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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17971	Astrologomania: the madnesse of astrologers. Or An examination of Sir Christopher Heydons booke, intituled A defence of iudiciarie astrologie. Written neere vpon twenty yeares ago, by G.C. And by permission of the author set forth for the vse of such as might happily be misled by the Knights booke. Published by T.V. B. of D.	Carleton, George, 1559-1628.; Vicars, Thomas, d. 1638.	1624 (1624)	STC 4630; ESTC S107657	76,014	146

and whosoeuer stand in his way are thus charged Sir bee contented and quiet your selfe and you shall sooner see the truth The Conclusion which you would proue is as you tell vs a thing naturall wee looked for a naturall reason of a naturall Conclusion You goe to proue it by Scriptures confessing thereby that you finde no reason in nature for it Wee need no Scriptures to proue things naturall they are for higher matters then nature can reach But you say the Starres haue Dominion ouer the successe of mens actions because it is said that the Starres fought from Heauen in their order against Sisera Did euer any Diuine expound this as you doe And what warrant haue you to make the word of God serue your fancy First you charge not onely the words but the sense of the place which thing either you should not haue done ot else not so rashly and without considering of your owne words charge M. Chambers of false suggestion or false translating as you doe Pag. 47. For whereas M. Chambers citeth the words of Iob thus Dost thou know the order of Heauen and wilt thou reduce the course of it to the Earth You say he doth falsly translate the words because the Originall hath Knowest thou the Lawes or Ordinances of Heauen and canst thou dispose the Dominion thereof vpon the Earth Let a man not transported with affection tell me the difference betweene your words and his and giue a sensible distinction betweene Dost thou know and knowest thou betweene the order of Heauen and the Ordinances of Heauen betweene reducing the Course of Heauen to the Earth and disposing the Dominion thereof vpon the Earth Is not one sense kept in both But now how the sense and words of the other place is chopt changed by you let vs consider The place which you cite in the originall and in all Translations certainly in all that I haue seene The Hebrew Text hath it the old Latine Translation the Septuagint Tremelius Leo Iuda the English all I say without exception reade the place thus They fought from heauen euen the Starres in their Courses fought against Sisera The Interpreters of this place old and new vnderstand it so that this fighting from Heauen was by Hayle Raine and tempest And true it is that the Starres by their Cosmicall rising or setting are obserued to further raine and tempest And thus wee haue the words of the Scripture faithfully translated in all Translations expounded by ancient and later Expositors shewing how the Heauens fought against Sisera This is confirmed by the circumstances in the Text. For in the next words it followeth The Riuer Kison swept them away The inundation of the Riuer is declared caused by the Hayle and Raine which fell from Heauen whereby the Canaanites were ouerthrowne by the tempest from Heauen and drowned in the Riuer Thus much is euident by the Text and confirmed by the testimonies of all that haue touched this place Against this the Knights Book for Alas the Knight himselfe may be guiltlesse of many things contained in the Booke against this I say this writer taketh vpon him to translate it anew and to expound it as him listeth That the Starres fought from Heauen in their Courses against Sisera and expoundeth it that the Starres by their Influences gaue successe to the Action against all Expositors But if the Influence of the Starres gaue successe in this Action wee would know whether the Astrologer could haue giuen Prediction hereof by looking vpon the Starres In the destruction of Babilon you say hee could not and why could hee more in this For in this a Miracle was shewed euidently Againe if the Starres did signifie successe whether was it good successe or euill For wee know the ancient cosenage of Astrologers and Oracles If the Astrologer should haue told the King of Canaan that the Starres signified good successe hee should haue but deceiued him as many doe Further if this be a good reason because the Starres did fight against Sisera therefore the Influence of Starres reacheth to successe in mens actions Why should not this bee as good The Riuer Kison helped the people of God against Sisera therefore the Influence of the Riuers doe the like For there is no more giuen to the Starres then to the Riuer It is true that all the Creatures of God are at his command and are vsed as Instruments to doe his will in the protection of his Church and against his enemies What is this to Astrologie But you say why did Moses testifie that they were created to bee signes whose signification you affirme to be barbarous or no signes at all to vs if they bee not vnderstood Your meaning is that Moses witnessing Gen. 1. 14. That whereas God in creating the Lights of Heauen said Let them be for signes for seasons and for dayes and yeares These words must bee so vnderstood let the Starres bee created to signfie particular Euents of warres of troubles of the Estate of Cities and Common-wealthes of the death of Kings of particular Euents of mens actions that the Astrologers by looking vpon them may foretell those things For if they bee made for signes they must signifie these things And if they doe not signifie these things then are they vainly created And is not this a great meruaile that the Diuell did not set some Astrologers a worke to interpret Scriptures For if you had the testimony but of some one Expositor of Scriptures you might haue some pretence to excuse the impiety but hauing none what Astrologicall Sorcery hath bewitched you to dare without reuerence offer force compulsion to Gods holy word to make it serue your turne All Expositors that euer I could see with one consent expound this place so that your Astrologicall significations are quite shut out August Lib. Imperf in Gen. ad literam Chrysost. in Cap. 1. Gen. Homil. 6. Beda in Cap. 1. Gen. Origen in Gen. 1. Theodoret in Gen. 1. Abeuleus in Gen. 1. Lyra in Gen. 1. Glossa ordinaria Caluin in Gen. 1. Franciscus Vatabalus not a Translator of the Bible as you call him but a diligent Expounder All doe agree in this that this signification is of things in the knowne Course of Nature for times yeares and seasons And some doe expressly reiect Astrologicall supposed significations The Knight will haue it only for Astrologicall significations Sir doe you thinke in your inward iudgement that God hath written a Booke in the Heauens onely for the vnderstanding of Astrologers If this signification bee such as you would haue it it is onely for Astrologers for none other can open the significations that you meane and yet you know many Doctors doubt whether the Astrologers can open them This is your Diuinity But we thinke that it may much better become a Christian Knight to take Diuinity as the Church receiueth it then to make it new Some expound these signes of the moments of times some of seasons

ΑΣΤΡΟΛΟΓΟΜΑΝΙΑ The Madnesse of ASTROLOGERS OR An Examination of Sir Christopher Heydons Booke INTITULED A DEFENCE OF Iudiciarie Astrologie Written neere vpon twenty yeares ago by G. C. And by permission of the Author set forth for the Vse of such as might happily be misled by the Knights Booke Published by T. V. B. of D. Esay 44. 24. I am the LORD that maketh all things that stretcheth the Heauens aboue that spreadeth abroad the earth by my selfe that frustrateth the Tokens of the Lyars and maketh Diuiners Mad that turneth Wise-men backeward and maketh their knowledge Foolish London Printed by W. Iaggard for W. Turner of Oxford 1624. To the Worshipfull my very good Cousin M. THOMAS CARLETON of Carleton Hall in Cumberland Esquire and one of his Maiesties Iustices of the Peace for the Couties of Cumberland Grace and Peace SIR THE Sun hath runne ouer the Zodiake in his periodicall Motion almost twenty times since this Learned Treatise was first penned During which time you haue not bin wanting with diuers other intelligent and Iudicious Schollers who had a sight of it what by Letters what by word of mouth to solicite the Reuerend and worthy Author for a publication And the Prayers of you and the requests of others well affected haue at the length preuailed Now then then that this Discourse hath gotten Feete to walke abroad in the Light it desires earnestly to runne into your embracements being assured of welcome vpon that good experience of your former loue kindnes towards it while it was but yet a breeding And for my selfe sithence I haue had the Honour vouchsafed me to conferre a little paines though it bee nothing to speake of in sending abroad of this worthy worke into the world for the good of Christians in general and more especially for their benefit who haue bene a long time bewitched with Sorcery and Astrologie I was verily induced to thinke that I could neyther please my selfe nor the Author better then if I should make choyse of you for the Dedication whose heart as it is truly touched with Piety to beare loue vnto the Saints of God such as excell in vertue so I perswade my selfe it is also affected with a Godly hatred of all such as imagine euill things and that hold of Superstitious vanities Superstitious vanity is a farre spreading Tree one maine branch of it is Astrologie Diuination whether it bee a more Artificiall delusion which Sathan worketh in the Learned and great Clearkes of the world or a more simple and grosse kinde of insinuation which he practiseth vpon the ruder and vn-lettered people the matter is not much neither is the difference substantiall but graduall the former exceeding onely in complement being a more formall imposture and refined Villainy Both are heere euicted to be impious both to be diuellish and the whole Art to be an vnwarrantable profession superstitious vanity And because we desire not to be mistaken in ipso limine to open our selues a little here we professe not to meddle with Astrologie as it is the same with Astronomia or Ouranoscopia which is an ingenuous part of good Learning and one of the seuen Liberall Sciences But take Astrologie for Astromantia or Genesiologia as the Knight doth in his Book and then we are right when we call it an Imposture Iugling Superstition Vanity Quae nulla solidaratione firmetur nullo certo experimento insistat nulla sapientum authoritate probetur sed quam Philosophi ceu ludibrium é scholis explodant Caesarea iura damnent pontisicum decretae Synodicaeque Sanctiones interdicant diuinae Scripturae detestentur omnium Theologorum iudicia reprobent Which I do find condemned by the Lord himselfe Deut. 18. in the Canaanites whom hee destroyed before the Israelites for this very abhomination condemned by the Lords Prophet Esay 47. in the Babylonians destinied to destruction condemned by the practise of those Conuerts in the prime Age of the Gospell Acts 19. who had vsed those curious Artes but they burnt all their Books and esteemed nothing of the great price of them though it amounted to fiftie thousand peeces of Siluer condemned by the iudgement of S. Austen other Fathers Councils and diuers famous later Diuines and lastly condemned by the neuer-too-much admired Pen of the most Noble and most Learned Prince incomparably that liues this day in Christendome and that is His most Excellent Maiesty our Gracious Soueraigne whose Iudgement is clearly this That the Diuell who is the Doctor and Teacher of the Blacke Art according to a double curiosity in his Schollers learned or vn-learned hath a double meanes to feede their Curiositie thereby to make them for to giue themselues ouer to this study and so at the last to his seruice These two meanes He cals the Diuels Rudiments and the Diuels Schoole His Rudiments are Charmes and Spels for simple and vn-learned people The Diuels Schoole is Iudiciarie Astrologie and that 's for the Learned onely The place is in HIS First Booke of Daemonol cap. 3. 4. where you may read more at large touching this point So then this impious and vaine Art hauing receyued such a faire Triall ful condemnation by competent Iudges what with-holdeth it from execution but the methods and slights of Sathan who worketh in the Children of Disobedience such a liking of the Art that notwithstanding all that can be said against it they will not stick to defend the Practitioners of it and applaud them many times in their sinnefull and mis guided speculations And because they will not be mad without Reason they haue a specious Argument whereof they boast very much which they are wont to produce for them selues in fauour of all Diuiners and it is taken for the truth of Astrologicall Predictions In breefe it is this The Euents fore-knowne and foretold by these wisemen fall out true therefore the Art of Diuining is not vaine but vsefull and profitable in the life of man Equidem haec est illa singularis ac praecipua diuinatorum demonstratio cui ceu immobili fundamento vniuersum diuinationis suae aedificium impon●…t But as a Learned Writer of our owne said in another dispute Miseri homines mendicant argumenta nam si mercarentur profecto meliora afferrent Silly men that they are that are faine thus to goe a begging for Arguments for sure if they went to the Market where there is choice they would bring home farre better Ware then this Let vs examine their reason and we shall finde it carries no weight at all with it Sixtus Senensis according to the opinion of Basil Chrysostome and other Christian Doctors saith That the truth of Astrologicall Predictions is not to be referred to the Const●…llations of Heauen but to foure other more apparant causes namely Ad sortem ad pacta ad prudentiam consultorum stultitiam consulentium the secret dispose of Gods Prouidence the

but the workes of the Diuell And farther he sayth Sicuti in corpore humano membrum vnum mouetur percipiendo motum alterius et in cythera mota vna chorda mouetur et altera sic quando aliquis mouet aliquam partem mundi mouentur et aliae percipiendo motum illarum And to teach vs the cause of the malignitie of the Influences he saith Quicquid in istis inferioribus discors dissonumque reperitur non ex influentiae malitia sed ex mala dispositione percipientis prouenit And therfore he discourseth how the Superiour Influences are first receyued in the Moone and by the Moone reflected vpon the earth Now in the Moon they receiue some infection then the indisposition of these Inferiour Bodies receyuing this Influence maketh that which is good in it selfe to be euill Thus sayth hee Saturnus influit anxietatem deliramentum tristitiam blasphemiam desperatione mendacium c. Iupiter auaritiam tyrannidem Mars arrogantiam temeritatem Venus lasciuos amores Mercurius fraudes Luna instabilem progressum If this Doctrine bee true there is no euill from the Influences but from the Inferiours indisposition The trueth is the Astrologers know not themselues what to make of their Influence and therefore we must be content not to know it Yet one thing I must obserue When they teach that the Superiors by Influence gouerne the Inferiors and teach also that the Influence of the Starres are not euil but as they are receiued into indisposed Inferiors For my part I vnderstand not how these things agree For it should rather seeme by this that the Inferiour Elementary Bodies do ouer-rule the Influence of the Superiors One thing I must remember more that Agrippa retracting in some shew these diuellish superstitions doth not retract that which he wrote of Astrologie of the mutuall vse coniunction and affinity betweene Astrologic and Magicke But that wee may vnderstand that this knot betweene them is indissoluble hee saith in that retractation thus Magiacum Astrologia sic coniuncta atque cognata est vt qui Magiam sine Astrologia profitetur is nihil agit sed tota aberret via Then hee leaueth vs this vnretractable Position that Magicke and Astrology cannot bee separated Adde vnto this that which before wee haue rehearsed out of the Booke intituled the Centiloquie That no Astrologer is able by meere Art without the helpe of a familiar Spirit to foretell any particular Euent And which wee obserued out of Ficinus That those Predictions stand not by Learning but by some instinct And then it is apparant to all such as will not blindfold themselues that all Astrologicall Predictions of particular Euents concerning the actions of men are not naturall but meere illusions of vncleane Spirits and that Astrologie so farre as concerneth these Predictions hath no other end or vse but onely to serue as an instrument to Magicke This is the Doctrine of these men who haue most of all excelled in Astrologie whom in this case wee are bound to beleeue before others Now what will the Knight say to these things or which way will he turne himselfe He will perhaps deuise a distinction betweene Astrologers in old time and in these times but that will not helpe him For Agrippa hath opened plainly that old and new Astrologie is the same and proceed from he same Principles by the same meanes to the same end and all is to serue Magicke Hee will perhaps say as often in his Booke hee doth that Astrologie is condemned onely as it is ioyned with Magicke but neither will this helpe him For Agrippa telleth vs that there is such affinity and cognation beteene them that as Magicke cannot bee performed without Astrologie so Astrologie cannot haue a his and perfection without Magicke So the difference is not much whether wee call these Predictions Magicall or Astrologicall Predictions Nay will the Knight say the Magitian though vsing Astrologie yet may proceed so farre as to the conference with an vncleane spirit but the Astrologer may stay himselfe in his figure and proceed no further I answere that difference is not great in what degree hee proceedeth so he proceed at all with the Diuell in his illusions But if hee come to the knowledge of a particular Euent whether that bee by conference or by some other meanes wee are heerein certified that this thing cannot bee done by Art and learning but by the helpe of a Spirit take that helpe which way you will it is Diabolicall For that iudiciary Astrologie either hath beene or may be altogether separated from Magicke this the Knight can neuer proue Neither can hee bring the testimony of one learned man of ancient times to testifie for him but wee haue enough against him For besides these which wee haue cited Iamblicus is so round herein that his testimony admitteth no answere thus hee saith Et impossibile iudicare certos euentus cum omnium causarum concursum comprehendere nequeamus nisi per inspirationem diuinam id assequamur To the same purpose saith Psellus a Platonicke Instructa est Magia multum Astronomica facultate plurimaque per ipsum peragit And Philo stratus writing the Life of Apolonius the most famous both Magitian and Astrologer in his time saith that Apolonius conuersing with Iarchas the chiefest of the Indian Wizards called Brachmanae did seeke to find out the end of Iudiciary Astrologie that is to bee able to foretell things to come by certaine secret sacrifices His words are these Verum arcanas libationes per quas Astrologicam facultatem diuinandi peritiam inquirebant sacrorum praeterea rationem incantationem quas dijs gratissimas esse nouerant Iarcham cum solo Apolonio communicasse refert Damis It will much trouble the Knight to answere these testimonies and especially this last For Apolonius was as well seene in the Mathematickes as any other If the meere knowledge of Mathematickes could helpe a man to the knowledge of Astrologicall Predictions then might Apolonius haue beene able to know such Predictions by his skill in Mathematicks but his skill was not able to helpe him and therefore he sought Astrological Diuination by certaine secret Sacrifices And bring all the skill in naturall knowledge that ye will yet your great Masters haue told you that a Prediction of certain euents cannot be made without inspiration These be the secrets of Astrologie which the Knight cunningly hideth from vs but others plainly reueale them secrets they are must be done in great secrecy that Agrippa witnesseth Experimentū omne magicum fugit publicum quarit occultari silentio roboratur propalatione destruitur Opportet ergo Magicum operatorem secretum esse nullis aut opus suum aut locum aut tempus aut desiderium propalari nisi preceptori aut coadiutori Ipsa socij loquacitas incredulitasque in omni operatione effectum impedit These things agree together For Agrippa speaketh of the secrets in Magicke as Philostratus doth of