A discovery of the impostures of witches and astrologers by John Brinley.

CHAP. II.

A Discourse concerning Iudicial Astrology.

THat Curiosity is the Epidemick Disease of the Mind, every man may Experience in himself, and

observe in others, which if it was not so, there had been no occasion of the present Discourse. Yet forasmuch as through the Impudent Rashness of some, and the Serious simplicity of others, not only the Stars, but also the Votes and Desires of men are re∣duced into an Art, and made (against their own Nature) Foretellers of fu∣ture Contingencies; it will not be, I hope, impertinent to our present pur∣pose, to Discusse the Business, and to Search out what Solidity and Truth there is in their Opinions and Tenets. Which that we may do, I shall reduce my Discourse to Three Heads.

1. A proposal of their Principles, who are persuaded of the Omnisci∣ence of the Stars, and have given up their Votes for Judicial Astrology.

2. An Examination of those Prin∣ciples; to see how their Principles accord with reason.

3. A Confutation of their False and Erroneous Opinions, not only in the

smaller Deductions and Conclusions, but also in the very Fundamen∣tals.

Of which I do not intent to make a long Treatise, but only briefly to Touch at the foresaid Method, and so have done.

Grand Patrons and Favourites of the affirmative (I mean Sticklers for Judicial Astrology) were the Priscil∣lianists, spawned from the Gnosticks; who amongst other their prodigious Errours had this, that the Stars had especial and supreme Influence and Predominance over man, and Taught, that the several parts of his Body were in Subordination to the Twelve Con∣stellations: Assigning to the Head Aries, Taurus to the Neck, Gemini to the Shoulders, and so of the rest, as you may be informed from every Almanack Writer, affirming that in good Earnest, which the Poets only spoke Allegorically, or rather Poeticà Licentiâ; introducing Old Atlas with

the Heavens on his Shoulders, and his Body finely Spangled with Stars.

But to proceed to our present pur∣pose; their main Arguments, and Strong Cables, the Homerick Chains wherewith they would Pull down Iupiter and the rest of the Stars to the very Earth, and imploy them as Link-boys, to direct us in our very Pilgrimage here upon Earth, are reducible to these Heads.

1. To places of Scripture, seem∣ing to make for their purpose.

2. To reasons which they bring to make good their party.

3. To Experiments and Observa∣tions, by which they would expect Credit and consent to their Art.

First for places of Scripture. Those that are most urged by them are Genesis 1. 14. where its said, Lumi∣naria caelestia a Deo posita esse in sig∣na. Iudges. That the Stars fought against Sisera in their courses. Also

Iob 38 31. Canst thou bind the sweet influences of the Pleiades? or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season, or canst thou guide Arcturus with his sons? Knowest thou the Ordinances of Hea∣ven? Canst thou set the Dominion there∣of in the Earth?

That likewise Psalm the 19. 1. The Heavens declare the glory of God, and the Firmament sheweth his handy-work. And above all, that of the Star which appeared to the Wise-men or Magi, who came to see Christ; from all which places they would conclude, that the Stars are Signs of Future Events, and that diversly, according to their several Aspects, Conjuncti∣ons, and Oppositions.

The second Rank of Arguments, are such as are drawn from reason, which they Form on this manner, as First,

That there can be no other reason given of the vast number of Wandring-Stars.

2. There can be no reason given of the several Motions, so many Con∣junctions, Oppositions, Trines and Quartiles, or why a Planet (suppose) should be sometimes in one Sign, some∣times in another, now exalted in his Dignities in his own house in full force and power, again sneaking amongst his Enemies in some Constellation, clearly contrary to his own Natural Inclinati∣on; or why two or three Planets meet∣ing at the Bull, or Ram, or any other Sign, should be very Civil and Sober, and all agree to one thing; and on a sudden (no body knows for what) fall out and come to Daggers draw∣ing.

3. They say there is a strict Cohe∣rence, and Bond of Amity betwixt the Caelestial and Sublunary Bodies; that the Stars have certain Influences upon the Bodies of men, which pre∣vail more or less according to their divers Positions: for example, that those who are Born in the Interlunium,

should be weak and subject to Diseases; and that those who are Born when the Moon is in Conjunction with Male∣volent ill-natur'd Planets, do either die presently, or are troubled with Epilepsies at the New-Moons: that Physicians observe some Diseases to increase or abate according to the se∣veral Aspects and Positure of the Moon with other Stars. They reason fur∣ther, that considering it is undeniable that the Stars have influence over the Elements, it should be absurd to deny that man is exempt from that Influ∣ence, since he does infallibly Partici∣pate of the Nature and Quality of the Elements; this is for the Body. That they Swagger over his Mind too, they Argue thus; The inclinations of the Mind follow the Temperature of the Body, and that Temperature of the Body is altered and disposed of by the Elements, the Elements by the Cae∣lestial Bodies, therefore 'tis certain, that one may judge of the Manners

and Inclinations of men by the Stars.

Another reason they bring, is from the Author of Astrology, who (as they say) was Seth, and his Children, and that he, by reason of what he had heard from Adam concerning the Two-fold Destruction of the World, Wrote the Fundamentals and Princi∣ples of this Science on two Pillars, the one of Brick, and the other of Stone; as also that Moses and Daniel were skill'd in all the Learning of the Aegyp∣tians and Chaldaeans, and were not reprehended for it from the Mouth of God.

The last File to patch up a plausible Toleration for Judicial Astrology is, from Experiments and Observations Collected by Practitioners, and Re∣corded by Historians of very good Credit and Authority.

The first is that of Iulius Caesar, Written by Suetonius, who being Warned by an Astrologer, to beware of the Ides of March, and the time

being come, and seeing no danger, as the prediction seemed to signifie, he jeered the Artist, telling him that the Ides were come; who answer'd, They were indeed come, but not past, and the very same day was Caesar Stab'd in the Senat-house, and dyed of two and thirty Wounds. At the Nativity of Augustus, Publius Nigi∣dius who had calculated it, cryed out, that the Lord of the whole Earth was then born, which made August∣us favour the Astrologers ever after, and caused the Image of a Goat to be set upon his Coin, being born un∣der that Sign.

Thrasillus and Tyberius walking together the Emperour design'd to have thrown him down a steep place, and have slain him, but he coming near the place begun to tremble, look pale, and shew divers Signs of horrour and amazment; which being observed by the Emperour, he asked what was the matter: the Astro∣loger

answer'd, He perceived some great danger very near him; hereupon the Emperor relented, and forbore to execute his Tragical Design.

Vitellius being yet a Private man, the Astrologers told him he should be Emperor, and afterwards told him the day of his Death; for the Empe∣ror being displeased with the Astrolo∣gers, commanded they should all de∣part out of Italy by such a day: they cast out a Paper or Libel, wherein they desired him not to trouble him∣self with their going out of Italy on that day, for he should then go out of the world; which according to their Praedictions proved true.

Xiphilinus in vitâ Neronis, Relates that when Nero was Born, the Astro∣logers foretold that he should be Em∣peror, and slay his Mother, which also came to pass.

Many other Experiments may be brought for the Credit of Astrologers, which I shall not set down, to avoid

Prolixity; who has a mind to know them, may Consult Latin Authors, and find to their Content: these be∣ing of most Validity I have taken Notice of, partly engaged thereunto by my proposed Method, and partly to avoid the Censure of the adverse party, who might else have com∣plained of Foul-play. That we may in short lay down what is to be thought of this Art in general, and its Funda∣mentals, we must make a distinction between certainties and uncertainties, distinguishing them both from what is manifestly False, and examine what power the Stars have over inferior sublunary Bodies, how far this Art extends it self; and what is beyond the Reach both of the Stars and Astro∣logers, and so we may come to know, what Praedictions may be certainly had from the Heavens, what only probably, and what cannot be known at all.

From the Stars, especially from

the Sun and Moon, may be known the Succession of Day and Night, the Four-fold Distinction of the year, Re∣markable Alterations and Changes of Weather, as Winds, Rain, Tempests, &c.

Also it cannot be denied, that the Caelestial Bodies have their Influence and Operation upon the Elements, especially upon the Air, so as to make it sometimes Healthful and Sweet, sometimes Noxious and Destructive. Also that there several things, which have a particular dependance upon the Moon, and those not only Vegeta∣tives, but also Men, as may be observed from those we call Lunaticks, which is thus effected. The Devil who is of great Experience and Subtlety, Chooses those times for the Distur∣bance of such persons, when the hu∣mours flow abundantly in the Body (occasioned by the Course of the Moon) and so insinuating himself in∣to the humour, easily Disturbs the Imagination.

Astrologers may also give certain information of the Periods and Moti∣ons of the Caelestial Orbs, the distan∣ces, Rising and Setting of the Stars; the Conjunctions, Oppositions, and other Aspects, of the Eclypses of the Sun and Moon, because those things de∣pend upon the Regular and necessary Course of Nature.

Amongst those things which are only probable, and Contingent or to be Guest at, are particular alterations in the Air, Collected from the obser∣vation of certain Changes, usually attending such an Aspect of the Pla∣nets, as also Epidemical Diseases; all which are only Contingent, because there may, besides those general and remote Causes (I mean the positure of the Stars,) occur several more im∣medate Causes, which may disturb the iotherwise-natural Effects. Such are the Interposition of some Star in the Aspect observed of a contrary Nature, not known of by the Astrologer; the

different Qualities of Countreys, and the diverse Temperatures of the Air, which may abate the Influence, and perhaps change the Nature of the Effect.

If Astrologers Err so frequently in their Praedictions of the Weather, and other things which depend upon Natural Causes, we may-confidently affirm, that those things which depend meerly at the will and pleasure of man, are such, as Astrologers cannot at all judge of.

To shew the vanity and idleness of this Science, I shall make use of Au∣thority, both Divine and Humane, 2. Reason, and 3dly. their own False Observations and Praedictions.

As for Divine Authority, no greater Argument can be brought against it, than that it is so often spoken against in Holy Scriptures, as in Numb. 23. 22. where all manner of Divination is forbidden, inquiring after that which is to come is forbidden, Prov. 27.

Eccles. 8. 6. God by his Prophet Esaiah Taxes the vanity of this Art, and of those that are Deluded by them, Esai. 47. 12. 13. Stand now (says he) with thy Enchantments, and with the multi∣tude of thy Sorceries, wherein thou hast laboured from thy Youth; if thou shalt be able to profit, if so be thou maist pre∣vail. Thou art wearied in the multitude of thy Counsels: let now the Astrologers, the; Star-gazers, the monthly Prog∣nosticators stand up, and save thee from these things that shall come upon thee. God likewise commands the Israelites, that they Learn not the ways of the Gen∣tiles, and that they be not afraid of the Signs of heaven, which the Gentiles fear. God threatens Confusion, Folly, and Destruction to such like, Esai. 44. 20.

Next come the Ancient Fathers, who subscribe to the Authority of the Scriptures, and vote down this way of Divination; out of whose Writings many things tending to this purpose may be gathered.

Nay so unreasonable and Prophane has this Science always been accounted that (except a few Brainsick persons, who have practised it) it has been condemned by most Grave and Judi∣cious men, and by the Edicts of seve∣ral Heathen aswell as Christian Em∣perours, as also by General-Councils; see the Acts of the first General-Coun∣cil of Toledo, in which the Priscillia∣nists (as I said before) great Favou∣rers of this Art were Condemned and Excommunicated. Nor did this sort of men fare better with the Emperors; they were Banished the City by Au∣gustus; Expelled out of Italy first by Tiberius, afterwards by Claudius; af∣terwards by Vitellius they were Sen∣tenced to Death: twice by Domitian were they Banish'd out of Italy, as being a sort of men Treacherous to Princes, and Faithless to those that Trusted in them. There is also (which ought to have been named first) a Law made by Caesar to this purpose,

If any Magician, or Conjurer, or Sooth∣sayer, or Mathematician, or Interpre∣ter of Dreams be taken within my Iu∣risdiction, let him suffer Punishment; but if he be Convict, and continue ob∣stinate, let him be Wrackt, and Lanced according to his Desert.

Likewise 'twas Decreed by Hono∣rius and Theodosius the Emperours, that the Books of the Mathematicians should be Burnt in the presence of the Bishops.

Thus much for Authority of Scrip∣ture and Fathers; now I come to the second particular, that is, Reason. Whereupon I thus Argue, Forasmuch as Natural things and such as depend meerly upon Natural Causes, cannot be positively affirm'd, but only go under the Notion of probabilities; 'tis not to be thought that Contingencies and things depending upon mans will, (and such are most wherein Astrolo∣gers have to do) should be hit of by their doubtful and Fantastical Rules of Art.

2. If the Stars have such Praedo∣minancy as is pretended, it must either be as Causes, or Signs; but they can∣not be Causes, for that would infer a necessity of similar Effects, which no man will either pretend to, or De∣monstrate; nor can it be a Causality, or to speak plainer, an inclining, but not a compelling Power, that being of as bad consequence, for then how should Partial and Remote Causes pro∣duce real and positive Effects?

But if they be only Signs, they must be either Natural, or Supernatural. Natural they cannot be, since they can upon that Score have no agree∣ment with the things signified, nor pro∣ceed from the same Cause: nor can they be Supernatural, for then we ought to suppose an Infallibility in the Event.

Now as Chymists and Mounte∣banks use to flourish in Oratory, and tell the Credulous Vulgar many fine Stories of the Temperature of the Elements, of the proportion of Quali∣ties,

and such like puzling Terms, to wheedle an opinion of their Skill into their Auditors: so do Astrologers lash out into large and extravagant Encomiums of the Heavenly Bodies, urge the Coherence betwixt Caelestial and sublunary things, and tell fine Sto∣ries that so many Orbs, Stars and Motions were not made by God Al∣mighty to no end; and after much proving of that which none denies, they descend to their particulars, their little Casualties, and Tie every mans Fortune to some Star or other. What (say they) shall we think that the most glorious part of the Creation, in which (as in a large expanded Vo∣lume) may be Read the wonderful power and Wisdom of God, was made to serve to no use? or shall we set at nought those things which have so abundantly shewn forth their power upon the Earth?

Let us now descend to their Master∣piece, that is, Nativities, and see

what semblance of truth there is in it.

They pretend to observe the very point of their Nativity, and the places of the Stars, which are Fixed, which are Erratick, in what Houses they arise, which Planets are in their Ex∣altation, which not; whether in a right Triplicity; whether in a Mas∣culine or Faeminine Sign; what As∣pects, whether Trine, or Quartile, or Sextile, or Opposition, or Conjun∣ction; and several other hard and Conjuring Terms. From hence (say they) it is easie, either by the Pla∣nets considered particularly, or alto∣gether, or with the Signs of the Zo∣diack, to Collect the Events of hu∣mane Affairs, to Describe a mans In∣clinations, and give an account of his good or bad Fortune.

Now let us allow them this (which is indeed more than they can prove) that the Fortunes of men are Guided by the Stars; yet what Midwife or

Astrologer, either can be so exact, as to know the very Minute of a Nativi∣ty, which is necessary to be known, forasmuch as in the space of one Mi∣nute there is a vast and unalterable Celerity in the Motion of the Heavens; so that before the Infant be wholly Born, the Constellation will be chang∣ed, and the Head will be Born under one, and the Feet under another, which will (if it was significant) prove but Cross Fortune to the Party.

But supposing that this small mo∣ment of time do not Disturb the signi∣fication of the Horoscope; how comes it to pass that Twins are oftentimes observed to have such different For∣tunes, the one of them Dying in their Infancy, the other Living to Decrepit Age: or one of them (perhaps) ex∣alted to Honours and Dignities, and continually Courted with opportuni∣ties of Advancement, the other not able to get out of a mean and abject Condition; the one is inclined to

Peace, the other to Quarrelling and Disorder; the one is strong of Consti∣tution, the other weak and sickly.

A greater difference arises, if the Twins be one of them Male, and the other Female: is it possible in such a Case, that they should both have the same Genius, and Inclinations? which ought according to these men, necessa∣rily to follow. I hope there is no man but may be convinced of the va∣nity of this Science, if he take Notice of those that die in the Field, men of different Ages, Born under different Constellations; yet all Perishing by one common Fate.

Were all the First-born of Aegypt slain at the Departure of the Children of Israel; The Aegyptians Drowned in the Red-sea; The Philistins Slain by Sampson; The Children put to Death by Herods Officers, Born under the same Stars? I think none will Affirm it; If not, Why did they Die by the same Death? Are all that are

Born under Saturn, Melancholick? Un∣der Iupiter or the Sun, Princes and Potentates? Under Mars, Souldiers or Highway-men? Under Venus, Whoremasters? Under Mercury, Mer∣chants?

I shall now come to Answer those Arguments which Astrologers bring out of Scripture, from Reason, or Ex∣periments.

First for Scriptures: to that out of Genesis, 1. 14. I answer, that they assume more than the Sence of the words will permit; for though it be there said, that God set the Caelestial Lights for signs of things necessarily depending upon their Course and Na∣ture, yet it cannot thence be infer'd, that they are also signs of things meer∣ly Contingent, and proceeding from the different Motions of mans Will and Appetite.

To that of the Stars fighting against Sisera in their Courses, I answer; That by Stars in that place (according

to some Interpreters) is meant An∣gels, which is plausible enough, for∣asmuch as both are promiscuously cal∣led the Host of Heaven: or it may be said, that at that time they did not Operate by a Natural Influence, but a Supernatural and extraordinary Power, God raising up an unusual Effect in the Stars, of causing Tem∣pests to the Annoyance of those Ene∣mies of his people.

In that place of Iob so much by them insisted on, is nothing at all to their purpose: since it may with ease be Turned against them, that it is to be understood, that no man can under∣stand the Statutes of Heaven, but that God has reserved the Knowledge of such things to himself; besides, there is nothing said of the Influence, and Rule of the Stars over mens Minds or Actions, nothing of the knowledge of Future Events, but only Arguments of the Divine Wisdom, to convince Iob of his weakness and Frailty.

And though it be said, The Heavens shew forth the glory of God, and the Stars declare his Handy-work; that makes not for them neither, the mean∣ing of the place being partly the same with that last mentioned, (viz.) that Casting up our Eyes to those glorious Luminaries, we may remember the power of God, who has made them all, and continues them in so wonder∣ful and unerring Courses.

As for the Star which appeared to the Magi coming to Christ, it was no Natural but a Supernatural Star, having a Motion contrary to that of other Stars; few will (I suppose) be so impudent as to affirm, our Sa∣viour was Governed by the Stars, that he who Created, should be in Sub∣jection to his Creatures. And though it appear'd at his Birth, and usher'd him into the world, yet (as St. Au∣gustine says) Non dominabatur Christo ad decretum, sed famulabatur ad Testi∣monium,

nec enim subjiciebat imperio, sed judicabat obsequio. To make this an Argument for their Art would be an absurdity; for if it had force and signification in his Nativity, why had it not over all those Born at the same time with him? I hope they will not say, that they were all to share in the same Circumstances of Life.

Let us now examine their Reasons, and see how they will stand Trial.

Their first Reason is grounded up∣on a false Supposition, that there can be no other use for the Stars, than to be Characters wherein men may Read their own Fortunes.

The second likewise, (viz.) that we know no other reason for the seve∣ral Motions, and Aspects, is not good Reasoning, for 'twill not hold to Ar∣gue from the Negation of our know∣ledge, to the Negation of the thing we cannot apprehend; so that if we cannot find what a thing is for, we

cannot justly cut it out a piece of Ser∣vice, and infer a necessity of its being design'd for that use we have devis∣ed to apply it to.

The third reason from the Cohae∣rence betwixt Caelestial and Sublunary things is no better Logick; for although they may sway the Elements, yet there is no reason they should do so in things meerly Contingent, and de∣pending upon the Will and slippery Appetites of Man: though Iupiter, or Mars, or any of the rest, meeting in such an Aspect and Position one with another, may produce a Tempest in the Air; yet I cannot perceive a necessity, that they must Dart a Dis∣order into my Affections with their Malevolent Rays. And supposing the time of a Nativity can be exactly ga∣thered, yet what reason can they shew for Confirmation of their Rules: they are only such as men have devised, and that without any ground or Warrant

from Scripture: what reason can they give that any Aspect should portend that which they say it does, but only some Observation of a thing happen∣ing in that time, which they cannot averr to proceed from that Aspect, but that it had been so without it.

And though Enoch, and Ioseph were given to Studies of this Nature, and that Moses was skill'd in the Learning of the Aegyptians, and Daniel of the Chaldaeans, yet it cannot be proved, that they ever favoured this way of Divining at things to come: their knowledge proceeded from another Cause, to wit, immediate Revelation; or else was gathered from certain and Solid Principles.

It must be confessed that the Chiefest Bulwarks wherewith Astrologers de∣fend themselves, are Experiments; yet are they not so strong, but they may be Battered. For some particular Prae∣diction proving true, does not make

the Rules Infallible, one amongst an hundred (perhaps made at the same time) Hitting, the rest proving False: why then should all those that Fail be slip'd by and not spoken of, or not be brought in judgment against the Art, as those few which are True, are made so stifly to plead for it.

Many very Eminent and Learned men have Discussed the vanity of Judi∣cial Astrology, as Picus Mirandula, Cornelius Agrippa, Franciscus Valle∣sius, and divers others, to whose Wri∣tings I refer my Reader.

Galeatius Prince of Millain gave a notable Check to one of these men; who was arrived at that height of im∣pudence, as to tell the Prince, he was shortly to Die a sudden and unusual Death, and that himself was to Live a long time after him. But mark how prettily Galeatius Confuted the Astro∣loger; he caused him to be forthwith lead to Execution, the Prince survi∣ving

him many years: and indeed 'tis observable that most of them are igno∣rant of what shall happen to them∣selves, and whilst they foretel great Success, and promise Golden Moun∣tains to others, cannot Enrich them∣selves.

Nor ought we to be Seduced by the Experiments they Brag of, since they are most of them only Collected by little and pretending Sciolists, men of no Faith nor Reputation, most of them too being Feigned and Falling out no body knows where nor when.

Again, in those few which truly happen according to their Praedicti∣ons; 'tis not certain whether the Artist might Consult with something else besides the Stars, since many who Deal with Familiar Spirits, Mask their Impieties under the Vizor of Astrology. So St. Augustine lib. 5. de Civitate Dei. Non immerito cre∣ditur,

cum Astrologi mirabiliter multa vera respondent, occulto instinctu fieri spirituum non bonorum, quorum cura est has falsas & noxias opiniones de Astra∣libus fatis inserere humanis mentibus, at{que} firmare, non Horoscopi notati & inspecti arte, quae nulla est.

FINIS.