SEVERAL CASES of Conscience, CONCERNING ASTROLOGY, And Seekers unto Astrologers, ANSWERED. Collected and Gathered out of the Works of our most Judicious, Experienced and Orthodox English DIVINES.  
By a Friend to the Truth.  
Deut. 18.10, 11. Leu. 20.6. Esa. 2.6. Esa. 47.13, 14. Jer. 10.2. Esa. 44.25. Acts 19.18, 19, 20.  
LONDON, Printed for, and are to be sold by John Allen, at the Rising-Sun in Paul's Churchyard. 1659.   

Judicious Reader:  
IN this little Treatise there are several Cases of Conscience, concerning Judicial Astrology, answered, both from the Word of God, and from the Testimony of those who in their generations were bright and shining lights. All that I shall say concerning it, is briefly this; that to my knowledge there is not any one particular thing, that strikes more at the Providence of God, than this abominable practice of Judicial Astrology does: As I could instance in many particulars, but I shall leave you to the diligent Reading over of this ensuing Treatise: and that you may get some profit and benefit by what you read, my desire and prayer is, that the God of truth would by his Spirit of truth lead you, and guide you into all Truth: to whose care and providence I commit you, and subscribe myself,  
Thy Cordial Friend, J. A.   

Questions, and Cases of Conscience about Astrology, and Seekers to Astrology.  
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 foretell from thence what good or evil shall befall 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 Jews, Isai. 47.13, 14, 15. with whom they did consult about their weighty affairs, because they took upon them to foretell things to come. They are called Stargazers, and monthly Prognosticators, Isai. 47.13. They are joined 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 kind of Divination is unlawful?  
Answ. First, That which the Word of God condemns as a grand offence, is not to be practised, countenanced or tolerated: But divining by the stars is condemned by God's 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, Leu. 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 Stargazers, the monthly 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 Liars, and makes the Diviners mad. Such are reckoned up with other Diabolical Arts, as being of the same kind, 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, etc. and this is ascribed to the power of the Gospel, vers. 20.  
Secondly, That Art whereby men assume to 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. Show 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 men's hearts.  
Thirdly, That which withdraws 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 God's 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 men's minds 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 minds from beholding God in his works.  
Fourthly, 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 false is clear, Isa. 44.15. that frustrateth the tokens of the Liars, and makes the Diviners mad. If they speak true at any time, it's more by hap than any skill. 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 God's Providence, and under him on the wills and minds of men. That God's 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 always according to the ordinary disposition of second Causes; but turning and overruling 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 frowardness. 2 Chronicles 25.10. Hence Eccles. 9 ●1. The race is not to the swift, etc. and Psal. 75.4. etc. Promotion cometh neither from the East, etc. But God is Judge: he pulls down one, and sets up another. Again, the Stars have no power over men's souls, and minds: 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. etc. 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 foreshowing events, they must either be so by nature, as smoke 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 days, 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 signify: 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 signify, either by divine revelation, or by solid experience: but no such Comment is to be 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 Rhubarb purges Choler, because he hath often tried it, and ever finds 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 dependence one upon another. 3. We see experiences uncertain, for that Twins born under the same constellation differ extremely 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 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, etc. 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, etc. because of different eggs set under her?  
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, Do Astrologers tell right sometimes? so do Witches; yet all confess that it is by the help of the Devil, and therefore unlawful.  
Secondly, Astrologers do also many times miss in their predictions. For Isa. 44.25. the tokens of these liars are frustrated. Only this favour they find amongst the multitude, that their mistakes are not regarded, though they be many: their predictions that fall out right, are observed, and remembered, though they be few.  
Thirdly, More is ascribed to Astrologers in point or truth from some tricks they use, than 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, 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 man's. Hence Saint Augustine, Mr. Perkins, and others tell us of conscientious 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 ofttimes to guests 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 fore either its lawful, or they learned an unlawful. Art.  
Answ. There be two things in Astrology. 1. The Theory. 2. The Practice. Now many have studied the Theory, that have renounced the practice, 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 shows 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. etc.  
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 inferior bodies, yet we cannot divine by them touching humane affairs; For,  
1. They cannot act but within their own sphere, which is in corporeal things: but humane affairs, though acted by men's bodies, yet they are guided by their spirits, which in nature are out of the sphere of the Heaven's operation: and their successes and miscarriages are from divine providence: therefore whatever may be prognosticated by them 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 conjoined, who can say this effect is from the virtue of this star, and not from another?  
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 repent of, that is neither to be practised, countenanced, nor tolerated: but godly men have renounced and repent 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 error, a great madness, and a suspicion that might easily be refelled: He also mentions another on Psal. 63. that repent of, and renounced this wicked Art, as being as bad as Paganism, and Judaisme. 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 pleased God to lay before me the profaneness of it, nay, I dare boldly say, Idolatry, although it be covered with fair and golden shows: 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 Mathematics, upon a question moved to him by my Author, touching judicial Astrology, told him, that when he went first to Cambridge, he thought it a brave thing to be of God's counsel, to foresee, and foretell secrets; resolving to attain to that skill, whatever labour it cost him: so accordingly after a while he fell upon the study of the Mathematics, laying good foundation by going through Arithmetic, Geometry, and Astronomy, not resting till he had attained exactness 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 ginger, but the uncertainty of its Rules did now deceive his hopes: whereto the ginger replied, 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 ginger in the world, that let him set down any conclusion touching either man or State, 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 practice 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, All such as calculate men's nativities, and thereby divine what their condition shall be, whether good or bad: such also as by the stars take upon them to foretell the success of particular enterprises: such also as erect figures to find out things lost: And such Almanac-makers as take upon them to foretell future contingents, as what weather it will be every day, etc.  
Quest. Who be the countenancers of this unlawful Art?  
Answ. First, 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, etc.  
Secondly, 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, Leu. 20.6.  
Thirdly, Such as believe their predictions, and are affected with joy, or sorrow, as they prognosticate good or bad.  
Fourthly, Such as talk of their predictions as things that have something in them, and that they are not to be contemned.  
Fifthly, By applauding their predictions, applying them to other events.  
Quest. How and when are Astrologers tolerated?  
Answ. First, When their books are licenced, or not prohibited: when they are suffered to go abroad, and not suppressed.  
Secondly, 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: such as are by God himself, or by the Prophets inspired by him.  
Secondly, Humane, and natural; which are from natural causes to their natural effects. Thus the Astronomer may foretell the eclipses: The Physician the effects of some diseases: Of which sort are politic predictions, which wise men can sometimes presage about Commonwealths: Though indeed these are but conjectures.  
Thirdly, Diabolical, which are by God's just judgement suffered to be upon a people: and these are either by the Devil, or by his Instruments, as Witches, Sorcerers, Astrologers, etc.  
Quest. Are these diabolical predictions lawful?  
Answ. No. For, 1. It is only the property of God, and of the Scriptures to foretell things to come: and therefore such Astrologers as take upon them to foretell things, not natural but voluntary, and such as are merely subject to men's wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.  
Secondly, It hath been the Devil's way always to disturb the Church, and to endeavour the damnation of many men's 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 risen to that height of impiety, as to calculate Christ's 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 Christ's birth might have been foretold by the stars: and Kepler contends, that those Wise men by the Rules of Astrology might have presaged, not only 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 men's bodies: hence that man possessed with a Devil was said to be Lunatic, probably because the Devil took the opportunity at that time of the Moon, wherein humours do most abound, then to disturb and distract him: but the Heavens were never made for books to reveal what should come to pass.  
Thirdly, Witches, Sorcerers, and Astrologers are oft condemned in Scripture, as Leu. 19.26. and 20.27. Deut. 10.11. etc. Isa. 45.12, &c Besides, all the Fathers speak with much vehemency against them: Many Counsels have condemned them: yea, divers of the wiser sort of Heathens have cried out upon them. Tully wrote several books the Divinatione, condemning such Diviners. Instancing that before a great battle the Mice had gnawn 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 burned them. We may read more hereof in Pererius, Spanhemius, Zanchy, and others.  
Fourthly, 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 virtue 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 grossly err.  
Fifthly, 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 inferior causes, which are many and uncertain, must be known also.  
Sixthly, 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, etc. But these would bind us to the Planets: yea, by this means also the Scripture would be despised, and laid aside, and all profaneness 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 ginger, who having rob 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 foretell the truth.  
Answ. First, And many more prove false and untrue: and if one thing fall out true, it's more observed than a hundred things that prove false: Besides, when they foretell many things, it's hard if some one at least prove not true. A blind man that shoots many Arrows, may chance with one to hit the mark.  
Secondly, If such things as they foretell do come to pass, it's either from their express, or virtual 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 thyself, as Deut. 13.1. etc. Thus a wicked Prophet may foretell 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, Let all be persuaded 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 subtle Serpent, and insinuates into many this way before they be ware. Find you pleasure in it? It's but a sweet poison. 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 kinds 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, 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 partake in their plagues: Have therefore no fellowship with these unfruitful works of darkness: abhor all commerce with, and resort to such persons: fly 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 read them, nor of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoice in any thing they say. Forbidden, Jer. 10.2, 3. If there were no buyers of such Almanacs, there would be no Sellers; and if there were no Sellers, there would be no Makers, at lest no Publishers of such lying vanities: and truly if the ginger be guilty, the Buyer and Reader cannot be innocent. God hath forbidden seeking to such, under a grievous penalty, Leu. 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, etc. 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 Jesuit, in his Comment on Acts 19 bewaileth, that whilst he was at Rome, they were so much given to this wickedness, whilst the Astrologers promised to some long life, to others a Cardinalship, to others the Popedom, and yet at last all were miserably deluded.  
Thirdly, If Astrologers should be tolerated, than 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 near thirty thousand of Lilies Almanacs have been vended in a year. If devout men burned their own Books of this kind, how should devout Governors 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 minds 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, etc. 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 ways in themselves indifferent, to silly minds, which consider not, that the harm doth not consist in using such words or actions, but in ascribing to them an unnatural virtue, without the warrant of God, who is the Master of nature.  
Quest. Is it not lawful to inquire 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 professed Undoer of God's words.  
Quest. Why may we not inquire 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, persuading them that the decree of God about humane events is written in the motions, and several aspects of the stars, and that therefore this kind of Divination is lawful, yea, Divine.  
Quest. What are the evils that proceed from hence?  
Answ. First, They are innumerable: For 1. That silly reverence which vulgar persons give to these Predictions, makes them wild, and sets them upon the fulfilling of them, because they esteem them unavoidable.  
Secondly, The worst evil is, that thereby man's 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 suspended upon the Dragon's tail, and the Ascendent of an Horoscope.  
Thirdly, It cuts in sunder the very sinews of industry, and makes men idle, greedy, and inconsiderate. The Histories of the Greek Emperors, 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 kind: For no reason can be given of their Maxims. Now the authority upon which these Maxims are grounded, must either be Divine, or Humane, or Devilish. They are not grounded upon Divine Authority, but are expressly 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 Maxims 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.  
FINIS.