by reaſon that very few of their preſagings come to paſs; and if any did, it ſeems meerly by chance. What Cato ſaid of Southſayers, the ſame may we of our Aſtrologers; for ſeeing we will not believe a known and common liar, though he ſpeak truth; why ſhould we give credit to an Aſtrologer, for one true Prediction, who tells ſo many which are quite contrary to verity; and amongſt ſo many falſe predictions, it is better to believe one that may be true, then by reaſon of one which may prove ſo by chance, give credit to all the reſt? Some will ſay Aſtrologers now and then gueſs aright, and predict things which the event proves to be true, but this ignorantly, raſhly, and without judgement: He who ſhoots all the day long may hit the mark. We may juſtly ſay of Aſtrologers, as was formerly ſaid of Apollo's Oracles; ſuch as happened true were recorded, but thoſe which proved falſe were laid aſide and buried in oblivion: men who defended and maintained the certainty of thoſe Oracles, divulged and ſpread abroad the true ones, with great applauſe and ſpecious Encomiums, but the falſe ones they huſht up in ſilence; thoſe who contemned them all, neither regarded falſe ortrue. The cauſes why the Predictions of the Chaldeans are reproved, in this enſuing diſcourſe ſhall be manifeſted.

Aſtronomancy in all ages hath been exploded and condemned by prudent and knowing men. The ſeventh Reaſon.

IF this divining Aſtrology were true and certain, it would appear without all doubt, to be the moſt noble part of Philoſophy, and moſt ſet by, and wiſht for by mankinde; firſt by reaſon of the worthy and excellency of the ſubject which it treats of, to wit, the Heavens and Stars; and then eſpecially for the knowledge of the events and caſualties of mans life and death, beginning and ending, which all ſorts of people are moſt curious to know; but ſeeing that that Doctrine in all ages hath been contemned and rejected by the moſt eminent Philoſophers, and many Aſtrologers themſelves, it muſt needs be a convincing argument, that the Art of Divining was accounted frivolous, impertinent, and void of all probability. Xenophon in his book de Sectis Socrat. as Euſebius relates, lib. 4. of Evangelical Preparation, hath theſe words; The cognition and knowledge of future things, which are in the power of God, cannot be obtained by mortal induſtry; neither is it pleaſing to the Divine Majeſty, nor poſſible to ſcrew into thoſe ſecrets which his heavenly pleaſure will have occult, and mortals muſt not dive into. Pithagoras, Democritus, and Plato after long and weariſome journeys, came unto the Perſian Magicans, the Sages amongſt the Chaldeans, and Prieſts of the Egyptians; from whom they ſuckt ſome things more occult and obſtruſe concerning Mathematicall Diſcipline, the Religion and Worſhip of the Gods; but the Art of Divining they either altogether neglected, or if they brought any ſmattering or fragments thereof, they made no uſe of it, as it may appear through the whole context of their writings.

Ariſtotle a man cry'd up in all Univerſities and Schools of Literature, a man moſt copious in the Doctrine of heavenly things, which he expreſſeth in ſeveral of his books, maketh no mention or ſpeaketh the leaſt word concerning this kinde of Aſtrology; when in his books of Meteors, and concerning the parts and generation of Animals, but eſpecially in his books of Problems, he inveſtigates the cauſes of many admirable and obſcure things, to unriddle or enode any of the curious queries, he troubles not his brain, or makes any uſe at all of the help and aſſiſtance of Aſtrology; nay, there are many parcels in his Works which do altogether oppoſe and contradict this Art of Aſtrology; as this for example: Of future contingents there is no certain or definite verity; things which chance and happen by accident, cannot be comprehended by any knowledge to judge of the fortunes and caſualties of humane affairs, which are not in mans capacity, the immediate, proper, particular, and corruptible cauſes of particular and corruptible effects; to have a perfect and exact knowledge of theſe is is not ſufficient to contemplate celeſtiall and univerſal cauſes; the Heavens operate no otherwiſe upon thoſe things which are ſublunary, then by motion and light: neither doth he approve the force or efficiency of any other Stars beſides the Sun and Moon, quite contray to Aſtrological Decretalls, and the Influences of Celeſtiall Signs, and corporeall and ſenſible effects may be prevented and hindered by other cauſes.

Cicero in his ſecond book of Divination highly commends Eudoxus, the moſt eminent man amongſt the Aſtrologers in the time of Plato and Ariſtotle; as alſo Pinetius the Stoick, Archilaus, Caſſandra, and Saleyces Halicar, men applauded and renowned amongſt the Aſtrologers, for that they abandon and caſt off the vain Science of Aſtrology. Avicenna, who next after Galen and Hipocrates, bears away the bell amongſt Phyſicians, adviſeth to give no credit to Aſtrologers in divination of future things, becauſe they neither know the Celeſtial Points, nor the nature of inferior things, which not withſtanding are exactly neceſſary to give a judgement of future events; neither do they ground upon Demonſtration either Probable, Rhetoricall, or Poeticall. Ptolomy, whom theſe men profeſs to follow as a grand Maſter in their Art, in his firſt book de Judiciis, tells us: It is not to be imagined that all things are upon neceſſity derived from ſupernatuall cauſes; that no other power can impede or hinder their operation: And in his Treatiſe which is vulgarly called Centiloquium, a book of an hundred Sentences; the firſt ſentence is this, Men onely inſpired by God can foretell future particulars: And his fifth ſentence is, A knowing man may prevent many effects of the Stars, if he be verſed in the notion of them, and diſpoſe of himſelf before the event fall upon him; from whence comes the Proverb, A wiſe man ſhall command the ſtars. Porphirius in his book concerning Oracles, confeſſeth that the exquiſite knowledge of future things by gazing upon the ſtars, is not onely incomprehenſible to mortals, but even to the Gods themſelves. And again, in the life of Plotinus, he ſaith, That after he had ſpent and conſumed much time in the ſtudy of Aſtrology, he diſcovered at laſt, that no faith or credit was to be given to the judgement and divinations of Aſtrologers concerning things to come, and therefore afterward, both by word and writing he confuted this vain Art of Divination, as may appear to thoſe who will read his book, de Fato & Providentiâ; but eſpecially in that book where he diſputes, whether the ſtars have any power or influence to produce ſuch effects.

What ſort of men delight in theſe Aſtrologicall Predictions, whom St. Ambroſe compares to a Spiders web.

WEre this kinde of Aſtrology veridicall and infallible, the conveniences and commodities ariſing from thence would be held in high eſteem; for by the fore-knowledge of future things, what advantage would it be to Monarchs and Potentates for the well regulating and governing their Territories and Principalities, and ſo conſequently the profeſſors and maſters of this Art would deſerve immortal Laurels, and be advanced to ſit at the Helm of the beſt governed Republicks. But experience ſhews the quite contrary: For we ſee that by moſt ſtrict and ſevere Edicts, by Decrees and Proclamations this unneceſſary and vain Art hath been exploded, condemned, and exiled by many well deſerving Princes. How oft was it baniſht Rome, with the Aſtrologers and Chaldeans profeſſors thereof, by Tiberius, Vitellius, Diocleſian, Conſtantine, Theodoſius, Valentinian, but eſpecially by Juſtinian, by all whom the ſtudy, practice, and exerciſe of this Art, was not onely adjudged vain, falſe, and lying, but alſo obnoxious and ruinous to Cities and Societies of men, and in it ſelf peſtilent and deteſtable. But to what purpoſe were it to conglomerate a cloud of witneſſes, or to uſe Rhetorical circumlocutions in a caſe ſo manifeſt? I dare be bold to ſay, that in the memory of man, nay in all ages ſift them never ſo purely, you ſhall not name a man, the acumen of whoſe wit ſurpaſt vulgar capacities, whoſe doctrine was admired, whoſe prudence in civil affairs excelled, or who was conſpicuous and eminent, for integrity of life and manners, or admirable in any noble quality of the intellectual part, but he vilified, derided, and accounted all the Calculations of Nativities, and the vain Predictions of Aſtrologers, as falſe, ridiculous, and to be exploded from amongſt Chriſtians, and well ordered Communities. True, the vulgar who have ordinarily dull and groſs intellects, apt to believe any thing which tickles their fancy; men credulous and itching to hear novelties, are much taken with theſe chymera's, and give confident belief to ſuch fopperies, and many ſhallow and giddy brain'd fools are taken with this vanity, rather for lucre ſake then truth. Amongſt Schollars there is a ſelf-conceited Pack, who like nothing be it never ſo profitable and commodious, that is familiarly known to all men; they commonly are haunted with the ſpirit of contradiction; and rather then not be contentious and in oppoſition with the greateſt maſters of wiſdom, they beat their brains to be delivered of ſtrange Novelties and Incomprehenſibilities; the height of the ambition of theſe Opinioniſts is not ſo much to know verity, as to ſeem to the vulgar to know that which the ableſt of Philoſophers confeſs they could never attain unto.

I will put a period to this diſcourſe with a notable ſaying of St. Ambroſe, in his fourth book of Hexam. c. 4. The wiſdom of the Chaldeans is rightly compared to the ſpiders web, in which if a flye chance to be entrapped, there is no evaſion or enlargement; but if a Creature of validity and limbs paſs that way, it diſſipateth and beareth away all thoſe ſlender machins, and infirm and feeble gins: Such are the nets and tacklings of Aſtrologers, in which fools and weak judgements are entangled and captived, but men of ſtrong ſenſe and reaſon paſs by them without any retention or impediment. Thou therefore, whoſoever thou art, when thou beholdeſt theſe feignments of Aſtrologers, tell them, their frail gins and ſpiders webs have no power to enſnare thee, unleſſe like a feeble and ſilly flye through thy own imbecillity thou ſuffer thy ſelf to be entangled therein; whereas a ſtrong judgement, like a Sparrow or ſwift flying Dove, breaketh through, and carrieth all before it.

An Argument againſt three Fundamentals of Aſtrology Judiciary.

THe baſis and foundation of this Art is either very weak and infirm, or none at all; then by neceſſary conſequence, ſo is the fabrick raiſed and conſtructed thereupon, and therefore ought not to gain any repute and credit amongſt men of reaſon and capacity. There firſt principle would make us believe that the Stars have all the ſame proprieties and qualities of the Elements; they are partly cold, and partly humid and dry; if not formally, at leaſt virtually, that is not in act but in effect; if not by having the qualities themſelves, yet by having the efficient faculties of thoſe qualities: Saturn by their opinion is too frigid, the Moon humid, Mars dry: But this both reaſon and experience confutes. Reaſon thus; if all the ſtars be lucid and caſt forth light, they muſt be all hot, and produce heat; let us grant their Adage, that the Moon and the reſt of the Stars ſhine by a light borrowed from the Sun; if then the reaſon and origin of the light and brightneſs of all the ſtars be one and the ſame, how then can the reaſon of acting and operating by them be ſo diſcrepant, unlike, and different: Experience gives this a check, for when it is full Moon, and that Planet moſt reſplendent, and repleniſhed with light and luſtre, Ariſtotle and experience tells us, that the nights are warmer then either before or after. Our Star-gazers beſides this luminoſity or light, have diſcovered in the Heavens and Stars ſtrange power and vertue, differing both from the light, and jarring among themſelves, yet cauſes of ſtrange and wonderous effects; and theſe to the great credit of the buſineſs they ſtile Influences; an invention ſo modern and modiſh, that the Ancient and learned Philoſophers were never acquainted with any ſuch nomenclation; nay, the Aſtrologers as much as may be gathered out of their writings, in ancient time were altogether unacquainted with theſe niceties: But this Monſter-influences begotten by Fortune-tellers of a later brood, nurſt by their Abettors, and defended by their followers, have at all times been hiſt out of the Schools and Academies of Learning, as ſpurious and abortive; and one amongſt the more accurate ſort of Philoſophers calls them, the Sanctuary and refuge of ignorance, and fools Paradice. And to theſe prodigious Influences the baffled Aſtrologer betakes himſelf as to his laſt lurking hole, being an Ambuſcado to entrap Simpletons, and caſt a miſt before their eyes who are not grounded in the true principles of Philoſophy; and this they do when, and as oft as they cannot ſhew the proper and natural cauſes of the wonderous effects of thoſe things call'd Influences; which if they be admitted, farewell all Philoſophy, her glory is eclipſt, authority anihilated, and her high eſteem quite aboliſhed. What need great Wits and eminent Philoſophers puzzle and trouble themſelves to finde out and diſcover the occult and hidden cauſes of things, if in a trice, and as it were twinkling of an eye, by means of the Omnipotent Influences, the obſtruſe and hidden ſecrets of nature may ſo eaſily be attained unto; ask by what undiſcovered power the Load-ſtone attracts Iron, you ſhall not ſtay long for an anſwer; for you ſhall quickly hear an Oracle tell you, that its proper Celeſtiall Influence hath inveſted it with that vertue; from whence hath the little Fiſh call'd Remora ſuch ſingular power, as for to retard and ſtop a ſhip under ſail in her full career and height of ſpeed? Oh the proper Celeſtial influence of that poor and ſilly fiſh hath given it that power. What needs more to be ſaid, no probleme, nothing ſo reſerv'd by nature from mans knowledge; nothing ſo full of the difficulty which Philoſophers have laboured to diſcover, but theſe ignorant Pedants, and vagabond Gipſies will quickly reſolve and enode, by telling you of the Celeſtiall Influences.

But to come a little cloſer to theſe youngſters, if Saturn, becauſe he is lucid, by his light produceth heat, how can the ſame by his Influence produce cold; is it not abſurd that in the ſame ſtar, there ſhould be two contrary faculties, the one of producing heat, the other cold; not onely divers, but oppoſite and contrary? We ſee that nature hath ſo provided that in all things, where there are two differencies and proprieties, (as Philoſophers ſay) the one general, which is common to one thing with many others: The other ſpecial, which is proper to a thing, (as in man to be knowing and rational) ſo that the ſpecificall and proper difference and propriety is more noble and perfect then the general, as being that which doth contract and determine it, giving it a reaſon and degree of new perfection; as in the example of man, it is more noble to be rational, then to be knowing: but this happens quite contrary in this ſtrange Doctrine of the Aſtrologers; for they teach (for inſtance ſake) that in Saturn there are two proprieties or faculties of operating the one general and common to him with the reſt of the ſtars, which is a power of Illuminating, and by that Illumination to produce heat; another ſpecial and proper to Saturn, in reſpect of which he differs from other ſtarres; which is a faculty of producing cold, or a certain vertue of ſome other Influence: but it is moſt evident, that the Celeſtial Light is far more noble then any other Celeſtial Quality; and the faculty of producing heat far excells that of producing cold: furthermore in every thing there are two faculties or proprieties naturall to that thing; the one univerſal, the other particular, in themſelves contrary; as in Saturn the production of heat by light, cold by influence: But reaſon and nature it ſelf ſaith this cannot be done: For as in a multiform body, which the Greeks call Hetrogeneal, according to the ſeverall parts there may be ſeveral qualities and faculties, as it happens in the body of man in the head and heart; but it cannot happen in the ſtar of Saturn, being for as much as concerns its parts of the ſame form and nature; the one part thereof is not beautified with light, the other with influence; but as the whole is repleniſhed with light, ſo alſo ſhould it be with influence. It is needleſs to make any other diſpute againſt Aſtrologers concerning Influences, for this one argument is ſufficient to take away the influence of all things which are produced in nature, ſeem they never ſo ſingular and wonderful, The true, proper, and natural cauſes of all things have their dependency from two Celeſtial Principles, Motion, and Light; which is moſt manifeſt by daily experience, and all things moſt probably to be produced from them. Aſtrologers imagine and dream, that the figures and poſition of the ſtars with the ſigns in the Zodizck, reſembling the ſimilitude of men or animals, to have a great power and vertue in each mans nativity; when by themſelves, and their own nature, they are no ſuch thing, but have onely their exiſtence and being in the Aſtrologers noddle, which repreſents ſuch and ſuch; for they may as well reſemble them to Creatures, Houſes, Caſtles, Towers, Tables, or the like; and therefore it is ridiculous to think, that in ſuch like figures there is any thing of conſequence to divine or foretell future events.

Whether the Birth-ſtars of any man can be the certain cauſes of things which ſhall befall him

THe ſecond Fundemental of Aſtrologers is, that the birth-ſtars of every man are to be obſerved, for that from them all caſualties and events of his life may be foreſeen and prognoſticated; but who ſees not this principle to be weak and infirm? For why do not Aſtrologers rather obſerve the time and condition of the ſtars, when man is conceived in the womb, formed and animated; for then by all probability there are more things conſiderable, and of moment to predict good or bad fortune, by reaſon that then man hath his firſt exiſtence, and then is the firſt celeſtiall force and power received and imprinted in him; and throughout the whole nine moneths that his mother goeth with him incloſed in her womb, all this while he is ſubject to the power and action of the Heavens. And why do not Aſtrologers conſider other Defluxions and Conſtellations which are contingent to man after his Nativity, in regard that they are far more prevalent and powerful, and more conſpicuous in their effects then thoſe which happened at his birth; for the effect and defluxion of the ſtars which happened at the birth is often changed and varied, the temperature of mans body being variated; or by reaſon of ſome power of Conſtellations, by education, a ſeveral habit and cuſtom of living; or by reaſon of ſome certain lawes, to the compliance whereunto, man is forced to regulate and ſquare his life, manners, ſtudies, and all other his actions: and above all, peradventure there is nothing of that firſt matter, which School-men call Materia prima, left in old and declining age, which was at the firſt entrance into this univerſe: This is the opinion of many and great learned Philoſophers. Neither doth St. Tho. Aquinas, that illuſtrious School-man, ſeem to deny it, in 1. Part. Queſt. ult. Art. 1. which being granted, the force of that firſt defluxion and celeſtial effect, which was ſtamped and imprinted in man at his firſt being, muſt at laſt of neceſſity totally vaniſh and fade away; unleſs you will have it, that the ſame celeſtial vertue and power can paſs from one ſubject to another, as it were flitting from houſe to houſe, by changing its habitation; or at leaſt be ſo kinde, that when it perceives its own decay and feebleneſs, it will provide ſome neighbouring vertue of like condition and quality, to ſupply its place, and officiate in its room.

Whether the Conception or Nativity of man be more conſiderable to foretell Fortunes.

PTolomy the grand maſter of this Art affirms, that there is as much, if not more matter of weight and moment to be conſidered in the conception of man, as in his Nativity; theſe are his words: When the temporal beginning of man is ſet down according to nature, or as Schollars ſay, per ſe, or by its ſelf, that will be the beginning, when the ſperma, or ſeed, is ejected and ejaculated into the genital and apt place of conception; but in potency or accidentally when the infant falleth from his mothers womb, may be called his beginning alſo; he therefore that either by chance or obſervation obtains the knowledge, when the fit matter is aptly and duly received and incloſed in the veſſel of conception, ought by all means to follow that exact time, to diſcover the proprieties of the minde and body of the then conceived Embrion, by obſerving the configurations & conſtellations at that very inſtant, &c. By which words he manifeſtly demonſtrates, that the moſt efficacious, natural, and even the firſt beginning of man is when the ſeed is firſt received in the time of conception; upon which conſideration the Aſtrologer ought principally to inſiſt and reflect upon that moment, and the then Conſtellation, to divine and foretell the future events, contingents, and affections, as well belonging to the body as the minde: But to give a ſalve to this ſore, ſeeing it is almoſt impoſſible to know exactly the moment before mentioned, either of conception, or the other, Ptolomy, leſt their Art may ſeem to be eclipſed, who onely prognoſticate from the nativity of man, addes theſe words: But he that cannot atttain to the knowledge of the ſeminal beginning, muſt of neceſſity content himſelf and make uſe of, and follow the time of the Nativity, to predict future events and fortunes.

Haly that ſo much admired and followed Aſtrologer, in his book which he writ concerning Elections candidly confeſſeth, that the efficacy and exactneſs of fore-telling the fate and fortune of any man hath its greateſt dependance upon the hour of conception: But becauſe Aſtrologers cannot arrive at this height of knowledge, they are forced to flye for refuge to the hour of the nativity; and when this kinde of profeſſors are put to't, and preſt with the argument of Twins, all that they have to ſay for themſelves, and ſave their credit is, that the diverſity of contingents and events in Twins, happens by the diverſity in Conception, and not in the Nativity.

The vanity of Aſtrologers in applying their Art not onely to Men, but alſo to walled Towns and Cities.

BEhold, courteous Reader, how great and ſhameleſs is the audacity and impudence of thoſe fellows, who will not onely divine the fortunes of Mortals, but Cities and Caſtles alſo; and tell you, that if you obſerve the Conſtellation when any City or the like hath its foundation laid, or is erected, you ſhall (if you will believe them) calculate and divine the caſualties, deſtinies, and events which hereafter ſhall befall and happen unto that place. Plutarch tells us in the life of Romulus, that Tarutius a certain Mathematician at the entreaty of Varro, made ſuch a Calculation concerning the City of Rome. This ſtory Cicero in the ſecond book of his Divination renders in theſe words: A certain man called L. Tarutius Firmanus, a familiar friend of mine, exquiſitely fu niſht and inſtructed in the Art and Diſcipline of the Chaldeans, dived into the foundation, or as I may call it birth time of our City, from theſe Configurations and Conſtellations of the Stars, under which he conceived it founded by Romulus; and finding it incohated in the wane of the Moon, made no ſcruple to prognoſticate the fate and deſtiny thereof. O ſtrange madneſs, and powerful force of errour and blindenſs! can poſſibly the foundation of Cities have any relation and dependency upon the force and power of the Moon and Stars? Suppoſe it poſſible to foretell events by Conſtellation of the Stars at the birth of a childe, will you thence infer, that it is eaſie and poſſible to declare and predict what will become of ſtone, brick, and mortar, with other materials, with which a City is conſtructed and built. Thus Cicero.

Why Aſtrological Obſervation may not be as prevalent in Herbs and Animals, as in mankinde.

I Would gladly learn of thoſe all-divining Maſters, whether or no their Art have as much power over herbs and animals, as over man: If they anſwer negatively, they betray their own ignorance, the weakneſs, folly, and fallaciouſneſs of their Art and Profeſſion: For why ſhould it not be as prevalent in ſuch things as in men? nay, far more for herbs and plants by a naturall neceſſity have greater dependance upon the power and efficience of the celeſtial bodies; and ſeeing that fewer (and thoſe not ſo various and differing) Contingents happen to plants then men, by conſequence it muſt be far more eaſie to predict their future events, then thoſe of mankinde: If they grant, that the ſtars have equivolent dominion over plants, and mortals; I ask them calmly, and in a friendly way, if they obſerve the poſition of the Heavens, and conſtellation in that very moment and ſeaſon, when plums, cherries, or pears are grafted or inoculated; or in ſeed-time, when wheat or other grain is caſt into the ground, and out of that prognoſtick obſervation they can foreſhew what encreaſe and multiplication all theſe trees and grain will produce; how many cherries on every tree, how many ears of wheat in every acre or couer, and how many wheat corns in every ear; if they grant me, that their skill cannot arrive at ſuch a height or perfection, let them leave their babling to perſwade me that they can foretell the future events of mortals.

Concerning the Antiquity of Aſtrology amongſt the Egyptians and Chaldeans.

THe third baſis and foundation of Aſtrologers is, that their Art is backt and bolſtered up with moſt certain experimentals, of I know not how many, even almoſt innumerable ages; and that the quinteſſence and marrow of that divine Art had its origin from the Chaldeans, and the Inhabitants of Babylon and Egypt, the very firſt and ancient poſſeſſors of this Univerſe; and Ariſtotle himſelf in his book concerning the Heavens, and in another, wherein he treats of Meteors, affirms, that the Egyptians are the moſt ancient Planters in the terreſtrial Globe; and in the beginning of his Metaphyſicks he ſaith, The Egyptians the moſt ancient amongſt mortals firſt invented and digeſted the Mathematicall Art and Science. And the former and ancient Aſtrologers were wont to boaſt, that the Chaldeans ſucceſſively employed their time and endeavours for the ſpace of 470. thouſand years, in calculating the Nativities, and carefully keeping and reſerving the experimentals and obſervations of the children in that ſo long a time born: But this is ſo manifeſt an untruth, a lye ſo palpable, that it may almoſt be felt, and therefore not worth mentioning or confutation; for ſince the very firſt Creation of the world there have elapſed not much more then 6000. years, and from the firſt originall of that Nation of the the Chaldeans, viz. from the confuſion of tongues at the ſubverſion of Babels Tower, not more then 4000. years. Picus Mirand. in the ſecond Chapter of his ſecond Book againſt Aſtrologers, brings Hypparchus and Ptolomy, grand maſters in this Myſtery, to confute this imaginary and Chimerical Antiquity of Aſtrology; for theſe very Grandees when they labour any concluſion or dogmaticall precept, from the long and prolix obſervations of their Predeceſſors, they can aſcend no higher then the Reign of Nebuchadnezzar that potent Monarch amongſt the Egyptians and Babylonians; and ſince the firſt inauguration of that Prince, and beginning of his Empire to this preſent year of our bleſſed Saviours Incarnation, (ſaith mine Author when he writ this Treatiſe) 1588. there cannot be computed above 2232. years. And St. Auguſtine, that grave and learned Doctor, in chap. 4. book 18. of the City of God, checks and ſcoffs at this fantaſtick vanity, ſaying; Fooliſhly do theſe men babble and prate, who go about to make the world believe, that it is above an hundred thouſand years ſince firſt the Egyptians found out the power and influences of the Stars; from whom I pray did they extract ſuch collections, it being not above 2000. years, ſince firſt of all that Nation learnt the art of Letters from their firſt Miſtris Iſis? This Varro, who is no mean Author, delivers unto us. And thus we conclude the eight reaſons, by which it is demonſtrated this kinde of Aſtrology or Divination to be oppoſite and contrary to the true and ſolid grounds of Philoſophy.

CHAP. 4. The Stars are ſo far from being the Cauſes, that they are not as much as Signs of future things.

SAint Auguſtine in his fifth book of the City of God ſaith, That there were ſome men, and thoſe of eſteem for their learning and knowledge, who although they did not allow the ſtars to be the cauſes of humane affairs, yet granted them to be certain and infallible ſigns thereof.

Whether or no if the Stars be not cauſes, they may be certain ſigns of future events.

ORigen in his Treatiſe upon Geneſis (as Euſebius tells us in his ſixth book of Evangelical Preparation) explaining theſe words, And they ſhall be for ſigns, in the firſt Chapter of Geneſis, (which words beget the argument of this preſent diſcourſe) delivers unto us, that God placed the ſtars in the firmament, that by their ſeveral aſpects and conjunctions they might preſignifie unto us what things in future times, whether univerſal or particular, ſhall happen, but not be the cauſes thereof; and therefore he compares the Heavens unto a book, in which the great God as with a pencil hath delineated and drawn forth all the contingents which ſhall happen in future ages, ſo long as this fading world ſhall laſt; and to ſtrengthen this aſſertion, he citeth a certain book, entituled, Joſephs Narration, formerly highly eſteemed, where the Patriarch Jacob is brought upon the ſtage, thus ſpeaking to his ſons: I have read in the tables of heaven whatſoever ſhall befall to you and your ſons. Plotinus a Coetanean and School-fellow of Origen, was of the ſame opinion, and aſſerts it in a Book which he entitles, Whether or no the Stars have any power; and in another book concerning Fate in the ſixth chapter he ſaith, that this is the uſe and benefit of the ſtars, that whoſoever beholds them and contemplates as books and letters, and is skilful in this kind of literature, ſhall know future things from thoſe figures, if with a kind of anologicall compariſon he diligently ſearch out their myſteries and ſignification: and Porphirius affirms, that being fully bent to kill and make away himſelf, he was diverted from that wicked reſolution, by the means of Plotinus, who fore-ſaw the danger by the vertue of the ſtars.

This opinion Julius Severus in his ninth book of Fate will not have to be exploded or condemned; and that he may make it appear probable and plauſible, he bringeth ſome ſentences out of holy Writ to trim and deck it up withall; for, ſaith he to grace the matter, Iſaiah chap. 34. not obſcurely tells us, And the heavens ſhall be folded together like a book; by which it is meant, that after the day of judgement, the heavens like a book ſhall be claſpt, and faſt ſhut up, which now are laid open, and expoſed for us to read and meditate; and to the ſame effect and purpoſe, that of Pſalm 21. The Heavens ſhall declare his juſtice; and in Pſalm 18. The Heavens ſhew forth the glory of God; and in the firſt book of Geneſis ſpeaking of the ſtars, And they ſhall be for ſigns; and in Pſalm 88. The Heavens ſhall confeſſe thy marvellous works, O Lord. Neither, quoth Origin, doth this opinion take away freewill in man, no more then formerly did the Propheſies of the ancient Prophets, or the preſcience of all future things, which is in Almighty God, and reſteth in his divine boſome. Plotinus opinionates, that this power and skill to predict future things by vertue of the ſtars is given to man either by the ſingular favour of Almighty God, or through the excellent knowledge in Aſtrology; for the obtaining whereof we uſe all poſſible diligence and acurate ſtudy.

And Julius Severus perſwades himſelf, that St. Auguſtine was not much averſe or alienated from this opinion, by reaſon that in his ſecond book againſt the Manicheans, cap. 21. ſpeaking of man, who whilſt he is inveſted with mortallity, hath theſe words: Neither is it to be thought, that in the Celeſtial Bodies our thoughts are ſo concealed, as in theſe our bodies; but as certain motions of the minde appear in the countenance, eſpecially in the eyes, ſo in the perſpicuity and pureneſs of the Celeſtial Bodies, our motions of the minde cannot be concealed, as I imagine.

Whether according to St. Auguſtine the Stars are Signs of all humane affairs.

IF any man peruſe attentively this place of St. Auguſtine, by theſe words Geleſtial Bodies, he ſhall finde him not to underſtand the Celeſtiall Orbes, but the bodies of the bleſſed, who after the Reſurrection ſhall be inveſted with celeſtiall glory and immortality; making a grand diſtinction betwixt men encaged in this fragile and periſhing body, and the beautified, who enjoy the fruition of Almighty God, and live a life Angelical: and whereas here on earth we can palliate and cloak our thoughts and cunning diſſemblings, and thereby make our neighbours believe that which we never intend; in Heaven all thoughts are mutually diſcovered, all gloſſing couzening, and diſſembling utterly laid aſide and caſt off. And that this is the meaning of that great Doctor, theſe his enſuing words demonſtrate: Theſe therefore deſerve that bleſſed habitation, and happy change into Angelical forms and brightneſs; who when they had power in this mortal pilgrimage, under homely habits to palliate leaſings and untruths deteſted it, and onely with a moſt flagrant and ardent zeal of truth and verity ſhunned whatſoever might ſcandalize the hearer, abhorring upon what account ſoever to tell a lye; for the time will come, when nothing will be hid, and whatſoever is hid ſhall be made manifeſt. So that we ſee St. Auguſtine ſpeaketh clearly and perſpicuouſly of glorified bodies, and not of Celeſtial Orbes, Heavens, or Stars; ſo that I am in admiration, that Julius Severus ſhould ſo inconſiderately and raſhly read over this place, and through miſunderſtanding brand ſo eminent a man with an opinion, which he is ſo far from maintaining, that in the fifth book of the City of God, he utterly oppoſeth and confuteth.

Of the nature and variety of Signs.

THat the ſtars are ſigns of future events, I conceive not onely contradictory to ſolid Philoſophy, but alſo oppoſite and repugnant to holy Scripture; and although the reaſons which I have alledged in the premiſes be ſufficient to convince this infirm doctrine; yet in this place I will produce other forcible arguments to corroborate what formerly I have maintained: Firſt therefore whatſoever is a natural ſign of another thing, that upon neceſſity muſt be either its cauſe or effect, or both, and proceed from the ſuperior and common cauſe; for beſides theſe, what fourth member can be imagined, to have the ſign upon neceſſity joyned with the cauſe by it ſignified; this is no way diſtinct from the third Member, for ſuch a connexion and conjunction can no other wayes have a being, then that the cauſe ſhould produce that out of it ſelf, which is the Sign; and then that which is the thing ſignified, as the ſame thing which moves the cauſe to action and excites it, muſt alſo applicate and apply that which is preſignified; but each of theſe muſt neceſſarily be referred to the common cauſe, from whence this argument may be framed: If the Heavens and Stars be ſigns of all ſublunary things, they are either their cauſes (which this opinion allows not) or the effects, which no man in his wits will grant, or preſume to affirm; or elſe (which is all that can be ſaid) as well celeſtial as ſublunary things proceed from the common cauſe; as the Rain-bow is ſign of fair weather, not that it is the cauſe or effect thereof, but one and the ſame is the common cauſe of both; upon neceſſity the common cauſe of celeſtiall and ſublunary bodies muſt either be corporeal or incorporeal: I do not think they will ſay it is corporeal, for above the Heavens there is no body at all; therefore they muſt grant, that all things muſt be referred to an incorporeal cauſe; that is, either to God himſelf or Angels, who moves the Heavens: ſo that whilſt Angels move the Heavens, in the very ſtate, habit, poſition, and conformation of thoſe Heavens, as it were by certain nods and becks of theirs like notes and ſigns deſcribed therein, they ſhould point out and predict the events and contingents of humane affairs; but this in many reſpects is not credible, for whoſoever grounds upon this foundation, muſt needs grant and ſay, that Angels induce mortals unto all, and whatſoever, even the greateſt and moſt horrid fins and villanies.

In this point Philoſophy doth inform us, and alſo Theology doth the like, that there is no action of Angels, (as they call it) tranſeant, which immediately proceeds from them, other then local motion; and that the Angels who do circumvolve and wheel about the Celeſtial Orbes, theſe I ſay, thoſe great maſters averre to have no other operation concerning humane affairs, then what proceeds from motion and the light of the Heavens: For thoſe I know not what inſluences diſtinct from light, I have formerly ſufficiently made null; and there is no man ſo brain-ſick, who will affirm, if he will ſpeak things probable and likely, that motion and the light of heaven can infallibly, clearly, and diſtinctly premonſtrate all future effects of ſublunary things; and again, when two effects of the ſame cauſe neceſſarily ſhew one the other, as they muſt proceed from the ſame cauſe, ſo muſt they alſo proceed after one and the ſame manner, otherwiſe it cannot be that they ſhould indicate one another: Such things as are brough to paſs by God and his Angels in Celeſtial bodies muſt have their beings neceſſarily and invariably; whereas thoſe which are beneath the Moon, have their contingency very mutably, and I may ſay defectively.

In like manner other arguments may be framed; if the ſtars who are confined to a ſet and certain number, and of a like condition, can be ſigns of future things, which are almoſt infinite both in number and variety, and in themſelves diſcrepant and differing: How can the ſame poſiture and conformity of ſtars, under which Twins and many others are born in in the ſame moment of time, be a certain ſign properly and diſtinctly to preſignifie ſo many ſeveral and diſtinct diſpoſitions, caſualties, and events, as we daily diſcover in them? therefore if we grant the ſtars to be ſigns of future things, we muſt alſo affirm them to be their cauſes; and if we deny them to be Cauſes, we muſt alſo deny them to be Signs.

Whether Comets or Blazing Stars be ſigns of humane affairs.

THou wilt perhaps avouch that Comets which are generated in the high and ſublime air, are ſigns which predict ſtrange and wonderfull events to enſue, and of thoſe Contingents the Comets are neither the cauſes nor effects; and therefore probable it is, that the ſtars are in the like condition in reſpect of ſublunary affairs: for my part I ſhall never grant Comets to be ſigns of humane chances and events, though this is as much believed amongſt the vulgar, as exploded by wiſe men: Should I walk hand in hand with the vulgar in this errour, and ſay that the Stars produced the Comets as Poaſts or Curriours to go before them to foretell future events; if I ſhould, I ſay, grant this, yet concerning the ſtars another account is to be given, for that they have no corporeal cauſe ſuperiour unto them.

Whether thoſe men who make the Stars ſigns of future things, do thereby upon neceſſity eſtabliſh that thing call'd Fate.

WE will make no great buſineſs of this the Authors of this opinion although unwillingly engage themſelves in a neceſſity of Fate, far more then thoſe who will have the ſtars to be the cauſes of ſublunary effects; for grant that the ſtars ſhould be the cauſes of all things which are produced beneath the moon, yet for all this there is no neceſſity of bugg-bear fate; for what is to be done and effected upon earth by the influences and defluxions of the ſtars that may be impeded and croſt by contrary affections of the matter, or by the intervening of particular cauſes as obſtructions thereunto: But if ſtars be naturally the ſigns of future Contingents, then upon neceſſity whatſoever they ſignifie muſt come to paſs, otherwiſe they are ſigns fallacious and deceitfull: and ſeeing that our great God hath ordained and inſtituted them to ſignifie and give notice of things, and hath engraven them in heaven as in ſome voluminous Tome, to point out and be as it were Indexes of things to come to paſs; if the event of theſe things which they ſignifie ſhould not prove anſwerable, you muſt either make God their author ignorant, or a great impoſtor and deceiver: If you ſay the ſtarres preſignific what is to be done in ſome particular cauſes, and onely in ſome and not in all, this is extreamly improbable and fable like; for why ſhould the ſtars foretell the future chances and effects of ſome particular effects, rather then of others, and not rather of all alike, the reaſon being indifferent and like in all; or elſe you muſt ſay, that the ſtars are the future effects of all particular cauſes: If this be ſo, it muſt needs follow that there will be no cauſes left remaining to impede, obſtruct, or hinder whatſoever is by the ſtars predicted, and it will neceſſarily come to paſs, that whatſoever is ſublunary muſt be tied to an abſolute fate and neceſſity which the defenders of this opinion will not allow of, or ſhould they, it were moſt wicked and impious.

As concerning that Text of Iſaiah 54. The Heavens like a book ſhall be folded up; which amongſt all the places of Scripture formerly ſet down ſeems to have the moſt of difficulty in it, I finde it diverſly, and by divers and ſeverall Expoſitors gloſſed and interpreted; yet no expoſition, if it be of an approved Authour, or at leaſt probable, which makes for, or ſides with that opinion. Juſtinus Martyr anſwering to the forty ninth interrogatory of the Orthodoxes, wherein the Querie was, how that place of Iſaias was to be underſtood, when he ſaith; That the Heavens like a book ſhall be folded up: ſaith, as the divine word ſometimes by a ſimilitude compares heaven to a skin extended, ſaying, who extends the heaven like a skin; other times to ſmoak, other times to a chamber: and ſo on the contrary, ſpeaking of the diſſolution of the heavens, it is compared to a book and other things, and by David in his Pſalms to a garment waxing old. St. Hierom upon the ſame words ſaith; we muſt obſerve that he ſaith not the heavens to periſh, but to be wrapped up like a book, that after all ſins were detected and made manifeſt and read, they ſhould no more be opened, never more to have the ſins of men written in them. In the Scripture the Heavens are ſaid to ſhew the juſtice of God, to reveal his anger, to prove and give teſtimony of mans wickedneſs.

St. Thomas and Nicholas de Lyra expound theſe words after another manner; the Heavens, according to them, like a book ſhall be ſhut up, that is, henceforth Ethnicks ſhall make no uſe of their Aſtronomancy, nor dare to foretell the future events of mankinde, as if they were able to read from the ſtars future fortunes and contingents. Others interpret theſe words thus, there ſhall be no further entrance into the Kingdom of Heaven, from henceforth the gates thereof ſhall be ſhut up: Others expound theſe words in this ſenſe; the help, uſe, and miniſtery of the Heavens and Stars, which is beſtowed upon mankinde before the day of judgement, after ſhall ceaſe, and have no more being; for although the Heavens ſhall not utterly periſh and be anihilated, yet thoſe good offices and favours which now they perform on the behalf of mortals and their ſakes, ſhall after that day of dread and terrour ceaſe, and ſhall have a long vacation, which by Iſaiah is excellently expreſt in the ſimilitude of a book, which when we have made what uſe we can of it, and fully perus'd it, we claſp and ſhut it up, and lay it aſide.

Another interpretation of this place is not to be rejected; ſome are of opinion, that in that terrible day by this ſimilitude is meant the high indignation wrath and juſt anger of the ſupream Judge againſt thoſe Nations of whom the Prophet ſpeaketh: ſuch a hurly-burly, confuſion and conſternation; ſuch horrour, fear, and trembling amongſt the reprobate; ſuch remorſe, grief, and anguiſh of minde, that through the very vehemency thereof, the very celeſtial luminaries will ſeem as it were to be extinguiſhed, the ſtarres to drop from the firmament, the motions of the Orbs to be in rebellion, and heaven it ſelf to be wrapped up and foulded, and vaniſh away: and what is here ſaid by the Prophet to be foulded up, by St. John in the Apocalyps, is ſaid to recede and depart away.

But to make this more plain, if ſuch as are not acquainted with Antiquities ſtartle at this word folded up, ſpeaking of the book, in the ſimilitude, they muſt know that the Pebrews (as alſo the Romans and all civiliz'd people) had not their books bound up in Folio, Quarto, or Octavo, as the now mode and form is, but in a different manner for they had skins of velome or parchment, or elſe the thin rindes of trees, tatched and fixed together (of one and the ſame breadth) in length, and being faſtned at the one end to a Cylineer, or round piece of wood they reſembled much our Pedegrees which are drawn by Heralds, or a web of cloth wrapt about a weavers beam, ſo that when they had a minde to peruſe any parcel or paſſage, they did fold and unfold as occaſion required; and this the Prophet uſed as a ſimilitude: for as the Membranes encircle the round piece of wood, ſo do the Heavens environ and compaſs the Terreſtrial Globe one above another, and wheeling round about it, as it were their Axle-tree. Thus have you heard many expoſitions of this ſeeming hard place of Eſaias, and I am confident your own judgements will tell you, that not any one of them favours theſe grave maſters of Aſtrology, Southſayers, Fortune-tellers, Star-gazers, Quacks, or what you will call them.

CHAP. 5. How it comes to paſs, that Aſtrologers foretells many things true.

IT now remaineth (that we make an end of this diſputation and draw to an period) that we lay open the reaſon why ſo many Aſtrologicall predictions prove true and congruent with the events and contingents: Of this ſubject we ſpoke ſomething formerly; but that it might be the more clearly handled, and for the better underſtanding of the Reader it is principally reſerved to this its proper place.

Although it be moſt certain & uncontroulably true, that Aſtrologicall predictions are moſt falſe, as we have already ſufficiently demonſtrated; but becauſe in former ages, yea and in our preſent all-knowing times it is almoſt believed, and that by grave and learned perſons, as a granted fundamental, that in a manner all predictions of skilful Aſtrologers have proved true, and atteſted by their events and iſſue thereof, and that very few or none have fallen out contrary to what they have divined. Well, let us alſo follow this torrent, leſt we ſhould be thought to ſwimme againſt the ſtream, and ſeem to be Joannes è contrario, in oppoſing that which by publick ſaith and authority is cryed up and embraced, the verity of thoſe predictions being granted, let us examine and look into the cauſes thereof; viz. by what means Aſtrologers can infallibly fore-tell future things, which ſeeing of themſelves they are uncertain, they fall not within the power and notion of humane intellect; I will avoid prolixity, and therefore do peremptorily affirm, that if any predictions of Aſtrologers have proved true, that truth proceeded not from the verity and firmity of that art of Aſtronomancy, but from other cauſes; and what theſe cauſes be I will tell you ſuccinctly.

Four cauſes there are, by reaſon whereof Aſtrologers ſometimes ſpeak truth. Sometimes by the very inſtinct of the Devil men are prick forwards to divine future things.
The firſt Cauſe.

SOmetimes the verity of thoſe predictions proceeds from a clandeſtine contract betwixt the Devil and the Aſtrologer, otherwhiles by an implicite inſtinct or contract, and unperceptible inſtigation of the grand Impoſtor the generall enemy of mankinde; men though ignorant in themſelves of the devils deluſion, are impelled and egg'd on to divine and propheſie. This St. Auguſtine confirms in the fifth book of the City of God, chap. 7. ſaying, Not without cauſe do men believe that when Aſtrologers miraculouſly almoſt, or at leaſt ſtrangely, foretell many things which prove true, that is done by the inſtinct and help of wicked ſpirits, whoſe ſollicitous care it is to imprint and ingraft in the mindes of men the noxious and ſoul deſtroying doctrine and opinion concerning ſyderial Fate, which poſſibly cannot be diſcovered by the Art of inſpecting or obſerving the Horoſcope; which Art indeed is none at all. Thus St. Auguſtine.

By how many wayes the Devil by himſelf can foretell or teach others to do the like in future things.

THe Devil firſt perſwades man and buzzeth in his ear, that he will teach him how to foretell future contingents and accidents, either by preſenting himſelf unto him in a viſible form and ſhape, making large promiſes; or elſe articulating and frame voices in the air, fore-ſhewing ſucceeding events without the aſſumption of any aerial body; or by dropping down ſome ſcroll or character which ſhall contain ſuch like divinations; otherwhiles by dreams when we ſleep, at other times to men perfectly awake, by working upon their fancy, by poiſoning and poſſeſſing it with ſtrange chymericall imaginations, thereby to move the phantaſie to apprehend ſtrange phantaſmaes, whilſt by this deceit he moulds the party into an apt and fit diſpoſition, to predict and propheſie that which the phantaſma repreſented unto him: The devil may know ſome future things (which he imparteth) by divine revelation, diſcloſed unto him by a good Angel; for ſometimes Almighty God to bring things to their allotted end uſeth the miniſtery of the devil: Other times the ſame Chapman will diſcover to man that which he himſelf is reſolved to put in execution, and by reaſon of the incomparable celerity of his motion, he informs his friends in a trice and moment of the tranſactions of the moſt remote Regions in the world: yet more, this cunning enemy of our hop't for felicity, from cabinet councells, private conferences, letters writ in never ſo concealed and unknown cyphers and characters, from private marks which are either interiorly inherent, or exteriorly in mans body: By a too too vigilant and ſollicitous inveſtigation will ſhrewdly gueſſe at and diſcover mans occult and hidden cogitations and inclinings, and thoſe diſcover to his beſt beloved favourites: Another way he goes to work, which is by the cauſes which neceſſarily muſt concurr to produce ſuch an effect: and laſtly, by reaſon of the extream ſubtlety and diligence of his underſtanding, his long experience of ſo many thouſand years, his great and exact knowledge in all naturall things, he muſt needs have a ſtrong advantage to ſearch out and manifeſt future events.

The very thing of which we have now diſcourſed is by St. Auguſtine in his book upon Gen. chap. 7. moſt exactly and candily demonſtrated, and therefore I judge it not amiſſe to ſet down his words: Concerning fates and ſubtil quirks of the ſtars, and documental experiments drawn as it were from the art of demonſtrating, or Matheſis her ſelf, which they call Apoteleſmes, we utterly reject as being incoherent and oppoſite to Catholick and Chriſtian Faith; for by ſuch like diſputations the force and neceſſity of prayer is taken away: Sin (which ought to be corrected) bolſter'd up, the fault is rather laid upon God the authour and creatour of the Stars, then upon ſinful mans wickedneſs; and therefore we muſt confeſs and ſay that when any truth or veracities are predicted, it is done by an occult and inperceptible Inſtinct, which our weak capacities unwittingly entertain; which ſince it is done to deceive and ſeduce poor man into errour, queſtionleſs it is no other then the work and operation of ſeducing ſpirits, unto whom it is permitted to know ſome certain truth concerning temporal affairs; partly by reaſon of the ſtrong acumen of their moſt ſubtle intellect; and partly by reaſon of their long and cunning experience, proceeding from the vaſte longitude and time of their being and continuance; and laſtly, revelation from the holy Angels, being appointed ſo to do by their Almighty Creator, who diſtributes and diſpoſeth humane merits, according to the ſincerity of his moſt ſecret and hidden juſtice; and ſometimes thoſe wicked ſpirits 'predict ſome things which they themſelves are reſolved to bring to paſs by the way of propheſie or divination; and good Chriſtians ought to avoid and flye this ſort of Mathematicians or any other whoſoever profeſſing to tell Fortunes, (although ſometimes they tell the truth) leſt they entangle and enſuare their deceived ſouls by ſome clandeſtine and implicite contract with this grand enemy the devill. Thus St. Auguſtine.

How many ſeverall wayes and how grievouſly men ſin, who either make uſe of the devil, or help of his Servants the Fortune-tellers, to know future things.

MAn plungeth himſelf in a gulf of ſin, whoſoever he is that hath recourſe to the Devil or Aſtrologers the Devils Inſtruments or Trapanners, to dive into future contingents; in this caſe many and ſeveral are the wayes of falling into ſin; firſt when he addreſſes himſelf to the devil or the Aſtrologer his decoy to know future events, confiding that the devil for certain knows whatſoever ſhall happen; for ſeeing that it is onely proper and peculiar to the higheſt and divine Majeſty to know future contingents; he who ſo impiouſly attributes that knowledge to the devil, falls into the horrid ſin of Impiety and Idolatry: and if it be accounted a ſin to conſociate and keep company with one excommunicated by the holy Church, how much more will it be to enter into league, drive bargain, and make contracts with the moſt malignant enemy of Gods Church, a blaſphemer of the Deity, and moſt envious and implacable enemy of mankinde, who God himſelf hath baniſhed from the ſociety both of men and Angels, unto the dark and hideous ſhades and infernall cloiſters, and hath inflicted upon him eternall and everlaſting plagues and torments: and will man be ſo mad as to take and make uſe of ſuch an accurſed feind for his maſter, friend, and guide? And whoſoever he be that enters into this devilliſh familiarity and combination, runs the extream hazzard of loſing his ſoul, being lull'd aſleep with the ſweet incantations and ſyrenicall allurements of theſe divining Prognoſtications, which the devill layeth as an ambuſcado to entrap and circumvent poor man: He again highly offends the divine Majeſty who conſults with Aſtrologers to know the ſecret and hidden ſins of his neighbour; and laſtly he is inexcuſably to be blamed, who runs after thoſe Miſcreants, the Devil, and Aſtronomancers his Diſciples, whereby to enable himſelf to perpetrate ſome horrid villany and miſchief.

Theſe kinde of Aſtrologers are for moſt part of a wicked life and converſation.

THeſe Quacks are Imps of the devil, Familiars and Comrades of Satan, for no better are our Fortune-tellers, as may eaſily be demonſtrated: Firſt, by the impurity of their lives, and brutiſhneſs of their converſation; ſecondly, by the contempt they have of Chriſtian Religion, and the true exerciſe of piety and practice of devotion; thirdly, as Owls they hate the light, and ſhun the ſociety of good and vertuous men, ſeldom appear in publick but lurk in holes and private corners, avoiding as much as in them lies, any over-ſeer of their exorbitant and unlawfull proceedings; of whoſe faith and religion, and not without cauſe, the wiſer ſort of men make a groat ſcruple and queſtion: And to conclude, in Spain, and where the Inquiſition is in force, many of this ſort of fellows having been ſecured and put in durance, and duly examined by the learned Judges of that Court and Tribunal, have openly confeſt their unchriſtian-like commerce and familiarity with the Devil.

The ſecond Cauſe.

THe ſecond Cauſe why Aſtrologers ſometimes divine truly, happens through the occult and hidden diſpoſing of Divine Providence; which (as St. Auguſtine in his fourth and ſeventh book of Confeſſions ſaith) doth ſo agitate by a private and unperceptible inſtinct, the blinde and wicked mindes of theſe Diviners, that though they themſelves be ignorant thereof, yet they tell to their Clients and Cuſtomers ſuch things as either through their own demerit or out of the inſcrutible abyſſe of the juſt judgement of the Higheſt, are moſt fit for them to hear.

Of the uſe of caſting Lots amongſt the Ancients to diſcover future things.

AMongſt the Ancients was a ſolemn cuſtom to ſelect certain verſes out of Poets, and roll them up as we ſee in Lotteries of our age, or chuſing of Valentines, and to draw them out of boxes, hats, or aprons, by which it often happened that men drew verſes, which contained that which was agreeable either to their preſent fortune or future condition; as it happened in Alexander Severus being then but a youth or ſtripling, (and far from any hopes of aſpiring to a Monarchal Diadem) who being amongſt divers of his aſſociates at this interlude and paſtime, extracted out of the box or ſcrutiny ſome Verſes of that illuſtrious Poet Publius Virgilius Maro, contained in the ſixth book of his Aeneids, which predicted the Command of the whole Romane Empire.

Be carfull how to rule the Romane State. 'Twill be thy charge allotted out by Fate; The humble cheriſh, and the proud caſt down, Cut Traytors off, and thou ſhalt keep thy Crown.

And it is no wonder that ſuch things now and then come to paſſe through the permiſſion of God, moving the mindes, moderating the tongue, and ſorting and mingling the lots according as he will have things to evene and fall out; for not onely Balaam the South-ſayer and falſe Prophet, but his Aſſe alſo foretold moſt certain veracities and future events.

By the permiſſion of God thoſe who ſo earneſtly gape after the knowledge of future things, are catcht in Satans nets and toyles, and intangled in many pernicious errours.

WE muſt not in this place omit the grave, good, and Chriſtian admonition of St. Auguſtine in his book of Chriſtian Doctrine, chap. 22, 23. wherein he averts, That now and then even by the permiſſion of our heavenly Creator it is ſo brought about, that the devils by the help of man forelleth many things which prove true, whereby many ſeduced by a various ſuperſtition, deſtructive perſwaſion, and impious curioſity, in believing thoſe vain Divinations, being left to themſelves, or as it were by God forſaken, through the demerit of their fore paſt ſins and tranſgreſſions, run head-long into moſt dangerous and execrable villanies and enormities: let us take St. Auguſtine along with us. Hence it is, ſaith he, that through a hidden and occult divine judgement men thirſting after the knowledge of unlawful things, are delivered over as their want on voluptuouſneſs hath deſerved to be deluded and deceived by the fraud and deceit of the prevaricating Angels, unto whom the loweſt part of the world, according to the admirable order of things by Inſtitute of Divine Providence, is ſubjected; by which deceptions and deluſions it falls out, that through the moſt damnable and ſuperſtitious divinations, many as well future as preſent contingents are diſcovered, and happen accordingly as by them predicted; and many things fall out through their obſervations, of the adorers of this art, that being intangled they become daily more and more curious, and ſo enſnare and involve themſelves in the traps and tacklings of moſt pernicious errour; this kinde of ſoul-fornication the ſacred Scripture diſcovers and alſo addes; if they fore-tell you things which really ſo fall out, yet give no faith or belief unto them: for though the Image of dead Samuel foretold unto Saul veracities, yet was the ſacriledge by which that Image was effected the more to be execrated and deteſted. The woman in the Acts of the Apoſtles told things which were true and certain, did St. Paul therefore connive at that wicked ſpirit? no, he chaſtized him, and diſpoſſeſſing and caſting him forth, delivered and freed the poor creature from that vexation and thraldom: then needs muſt all theſe Apoteleſmatical Arts and obnoxious ſuperſtitions begotten and brought forth by peſtiferous combination betwixt man and the devill, be odious and hateful to knowing mortals, and to be avoided and abhorted by all good Chriſtians: Thus this great light of Gods Church.

To theſe may be added two cauſes more, and although not ſo probable, yet as much in uſe and practice.

Many foretell future Events rather out of a prudence and experience in humane things, then by Aſtrological Art. The third Cauſe.

MAny there are who foretell future things not ſo much by their skill in Aſtrology, and Apoteleſmaticals, as by a deep and ſearching reach of a pregnant intellect, and by a long knowledge in the practice of humane affaires, from whence they divine ſtrange things to their Clients, from the obſervation and inſight in their affairs and negotiations, employments, ſtudies, and conditions; for ſome there are who taking a ſurvey of the temper, affections, and inclinations of other mens bodies and conſtitutions, and obſerving what kinde of courſe of life they lead, whether vertuouſly or viciouſly inclined, what company they frequent, what exerciſes they delight in, they imagine and intimate what is likely to befall them; and from hence with a great deal of audacity and impudent confidence predict what enſuing events ſhall befall them: And according to this rule and ſcore when they ſee a Prince to tyrannize over his Subjects, and rack them with Contributions, Excize, Free quarter, and ſuch like other extortions, preſently they divine, that this Potentate ſhall be murthered, or unking'd: If any man ſpend his time in robbing by the high way, breaking up of houſes, or the like, Oh he ſhall be hang'd; a blaſphemer of God and Religion, a broacher of damnable Hereſies, a murdereſſe of her Husband, queſtionleſſe you ſhall be told, ſuch an one muſt be bound at a ſtake, and round about it fire and fagots, and ſo be burnt to death. This kinde of divining crafty Hannibal made uſe of, who perceiving the temerity, raſhneſſe, and ignorance in the Martial Diſcipline of the Romane Conſuls and General, Terentius Varro and C. Flaminius foretold and propheſied unto his Africans a glorious victory, and to the Romans an ignominious overthrow and diſmal ſlaughter; which confident aſſertion of Hannibal, the immediate overthrow of the Romane Army, and deſtruction of the ſouldiers, made current and good.

The too much confidence and credulity of ſuch as run after Aſtrologers oft times is the cauſe of their ſpeaking truth. The fourth Cauſe.

OFt times the predictions of Aſtrologers prove true, through the fooliſh and light credulity of their Clients; for men for the moſt part give credit and belief unto ſuch things as are foretold them either concerning the reſults they moſt vehemently deſire and thirſt after, or ſuch as they moſt extreamly fear and abhor: for this vain and ſottiſh credulity of perſons gaping after that preknowledge of their fortunes doth diſtill and infuſe into their thoughts, either a grand hope of the good which the Star-gazers promiſe; or contrariwiſe, an inavoidable fear and ſadneſſe, abhorring the deplorable and fatall events which they are made believe ſhall ſhortly fall upon them: Theſe two paſſions of the minde Hope and Fear have ſuch dominion and power over man, that they work ſtrangely upon him, and oft are the efficients, that Contingents come ſo to paſſe as predicted by Aſtrologers; for a vehement and ardent hope and deſire of the promiſed good fortunes, doth ofttimes ſo ſtir up and induce man to make himſelf fit to receive them, that he employeth all his endeavours; and uſeth his utmoſt ſedulity to make himſelf a worthy ſubject fit to receive and entertain ſo great and wiſht for fortunes and preferments; and by this careful diſpoſition of man in himſelf it often comes to paſs, that he hits the mark, and arrives at the port and haven of his ſo longingly lookt after promiſt happineſſe and good fortunes: and on the other ſide, the terror, fear, and horrour of calamities and evils foretold ſo work upon mens thoughts and imaginations, that when they are to undertake any matter of concernment, they hang in ſuſpence, afflict themſelves, fear, doubt, and caſt a thouſand ſtumbling blocks and ſcare-crows before their apprehenſions, and thereby leave the buſineſs unattempted, or at leaſt not brought to perfection, and ſo fall through their own folly into thoſe miſeries & ſad cataſtrophe's which were predicted unto them. Of this we have an excellent and convincing example which happened in a Romane Army (as (Lucius writes) being ready to fight the enemy: The Commanders and Southſaying Prieſts (as the then cuſtom was) beheld the Intrails of a ſacrificed Victim, thereby to conjecture of the future event of the battle; but alas they found all the Omens inauſpicious, prefiguring nothing but ruine and deſtruction; yet wiſely conſulting among themſelves, they laid a fair varniſh on a rotten inſide, and by an officious or rather neceſſary and profitable Lye, made the Army believe that the Omens pretended Laurells, Victories, and Triumphs: The ſouldiers by this encouraging prognoſtication (though onely a time-ſervice Lye) heartned and animated with courage and undaunted bravery, joyn battle, and boldly engage the enemy, put to flight and rout thoſe Squadrons, Files, and Troops, which the Augurs and Diviners through their ſuperſtitious obſervations denounced Victors. Contrarily Miſias, High Admirall of a great Armado of the Athenians, beholding a ſudden Eclipſe of the Moon, vainly imagined with himſelf, that if he weighed anchor that night, and ſet ſail, ſome diſaſter or ſtorm would ſcatter and confound his Navy; through fooliſh fear he ſtayes ſtill in his ſuppoſed ſafe harbour, but before morning, to chaſtiſe his folly, he together with his whole Fleet is ſurprized by the Syracuſans. And here to make good my promiſe made in the beginning to avoid prolixity, I conclude this Diſcourſe concerning Aſtrologicall Divination.

To the Eternal Father Creator of all things: To our Lord and Saviour Jeſus Chriſt: To the Holy Spirit, to whom onely things preſent, paſt, and future are perfectly known and manifeſt, be all Glory, Honour, and Praiſe for ever and ever. AMEN.

FINIS.
The Index of the Diſcourſes contained in this ſhort Treatiſe. CHAP. 1. 1. AStrological Divination contrary to Divine Scripture, Eccleſiaſtical Diſcipline, and Theological Doctrine, and by it confuted. Fol. 1 2. Of the vanity of Apollo's Oracles. 7 3. Why the Devils in foretelling future things ſo often erre. 9 4. The Truth and Verity of Chriſtian Religion, cannot cohere with the Truth of Judicial Aſtrology. 10 5. How ſevere the Church hath been in former times in her cenſure againſt this kinde of Aſtrologers. 17 6. Concerning many moſt falſe and evidently impious Aſſertions. 19 CHAP. 2. 7. Judiciary Aſtrology arraigned and convinc't by Philoſophy, and the Profeſſors proved altogether ignorant of Celeſtial Things. 22 8. Againſt the fictitious Antiquity which theſe men vainly boaſt to have concerning obſervations 27 9. Of the ſtrange ſtar which ſome years ſince appeared. 31 10. What a difficult thing it is punctually to obſerve what force the Aſpects of the Stars have in every mans Nativity. 33 CHAP. 3. 11. Suppoſing Aſtrologers to know the very depth and cognition of heavenly matters, yet by eight reaſons it ſhall be made manifeſt, that they are not able to tell future Events. 37 12. Beſides Celeſtial Cauſes, the knowledge of particular Cauſes is moſt requiſite to know their effects. 38 13. Of the equal birth and unequall fortune and events of Twins. 40 14. The equiſite Argumentation of Bardeſanes againſt Aſtrologers. 45 15. Whether it be eaſier to Prognoſticate, what a good or a bad man ſhall do. 53 16. How vain a thing it is to believe, that Aſtrologers can tell any man that he ſhall be choſen chief Biſhop or Pontifex. 57 17. That the Art and Science of Aſtrology is none, or not conſiderable. 59 18. The vanity and falſity of Aſtrological Predictions. 61 19. Errors of Aſtrologers in Chronology. 63 20. Aſtronomancy in all ages hath been exploded and condemned by prudent and knowing men. 68 21. What ſort of men delight in theſe Aſtrological Predictions, whom St. Ambroſe compares to a Spiders Web. 72 22. An argument againſt three Fundamentals of Aſtrology Judiciary. 75 23. Whether the birth-ſtars of any man can be the certain cauſes of things which ſhall befall him. 80 24. Whether the Conception or Nativity of man be more conſiderable to foretell fortunes. 82 25. The vanity of Aſtrologers in applying their Art not onely to men, but alſo to walled Towns and Cities. 84 26. Why Aſtrological obſervations may not be as prevalent in Hearbs and Animals, as in mankinde. 85 27. Concerning the Antiquity of Aſtrology amongſt the Egyptians and Chaldeans. 86 CHAP. 4. 28. Whether or no if the Stars be not cauſes, they may be certain ſigns of future events, 89 29. Whether or no, according to St. Auguſtine, the Stars are Signs of all humane affairs. 9 30. Of the nature and variety of Signs. 9 31. Whether Comets or Blazing Stars be ſigns o humane affairs. 9 32. Whether thoſe men who make the Stars ſigns of future things, do thereby upon neceſſity eſtabliſt that thing call'd Fate. Ibid CHAP. 5. 33. How it comes to paſs, that Aſtrologers foretell many things true. 103 34. Sometimes by the very inſtinct of the Devil men are prickt forwards to divine future things 104 35. By how many wayes the Devil by himſelf can foretell or teach others to do the like in future things 105 36. How many ſeverall wayes and how grievouſly men ſin, who either make uſe of the devil, or help of his Servants the Fortune-tellers, to know future things. 108 37. Theſe kinde of Aſtrologers are for moſt part of a wicked life and converſation. 110 38. Of the uſe of caſting Lots amongſt the Ancients to diſcover future things. 111 39. By the permiſſion of God thoſe who ſo earneſtly gape after the knowledge of future things, are catcht in Satans nets and toyles, and intangled in many pernicious errours 112 40. Many foretell future events rather out of prudence and experience in humane affairs, then by Art Aſtrological. 115 41. The too much confidence and credulity of ſuch as run after Aſtrologers oft times is the cauſe of their ſpeaking truth. 116 FINIS.