Astrologo-mastix, or A discovery of the vanity and iniquity of judiciall astrology, or Divining by the starres the successe, or miscarriage of humane affaires. / By John Geree Master of Arts, and preacher of the word at St. Albanes. Published according to order.

QUESTION. VVhether Judiciall Astrology or Prognostications (touching persons or Realmes) by the Stars, may be law∣fully practised, countenanced, or tolerated?

PAƲL being at Athens had his spirit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stirred, or provoked when he saw the City given to Idolatry; therefore disputed he in the Syna∣gogues, and in the Market, and was in∣countred by the Philosophers, Act. 17.16, 17, 18. Though our Nation be not so given to Astrology as Ephesus to Ido∣latry, nor my spirit so full of zeale as St. Pauls was: yet such hath been of late, the boldnesse of some Starre-gazers in their predictions touching the affaires of this Nation, and some persons in it, and many of all professions have cast such a re∣spective eye upon them, that my spirit hath been often stirred to enter the list with them, to try if I might give some stop to this sinfull vanity, by the same meanes and blessings where∣with St. Paul was mighty among the Ephesians. Now this kind of Divination may be convinc't of iniquity by three Ar∣guments.

[Arg. 1] 1. That which is condemned by the word of God as a grand of∣fence, is not to be practised, countenanced or tolerated; But Divi∣ning by the Starres is condemned in the word of God as a grand of∣fence. Ergo. The Major is a principle unquestionable; the Mi∣nor I make good by the places following, Deut. 18.10, 11, 12. There shall not be found among you any one that maketh his

son, or his daughter to passe through the fire, or that useth Divi∣nation, or an observer ••f times, or an Enchanter, or a Witch, or a Charm••••, or a Consulter with familiar Spirits, or a Wizard, or a N〈10 letters〉〈10 letters〉; for all that doe these things are abomination unto the Lord. Here Moses reckoning up the divers kinds of Sor∣ceries useth divers words, that are taken to note out Astrolo∣gy, that is, Divination by the Stars as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Diviner, touch∣ing which word A••enza•••• himself an Astrologer saith. Hoc est quidem commune omnibus divinantibus, sed proprium magis namen Astrologorum 〈◊〉〈◊〉 is a common name to all Diviners, but more proper to Astrologers. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Planetarius as Junius ren∣ders it, that is, 〈…〉〈…〉 that divines by the Planets, or as our Translators render it, an observer of times, that is, of lucky, or unlucky times by the position of the Starres, as Ha∣…… did by another kind•• of S••rcery, Esther 3.7. and this, as 〈◊〉〈◊〉 observes out of Ki…… notes out curious Astro∣logers 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rend••••d Wizards Scioli; Man that pretend to foretell things our of some knowledge that they have more then other living, which Daniel disclaimed, Dan. 2.30. And whose humour doth this more lively represent then our Astrologers? Now all those are forbidden under this notion, that those that doe them are an abomination. Yes, the look∣ing after them is prohibited under the expression of going a ing after them, Levit. 20.6. and doth not the expression, Deut. 18.10. There shall not be found among you, intimate, that these things are neither to be practised by them, nor tolera∣ted among them?

Isa. 2.6. you have a sad expression; Therefore thou hast forsaken thy people the house of Jacob, because they be replerished from the East, and Sooth-sayers like the Philistines; where the same originall word is translated Sooth-sayers, which Interpreters most generally take to import Astrologers, and these are sinners that when countenanc'd you see make God forsake his people.

Isay. 47.13.14. Thou art wearied in thy Counsels, let now the Astrologers, the Star-gazers, the monethly Prognosticators, stand up and save thee from those things, that shall come upon thee. Behold, they shall be as stubble, the fire shall burne them. Here you have held forth not onely the vanity, but the iniquity of Astrolo∣gers;

they cannot help by their Divinations, but they shall be punisht for them, and that grievously, Jer. 10.2. Thus saith the Lord, learne not the way of the Heathen, and be not dismayed at the Signes of Heaven: for the Heathen are dismayed at them. Here you have the use of Astrology forbidden as an heathenish way, and that we should not be dismayed at the signes of Heaven, where the same word is used in the originall, as in Isa. 44.25. That frustrateth the takens of the lyars, which inti∣mates to us that the same Signes are meant in both places, viz. Constellations pointed out by lying Astrologers. Now these they were not to learne, of these they were not to be afraid; whence we may plainly gather, that this Divining Astrology is a foule and a false Art; soule, because not to be lear∣ned; false, because not to be feared. The Prophets that did fore∣tell evill from God, they were to be hearkned to, and to be feared, that by feare men might be excited to pray, and prevent evills imminent; so Hezekiah, Jer. 26.19. so the Ninevites; what is not then to be feared, or learned, it's not of God, nor hath it any truth in it, but is an irregular way, which is also hinted in that it is called the way of the Heathen, and their feare the feare of the Heathens: that is, those wayes are heathenish, su∣table to those that know not God; but unsutable to those that professe him, and know his word, which is one of the very Arguments wherewith our Saviour convinceth the sinful∣nesse of carking, Mat. 6.32. Dan. 1.2. Then the King com∣manded to call in the Magicians, and the Astrologers, and the Sorcerer••, and the Chaldeans. Here you have Astrologers reck••••d up with other evill arts of Divination, as being of the same kind, whence we may justly gather, that it is to be abando∣ned as an abomination with the rest. It's true, that the origi∣nall words here used in Chaldee are not so exactly knowne to the Hebrewes, as other words proper to their owne Lan∣guage; yet there be two of these words here used, either of which by their etymology may appeare to note unto us th••se Star-gazers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 C••••lom, because their Art is a••o•••• the Heavens, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••••p••••s••ntum, be∣cause in the twilight they were used to observe the Heavens; But what ever certainty there may be in the particular word••;

yet a certainty there is in the thing, that these Star-gazers were one sort of their Diviners, that they relyed on, and sought to, as is cleere by Isa. 47.13. before opened. And there∣fore no doubt they are to be understood under one or more expressions in this Catalogue, which though it might be ho∣nourable among the Heathen, yet is it indeed a black roule presenting to us evill Arts to be abandoned.

We may adde to these one testimony out of the New Te∣stament, Acts 19.18, 19, 20. And many of them which belee∣ved, came, and confessed, and shewed their deeds; many of them al∣so which used curious Arts brought their bookes together to be burned before all men, and counted the price of them, and found it 50000 pieces of silver; so mightily grew the word of God and pre∣vailed. Whence I argue; that Art the practise whereof is by be∣leevers confest as a sinne, the Books of it burnt, and that as an ef∣fect of the power of the Gospel, that is an evill art not to be practised, countenanced or tolerated; but such is this Astrology. Ergo. The Major is cleer, the Minor is proved by the words cited. In the words foregoing you have a judgement related, which befell some Exorcists, v. 13, 14, 15, 16. This was knowne at Ephesus v. 17. and thence feare, and giving glory to the name of Christ, and thence also the fruites in the words ci∣ted, as confession of sinne, as of others, so no doubt principally of that which was punisht, and all of that nature, verse 18.2 the burning of their bookes, that exercised these curious Arts, ver. 19. and this ascribed to the power of the Gospel, ver. 20. All the doubt is whether Divining Astrology be comprized under curious Arts or no, and that is a needlesse doubt too; for by the number and price of bookes which were burnt, we may plainely gather that Astrology was at least one of those Arts; for it must not be a Rusticall but a Learned Sorcery that was so bookish, and what can be compared in that kind to this of Divining Astrology? Besides, that the Ephesians were addicted to Magick the Proverb witnesseth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephesiae literae; as Beza notes on the place.

To this first, and fundamentall Argument from expresse Scripture, I may adde ex abundanti some others from the consequence of Scriptures.

[Arg. 2] 2. That Art whereby men assume to themselves, what is pecu∣liar to God, must needs be sinfull, neither to be practised, counte∣nanced, nor tolerated. But this we doe by divining of events to persons, and Nations by the Starres. Ergo. The Major is cleare from Isa. 41.22, 23. shew things to come hereafter, that we may know that yee are Gods, where you see the knowing and decla∣ring things to come, is as peculiar a being prerogative to the Deity, as to know the heart. Therefore the foresight of future contingent events cannot be within the compasse of any Art; yea, the attempting of it is parallel to the sinne of Evah, in a∣spiring to be like God in fore-knowledge of things.

[Arg. 3] 3. That which withdrawes from God the Father, and Christ the Sonne, from considering the workes of the one, or heeding the word of the other, is an evill not to be practised, countenanced, or tolerated; but our Astrologicall predictions drawes from God and Christ. Ergo. The Major is evident; not to consider Gods works is a sinfull omission condemned, Isa. 5.12. and the Apostle is as severe against every thing that withdrawes from Christ, Col. 2.8.18, 19. Now that these Prognosticatours with∣draw the minds from Christ, may be gathered by that op∣position put between them by Moses, Deut. 18.10. to 16. where the tenour of the word runnes, that they must not hear∣ken to Sorcerers that they may bearken to Christ; And while men ascribe prosperity, or ill successe in humane affaires to the Stars, doe they not thereby manifestly withhold mens minds from beholding God in them, or making use of them? for while we are detained in the view of naturall causes, we shall not looke to supernaturall ends or uses, or not so much as we should, and otherwayes would.

[Arg. 4] 4. That which is false, un••ertaine, deluding the mind with vaine speculations, is not to be practised, countenanced, or tolera∣ted. But our Star-divining is false, &c. Ergo. The Major is evi∣dent. The Minor I prove. First, that these predictions are false, Isa. 44.15. That frustrateth the tokens of the lyers, and and maketh Diviners mad.

Who were those that were called lyers here, but those spo∣ken afterward, Isa. 47.12, 13. for both are spoken with re∣ference to the Caldeant. So there you see Starre gazers by the

Spirit of Truth are termed lyers, their Artis false: If they speake truth sometimes, it's at all adventures, more by hap, then skill. Secondly, much lesse is there any certainty in this art of Divining. There's certainty in the motions of the Stars, but none in their influences to produce particular vo∣luntary events among men; Eclipses of Sun, and Moone, Con∣junctions of other Planets may certainly be foreknowne, but there's no certainty of their effects or Estates. The motions of the Heavens are so certaine, that they may be certainly fore∣told, because they cannot be altered without a miracle: But ther's no such certainty of the events of them, that we may certainly divine by them. For if their influences were so cer∣taine to produce, and so to discover future events, then all here below were under a Stoicall Fate; nay it would be un∣lawfull without a miraculous faith to pray against those calamities, which are discovered to be imminent by the Stars: for were there a certaine connexion between the influence and the effects, as between the motions of the Heavens, and Eclip∣ses; then as the latter, so the former could not be hindred without a Miracle, and a Miracle may not be prayed for with∣out a miraculous faith. Therefore we count it sinne and fol∣ly to pray against an Eclipse, and so against a calamity prog∣nosticated by it, were there the same certainty of it. But to restraine prayer to direct calamities, is impiety against Scrip∣ture, therefore calamities depend not on the Heavens by any necessary casuality.

Secondly, I argue thus. The knowledge of that, which if it be acause, is but a generall, apartiall, a remote cause, cannot yield us any certaine knowledge of the effects to follow. But the know∣ledge of the Constellations of the Heavens is the knowledge of that, which if it be a cause is but a generall, apartiall, a remote cause of events in States or affaires of men. Ergo. The Major will be easily cleared, for ther's no certaine connexion between causes generall, partiall and remote, and their effects. The Aniome, positâ causâ ponitur effectus, is onely understood, as Lo∣gicians shew, of that which is the next, particular, and ada∣quate cause of such an effect, and the knowledge of such a cause, onely can lead us to the knowledge of the effect to fol∣low.

Tune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cognoscere unumquod{que} cum causas primas, & principia prima, & usque ad elementa dognoscimus. Now the heavens are but remote, generall, and partiall causes of events among men; We use to say, Sol & homo generat hominem. All Logicians know, that the Sun in this axiome is noted onely to be a generall cause: The Heavens also are but remote and partiall causes of humane events, there be other causes nee∣rer to produce them, yea, and such as the Heavens have no in∣fluence on, whence I may argue. Thirdly, that the Hea∣vens can give no certaine grounds for prediction in humane events.

3. Those effects that depend on other causes, on which the Hea∣vens have none, or no direct power, cannot be knowne certainly by the Positions of the Heavens: But so it is with humane affaires. Ergo. The affaires of men depend principally on the provi∣dence of God, and under him, on the wills and minds of men. The providence of God ordereth things concerning men and States, Ephes. 1.11. and that not alwayes according to the ordinary disposition of second causes; But turning and over-ruling things in a secret way, beyond the intenti∣ons of men, and the ordinary vertue of second causes; so in Rehoboams folly, 2 Chron. 10.15. and Amaziah's frowardnesse, 2 Chron. 25.10. Hence that of Salomon, Eccles. 9.11. Therace is not to the swift, &c. And that of the Psalmist, Promotion cometh neither from the East, &c. Psal. 75.4, 5, 6, 7. Now on the providence of God the Stars can have no influence, that were blasphemy to imagine, neither can these work on natu∣rall causes to carry them beyond their natures or Sphere to ef∣fect morall ends, that's an irrationall fancy. Secondly, next under the providence of God, the spirits of men beare the sway in their actions: their mindes in counselling, their wills in moving this way or that way, according to which as their next causes, their actions in an ordinary way pro∣sper, or miscarry; now the Starres have no influence on the soule, Coelum non agit in animam nisi indirecté. Sapiens domina∣bitur astris. At the most the Starres doe but worke on the temper, and on the soule, but by way of inclination, which grace, education, civill wisdome, a world of things may oversway.

3. Adde to these, that the affaires of men and Nations are prospered and blasted, not according to their use of natu∣rall meanes, but according to their morall carryage to God, as they are sinfull, or obedient, hardned or impenitent, as they seeke or as they neglect God: and men act in these morall performances, as they are assisted by the grace of God, or de∣serted and hardened: see Isa. 6.9, 10, 11, 12. Ezek. 36.25, 26.33, 34.

Now are the Heavens any causes to move God to harden a people, or give them Repentance, or poure out a Spirit of grace, and prayer upon them? no man will affirme it; you see their prosperity and ruine depend on things, on which the Heavens have no influence. Therefore the study of the Stars cannot give us any certaine fore-knowledge of humane affaires, as things are knowne in their causes.

[Object.] But if they be not certaine causes, may they not be certaine signes of things to come?

[Sol.] I answer no. For, if they be signes foreshewing events, they must either signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by nature, as smoake is a signe of fire, or by institution, as an Ivybush is a signe of Wine to be sold: but they are notifying signe•• in neither of these wayes. Ergo. The Major is evident: The Minor may be thus cleared. First, na∣turall signes they cannot be, because we have shewed, that there is no naturall connexion between the Constellations, and hu∣mane events. And if any will say, they are signes, discove∣ring, things to be by institution, he must prove it. And here indeed is produced, Gen. 1.14. And let them be for signes, and for seasons, and for dayes, and for yeares. But I answer. Signes there doth import naturall signes, they are signes of the things which they cause, as the seasons of the yeare, which they doe both make and signifie; so the Moone of the courses of the tides in the Sea, and rivers, &c. But ther's no institution of them for signes, to presignifie contingent events in humane affaires, which flow from morall or supernaturall Causes. Yet, if we should grant them in generall to be signes, we were never the neare certainly in prognosticating by them, unlesse we had a particular Comment on them, to declare what they signifie, either by Divine revelation or by solid experience, but no such

Comment is extant; therefore we can have no certaine fore knowledge by them. Divine revelation to informe what such, and such conjuncture of Starres portend, is not pretended; And any certaine Rule from experience in this case we cannot have. This may be cleared, First, from the nature of experi∣ence; true experience ariseth from often observing the same thing.

As a Physitian knowes by experience that Rubarbe will purge choler, because he hath often tryed it, and alwayes findes it doth so ever; but now we can have no such experi∣ence of the effects of the Starres. First, because the Heavens doe not often, nay scarce ever returne to the same positure. If some great Conjunctions be many times the same, yet the posi∣ture of infinite other Starres (which all have their influences) being other wayes, may alter the force of the other, aug∣menting it or increasing it, to vary the effects that follow it: Besides, when any events follow after these Conjunctions, they cannot certainly know, that these successes, or calami∣ties were effects of such Constellations. Many things fall out together accidently, without connexion, or, dependance one of another; the staffe stands in the corner to day, and it raines to morrow, it will not follow, when the staffe stands in the corner againe, the next day will be raine: so though some dismall effect follow an Eclipse or other conjunction, this may be an extraordinary hand of God, without any de∣pendance on such a Conjunction; and therefore to gather the like effect to ensue, when there is such a Conjunction, is but an argument à baculo in angulo. Besides, we see experience uncertaine, for twins borne under the same constellation, so neer one another, as to hold one another by the heele, as Ja∣cob did Esau, yet are most different in disposition and events. Augustine lib. 5. de civ. Dei cap. 3. brings in one Nigidius an Astrologer answering this objection, that though there be but little time between twins, yet the Constellations of their Na∣tivity may differ, because of the swift motions of the Hea∣vens; this he illustrated by two markes made with inke, so∣dainly one after another, on a wheele whirling about, which markes will appeare a good way one from another: So the

swift motion of the Orbes may make great alterations in the Heavens, in the short space betweene two twins. But first, be∣sides that, Augustine excepts that the conceptionof Infants was in one instant, though their birth differ a little. Second∣ly, and others adde that we may see disparity between two o∣ther Infants borne at the same instant. Thirdly, Ludovicus Vives doth wittily, and truly turne this similitude to over∣throw all certainty of divining by the Stars: because if the swiftnesse of the motion of the Stars doe so sodainly alter the constellations, a man can never give an exact judgement of any birth, because he cannot exactly know the minute of the nativity, and the least time mistaken varies the constellation, and the judgement and experiment from it. Again, Identity of effects doe not onely depend on the efficient, but the mat∣ter also where the worke is wrought, Quicquid recipitur recipi∣tur ad modum recipientis: Now though we could be sure, that the positure of the Heavens were the same that it was an hun∣dred yeares agoe: and that then the constellations had such effects, yet it would not follow that now the same events should insue, the difference of men in divers ages, and Cli∣mates of divers tempers, educations, morall and intellectuall principles, might cause a different event from the Starres in∣fluence upon them, and so render the Prognostick incertaine and untrue, Mat. 11.20.23. our Saviour shewes, that the Kingdome of Heaven, that is, the Gospel, upon different men would have a different influence and event: and why should it not be so also with the constellations of Heaven; the Sun melts wax, hardens clay, the same carriage wins some men, and alienates others: and may not then the influence of the Starres produce divers effects on men of divers dispositions? A hen one time hatches Chickens of her owne kinde, at ano∣ther time other kinds of egges being set under her, she hatch∣eth Partrige, ducks, or other fowle; the heat of the hen the efficient of hatching is the same, onely the variation of the matter varies the effect. So though the influence of the Hea∣vens should by revolution become the very same; yet the change of men and women might alter their effects: and so we can have no certaine rule from experience of what is past,

to gather the like event from the Starres for future: and so our Divination from them must need; be uncertaine, and de∣lusive with vaine speculations.

5. That which nourisheth vaine and forbidden hopes, and feares, &c. is not to be practised, countenanced, or tolerated. But this Astrologicall predictions doe, when hearkned unto: Ergo. To feare, and so to hope or joy, because of the signes of Hea∣ven, are forbidden affections, Jer. 10.2. and the signes of Hea∣ven having no certainty in them, the affections are vaine as well as forbidden: yet who can read their Prognosticks with any re∣spect to them, but his heart will be apt to leape at good ones, to shrink at evill ones? and this is no small evill, for if this Astrology be a kind of sorcery, as I have proved, thenfeares and joyes, &c. in relation to those Prognosticks will in their last resolution be found service to the Divell.

[Object. 1] 1. But here it may be objected, that Astrologers doe hit right in their predictions, whereby it seemes there is more certainty then is granted to their Art, and if there be certainty, why may not the way be lawfull?

[Answ. 1] An. 1. Doe Astrologers foretell right sometimes? so doe Witches, and those that use Familiar spirits, yet all con∣fesse these Diabolicall to be abandoned. 2. Astrologers doe many times hit wrong, as well as sometimes right, Isa. 44.25. The tokens of the lyars are frustrate. But the Astrologers have this favour, that which they mistake in is not regarded though the things be many. But what they hit right in they are cryed up for though they be but few. This hath been so, and is so, and is an Argument of the corruption of the pra∣ctise, because our corrupt natures are so prone to favour it. 3. Againe, more is ascribed to Astrologers in point of Truth from some tricks they use; then they indeed deserve; for they many times use the old way of ambiguous expressions, which they rather interpret according to events, then foretell events by them; they also adde many ifs and cautions to many of their predictions, whereby if the event answer not the pre∣diction they doe with the vulgar avoyd the shame of it, but if it doe fall out they carry the glory. 4. It is and hath been the opinion of judicious Divines, that much of that truth

that is in the predictions of Astrologers, is not from the certainty of the rules of that Art, but from the assistance of the Divell; who either by open league, or else in a volunta∣ry secret way doth insinuate himselfe to draw on a league, and contributes his knowledge, and guesses, which exceed man••.

That which addes strength to this conjecture, is, because conscientious men, as Augustine, Perkins, &c. have been glad to relinquish this study, because of the uncertainty that is in the rules of it. Now Satan may help curious heads in this way, because, besides his owne knowledge, which inables him in many things to guesse shrowdly, he may be permitted in a judiciary way to be a true spirit in the mouth of lyars, as well as a false spirit in the mouth of Ahabs Prophets, se•• Deut. 13.1, 2, 3, 4, 5.

[Object. 2] Secondly, Moses was learned in all the wisdome of the Aegyp∣tians, Acts 7.22. and Daniel of the Caldeans. Dan. 1.17.20. And Astrology was one part of Learning in both these Countries: therefore either it is lawfull, or else these holy men learned an un∣lawfull Art.

[Answ. 2] An. There be two things in the Art of Astrology. First, Theory. Secondly, Practise. Many have studied the Theory, that have renounc't the Practise, (as I shall shew hereafter) finding by experience, that nothing could be done by it in a naturall way. And it is very probable, that all the Learning which these holy men had in this Art (if they had any) was but theoreticall; there's no footsteps of their practise of it in all their story, but the contrary: for we read in the 2.4. and 5. chapters of Daniel, that he never was called in with the rest of the Magicians, but was called after them, which is a plaine intimation that he renounc'd their society and way, though he remained a Counsellour to the King. And when he went about to find out the secret, he went not to his books, but to his prayers, nor found he it by the Starres, but by revelations from God, Dan. 2.17, 18. &c. Therefore Daniel and Moses were no Astrologians.

[Object. 3] But are not the Starres admirable Creatures of God, and the causes of many strange effects? and are not effects knowne by their causes? then why may not men divine by them?

[Answ. 3] 3. Though it be confest that the Starres are admirable Creatures of great vertue, and have great influence on infe∣riour bodies, yet can we not divine by them touching hu∣mane affaires: for first, they have a sphere of working, which they cannot passe; Nihil agit ultra Sphaeram. Now their Sphere is within corporeall things; Simile agit in simile. But humane affaires are though acted by the bodies, yet guided by the spi∣rits of men, which are in nature out of the Sph••re of the Heavens operation: And their successes and miscar∣riages, are from a Divine providence in a morall way, which is a Sphere of another and an higher kinde, then that which the naturall vertues of the Heavens worke in. And there∣fore what ever may be prognosticated by them touching wea∣ther, or changes in things vegetative, or sensitive, yet touch∣ing men, their vertue is so short in working on them, that it can give no light to discover events concerning them.

Secondly, where their power of working is acknowledged, yet our knowledge of their vertues and operations is so dim that we cannot divine by it: for many of the Starres, yea most of them are unknowne in their influences. And when they all of them have their influences conjoyn'd, who is able di∣stinctly to say, this effect is from the vertue of this Star, and from no other: And if he cannot doe this, then can he ga∣ther no certaine experience to judge of the like for future, be∣cause he knoweth not from what Star the former flowed. The conclusion then holds good, that Astrologicall predictions ought neither to be practised, countenanced, nor tolerated.

I may adde one Argument more, which though it be not so concludent in a Logicall way to Reason, yet it may be more moving in a morall way upon the affections, then some of the former.

[Arg. 6] 6. That which most godly and Learned men upon experience have renounc't, and repented for, is neither to be practised, coun∣tenanced, nor tolerated: But Godly and learned men have renounc't and repented of their study of this Astrology. Ergo. To him that denies the Major, I may at least say, as Tully said in another case: Ego tantum collum non habeo, and for the Minor, I thus

prove it. Augustine the glory of his times for piety and Lear∣ning, and solid judgement, confessed he had been addicted to this vanity, but by the grace of God he afterwards renounced it, as an Art condemned by true piety, affirming that is mag∣nuserror, & magna dementia, superstitio, and a great errour, yea a great madnesse, a superstition easily refelled. Aug. de doctr. Christ. lib. 2. cap. 21. in sine est initio capitis 22. To Augustine wee may adde another mentioned by him on ps. 63. whom he brings in as a penitent renouncing this Art, as though it were Paganisme, and Judaisme.

Perkins famous for Learning, and piety went farre in this way, but at length desisted, repented, and renounc't it. Heare his golden words: I have long studied this Art, and was never quiet, till I had seene all the secrets of it, But at length it pleased God to lay before me the prophanenesse of it, nay I dare boldly say Idolatry, although it be covered with faire and golden shewes, therefore that which I will speake with griefe, I will desire thee to note with some attention. Thus farre Perkins in his Preface to the Reader, before his resolution to the Countrey-man. I will close with the confession of Mr. Briggs, sometime Geometry Reader at Oxford, A man eminent for piety: and for his skill in Mathematicks, I thinke I may truely say nulli secundus infe∣riour to none: This loving friend of mine, upon a question moved to him by me, touching judiciall Astrology, told me this remarkable story touching himselfe, when he came to Cambridge. First, he thought it was a fine thing to be of Gods Counsell, to foreknow secrets, and resolved to have that knowledge what labour soever it cost him: And so early ap∣plyed himselfe to the Study of the Mathematicks, beginning with Arithmetick, and so to Geometry and Astronomy, and to lay a good foundation, he left none of these Arts till he had attained exactnesse in them. The foundation thus layed, he then applyed himselfe to his maine scope, the search of Ju∣diciall Astrology: But there he found his expectation fru∣strate, there was no certainty in the rules of is; when he had tired his body and wits in vaine, he was much dejected with the frustrating of his expectation. At last he repayred to

a man in Cambridge famous in this Art, and a practitioner in Prognostications by it; to him he made his mone what paines he had taken to be an expert Astrologer, and how the uncer∣tainty of the Rules in that Art, did now defeat his hopes. The Astrologers reply was, that the Rules of that Art were uncertaine indeed, neither was there any cure for it: where∣upon Mr. Brigs relinquisht that study.

And he did then affirme to me, that he would undertake to the skilfullest Astrologer in the world, that let him set downe any conclusion touching any man, or State, yea, or weather, and he will prove it contradictorily, that is, both that it would fall out so, and that it would not fall out so from their owne Rules and Principles, whence saith he, you may see apparantly that there can be no certainty in the Rules of that Art: He further added, that his opinion was, to those that addicted themselves to the practise of Divining Astrolo∣gy, the Divell did at first secretly lend his assistance: And at length gradatim (unlesse God graciously prevented) intise them into contract.

But having thus cleered the case that Astrologicall predi∣ctions are not to be practised, countenaneed, nor colerated; it may be needfull in the next place to discover, first, who practise. Secondly, who countenance. Thirdly, what it is to tolerate such predictions.

1. To the first, all those are Practisers in this unlawfull Art, who calculate mans Nativities, and thereby divine what their condition shall be, adverse or prosperous. They also that by the Starres take upon them to divine, what shall be the successe of particular enterprizers, in this kind they are fa∣mous, or to speake truly infamous, that take upon them then to divine, what will be the monethly changes or events in this present warre; those also by erecting of figures, and their issues, and to finde out things lost, &c. Lastly, all those that in their Almanacks, besides those things that de∣pend on the motions of the Heavens, which are certaine and knowne, as the seasons of the yeare, Eclipses, and such like; take upon them to foretell future contingents, as what w••••∣ther

will be every moueth, and every day of the moneth.

2. To the second, they countenance Astrologicall Divi∣ners, first, that goe to them to have their nativities calculated, to know their fortunes as they call it, or to heare of things lost, &c. Secondly, that buy or read their books, unlesse it be with an intent to confute them: These books may be read, or bought from divers grounds, or ends, first, out of curiosity, so some goe to masse, this is a wanton vanity, a playing with a temptation whereby we may be insnared. Secondly, out of respect, as supposing there is something in them, and to make use of them, this is bad as the practise itselfe, it's called going owhoring after them, Lev. 20.6. 3. with a purpose to finde matter against them, and confute them. Those that applaud them will hold forth the best side of them, and onely talke of that wherein they seeme to guesse right, but an intelligent man by looking into them shall see their defects, and be able to lay them open, to undeceive the simple: if we buy or read them in the two former kinds, we countenance them, and are accessories to them, not in the latter. Thirdly, those countenance them that beleeve them, and are stirred with se∣cret or open joy, as they prognosticate good or evill. Belee∣ving is a giving glory to God, and so beleeving fearing, and the words of any other must needs reflect honour on them. Fourthly, by talking of their predictions as things that have something in them, and not to be contemned. Fifthly, by applying with applause their predictions to events; this is just as such an one prognosticated, this is to doe that honour to them, which was used to be done to the Prophesies that came from God.

To the third. Astrologers are then tolerated; first, when their books are licensed, or not prohibited, when their books are let out, and left out, and not cald in, then are they tole∣rated: for overseers of Presses being appointed for prohibiti∣on of unfit Bookes, if these bookes were esteemed, as they are, false and noxious, they should, they would be prohibited, or if they steale out, be cald in againe. Secondly, when the Astrologers themselves passe without represse, or without re∣straint;

when the Minister holds his tongue, and the Magi∣strate his hand, when there is no Law against them, no pe∣nalty for them, or none executed.

Conclusio Paraenetica.

Having cleered the unlawfulnesse of practising, countenan∣cing, and tolerating Astrologicall predictions; I may now be bold to speak a word of exhortation to all, that they have nothing to doe in any of these particulars.

[Exhort. 1] And first, let all be perswaded to fly the study, to abandon the practise of this Art: you may see the Scripture condem∣ning it, and that as an abomination: Reason witnessing against it, as that which is irrationall, and uncertaine. There's vanity in it, danger by it. Satan is a subtle adversary, an in∣sinuating Serpent, and winds into many in this way, avoyde his snares. Finde you pleasure in it? so may you in many poy∣sons as they goe downe, but their fruit is bitternesse; so will the fruite of Astrology be found, for the wages of sinne is death. Doe yee think it an honour to you? What is it to be applauded of men and disallowed of God? neither will it indeed get you any true honour among men: for Honos est consentiens fa∣ma bonorum. Honour is the agreeing, good report of good men: but the applauders of Astrology, are the most of them, of the worst, and lightest sort of men; the best and gravest sort have disallowed it, yea branded it. Perkins reckons it up amongst the kinds of Witch-craft. Augustine counted it but impious dotage and inconsistent with Christianity: And in this straine the best, and the weightiest judgements run. Doth profit intise any? Remember what ever comes this way it's but the wages of Balaam, the wages of iniquity, money that will perish with you, and be the cankour of your soules. Be perswaded therefore to renounce this evill, spread not a net before the feet of your brethren, to entangle their soules in your vaine speculations, to hinder them from looking to, or making use of Gods hand in their calamities; you want not glorious examples, Perkins, Aug••stine, and those famous be∣leevers,

Acts 19. who confest their sinne instudying such cu∣rious Arts, and burnt their bookes, goe you and doe like∣wise, and save Authority a labour.

[Exhort. 2] Secondly, if Astrologers persist in this condemned Art, let all take heed of countenancing them; lest pertaking of their sin, they partake of their plagues. Remember Timothie's charge, not to partake of other mens sinnes. and that of the Apostle to the Ephesians, to have no fellowship with the unfruitfull workes of darkenesse, but rather reprove them, Ephes. 5.11. Shall we coun∣tenance what God abominates, and strengthen men in that, which makes both them, and the Land lyable to wrath? Let them not then have the countenance of thy cost to buy them, of thy time to read them, of thy tongue to mention or applaud them, of thy soule to feare or hope, because of their babling good, or bad: This Jeremy expressely forbids, Jer. 10.2, 3. Perkins wrote a Treatise against it. Devout beleevers, Acts 19. burnt their owne curious bookes, which they had bought, will you buy and keep such as they would burne? we use to say receivers make theeves, and so the Law makes them ac∣cessory to the theft: and so are the buyers of Astrologicall Prognosticks, that buy them for curiosity, or to listen to them. If there were no buyers there could be no sellers: If there were no sellers, there would be no makers, at least no pub∣lishers of these sinfull vanities; therefore if the Astrologer be guilty, the buyer and Reader cannot be innocent: Thou helpest to make this grievous sinne Nationall: who ever thou art that countenancest it, for thou thereby art ac∣cessory to it, and guilty of it; God hath forbidden the using as well as acting these evill Arts, and that under an hideous expression, and under a dismall doome, Lev. 20.6. And the soule that turneth after such as have familiar Spirits, and after Wizards, to goe a whoring after them. I will even set my face a∣gainst that soule, and cut him off from among my people, Lev. 20.6. I conclude this exhortation with that home passage of the Apostle, Rom. 1. ult. wherein he seemes to make approvers, or applauders of sinne in some sense worse then the Actours, who knowing the judgement of God, (that they that doe such

things are worthy of death) not onely doe the same, but have pleasure in those that doe them.

[Exhort. 3] Thirdly, sith Astrologers should not be suffered amongst us. Let me be bold to beseech those that are in authority. First, that their bookes be not suffered to passe the presse: If devout beleevers burnt their owne bookes, sure devout Governours should not suffer bookes of the same kinde to injoy the light, unlesse it be of the fire to consume them. It were then much to be wisht, that Licensers for the Presse, had a charge and care that no bookes of this kind should any more appeare, and that what have of late stollen forth should be recal'd, and runne the same hazard with those mentioned, Acts 19. Sure if those bookes deserve the fire that derogate from man: then doe those much more that withdraw the mindes and hearts of men from God: Yea, it is to be wisht, that our Lawes in this case defective might now be supplyed. And that our Astrologicall Diviners might be put into the Catalogue with other Sorcerers, in the Statute, primo Jacobi cap. 12. to suf∣fer the same penalty for their presumption, which is im∣posed on the other: for the Scripture makes them birds of a feather. This divers of the Christian Emperours are said to have done, and they deserve imitation, when sinne is not onely committed but permitted, the guilt is not onely perso∣nall, but Nationoll. It's punishment of offences, that puts away sinne from Israel, both the guilt of it by expiation, 2 Sam. 21. and the practise of it too, while others heare and feare, and doe no more so wickedly, Deut. 13.5.11. And cer∣tainly connivance at this sinne can neither want danger from God, nor dishonour among men: we are now for Reforma∣tion, and chiefly of Popery. And shall we suffer such Popish Practises? Popish I call them, because under Popery such pra∣ctises had allowance, and countenance. Tindall informes us, that Cardinall Murton had a License from the Pope for a time to study Magick, whereof himselfe was one: And that Car∣dinall Woolsey calked the Kings Nativity, which is (sayes he then) a common practise among Bishops, in all Lands. Tind. practise of Popish Prelates, pag. 367. 368.

And was it not one of the blackest staines of our corrupt times, that that infamous Wizard Doctor Lamb was counte∣nanced, and protected by some? And can we avoid aspersion, if we countenance, or suffer Divining Astrologers, casting a favourable aspect towards us, sith the holy Ghost hath put them in the same Catalogue oftentimes, and so doth Learned Perkins, and he hath many grave abettours: let then our worthy Senatours up and be doing, to remove this blemish, and guilt from us, and deliver us out of the hand of the Lord, and we will rise up and call them blessed.

Soli Deo Gloria.

FINIS.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Of this mind is St. Augu∣stine. lib. de doctr. Christ. cap. 3.
• See Lud: Vi∣ves in Aug. de civ. Dei. lib. 5. cap. 7.
• Aug. de doctr. Chris. lib. 2. cap. 23.
• Aug. de civit. Dei, lib 5. cap. 7. 〈◊〉〈◊〉 fine.
• Perkins resol. of a Coun∣trey man.
• 2 Pet. 2.15.
• 1 Tim 5.22.
• As Constan∣tius. Cod. lib. 9. tit. 18. leg. 5.7.
• Cod. lib. 9. tit 18. leg. 1, 2, 3, 4, 5, 6, 7, 8, 9.
• Though not onely the Ancient Popes, but their sounder Divines and Historians are against it. See Baron Annals Anno. 556. Sect. 12. Anno. var. 1.9.115, art. 41.
• If any desire to see more Testimonies of Fathers, Councells, &c. let him see Job. Picus Mirand. lib. adv. Astrolo∣gos.