Quest. WHo are Astrologers?

Answ. Such as gaze on the Heavens to read the fates and fortunes (as they term them) of men and States, persons and people in them, and to foretel from thence what good or evil shall befal them; such were of old held in high esteem with the Ba­bylonians, Dan. 1.20. and 2.2. and 4.7. and 5.7, 11, 15. Also with other Nations, Dan. 2.10. and with the ungodly Jewes, Isai. 47.13, 14, 15. with whom they did consult a­bout their weighty affairs, because they took upon them to foretel things to come. They are called Star-gazers, and monethly Progno­sticators, Isai. 47.13. They are joyned with Magicians, Sorcerers, Chaldeans, Dan. 2.2, 10. Soothsayers, Dan. 4.7. Wise men, Dan. 5.15.

Quest. How may it be proved that this kinde of Divination is unlawful?

Answ. First, That which the Word of [Page 2]God condemns as a grand offence, is not to be practised, countenanced or tolerated: But divining by the stars is condemned by Gods Word: as Deut. 18.10, 11. There shall not be found amongst you any one that useth Divina­tion, or an Observer of times, or an Enchanter, or a Witch, or a Charmer, or a Consulter with fa­miliar spirits, or a Wizard, or a Necromancer: for all that do these things are an abomination to the Lord. And the looking after them is ex­pressed by going a whoring after them, Lev. 20.6. So Isa. 2.6. Thou hast forsaken thy people, the house of Jacob, because they are replenished from the East, and are Soothsayers like the Phi­listines. And Isa. 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 burn them. God forbids his people to learn these Arts, Jer. 10.2. Thus saith the Lord, Learn not the way of the Hea­then, and be not dismayed at them. They are called liars, Isa. 44.25. That frustrateth the tokens of the Lyars, and makes the Diviners mad. Such are reckoned up with other Dia­bolical Arts, as being of the same kinde, Dan. 2.2. and Acts 19.18, 19, 20. — Many which used curious Arts (such as this is) brought their books, and burned them before all men, and counted the price of them, and found it fifty thousand pieces of silver, &c. and this is ascribed to the power of the Gospel, vers. 20.

Secondly, That Art whereby men assume to [Page 3]themselves what is peculiar unto God, must needs be sinful, neither to be practised, countenanced, nor tolerated: But this is done by such as take upon them to divine of events to persons and Nations by the stars: therefore, the Major is clear from Isa. 41.22, 23. Shew things to come hereafter, that we may know that ye are gods: where we see that knowing, and declaring things to come, is as peculiar a prerogative of God as to know mens hearts.

Thirdly, iii. That which with-draws the heart from God the Father, and Christ the Son; from considering the works of the one, and heeding the words of the other, is an e­vil not to be practised, countenanced, or to­lerated: But Astrological predictions draw from God and Christ. Therefore, the Ma­jor is evident: Not to consider Gods works is a sinful omission condemned, Isa. 5.12. and the Apostle is as severe against every one that withdraws from Christ, Col. 2.8, 18, 19. Now that these Prognosticators withdraw mens mindes from Christ, may be gathered from that opposition that is put between them by Moses, Deut. 18.10, to 16. where they must not hearken to Sorcerers, that they may hearken to Christ: and whilst men a­scribe successes good or bad to the stars, they withdraw their mindes from beholding God in his works.

Fourthly, iv. That which is false, delusive, and uncertain, is not to be practised, counte­nanced, or tolerated: but such is foretelling things by the stars: therefore that they are [Page 4]false is clear, Isa. 44.15. that frustrateth the tokens of the Lyars, and makes the Diviners mad. If they speak true at any time, it's more by hap than any skil. For though E­clipses of the Sun, and Moon, and Conjun­ctions of other Planets may be certainly fore­known: yet there is no such certainty of the effects that we may divine thereby, for they are but general, partial, and remote Causes of Events in States, and affairs of men: and there is no certain connexion between Causes general, partial, and remote, and their Ef­fects. Besides, those Effects which depend on other Causes, upon which the Heavens have either none, or no direct power, cannot be certainly known by the Positions of the Hea­vens: but so it is with humane affairs: there­fore the affairs of men depend principally on Gods Providence, and under him on the wills and mindes of men. That Gods Pro­vidence ordereth things concerning Men and States, is proved, Ephes. 1.11. He work­eth all things after the counsel of his own will; and that not alwaies according to the ordina­ry disposition of second Causes; but turning and over-ruling things in a secret way, be­yond the intentions of men, and the ordinary virtue of second Causes: so we see in Reho­boam's, folly, 2 Chron. 10.15. Amaziah's frowardnesse. 2 Chronicles 25.10. Hence Eccles. 9. [...]1. The race is not to the swist, &c. and Psal. 75.4. &c. Promotion cometh neither from the East, &c. But God is Judge: he pulls down one, and sets up another. Again, the Stars have no power over mens souls, and [Page 5]mindes: the Heathen could say: Sapiens domi­nabitur Astris: A wise man will rule over the stars. At the most, that which they have, is but by way of inclination; which grace, educati­on, civil wisdom, and many other things may oversway. Besides, the affairs of men and Nations are prospered, and blasted, not accor­ding to the use of natural means, but accor­ding to their carriage towards God, as they are sinful or obedient, penient or impeni­tent; and men act in these moral perfor­mances, as they are assisted, or deserted by God: for which, see Isai. 6.9. &c. Ezek. 36.25, 26, 33, 34.

Object. But though they be not certain Causes, may they not be certain Signs of things to come?

Answ. No: for if they be signs fore-shew­ing events, they must either be so by nature, as smoak is a sign of fire: or by institution, as an Ivy-bush is a sign of Wine to be sold: but they are so in neither of these senses: therefore they cannot be natural signs, be­cause there is no natural connexion between the Constellations, and humane Events: and whereas it's said, Gen. 1.14. Let them be for signs, and for seasons; for daies, and for years: the meaning is, they are signs for the things which they cause, as the seasons of the year which they do both make, and signifie: or if they should be granted in general to be signs, yet could we not certainly prognosticate any thing by them, except we had particular Comments on them to declare what they sig­nifie, either by divine revelation, or by solid experience: but no such Comment is to be [Page 6]had, and therefore we have no certain fore­knowledge by them. Divine revelation is not pretended to, and a certain experience we have not: for experience arises from of­ten observing the same thing, as a Physician knows by experience that Rubarb purges Choler, because he hath often tried it, and ever findes it so: but we can have no such experience of the effect of the Stars: 1. Be­cause the Heavens do scarce ever return to the same Position: for though some great Conjunctions be the same, yet there are infi­nite numbers of Stars (which also have their influences) that agree not with, and so may vary the effects of the other. 2. When E­vents follow these Conjunctions, it cannot certainly be known that they are the effects of them, for that many things fall out together accidentally, without connexion or depen­dance one upon another. 3. We see expe­riences uncertain, for that Twins born under the same constellation differ extreamly in disposition, and event, as we see in Esau and Jacob. And whereas they say, that by reason of the swift motions of the Heavens, a little time makes a great difference in their Positi­on; Saint Austin answers, that yet their conceptions were both in an instant, though their birth differed a little: and Ludovicus Vives adds, that this overthrows all certainty of divining by the stars, because by reason of the swiftness of their motion, they suddenly alter their positions, so that a man can never give an exact judgement of any birth, be­cause he cannot exactly know the minute of [Page 7]his nativity. 5. Identity of effects doth not only depend upon the efficient, but the matter also: so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago, yet the same events will not follow, because of the difference of men in divers ages and climates, of divers tempers, e­ducations, moral and intellectual principles, &c. and why may not the influence of the stars produce divers effects upon men of divers dispositions, as we see a hen sometimes hatches chickens, other times ducks, partridges, &c. because of different eggs set under her?

v. 5. Arg. That which nourisheth vain, and forbidden hopes and fears, is not to be pra­ctised, countenanced, or tolerated: but so do Astrological predictions: therefore, fear, and hope by reason of the signs of heaven, is for­bidden, Jer. 10.2. Learn not the way of the Hea­then, neither be dismayed at the signs of heaven, for the Heathen are dismayed at them.

Object. But Astrologers oft hit right in their predictions, therefore it seems there is certainty in their Art.

Answ. First, i. Do Astrologers tell right sometimes? so do Witches; yet all confess that it is by the help of the Devil, and therefore unlawful.

Secondly, ii. Astrologers do also many times miss in their predictions. For Isa. 44.25. the tokens of these liars are frustrated. Onely this favour they finde amongst the multi­tude, that their mistakes are not regarded, though they be many: their predictions that fall out right, are observed, and remembred, though they be few.

Thirdly, iii. More is ascribed to Astrologers in point or truth from some tricks they use, then indeed they deserve: For, as the Devil used of old in his Oracles, so they use ambi­guous expressions which admit of a double construction, and men interpret them accor­ding to their events: they add also many ifs, and cautions to their predictions; whereby if the event answer not their prediction, they do with the vulgar avoid the shame of it; but if it fall out right, they go about with credit.

Fourthly, iv. It's the opinion of judicious Di­vines, that much of that truth that is in their predictions, is from the assistance of the Devil, who either by an open contract, or else in a voluntary secret way insinuates himself to draw on a league, and assists them with his knowledge, and guesses, which exceed any mans. Hence Saint Augustine, Mr. Perkins, and others tell us of consciencious men who have been glad to leave off this study, be­cause of the uncertainty they have found in the Rules of it. And Satan may help curious heads in this way, because besides his own knowledge, which enables him oft-times to guess shrewdly, he may be permitted by God in a judiciary way to be a true spirit in the mouth of liars, as he was a lying spirit in the mouth of Ahabs prophets. See for it, Deut. 13.1, 2, 3, 4, 5.

Object. But it's said, Moses was learned in all the wisdom of the Egyptians, Acts 7.22. and Daniel of the Chaldeans, Dan. 1.17, 20. and Astrology was part of that learning, and [Page 9]fore either it's lawful, or they learned an unlaw­ful. Art.

Answ. There be two things in Astrology. 1. The Theory. 2. The Practise. Now many have studied the Theory, that have re­nounced the practise, finding that nothing could be done by it in a natural way. And it's very probable that all the learning that these holy men had in this Art (if they had any) was but in a Theoretical way: there is no footstep of their practice of it in all their stories, but of the contrary. For we read in the second, fourth, and fifth chapters of Dani­el, that he was never called in with the Ma­gicians, but after them; which shews that he was not of their society: also when he went about searching out secrets, he went not to his books, but to his prayers: not to consult with the stars, but with God, as Dan. 2.17. &c.

Object. But are not the stars very powerful, and causes of many strange effects? and are not effects known by their causes? why then may we not divine by them?

Answ. Though they have a great influence upon inferiour bodies, yet we cannot divine by them touching humane affairs; For,

1. They cannot act but within their own sphear, which is in corporeal things: but humane affairs, though acted by mens bodies, yet they are guided by their spirits, which in nature are out of the sphere of the Heavens operation: and their successes and miscarri­ages are from divine providence: therefore whatever may be prognosticated by them [Page 10]concerning elementary bodies; yet for men, their virtue is so short in working on them, that it can give no light to judge of their fu­ture affairs.

2. Where the power of working is acknow­ledged, yet our knowledge of their virtues and operations is so dim, that we cannot di­vine by it: For the influences of all, or most of the stars are unknown to us; and when all of them have their influences conjoyned, who can say this effect is from the virtue of this star, and not from another?

vi. A sixth Argument to prove that Astrologi­cal predictions ought neither to be practised, countenanced, or tolerated, is this:

That which most godly and learned men upon experience have renounced, and repen­ted of, that is neither to be practised, counte­nanced, nor tolerated: but godly men have renounced and repented of their study of A­strology: therefore, the Minor is thus pro­ved. St. Augustine, the glory of his age for piety, learning, and solid judgement, con­fesses that he had been addicted to these vain studies: But by the grace of God he after­ward renounced them as an art condemned by true piety, affirming that it was a great er­rour, a great madness, and a suspition that might easily be refelled: He also mentions another on Psal. 63. that repented of, and re­nounced this wicked Art, as being as bad as Paganism, and Judaism. Aug. de Doct. Christ. l. 2. c. 21. So saith holy Master Perkins; I long studied this Art, and was never quiet till I had seen all the secrets of it: But at length it [Page 11]pleased God to lay before me the prophaness of it, nay, I dare boldly say, Idolatry, although it be covered with fair and golden shews: therefore that which I speak with grief, I desire thee to note with some attention. Mr. Briggs also, sometimes Geometry-Reader at Oxford: a man eminent for piety, and his skill in the Mathematicks, upon a question moved to him by my Authour, touching judicial Astrology, told him, that when he went first to Cam­bridge, he thought it a brave thing to be of Gods counsel, to foresee, and foretel secrets; resolving to attain to that skill, whatever la­bour it cost him: so accordingly after a while he fell upon the study of the Mathema­ticks, laying good foundation by going through Arithmetick, Geometry, and Astronomy, not resting till he had attained exactnesse therein: Then he fell upon judicial Astrolo­gy: But there he found his expectation whol­ly frustrate, for there was no certainty in the Rules of it: Having therefore tired body and wits in vain, he at last repaired to a man in Cambridge, famous in that Art, and a ma­ker of Prognostications, to whom he bemoaned himself, for that he had bestowed so much pains to be an expert Astrologer, but the un­certainty of its Rules did now deceive his hopes: whereto the Astrologer replyed, that the rules of that Art were uncertain indeed, nei­ther was there any cure for it. Whereupon Mr. Briggs left that study. Yea, he affirmed that he would undertake to the skilfullest A­strologer in the world, that let him set down any conclusion touching either man or State, [Page 12]yea, or weather, and he would prove that it would fall out so, and that it would not fall out so, from their own Rules and Principles: He said also that his opinion was, that they that addicted themselves to the practise of Di­vining Astrology, the Devil did at first lend his secret assistance, and at length by degrees, if God prevented not, entice them into a contract.

Quest. But who may be said to practise this unlawful Art?

Answ. First, i. All such as calculate mens nativities, and thereby divine what their condition shall be, whether good or bad: such also as by the stars take upon them to foretel the success of particular enterprises: such also as erect figures to finde out things lost: And such Almanack-makers as take up­on them to foretel future contingents, as what weather it will be every day, &c.

Quest. Who be the countenancers of this un­lawful Art?

Answ. First, i. Such as go to them to have their Nativities calculated, to know their Fortunes, as they call it: or that seek to them for things lost, &c.

Secondly, ii. Such as buy or read their books, unless it be with a purpose to confute them. This is to go a whoring after them, forbidden, Lev. 20.6.

Thirdly, iii. Such as believe their predicti­ons, and are affected with joy, or sorrow, as they prognosticate good or bad.

Fourthly, iv. Such as talk of their predictions as things that have something in them, and that they are not to be contemned.

Fifthly, v. By applauding their predictions, applying them to other events.

Quest. How and when are Astrologers tole­rated?

Answ. First, i. When their books are licen­sed, or not prohibited: when they are suf­fered to go abroad, and not suppressed.

Secondly, ii. when the Astrologers themselves are suffered to go unpunished, who do so cheat and delude the people. When Mini­sters hold their tongues, and preach not a­gainst them, nor confute their lying vanities: and when Magistrates hold their hands, and punish them not. Or when there are no Laws made against them; or if made, yet not executed. Geree's Astrologomastix.

Quest. How many sorts of foretelling things are there?

Answ. Three: 1 Divine: i. such as are by God himself, or by the Prophets inspired by him.

Secondly, Humane, and natural; ii. which are from natural causes to their natural ef­fects. Thus the Astronomer may foretel the eclipses: The Physician the effects of some diseases: Of which sort are politick predicti­ons, which wise men can sometimes presage a­bout Commonwealths: Though indeed these are but conjectures.

Thirdly, Diabolical, iii. which are by Gods just judgement suffered to be upon a people: and these are either by the Devil, or by his Instruments, as Witches, Sorcerers, Astrologers, &c.

Quest. Are these diabolical predictions law­ful?

Answ. No. For, 1. i. It is only the property of God, and of the Scriptures to foretel things to come: and therefore such Astrologers as take upon them to foretel things, not natural but voluntary, and such as are meerly subject to mens wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.

Secondly, ii. It hath been the Devils way al­waies to disturb the Church, and to endeavour the damnation of many mens souls, by making them credulous in these things. And as Christ hath set in his Church Pastors and Teachers to instruct them in the way to heaven: so the Devil hath raised his Witches, Sorcerers, Sooth­sayers, and Astrologers, to seduce the world out of the right way. As Cardan, who rose to that height of impiety, as to calculate Christs birth; and made his power to work miracles to flow from the influence of the stars under which he was born. Others have been bad, though not so bad; as Petrus de Aliaco, who thought that the time of Christs birth might have been foretold by the stars: and Kepler contends, that those Wise men by the Rules of Astrology might have presaged, not onely some strange event, but the birth of some great Monarch: As if Christ were not born after an extraordinary and miraculous man­ner. I deny not but that the Heavens have influences upon mens bodies: hence that man possessed with a Devil was said to be Lu­natick, probably because the Devil took the opportunity at that time of the Moon, where­in humours do most abound, then to disturb [Page 15]and distract him: but the Heavens were ne­ver made for books to reveal what should come to pass.

Thirdly, iii. Witches, Sorcerers, and Astrologers are oft condemned in Scripture, as Lev. 19.26. and 20.27. Deut. 10.11. &c. Isa. 45.12, &c Besides, all the Fathers speak with much vehemency against them: Many Councels have condemned them: yea, divers of the wiser sort of Heathens have cried out upon them. Tully wrote several books de Divinati­one, condemning such Diviners. Instancing that before a great battel the Mice had gnawen the buckler of a soudier, whereupon the Soothsayer concluded that that war should be fatal and unlucky: as if (saith Tully) be­cause mice did gnaw some books that I have of Plato's De Republica, therefore I should conclude that our Commonwealth shall be destroyed. And we read Acts 19.19. of ma­ny who being converted, brought their books about such curious Arts, and burnt them. We may reade more hereof in Pererius, Span­hemius, Zanchy, and others.

Fourthly, iv. If the Heavens were true and proper causes, or necessary signs, yet no man could certainly prognosticate any thing by them; because no man knows the number, nor the vertue and efficacy of the stars. The Scripture makes it peculiar to God only to know the stars, and to call them by their names; but if any man could certainly di­vine by the stars, he must know their num­ber, activity and influence, yea, and the de­gree of their activity, without which they cannot but grossely erre.

Fifthly, v. If the Heavens be causes, yet they are only universal causes: now from an universal indeterminate cause, there cannot be any special particular effect foretold: for besides universal causes, all particular infe­riour causes, which are many and uncertain, must be known also.

Sixthly, vi. If Astrological Predictions were allowed, it would bring in a contempt of God, and flat Atheism into the world. The Scri­pture carries us out to God in all things, to his Wisdom, Power, Justice, &c. But these would binde us to the Planets: yea, by this means also the Scripture would be despised, and laid aside, and all prophaneness would be introduced thereby: and every one would excuse his vices, with How could I help it, see­ing I am born under such a star? As Saint Au­gustine tells us of a servant of a certain Astro­loger, who having robbed his Master, his Master went about to correct him for it; whereupon he cried out that he could not help it, for that he was born under Mercury, (and the Astrologers say that such as are born under that Planet, are given to stealing:) and thus he silenced his Master by the Rules of his own Art.

Object. But we see that many times they fore­tel the truth.

Answ. First, i. And many more prove false and untrue: and if one thing fall out true, it's more observed then a hundred things that prove false: Besides, when they foretel many things, it's hard if some one at least prove not true. A blinde man that shoots many Arrows, [Page 17]may chance with one to hit the mark.

Secondly, ii. If such things as they foretel do come to pass, it's either from their express, or vertual contract with the devil. And if not so, yet as Saint Augustine observes, it's a just judgement of God upon thee, that thou shouldest have wherewith to stumble and fall, and undo thy self, as Deut. 13.1. &c. Thus a wicked Prophet may foretel that which comes to pass: and why? God doth it to prove and try you.

See Mr. An. Burges on John, p. 396.

Quest. What use may we make of this which hath been said?

Answ. First, i. Let all be perswaded to flic the study, and to abandon the practice of this black Art. The Scripture condemns it as a­bomination to the Lord, Reason witnesses a­gainst it as being irrational and uncertain. There is vanity in it, danger by it. Satan is a subtile Serpent, and insinuates into many this way before they be aware. Finde you pleasure in it? It's but a sweet poyson. Think you to get honour by it? you may be ap­plauded by vain men, but are disallowed by God: Perkins reckons it up amongst the kindes of witchcraft: Saint Austin counts it ungodly dotage, and inconsistent with Chri­stianity. Doth profit entice you? it's but Ba­laams gain, the wages of iniquity, money that will perish with you.

Secondly, ii. If notwithstanding all that can be said, Astrologers will persist in their wicked practice, all should take heed of countenan­cing them, lest partaking in their sins, they [Page 18]partake in their plagues: Have therefore no fellowship with these unfruitful works of darkness: abhor all commerce with, and re­sort to such persons: flie from them, as from the devil himself: thou breakest thy Baptis­mal Vow, if thou renouncest not such Diabe­lical practices. Shall we countenance what God abominates, and strengthen men in that which makes both them, and the Land liable to wrath? Let them not have the countenance of thy cost to buy them, nor of thy time to reade them, nor of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoyce in any thing they say. For­bidden, Jer. 10.2, 3. If there were no buy­ers of such Almanacks, there would be no Sel­lers; and if there were no Sellers, there would be no Makers, at least no Publishers of such lying vanities: and truly if the Astrologer be guilty, the Buyer and Reader cannot be innocent. God hath forbidden seeking to such, under a grievous penalty, Lev. 20.6. — I will even set my face against that soul, and will cut him off from amongst my people. In­deed, learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spirits. But that England should countenance such! and in a time of Refor­mation! Oh let us blush for shame, &c. How often (said Tully) did I hear such men promise Pompey and Caesar, that they should live long, and die a peaceable death! where­as both of them not long after were murdered. And Coraelius a Lapide the Jesuite, in his Comment on Acts 19. bewaileth, that whilest [Page 19]he was at Rome, they were so much given to this wickedness, whilest the Astrologers pro­mised to some long life, to others a Cardi­nalship, to others the Popedom, and yet at last all were miserably deluded.

Thirdly, iii. If Astrologers should be tolera­ted, then they which are in authority are to be entreated, First, That their books be not suffered so ordinarily to pass the Press: O how doth the world dote upon them! I have been credibly informed, that neer thirty thou­sand of Lillies Almanacks have been vended in a year. If devout men burnt their own Books of this kinde, how should devout Go­vernours see to the burning of such Books? sure if those Books deserve the fire which de­rogate from the honour of Princes, how much more such as withdraw the mindes and hearts of men from God! It were well, if Astrolo­gers were put into the some Catalogue with other Sorcerers in the Statute of the first of King James, chap 20. and to suffer the same punishment with the other: for the Scripture makes them birds of a Feather, &c. See as before.

Quest. But may we not use Charms, wherein there are none but good words?

Answ. No; It's the usual craft of Satan to present things and waies in themselves in­different, to silly mindes, which consider not, that the harme doth not consist in using such words or actions, but in ascribing to them an unnatural vertue, without the warrant of God, who is the Master of nature.

Quest. Is it not lawful to enquire of Astrolo­gers after things to come?

Answ. Certainly, since God hath hidden the future time from us, to go about to lay it open, is a work proper to the profest Undoer of Gods words.

Quest. Why may we not enquire after future times?

Answ. Curiosity to know the future, carri­eth many so far as to make a Covenant with the devil, who yet stands not so much upon his points, as to refuse to be consulted with, by those that have made no covenant with him: No doubt but his pride is tickled with a mischievous delight, when he sees men seeking to him for that which is proper to God; and thereby yielding him Divine service.

Which service that he may receive in an hidden way from the finer sort of wits, he hath devised some seeming sublime Divina­tions, perswading them that the decree of God about humane events is written in the moti­ons, and several aspects of the stars, and that therefore this kinde of Divination is lawful, yea, Divine.

Quest. What are the evils that proceed from hence?

Answ. First, i. They are innumerable: For 1. That silly reverence which vulgar persons give to these Predictions, makes them wilde, and sets them upon the fulfilling of them, be­cause they esteem them unavoidable.

Secondly, ii. The worst evil is, that thereby mans mind, which ought to dwell at home, is transported out of himself; and in stead of re­posing upon the wisdom and love of God, is [Page 21]suspended upon the Dragons tail, and the As­cendent of an Horoscope.

Thirdly, iii. It cuts in sunder the very sinews of industry, and makes men idle, greedy, and inconsiderate. The Histories of the Greek Emperours, Alexius and Manuel, are la­mentable examples how credulous persons are undone by the Impostures of Astrologers, when they expect from the stars those suc­cesses which should have been wrought out by Piety, Prudence, and Valour.

Quest. What further reason is there against these Astrological Predictions?

Answ. Consider, that all affirmation is grounded either upon Reason, or Authority. The assertions of Judiciary Astrology are of the last kinde: For no reason can be given of their Maximes. Now the authority upon which these Maximes are grounded, must ei­ther be Divine, or Humane, or Devilish. They are not grounded upon Divine Autho­rity, but are expresly forbidden by it, Jer. 10.2. Isa. 47.13. And humane authority in this case is of no weight: for who hath given power to men to dispose of the several Offices, and Pre-eminences of Celestial bodies? It re­mains then that these Maximes are grounded upon Diabolical authority. In brief, since they are not grounded upon reason, either they are forged by men, or delivered by reve­lation: and if that revelation comes not from God, it must needs come from the devil.

Dr. du Moulin of Moulin of Contentment.