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.

To the Worshipfull my very good Cousin M. THOMAS CARLETON, of Carleton Hall, in Cumberland, Esquire, and one of his Maie∣sties Iustices of the Peace for the Couties of Cumberland, Grace, and Peace.

SIR,

THE Sun hath runne ouer the Zodiake, in his periodicall Motion almost twenty times since this Learned Treatise was first penned. During which time, you haue not bin wanting, with diuers other in∣telligent and Iudicious Schol∣lers, who had a sight of it, what by Letters, what by word of mouth, to solicite the Reuerend and worthy Author, for a publication. And the Prayers of you, and the requests of others well af∣fected, haue (at the length) preuailed. Now then,

then, that this Discourse hath gotten Feete to walke a∣broad in the Light, it desires earnestly to runne into your embracements, being assured of welcome, vpon that good experience of your former loue & kindnes towards it, while it was but yet a breeding. And for my selfe, sithence I haue had the Honour vouchsafed me to conferre a little paines (though it bee nothing to speake of) in sending abroad of this worthy worke into the world, for the good of Christians in general, and more especially, for their benefit, who haue bene a long time bewitched with Sorcery and Astrologie. I was verily induced to thinke, that I could neyther please my selfe, nor the Author better, then if I should make choyse of you for the Dedication, whose heart as it is truly touched with Piety, to beare loue vnto the Saints of God, & such as excell in vertue; so I perswade my selfe, it is also affected with a Godly hatred of all such as imagine euill things, and that hold of Superstiti∣ous vanities. Superstitious vanity is a farre spreading Tree; one maine branch of it, is Astrologie & Di∣uination, whether it bee a more Artificiall delusion, which Sathan worketh in the Learned and great Clearkes of the world, or a more simple and grosse kinde of insinuation which he practiseth vpon the ru∣der and vn-lettered people, the matter is not much, neither is the difference substantiall but graduall, the former exceeding onely in complement, being a more formall imposture and refined Villainy. Both are heere euicted to be impious, both to be diuellish, and the whole Art to be an vnwarrantable profession, & superstitious vanity. And because we desire not to be mistaken in ipso limine, to open our selues a little, here

we professe not to meddle with Astrologie, as it is the same with Astronomia, or Ouranoscopia, which is an in∣genuous part of good Learning, and one of the seuen Liberall Sciences. But take Astrologie for Astroman∣tia or Genesiologia, as the Knight doth in his Book, and then we are right when we call it an Imposture, Iug∣ling, Superstition, Vanity: Quae nulla solidaratione firmetur, nullo certo experimento insistat, nulla sapien∣tum authoritate probetur: sed quam Philosophi ceu ludi∣brium é scholis explodant, Caesarea iura damnent, ponti∣sicum decretae Synodicae{que} Sanctiones interdicant, diuinae Scripturae detestentur & omnium Theologorum iudicia reprobent. Which I do find condemned by the Lord himselfe, Deut. 18. in the Canaanites, whom hee de∣stroyed before the Israelites for this very abhominati∣on; condemned by the Lords Prophet, Esay 47. in the Babylonians destinied to destruction; condemned by the practise of those Conuerts in the prime Age of the Gospell, Acts 19. who had vsed those curious Artes, but they burnt all their Books, and esteemed nothing of the great price of them, though it amounted to fif∣tie thousand peeces of Siluer; condemned by the iudgement of S. Austen, other Fathers, Councils, and diuers famous later Diuines; and lastly, condemned by the neuer-too-much admired Pen of the most No∣ble, and most Learned Prince incomparably, that liues this day in Christendome, and that is, His most Excellent Maiesty, our Gracious Soueraigne, whose Iudgement is clearly this: That the Diuell, who is the Doctor and Teacher of the Blacke Art, according to a double curiosity in his Schollers learned or vn-lear∣ned, hath a double meanes to feede their Curiositie,

thereby to make them for to giue themselues ouer to this study, and so at the last, to his seruice.

These two meanes, He cals the Diuels Rudiments, and the Diuels Schoole. His Rudiments are Charmes and Spels, for simple and vn-learned people. The Diuels Schoole is Iudiciarie Astrologie, and thats for the Learned onely. The place is in HIS First Booke of Daemonol. cap. 3. & 4. where you may read more at large, touching this point. So then, this impious and vaine Art, hauing receyued such a faire Triall, & ful condemnation by competent Iudges, what with-hol∣deth it from execution, but the methods and slights of Sathan; who worketh in the Children of Disobedi∣ence such a liking of the Art, that (notwithstanding all that can be said against it) they will not stick to de∣fend the Practitioners of it, and applaud them many times in their sinnefull and mis guided speculations. And because they will not be mad without Reason, they haue a specious Argument, whereof they boast very much, which they are wont to produce for them selues in fauour of all Diuiners; and it is taken for the truth of Astrologicall Predictions. In breefe it is this. The Euents fore-knowne and foretold by these wise∣men fall out true, therefore the Art of Diuining is not vaine, but vsefull and profitable in the life of man. Equidem haec est illa singularis ac praecipua diuinatorum demonstratio; cui, ceu immobili fundamento vniuersum diuinationis suae aedificium impon•…•…t. But as a Learned Writer of our owne said in another dispute, Miseri homines mendicant argumenta; nam si mercarentur, profecto meliora afferrent. Silly men that they are, that are faine thus to goe a begging for Arguments; for

sure if they went to the Market where there is choice, they would bring home farre better Ware then this. Let vs examine their reason, and we shall finde it car∣ries no weight at all with it. Sixtus Senensis, accor∣ding to the opinion of Basil, Chrysostome, and other Christian Doctors saith, That the truth of Astrologi∣call Predictions, is not to be referred to the Const•…•…lla∣tions of Heauen, but to foure other more apparant causes; namely, Ad sortem, ad pacta, ad prudentiam con∣sultorum, & stultitiam consulentium; the secret dispose of Gods Prouidence, the society and complot with Diuels, the prudence and sagacitie of the Wizardes, the folly and ouer-much credulity of the Inquisitors; which he exemplifies very well in each particular. We referre the Learned to the place it selfe, because it is somewhat long, and will take another course to giue satisfaction vnto this Argument, by a three-fold An∣swere.

1 First then we answer, that to come to the know∣ledge of any thing by vnlawfull meanes, does not make the practise warrantable. Now it doth most ma∣nifestly appeare in this insuing Discourse, that out of their owne mouthes, who haue beene Masters and Professors in this Science, that the cause why the Di∣uiner speakes true, is not by vertue of his Skill and Learning, but because it pleaseth God to deliuer him ouer to Sathans illusions, from whom alone hee hath the knowledge of those particular Euents he doth vn∣dertake to foretell, either by an open compact with him, or secret instinct at the least; the Lord hauing by some meanes or other opened his will, and made knowne his counsell touching that matter. For this by

the way must diligently bee obserued, that vntill that time, I meane till God haue disclosed his wil by some meanes or other; neither the Wise man, nor the A∣strologer, nor the Diuell himselfe, is able to foretell any thing.

2. Secondly I answer, that those Predictions do not alwayes fall out iumpe and true, as they would beare vs in hand; but that either the Diuell doth misse som∣times, or that his instrument doeth mistake his infor∣mations. This I am able to iustifie and make good by a plaine story of my selfe when I was a child, & went to Schoole at Carleill where I was borne. There came an odde Fellow about the Country: He was reputed a Cunning man, and so called, for that he tooke vpon him to tell Fortunes. The Fellow was dumbe, or at least feigned himselfe speechlesse, but certaine it was, hee had an instinct or Familiarity with some Spirit. This Fellow being on a time in my Fathers House, there were some there more simply honest then Reli∣giously wise, made signes vnto him, to shew what should be my Fortune, and another Schoole-fellowes of mine that was then present. Whereuppon, this Wizard hauing looked earnestly vpon vs both, and pawsed a little; for my Schoole-fellow, he takes mee a lowe stoole, and gets vp vpon it, with a Book in his hand, and began to acte after his fashion, signifying thereby that he should be a Preacher: and for me, he tooke a Penne and a scrowle of Paper, and made as though hee would write, signifying thereby, that I should bee a Scriuener. Now it so fell out, that my Schoole-fellow proued the Scriuener, and I proue the Preacher. By which it is plaine to bee seene, that ei∣ther

the Diuell himselfe did misse, or his instrument was mistaken in his informations.

3. Thirdly, suppose that th•…•…se Predictions fall out true, yet the wizard is neuer a whit the more to be be∣leeued, as it is plaine in the 13. chap. of Deutro. verse 1. If there arise amongest you a Prophet, or a dreamer of Dreames, and giueth thee a signe or a wonder, & the sign or wonder come to passe, yet shalt thou not hearken vnto him, for the Lord your God proueth you, &c. The Di∣uell in Samuels shape foretold those things that were true vnto Saul, yet the Art by which he was raised & presented, was neuer a whit the lesse execrable. The Pythonisse in the Acts of the Apostles, gaue a true te∣stimony to the Apostles of our Lord and Sauiour, yet the vncleane Spirit wanne neuer a whit the more fa∣uour by it. The Diuell telleth truth sometimes, and yet he is still the Father of Lyes; and his Instrument (at hap-hazard) may light vpon a Truth, and yet remain a Lyer still. It is worth the while to obserue, how that the Prophet Ieremie puts vpon these men their right name, Chap. 50. verse 36. Indeed, they are accounted of the world Wise men, and so they are called, verse 36. it is M. Caluins Obseruation vpon that place. A sword is vpon the Chaldees, and the inhabitants of Babylon, vp∣on her Princes, and vpon her Wise men. A Sword vpon the Lyers, and they shall dote, a sword vpon the strong, and they shall faint. Where, if we make a true resolu∣tion ofthe Text, we shall find that God threatens his iudgements first in generall vpon Babylon the whole Country, and then the Inhabitants of it are specified and parted into these rankes, Princes and Wise men, Lyars and Strong men. Those which in the former

Verse he calles Princes, or principall men, in the next are called Strong men, and the Sword vpon them, or their Iudgement, is, that they shall faint. Those whom in the former Verse he called Wise men, in the next, are called Lyers, and the Sword vpon them, or their iudg∣ment, is, that they shall dote. That of the Psalmist, is most true, though it were spoken in haste, All men are Lyers; but for Astrologers, and Figure-flingers, and Natiuity-Casters, and Fortune-tellers, they are doting Lyers. It is their Iudgement, A sword is vpon the Ly∣ers, and they shall dote.

The Conclusion now I take it is cleare, that Iudicia∣rie Astrologie is a superstitious Vanity, and that the whole Art of Diuiners, is an vnlawfull studie. The Corollarie thereupon is as cleere, that it is not lawfull to seeke vnto these men for their aduice or helpe, in any matter whatsoeuer. I could heere (if I would take leaue to expatiate) greatly inueigh against the common custome of the worlds, too too rife in those parts, and other blinde corners of the Realme. For, if there come about but a Gypsie, or Canter, or Fortune-teller, presently you shal haue the whol country flock about him, to learne somwhat. If our little finger do but ake, or be a little diseased, presently we send with Ahaziah to Baalzebub the god of Ekron, to know if we shall recou•…•…r: If we be but in a little straight & trou∣ble either of bodie or minde, we cannot rest till wee runne with Saul to the Wuch at Endor, to know what will bee the euent of it. And what hath bewitched the people thus to doe, but a strong delusion of Sa∣than, and a firme opinion conceyued of the Skill and Cunning that such a man hath, to tell strange Farlyes?

They will say, they know such an one well enough, he is a verie skilfull man, they haue had experience of him in other matters, and he hath told them true, and why should they not seek to him now? I remember I haue read it of Archimedes the great Mathematician, when he had by his dexterious Skill in his Profession, made Hiero King of Scicilie draw a huge Ship along with his little finger, which an infinite number of his Subiects with ioynt Forces were not able so much as to stirre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (said the King) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that from that day forward, Archimedes was to be beleeued, in whatsoere he said. Say that the Wise man thou consults withall, or rather the Diuell by him, hit on right at the first, and satis∣fie thy desires in some vnlawfull and curious enquiry; Well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from that day forward, thou doest resolue with thy selfe to beleeue whatsoe∣uer he shall tell thee heereafter. And though his Ma∣gicall Skill, and Diabolicall Art fayle him many times (as indeede it must; for defuturis contingentibus non datur Scientia) yet the opinion of Man, and the Illu∣sion of Sathan hath so besotted thee, that sure the fault is in thy selfe; when things prooue not true, it is eyther by reason of thy heedlesnesse in mis-vnder∣standing some words, or mis-applying some meanes; the blame must be layde on any thing, rather then on the Diuell.

Is it not a shame, that Christians, who liue vnder such a bright Sunne-shine of the Gospell, should suf∣fer themselues to be led away with such superstitious Vanities? Men forget that they haue Learned Christ,

when they will needes be beholden to the Diuell for his counsell in any matter. If they would but remem∣ber that solemne Vow and protestation they once made before the face of the Church in holy Bap∣tisme, wherein they promised to forsake the Diuell, and all his Workes, it would readily prompt them to their dutie: and what is that? Not to regard them that haue Familiar Spirits, neyther to seeke after Wizardes, to be defiled with them, as the Lord commandeth, Le∣uit. 19. 31. Where marke this by the way, that you cannot seeke after these things, but you must needes be defiled with them.

In which respect, Saint Austine excellently cals this running after Wizards, genus quoddam fornicationis, A spirituall kinde of Fornication. And the reason is eui∣dent, because the vncleane Spirites are desirous to il∣lude the Soule of man, and to make a shew of Obe∣dience, to catch the Soule in their snares; requiring a strong Credulitie, and excessiue desire to learne. So drawing the heart from Gods feare, and bringing it by little and little in their Slauerie (as is plaine by the following Discourse) which is the grossest kinde of Spirituall Whoredome that can be deuised, when the Soule goes a whoring from GOD, after the Diuell.

But I feare I haue out of a zeale to the Church, exceeded the bounders of an Epistle. I will not trespasse further vppon you, by keeping you any longer (as it were) at the Threshold, from entering the Discourse it selfe. Wherein you haue these things, and the whole matter, with sound iudge∣ment,

and varieie of Learning, perfectly han∣led, and the Aduersarie driuen from his starting holes, by maine force of Argument. And so ceasing to be further troublesome vnto you, I humbly take my leaue.

Your assured Louing Cousin, THO: VICARS.

Notes

• Psalme 16.
• Psalme 119.
• PORISMA
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Six. Senes. Bib∣lioth. Sanct. lib. 6. Annot. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deut. 18, 9, 10 11, 12.
• Esay 47, 11, 12, 13, 14. Actes 19, 19. Augustin. Origen. Theodoret. Ambros. Sexi. Synod. in Trullo C•…•…lui•…•… Perkins. Chambers. K. IAMES.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Obiect.
• Sixt. 〈◊〉〈◊〉 supra.
• W•…•….
• S 1. Bibl. Sanct. 1. 6. Annota. 10
• Answer.
• August. de doct. Christ. lib. 2.
• COROL∣LARIVM.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• August. de doct Christ. l. 2. c. 23