A treatise against iudicial astrologie Dedicated to the right Honorable Sir Thomas Egerton Knight, Lord Keeper of the great Seale, and one of her Maiesties most honorable priuie Councell. VVritten by Iohn Chamber, one of the prebendaries of her Maiesties free Chappell of VVindsor, and fellow of Eaton College.

CHAP. II.

Diuinitie proofes against Astrologie: first authorities, and then reasons, and that Christianitie and Astrologie cannot stand together.

Because therfore the chiefe impi∣etie of these mē is against God himself, we wil first assault them with reasons out of diuinitie: Hieremie cap. 10. The Iewes are willed to giue no credite to star∣gazers, nor to feare them a whit: Learn not the waies of the Gē∣tiles, neither feare the signes of heauen, as they doe, because the lawes and ordinances of the people are vain. With Hierem. agreeth Esay cap. 47. where he deri∣deth Southsayers trusting in their predictions, & ob∣seruations. Let thy Soothsayers stand and saue thee, which gazing vpon the starres, and counting the mo∣neths, take vpō them to foretel thee what is to come. In the same chapter he saith, there shal ill come vpon thee, but whence thou shalt not know (that is, such as no constellation shal forewarn) & calamitie shal rush

vpon thee, which thou canst not auoide, to wit, by e∣lections of houres, or other superstitious tricks of A∣strologie. And cap. xliiij of the same prophet, God saith: I am the Lord that do frustrate, and disappoint the signes of wisards, making the Southsayers made, foiling their wisemen, and making their skill foolish. Of them the Prophet Micha saith Chap. 3. vers. 7. that they shall blush at their lies, and hide their faces for shame. With these three Prophets agreeth Salo. Eccl. cap. 8. No man knoweth that which is past, neither can any tel him that which is to come. Deuteron. xviij. ver. x. it is said, that whosoeuer vseth this trade is an abho∣mination to God, and that this was one of the cheefe causes, why God displaced the nations, and banished them. And in the second booke of Kings it is said, that their vanitie was the ouerthrow of the people of Israel; for there is said that they applied Southsayings, which folly also is derided of Iob in these words: Dost thou know (saith he,) the order of heauen, and wilt thou re∣duce the course of it to the earth? And againe who shal declare the order of heauē? In which place also is tou∣ched a double errour of astrologers; the one, that they ascribe many things to heauen, which belong not to it: another that euen the very effects of heauen, they cannot foresee by heauen. Vpon these so plentifull & plaine places the church grounding, hath not spared from time to time, to censure these men most seuerely, as appeareth by many decrees, as you may reade, in se∣cūda parte Decretorum cap. xxvi. the fiue first questions & in the first Bracaren Councell cap. ix, and x. and in the first counsell of Tolledo. In which councels there is this Decree against Astrologers. If any put his trust

in astrology let him be anathema. Also in the first chap∣ter de sortilegijs, is prouided that none shal listen to di∣uinations. In the second chapter of the same title is concluded, that it was an hainous offence, that one tooke vpō him by the help of his astrolabe, to recouer a stolne thing, although he did it simply, and of good zeale. By a decree also of Gregory the younger, Astro∣logers are accursed vnder the name of Aruspices, as I haue shewed els where. What hath bin the iudgemēt of the fathers concerning these men you may see, if you please to reade, either Basil Hom. vi. in Genesin, or Chrisost. and Gregorius Magnus vpon the second chap∣ter of Mathew, or Olympiodorus vpon the seuenth and tenth chapter of Ecclesiastes, or Cassiodorus vppon the 70.118. Psal. But especially S. August. lib. 2. vpon Ge∣nesis ad literam cap. 17. And lib. 2. De doctrina Chri∣stiana cap. 21. Saint Augustines authoritie is of the more waight, because he confesseth, that himselfe was of that damnable crew, in the third booke of confessi∣ons: & in the seuenth booke his words be these; Now also I had renounced the false predictions, and wicked follies of Astrologers: and (meaning thē farther saith) whome christian and true pietie expelleth and con∣dēneth. And in his booke de natura Daemonum, he affir∣meth, that it is not lawful for any christian to cast na∣tiuities. In his second booke de doctri. Christ he saith, it is a great madnesse and follie to goe about to tell by the stars, the manners, actions and euents of men. And in the same booke he saith, Whosoeuer giueth a peny to an Astrologer, goe he neuer so free vnto him, he re∣turneth from him a bondman. With these agreeth Eusebius lib, 14. cap. 4 de praeparatione Euangelica, & lib. 6

cap. 9. Athanasius also vpō those words to the Colossi∣ans. According to the elements of the world, and not according to Christ, condemneth al these Astrologi∣cal obseruations of times. Basil in his Hexam. saith; It is ridiculous to confute Astrologers, yet necessarie, least others should be intangled by their cunning. Damas. in theologicis sententijs, graunteth that there may bee signes in heauē, of raine, drowth, heat, cold, winds, but not of our actions. With these auncient fathers agree also the schoolemē, as Aquinas in expositione symboli, Bo¦nauenture in 1 Centiloquij parte, Petrus Tarantassius in 4. Conuentariorum in senten. and Iohn Gerson, and diuerse others both papists and protestants. Iulianus Apostata plaied but his part, when he would proue Abraham to be an astrologer out of these words cap. 15. of Genesis. God brought out Abraham, and said to him, view the heauens & number the starres, if thou can, for so shal thy seed be. Notwithstanding confesse we must, that Philo in his booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attributeth to A∣braham great perfection in Astronomy: yet that shall no waies helpe to excuse Iulian, their minds wherwith they spake it, being as differēt as may be. Farther Iuliā maketh, or wold make Abrahā an Astrologer, but Philo an Astronomer. Now what is the difference of Astro∣nomy and Astrologie, may be plaine by that of Cassio∣dorus vpō the 118. Psal. His words be these; Astrono∣my is an art, which cōsidereth the course & figures of starres, and their mutuall aspectes both among them∣selues, and in respect of the earth. Which Arte our ancestors haue not much reiected, so that it goe no farther. But whē men erroniously glaunce into Astro∣logy, thinking to picke the liues of men out of the

course of the starres, then they are abhominable and starke blinde, taking vpon them to foresee those things which the creator for good cause meant to conceale from vs. That Abraham was instructed & skilful in A∣stronomy Philo proueth out of the interpretation of the name Abraam, signifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if one shuld say, a loftie or mounted father, this title of loftie, or mounted father, being giuen him, because hee lifted and mounted himselfe from the earth by study of high and heauenly matters, searching what was the greatnes of the Sun, what was his course, how he doth determine the seasons of the yeare, by his comming and going to and fro, searching also concerning the moon of her diuerse lights, forms, waxings, wainings; of the motions of the other stars, both fixed, and not fixed. For (saith he) the study & enquiry of these things is not base & barren, but of al other most liberall, and full of good fruite, so that they bee referred as they ought to be to the vse of life & mēding of māners. For saith he, as trees are nothing worth, vnlesse they beare fruit: so Philosophy auaileth nothing, if it bring not forth godly life, as her fruit. Insomuch that some cō∣paring philosophy to a field, haue likened the natural parts of it to the Plants; the logical part to the fence and hedges, but the morall to the fruit, affirming that the hedges & fences round about, are made onely for the safty of the fruit, but the plants to bear fruit, so say they, must the natural & logicall parts of Philosophy be referred to the moral part, wherwith is taught ho∣nest cōuersation & goodlife? By this place of Philo, we see both how farre Abraham waded in Astronomy, & to what end. Thus hauing cleared him from the troopes of the enemie, it remaineth, that we leaue him

not so, but proceed in the pursuit. But first thus wee reason against these men. The hearts and wayes of all men are in the hands of God, who doth dispose and turne them, as seemeth best to him, according to that, Pro. cap. 27. Homo proponit, Deus autem disponit. If there∣fore no mā know his own waies for the time to come, much lesse can the Astrologers know them. Againe, the diuell himselfe knoweth not certainly future cau∣ses, for if he did, he would neuer haue egged the Iewes forward to crucifie Christ, by whose death his tyranny ouer mankind was to be abolished and dissolued: nei∣ther would he be so busie in tempting and molesting the Saints of God, if he knew before he should be foi∣led by them, and so increase their glorie. But what do we speake of the diuell, seeing neither the Angels nor blessed soules of the faithfull, who still behold God, and see into the course of starres, as farre as any Wi∣sard, cannot certainely know our actions before hand, without some speciall reuelation from God? What madnesse were it then to giue that to the diuell, which is denied to Angels and Saints? Againe, whatsoeuer belonged to Christ, or the state of his Church, we see hath beene euer foretold long before by the Prophets most distinctly and plainely; which things if they could haue beene foretold by the starres and starre∣gazers, then were the foundation of all true religion shaken. Neither by this meanes is religion and Diui∣nitie shaken onely, but also all morall doctrine and philosophie: for whosoeuer is perswaded, that all de∣pendeth on heauen, and therefore thinketh that all mens deeds and euents may be foreknowne and fore∣told by tooting vpon the starres, he must needs thinke

withall, that the soule is mortall, and the prouidence of God not to be such as our faith teacheth, and that the mysteries & miracles of our religion, though they be indeed supernaturall, yet depend vpon celestiall causes and powers. How ill Christianitie and Astrolo∣gie stand together, may appeare by the fact and pra∣ctise of the Ephesians, Act. 19. who as soone as they were conuerted by the Apostles preaching, bid fare∣well to figure-flinging, and flung their curious books into the fire.

The speech of S. Augustine receiuing a certaine pe∣nitent figure-flinger into the church, is very notable in these words after the exposition of the 61. Psal. This man being seduced by the enemy, was a long time a fi∣gure-flinger: being seduced himselfe, and seducing o∣thers, he deceiued, entised, & spake manie lies against God, who hath giuen men power to do good and not harme. This man denied that his owne will commit∣ted adulterie, but Venus: and that his owne will com∣mitted murther, but Mars: and that iustice was done, not by God, but Iupiter: and many such blasphemies did he vtter. And after a few lines continuing the same speech, he saith: This man was lost, but he hath beene sought, and is now found & brought home: the books that would haue burnt him, he bringeth with him to be burnt, that they being cast into the fire, himselfe may find refreshing. Epiphanius in his booke de ponde∣ribus telleth of a Bishop that was depriued for study∣ing figure-flinging. Farther, all our religion, faith, the comming of our Sauiour, the labour and paines of his Apostles and Prophets in planting the Church, by this meanes should be in vaine, vnlesse some per∣haps

will not sticke to say, that the miracles of Christ, with his death, birth, &c. depend vpon constellations, and aspects of starres. And then wee may also go on, and say that we are by destinie called to Christ, and that either there is no difference betweene good and euill, or that God is the authour of euil. Some of them say there is such vertue in Mars wel placed in the ninth house, that by our only presence we chase diuels out of possessed bodies.

Others by this arte thinke they can iudge of mens thoughts and consciences. Maternus saith, that they which are borne, Saturne being in Leo, shall first liue long here, & afterward go to heauen. Albumasar saith, that he that shall pray to God for any thing, when the Moone and Iupiter are ioyned in the head of the Dra∣gon, shal obtaine whatsoeuer he asketh. Of this Petrus Aponensis saith, that he had triall in himselfe. For in that coniunction when he had asked learning of God, he perceiued, he said, that he was thereby mightily furthered: yet I thinke that many haue had as much wit as he had, without asking: and of those that haue asked without the help of that constellation, no doubt many haue far passed him for all manner of gifts. Wherfore it should seeme that there be some constel∣lations better for wit then this, for himselfe it was wel that he asked in pudding time, as they say; for if he had not, perhaps we should haue had a very wise man of him. But that it hath bin alwaies pernicious and hurt∣full to the Church, may thence appeare, because al∣waies the greatest astrologers haue made religion, as well as any humane or politique lawes subiect to con∣stellations. Ptolemy in the second booke of his Centilo∣quium,

ascribeth to the nature of celestiall formes, & starres, that this motion hath one religion, and that another. And a certaine greeke interpreter of Ptolemy attributeth the miracle of Moses passing the red sea on foote with the people, to the skil of Moses obseruing the fluxe and refluxe of the sea, as if in the same water both Gods people were not saued, and Pharao with his astrologers drowned, as if Iosue had not passed Iordan drie foote, where was not fluxe nor refluxe to yeeld to him. Albumasar deriueth from heauen both our religi∣on and the Turkes, and all other lawes, and his inter∣preter Henricus Macleuiensis found a ship in heauen, by which Noe framed his arke, which deuise Halliacensis admitteth with great applause. Abraham Iudeus very impiously and ridiculously referreth to diuerse con∣stellations the law of Moses, the departing out of Egypt, and whatsoeuer els hapned to that people. Guido Bo∣mattus also most prophanely and madlie saith, that Christ vsed elected howers, when he answered the A∣postles, desiring him not to goe into Iudea, that there were twelue howers of the daie. He made choise of an howre saith he, in which the Iewes could not hurt him, as if we did not reade in the same Gospell, that he ouerthrew them, and passed through the midst of them vnseene, euen at none day. Others thinke that when they reade in Paul of the fulnesse of time, and in the Gospell, now is your hower, and the power of darkenesse, and in an other place my howre is not yet come, that by these places are meant their constel∣lations. For answer to them, I would gladly know of thē, whether they thinke it eating time, whē they are hungry, and drinking time when they are thirsty how

soeuer it fareth with heauen at the same time. If they be not starke staring madde, they will graunt that e∣uery thing hath a time, howsoeuer heauen goeth, ac∣cording to the nature of the thing in hand, and the o∣portunitie of Doing. So diuine miracles haue their time, but according to the purpose of God, not accor∣ding to the constitution of heauen. The same Guido saith, that the Christian religion is the religion of Iupi∣ter, and in the proems of his Theorickes, against Gerar∣dus, he writeth that wee must praie deuoutly to Mercu∣rie in choosing of a new Pope. Roger Bacon saith, that Christians might doe well to keepe Satterdaie holie daie with the Iewes, becāse it is no good day for worke, as belonging to Saturne. With the like madnesse some of them haue said, that Venus giueth felicitie in this world, and Iupiter in the world to come. These things therefore being thus, who doth not see how Christia∣nitie and Astrologie will sute together? how a Christi∣an and an Astrologer cannot wel mantle in one coate? But for heretiques we knowe how well they haue al∣waies bin seene in these artes. Tertullian. Lib. 1. contra Marcionem saith, that the Marcionistes were commonly Astrologers, & in his booke de Idololatria, he inueigheth mightily against them. They thinke saith he, that we are not to seeke after God, presuming that the starres raigne ouer vs, and force vs with an immutable decree. Epiphanius saith of Manes, that he was good at such these magicall knacks, and studied them hard. S. Augustine tom. 1. Confessionum saith, that the writings of the Ma∣nicheans, were full of Astrologicall toyes, which they vnderstoode not themselues. As for Priscillian, all knew how worthily he is condemned, for tying euen

our reprobation and election to the course of heauen and starres. Of the Priscillianists saith Saint Augustine cap. 70. de Haeres. They affirme also that men are bound with certaine fatall starres, and that our bodies are framed according to the twelue signes of heauen, as do they which are commonly knowne by the name of Mathematiques, placing Aries in the head, Taurus in the necke, Gemini in the shoulder, &c. And a little af∣ter he saith: These fables, vanities, and sacriledges doth this heresie embrace. Wherefore by Saint Au∣gustines opinion, these men may well be counted here∣tiques; whom, of the 12. signes which they abuse, we may very fitly call Dodeafemoriani.

Neither do I well see how that of Origen can be al∣lowed: where he saith, that this science was permitted till the Gospell came, that as soone as Christ was borne, none should cast natiuities by the starres, lib. de Idolol. Much better is that said of him in the sixt Homely vpon Iosuah: where among other shames and reproches of Egypt, he reckoneth vp Astrologie; and hauing named diuers, in the end hee inferreth thus: Which obseruations if thou admit, and entangle thy self with anew, thou dost doubtles plunge thy self into Egyptian reproches, if therefore, saith he, at any time this curiositie tickle thee, by the instigation of the e∣nemie in thine heart, say to thy selfe: I doe follow my guide Iesus, in whose power are things to come, and what things so euer he will, those things shall come. Though there bee small hope, that wee will heare the dead, when we regard not Moses and the Prophets, yet for our deeper condemnation in this point, let vs see what the dead, that is, Heathen and prophane Philo∣sophers

will say: for mine owne part I would be glad to take any course for the ouerthrow of this monster:

Fectere si Superi nequeant, acherontamouebo, Since God cannot preuaile with fooles, Ile trie the force of humane schooles.

If any will perish wilfully in this Idolatrous impie∣tie, to them I will protest that

Testor in occasu vestro, nec tela, nec vllas vitauisse vices. Witnesse, I haue not spar'd my bloud, Nor anie thing to do you good.