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. X. (Book 10)

The Censure of the Knights Diuinity.

THe boldnesse of many men is much to bee maruelled at in these euill & licentious times, who in colouring of corrupt Causes, dare presume to vse the pretence of holy Scriptures, tur∣ning and forcing Gods truth sometimes to iustifie the forgeries of Sathan: which impiety, as it proceeded from the Diuell, the first corrupter of the truth; so, wheresoeuer it appeareth in other, it doth bewray it selfe, and sheweth euidently, whom they imitate that vse it. For Gods holy truth cannot be so spoken of, as a matter of common Learning may be: For smooth tearmes, and a trim•…•…ed speech, without a religious heart, opening the truthes of Gods word, will pre∣sently bee descried. Whether this religious heart bee in the Knight, or that hee hath presumed with vnclean hands to handle holy things; let the Children of the Church iudge. I will not charge him with prophane words; as where hee, speaking of the immortality of the Soule, of the diuine Prouidence, of the Miracles and Mysteries of Religion; calleth these things meer∣ly Theologicall, or Metaphysicall, Pag. 94. & 95. Re∣ligion is Metaphysicall, as it dependeth vpon the im∣mediate will of God, and not vpon the order of na∣ture: This wee passe ouer, and come to try his spirit, and sound his iudgement in Diuinity.

Whereas M. Chambers citeth the Prophet Esay 47. 12. 13. where the Prophet foreshewing the destructi∣on of Babylon, derideth the Astrologers (so much vsed

and honoured there) who tooke vpon them to fore∣tell calamities, because their Predictions herein could not help Babilon. After a fruitlesse Discourse, wherein hee telleth vs that those Astrologers were Magitians, at last hee affirmeth,

That the ruine of this Monarchy (meaning Babylon) was extraordinary, beyond the compasse of naturall things, and did no lesse transcend humane knowledge by naturall meanes (to speake his owne words) then the standing of the Sunne in the Hea∣uens, in the dayes of Ioshua, or the going backe there∣of in the time of Hezekiah. Which things, being miracu∣lous and not naturall, the Astrologer cannot foretell. And such hee affirmeth the destruction of Babylon to be. Because God in his secret purpose, had decreed to stirre vp the Medes against that people: this determination de∣pending (as hee saith) vpon the immediate will of God: because Cyrus is named two hundred yeare before the accomplishment of that Prophesie: because the Medes were subiect to the Babilonians, and of small power: be∣cause the surprise of Babylon was so sudden, as Herodotus reporteth, that the enemies found them eating & drink∣ing, and dauncing.

And thus hee runneth on, and telleth the Reader, that these are reasons to proue, that the destruction of Babylon was not naturall, but miraculous, depending vpon the immediate will of God: what hee meaneth by the immediate will of God, I know not: But this we know, that the Miracles that are wrought on∣ly by the Word, or immediate will of God, are such, as being done without meanes, causeth the naturall man to wonder, whose knowledge can reach no high∣er, then as it is led by meanes. Therefore the stan∣ding

of the Sunne in the time of Ioshua, and the going backe therof in Hezekiah his sight, & such like works, were Miracles, because they were done without natu∣rall meanes, and against the ordinary Course of Na∣ture, and beyond the knowledge of the naturall man. But what Diuines hold the destruction of Babylon to bee a Miracle? Here were all the meanes vsed, that are vsuall in other destructions: the meanes are well vnderstood by the Heathen Historiographers, that neuer found any Miracle herein. The force of Men, great Armies, a valiant and politicke King Cyrus, a∣gainst a feeble and dissolute King Belshazzer, a man without vertue and foresight. What Miracle doe you see heere? Herodotus recordeth, as the Knight also noteth, Pag. 36. when the Medes on a Festiuall day had entred on the one side of the City, the other part was ignorant thereof, being wholly giuen ouer to dancing and merriment. This the Knight noteth, to proue, that this destruction was miraculous, not by naturall meanes. Did euer man reason thus before? Is it a Miracle, that a vigilant, wise, valiant Army, should ouerthrow a carelesse and drunken People? And must this be brought as a reason to make it a Miracle? Your Cause wanted reason to maintaine it; for shame giue ouer such a Cause, as must be maintained by such rea∣sons; or else set better heads to it. But he thinketh that he hath said much to it for proofe, because the Prophet Esay nameth Cyrus 200. yeares before the accom∣plishment of the Prophesie. If this be enough to proue a Miracle, because God foresaw the thing long before, and reuealed it to his Prophet; then, what thing in the world can the Knight name, which by this worthy

reason will not proue a Miracle? Doth not God fore∣see euery thing as he did that? If there were such Pro∣phets amongst vs, as had such reuelations of things to come, as Esay had; then should other Euents be like∣wise foretold. But seeing wee haue not such reuela∣tions, God hath giuen to the Children of the Church, that precious guift of Faith; by which wee beleeue and know assuredly, that all things in the world are ruled by Gods Prouidence; and wee are taught to know, that the knowledge of things to come, not re∣uealed to vs, is not needfull for vs: When it it is need∣full, we shall haue it, but from God and his Prophets, not from Astrologers. Thus wee rest in Gods Proui∣dence, and we exhort the Knight to rest there.

But the Knight like a graue morall Diuine, to winne some honour both of Cicero, and of M. Chambers, bra∣ueth it out thus, Pag. 95. Tully profanely in his 2. de Diuinat. and in his Booke de Fato, denyeth and deri∣deth the prouidence of God; and yet (saith he) may M. Chambers goe to Schoole with him, and learne manners. But before wee haue done Sir, it will ap∣peare, who they are that haue need to goe learne man∣ners, and the Doctrine of Gods prouidence; which they may learne euen of Cicero. For, good Reader, consider whether his wits bee not inchanted, that writeth thus. Cicero through all the 2. de Diuinat. de∣nyeth & derideth nothing else but Predictions, which are made by Auruspicine, Augury, Astrologie, Sorti∣ledge, and such like. This the Knights Booke cal∣leth Gods prouidence: Is not this good Diuinity? Cicero in his Booke de Fato, disputeth so, as to take a∣way fatum Astrologicum, and leaue fatum Physicum;

that is, a dependance betweene naturall Causes and their effects: and this is all which is called fatum. Chry∣sippus, saith hee, necessitatem effugere voluit, & retine∣re fatum. This conceit pleased Cicero, and therefore hee saith. Quid afferripoterit, cur non omnia fato fieri fatendum sit? modo intelligatur, quae sit causarum distin∣ctio, ac dissimilitudo. Tully then taketh away fatum Stoicum and granteth fatum Physicum. And herein he goeth as farre as the naturall man could goe, holding naturall Principles, which hee is euer carefull to hold. But whether the Knight goeth so farre as a Christian should, inspeaking of Gods prouidence, or as one professing morall vertues, fathering that vpon Cicero which hee ouerthroweth; let others iudge.

Hee proceedeth still the same man, handling the vndefiled word of God without reuerence, without feare of checke. M. Chambers acknowledging the power of the Starres, in things subiect to their power, but denying it to touch particular Euents, or mens actions, wherein the Astrologers wholly set it, saith, that the Starres haue no force at all in this sense: the Knight speaking hereof, saith, that place of Iob, 38. 33. vnanswerably refelleth that barbarous opinion which M. Chambers holdeth, that the Starres haue no force at all (vnderstand ouer mens actions) for if they had no force, God would not vainly tell vs of their Do∣minion ouer the Earth. Pag. 48. Then blessed is M. Chambers, and the Cause which hee handleth, that cannot bee charged of Barbarisme; but with him the liuing God must also bee charged of vanity. It grees •…•…eth mee to write these and such like blasphemies. Shall a wretched man, corrupt dust & ashes lay vanity

to the liuing God, if the Dominion of the Starres reach not so farre, as hee in his foolish heart imagineth? These things need no resolution, but a sharp reproofe. Repent and weepe for this blasphemy, and pray to God, that these thoughts of thy heart may bee forgi∣uen. This also is your pride and presumption, that you thinke that you can see farther into a Text of Iob, then all Diuines can. In that place of Iob, there is men∣tion of the sweetnesse or amenity of the Pleiades, the bands of Orion, and the Dominion of the Heauens; which the best Interpreters expound thus. The sweetnesse or pleasures of the Pleiades; Delitiae; doth expresse the sweetnesse and amenity of the Spring, which those Starres bring in. The bands of Orion, the constriction of all things procured by Winter, which that Starre bringeth in. The Dominions of the Hea∣uens on the Earth, is apparant in all things vegetable vpon the Earth: And is not this a great Dominion which the Heauens haue ouer the Earth, when all things spring and flourish at certaine positions of the Heauens. And againe, all things are bound vp and frozen, and as it were deaded at some other Positions of the Heauens: What worldly power is like this power? Moreouer, wee yeeld the influence of the Heauens ouer things vegetable: And when we yeeld this dominion of Heauen, wee yeeld nothing but that which is seene in Nature. If you will haue more, you must proue it. The actions of men wee deny to bee ruled by this power. And you, if you cannot get the act•…•…on•…•… of Men, and particular Euents to bee vnder this power; you open your mouth against the Crea∣tor, and charge him with vanity.

But how doth the Knight proue his imagined do∣minion of the Heauens? Forsooth hee maketh some shew, to proue that the Starres haue some force, which thing is not denyed. But the question betweene vs and him is not, whether the Starres haue some force or no; but wherein their force standeth. After some wandring discourse, at last hee will proue forsooth, that the influence of the Starres reach to the successe of mens actions. Now Sir, you are welcome home, proue this, and there shall bee an end. But how proue you this? thus forsooth, Pag. 49. The influence of the Starres extendeth to the successe of men, which is yet more fully confirmed, (as if before hee had proued it) whereas he hath said nothing to this point. But how is this more fully confirmed? Iudic. 4. 20. Where it is expressly testified, that the Starres fought from Heauen in their Courses and order, against Sisera.

By all which, saith the Knights Booke, it appeareth what Dominion they haue ouer all men, as ouer all o∣ther creatures, either vegetable, or sensible. But if M. Chambers obiect, that this power is not vnderstood by men, why doth Moses testifie, that they were created to be signes? whose significations if they be notvnder∣stood, I affirme to be Barbarous, or no signes to vs at all. M. Chambers must be content to be charged with barbarous opinions; Moses and God himselfe, and whosoeuer stand in his way, are thus charged. Sir, bee contented and quiet your selfe, and you shall sooner see the truth. The Conclusion which you would proue, is, as you tell vs, a thing naturall: wee looked for a naturall reason of a naturall Conclusion. You

goe to proue it by Scriptures, confessing thereby, that you finde no reason in nature for it: Wee need no Scriptures to proue things naturall; they are for high∣er matters then nature can reach. But you say, the Starres haue Dominion ouer the successe of mens actions, because it is said, that the Starres fought from Heauen in their order against Sisera. Did euer any Diuine expound this as you doe? And, what warrant haue you to make the word of God serue your fancy? First, you charge not onely the words, but the sense of the place: which thing either, you should not haue done; ot else, not so rashly and without considering of your owne words, charge M. Chambers of false sug∣gestion, or false translating, as you doe, Pag. 47. For whereas M. Chambers citeth the words of Iob thus: Dost thou know the order of Heauen, and wilt thou reduce the course of it to the Earth? You say he doth falsly translate the words; because the Originall hath, Knowest thou the Lawes or Ordinances of Heauen; and canst thou dispose the Dominion thereof vpon the Earth? Let a man, not transported with affection, tell me the difference betweene your words and his, and giue a sensible distinction betweene. Dost thou know, and knowest thou: betweene the order of Heauen, and the Ordinances of Heauen: betweene reducing the Course of Heauen to the Earth, and dis∣posing the Dominion thereof vpon the Earth? Is not one sense kept in both? But now, how the sense and words of the other place, is chopt & changed by you, let vs consider. The place which you cite, in the origi∣nall, and in all Translations, certainly in all that I haue seene. The Hebrew Text hath it, the old Latine Tran∣slation,

the Septuagint, Tremelius, Leo, Iuda, the En∣glish: all, I say, without exception reade the place thus. They fought from heauen; euen the Starres in their Courses fought against Sisera. The Interpre∣ters of this place, old and new, vnderstand it so, that this fighting from Heauen, was by Hayle, Raine and tempest. And true it is, that the Starres by their Cos∣micall rising or setting, are obserued to further raine and tempest. And thus wee haue the words of the Scripture, faithfully translated in all Translations, ex∣pounded by ancient and later Expositors, shewing how the Heauens fought against Sisera. This is con∣firmed by the circumstances in the Text. For in the next words, it followeth. The Riuer Kison swept them away. The inundation of the Riuer is declared, caused by the Hayle and Raine, which fell from Hea∣uen, whereby the Canaanites were ouerthrowne by the tempest from Heauen, and drowned in the Riuer. Thus much is euident by the Text, and confirmed by the testimonies of all that haue touched this place. A∣gainst this the Knights Book (for Alas, the Knight him∣selfe may be guiltlesse of many things contained in the Booke) against this, I say, this writer taketh vpon him to translate it anew, and to expound it as him listeth. That the Starres fought from Heauen in their Courses against Sisera: and expoundeth it, that the Starres by their Influences gaue successe to the Action; against all Expositors. But if the Influence of the Starres gaue successe in this Action; wee would know, whether the Astrologer could haue giuen Prediction hereof, by looking vpon the Starres. In the destruction of Ba∣bilon, you say, hee could not; and why could hee

more in this? For in this a Miracle was shewed eui∣dently. Againe, if the Starres did signifie successe; whether was it good successe or euill? For, wee know the ancient cosenage of Astrologers and Oracles. If the Astrologer should haue told the King of Canaan, that the Starres signified good successe, hee should haue but deceiued him, as many doe. Further, if this be a good reason, because the Starres did fight against Sisera, therefore the Influence of Starres reacheth to successe in mens actions: Why should not this bee as good? The Riuer Kison helped the people of God against Sisera; therefore the Influence of the Riuers doe the like: For there is no more giuen to the Starres then to the Riuer. It is true, that all the Creatures of God, are at his command, and are vsed as Instruments to doe his will in the protection of his Church, and against his enemies. What is this to Astro∣logie?

But you say, why did Moses testifie, that they were created to bee signes; whose signification you affirme to be barbarous, or no signes at all to vs, if they bee not vnderstood Your meaning is, that Moses witnessing Gen. 1. 14. That whereas God in creating the Lights of Heauen, said, Let them be for signes & for seasons, and for dayes, and yeares. These words must bee so vnderstood, let the Starres bee created to signfie par∣ticular Euents of warres, of troubles of the Estate of Cities, and Common-wealthes, of the death of Kings, of particular Euents of mens actions: that the Astrologers by looking vpon them may foretell those things. For if they bee made for signes, they must sig∣nifie these things: And if they doe not signifie these

things, then are they vainly created. And is not this a great meruaile, that the Diuell did not set some Astro∣logers a worke to interpret Scriptures? For if you had the testimony but of some one Expositor of Scriptures, you might haue some pretence to excuse the impiety; but hauing none, what Astrologicall Sorcery hath bewitched you, to dare (without reue∣rence) offer force & compulsion to Gods holy word, to make it serue your turne? All Expositors that euer I could see, with one consent expound this place so, that your Astrologicall significations, are quite shut out. August. Lib. Imperf. in Gen. ad literam. Chrysost. in Cap. 1. Gen. Homil. 6. Beda in Cap. 1. Gen. Origen in Gen. 1. Theodoret in Gen. 1. Abeuleus in Gen. 1. Lyra in Gen. 1. Glossa ordinaria. Caluin in Gen. 1. Fran∣ciscus Vatabalus, not a Translator of the Bible, as you call him, but a diligent Expounder. All doe agree in this, that this signification is of things in the knowne Course of Nature, for times, yeares and seasons: And some doe expressly reiect Astrologicall supposed sig∣nifications. The Knight will haue it only for Astrolo∣gicall significations. Sir, doe you thinke in your in∣ward iudgement, that God hath written a Booke in the Heauens, onely for the vnderstanding of Astro∣logers? If this signification bee such as you would haue it, it is onely for Astrologers; for none other can open the significations that you meane, and yet you know many Doctors doubt, whether the Astro∣logers can open them: This is your Diuinity. But we thinke that it may much better become a Christian Knight, to take Diuinity as the Church receiueth it, then to make it new. Some expound these signes of

the moments of times, some of seasons & weather: of which signes all Husbandmen take vse: none as you doe. Iunius translateth the place thus: Vt sint in signa cum tempestatibus, tum diebus & annis. Which tran∣slation if you receiue, so agreeing to the vse of words in the Originall, then are your significations gone. Be contented farther to consider the manner of your Ar∣gument; for thus you reason. If the Starres bee not created for vaine and barbarous signes; then they signifie the successe of mens actions; but they are not created for vaine and barbarous signes; Remember your selfe, where you had this Argument; for by the like kinde of reasoning, Q. Cicero. Lib. 1. de diuinat. would maintaine the Prediction that you maintaine. Si sint dij, neque ante declarant hominibus quae futura sunt, aut non diligunt homines, aut quod euenturum sit ignorant, &c. And a little after, Sunt autem dij, signifi∣cant ergo. Et si significant, nullas vias dant nobis ad significationis scientiam, frustra significarent, &c. By which manner of reasoning hee would conclude, that future Euents of mens actions, may bee foretold by Augury, & Astrologie: He would charge the Gods of vanity, vnlesse these Predictions be admitted. You are not affraid to apply the same manner of reasoning to the liuing God. But what reason haue you to leaue out the whole Argument, and conclude but for one part? For the Conclusion followeth as well for Predictions by Augury, as for these by Astrologie.

It were too long to trouble the Reader, with all the Knights errors: yet I must touch a fewe. M. Cham∣bers referreth to a place of Chrisostome in Math. 2. The Knight saith, this maketh more for Astrologie then a∣gainst

it. For this is all that Chrysostome saith; Si Chri∣stus secundum legem sit nat us Astrorum quomodo Astro∣logiam dissoluit, fatumque destruxit? If Christ were vnder the law of the starres, how then (as the Knight translateth it) did his comming dissolue Astrologie, and destroy destiny? To which I answere, saith the Knights booke (marke now his deepe Diuinity) That hee hath so dissolued destiny and Astrologie, meaning the power of the Starres ouer vs, as hee hath dissolued death by his passion and resurrection; not that wee are in this world freed from naturall death by the death of Christ, but from the eternall damnation of death: thus farre the Knight. Hee saith that Christ hath dissolued the Dominion of the Starres, as hee dissolued the Do∣minion of death. But how did Christ dissolue the Do∣minion of death? Verily that his Church might bee freed from it, onely true Beleeuers, the members of his body, all other lye still vnder the dominion of death; for none are freed, but those whom hee soone maketh free. Then, where the Knight saith, Christ hath dissolued Astrologie, as the power of death ouer vs; whom doth hee meane by vs? If you meane vs, that is, all men, then it is false: For Christ hath not dissolued the dominion of death for all men, but one∣ly for his Elect. If you meane by vs, vs that beleeue; then how can you make your Similitude good, ma∣king sense, and keeping Diuinity? As Christ hath dis∣solued the dominion of death to vs Beleeuers onely, but not to all: what will you make the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? will you inferre, so hath hee dissolued Astrologie to beleeuers, and all other are vnder the Dominion of the Starres, as they are vnder the dominion of death.

If this bee a true inference, it proueth plainly, that Astrologie is a part of the power of darknesse, euill and wicked: for true Beleeuers are deliuered from all such things; and the things from which Christ hath deliuered them are such. But then you say, that except they which produce this place, and otherwise interpret it, can proue, that Christ by his comming hath taken away the naturall vertue and efficacie of the Starres, there is nothing said by Chrysostome. It were good for him that wrote this, to peruse that testi∣mony which in the next Page hee citeth out of Salo∣mon. The foole multiplyeth words. No man saith that Christ hath taken away the vertue of the Starres? but that mens actions depend vpon the naturall ver∣tue of the Starres: But the question betweene you and vs, is, what is that naturall vertue of the Starres. You say againe if Christ came to dissolue it, hee could not dissolue that which was not: Ergo, of consequence it was, and till it bee dissolued, is effectuall. And after this manner, for want of better stuffe, you trouble your selfe and your Reader, with such as commeth in your head. Wee answere, Christ dissolued Astrologie, as hee dissolued Idolatry; yet S. Paul saith an Idoll is no∣thing. Now will you Sir, chop Logicke with S. Paul, and say, if Christ came to dissolue Idols, hee came not to destroy that which was not; Ergo, by consequence it was. But the Apostle will tell you that Christ came to dissolue those things that are not in truth, but onely imagined by the superstitious conceipts of men, illu∣ded by Sathan: For Christ doth not destroy the nature of the Starres, but superstition, which fancieth another power in the Starres then God hath giuen

them: whichsuperstition is the worke of the Diuell, and therefore Christ dissolueth it, as Saint Iohn saith. For this purpose appeared the Sonne of God, that hee might dissolue the works of the Diuell.

If the Starres haue such power ouer the actions of men, then was your booke written vnder an vnfortu∣nate Starre: For as it is commonly said, hee casteth euill, that casting all day, casteth not one good chance; So may it well bee said, hee writeth badly, that wri∣ting so long a Booke, writeth not one sound sentence: Such is your Booke, alwayes like it selfe. And I sup∣pose it were hard to cull out one sentence through the whole Booke, that a man can iustifie, who is resolued to maintaine nothing but truth.

After your manner you preach thus: Pag. 393. I would know of him where hee learned this Diuinity, that God hauing expressly forbidden any thing, as is were against his reuealed will (as hee affirmeth Astro∣logie) neuerthelesse concurres to the effecting of that, which shall aduance the credit of an vnlawfull pra∣ctises, to the derogating of his owne glory: this is flat repugnant to all Diuinity. And a little after, That God doth not worke by such means as himselfe pro∣hibiteth: If need were, I could amplifie by sundry rea∣sons and authorities.

Because I am loth to enter into such a large Theolo∣gicall Discourse, as this question which here you moue requireth: I will briefly answere. Sir, did you euer care to vnderstand what were those famous Contro∣uersies, which that blessed Father S. Augustine held against the Pelagians? It seemeth not. And what doe the knowledge of these things belong to a Knight?

No more doth it belong to a Knight to moue such deepe questions, and peremptorily toconclude in Di∣uinity; these waters bee too deepe for him to wade in. Briefly know thus much: That God doth worke in many things against his reuealed will. His reuealed will was to Abraham, that Isaac should bee offered in a Sacrifice; yet God wrought against it. Nay the case may bee so, that the will of God and the will of man may bee contrary one to the other; and yet both good. The Father lyeth vpon his death-bed; the Sonnes will and desire is that the Father should liue, and this desire of the Sonne is agreeable to Gods re∣uealed will; for that reuealed will containeth what wee ought to doe: But Gods secret will is contrary to this desire of the Sonne, and the Father dyeth, will this Gentleman accuse God, because hee concurreth to some effects against his reuealed will? When Adul∣terie is committed and Bastards begotten, it is against the reuealed will of God: But hee that shall affirme that God hath no will, nor power, nor part in gene∣gation, shall take away part of his power, and giue it to some other thing, and so make moe Gods. The peo∣ple and principall of Israell conspired to put Christ to death; this was an vnlawfull action: Now hee that shall say, that the hand and Counsell of God did not concurre in this action, shall denye the plaine Scrip∣ture. Act. 4. 27. Herod and Pontius Pilate, with the Gentiles and people of Israell gathered themselues to∣gether to doe whatsoeuer thy hand and counsell had determined before to bee done. Neither doth it fol∣low hereby, that God doth aduance the credit of an vnlawfull practise, to the derogation of his glory: for

God ordereth all things in nature, himselfe being pure from sinne; and punisheth all sinners, puni∣shing both Adulterers and Astrologers: But when (I say) that God ordereth all things in nature, this doth not teach Astrologicall Predictions, which are out of the compasse of nature.

No better is that Theologie which hee vttereth Pag. 480. There is no place in Scripture in which blas∣phemy is named, but doth describe it to be a verball iniury vttered in detestation of God. Whence hee seeketh to proue, that except it bee euill speaking of God himselfe, it is no blasphemy. His knowledge and sense in these things, whereof hee is bold to speake, is rather to bee pittied, then refuted. I tell you Sir, that you doe nothing throughout your Booke but blaspheme, when you speake euill of M. Chambers; though then your intent is not to offer a verball iniury to God. Yet when you speake euill of such, as for conscience, maintaine Gods truth, and therefore speake euill of them, because they maintaine the truth, then you blaspheme. This is true; and if you re∣pent not of this sinne, you will finde it to bee true another day: But therefore wee labour to doe this seruice, both to the Truth and you; that when the knowledge of your sinne is brought to your sight, you may the sooner finde the way to repentance. Now, that blasphemy is not as you say, onely a ver∣ball iniury vttered in detestation of God, and so ta∣ken in euery Scripture where it is named; but that it is also against the truth of God, and against the Saints that maintaine the truth; may appeare out of these places and many moe. Act. 14. 45. When

the Iewes saw the people, they were full of enuy, and spake against those things that were spoken of Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, contradicting and blaspheming. Act. 18. 6. When they resisted & blasphemed, he shooke his rayment. S. Paul speaking of himselfe, and other his fel∣low Apostles, saith, Rom. 3. 8. We are blasphemed, And 1. Cor. 4. 13. Being blasphemed, we pray. And 1. Cor. 10. 30. For if I through Gods benefit bee partaker, why am I blasphemed for that, wherefore I giue thanks. To omit many places: they are also said to blaspheme, who dis∣semble in hypocrisie, making shew of an holy Profes∣sion, themselues being vnholy. Apoc. 2•…•…9. I know the blasphemy of them, which say they are Iewes & are not, but are the Synagogue of Sathan. Which place•…•… I note the rather, because the Knight out of his wor•…•…ed confi∣dence, doth boldly giue it out, that there is not one place of Scripture, where blasphemy is named; but it doth describe it to be a verbal iniury vttered in detesta tion of God. If the places of Scripture were numbred, there will be more found against this, then for it. But his aduantage is, he is no professed Diuine, & therfore may erre in these points, and we must pardon the im∣perfections of a Knight in Diuinity. Which kinde of pleading, as I would neuer deny to a man that did de∣scry a sound minde, or were compelled to write; so if our Knight looke for the same fauour; we may iustly answere him, as Cato answered A. Posthumius Albinus, who being Cos. wrote some Romane Stories in Greeke, desiring all men to beare with his imperfecti∣ons: Because, quoth he, I am a Romane, and therefore of me the exact knowledge of the Greek tongue is not to bee required. But Cato told him that this was but

trifling, to intreat pardon, when he might haue beene without fault. For who compelled him to doe that for which hee thought fit to craue pardon; so may we say to the Knight, by silence hee might haue beene blamelesse: By writing so vnskilfully of vnknowne tihngs, vpon hope of pardon; because his place requireth not such exact skill in Diuinity, and of by vpholding a corrupt cause, hee hath shut himselfe from the benefite of that fauour, which otherwise he might looke for. And if ignorance bee to bee excused in a Christian Knight, I should rather excuse igno∣rance in Astrologie, then in Diuinity.

But must wee pardon this also which followeth? Where M. Chambers had found fault with one, for ascribing so much to numbers t•…•…t therby he thought to attain•…•… 〈◊〉〈◊〉 mystery of hi•…•… •…•…tion, and to haue his name registred in the 〈…〉〈…〉 God. The Knight de∣fending that irreligious speech, writeth thus; Pag. •…•…19. It 〈…〉〈…〉 to him that is not blind by malice, •…•…at hee intendeth nothing in that Hyperbolicall and excessiue speech; but such a sequestration of our thoughts from all materiall things, as thereby wee may the more freely contemplate the mystery of the Trinity in Vnity; vntill through our whole conuersion to the same, wee come to bee registred in the num∣ber of those that are sealed to saluation. Thus farre the Knight. If any man contradict this Gentleman, he is presently charged to be blinded with malice: And yet, M. Chambers did not intend to contradict him, but opened an irreligious speech of another. But the Knight will take the defence of all vpon him. It were to bee wished, that hee would deale more aduisedly,

and not take vpon him the defence of euery foolish Astrologer. Wee hope vpon better aduice, hee will thinke least malice in such as deale most plainly with him. And truely, if wee should suffer such prophane speeches to passe without reprehension, it were enough to spill him. Wee reproue that prophane speech: your Defence makes the speech no better, but your selfe worse, then wee tooke you. For you tell vs, that by that Hyperbolicall and excessiue speech, hee intendeth nothing, but such a sequestration of our thoughts from all materiall things, as thereby we may more freely contemplate the mystery of the Trinity in Vnity; vntill through our whole conuersion to the same, wee come to bee registred and sealed to saluati∣on. Some of your Astrologers haue told vs, of great power of some names of God abused, and of some words spoken without vnderstanding. They tell vs also, of the Language that the Angels vse among them selues; these bee things which wee vnderstand no•…•… therein they may goe further then wee poore soules can reach them. But when they tell vs, how by num∣bers wee may bee sealed to saluation; this thing is such, wherein wee may iudge of their vnderstanding. For in these things we haue the rule of the Scripture: And if an Astrologer from the Starres, or an Angell from Heauen, preach vnto vs any other thing concer∣ning our sealing to saluation, then that is deliuered in the Gospell, wee are warned to hold him Anathema. You say, wee may know our names registred in Hea∣uen, and sealed to saluation by numbers, or by seque∣stration of our thoughts from all materials. Consider the euill sauour of this extrauagant speech. 1. This

which you say, is no Doctrine of faith; not contained in the Scriptures, and therefore it containeth not our sealing to Saluation; because all things necessary to our Saluation, are, as S. Augustine truly saith: Aperte in Scripturis posita. 2. We say this sequestration of our thoughts from Materialls, is neither Diuinity, nor true Philosophy; for what doe you meane by it? If you meane Mathematicall abstractions which consider magnitude and number, without matter; then is it impious in Diuinity, to say, that such a sequestration can bring to vs any Mystery of Saluation: And ab∣surd amongst Philosophers, who put not mans felicity in that. If you meane any other thing, then you depart from your friends purpose, who speaketh of Mathe∣maticall numbers. 3. Where you say, we may there∣by contemplate the Mystery, &c. You erre in setting the knowledge of a beleeuer in Contemplation; For our knowledge is in the heart, working in loue, and not in the braine an idle contemplation. 4. Where you say, by this we may contemplate the Trinity in Vnity: this is blasphemy to say or to thinke, that the know∣ledge of this holy Mystery, can bee apprehended by numbers, or by such meanes as you describe. 5. It is against Diuinity, admitting it were spoken in good words; for a man is not taught to know his saluation by looking vpon the Mystery of the Trinity; but by looking into the Mystery of Christ his Incarnation, and Passion, wherein hee findeth redemption; for heerein hee may finde himselfe; in the Mystery of the Trinity no man can see or find himselfe. 6. Where you by our conuersion to the Mystery, &c. these bee idle words, not vnderstood by him that vttered them.

For, true it is, by our Conuersion to God, we come to know our selues to be Gods children; but this conuer∣sion to the Mystery is vnknowne in Diuinity. 7. Our conuersion to God, is not either by contemplation of numbers, or by abstraction of our thoughts from Materialls, but by saith and repentance. 8. Where you say, by our conuersion to the same, wee come to bee registred in the Booke of Life; vnderstanding it the best way, it containeth false Doctrine: For our conuersion is not a cause of registring our names in Gods Booke; but the contrary is true: Wee are not registred by our Conuersion; but wee are conuerted because wee were registred. It dependeth not vpon our Conuersion; but our Conuersion dependeth vpon it. 9. Where you say, wee come to bee registred; as if something that wee doe may cause or procure this registring, it is false Diuinity; for that dependeth not vpon any thing which wee doe. 10. Where you say, registred in the number of those that are sealed: this is a confounding of registring and sealing, which are things distinct. For, wee are registred or Predesti∣nated not by faith, but vnto faith; wee are sealed by faith after our effectuall calling: as the Apostle teach∣eth, Ephes. 1. 13. In whom after that you beleeued you were sealed with that holy Spirit of promise. 11. The manner of your speech doth breath out Pelagianisme: For you say, we may by sequestration of our thoughts come to bee registred, &c. Doe you not attribute this power to Man, that by the vse of his naturall fa∣culties, hee may purchase this registring as you call it? For by naturall meanes, wee may contemplate num∣bers, by naturall meanes, wee may sequester our

thoughts from all things materiall. If by this meanes wee may come to be registred, as you say, in the num∣ber of those that are sealed to Saluation: may we not then by naturall meanes obtaine that grace? And do you know Sir, how to distinguish this Doctrine from the Doctrine of Pelagius? 12. Last of all, you ruune into that damned error, which Pigghius with some other few of late, raked vp out of Hell: That men may predestinate themselues when they please. For when you say, Men may by sequestration of their thoughts from Materialles come to bee Registred in Gods Booke: If you meane that which the Scripture calleth the Booke of Life, that is nothing else but Gods eternall purpose of Predestination, then you tel vs, That men may by your deuice Predestinate them∣selues.

Howsoeuer it is, you haue played the part of a bad Interpreter, whilest you desirous to expound ano∣ther mans wordes, fall into so many Errours, Igno∣rances, Absurdities, Impieties, Blasphemies, in the compasse of so few Words.

This may teach you (if you bee Wise) not to play the wanton with holy Scriptures: not to speake of God, and his holy Mysteries with a prophane heart: For I must bee plaine with you; if your heart were Sanctified, you would not speake in this sort. Giue your heart to God, and all this will be mended. Be∣fore that time, meddle with these Mysteries. For our God is a consuming Fire, and will bee Sanctified in them that come neere him.

I will cease to trouble the Knight any further, ex∣horting him to abandon that blinde Studie, which

hath no place in Nature, but onely in the superstiti∣ous conceipts of men; and so iudged as well by Hea∣then Philosophers, as by the learned of the Church. Before we part, I commend vnto him the reading of Cicero, that if he heare not vs, hee may be reprooued out of the mouth of an Heathen man. Nam vt vere loquamur, superstitio fusa per gentes, oppressit omnium fere animos, atque hominum imbecillitatem occupauit: * 1.1 Quod et ijs libris dictum est, qui sunt de Natura Deo∣rum, & hac disputatione id maxime egimus. Multum enim & nobis ipsis & nostris profuturi videbamur, fi eam funditus sustulissemus. Nec vero (id enim diligenter intelligi volo) superstitione tollenda Religio tollitur. Nam & maiorum instituta tueri sacris ceremonijs retinendis, sapientis est: et esse praestantem aliquam aeternam{que} Na∣turam, & eam suscipiendam admirandam{que} hominum generi, pulchritudo mundi, ordo{que} rerum coelestium cogit confiteri. Quamobrem vt Religio propaganda etiam est, quae est iuncta cum cognitione naturae: sic superstitionis stirpes omnes eijciendaesunt: Instat enim & vrget, & quocun{que} te verteris persequitur. Siue tu vatem, siue tu omen au•…•…ris, siue immolaris, siue auem aspexeris, si Chaldaeum, si Aruspicem videris, si fulserit, si tonitruit, si factum aliquid erit de Coelo, si ostenti simile natum, fa∣ctumue quippiam: quorum necesse est plerum{que} aliquid eueniat: vt nunquam liceat quieta mente consistere. Out of which Testimony, from the mouth of a Naturall man, it may please the Christian Knight to consider, that the Naturall man espyed thus much in Predicti∣ons, that they who yeelded to them, were in their weakenesse oppressed with this strong superstition, as they were also with other of the like sort. All which

haue no place in Nature, nor in Religion, that as a pernitious conceite, it is with diligence to bee rooted out of mens hearts; that wheresoere this superstiti∣on is once recoyued, men are driuen, and as it were, haunted with Furies, that they can haue no quiet rest. This man shall rise a Witnesse against all such Astro∣logers, as now in the light of the Word, follow that Studie, so famously conuinced by the Light of Na∣ture.

To conclude therefore, we haue heard the Princi∣ples of Astrologers examined: We haue found, that they abhorre from the knowledge of the Naturall man, and from all good Learning. This hath beene confirmed by the testimonies of Philosophers, of Di∣uines, and by the confession of Astrologers them∣selues. What then remaineth, but the sentence of some Noble Iudge, that may giue iudgement, the cause being opened. But as heere we seeke not an or∣dinary iudge, so wee haue found one, a most Noble, Learned, and Iudicious Prince, our gracious Soue∣raigne, his most excellent Maiesty: with whose iust Iudgement, let this plea be shut vp without Appella∣tion, or any further contradiction. His iudgement is this. As there are two sorts of Folkes that may bee inticed to this Art, to wit, Learned or vn-learned: so * 1.2 is there two meanes, which are the first stirrers vp, and Feeders of their Curiosity, thereby to make them to giue themselues ouer to the same. Which two meanes I call the Diuels Schoole, and his Rudiments. The Learned haue their Curiosity wakened vp, and fedde by that which I call his Schoole. This is the Astro∣logie

Iudiciarie: For diuers men hauing attained to a great perfection in Learning, and yet remaine ouer∣bare (alas) of the spirit of Regeneration, and the fruits thereof: finding all naturall things common, as well to the stupid Pedants as vnto them, they assay to vindicate vnto them a greater name, by not onely knowing the course of things Heauenly, but likewise to climbe to the knowledge of things to come there∣by: which at the first face appearing lawfull vnto them, in respect the ground thereof seemeth to pro∣ceede of Naturall causes onely: they are so allured thereby, that finding their practise to prooue true in sundry things, they studie to know the cause thereof. And so mounting from degree to degree, vppon the slippery and vncertaine scale of Curiositie, they are at last inticed, that where lawfull Artes or Sciences fayles, to satisfie theyr restlesse mindes, euen to seeke to that blacke and vnlawfull Science of Magicke. Where finding at the first, that such diuers formes of Circles, and Coniurations, rightly ioyned thereun∣to, will rayse such diuers formes of spirites, to re∣solue them their Doubts: and attributing the doing, to the power inseparably tyed, or inherent in the Circles, and many wordes of GOD, confusedly wrapped, they blindely glory in themselues, as if they had by their quickenesse of ingeny, made a con∣quest of Plutoes Dominion, and were become Em∣perours in the Stygian Habitacles. Where, in the meane time (miserable Wretches) they are become in very deede, Bondslaues to their Mortall Enemie: And their knowledge, for all that they presume there∣of,

is nothing increased, except in knowing euill, and the horrours of Hell for the punishment thereof, as Adam was, for eating of the forbidden Tree. This iudgement is according to right, and wee rest in it.

SANCTVS EST DOMINVS IN OPERIBVS SVIS.

FINIS.

Notes

• * 1.1

  Lib. 2. de diuin
• * 1.2

  Damonologie, L. 1. cap. 3.