grant him albe it Ficinus is ashamed of the Profession But wee-must beleeue the Knight that-hee was an Astrologer yet that hee did presage by Astrologie therein wee cannot beleeue him vnlesse hee will exclude Astrologie from all Learning and call it an Instinct For Ficinus is resolute that their Predictions cannot be knowne by Learning but only by Instinct Now what he meaneth by instinct let the Learned iudge whether an Instinct of the Spirit of God or of another Spirit Againe whereas Ficinus a man of such Learning and skill in Astrologie by your owne confession telleth vs that men without Art and Learning proceed further in Predictions then men of greatest wit and Learning let it bee remembred that which you so much glory in that Picus Chambers and such like were grauelled with these difficulties before they could get halfe way through but your selfe with some others passe through pleasantly Ficinus telleth vs plainly that which otherwise wee haue obserued That they who passe so farre as to presage things to come doe it not by wit and Learning but they are either inertes or minus in Artibus exercitati Then if learned men come not to the knowledge of Predictions it is not because they want any parts of wit and Learning but because they are wise and learned For if they had lesse parts of wit and Learning then by the iudgement of Ficinus they could also know that which you say you know This witnes hath spoken well for you Another witnesse speaking to the same purpose is he that wrote the Centiloquie Who writeth thus Abs te a scientia fieri enim nequit vt qui tantum sciens est particulares rerum formas pronunciet soli autem numine afflati praedicunt particularia He saith if thou wilt learne this knowledge thou must learne it partly by thy selfe partly by Science and skill by Science in things vniuersall by thy selfe in things particular Which things by Learning thou canst not foretell but by the helpe of a Diuell Against this witnesse hee taketh no exception neither can hee for it is the confession of an Astrologer Onely hee expoundeth his words thus Particulares rerum formas that is saith he either the essentiall forme of a thing or the Platonicall Idaea Then this must bee the sence Hee that hath knowledge onely and not the helpe of a Demon cannot foretell the essentiall â—…orme or Platonicall Idaea But what is this for Predictions He is there giuing Precepts for Predictions of particular Euents saith that the thing cannot bee done without the helpe of a Daemon And himselfe declareth what hee meaneth by particulares formas in speaking of Predictions concerning paâ—…ticular Euents Soli numine afflati praedicunt particularia But saith the Knight hee sheweth in diuers Aphorismes of the Treatise that the Astrologer dealeth with many particular Euents therefore his meaning cannot bee of particular Euents but of essentiall formes Let M. Chambers reconcile these things together saith hee M. Chambers is not bound to reconcile the absurdities of your Astrologers for that worke were infinite Yet this may well be reconciled For where hee saith particulars cannot bee foretold but by the helpe of a Daemon and yet himselfe in many Aphorisines declareth how the Astrologer may come to the knowledge of particulars Here is no contradiction at all For either hee speaketh of such particulars as the Astrologer shall know by the helpe of his Daemon or of such as himselfe knowing by that meanes did publish in writing Wherein wee haue an open confession of their impiety but no repugnancie in the words So wee may proceed to the examining of another witnesse Plotinas as Porphyry writing his life doth testifie as well studied in Astrology and after great paines taken therein did finde that no credit was to bee giuen to Iudiciary Astrology and did refute the same both in his priuate speeches and in his Books Thus much Porphyry recordeth Marcilius Ficinus reporting this lib. 3. Ennead 2. Plotin addeth farther That Plotinus refuseth iudiciary Astrology Lib. de fato atque libres de prouidentia lib. de Coelo This testimony is double for it witnesseth what Porphyry Plotin both did find in this Study which they both some while professed Other testimonies to the same purpose wee referre to the Sixth Chapter CHAP. V. That Confession of the Knight examined that Astrologicall Predictions reach not to the regenerate An inuincible Syllogisme of the Knights examined HItherto wee haue proued that Astrologicall Predictions haue no place or ground among naturall meanes that the Starres are not naturall Causes of such Euents that the naturall man receiueth not such knowledge that the knowledge of these things commeth by an instinct or familiarity with a Spirit by the confession of those whom the Knight much esteemeth for their knowledge in Astrologie What proofes can wee seeke more euident Therefore wee conclude that the broken staffe faileth him vpon which all his Booke resteth That the Starres are naturall Causes of such Effects as Astrologers foretell it is broken in pieces and the shiuers therof strike the Cause through the sides Seeing Philosophers haue reiected the Art for this cause the Knight comming to the same point should haue enformed vs with some conuincing reasons and not intreat vs to conceiue that which hee should proue And yet wee must both pardon and pitty him I will admit that hee is able to say much for the Cause that his Learning is much better then his Booke maketh proofe of that it is pitty so good parts should bee so euill imployed How the Knight taketh it I know not But vnto mee it seemeth strange that so good parts and guifts should be spent vpon so sottish a Subiect and failing in the maine point that hee should not haue feeling thereof What can wee thinke but that with Astrology there is alwayes ioyned some Magicke And that your vnderstanding othâ—…rwise so quicke and liuely is in this particular bewitched with an Astrologicall illusion as it were with some Magical Incantation I wiâ—…h his good from my heart Neither can I feare such a base feare that hee will take it in euill sort which is meant for his good And if he bee the man which I take him for hee will one day thanke him that is not affraid to deale roundly with him to pull him out of the fire I meane to draw him if by any meanes so it bee the will of God from this sottish Superstition But I must proceed One common euasion hee vseth which I haue mentioned before that Astrological Predictions reach not to the Church nor to the regenerate in the Church and sometimes hee saith neither to the regenerate nor to the wise Now because properly euery Art ought to bee defined by the Subiect by this Astrologie should bee defined an Art that considereth the fortunes of fooles and wicked For that euery habite of the minde ought to bee defined by the Subiect it is well
the whole Controuersie pronounceth sentence against Astrologie Iudiciary Ennius apud Cic. Lib. 2. de Diuinat Non habeo denique Marsurn Augurem Non vicanos Aruspices non de circo Astrologos Non Isiacos coniectores non interpretes somnium Non enim sunt ij aut Scientia aut Arte diuini Sed superstitiosi vates impudentesque harioli Aut inertes aut insani aut quibus egestas imperat Qui sibi semitam non sapiunt alteri monstrant viam Quibus diuitias pollicentur ab ijs drachmam ipsi petunt De hisdiuitijs sibi deducant drachmam reddant caetera CHAP. I. Wherein the Grounds which the Knight taketh without proofe and vpon which hee buildeth his Booke are called in question M R Chambers a man for his Life and Learning worthily honoured of all that knew him by his learned Labours known fâ—…r and neere hath written against Iudiciary Astrologie as many of the best learned before him haue done Wherein hauing done no lesse then a Christian learned man ought to doe hee had reason to looke for another reward of his Labours then hee found For in stead of thankes and commendation for his learned Labours so well placed hee is roughly entertained by Sir Christopher Heydon Knight a man that hath taken much paines to hold vp a Cause which cannot bee holden vp by mans strength For albeit the illusions of Iudiciary Astrologie haue long beene maintained by the pollicies of Sathan yet when the light shineth vpon it it will neuer be able to stand And in truth in the hearts and Consciences of the godly in the Church or of the wise and learned without the Church was neuer yet thought able to stand Now after so many men my comming into this cause can adde nothing vnto it What can I bring hereto which hath not been brought by the Learned long since Yet that the same truth may be confirmed by the mouthes of many witnesses and that others may not bee abused by the Knights Booke and that himselfe also may haue occasion to consider the whole matter afresh I will examine this matter once more and open to the Knight the weakenes vnsound foundations of his vnprofitable Labours Wherin I leaue not onely the intemperancie of words with which hee hath so much enlarged his Booke but euen so much as the cause will suffer the multitude of words For the pleasure that some â—…ke in long writing neither can I allow in iudgement nor for my businesse practise I purpose to examine the grounds that the Knight hath brought or any other may bring for Astrologie wherein the Reader may know who they bee that stand against Astrology and who for it I shall also open to what part of knowledge Astrologie is referred that is to speake shortly to Magicke One principall ground vpon which he much resteth is that Astrologie is a part of naturall Pholosophy for thus hee writeth Pag. 18. concerning Natiuities and Predictions I confesse that Astrologers containing themselues within the bounds of Naturall Philosophy and reason doe take vpon them so much as lawfully they may c. And this is the common Answere almost to euery obiection Pag. 19. No man I thinke of indifferency or common sense will censure the Astrologer who iudgeth no farther of future effects then as they are contained and reuealed in the starres and second and remote causes to busie himselfe farther in Gods vnknowne Secrets Pag. 29. Astrologie professeth onely to foresee naturall mutations accidents Pag. 30. To place confidence in Starres as in diuine causes and powers is one thing and to esteeme them but as subordinate and second causes in Nature is another Pag. 36. The question betweene vs is whether the Starres be signes or second causes of naturall mutations or euents and whether the study thereof be vnlawfull It were too much trouble to recite euery place where hee repeateth thus much It is in a manner all hee saith take away this Answer and ye take away all from him Now Sir wee charge you for abusing your Reader in writing so long a Booke and throughout the whole Booke neuer once making offer to proue the thing in question For you confesse the question betweene you and vs is whether the Starres be second causes of naturall mutations which I admit to be part of the question but not all But by your owne grant if this bee the question then a man of your learning vnderstanding should haue spoken somewhat for the proofe of the question Could you finde in your heart to write so large a Booke and yet not once proue the question vpon proofe whereof all your Booke must rest And thought you Sir that men of iudgement would take these things at your hands It is an easie matter I perceiue to write Bookes if this liberty were granted were it not better with modesty to hold your peace then to be called to such a reckoning I say your Booke is idle and to no purpose as long as that is not proued which your selfe maketh the question betweene vs. But least this might seeme to be rather an imperfection in the man then in the cause it selfe For my meaning is not to take any aduantage of selected ouersights or slippes as he seemeth to feare Let vs consider this thing a little farther Then let this be the first question which you confesse is the question betweene vs whether the Starres as they are the subiect of Astrology be naturall causes remote or subordinate of such euents Or which is all one and deliuered likewise by himselfe whether the Astrologers in their Predictions containe themselues within the bounds of naturall Philosophy You hold the affirmatiue through al your Book though neuer prouing it whensoeuer you finde your selfe thrust to the wall and held hard then you runne continually to this help as the halting man to the horse and without this poore shift so often repeated you are not able to goe one foote forward First then let vs reason this point wee deny that the Starres are naturall causes of those euents which the Astrologers presume to foretell by them or that heerein the Astrologer containes himselfe within the bounds of naturall Philosophy That the truth may the better appeare in this point first wee moue this question To what part of learning Astrologie belongeth Wee looke for your Answere you tell vs it is a part of the Mathematickes And that Astrologie which you say is the same with Astronomy hath two parts the one speculatiue the other practicall which you call Iudiciary Astrologie pag. 2. I omit the escapes of this vnwarranted diuision We examine now to what part of Learning this Iudiciary Astrology is referred You tell vs sometimes it is a part of the Mathematickes sometimes you say it is a part of Naturall Philosophy These things are so diuers that you cannot bring them to any accord For the Mathematickes are distinguished from Naturall Philosophy so farre as when you set Astrologie sometime
the like secrecies in Astrologicall Diuination This knowledge that thus flyeth the light sheweth euidently whence it commeth Iamblicus disputing against Porphyry telleth vs that Porphyry following Astrologicall diuination went not foundly to the way of foretelling but the Egyptian way was as hee thought the surer Both did seeke to know the Lord of the Figure which in truth was a Diuell but they were not well agreed to what Diuell to giue the place but the Egyptians saith hee went more directly to it Quidnam prohibet figurae dominum atque daemonem per Astrologiam quidem difficile inueniri facillime vero per diuinum vaticinium atque sacrificia Where hee plainly confesseth that Dominus figurae whom the Astrologers seeke so much is in truth Daemon a Diuell Sir you vnderstand by this how your Astrologie is censured There is no certainty in it till you come to Magicke that is the sure way so that Iamblicus telleth you that Astrologers doe but spend the time in vaine till they come to the Egyptian sacrificing that is to plaine Magicke Plotinus qui inscribitur si faciant astra saith as Macrobius citeth him Pronunciat Plotinus nihil vi vel potestate corum hominibus euenire sed ea quae decreti necessitas in singulis sanxit ita per horum septem transitum statione recessiue monstrari vt aues seu praeter volando seu stando futura pnnis vel voce significant nes ientes Whereby it appeareth that in his iudgement there is no more naturall cause of a particular Euent in the Starres then in the flying of Birds And therefore these things being shut out from naturall Causes are found onely amongst diabolicall Superstitions My purpose is heerein to refute Astrologicall Predictions as standing against nature by the voyce of the naturall man by Philosophers and the confessions of them that haue beene reputed most learned in that fession And I haue dealt little with Diuines I will adde a few Origen vpon the Booke of Numbers expounding those words There is no Sorcery in Iacob nor Diuination in Israell in due time it shall bee reuealed to Iacob and Israell what the Lord will doe speaketh of the curiosity which men by vnlawfull meanes vse in seeking the knowledge of things to come Hee sheweth that there are but two waies to know those things either from God as the Prophets spake or from the Diuell as all other doe that seeke the knowledge of particular Euents Est talis quaedam saith he in Ministerio praesciētiae operatio Daemonum qua artibus quibusdam ab ijs qui se Daemonibus maciparint colligitur And expounding the latter part of that Verse In tempore dicitur Iacobo Israeli quid perficiet Deus Quid est saith he in tempore dicetur cum oportet expedit hoc est in tempore Si ergo expedit pranoscere nos futura diceture Deo per Prophetam Dei per spiritum sāctum Si vero non dicuntur neque denuntiantur scito quia nobis non expedit futura pranoscere Quod si idcirco non dicuntur nobis quia nobis ea scire non expedit qui diuersis artibus daemonum inuocationibus gestiunt futura praenoscere quid aliud faciunt nisi ea cupiunt discere qua sibi scire non expedit And a little after after A solo Deo debemus de futuris discere neque diuinum neque augurem neque aliud quodcunque horum recipere The Knight would make Origen to stand for Astrologie and produceth a testimony of Origen as he dreameth out of the narration of Ioseph in which Iacob is said to tell his Sonnes that Heauen was a Booke wherein they might reade whatsoeuer should befall them This howsoeuer the Knight thought worthy his Relation yet I doe not account it worthy my Refutation It is grosse ignorance or wilfull collusion to thinke that Origen gaue credit to any such Booke or wrote any such thing it is true that many such tricks are put vpon Origen by deceiuers and thrust in amongst his workes of which Origen complained in his life time confessing that his workes were interpolated by couseners but for this particular 1. It is against the vsuall Doctrine of Origen in other places 2. It is reiected by the Church as fabulous 3. It is refuted by S. Augustine and others Augustine teacheth no otherwise speaking of Astrologie and of Diuination in generall He saith Omnes Artes huiusmodi vel nugatoria velnoxiae superstitionis ex quadam pestifera societate hominum Daemonum Hee calleth it pestifera curiositas crucians sollicitudo mortifera seruitus And reckoning all the kindes of Magicke haruspicum Augurum libros ligaturas remedia in praecationibus Characteribus and other things of that sort at last hee saith Nec ab hoc genere pernitiosae superstitionis segregandi sunt qui genethliaci propter natalium dierum considerationes nunc autem vulgo Mathematici vocantur For anciently these were not called Mathematici and therefore hee seemeth loth to giue them that name as a name vndue to their occupation For himselfe obserueth so much Non cos appellarunt Mathematicos veteres qui nunc appellantur sed illos qui temporum numeros motu coeli ac Syderum peruestigarunt This amongst the Ancients was the knowne Subiect of the Mathematickes the supputation of times by the motion of the Starres And anciently Predictions were neuer accounted any part of the Mathematickes The Knight vtterly scorneth this ancient vse as idle and vaine without Predictions For an answere to S. Augustine the Knight telleth vs that S. Augustine reproueth onely such as either follow the Idolatry of the Heathen or suppose a fatall necessity in those things that depend vpon our will in all things else confessing the gouernment of the Heauenly Bodies and both the Starres to haue their properties and the Astrologer to know the same This was soon said and boldly but when will it be proued The truth is that S. Augustine and the rest of the Fathers reproue Astrologie for the vaine curiosity of foretelling things to come which cannot bee foretold but by God and his Prophets or to the Diuell and his Prophets This is that which moued the Fathers against Prediction because a Prediction cannot bee foretold but by the Spirit of God This saith Origen this saith S. Augustine That the Predictions of those that are called genethliaci is nothing but pernitiosa superstitio Cyrill writing against Iulian the Apostate answereth an Obiection that Iulian hath made that Abraham was an Astrologer that hee did vse Diuination or Prediction by the Starres Cyrill answereth that there is no such Diuination or Prediction the Starres haue no such vse they were not made for any such thing but as hee saith Factum ab ipso Deo dicimus Astrorum chorum non quod sanctorum Prophetarum dignitatem habeat vel aliud quicquam preter quam vt luceant hominibus sint in signa temporum
society and complot with Diuels the prudence and sagacitie of the Wizardes the folly and ouer-much credulity of the Inquisitors which he exemplifies very well in each particular We referre the Learned to the place it selfe because it is somewhat long and will take another course to giue satisfaction vnto this Argument by a three-fold Answere 1 First then we answer that to come to the knowledge of any thing by vnlawfull meanes does not make the practise warrantable Now it doth most manifestly appeare in this insuing Discourse that out of their owne mouthes who haue beene Masters and Professors in this Science that the cause why the Diuiner speakes true is not by vertue of his Skill and Learning but because it pleaseth God to deliuer him ouer to Sathans illusions from whom alone hee hath the knowledge of those particular Euents he doth vndertake to foretell either by an open compact with him or secret instinct at the least the Lord hauing by some meanes or other opened his will and made knowne his counsell touching that matter For this by the way must diligently bee obserued that vntill that time I meane till God haue disclosed his wil by some meanes or other neither the Wise man nor the Astrologer nor the Diuell himselfe is able to foretell any thing 2. Secondly I answer that those Predictions do not alwayes fall out iumpe and true as they would beare vs in hand but that either the Diuell doth misse somtimes or that his instrument doeth mistake his informations This I am able to iustifie and make good by a plaine story of my selfe when I was a child went to Schoole at Carleill where I was borne There came an odde Fellow about the Country He was reputed a Cunning man and so called for that he tooke vpon him to tell Fortunes The Fellow was dumbe or at least feigned himselfe speechlesse but certaine it was hee had an instinct or Familiarity with some Spirit This Fellow being on a time in my Fathers House there were some there more simply honest then Religiously wise made signes vnto him to shew what should be my Fortune and another Schoole-fellowes of mine that was then present Whereuppon this Wizard hauing looked earnestly vpon vs both and pawsed a little for my Schoole-fellow he takes mee a lowe stoole and gets vp vpon it with a Book in his hand and began to acte after his fashion signifying thereby that he should be a Preacher and for me he tooke a Penne and a scrowle of Paper and made as though hee would write signifying thereby that I should bee a Scriuener Now it so fell out that my Schoole-fellow proued the Scriuener and I proue the Preacher By which it is plaine to bee seene that either the Diuell himselfe did misse or his instrument was mistaken in his informations 3. Thirdly suppose that thâ—…se Predictions fall out true yet the wizard is neuer a whit the more to be beleeued as it is plaine in the 13. chap. of Deutro verse 1. If there arise amongest you a Prophet or a dreamer of Dreames and giueth thee a signe or a wonder the sign or wonder come to passe yet shalt thou not hearken vnto him for the Lord your God proueth you c. The Diuell in Samuels shape foretold those things that were true vnto Saul yet the Art by which he was raised presented was neuer a whit the lesse execrable The Pythonisse in the Acts of the Apostles gaue a true testimony to the Apostles of our Lord and Sauiour yet the vncleane Spirit wanne neuer a whit the more fauour by it The Diuell telleth truth sometimes and yet he is still the Father of Lyes and his Instrument at hap-hazard may light vpon a Truth and yet remain a Lyer still It is worth the while to obserue how that the Prophet Ieremie puts vpon these men their right name Chap. 50. verse 36. Indeed they are accounted of the world Wise men and so they are called verse 36. it is M. Caluins Obseruation vpon that place A sword is vpon the Chaldees and the inhabitants of Babylon vpon her Princes and vpon her Wise men A Sword vpon the Lyers and they shall dote a sword vpon the strong and they shall faint Where if we make a true resolution of the Text we shall find that God threatens his iudgements first in generall vpon Babylon the whole Country and then the Inhabitants of it are specified and parted into these rankes Princes and Wise men Lyars and Strong men Those which in the former Verse he calles Princes or principall men in the next are called Strong men and the Sword vpon them or their Iudgement is that they shall faint Those whom in the former Verse he called Wise men in the next are called Lyers and the Sword vpon them or their iudgment is that they shall dote That of the Psalmist is most true though it were spoken in haste All men are Lyers but for Astrologers and Figure-flingers and Natiuity-Casters and Fortune-tellers they are doting Lyers It is their Iudgement A sword is vpon the Lyers and they shall dote The Conclusion now I take it is cleare that Iudiciarie Astrologie is a superstitious Vanity and that the whole Art of Diuiners is an vnlawfull studie The Corollarie thereupon is as cleere that it is not lawfull to seeke vnto these men for their aduice or helpe in any matter whatsoeuer I could heere if I would take leaue to expatiate greatly inueigh against the common custome of the worlds too too rife in those parts and other blinde corners of the Realme For if there come about but a Gypsie or Canter or Fortune-teller presently you shal haue the whol country flock about him to learne somwhat If our little finger do but ake or be a little diseased presently we send with Ahaziah to Baalzebub the god of Ekron to know if we shall recouâ—…r If we be but in a little straight trouble either of bodie or minde we cannot rest till wee runne with Saul to the Wuch at Endor to know what will bee the euent of it And what hath bewitched the people thus to doe but a strong delusion of Sathan and a firme opinion conceyued of the Skill and Cunning that such a man hath to tell strange Farlyes They will say they know such an one well enough he is a verie skilfull man they haue had experience of him in other matters and he hath told them true and why should they not seek to him now I remember I haue read it of Archimedes the great Mathematician when he had by his dexterious Skill in his Profession made Hiero King of Scicilie draw a huge Ship along with his little finger which an infinite number of his Subiects with ioynt Forces were not able so much as to stirre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from that day forward Archimedes was to be beleeued in whatsoere he said Say that the Wise
albeit they challenge a cunning to foretell in things which hold a naturall course and subiect to the powers of the Heauens yet in things that are free as mansactions are nature hath no casualty but mans will They can challenge no skill in such things because these things are not gouerned by a naturall dependance from the Heauens but from other Causes of another nature As if an Astrologer should foretell that such a man shall bee sicke at such a time this iudgement is vaine and superstitious It is true that a Physitian may iudge of a mans health or sicknesse but not by Astrology but by the disposition of his body This thing depends vpon some natural Cause wherof notwithstanding the Astrologer can haue no knowledge by the Starres For in the order of actions if diuers Causes bee ordered to one Effect the Effect followeth the Cause deficient as may appeare in the actions of reason For if a dialecticall Syllogisme bee made of one true Proposition and another false the Conclusion is false vnlesse by accident And if it bee of one Proposition necessary and another contingent the Conclusion is contingent So is it in naturall operations if one Cause be naturall and another free the Effect is rather to bee said free then naturall And if one Cause bee contingent the other necessary the Effect is contingent Of such things there can bee no iudgement but as of things free and contingent An other kinde of things inquired by Astrologers is in those things which depend meerly of contingence in which things the connexion of the Cause and the Euent is a thing not knowne in which respect these things are said not to haue a naturall Cause because the connexion of such a Cause to such an Euent is not knowne in nature In such things to make Predictions is vtterly vaine and superstitious For as things haue their being so haue they their signification if then there be contingence in their being it must needs bee in their signification So that it is impossible to finde certaine signes or significations of things which are themselues contingent And yet in such things the Knight doth make especiall choyce to place Astrologie So it is in things that are meerely free For ouer a mans freedome the Positions of heauen haue no power And it is a most foolish thing for a man to seeke that without him whose cause is altogether within himselfe The Astrologers from such vncertaine grounds haue deuised foure wayes to seeke the Euents of things 1. By Reuolutions 2. By Natiuities 3. By Questions 4. By Elections In these things they are so vncertaine that some professing Astrologie are notwithstanding weary of the absurdities which they see in some of these and therefore disclaime them as the Knight doth some of these Yet such is the folly of others that they haue added a fift way to these former which they say is by Intentions If a man once giue way to vnnaturall grounds his minde can neuer be free from superstitious and absurd conceits which are impediments to faith and good manners and in the end make ship-wracke thereof CHAP. IX That Astrologie is an Instrument to Magicke FOr the better satisfaction of the Reader and clearing the truth Let vs here examine whether Astrologie hath any other vse then to bee an Instrument to Magicke Wee say there is no other vse thereof because wee finde that such Philosophers as did rest only vpon naturall Reason could finde no reason in Astrology And further because if any haue maintained Astrologie they haue beene such as were Magitians This question I rather moue because I am not ignorant how some learned men haue stumbled at this stone For albeit wee finde none that haue proued Astrologie to bee a part of Philosophy yet some haue thought that Magicke is a part of Philosophy And though that can helpe them little yet wee would not leaue the Astrologers that hole to hide themselues in Iohannes Baptista Porta hath written a Booke intituled Magia naturalis implying in the Title that some Magicke may bee a part of naturall Philosophy But in deliuering naturall Magicke as hee calleth it hee deliuereth diuers things which Philosophy reacheth not to but are done by the ministery of vncleane Spirits As of Elections to bee written in certaine stones whereby those stones are supposed to bee animated and to receiue an especiall grace from Heauen Et hoc saith hee fundamentum radicem statuunt omnium Lib. 4. Cap. 25. Coelius Rhodig a man of better name for Learning diuideth Magiam in infamem naturalem Lib. 3. Cap. 42. From him we adde another testimony for the honour of Astrologie Iam Magiae clauis commemoratur Astrologia Vnto this opinion of Coelius Iansenius seemeth to yeeld Com. in Concord Cap. 9. Perhaps not marking that Coelius hath that commendation of Magicke and euen those very words out of Cornelius Agrippa To fortifie their opinions because they are ashamed of Agrippa whose words they bring they send vs to Plato 1. Alcibiad who there saith That the Kings Sonnes of Persia were instructed therein If these things were true they make nothing for Astrologie But we take it by their fauour that these men though otherwise learned and iudicious yet herein were ouerseene For whereas they bring nothing for the confirmation of their opinion but the authority of Plato if any such thing bee found in Plato then wee yeeld that they might haue some reason for their opinion But in Plato wee finde the contrary for hee speaking of the Institution of the Kings Sonnes of Persia in Magicke describeth that Magicke which they learned thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words Plato telleth vs that the Magicke which the Sonnes of the Persian Kings learned was that which Zoroastes the Sonne of Horomasus taught and it is saith Plato the worship of the Gods Now if there bee no other naturall Magicke but that which can bee proued out of this place of Plato then assuredly naturall Magicke will neuer be proued For this Magicke Plato will not haue to consist in naturall knowledge but in the worship of their Gods which worship because it was Idolatry therefore from hence may be proued that Idolatry is a part of Magicke but nothing else from hence Then by this it appeareth it is not Naturall but Diabolicall Now these men resting vpon Plato his testimony can in this point stand vp no longer that staffe failing them whereon they leaned And howsoeuer it may bee suffered in an Heathen to giue an honourable testimony to Magicke as being a seruice that pleased their Gods yet is it not likewise tollerable in Christians to approue Magicke from the same reasons This hath deceiued diuers who looking more vnto a shew of Learning then into the study of the truth haue beene too easily carried away and deceiued by them that told them of a naturall Magicke These be but the opinions of men of latter times who were heerein deceiued by Agrippa
When the Fathers reproue Astrologie this is their purpose to reiect it for Predictions of future things This Prediction cannot be done without the Spirit of God The holy Prophets did make Predictions by that spirit If any shall attempt such things by the Starres then they answere the Starres were not made to haue the honour of the holy Prophets which they should haue if by them wee should come to the knowledge of things to come The Fathers say the Starres haue no other vse or end but to giue light and by their motion to measure the times The Knight saith they should haue an idle and vaine creation if this were all their vse so hee saith Pag. 2. Behold how farre these men proceed to censure not onely all learned men that stand against their fancy but the very Creation of God must bee censured if it stand against their madnesse God giue them a meeke spirit To satisfie the Knight in this that the Fathers in reprouing or reiecting Astrology doe it in respect of the Predictions that their Diuination and Predictions are vnlawfull That this was the thing which so troubled the Fathers hee may vnderstand by that which wee haue said and if that will not satisfie wee could bring enough S. Augustine saith Planetarios quos Mathematicos vocant plane consulere non desistebam quod quasi nullum eis esset sacrificium nulla preces ad aliquem spiritum ob Diuinationem dirigentur Quod tamen Christiana vera pietas consequenter repellit damnat And againe Iam Mathematicorum fallaces diuinationes impia deliramenta reicceram And againe Inde certissime collegi ea quae vera consideratis constellationibus dicerentur non Arte dici sed sorte quae autem falsa non artis imperitia sed sortis mendatio And again His omnibus consideratis non immerito creditur cum Astrologi mirabiliter multa vera respondent occulto instinctu fieri spirituum non bonorum quorum cura est has falsas noxias opiniones deastratibus fatis humanis mentibus inserere atque firmare non horoscopi notati inspecti aliqua arte quae nulla est And to this purpose Theodoret saith Vniuersum Diaboli genus in medio proposuit diuinatores ex syderibus prognostica profitentes somniorum interpres corum mendacia reprehendit poenas constituit It would bee a worke to fill a Booke if I should write all which the Fathers haue obserued to this purpose Let the Knight satisfie himselfe in this that the especiall cause why the Fathers reproue Astrologie is for that they take vpon them to foretell particular Euents fortuitall Which thing cannot bee done but by a Spirit though many times that Spirit may lye But without a Spirit this cannot bee performed by the common consent and torrent of the Fathers CHAP. X. The Censure of the Knights Diuinity THe boldnesse of many men is much to bee maruelled at in these euill licentious times who in colouring of corrupt Causes dare presume to vse the pretence of holy Scriptures turning and forcing Gods truth sometimes to iustifie the forgeries of Sathan which impiety as it proceeded from the Diuell the first corrupter of the truth so wheresoeuer it appeareth in other it doth bewray it selfe and sheweth euidently whom they imitate that vse it For Gods holy truth cannot be so spoken of as a matter of common Learning may be For smooth tearmes and a trimâ—…ed speech without a religious heart opening the truthes of Gods word will presently bee descried Whether this religious heart bee in the Knight or that hee hath presumed with vnclean hands to handle holy things let the Children of the Church iudge I will not charge him with prophane words as where hee speaking of the immortality of the Soule of the diuine Prouidence of the Miracles and Mysteries of Religion calleth these things meerly Theologicall or Metaphysicall Pag. 94. 95. Religion is Metaphysicall as it dependeth vpon the immediate will of God and not vpon the order of nature This wee passe ouer and come to try his spirit and sound his iudgement in Diuinity Whereas M. Chambers citeth the Prophet Esay 47. 12. 13. where the Prophet foreshewing the destruction of Babylon derideth the Astrologers so much vsed and honoured there who tooke vpon them to foretell calamities because their Predictions herein could not help Babilon After a fruitlesse Discourse wherein hee telleth vs that those Astrologers were Magitians at last hee affirmeth That the ruine of this Monarchy meaning Babylon was extraordinary beyond the compasse of naturall things and did no lesse transcend humane knowledge by naturall meanes to speake his owne words then the standing of the Sunne in the Heauens in the dayes of Ioshua or the going backe thereof in the time of Hezekiah Which things being miraculous and not naturall the Astrologer cannot foretell And such hee affirmeth the destruction of Babylon to be Because God in his secret purpose had decreed to stirre vp the Medes against that people this determination depending as hee saith vpon the immediate will of God because Cyrus is named two hundred yeare before the accomplishment of that Prophesie because the Medes were subiect to the Babilonians and of small power because the surprise of Babylon was so sudden as Herodotus reporteth that the enemies found them eating drinking and dauncing And thus hee runneth on and telleth the Reader that these are reasons to proue that the destruction of Babylon was not naturall but miraculous depending vpon the immediate will of God what hee meaneth by the immediate will of God I know not But this we know that the Miracles that are wrought only by the Word or immediate will of God are such as being done without meanes causeth the naturall man to wonder whose knowledge can reach no higher then as it is led by meanes Therefore the standing of the Sunne in the time of Ioshua and the going backe therof in Hezekiah his sight such like works were Miracles because they were done without naturall meanes and against the ordinary Course of Nature and beyond the knowledge of the naturall man But what Diuines hold the destruction of Babylon to bee a Miracle Here were all the meanes vsed that are vsuall in other destructions the meanes are well vnderstood by the Heathen Historiographers that neuer found any Miracle herein The force of Men great Armies a valiant and politicke King Cyrus against a feeble and dissolute King Belshazzer a man without vertue and foresight What Miracle doe you see heere Herodotus recordeth as the Knight also noteth Pag. 36. when the Medes on a Festiuall day had entred on the one side of the City the other part was ignorant thereof being wholly giuen ouer to dancing and merriment This the Knight noteth to proue that this destruction was miraculous not by naturall meanes Did euer man reason thus before Is it a Miracle that a vigilant wise valiant Army should ouerthrow a carelesse
weather of which signes all Husbandmen take vse none as you doe Iunius translateth the place thus Vt sint in signa cum tempestatibus tum diebus annis Which translation if you receiue so agreeing to the vse of words in the Originall then are your significations gone Be contented farther to consider the manner of your Argument for thus you reason If the Starres bee not created for vaine and barbarous signes then they signifie the successe of mens actions but they are not created for vaine and barbarous signes Remember your selfe where you had this Argument for by the like kinde of reasoning Q. Cicero Lib. 1. de diuinat would maintaine the Prediction that you maintaine Si sint dij neque ante declarant hominibus quae futura sunt aut non diligunt homines aut quod euenturum sit ignorant c. And a little after Sunt autem dij significant ergo Et si significant nullas vias dant nobis ad significationis scientiam frustra significarent c. By which manner of reasoning hee would conclude that future Euents of mens actions may bee foretold by Augury Astrologie He would charge the Gods of vanity vnlesse these Predictions be admitted You are not affraid to apply the same manner of reasoning to the liuing God But what reason haue you to leaue out the whole Argument and conclude but for one part For the Conclusion followeth as well for Predictions by Augury as for these by Astrologie It were too long to trouble the Reader with all the Knights errors yet I must touch a fewe M. Chambers referreth to a place of Chrisostome in Math. 2. The Knight saith this maketh more for Astrologie then against it For this is all that Chrysostome saith Si Christus secundum legem sit nat us Astrorum quomodo Astrologiam dissoluit fatumque destruxit If Christ were vnder the law of the starres how then as the Knight translateth it did his comming dissolue Astrologie and destroy destiny To which I answere saith the Knights booke marke now his deepe Diuinity That hee hath so dissolued destiny and Astrologie meaning the power of the Starres ouer vs as hee hath dissolued death by his passion and resurrection not that wee are in this world freed from naturall death by the death of Christ but from the eternall damnation of death thus farre the Knight Hee saith that Christ hath dissolued the Dominion of the Starres as hee dissolued the Dominion of death But how did Christ dissolue the Dominion of death Verily that his Church might bee freed from it onely true Beleeuers the members of his body all other lye still vnder the dominion of death for none are freed but those whom hee soone maketh free Then where the Knight saith Christ hath dissolued Astrologie as the power of death ouer vs whom doth hee meane by vs If you meane vs that is all men then it is false For Christ hath not dissolued the dominion of death for all men but onely for his Elect. If you meane by vs vs that beleeue then how can you make your Similitude good making sense and keeping Diuinity As Christ hath dissolued the dominion of death to vs Beleeuers onely but not to all what will you make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you inferre so hath hee dissolued Astrologie to beleeuers and all other are vnder the Dominion of the Starres as they are vnder the dominion of death If this bee a true inference it proueth plainly that Astrologie is a part of the power of darknesse euill and wicked for true Beleeuers are deliuered from all such things and the things from which Christ hath deliuered them are such But then you say that except they which produce this place and otherwise interpret it can proue that Christ by his comming hath taken away the naturall vertue and efficacie of the Starres there is nothing said by Chrysostome It were good for him that wrote this to peruse that testimony which in the next Page hee citeth out of Salomon The foole multiplyeth words No man saith that Christ hath taken away the vertue of the Starres but that mens actions depend vpon the naturall vertue of the Starres But the question betweene you and vs is what is that naturall vertue of the Starres You say againe if Christ came to dissolue it hee could not dissolue that which was not Ergo of consequence it was and till it bee dissolued is effectuall And after this manner for want of better stuffe you trouble your selfe and your Reader with such as commeth in your head Wee answere Christ dissolued Astrologie as hee dissolued Idolatry yet S. Paul saith an Idoll is nothing Now will you Sir chop Logicke with S. Paul and say if Christ came to dissolue Idols hee came not to destroy that which was not Ergo by consequence it was But the Apostle will tell you that Christ came to dissolue those things that are not in truth but onely imagined by the superstitious conceipts of men illuded by Sathan For Christ doth not destroy the nature of the Starres but superstition which fancieth another power in the Starres then God hath giuen them whichsuperstition is the worke of the Diuell and therefore Christ dissolueth it as Saint Iohn saith For this purpose appeared the Sonne of God that hee might dissolue the works of the Diuell If the Starres haue such power ouer the actions of men then was your booke written vnder an vnfortunate Starre For as it is commonly said hee casteth euill that casting all day casteth not one good chance So may it well bee said hee writeth badly that writing so long a Booke writeth not one sound sentence Such is your Booke alwayes like it selfe And I suppose it were hard to cull out one sentence through the whole Booke that a man can iustifie who is resolued to maintaine nothing but truth After your manner you preach thus Pag. 393. I would know of him where hee learned this Diuinity that God hauing expressly forbidden any thing as is were against his reuealed will as hee affirmeth Astrologie neuerthelesse concurres to the effecting of that which shall aduance the credit of an vnlawfull practises to the derogating of his owne glory this is flat repugnant to all Diuinity And a little after That God doth not worke by such means as himselfe prohibiteth If need were I could amplifie by sundry reasons and authorities Because I am loth to enter into such a large Theologicall Discourse as this question which here you moue requireth I will briefly answere Sir did you euer care to vnderstand what were those famous Controuersies which that blessed Father S. Augustine held against the Pelagians It seemeth not And what doe the knowledge of these things belong to a Knight No more doth it belong to a Knight to moue such deepe questions and peremptorily toconclude in Diuinity these waters bee too deepe for him to wade in Briefly know thus much That God doth worke in many things against his