Astrologomania: the madnesse of astrologers. Or An examination of Sir Christopher Heydons booke, intituled A defence of iudiciarie astrologie. Written neere vpon twenty yeares ago, by G.C. And by permission of the author set forth for the vse of such as might happily be misled by the Knights booke. Published by T.V. B. of D.

CHAP. IX. (Book 9)

That Astrologie is an Instrument to Magicke.

FOr the better satisfaction of the Reader, and clearing the truth: Let vs here examine, whe∣ther Astrologie hath any other vse, then to bee an Instrument to Magicke. Wee say, there is no other vse thereof; because wee finde, that such Phi∣losophers as did rest only vpon naturall Reason, could finde no reason in Astrology▪ And further; because if any haue maintained Astrologie, they haue beene such as were Magitians. This question I rather moue, because I am not ignorant, how some learned men haue stumbled at this stone. For, albeit wee finde none that haue proued Astrologie to bee a part of Philosophy; yet some haue thought, that Magicke is a part of Philosophy: And though that can helpe them little; yet wee would not leaue the Astrologers that hole to hide themselues in. Iohannes Baptista Porta, hath written a Booke intituled, Magia naturalis, implying in the Title, that some Magicke may bee a part of na∣turall Philosophy. But in deliuering naturall Magicke, as hee calleth it, hee deliuereth diuers things, which Philosophy reacheth not to, but are done by the mi∣nistery of vncleane Spirits. As of Elections to bee written in certaine stones, whereby those stones are supposed to bee animated, and to receiue an especiall

grace from Heauen. Et hoc (saith hee) fundamentum & radicem statuunt omnium. Lib. 4. Cap. 25. Coelius Rhodig: a man of better name for Learning, diuideth Magiam, in infamem & naturalem, Lib. 3. Cap. 42. From him, we adde another testimony for the honour of Astrologie: Iam & Magiae clauis commemoratur Astrologia. Vnto this opinion of Coelius, Iansenius see∣meth to yeeld, Com. in Concord. Cap. 9. Perhaps not marking that Coelius hath that commendation of Ma∣gicke, and euen those very words out of Cornelius A∣grippa. To fortifie their opinions, because they are ashamed of Agrippa, whose words they bring; they send vs to Plato 1. Alcibiad. who there saith, That the Kings Sonnes of Persia were instructed therein. If these things were true, they make nothing for Astro∣logie. But we take it (by their fauour) that these men, though otherwise learned and iudicious; yet herein were ouerseene. For, whereas they bring nothing for the confirmation of their opinion, but the autho∣rity of Plato; if any such thing bee found in Plato, then wee yeeld, that they might haue some reason for their opinion. But in Plato wee finde the contrary; for hee, speaking of the Institution of the Kings Sonnes of Persia in Magicke, describeth that Magicke which they learned thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In which words Plato tel∣leth vs, that the Magicke which the Sonnes of the Persian Kings learned, was that which Zoroastes the Sonne of Horomasus taught, and it is (saith Plato) the worship of the Gods. Now, if there bee no other naturall Magicke, but that which can bee proued out of this place of Plato; then assuredly, naturall Magicke

will neuer be proued. For this Magicke, Plato will not haue to consist in naturall knowledge, but in the wor∣ship of their Gods; which worship, because it was I∣dolatry, therefore from hence may be proued, that Idolatry is a part of Magicke, but nothing else from hence. Then by this it appeareth, it is not Naturall, but Diabolicall. Now these men, resting vpon Plato his testimony, can in this point stand vp no longer, that staffe failing them whereon they leaned. And how∣soeuer it may bee suffered in an Heathen, to giue an honourable testimony to Magicke, as being a seruice that pleased their Gods; yet is it not likewise tollerable in Christians, to approue Magicke from the same rea∣sons.

This hath deceiued diuers, who looking more vnto a shew of Learning, then into the study of the truth, haue beene too easily carried away, and deceiued by them that told them of a naturall Magicke. These be but the opinions of men of latter times, who were heerein deceiued by Agrippa. And Agrippa for a Cousener dealeth somwhat plainly: For he saith in his Epistle to Tritemius: Tres libros de Magia composui, & de occulta Philosophia minus infesto titulo inscripsi. Then they who will call Magicke Philosophy, because a Magitian (to colour his wickednesse) so calleth it, may vnderstand how weake their ground is, and see them∣selues directly deceiued, by him that professeth to de∣ceiue. The Ancients doe exactly distinguish Magiti∣ans from Philosophers, as may bee seene aswell from the testimony of Plato last cited, which witnesseth, that the Magicke wherof he speaketh, standeth only in the worship of the Gods, therefore in no naturall know∣ledge,

& by consequence no part of Philosophy. As al∣so by a testimony to the same purpose out of Herodotus; for Herodotus, speaking of the manner of sacrificing v∣sed amongst the Persians, declareth; that their Magi were their Priests, Magus astans theogoniam accipit, si * 1.1 quidem hanc illi dicunt esse incantationem efficacissi∣mam; citraque Magum nullum illis fit legitimum sacri∣ficium. And afterward declareth, how the Magi differ from the Egyptian Priests: that is, how the Persian Priests differ from the Egyptian Priests. By which it appeareth that Magi were Priests, not Philosophers. Iamblicus distinguishing these, I meane Priests and Philosophers, saith thus. Non enim intelligentia con∣iungit * 1.2 sacrificatores Deo, alioqui philosophi vnionem Dei∣ficam reportarent. He calleth that, vnionem Deificam, whereby the Priests of Egypt and Magi of the Persi∣ans, were so linked to their familiar Diuill, that there∣by they had meanes to foretell and worke certaine great workes, that is illusions. These things be of Ma∣gicke craft, but not of Philosophy: and they who doe such things, are called Magi, Chaldaei, or sometimes Priests, but neuer Philosophi, of the Ancients. To the same purpose, Diodorus Siculus witnesseth, that the Chaldeans were not as the Philosophers of Greece, studying naturall knowledge; but as the Priests of Egypt, foretelling particular Euents. Chaldaei Babilo∣niorum antiquissimi eum locum in sua repub. quem in Egypto Sacerdotes obtinuere; ad cultum enim Deorum deputati—Diuinatione quadâ futura praedicunt. This is their Philosophy, not to seeke the naturall Causes of things, but by their manner of worshipping their Gods, that is Diuells, to learne the knowledge of

Predictions of particular Euents, which cannot bee knowne in nature, but are knowne by the helpe of such Diuels as the Chaldeans worshipped. Heerein Dio∣dorus consenteth with Plato, and others, and teacheth vs to know these Chaldeans. True it is, that Strabo cal∣leth them Philosophers, but not simply, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philosophers of that Countrey. Where∣by hee distinguisheth them from such as other∣where are knowne by the name of Philosophers, and doth more exactly distinguish them by their Profes∣sion. For speaking of Wizards by occasion of Mo∣ses: such saith he, was Amphiaraus, Trophonius, Or∣pheus, Musaeus, and amongst the Getae, Zamolxis; a∣mongst the Indians, Gimnosophistae; amongst the Per∣sians, Magi, who were called saith hee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amongst the Assyrians Chaldei amongst the Romans, Hetrusci, Aruspices. Thus farre Strabo, who speaketh of these things with vnder∣standing, comparing the Chaldeans, Magi, and Arus∣pices together.

And this may shew how farre they are mistaken, that without warrant, without testimony of the An∣cients, call either the Chaldei or the Magi Philoso∣phers: they may as well call the Aruspices by that name. Now these called by diuers names in diuers Countries, Magi, Gymnosophists, Brachmanae, Chaldae∣ans, Astrologers, Aruspices, Druides, all were Magitians of seuerall Nations. Whereas all the rest are, I cannot say vtterly abolished; but if they bee practised, it is in secret; only the Chaldean Superstition resumeth life and courage in many places, by an abusiue pretence of heauenly influences: Whereas in truth this Supersti∣tion

hath no more reason then the rest, that are not now so boldly maintained.

These men would hide all their sleights vnder the heauenly influences: we grant, that the Heauens haue their force in these inferiours, so farre as the naturall Philosopher can vnderstand. If it be demanded, whe∣ther they haue not greater force, then the naturall man can vnderstand: to that, who can answere precisely? For who knoweth all secrets of God, but God? But wee know, that if there bee any, no man is able to ex∣presse it. Now the Astrologer may learne naturall influences from Philosophy: but if there bee aboue that which Philosophers know, the Astrologer must giue a reason how hee commeth to the knowledge of such things, which the naturall man knoweth not.

Giue me leaue (good Reader) for the manifestation of the truth, which onely God knoweth, I seeke: to disclose those secrets, which Astrologers labour to hide, holding vs with faire tales of naturall influen∣ces. It greeueth me, that any should be (how much more a man of such place and parts) so bewitched, as once to open his mouth in defence of these workes of darkenesse, in this great light of knowledge, and of the truth. If it were not against a cause that so much ouerthroweth Godlines, I should neuer troble him: but who can holde in this case, wherein Gods glory and the truth is touched; which wee doubt not, will once holde his owne place, like the Sunne in his strength, dispelling these mistes not onely of Errors but of great impieties, which now ouercast the light thereof.

That wee may know what these men meane by their Influences, who can better teach vs then Corn. Agrippa, that hath disclosed the secrets of this Art; whose testimony is without exception, because hee was better seen in Astrology then the Knight, or any that taketh part with him. Agrippa speaking of these Astrologicall influences, first telleth vs a tale of the Platonicks: Omnia inferiora esse idiata a superiori∣bus * 1.3 idaeis; et totidem sunt in anima mundi rationes, rerum seminales, quot idaeae sunt in mente deuina, qui∣bus ipsa rationibus aedificauit sibi in coelis vltra stellas, etiam figuras, impressitque his omnibus proprietates: Ab hisce ergo stellis figuris, ac proprietatibus, omnes specierum inferiorum virtutes ac proprietates depen∣dent. Then the Astrologicall influence dependeth vp∣on that doctrine which Plato learned of Mercury Tres∣megist, concerning Anima mundi. This influence say they, may, be hindered by the inability of the matter, and is infused acording to the merits of the matter. As they would draw out of Virgil, who heerein ex∣presseth the Platonicall conceipt.

Igneus est ollis, vigor, & Coelestis origo Seminibus, quantum non noxia corpora tardant.

Further, hee explicateth this matter thus. Prouenit virtus primo ab Idaeis, deinde ab intelligentijs regenti∣bus, postea a coelorum aspectibus, disponentibus, porro ab elementorum dispositis complexionibus correspondenti∣bus coelorum influxibus. This is the doctrine of his Influences. I will onely bring it to the light. One thing I note throughout all his discourse of influen∣ces, hee neuer citeth a Philosopher, but alwaies Trismegist, Iarchas, Brachmanus, & Hebraeorum mecu∣bules.

He prooueth also out of Trismegist, that by the right marking of Influence; if an Image bee made of such things as properly agree to each Daemon: that the image shall presently bee animated by a Daemon: all this must wee take as from Astrologicall Influ∣ences.

Let vs proceed in these hid mysteries of Influences: Hee saith further. Nihil materiales numeri & figures * 1.4 possunt in mysterijs rerum abditarum nisi representatiue per numeros & figuras formales, quatenus reguntur & informantur ab intelligentijs, quae nectunt extrema ma∣teriae atque spiritus at voluntatem animae eleuatae per magnum affectum operantis, coelesti virtute potestatem accipiens a Deo, per animam vniuersi & coelestium con∣stellationum obseruationes. Thou must not require of mee (good Reader) the vnderstanding of these things. For wee are now about the hidden secrets and myste∣ries of Influences, which neither the Knight, nor I vn∣derstand; but their great Maister of the Art Agrippa, calleth them hidden mysteries: And hidden let them bee euer from me. And hee telleth concerning these Astrologicall Influences, that which I would haue the Astrologers to marke; but they know it better then I can tell them. And therefore I wish the Reader to marke these Deceiuers, who in defence of Astrologie, discreetly seeke to maintaine all the mysteries of Ma∣gicke. For Agrippa, one of the greatest Maisters in both the Professions, or in one, which includeth both, further teacheth; that no Diuination can bee perfited without Astrology, and therefore hee calleth Astro∣gie, Clauem ad omnium arcanorum noticiam pernecessa∣riam. * 1.5 Where hee saith further. Omnia diuinationum

genera sic in ipsa Astrologia suas radices & fundamenta habent, vt absque hanc parum aut nihil videantur ad∣ferre. And againe, Astrologica diuinatio quatenus coele∣stia sunt causae & signa omnium eorum quae fiunt in infe∣rioribus, ex solo situ & motu corporum coelestium, quae∣cunque occulta aut futura sunt, illorum certissimas largi∣tur demonstrationes. Here wee see, from whence the Knight hath that learning, which hee so often repea∣teth, but neuer proueth: that the Starres are Causes and Signes of those Euents which are seen in the acti∣ons of men. For, in such standeth Astrologicall Pre∣dictions.

Thou seest much (good Reader) but yet thou seest not all. There is yet another secret, that belongeth to these Astrologicall Predictions: For, it is not enough to beleeue without reason, that the Starres are Causes of such Euents, which the Astrologer would foretell, whatsoeuer they bee: but hee must beleeue with a strong credulity, and earnest affection, nay, with the excesse of a desire, otherwise they cannot come to their purpose. So that, it is not in the nature of the thing, but in the vehement desire of him that seeketh to know these things. This is plaine witchcraft and Idolatry, in abusing men to place their highest desires, their faith, and aff•…•…ctions vpon these things. And there∣fore hee teacheth farther thus. Omnes res habent natu∣ralem obedientiam ad animam humanam, & de necessi∣tate habent motum et efficaciam ad id quod defiderat ani∣ma forti desiderio. And again, Quando fertur in excessum desiderij. And speaking of the same thing, he saith: Et hac eadem ratio, est etiam radix omnium Astrologicarum * 1.6 quaestionum, quoniam anima eleuata in al•…•…cuius desiderij

excessum arrepit ex se horam & opportunitatem magis conuenientem & efficacem, super qua fabri∣cata coeli figura, potest tunc Astrologico in ea iudicare & plane cognoscere de eo quod quaerens ipse scire cupit, at{que} desiderat. All this goeth currant amongst Astrolo∣gers, for good naturall Philosophy. But let vs turne a little to the Knight, to whom from the heart; we with sound heartpray, that God wil deliuer him out of these snares: hehath giuen vs cause to hope, that he may be drawne to see all these vanities; forasmuch as himselfe doth ingeniously confesse; that, that part of Astrologie which is about questions & Elections, hath in it appa∣rant sortilegy. p. 3. He giueth there some reasons of that opinion: but I am perswaded, that the greatest reason that moued him, was, because hee saw it so impiously taught in Agrippa, that without apparant sortilegy, it could not bee admitted. Hee that doth confesse that which is true, that as it is taught by these Maisters, there is apparant sortilegy in this part; may be drawn to see and confesse, that in the whole, there is the like to be found. For this Astrologicall Influence (with∣out the which ground the Astrologer can do nothing) is foūded vpon the Platonical conceit of anima mundi: And this cōmeth not by a naturall Course of the light & motions of the Stars; but from the conceiued Idaea to the intelligence; from the intelligence to the Sphere it commeth so to the Aspects of Heauen, and to the Elementary Complexions, reducing the Heathenish superstitions. And yet all this will not serue, vnlesse the Astrologer come to desire this secret knowledge of things to come, with strong credulity, and excesse of desire, placing his faith and affections vpon those

inuentions of Sathan, which wee owe only to God, his holy Scriptures & truth. This is that which being against all natural reason, hath driuē away the most ho∣nest among naturall Philosophers, frō this profession; And hath driuen away all the holy Fathers of the Church, and is able to driue all true Christians from it. For, when we finde by their owne confession, that that these Predictions are not founded in the nature of things sought; nor in the nature of the Starres, but in an excesse of desire & credulity in him that seeketh, who will not be terrified from this search? And where hee saith, all things haue a naturall obedience to the soule of man; his meaning is not, that all things which they thus seeke haue a desire to bee knowne, which is Witchcraft: but that all vncleane Spirits are desi∣rous to illude the soule of man, and make shew of obe∣dience, to catch the soule of man in these snares; requi∣ring a strong Credulity, and excessiue desire of the Soule: and so drawing the seruice of the Soule to themselues, from God and from godlinesse. These be the trappes and snares that vncleane Spirites haue spred for Astrologers: Our desire is to giue them war∣ning hereof, that they may auoyde them. Let vs re∣turne to Agrippa, and marke his proceedings. Non ab alia causa quam a Coelestiterenni orbis virtutes proueni∣unt. * 1.7 Hinc Magus per illas operaturus vtitur incanta∣tione astuta superiorum, verbis Mysteriosis in locutione quadam ingeniosa trahens vnum ad aliud, vitamen na∣turals, per quandam conuenientiam inter illas mutuam. Sir, do you heare him? When he hath laide downe a great secret of the Diuels craft, yet he saith, all is done Vi Naturali. These bee the things that wee haue re∣nounced

in our Baptisme; we renounce not Nature, but the workes of the Diuell. And farther, he sayth: Sicuti in corpore humano membrum vnum mouetur per∣cipiendo motum alterius, et in cythera mota vna chorda mouetur et altera: sic quando aliquis mouet aliquam partem mundi mouentur et aliae, percipiendo motum illa∣rum. And to teach vs the cause of the malignitie of the Influences, he saith: Quicquid in istis inferioribus * 1.8 discors dissonum{que} reperitur, non ex influentiae malitia, sed ex mala dispositione percipientis prouenit. And ther∣fore he discourseth how the Superiour Influences are first receyued in the Moone, and by the Moone refle∣cted vpon the earth. Now in the Moon they receiue some infection; then the indisposition of these Infe∣riour Bodies receyuing this Influence, maketh that which is good in it selfe, to be euill. Thus sayth hee, Saturnus influit anxietatem, deliramentum, tristitiam, blasphemiam, desperatione, mendacium, &c. Iupiter a∣uaritiam, tyrannidem. Mars arrogantiam, temeritatem. Venus lasciuos amores. Mercurius, fraudes. Luna insta∣bilem progressum. If this Doctrine bee true, there is no euill from the Influences, but from the Inferiours indisposition. The trueth is, the Astrologers know not themselues, what to make of their Influence, and therefore we must be content not to know it. Yet one thing I must obserue. When they teach, that the Su∣periors by Influence gouerne the Inferiors; and teach also, that the Influence of the Starres are not euil, but as they are receiued into indisposed Inferiors. For my part, I vnderstand not how these things agree. For, it should rather seeme by this, that the Inferiour Ele∣mentary Bodies, do ouer-rule the Influence of the Su∣periors.

One thing I must remember more, that A∣grippa retracting in some shew, these diuellish supersti∣tions, doth not retract that which he wrote of Astro∣logie of the mutuall vse, coniunction and affinity be∣tweene Astrologic and Magicke. But that wee may vnderstand that this knot betweene them is indissolu∣ble, hee saith in that retractation thus. Magiacum Astrologia sic coniuncta atque cognata est, vt qui Magi∣am sine Astrologia profitetur is nihil agit, sed tota aberret via. Then hee leaueth vs this vnretractable Position, that Magicke and Astrology cannot bee separated. Adde vnto this, that which before wee haue re∣hearsed, out of the Booke intituled the Centiloquie: That no Astrologer is able by meere Art, without the helpe of a familiar Spirit, to foretell any particular Euent. And which wee obserued out of Ficinus, That those Predictions stand not by Learning, but by some instinct. And then it is apparant to all such as will not blindfold themselues, that all Astrologicall Predicti∣ons of particular Euents, concerning the actions of men, are not naturall, but meere illusions of vncleane Spirits: and that Astrologie, so farre as concerneth these Predictions, hath no other end or vse, but onely to serue as an instrument to Magicke. This is the Do∣ctrine of these men, who haue most of all excelled in Astrologie, whom in this case wee are bound to be∣leeue, before others. Now, what will the Knight say to these things? or, which way will he turne himselfe? He will perhaps, deuise a distinction betweene Astro∣logers in old time, and in these times: but that will not helpe him. For Agrippa hath opened plainly, that old and new Astrologie is the same, and proceed from

he same Principles by the same meanes, to the same end, and all is to serue Magicke. Hee will perhaps say, as often in his Booke hee doth, that Astrologie is con∣demned onely as it is ioyned with Magicke, but nei∣ther will this helpe him. For Agrippa telleth vs, that there is such affinity and cognation beteene them; that as Magicke cannot bee performed without Astro∣logie; so Astrologie cannot haue a his and per∣fection without Magicke. So the difference is not much, whether wee call these Predictions Magicall or Astrologicall Predictions. Nay, will the Knight say, the Magitian though vsing Astrologie, yet may proceed so farre as to the conference with an vncleane spirit: but the Astrologer may stay himselfe in his fi∣gure, and proceed no further. I answere, that diffe∣rence is not great, in what degree hee proceedeth, so he proceed at all with the Diuell in his illusions. But if hee come to the knowledge of a particular Euent, whether that bee by conference, or by some other meanes; wee are heerein certified, that this thing can∣not bee done by Art and learning, but by the helpe of a Spirit; take that helpe which way you will, it is Di∣abolicall. For that iudiciary Astrologie, either hath beene, or may be altogether separated from Magicke; this the Knight can neuer proue: Neither can hee bring the testimony of one learned man of ancient times, to testifie for him: but wee haue enough a∣gainst him. For, besides these which wee haue cited, Iamblicus is so round herein, that his testimony admit∣teth no answere, thus hee saith: Et impossibile iudicare certos euentus, cum omnium causarum concursum com∣prehendere * 1.9 nequeamus, nisi per inspirationem diuinam

id assequamur. To the same purpose saith Psellus a Pla∣tonicke. Instructa est Magia multum Astronomica facul∣tate, * 1.10 plurima{que} per ipsum peragit. And Philo stratus wri∣ting the Life of Apolonius (the most famous both Magitian and Astrologer in his time) saith, that Apo∣lonius conuersing with Iarchas, the chiefest of the In∣dian Wizards, called Brachmanae, did seeke to find out the end of Iudiciary Astrologie, that is, to bee able to foretell things to come, by certaine secret sacrifices. His words are these. Verum arcanas libationes per quas * 1.11 Astrologicam facultatem, & diuinandi peritiam inqui∣rebant, sacrorum praeterea rationem & incantationem, quas dijs gratissimas esse nouerant, Iarcham cum solo Apolonio communicasse refert Damis. It will much trouble the Knight, to answere these testimonies, and especially this last: For Apolonius was as well seene in the Mathematickes, as any other. If the meere knowledge of Mathematickes could helpe a man to the knowledge of Astrologicall Predictions, then might Apolonius haue beene able to know such Pre∣dictions by his skill in Mathematicks: but his skill was not able to helpe him; and therefore he sought Astro∣logical Diuination by certaine secret Sacrifices. And, bring all the skill in naturall knowledge that ye will; yet your great Masters haue told you, that a Prediction of certain euents, cannot be made without inspiration. These be the secrets of Astrologie, which the Knight cunningly hideth from vs, but others plainly reueale them: secrets they are, & must be done in great secrecy. & that Agrippa witnesseth, Experimentū omne magicum * 1.12 fugit publicum, quarit occultari, silentio roboratur, propa∣latione destruitur. Opportet ergo Magicum operatorem

secretum esse, nullis aut opus suum, aut locum, aut tempus, aut desiderium propalari, nisi preceptori aut coadiutori. Ipsa socij loquacitas, incredulitas{que} in omni operatione effectum impedit. These things agree together: For Agrippa speaketh of the secrets in Magicke, as Philo∣stratus doth of the like secrecies in Astrologicall Diui∣nation. This knowledge that thus flyeth the light, sheweth euidently whence it commeth. Iamblicus disputing against Porphyry, telleth vs, that Porphyry following Astrologicall diuination, went not foundly to the way of foretelling, but the Egyptian way was as hee thought the surer. Both did seeke to know the Lord of the Figure, which in truth was a Diuell: but they were not well agreed to what Diuell to giue the place: but the Egyptians (saith hee) went more di∣rectly to it. Quidnam prohibet figurae dominum, at{que} * 1.13 daemonem per Astrologiam quidem difficile inueniri; fa∣cillime vero per diuinum vaticinium at{que} sacrificia. Where hee plainly confesseth, that Dominus figurae, whom the Astrologers seeke so much, is in truth Dae∣mon, a Diuell. Sir, you vnderstand by this, how your Astrologie is censured. There is no certainty in it till you come to Magicke, that is the sure way: so that Iamblicus telleth you, that Astrologers doe but spend the time in vaine, till they come to the Egypti∣an sacrificing, that is, to plaine Magicke. Plotinus qui inscribitur; si faciant astra: saith (as Macrobius ci∣teth * 1.14 him) Pronunciat Plotinus nihil vi vel potestate co∣rum hominibus euenire: sed ea quae decreti necessitas in singulis sanxit, ita per horum septem transitum statione, recessiue monstrari: vt aues seu praeter volando, seu stan∣do futura pnnis vel voce significant nes ientes. Where∣by

it appeareth, that in his iudgement, there is no more naturall cause of a particular Euent in the Starres, then in the flying of Birds. And therefore these things being shut out from naturall Causes, are found onely amongst diabolicall Superstitions.

My purpose is heerein to refute Astrologicall Pre∣dictions, as standing against nature; by the voyce of the naturall man: by Philosophers, and the confessions of them that haue beene reputed most learned in that fession: And I haue dealt little with Diuines: I will adde a few. Origen vpon the Booke of Numbers, ex∣pounding * 1.15 those words: There is no Sorcery in Iacob, nor Diuination in Israell, in due time it shall bee reuealed to Iacob and Israell, what the Lord will doe: speaketh of the curiosity, which men by vnlawfull meanes vse in seeking the knowledge of things to come. Hee shew∣eth that there are but two waies to know those things; either from God, as the Prophets spake, or from the Diuell, as all other doe that seeke the knowledge of particular Euents. Est talis quaedam (saith he) in Mini∣sterio * 1.16 praesciētiae operatio Daemonum, qua artibus quibus∣dam ab ijs qui se Daemonibus maciparint, colligitur. And expounding the latter part of that Verse: In tempore dicitur? Iacobo & Israeli quid perficiet Deus. Quid est (saith he) in tempore dicetur? cum oportet & expedit, hoc est in tempore. Si ergo expedit pranoscere nos futura, dice∣ture Deo per Prophetam Dei, per spiritum sāctum. Si ve∣ro non dicuntur neque denuntiantur, scito quia nobis non expedit futura pranoscere Quod si idcirco non dicuntur nobis, quia nobis ea scire non expedit, qui diuersis artibus, & daemonum inuocationibus gestiunt futura praenoscere, quid aliud faciunt, nisi ea cupiunt discere, qua sibi scire

non expedit. And a little after after, A solo Deo debe∣mus de futuris discere, & neque diuinum neque augu∣rem, neque aliud quodcunque horum recipere. The Knight would make Origen to stand for Astrologie, and produceth a testimony of Origen (as he dreameth) out of the narration of Ioseph, in which Iacob is said to tell his Sonnes, that Heauen was a Booke, wherein they might reade whatsoeuer should befall them. This, howsoeuer the Knight thought worthy his Re∣lation; yet I doe not account it worthy my Refuta∣tion. It is grosse ignorance, or wilfull collusion, to thinke that Origen gaue credit to any such Booke, or wrote any such thing: it is true, that many such tricks are put vpon Origen, by deceiuers, and thrust in a∣mongst his workes; of which Origen complained in his life time, confessing that his workes were interpo∣lated by couseners: but for this particular. 1. It is against the vsuall Doctrine of Origen, in other places. 2. It is reiected by the Church as fabulous. 3. It is refuted by S. Augustine, and others. Augustine teach∣eth no otherwise, speaking of Astrologie, and of Di∣uination in generall: He saith; Omnes Artes huiusmo∣di vel nugatoria, velnoxiae superstitionis ex quadam pe∣stifera societate hominum & Daemonum. Hee calleth it pestifera curiositas, crucians sollicitudo, mortifera serui∣tus. And reckoning all the kindes of Magicke, harus∣picum, & Augurum libros, ligaturas, remedia in prae∣cationibus & Characteribus, and other things of that sort, at last hee saith. Nec ab hoc genere pernitiosae su∣perstitionis segregandi sunt, qui genethliaci propter nata∣lium dierum considerationes, nunc autem vulgo Mathe∣matici vocantur. For anciently these were not called

Mathematici, and therefore hee seemeth loth to giue them that name; as a name vndue to their occu∣pation. For himselfe obserueth so much, Non cos ap∣pellarunt * 1.17 Mathematicos veteres, qui nunc appellantur, sed illos qui temporum numeros, motu coeli ac Syderum peruestigarunt. This amongst the Ancients was the knowne Subiect of the Mathematickes, the supputati∣on of times by the motion of the Starres: And anci∣ently, Predictions were neuer accounted any part of the Mathematickes. The Knight vtterly scorneth this ancient vse, as idle and vaine without Predictions. For an answere to S. Augustine, the Knight telleth vs, that S. Augustine reproueth onely such, as either fol∣low the Idolatry of the Heathen, or suppose a fatall necessity in those things that depend vpon our will; in all things else confessing the gouernment of the Heauenly Bodies, and both the Starres to haue their properties, and the Astrologer to know the same. This was soon said and boldly; but when will it be proued? The truth is, that S. Augustine and the rest of the Fa∣thers, reproue Astrologie, for the vaine curiosity of foretelling things to come; which cannot bee foretold but by God and his Prophets, or to the Diuell and his Prophets. This is that which moued the Fathers a∣gainst Prediction, because a Prediction cannot bee foretold, but by the Spirit of God. This saith Origen, this saith S. Augustine. That the Predictions of those that are called genethliaci, is nothing but pernitiosa su∣perstitio. Cyrill, writing against Iulian the Apostate, answereth an Obiection that Iulian hath made, that Abraham was an Astrologer, that hee did vse Diuina∣tion or Prediction by the Starres. Cyrill answereth,

that there is no such Diuination or Prediction; the Starres haue no such vse, they were not made for any such thing: but as hee saith; Factum ab ipso (Deo) di∣cimus Astrorum chorum, non quod sanctorum Propheta∣rum dignitatem habeat, vel aliud quicquam preter quam vt luceant hominibus, & sint in signa temporum. When the Fathers reproue Astrologie, this is their pur∣pose, to reiect it for Predictions of future things. This Prediction cannot be done without the Spirit of God. The holy Prophets did make Predictions by that spi∣rit: If any shall attempt such things by the Starres; then they answere, the Starres were not made to haue the honour of the holy Prophets, which they should haue, if by them wee should come to the knowledge of things to come. The Fathers say, the Starres haue no other vse or end but to giue light, and by their mo∣tion to measure the times. The Knight saith, they should haue an idle and vaine creation, if this were all their vse: so hee saith, Pag. 2. Behold how farre these men proceed, to censure not onely all learned men, that stand against their fancy, but the very Cre∣ation of God must bee censured, if it stand against their madnesse. God giue them a meeke spirit. To satisfie the Knight in this, that the Fathers in repro∣uing or reiecting Astrology, doe it in respect of the Predictions, that their Diuination and Predictions are vnlawfull: That this was the thing, which so trou∣bled the Fathers, hee may vnderstand by that which wee haue said, and if that will not satisfie, wee could bring enough. S. Augustine saith; Planetarios quos * 1.18 Mathematicos vocant, plane consulere non desistebam quod quasi nullum eis esset sacrificium, & nulla preces ad

aliquem spiritum ob Diuinationem dirigentur. Quod tamen Christiana & vera pietas consequenter repellit & damnat. And againe, Iam & Mathematicorum fallaces * 1.19 diuinationes, & impia deliramenta reicceram. And a∣gaine, Inde certissime collegi, ea quae vera consideratis * 1.20 constellationibus dicerentur, non Arte dici sed sorte: quae autem falsa, non artis imperitia, sed sortis mendatio. And again. His omnibus consideratis, non immerito creditur, * 1.21 cum Astrologi mirabiliter multa vera respondent, occul∣to instinctu fieri spirituum non bonorum, quorum cura est has falsas & noxias opiniones deastratibus fatis hu∣manis mentibus inserere, at{que} firmare: non horoscopi notati & inspecti aliqua arte, quae nulla est. And to this purpose Theodoret saith, Vniuersum Diaboli genus in * 1.22 medio proposuit, diuinatores ex syderibus prognostica profitentes, somniorum interpres, corum mendacia repre∣hendit, & poenas constituit. It would bee a worke to fill a Booke, if I should write all which the Fathers haue obserued to this purpose: Let the Knight satis∣fie himselfe in this, that the especiall cause why the Fathers reproue Astrologie, is, for that they take vpon them to foretell particular Euents fortuitall. Which thing cannot bee done but by a Spirit, though many times that Spirit may lye: But without a Spirit this cannot bee performed, by the common consent and torrent of the Fathers.

Notes

• * 1.1

  Herod. Clei•…•….
• * 1.2

  Lib. de Myste rus Egyp.
• * 1.3

  Lib. 1. de occul. Philos.
• * 1.4

  Lib. 2. Cap. 22.
• * 1.5

  Lib. 2. Cap. 53.
• * 1.6

  Lib. 2. Cap. 54.
• * 1.7

  Lib. 2. Cap. 60.
• * 1.8

  Lib. 3.
• * 1.9

  Lib. de Mist.
• * 1.10

  Lib. de Daemo∣nibus.
• * 1.11

  Philostr. Lib. 3. Cap. 13.
• * 1.12

  Lib. 3. C. •…•….
• * 1.13

  Lib. de Myst. Egypt.
• * 1.14

  Insom. Scrip. Lib. c. 9.
• * 1.15

  〈◊〉〈◊〉 Mum. 23.
• * 1.16

  Hom. 16 in Num.
• * 1.17

  Lib. 83. quaest qu. 45.
• * 1.18

  Lib. Confiss. 4. C. 3.
• * 1.19

  Lib. Confess. 7. Cap. 6.
• * 1.20

  Lib. Confess. 7. Cap. 6.
• * 1.21

  Lib. de Ciuit. Dci. 5. Cap. 7.
• * 1.22

  Theod. in Zac.