The astrologer anatomiz'd, or, The vanity of star-gazing art discovered by Benedictus Pererius ; and rendered into English by Percy Enderbie, Gent.

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

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

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

The first Reason.

IT is a vulgate and well known principle in the Schools of Philosophers, as every thing is

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

Besides Celestial Causes, the knowledge of particu∣lar Causes is most requisite to know their effects.

IF therefore over and above Celestial Causes for the producing of future effects, it be necessary to have a particular efficient cause and matter apt∣ly prepared, of which if the one be wanting no effect can be produced, from which we must of

necessity conclude, that for the prenotion of future effects the knowledge of Celestial Causes is not sufficient: and this is in daily experimentals mani∣fested unto us; we behold the painful Husband∣man at the same time, and under the same aspect of the Stars to sowe several sorts of Grain, from which also several and distinct succreases accrew, which diversity cannot proceed from the Stars, but from the several seeds themselves; with which St. Augustine agrees saying: When many bodies of se∣veral kindes, whether animate, herbs, or shrubs, are seminated in the same punctilio of time, and at the same instant; afterwards innumerable increase is produced, and not in several, but in the same regi∣ons and places of the earth, and of such admirable variety, in the springing, growth, flourishing, ver∣tues and fassions; and will not men (as the old adage is) laugh at their own folly if they consider these things? and what I pray can be more foolish and sot∣tish, then being convinced by these daily experiments to say, that man and onely man is subjected to the fa∣tal decree and influence of the Stars: These last words of St. Aug. Phavorinus the Philosopher expresseth more amply saying: If the period, time, destiny, and cause of mans life had its dependance up∣on Heaven and the Stars; what will they say of flyes, worms, and many other animal culums, as well volant and ceptible, as najant, are these tyed to the same laws of production and expiration as man; have

Frogs and Flies their production, being, and fate, from the influence and motions of the Stars; if you Astrologers will not grant this, why affirm you that the power of the Stars hath such prevalent power over mankinde, and yet prove defective in other creatures?

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

WEre it true as Astrologers would perswade us, it must necessarily follow, that twins who are conceived and born about the same time, must needs in all things sympathize and be alike; yet daily experience shews the contrary: but to wave all other dissimilitudes, it often hap∣pens, that the one twin proves a male, the other a female: 'Tis true, Cicero in his Book of Divi∣nation tells us of Proclus and Euristhenes Lacede∣monian Kings and twins, yet their ends were un∣like, and the glory of their actions much discre∣pant: but above all, that which we read in the sa∣cred Text is an all satisfying example; Jacob and Esau proceeded from the same Concubitus, as Paul, Rom. 9. sufficiently tells us, and at the same time born, were notwithstanding severally inclin∣ed disagreeing in conditions, unlike in manners,

dissenting in judgement, and differing in other habits and qualities; neither availeth that lurking hole or after game which Astrologers keep as a reserve to recruit them when the day is almost lost, saying, that that small parcel of time which inter∣ceded betwixt the nativity of the two twins, though it appear little, or nothing to us; yet in the Heavens, by reason of the vastness thereof, and the inconceptible wheeling and most quick mo∣tion, maketh a wonderful difference and va∣riation,

Nigidius Figulus goes about to demonstrate this in a wheel, circumagitated with all possible celerity, who with ink or some other material apt to make impression perspicable, twice endeavour∣ed to hit the same mark, and at the stopping of the wheel, found the two several impressions, not far remote one from another: This signifies nothing, and gives as little shelter to the Astrologer, as an uncovered Barn to a weary Passenger in a great showre of rain: for although in the nativity of twins their might be some demurr or interval; yet in their conception there was not any: and if the condition of the constellation under which a man is born, be so immediately variated, the proper and exact time of any nativity must needs be to Astrologers incomprehensible. To conclude, we will produce St. Gregories argument to make this good. If (saith he) Jacob and Esau are not to be

thought born under the same constellation because not born together, but the one after the other; by the same reason we may infer, that no individual man is born under the same constellation, because he is not totally produced together, but piecemeal and joynt after joynt; as first the head, the•• shoulders, next back, and so till he come to the feet; and Jacob was so near to his Brother, that he held his foot in his hand.

Phavorinus disputing against the Chaldeans up∣on this point, handles the matter exactly, and with singular accuteness: I would have them (quoth he) to answer me in this; If the moment of time in which man at his birth hath his fate alotted, be so exiguous and fleeting, that in the same instant, and under the same Circle of Hea∣ven many cannot have their being, after the same competency; and that therefore Twins have not the same fortune, because not produced at the same moment of time; let them make it, I say appear, by what means they themselves can disco∣ver, or attain unto the exact knowledge of the course of that swift flying and vanishing time, which by the cognition of our intellectual part can scarce be comprehended; and yet notwith∣standing they averr, that in the headlong tumb∣ling, and wheeling about of dayes and nights, even the least moments produce immense and ad∣mirable changes: Hitherto Phavorinus.

St. Aug. also gives great light to this discourse of Twins, and handles it learnedly in his fifth Book of the City of God: in some of his first Chapters, and in the second Book of Christ. Doct. where he puts Astrologers to their wits end, if not to a non∣plus; for if in so short a moment of time all things admit a change, that not onely several, but for the most part contrary things may happen, who can predict or foretel in the nativity of a childe any certainty; since it is most certain, that the very moment of time, in which he was conceived and born, is impossible to be exactly known by any; suppose it granted that the Stars have great power, influence, and vertue over mankinde in ge∣neral; yet mans capacity to this very hour could never reach unto what vigour and force they have in the individuals, because the aspect of Heaven, and position of the Stars in every particular nati∣vity cannot be attained unto, and this by reason of the incomprehensible swift motion of the Hea∣vens and Stars out-strips and prevents the dull slowness of our apprehension and observation.

The third Reason.

Let us lay aside the discourse of Twins, whose interrupt birth may well puzzle Star gazers, and behold and take into consideration, thousands of nativities, at the very same time, and in the same

Kingdome, under the same aspect and position of Heaven and Stars, and the Children begot by di∣vers Parents; Astrologers must needs give the same judgement, and pronounce the same fortune to all those being born under the same constellati∣on, and daily experience shews the contrary; for how many throughout the whole world, are conceived in the same moment, and at the same time born; and yet in their capacities, wits, manners, yea religion, life and death, there is a vaste dissimilitude and disproportion. In the great Battle which Hannibal fought against the Romans, how many, both great Commanden and ordinary Souldiers perisht and lost their lives and yet no man is so destitute of reason, or desti∣tute of judgement, as to think all those men born under the same constellation and aspect of the Stars; and in that admirable Sea fight, and glori∣ous Victory obtained against the Turks in these lat∣ter times, to the immortal glory of Christians; will any man be so foolish as to think and affirm, that all those miscreants who perished there and were swallowed up by the merciless Waves of the all-devouring Ocean, were born under the same as∣pect of Heaven and constellation? When Homer, Hippocrates, Aristotle, and Alexander the Great were born, were not also many others born, in the very same times and moments; yet in the se∣veral excellencies proved equal to them: Phavo∣rinus

tells us yet further, saying, How many of both sexes of all ages, born under several constella∣tions, either by earthquakes, falling of houses, taking of Towns, shipwrack, or the like, have come to the same sad end, and in the same mo∣ment of time, which could never have come to pass if the same fortune and destiny attributed to every one at his nativity, and the power of that moment had had its proper force and vertue, or laws pre∣scribed; and if some things and events concerning the life and death of men born at several times, by a likeness of constellations hapning after, may seem to acquire a near or like success and contingency, why cannot the parity bring it to pass, that many Socrates, Antisthenes, and Plato's shall have their existence, and being, in form, feature, wit, qualities, through their whole life and death all alike and semblable, which yet is impossible; and therefore Star-gazers have but a silly shift by this argumentation, to make us believe that men born under several and distinct constellations may have the same final end and Ca∣tastrophe.

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

BArdesanes a Syrian, exquisitely skilful in Ce∣lestial Doctrine, in a Dialogue (which by the

intreaty of some friends) he writ against the Chal∣deans concerning Fate, demonstrates the observa∣tions of the Astrologers to be vain and childish and their predictions to be full of leasings and fal∣sities; Euseb. in his sixth Book of Evang. Prep. Ch. 9. writes his words thus: Amongst the Seres was a law, which prohibited to commit murder, fornica∣tion, or to adore Idols; from whence it was effected, that in all that Region there was no prophane Temple to be seen, no woman laciviously addicted, or whorish, no adultress, thief or homicide; neither had that scorching Star of Mars (though in its full vigour or placed in the midst of Heaven) power to enforce the will of any man to perpetrate a murder; neither had wanton Venus, though never so conjoyned with Mars▪ power to induce any man to attempt his neighbours bed, or violate his consorts chastity; and yet did Mars every day by necessity of his course come through the middle of that Heaven; neither is it to be questi∣oned, but that children were born, every hour in that so large a region or territory. Amongst the Indi∣ans and Bactrians are many thousands of men called Brachmanes, who as well by tradition os their Fore∣thers as their laws and constitutions, avoid the ado∣ration of Idols, eat not any thing animate; neither drink they or ingurgitate wine or other strong liquors, men free from all malignant indispositions, imploy∣ing their whole time in the Service and Honour of the most High and Great God. There are other Indians

in the same Region who contaminate themselves with the adoration of false Gods, with adulteries; mur∣ders, and drunkenness; nay, there is yet another sort of Indians, inhabiting in the same Climate, who assassinate men as they are at their sports of hunting or offering sacrifice, and devour and feed upon them; neither can any of those Stars, which they esteem benign or propitious, deterr or hinder those people from such like villanies; nor yet the malignant enforce or compel the Brachmanes to act such black and hideous crimes. Amongst the Persi∣ans there was a law, whereby it was enacted, that men might contract matrimony and cohibit with their Daughters, Sisters, or Mother; and this Edict those people observed not onely in their own Countrey, but in what Climate soever they inhabited, or Regions co∣lonized, which they polluted with incestuous Nupti∣als and horrid Marriages; which other Nations loathing and abhorring, branded them with the no∣menclation of Magussees; and even at this day in the very heart and centre of Egypt, Phrygia, and Galatia, are many of those Magussees, who by a long continued practice from former ages, commaculate and defile themselves with such obscene and detestable villanies; and yet we cannot in positive terms affirm, that those bruits rather then rational creatures were generated and produced under the house of Saturn, Mars being an assisting spectator.

The Amazons lived without Husbands, onely in Spring time,

they conglomerated and passed the bands and li∣mits of their native soil, made bold with their neighbours Husbands, and such other lusty sparks, as seemed to be active in propagation; and as they all enjoyed the company of men and convenied, so by necessary consequence they must be delivered and brought to bed, at or much about the same time and instant. The males they unnaturally murdered and destroyed, reserving the females, whom they trained up in Martial Discipline, and they proved for the most part undaunted Virago's, and the true Daughters of Belona; yet it were ridiculous to opinionate, that all these masculine females were born under the same natalitial Stars. This veri∣ty is yet made more manifest by the example of the Jews, who wheresoever they have their be∣ings, in what Region or Kingdome, under what King, Prince, or Emperour, or in what Climate soever they are born, by an invio∣lable observation, upon the eighth day they circumcise their Infants, keep their Sab∣bath high and holy, reverence and honour the Feast, yet all Jews are not born under the same constellation; neither can these pretended in∣fluences or vertues of the Celestial Bodies draw them from the Rites and Customs of their Pro∣genitors: much more may it be said of Christi∣ans, who dispersed over the whole superficies of

the Christian world, observe the same tenour of doctrine and form of life; yet neither by force, fair words, large promises, glorious pre∣tences, nor thundering minaces, torments al∣most insupportable, Tortures, Racks, and other strange and unheard of punishments, can or could be seduced or drawn one hairs breadth (as the saying is) from those principles which Christ our Lord and Saviour left unto them; are or were all those Christians born under the same Planet? These happy souls before the re∣ceiving of Christian Faith, followed with an ardent Superstition the Laws and Precepts of their Ancestors, but after the sacred Lavacre of sin-remitting Baptism, they forsook all those soul destroying Ceremonies, invested their bet∣ter parts with a pure faith, cloathed themselves with the new man, and followed a perfect rule of living, leading upon earth a life Angelical: upon that score, the baptized Parthians wedded not many wives; the Medes cast not their dead bodies to the dogs; the Indians committed not the corpses of their deceased to the con∣suming flames of fire. The Persians contract not matrimony with their sisters, daughters or mothers; the Egyptians abhor the worship of their Apis, Goat, Dog, or Cat; but whereso∣ever they inhabit, observe the same form of life and doctrine. What needs more to be said, each

hour men are born in all Nations, and we see, that through free-will and power in man, those Laws and Customs are punctually kept and ob∣served; neither can these all-powerful Stars (as Astrologers dream) compel and force the Seres to Homicide; the Brachmanes to eat flesh; neither can they hinder the Persians from their incestuous copulations; the Medes from giving to their dogs their friends dead carkas∣ses; nor the Parthians from wedding many wives; all nations when they will and how they will use the fredom of their Liberty, obedi∣ent to their Laws and Customs.

Thus much out of Bardesanes against the vanity of Astro∣logers.

The fifth Reason.

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

First of all, Astrologers profess and brag, that by the profundity of their Art and observations, they can foretell future things and events; fu∣ture things which have their dependency upon free-will, cannot possibly be discovered by these Artists; for so they should know future things as they are in themselves, or per se, in act, and a thing which is not in as much as it is not, cannot be understood; & therefore it must be after some kinde of manner, to wit, in the powerfulness or potestaty in its causes: neither can future things be known in their causes, which are three; God, Heaven and humane will; but such things as are to have their being from the decree, counsel, and absolute will of Almighty God, what mortal Creature either by the Heavens, or any other means can dive into them, unless they be such un∣to whom the Almighty will have them by him∣self made known and revealed; for who, saith the holy Scripture, knows the sense and meaning of God, or who hath been of his counsel? And as it is written in Wisdom 9. The things that are in sight we finde with labour, but the things that are in heaven who shall search out; and thy sense who shall know unless thou give wisdom, and send thine Holy Spirit from on high? Such things as depend upon mans free-will cannot by the Heavens be discovered, because Heaven is an universal cause; and future particular contingents cannot have

their dependency on the Heavens, or be known, unless it be universally and indeterminately. And again, Heaven is a corporeall and materiall cause; wherefore the soul which of it self is in∣corporeal, not composed of matter, and free in acting, necessarily and directly cannot be subject to the efficiency and operation of the Heavens. Again, humane will is the very immedate cause of humane actions, in respect of future events, which are to be produced from thence, which is of it self indifferent and indeterminate, for we shall do things which we have not thought or deliberated; how then can an indifferent, and indeterminate cause produce a certain know∣ledge of a future effect; and this may be thus confirmed: The exterior actions of man depend upon the interior, that is to say, either by deli∣beration, or choice and election; and therefore the exterior future action of man cannot be foretold, unless the election of his future will be known from whence it must necessarily proceed; but the future election of man cannot be known to any other; for if the resolves and deliberati∣on of the minde and understanding which man hath in present cannot be discovered by another, how can those purposes, deliberations, and de∣crees of mans understanding be manifested and made known by another, which are to happen af∣ter the revolution of many years?

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

MAn is to be looked upon and considered either as he leads a life and operates ac∣cording to the dictamen of reason, or according to sense and appetite; if according to reason, man hath no dependance upon the Heavens; for the soul and intellectual part is immateriall and incorporeal; and nothing corporate can by it self act upon a thing incorporate; mans will is free, and mistriss of all her own actions, and can by her own instinct and disposition, apply her self to do or not do this or that; for although from the influence of the Heavens, or composi∣tion and temper of the body, man by the insti∣gation and subtlety of the Devil, (or otherwise) may be tempted and seduced to do evil, yet may he by his own power, assisted by Gods Grace, ani∣hilate all those temptations, and overcomming and trampling them under his feet, do the quite contrary to what he was provoked and allured; and this is apparent in the very example of So∣crates, who by the natural constitution and com∣position of his body was both a bard and much addicted to women, and the delights of Venus; yet by the strength of his better part, a vigilant watch over himself, as chastising of evil propen∣sions,

and nipping them in the bud, he triumphed over his passions and was esteemed the most grave, prudent, chaste, and continent man of all that age.

A man who spins out his time according to sensuality and carnal appetites, leads a life so wandering and mutable, that it is impossible to divine what will become of him; and Solomon saith, that amongst many things which he hardly understood, he was altogether ignorant how youngsters in the flower of their youth steered their course; for that age is so slippery, incon∣stant, fickle, and wandering, that it seldom abides any long time in the same state and conditi∣on; to day disliking what yesterday extreamly pleased; having no Analogy in its actions, not squared by any dictamen of reason, but rashly and headlong impelled and hurried away whi∣thersoever cupidity and lust courts and invites it: from whence it proceeds, that with far less difficulty an Astrologer may prognosticate the actions of him who spends his dayes, according to the model of Intelligence, then his who neg∣lecting both reason and vertue, trifles away his time according to the vanity of his own affecti∣ons and desires. More facile it is by much to di∣vine the transactions and events of a King who ruleth civilly, and according to reasons behests and prescriptions, then of a Tyrant, whose will is

his law; how then can these seeming skilful Artists foretell events, in which there is so much uncer∣tainty and ambiguousness, and where nothing can be had firm and certain.

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

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

What avails it to know this? Forsooth to make me startle when Saturn and Mars stand in op∣position, or when Mercury declines Westward, Saturn looking on; I am rather of this opi∣nion, that wheresoever they are, they are pro∣pitious and benign, and not subject to change or mutability, and this is brought to pass by the inevitable course and continuall order of the Fates: They return at set times, and the effects of all things are either moved or denoted by the stars; if they absolutely cause the thing, what will the immutable knowledge thereof profit thee; if they onely signifie it, what will it help thee to provide against that which thou canst not avoid; for know thou, or know thou not, those things will come to pass.

Thus Se∣neca. But Phavorinus handles this point in few words acutely and Philosophically:

Astrolo∣gers (saith he) foretell either good or bad for∣tunes: if good, and miss in their aim, thou art, deluded and made miserable by a long and fru∣strated expectation: If bad, and yet lye, thou art also made sollicitous and afflicted by fear∣ing in vain; if they speak truth, but foretell thee hard hap; then, even then in thy thoughts and imagination thou art tormented and vext before thy bad fortune fall upon thee; if they

promise that the things which they foretell shall be good, and much to thy advantage; notwithstanding two discommodities will fol∣low; first thy greedy expectation will weary thee, being held so long in hope, expectation, and suspence; and again the hope of thy fu∣ture joy by little and little will wither away: In no case therefore have recourse unto those men to be satisfied in the curiosity of knowing future Contingents.

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

THis thing amongst many others discovers the vanity of this Art; Astrologers for exam∣ple will perswade some one, that he shall be elected chief Bishop; but the promotion of any one to this high degree of honour depends not upon the will and power of the party himself, or any other particular person, but upon the de∣cree and suffrages of the whole Conclave, whose charge it is to elect the chief Bishop; and there∣fore it is not onely necessary (suppose I affirme Peter to be the man) to know the constellation of his Nativity; but I must also know exactly the Constellations and Position of the Stars in the several births of all those whose joynt suffrages

vote and elect Peter to that high preferment. If it be true which Swetonius relates concerning Au∣gustus, that Nigidius Figulus, a man eminent amongst the Romans for his rare knowedge in Astrology, having taken the hour of his Nativi∣ty, and rightly considered the stars predominant at his birth, cry'd out aloud, The Lord of the whole world is now born: We must conclude that this was not spoken by Art, and grounded upon Reason, but casually and rashly, and that it was meer chance that it came to pass as he had foretold. For the advancement of Augustus to that height of Command and Monarchy, was effected by rising unto several degrees of ho∣nour, and depended upon the favour, study, and procurement of many men; so that to know and pronounce the advancement of Augustus to so eminent a degree of Sovereignty and Empire, it was not sufficient to Calculate the Nativity of him alone; for the stars which were prevalent at his birth could not have power upon the nativi∣ties of others who were his Abettors, Sticklers, and Coadjutors to obtain the Imperiall Dia∣dem and Dignity; of whom many were born before, and many severall years after Au∣gustus.

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

EVery Art and Science is versant in things which alwayes, or for the most part, fall out as that Art teacheth; and yet it is manifest, that things shewed by Astrology very seldom & rare∣ly come to pass as she foretelleth, as having no stable or grounded foundation; and therefore cannot constitute a formal Art or Science: Being therefore as it is most certainly true, that Astro∣logical Predictions are most commonly false, and very seldom true and veridical; it is most clear, that they proceed not from any Art, or certain observations, but are spoken temerariously and at randome: For which cause Phavorinus gives us a Caveat, not to be over confiding in Chalde∣ans, though at some times by great chance they stumble upon a truth and verity; and his reason is, because they speak not things certain, defined and known, but fallible, and grounded onely up∣on ambiguous conjectures; and so betwixt truth and falshood, they steal hood-winkt along poco poco in a mist of obscurity, and so trying many conclusions by hap hazzard, and before they be aware, they unknowingly stumble upon a truth;

and sometimes also by the credulity and infor∣mations of those who come foolishly to ask their counsel, they seem to meet with a verity; and this presently cries them up to have knowledge in things both past and future; but such truths as they discover either hab nab, or covered with the cloak of subtle knavery, compared with their lyes and falsities, amount not to the thousand pan thereof. Cicero in his 2. book of Divination hath these words, what need we desire more:

The Chaldeans are daily confuted; how many things have these Chaldeans told Pompey, Crassus, and Cesar himself, as that they should die in their own habitations aged and full of years, and in the very height and top of honour and re∣nown: It seems strange to me that any man will follow and give credit to these Fellows whose Predictions and Prognostications, which daily experience make manifest to be meer lea∣sings and fopperies.

Seneca in a small Pamphlet which he entitles, Ludus in mortem Claudii Caesaris, brings Mercury upon the stage, negotiating with the fatal sisters the procurement of Claudius his death; and by the way to put a jear and frump upon the Chaldeans, amongst other his Patheticall and Rhetoricall Arguments, (that Astrologers may not alwayes be taxt with lying)

Be pleased (quoth Mercu∣ry) most dread and powerful Ladies, that For∣tune-tellers

may sometime speak the truth, who have so often told us, that this or that year, this or the next moneth Claudius should be ta∣ken out of this world:

And is not the like done in these our present times; do not our A∣strologers prognosticate the death of Potentates as they finde the Peoples affections to wish their lives, prosperities, and preservation; or death, overthrow, and utter confusion.

St. Ambrose in his fourth book in Hexem. ch. 7. hath these words:

Some few dayes since when we fell into discourse how welcome and grate∣ful rain would be, one in the company made answer, fear not, Neomenia will send some; truly though we wish for rain, yet wish we not such affections verified; for my part I am much pleased that no rain fall, till we obtain it by the prayers and supplications of the Church.

Whereby it is manifest, that an hope and confi∣dence, is not to confide in Changes and Moons, but to depend upon the providence and mercy of our most gracious and Omnipotent Creator: By which the vanity of Astrology is confuted, the efficacy of Christian Piety, and power of re∣ligious and godly prayers made manifest.

The vanity and falsity of Astrological Predictions.

ALbumazar a prime Ring-leader of Super∣stitious Astrology, or Astrological Super∣stition,

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

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

into a deadly fear, lest that most damnable Schism and horrid Heresie should be the fore-runner of Antichrist, immediately to follow and ensue.

Errors of Astrologers in Chronology.

ALbumazar the Grandfather of Astrologers admires (I wist not what) Revolutions of Saturn; for he affirms, that after Saturn hath perfected ten conversions or wheelings round of his Orb, which comes to pass in the space of 300. years, that then some rare and wonderfull things will be effected; for, saith he, 300. years af∣ter Alexander, Arelasor the son of Bell appeared, who vanquished and overcame the Persians; and 300. years after that came into the world, Jesus the Master and Captain of the Christians. O in∣tollerable and incredible ignorance in computa∣tion of time! for neither was the sonne of Bell living at that time, which he sets down and no∣minates; neither did there intervene 600. years betwixt Alexander and the birth of our Saviour; for his most happy and blessed Nativity happened 320. years after Alexanders decease, which is an∣other of Albumazars feignments: But why should any man wonder at this mistake in Albumazar, since he will needs make Ptolomy the Mathemati∣cian, to be one of those Ptolomies, who were Kings of Egypt, and reigned after Alexander;

whereas Ptolomy the Mathematician was never in all his life honoured with such a stile; nor did he ever King it, but lived under Hadrian the Em∣perour above 160. years after the last of the Egyptian Ptolomies. Another grand vapour the Astrologers make, avouching that no mutation of Laws, the birth of no famous Prophet, the conversion of no Countrey how great soever, nor any remarkable passage ever happened, but that some great conjunction of Planets, especi∣ally that of Jupiter and Saturn anteceded. That Conjunction (say they) began at the worlds Crea∣tion, prognosticated the Deluge, brought into the world Abraham and Moses, fore-told the Incar∣nation of mankindes Redeemer, and point out the origin of Mahomet; but how scandalous, lying, commenticious. and full of errour these brags are, shall be demonstrated by this Argu∣ment,

Peter de Aliaco over confident in these feign∣ments, and hugging himself in his own conceit, concerning the concord of History and Astrolo∣gy to make good what hath been related, laying this foundation, from the beginning of the world to Noahs Flood were 2242. years; from the Flood to the Birth and Nativity of our blessed Saviour 3102. having laid this ground-work, he goes about to prove, that whatsoever in this uni∣verse hath fallen out memorable and worthy of

servation, to have happened when some notori∣ous Constellation appeared in the Heavens: But to confute this, examine his Computation of Time which he makes the Basis whereon to ground his Argument and assertion; and if upon examination you finde that most false and untrue, then needs must the Doctrine which is under∣propt with so weak a foundation be erroneous & fallible. But from the worlds first fabricating, and Adams Creation, and Noahs Floud, inter∣ceded not above 1656. as is manifest by Holy Scripture, being fewer years in number then his computation by 600. and the Constellation which they imagine to have been in the origin of the world, must needs precede its Creation 600. years; and the number of years between the Flood and the coming of the Messias did not fully compleat 2400. years, and therefore that conjunction of stars could not appear till 684. years after the Floud. The other grand position of stars they would make you believe had its ex∣istance 942. years after the immersion of the Universe, and 17. years before the birth of Abra∣ham; and yet the sacred Text tells us, that he was born 292. years after the Inundation; and so by consequence that Constellation must exist 630. years after Abrahams Nativity. They observe that the sixth great Conjunction was 225. years before the Nativity of our Saviour, but most ab∣surdly,

as relying upon the former principles and computation, which was erroneous and false; for if we follow the exact Chronology, that great Conjunction should have happened almost 500. years after the Quires of Angelical Spirits sang that sacred Canticle, Glory to God on high, &c. To conclude, that this our learned Peter was altogether ignorant in Christian Chronogra∣phy, by this observation it will easily appear; he affirms that in the year 700. after the birth of our Saviour, (in which he saith the seventh great Constellation fell out, that that great scourge of Christians, the Arian Heresie should breed di∣straction in the holy Church; and yet that He∣resie, that most viperous Heresie which had its origin about the 300. Yeare; before the 600. year was fully crusht and extinguish'd: Who is so half sighted, or purblinde, that will not see their Predictions relying upon most lying and unperfect Chronology, to be most vain, false, and pernicious?

But to what purpose spend we our time to collect examples of such frivolous Predictions, every History and Age being so full of them: For my part I conceive that it is hard to finde the Predictions of Astrologers true concerning future events, (although they happen sometimes casually, and by accident to be true and veraci∣ous) by reason that there are so many of them,

even past number so perspicuously false; and in the very things themselves and events confuted. Cato pleasantly saith, That he wonders that one Southsayer laughs not at another, by reason that very few of their presagings come to pass; and if any did, it seems meerly by chance. What Ca∣to said of Southsayers, the same may we of our Astrologers; for seeing we will not believe a known and common liar, though he speak truth; why should we give credit to an Astrologer, for one true Prediction, who tells so many which are quite contrary to verity; and amongst so many false predictions, it is better to believe one that may be true, then by reason of one which may prove so by chance, give credit to all the rest? Some will say Astrologers now and then guess aright, and predict things which the event proves to be true, but this ignorantly, rashly, and without judgement: He who shoots all the day long may hit the mark. We may justly say of Astrologers, as was formerly said of Apollo's Oracles; such as happened true were recorded, but those which proved false were laid aside and buried in oblivion: men who defended and maintained the certainty of those Oracles, di∣vulged and spread abroad the true ones, with great applause and specious Encomiums, but the false ones they husht up in silence; those who contemned them all, neither regarded false

ortrue. The causes why the Predictions of the Chaldeans are reproved, in this ensuing discourse shall be manifested.

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

IF this divining Astrology were true and cer∣tain, it would appear without all doubt, to be the most noble part of Philosophy, and most set by, and wisht for by mankinde; first by reason of the worthy and excellency of the subject which it treats of, to wit, the Heavens and Stars; and then especially for the knowledge of the events and casualties of mans life and death, be∣ginning and ending, which all sorts of people are most curious to know; but seeing that that Doctrine in all ages hath been contemned and rejected by the most eminent Philosophers, and many Astrologers themselves, it must needs be a convincing argument, that the Art of Divining was accounted frivolous, impertinent, and void of all probability. Xenophon in his book de Sectis Socrat. as Eusebius relates, lib. 4. of Evangelical Preparation, hath these words; The cognition and knowledge of future things, which are in the power of God, cannot be obtained by mor∣tal

industry; neither is it pleasing to the Divine Majesty, nor possible to screw into those secrets which his heavenly pleasure will have occult, and mortals must not dive into. Pithagoras, Demo∣critus, and Plato after long and wearisome jour∣neys, came unto the Persian Magicans, the Sages amongst the Chaldeans, and Priests of the Egypti∣ans; from whom they suckt some things more occult and obstruse concerning Mathematicall Discipline, the Religion and Worship of the Gods; but the Art of Divining they either alto∣gether neglected, or if they brought any smat∣tering or fragments thereof, they made no use of it, as it may appear through the whole context of their writings.

Aristotle a man cry'd up in all Universities and Schools of Literature, a man most copious in the Doctrine of heavenly things, which he expres∣seth in several of his books, maketh no mention or speaketh the least word concerning this kinde of Astrology; when in his books of Meteors, and concerning the parts and generation of Ani∣mals, but especially in his books of Problems, he investigates the causes of many admirable and obscure things, to unriddle or enode any of the curious queries, he troubles not his brain, or makes any use at all of the help and assistance of Astrology; nay, there are many parcels in his Works which do altogether oppose and contra∣dict

this Art of Astrology; as this for example: Of future contingents there is no certain or de∣finite verity; things which chance and happen by accident, cannot be comprehended by any knowledge to judge of the fortunes and casu∣alties of humane affairs, which are not in mans capacity, the immediate, proper, particular, and corruptible causes of particular and corruptible effects; to have a perfect and exact knowledge of these is is not sufficient to contemplate celestiall and universal causes; the Heavens operate no otherwise upon those things which are sublunary, then by motion and light: neither doth he ap∣prove the force or efficiency of any other Stars besides the Sun and Moon, quite contray to Astrological Decretalls, and the Influences of Celestiall Signs, and corporeall and sensible effects may be prevented and hindered by other causes.

Cicero in his second book of Divination high∣ly commends Eudoxus, the most eminent man amongst the Astrologers in the time of Plato and Aristotle; as also Pinetius the Stoick, Archilaus, Cassandra, and Saleyces Halicar, men applauded and renowned amongst the Astrologers, for that they abandon and cast off the vain Science of Astrology. Avicenna, who next after Galen and Hipocrates, bears away the bell amongst Physici∣ans, adviseth to give no credit to Astrologers in

divination of future things, because they neither know the Celestial Points, nor the nature of in∣ferior things, which not withstanding are exactly necessary to give a judgement of future events; neither do they ground upon Demonstration ei∣ther Probable, Rhetoricall, or Poeticall. Ptolo∣my, whom these men profess to follow as a grand Master in their Art, in his first book de Judiciis, tells us: It is not to be imagined that all things are upon necessity derived from supernatuall causes; that no other power can impede or hin∣der their operation: And in his Treatise which is vulgarly called Centiloquium, a book of an hun∣dred Sentences; the first sentence is this, Men onely inspired by God can foretell future particu∣lars: And his fifth sentence is, A knowing man may prevent many effects of the Stars, if he be ver∣sed in the notion of them, and dispose of himself be∣fore the event fall upon him; from whence comes the Proverb, A wise man shall command the stars. Porphirius in his book concerning Oracles, con∣fesseth that the exquisite knowledge of future things by gazing upon the stars, is not onely in∣comprehensible to mortals, but even to the Gods themselves. And again, in the life of Plotinus, he saith, That after he had spent and consumed much time in the study of Astrology, he discover∣ed at last, that no faith or credit was to be given to the judgement and divinations of Astrolo∣gers

concerning things to come, and therefore af∣terward, both by word and writing he confuted this vain Art of Divination, as may appear to those who will read his book, de Fato & Provi∣dentiâ; but especially in that book where he disputes, whether the stars have any power or influence to produce such effects.

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

WEre this kinde of Astrology veridicall and infallible, the conveniences and commodities arising from thence would be held in high esteem; for by the fore-knowledge of future things, what advantage would it be to Monarchs and Potentates for the well regulating and go∣verning their Territories and Principalities, and so consequently the professors and masters of this Art would deserve immortal Laurels, and be ad∣vanced to sit at the Helm of the best governed Republicks. But experience shews the quite con∣trary: For we see that by most strict and severe Edicts, by Decrees and Proclamations this un∣necessary and vain Art hath been exploded, con∣demned, and exiled by many well deserving Princes. How oft was it banisht Rome, with the Astrologers and Chaldeans professors thereof,

by Tiberius, Vitellius, Dioclesian, Constantine, Theodosius, Valentinian, but especially by Justini∣an, by all whom the study, practice, and exercise of this Art, was not onely adjudged vain, false, and lying, but also obnoxious and ruinous to Ci∣ties and Societies of men, and in it self pestilent and detestable. But to what purpose were it to conglomerate a cloud of witnesses, or to use Rhetorical circumlocutions in a case so mani∣fest? I dare be bold to say, that in the memory of man, nay in all ages sift them never so purely, you shall not name a man, the acumen of whose wit surpast vulgar capacities, whose doctrine was admired, whose prudence in civil affairs excel∣led, or who was conspicuous and eminent, for in∣tegrity of life and manners, or admirable in any noble quality of the intellectual part, but he vi∣lified, derided, and accounted all the Calculati∣ons of Nativities, and the vain Predictions of Astrologers, as false, ridiculous, and to be explo∣ded from amongst Christians, and well ordered Communities. True, the vulgar who have ordi∣narily dull and gross intellects, apt to believe any thing which tickles their fancy; men credulous and itching to hear novelties, are much taken with these chymera's, and give confident belief to such fopperies, and many shallow and giddy brain'd fools are taken with this vanity, rather for lucre sake then truth. Amongst Schollars

there is a self-conceited Pack, who like nothing be it never so profitable and commodious, that is familiarly known to all men; they commonly are haunted with the spirit of contradiction; and rather then not be contentious and in op∣position with the greatest masters of wisdom, they beat their brains to be delivered of strange Novelties and Incomprehensibilities; the height of the ambition of these Opinionists is not so much to know verity, as to seem to the vulgar to know that which the ablest of Philosophers confess they could never attain unto.

I will put a period to this discourse with a notable saying of St. Ambrose, in his fourth book of Hexam. c. 4. The wisdom of the Chaldeans is rightly compared to the spiders web, in which if a flye chance to be entrapped, there is no eva∣sion or enlargement; but if a Creature of vali∣dity and limbs pass that way, it dissipateth and beareth away all those slender machins, and in∣firm and feeble gins: Such are the nets and tack∣lings of Astrologers, in which fools and weak judgements are entangled and captived, but men of strong sense and reason pass by them with∣out any retention or impediment. Thou there∣fore, whosoever thou art, when thou beholdest these feignments of Astrologers, tell them, their frail gins and spiders webs have no power to en∣snare thee, unlesse like a feeble and silly flye

through thy own imbecillity thou suffer thy self to be entangled therein; whereas a strong judge∣ment, like a Sparrow or swift flying Dove, break∣eth through, and carrieth all before it.

An Argument against three Fundamentals of Astrology Judiciary.

THe basis and foundation of this Art is ei∣ther very weak and infirm, or none at all; then by necessary consequence, so is the fabrick raised and constructed thereupon, and therefore ought not to gain any repute and credit amongst men of reason and capacity. There first princi∣ple would make us believe that the Stars have all the same proprieties and qualities of the Ele∣ments; they are partly cold, and partly humid and dry; if not formally, at least virtually, that is not in act but in effect; if not by having the qualities themselves, yet by having the effici∣ent faculties of those qualities: Saturn by their opinion is too frigid, the Moon humid, Mars dry: But this both reason and experience con∣futes. Reason thus; if all the stars be lucid and cast forth light, they must be all hot, and pro∣duce heat; let us grant their Adage, that the Moon and the rest of the Stars shine by a light borrowed from the Sun; if then the reason and origin of the light and brightness of all the stars be one and the same, how then can the reason

of acting and operating by them be so discre∣pant, unlike, and different: Experience gives this a check, for when it is full Moon, and that Planet most resplendent, and replenished with light and lustre, Aristotle and experience tells us, that the nights are warmer then either before or after. Our Star-gazers besides this luminosity or light, have discovered in the Heavens and Stars strange power and vertue, differing both from the light, and jarring among themselves, yet causes of strange and wonderous effects; and these to the great credit of the business they stile Influences; an invention so modern and modish, that the Ancient and learned Philosophers were never ac∣quainted with any such nomenclation; nay, the Astrologers as much as may be gathered out of their writings, in ancient time were altogether unacquainted with these niceties: But this Mon∣ster-influences begotten by Fortune-tellers of a later brood, nurst by their Abettors, and defend∣ed by their followers, have at all times been hist out of the Schools and Academies of Learning, as spurious and abortive; and one amongst the more accurate sort of Philosophers calls them, the Sanctuary and refuge of ignorance, and fools Paradice. And to these prodigious Influences the baffled Astrologer betakes himself as to his last lurking hole, being an Ambuscado to en∣trap Simpletons, and cast a mist before their eyes

who are not grounded in the true principles of Philosophy; and this they do when, and as oft as they cannot shew the proper and natural cau∣ses of the wonderous effects of those things call'd Influences; which if they be admitted, farewell all Philosophy, her glory is eclipst, authority anihi∣lated, and her high esteem quite abolished. What need great Wits and eminent Philosophers puz∣zle and trouble themselves to finde out and dis∣cover the occult and hidden causes of things, if in a trice, and as it were twinkling of an eye, by means of the Omnipotent Influences, the ob∣struse and hidden secrets of nature may so easily be attained unto; ask by what undiscovered power the Load-stone attracts Iron, you shall not stay long for an answer; for you shall quickly hear an Oracle tell you, that its proper Celestiall Influence hath invested it with that vertue; from whence hath the little Fish call'd Remora such singular power, as for to retard and stop a ship under sail in her full career and height of speed? Oh the proper Celestial influence of that poor and silly fish hath given it that power. What needs more to be said, no probleme, nothing so reserv'd by nature from mans knowledge; no∣thing so full of the difficulty which Philosophers have laboured to discover, but these ignorant Pedants, and vagabond Gipsies will quickly re∣solve and enode, by telling you of the Celestiall Influences.

But to come a little closer to these youngsters, if Saturn, because he is lucid, by his light produ∣ceth heat, how can the same by his Influence pro∣duce cold; is it not absurd that in the same star, there should be two contrary faculties, the one of producing heat, the other cold; not onely di∣vers, but opposite and contrary? We see that nature hath so provided that in all things, where there are two differencies and proprieties, (as Philosophers say) the one general, which is com∣mon to one thing with many others: The other special, which is proper to a thing, (as in man to be knowing and rational) so that the specificall and proper difference and propriety is more no∣ble and perfect then the general, as being that which doth contract and determine it, giving it a reason and degree of new perfection; as in the example of man, it is more noble to be rational, then to be knowing: but this happens quite contrary in this strange Doctrine of the Astro∣logers; for they teach (for instance sake) that in Saturn there are two proprieties or faculties of operating▪ the one general and common to him with the rest of the stars, which is a power of Illuminating, and by that Illumination to pro∣duce heat; another special and proper to Saturn, in respect of which he differs from other starres; which is a faculty of producing cold, or a cer∣tain vertue of some other Influence: but it is

most evident, that the Celestial Light is far more noble then any other Celestial Quality; and the faculty of producing heat far excells that of pro∣ducing cold: furthermore in every thing there are two faculties or proprieties naturall to that thing; the one universal, the other particular, in themselves contrary; as in Saturn the producti∣on of heat by light, cold by influence: But rea∣son and nature it self saith this cannot be done: For as in a multiform body, which the Greeks call Hetrogeneal, according to the severall parts there may be several qualities and faculties, as it happens in the body of man in the head and heart; but it cannot happen in the star of Saturn, being for as much as concerns its parts of the same form and nature; the one part thereof is not beautified with light, the other with influ∣ence; but as the whole is replenished with light, so also should it be with influence. It is need∣less to make any other dispute against Astrolo∣gers concerning Influences, for this one argu∣ment is sufficient to take away the influence of all things which are produced in nature, seem they never so singular and wonderful, The true, pro∣per, and natural causes of all things have their dependency from two Celestial Principles, Mo∣tion, and Light; which is most manifest by daily experience, and all things most probably to be produced from them. Astrologers imagine and

dream, that the figures and position of the stars▪ with the signs in the Zodizck, resembling the si∣militude of men or animals, to have a great power and vertue in each mans nativity; when by themselves, and their own nature, they are no such thing, but have onely their existence and being in the Astrologers noddle, which represents such and such; for they may as well resemble them to Creatures, Houses, Castles, Towers, Tables, or the like; and therefore it is ridiculous to think, that in such like figures there is any thing of consequence to divine or foretell future events.

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

THe second Fundemental of Astrologers is, that the birth-stars of every man are to be observed, for that from them all casualties and events of his life may be foreseen and progno∣sticated; but who sees not this principle to be weak and infirm? For why do not Astrologers rather observe the time and condition of the stars, when man is conceived in the womb, form∣ed and animated; for then by all probability there are more things considerable, and of mo∣ment to predict good or bad fortune, by rea∣son that then man hath his first existence, and

then is the first celestiall force and power recei∣ved and imprinted in him; and throughout the whole nine moneths that his mother goeth with him inclosed in her womb, all this while he is subject to the power and action of the Heavens. And why do not Astrologers consider other De∣fluxions and Constellations which are contin∣gent to man after his Nativity, in regard that they are far more prevalent and powerful, and more conspicuous in their effects then those which happened at his birth; for the effect and defluxion of the stars which happened at the birth is often changed and varied, the tempera∣ture of mans body being variated; or by reason of some power of Constellations, by education, a several habit and custom of living; or by rea∣son of some certain lawes, to the compliance whereunto, man is forced to regulate and square his life, manners, studies, and all other his acti∣ons: and above all, peradventure there is no∣thing of that first matter, which School-men call Materia prima, left in old and declining age, which was at the first entrance into this universe: This is the opinion of many and great learned Philosophers. Neither doth St. Tho. Aquinas, that illustrious School-man, seem to deny it, in 1. Part. Quest. ult. Art. 1. which being granted, the force of that first defluxion and celestial ef∣fect, which was stamped and imprinted in man

at his first being, must at last of necessity totally vanish and fade away; unless you will have it, that the same celestial vertue and power can pass from one subject to another, as it were flitting from house to house, by changing its habitation; or at least be so kinde, that when it perceives its own decay and feebleness, it will provide some neigh∣bouring vertue of like condition and quality, to supply its place, and officiate in its room.

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

PTolomy the grand master of this Art affirms, that there is as much, if not more matter of weight and moment to be considered in the conception of man, as in his Nativity; these are his words: When the temporal begin∣ning of man is set down according to nature, or as Schollars say, per se, or by its self, that will be the beginning, when the sperma, or seed, is ejected and ejaculated into the genital and apt place of con∣ception; but in potency or accidentally when the in∣fant falleth from his mothers womb, may be called his beginning also; he therefore that either by chance or observation obtains the knowledge, when the fit matter is aptly and duly received and inclosed in the vessel of conception, ought by all means to follow that exact time, to discover the proprieties of the

minde and body of the then conceived Embrion, by observing the configurations & constellations at that very instant, &c. By which words he manifestly demonstrates, that the most efficacious, natural, and even the first beginning of man is when the seed is first received in the time of conception; upon which consideration the Astrologer ought principally to insist and reflect upon that mo∣ment, and the then Constellation, to divine and foretell the future events, contingents, and af∣fections, as well belonging to the body as the minde: But to give a salve to this sore, seeing it is almost impossible to know exactly the mo∣ment before mentioned, either of conception, or the other, Ptolomy, lest their Art may seem to be eclipsed, who onely prognosticate from the na∣tivity of man, addes these words: But he that cannot atttain to the knowledge of the seminal be∣ginning, must of necessity content himself and make use of, and follow the time of the Nativity, to predict future events and fortunes.

Haly that so much admired and followed Astrologer, in his book which he writ concerning Elections candidly confesseth, that the efficacy and exactness of fore-telling the fate and for∣tune of any man hath its greatest dependance upon the hour of conception: But because Astrologers cannot arrive at this height of knowledge, they are forced to flye for refuge

to the hour of the nativity; and when this kinde of professors are put to't, and prest with the ar∣gument of Twins, all that they have to say for themselves, and save their credit is, that the diver∣sity of contingents and events in Twins, hap∣pens by the diversity in Conception, and not in the Nativity.

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

BEhold, courteous Reader, how great and shameless is the audacity and impudence of those fellows, who will not onely divine the for∣tunes of Mortals, but Cities and Castles also; and tell you, that if you observe the Constella∣tion when any City or the like hath its founda∣tion laid, or is erected, you shall (if you will be∣lieve them) calculate and divine the casualties, destinies, and events which hereafter shall befall and happen unto that place. Plutarch tells us in the life of Romulus, that Tarutius a certain Mathematician at the entreaty of Varro, made such a Calculation concerning the City of Rome. This story Cicero in the second book of his Divi∣nation renders in these words: A certain man called L. Tarutius Firmanus, a familiar friend of mine, exquisitely fu••nisht and instructed in the Art

and Discipline of the Chaldeans, dived into the foundation, or as I may call it birth time of our City, from these Configurations and Constellations of the Stars, under which he conceived it founded by Romulus; and finding it incohated in the wane of the Moon, made no scruple to prognosticate the fate and destiny thereof. O strange madness, and power∣ful force of errour and blindenss! can possibly the foundation of Cities have any relation and depen∣dency upon the force and power of the Moon and Stars? Suppose it possible to foretell events by Constellation of the Stars at the birth of a childe, will you thence infer, that it is easie and possible to de∣clare and predict what will become of stone, brick, and mortar, with other materials, with which a City is constructed and built. Thus Cicero.

Why Astrological Observation may not be as pre∣valent in Herbs and Animals, as in mankinde.

I Would gladly learn of those all-divining Masters, whether or no their Art have as much power over herbs and animals, as over man: If they answer negatively, they betray their own ignorance, the weakness, folly, and fallaciousness of their Art and Profession: For why should it not be as prevalent in such things as in men? nay, far more▪ for herbs and plants by a naturall necessity have greater dependance upon the

power and efficience of the celestial bodies; and seeing that fewer (and those not so various and differing) Contingents happen to plants then men, by consequence it must be far more easie to predict their future events, then those of man∣kinde: If they grant, that the stars have equi∣volent dominion over plants, and mortals; I ask them calmly, and in a friendly way, if they ob∣serve the position of the Heavens, and constella∣tion in that very moment and season, when plums, cherries, or pears are grafted or inocula∣ted; or in seed-time, when wheat or other grain is cast into the ground, and out of that prog∣nostick observation they can foreshew what en∣crease and multiplication all these trees and grain will produce; how many cherries on every tree, how many ears of wheat in every acre or couer, and how many wheat corns in every ear; if they grant me, that their skill cannot arrive at such a height or perfection, let them leave their babling to perswade me that they can foretell the future events of mortals.

Concerning the Antiquity of Astrology amongst the Egyptians and Chaldeans.

THe third basis and foundation of Astrolo∣gers is, that their Art is backt and bolstered up with most certain experimentals, of I know

not how many, even almost innumerable ages; and that the quintessence and marrow of that divine Art had its origin from the Chaldeans, and the Inhabitants of Babylon and Egypt, the very first and ancient possessors of this Universe; and Aristotle himself in his book concerning the Heavens, and in another, wherein he treats of Meteors, affirms, that the Egyptians are the most ancient Planters in the terrestrial Globe; and in the beginning of his Metaphysicks he saith, The Egyptians the most ancient amongst mortals first invented and digested the Mathematicall Art and Science. And the former and ancient Astro∣logers were wont to boast, that the Chaldeans successively employed their time and endeavours for the space of 470. thousand years, in calcula∣ting the Nativities, and carefully keeping and reserving the experimentals and observations of the children in that so long a time born: But this is so manifest an untruth, a lye so palpable, that it may almost be felt, and therefore not worth mentioning or confutation; for since the very first Creation of the world there have elapsed not much more then 6000. years, and from the first originall of that Nation of the the Chaldeans, viz. from the confusion of tongues at the subversion of Babels Tower, not more then 4000. years. Picus Mirand. in the second Chapter of his second Book against

Astrologers, brings Hypparchus and Ptolomy, grand masters in this Mystery, to confute this imaginary and Chimerical Antiquity of Astro∣logy; for these very Grandees when they la∣bour any conclusion or dogmaticall precept, from the long and prolix observations of their Predecessors, they can ascend no higher then the Reign of Nebuchadnezzar that potent Mo∣narch amongst the Egyptians and Babylonians; and since the first inauguration of that Prince, and beginning of his Empire to this present year of our blessed Saviours Incarnation, (saith mine Author when he writ this Treatise) 1588. there cannot be computed above 2232. years. And St. Augustine, that grave and learned Doctor, in chap. 4. book 18. of the City of God, checks and scoffs at this fantastick vanity, saying; Foolishly do these men babble and prate, who go about to make the world believe, that it is above an hundred thou∣sand years since first the Egyptians found out the power and influences of the Stars; from whom I pray did they extract such collections, it being not above 2000. years, since first of all that Nation learnt the art of Letters from their first Mistris Isis? This Varro, who is no mean Author, delivers un∣to us. And thus we conclude the eight reasons, by which it is demonstrated this kinde of Astro∣logy or Divination to be opposite and contrary to the true and solid grounds of Philosophy.