Astrologo-Mastix, OR A DISCOVERY Of the vanity and iniquity of Judicial Astrology, or Divining by the Stars the success, or miscarriage of humane affairs.  
By JOHN GEREE Master of Arts, and Preacher of the word at St. Albans.  JER. 10.22. 
Learn not the way of the Heathen, and be not dismayed at the signs of Heaven, for the Heathen are dismayed at them.  Sapiens dominabitur Astris. 
Published according to Order.  
LONDON, Printed by Matthew Simmons, for John Bartlet, at the Guilt-Cup at Austines-Gate, 1646.   

To my very loving and beloved brother Mr. Stephen Geree, Preacher of the word at Guylford in Surrey; Grace and Peace.  
SIR,  
DEdication of Books is used not only as a Testimony of observance to great ones: but of love also to Familiars, especially such as are learned. Famous Calvin, who dedicated Treatises to divers Christian Princes, presented one also to his Reverend Master Corderius; What fit name than can I prefix to this short Treatise, then yours? To whom besides the respect of an elder brother, I stand engaged for my initiation into Logic and Divinity; of both which I here present you some fruits. I am not ignorant that many have written of this Subject. But I observe withal that most men buy and read Books as they do , that is, only those that are new and in fashion. So we must have new books to confute old errors, because ancient Treatises are looked on but by a few, else we may perish in the midst of Antidotes for want of using them; But a short Book must not have a large Epistle, therefore desiring your prayers for the Book and the Author; I am  
From my study at St. Albans, June 1. 1646. your loving and obliged brother JO. GEREE.   

QUESTION. Whether Judicial Astrology or Prognostications (touching persons or Realms) by the Stars, may be lawfully practised, countenanced, or tolerated?  
PAUL being at Athens had his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stirred, or provoked when he saw the City given to Idolatry; therefore disputed he in the Synagogues, and in the Market, and was encountered by the Philosophers, Act. 17.16, 17, 18. Though our Nation be not so given to Astrology as Ephesus to Idolatry, nor my spirit so full of zeal as St. Paul's was: yet such hath been of late, the boldness of some Starre-gazers in their predictions touching the affairs of this Nation, and some persons in it, and many of all professions have cast such a respective eye upon them, that my spirit hath been often stirred to enter the list with them, to try if I might give some stop to this sinful vanity, by the same means and blessings wherewith St. Paul was mighty among the Ephesians. Now this kind of Divination may be convinced of iniquity by three Arguments.  
Arg. 1 1. That which is condemned by the word of God as a grand offence, is not to be practised, countenanced or tolerated; But Divining by the Stars is condemned in the word of God as a grand offence. Ergo. The Major is a principle unquestionable; the Minor I make good by the places following, Deut. 18.10, 11, 12. There shall not be found among you any one that maketh his son, or his daughter to pass through the fire, or that useth Divination, or an observer ●f times, or an Enchanter, or a Witch, or a Charm●●, or a Consulter with familiar Spirits, or a Wizard, or a N 〈◊〉 〈◊〉; for all that do these things are abomination unto the Lord. Here Moses reckoning up the divers kinds of Sorceries useth divers words, that are taken to note out Astrology, that is, Divination by the Stars as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diviner, touching which word A●enza●● himself an ginger saith. Hoc est quidem commune omnibus divinantibus, sed proprium magis namen Astrologorum 〈◊〉 is a common name to all Diviners, but more proper to Astrologers. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planetarius as Junius renders it, that is, 〈…〉 that divines by the Planets, or as our Translators render it, an observer of times, that is, of lucky, or unlucky times by the position of the Stars, as Ha' … did by another kind● of Sorcery, Esther 3.7. and this, as 〈◊〉 observes out of King … notes out curious Astrologers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rend●●d Wizards Scioli; Man that pretend to foretell things our of some knowledge that they have more than other living, which Daniel disclaimed, Dan. 2.30. And whose humour doth this more lively represent then our Astrologers? Now all those are forbidden under this notion, that those that do them are an abomination. Yes, the looking after them is prohibited under the expression of going a ing after them, Levit. 20.6. and doth not the expression, Deut. 18.10. There shall not be found among you, intimate, that these things are neither to be practised by them, nor tolerated among them?  
Isa. 2.6. you have a sad expression; Therefore thou hast forsaken thy people the house of Jacob, because they be replerished from the East, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and soothsayers like the Philistines; where the same original word is translated soothsayers, which Interpreters most generally take to import Astrologers, and these are sinners that when countenanced you see make God forsake his people.  
Isay. 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. Here you have held forth not only the vanity, but the iniquity of Astrologers; they cannot help by their Divinations, but they shall be punished for them, and that grievously, Jer. 10.2. Thus saith the Lord, learn not the way of the Heathen, and be not dismayed at the Signs of Heaven: for the Heathen are dismayed at them. Here you have the use of Astrology forbidden as an heathenish way, and that we should not be dismayed at the signs of Heaven, where the same word is used in the original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as in Isa. 44.25. That frustrateth the takens of the liars, which intimates to us that the same Signs are meant in both places, viz. Constellations pointed out by lying Astrologers. Now these they were not to learn, of these they were not to be afraid; whence we may plainly gather, that this Divining Astrology is a foul and a false Art; soul, because not to be learned; false, because not to be feared. The Prophets that did foretell evil from God, they were to be harkened to, and to be feared, that by fear men might be excited to pray, and prevent evils imminent; so Hezekiah, Jer. 26.19. so the Ninevites; what is not then to be feared, or learned, it's not of God, nor hath it any truth in it, but is an irregular way, which is also hinted in that it is called the way of the Heathen, and their fear the fear of the Heathens: that is, those ways are heathenish, suitable to those that know not God; but unsuitable to those that profess him, and know his word, which is one of the very Arguments wherewith our Saviour convinceth the sinfulness of carking, Mat. 6.32. Dan. 1.2. Then the King commanded to call in the Magicians, and the Astrologers, and the Sorcerers, and the Chaldeans. Here you have Astrologers reckard up with other evil arts of Divination, as being of the same kind, whence we may justly gather, that it is to be abandoned as an abomination with the rest. It's true, that the original words here used in Chaldee are not so exactly known to the Hebrews, as other words proper to their own Language; yet there be two of these words here used, either of which by their etymology may appear to note unto us th●se Stargazers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●●lom, because their Art is a●o●● the Heavens, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●p●●s●ntum, because in the twilight they were used to observe the Heavens; But what ever certainty there may be in the particular word●; yet a certainty there is in the thing, that these Stargazers were one sort of their Diviners, that they relied on, and sought to, as is clear by Isa. 47.13. before opened. And therefore no doubt they are to be understood under one or more expressions in this Catalogue, which though it might be honourable among the Heathen, yet is it indeed a black roll presenting to us evil Arts to be abandoned.  
We may add to these one testimony out of the New Testament, Acts 19.18, 19, 20. And many of them which believed, came, and confessed, and shown their deeds; many of them also which used curious Arts brought their books together to be burned before all men, and counted the price of them, and found it 50000 pieces of silver; so mightily grew the word of God and prevailed. Whence I argue; that Art the practice whereof is by believers confessed as a sin, the Books of it burned, and that as an effect of the power of the Gospel, that is an evil art not to be practised, countenanced or tolerated; but such is this Astrology. Ergo. The Major is clear, the Minor is proved by the words cited. In the words foregoing you have a judgement related, which befell some Exorcists, v. 13, 14, 15, 16. This was known at Ephesus v. 17. and thence fear, and giving glory to the name of Christ, and thence also the fruits in the words cited, as confession of sin, as of others, so no doubt principally of that which was punished, and all of that nature, verse 18.2 the burning of their books, that exercised these curious Arts, ver. 19 and this ascribed to the power of the Gospel, ver. 20. All the doubt is whether Divining Astrology be comprised under curious Arts or no, and that is a needless doubt too; for by the number and price of books which were burnt, we may plainly gather that Astrology was at least one of those Arts; for it must not be a Rustical but a Learned Sorcery that was so bookish, and what can be compared in that kind to this of Divining Astrology? Besides, that the Ephesians were addicted to Magic the Proverb witnesseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesiae literae; as Beza notes on the place.  
To this first, and fundamental Argument from express Scripture, I may add ex abundanti some others from the consequence of Scriptures.  
Arg. 2 2. That Art whereby men assume to themselves, what is peculiar to God, must needs be sinful, neither to be practised, countenanced, nor tolerated. But this we do by divining of events to persons, and Nations by the Stars. Ergo. The Major is clear from Isa. 41.22, 23. show things to come hereafter, that we may know that ye are Gods, where you see the knowing and declaring things to come, is as peculiar a being prerogative to the Deity, as to know the heart. Therefore the foresight of future contingent events cannot be within the compass of any Art; yea, the attempting of it is parallel to the sin of Evah, in aspiring to be like God in foreknowledge of things.  
Arg. 3 3. That which withdraws from God the Father, and Christ the Son, from considering the works of the one, or heeding the word of the other, is an evil not to be practised, countenanced, or tolerated; but our Astrological predictions draws from God and Christ. Ergo. 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 thing that withdraws from Christ, Col. 2.8.18, 19 Now that these Prognosticatours withdraw the minds from Christ, may be gathered by that opposition put between them by Moses, Deut. 18.10. to 16. where the tenor of the word runs, that they must not hearken to Sorcerers that they may hearken to Christ; And while men ascribe prosperity, or ill success in humane affairs to the Stars, do they not thereby manifestly withhold men's minds from beholding God in them, or making use of them? for while we are detained in the view of natural causes, we shall not look to supernatural ends or uses, or not so much as we should, and otherways would.  
Arg. 4 4. That which is false, uncertain, deluding the mind with vain speculations, is not to be practised, countenanced, or tolerated. But our Star-divining is false, etc. Ergo. The Major is evident. The Minor I prove. First, that these predictions are false, Isa. 44.15. That frustrateth the tokens of the liars, and and maketh Diviners mad.  
Who were those that were called liars here, but those spoken afterward, Isa. 47.12, 13. for both are spoken with reference to the Caldeant. So there you see Star gazers by the Spirit of Truth are termed liars, their Artis false: If they speak truth sometimes, it's at all adventures, more by hap, than skill. Secondly, much less is there any certainty in this art of Divining. There's certainty in the motions of the Stars, but none in their influences to produce particular voluntary events among men; Eclipses of Sun, and Moon, Conjunctions of other Planets may certainly be foreknown, but there's no certainty of their effects or Estates. The motions of the Heavens are so certain, that they may be certainly foretold, because they cannot be altered without a miracle: But there's no such certainty of the events of them, that we may certainly divine by them. For if their influences were so certain to produce, and so to discover future events, than all here below were under a Stoical Fate; nay it would be unlawful without a miraculous faith to pray against those calamities, which are discovered to be imminent by the Stars: for were there a certain connexion between the influence and the effects, as between the motions of the Heavens, and Eclipses; then as the latter, so the former could not be hindered without a Miracle, and a Miracle may not be prayed for without a miraculous faith. Therefore we count it sin and folly to pray against an Eclipse, and so against a calamity prognosticated by it, were there the same certainty of it. But to restrain prayer to direct calamities, is impiety against Scripture, therefore calamities depend not on the Heavens by any necessary casuality.  
Secondly, I argue thus. The knowledge of that, which if it be acause, is but a general, apartiall, a remote cause, cannot yield us any certain knowledge of the effects to follow. But the knowledge of the Constellations of the Heavens is the knowledge of that, which if it be a cause is but a general, apartiall, a remote cause of events in States or affairs of men. Ergo. The Major will be easily cleared, for there's no certain connexion between causes general, partial and remote, and their effects. The Aniome, positâ causâ ponitur effectus, is only understood, as Logicians show, of that which is the next, particular, and adaquate cause of such an effect, and the knowledge of such a cause, only can lead us to the knowledge of the effect to follow. Tune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscere unumquodque cum causas primas, & principia prima, & usque ad elementa dognoscimus. Now the heavens are but remote, general, and partial causes of events among men; We use to say, Sol & homo generat hominem. All Logicians know, that the Sun in this axiom is noted only to be a general cause: The Heavens also are but remote and partial causes of humane events, there be other causes nearer to produce them, yea, and such as the Heavens have no influence on, whence I may argue. Thirdly, that the Heavens can give no certain grounds for prediction in humane events.  
3. Those effects that depend on other causes, on which the Heavens have none, or no direct power, cannot be known certainly by the Positions of the Heavens: But so it is with humane affairs. Ergo. The affairs of men depend principally on the providence of God, and under him, on the wills and minds of men. The providence of God ordereth things concerning men and States, Ephes. 1.11. and that not 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 in Rehoboams folly, 2 Chron. 10.15. and Amaziah's frowardness, 2 Chron. 25.10. Hence that of Solomon, Eccles. 9.11. Therace is not to the swift, etc. And that of the Psalmist, Promotion cometh neither from the East, etc. Psal. 75.4, 5, 6, 7. Now on the providence of God the Stars can have no influence, that were blasphemy to imagine, neither can these work on natural causes to carry them beyond their natures or Sphere to effect moral ends, that's an irrational fancy. Secondly, next under the providence of God, the spirits of men bear the sway in their actions: their minds in counselling, their wills in moving this way or that way, according to which as their next causes, their actions in an ordinary way prosper, or miscarry; now the Stars have no influence on the soul, Coelum non agit in animam nisi indirecté. Sapiens dominabitur astris. At the most the Stars do but work on the temper, and on the soul, but by way of inclination, which grace, education, civil wisdom, a world of things may oversway.  
3. Add to these, that the affairs of men and Nations are prospered and blasted, not according to their use of natural means, but according to their moral carriage to God, as they are sinful, or obedient, hardened or impenitent, as they seek or as they neglect God: and men act in these moral performances, as they are assisted by the grace of God, or deserted and hardened: see Isa. 6.9, 10, 11, 12. Ezek. 36.25, 26.33, 34.  
Now are the Heavens any causes to move God to harden a people, or give them Repentance, or pour out a Spirit of grace, and prayer upon them? no man will affirm it; you see their prosperity and ruin depend on things, on which the Heavens have no influence. Therefore the study of the Stars cannot give us any certain foreknowledge of humane affairs, as things are known in their causes.  
Object. But if they be not certain causes, may they not be certain signs of things to come?  
Sol. I answer no. For, if they be signs foreshowing events, they must either signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by nature, as smoke is a sign of fire, or by institution, as an Ivybush is a sign of Wine to be sold: but they are notifying signe● in neither of these ways. Ergo. The Major is evident: The Minor may be thus cleared. First, natural signs they cannot be, because we have showed, that there is no natural connexion between the Constellations, and humane events. And if any will say, they are signs, discovering, things to be by institution, he must prove it. And here indeed is produced, Gen. 1.14. And let them be for signs, and for seasons, and for days, and for years. But I answer. Signs there doth import natural signs, they are signs of the things which they cause, as the seasons of the year, which they do both make and signify; so the Moon of the courses of the tides in the Sea, and rivers, etc. But there's no institution of them for signs, to presignify contingent events in humane affairs, which flow from moral or supernatural Causes. Yet, if we should grant them in general to be signs, we were never the near certainly in prognosticating by them, unless we had a particular Comment on them, to declare what they signify, either by Divine revelation or by solid experience, but no such Comment is extant; therefore we can have no certain fore knowledge by them. Divine revelation to inform what such, and such conjuncture of Stars portend, is not pretended; And any certain Rule from experience in this case we cannot have. This may be cleared, First, from the nature of experience; true experience ariseth from often observing the same thing.  
As a Physician knows by experience that Rhubarb will purge choler, because he hath often tried it, and always finds it doth so ever; but now we can have no such experience of the effects of the Stars. First, because the Heavens do not often, nay scarce ever return to the same positure. If some great Conjunctions be many times the same, yet the positure of infinite other Stars (which all have their influences) being other ways, may alter the force of the other, augmenting it or increasing it, to vary the effects that follow it: Besides, when any events follow after these Conjunctions, they cannot certainly know, that these successes, or calamities were effects of such Constellations. Many things fall out together accidently, without connexion, or, dependence one of another; the staff stands in the corner to day, and it raines to morrow, it will not follow, when the staff stands in the corner again, the next day will be rain: so though some dismal effect follow an Eclipse or other conjunction, this may be an extraordinary hand of God, without any dependence on such a Conjunction; and therefore to gather the like effect to ensue, when there is such a Conjunction, is but an argument à baculo in angulo. Besides, we see experience uncertain, for twins borne under the same constellation, so near one another, as to hold one another by the heel, as Jacob did Esau, yet are most different in disposition and events. Augustine lib. 5. de civ. Dei cap. 3. brings in one Nigidius an ginger answering this objection, that though there be but little time between twins, yet the Constellations of their Nativity may differ, because of the swift motions of the Heavens; this he illustrated by two marks made with ink, suddenly one after another, on a wheel whirling about, which marks will appear a good way one from another: So the swift motion of the Orbs may make great alterations in the Heavens, in the short space between two twins. But first, besides that, Augustine excepts that the conceptionof Infants was in one instant, though their birth differ a little. Secondly, and others add that we may see disparity between two other Infants borne at the same instant. Thirdly, Ludovicus Vives doth wittily, and truly turn this similitude to overthrow all certainty of divining by the Stars: because if the swiftness of the motion of the Stars do so suddenly alter the constellations, a man can never give an exact judgement of any birth, because he cannot exactly know the minute of the nativity, and the least time mistaken varies the constellation, and the judgement and experiment from it. Again, Identity of effects do not only depend on the efficient, but the matter also where the work is wrought, Quicquid recipitur recipitur ad modum recipientis: Now though we could be sure, that the positure of the Heavens were the same that it was an hundred years ago: and that then the constellations had such effects, yet it would not follow that now the same events should ensue, the difference of men in divers ages, and Climates of divers tempers, educations, moral and intellectual principles, might cause a different event from the Stars influence upon them, and so render the Prognostic incertain and untrue, Mat. 11.20.23. our Saviour shows, that the Kingdom of Heaven, that is, the Gospel, upon different men would have a different influence and event: and why should it not be so also with the constellations of Heaven; the Sun melts wax, hardens clay, the same carriage wins some men, and alienates others: and may not then the influence of the Stars produce divers effects on men of divers dispositions? A hen one time hatches Chickens of her own kind, at another time other kinds of eggs being set under her, she hatcheth Partridge, ducks, or other fowl; the heat of the hen the efficient of hatching is the same, only the variation of the matter varies the effect. So though the influence of the Heavens should by revolution become the very same; yet the change of men and women might alter their effects: and so we can have no certain rule from experience of what is past, to gather the like event from the Stars for future: and so our Divination from them must need; be uncertain, and delusive with vain speculations.  
5. That which nourisheth vain and forbidden hopes, and fears, etc. is not to be practised, countenanced, or tolerated. But this Astrological predictions do, when harkened unto: Ergo. To fear, and so to hope or joy, because of the signs of Heaven, are forbidden affections, Jer. 10.2. and the signs of Heaven having no certainty in them, the affections are vain as well as forbidden: yet who can read their Prognostics with any respect to them, but his heart will be apt to leap at good ones, to shrink at evil ones? and this is no small evil, for if this Astrology be a kind of sorcery, as I have proved, thenfeares and joys, etc. in relation to those Prognostics will in their last resolution be found service to the 
* Of this mind is St. Augustine. lib. de doctr. Christ. cap. 3.  Devil.  
Object. 1 1. But here it may be objected, that Astrologers do hit right in their predictions, whereby it seems there is more certainty than is granted to their Art, and if there be certainty, why may not the way be lawful?  
Answ. 1 An. 1. Do Astrologers foretell right sometimes? so do Witches, and those that use Familiar spirits, yet all confess these Diabolical to be abandoned. 2. Astrologers do many times hit wrong, as well as sometimes right, Isa. 44.25. The tokens of the liars are frustrate. 
See Lud: Vives in Aug. de civ. Dei. lib. 5. cap. 7.  But the Astrologers have this favour, that which they mistake in is not regarded though the things be many. But what they hit right in they are cried up for though they be but few. This hath been so, and is so, and is an Argument of the corruption of the practice, because our corrupt natures are so prone to favour it. 3. Again, more is ascribed to Astrologers in point of Truth from some tricks they use; then they indeed deserve; for they many times use the old way of ambiguous expressions, which they rather interpret according to events, 
Aug. de doctr. Chris. lib. 2. cap. 23.  then foretell events by them; they also add many ifs and cautions to many of their predictions, whereby if the event answer not the prediction they do with the vulgar avoid the shame of it, 
Aug. de civet. Dei, lib 5. cap. 7. 〈◊〉 fine.  but if it do fall out they carry the glory. 4. It is and hath been the opinion of judicious Divines, that much of that truth that is in the predictions of Astrologers, 
Perkins resol. of a Country man.  is not from the certainty of the rules of that Art, but from the assistance of the Devil; who either by open league, or else in a voluntary secret way doth insinuate himself to draw on a league, and contributes his knowledge, and guesses, which exceed man●.  
That which adds strength to this conjecture, is, because conscientious men, as Augustine, Perkins, etc. have been glad to relinquish this study, because of the uncertainty that is in the rules of it. Now Satan may help curious heads in this way, because, besides his own knowledge, which inables him in many things to guess shrewdly, he may be permitted in a judiciary way to be a true spirit in the mouth of liars, as well as a false spirit in the mouth of Ahabs' Prophets, se● Deut. 13.1, 2, 3, 4, 5.  
Object. 2 Secondly, Moses was learned in all the wisdom of the Egyptians, Acts 7.22. and Daniel of the Chaldeans. Dan. 1.17.20. And Astrology was one part of Learning in both these Countries: therefore either it is lawful, or else these holy men learned an unlawful Art.  
Answ. 2 An. There be two things in the Art of Astrology. First, Theory. Secondly, Practice. Many have studied the Theory, that have renounced the Practice, (as I shall show hereafter) finding by experience, that nothing could be done by it in a natural way. And it is very probable, that all the Learning which these holy men had in this Art (if they had any) was but theoretical; there's no footsteps of their practice of it in all their story, but the contrary: for we read in the 2.4. and 5. chapters of Daniel, that he never was called in with the rest of the Magicians, but was called after them, which is a plain intimation that he renounced their society and way, though he remained a Counsellor to the King. And when he went about to find out the secret, he went not to his books, but to his prayers, nor found he it by the Stars, but by revelations from God, Dan. 2.17, 18. etc. Therefore Daniel and Moses were no Astrologians.  
Object. 3 But are not the Stars admirable Creatures of God, and the causes of many strange effects? and are not effects known by their causes? then why may not men divine by them?  
Answ. 3 3. Though it be confessed that the Stars are admirable Creatures of great virtue, and have great influence on inferior bodies, yet can we not divine by them touching humane affairs: for first, they have a sphere of working, which they cannot pass; Nihil agit ultra Sphaeram. Now their Sphere is within corporeal things; Simile agit in simile. But humane affairs are though acted by the bodies, yet guided by the spirits of men, which are in nature out of the Sphere of the Heaven's operation: And their successes and miscarriages, are from a Divine providence in a moral way, which is a Sphere of another and an higher kind, then that which the natural virtues of the Heaven's work in. And therefore what ever may be prognosticated by them touching weather, or changes in things vegetative, or sensitive, yet touching men, their virtue is so short in working on them, that it can give no light to discover events concerning them.  
Secondly, where their power of working is acknowledged, yet our knowledge of their virtues and operations is so dim that we cannot divine by it: for many of the Stars, yea most of them are unknown in their influences. And when they all of them have their influences conjoined, who is able distinctly to say, this effect is from the virtue of this Star, and from no other: And if he cannot do this, then can he gather no certain experience to judge of the like for future, because he knoweth not from what Star the former flowed. The conclusion than holds good, that Astrological predictions ought neither to be practised, countenanced, nor tolerated.  
I may add one Argument more, which though it be not so concludent in a Logical way to Reason, yet it may be more moving in a moral way upon the affections, than some of the former.  
Arg. 6 6. That which most godly and Learned men upon experience have renounced, and repent for, is neither to be practised, countenanced, nor tolerated: But Godly and learned men have renounced and repent of their study of this Astrology. Ergo. To him that denies the Major, I may at least say, as Tully said in another case: Ego tantum collum non habeo, and for the Minor, I thus prove it. Augustine the glory of his times for piety and Learning, and solid judgement, confessed he had been addicted to this vanity, but by the grace of God he afterwards renounced it, as an Art condemned by true piety, affirming that is magnuserror, & magna dementia, superstitio, and a great error, yea a great madness, a superstition easily refelled. Aug. de doctr. Christ. lib. 2. cap. 21. in sine est initio capitis 22. To Augustine we may add another mentioned by him on ps. 63. whom he brings in as a penitent renouncing this Art, as though it were Paganism, and Judaisme.  
Perkins famous for Learning, and piety went fare in this way, but at length desisted, repent, and renounced it. Hear his golden words: I have 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 will speak with grief, I will desire thee to note with some attention. Thus fare Perkins in his Preface to the Reader, before his resolution to the Countryman. I will close with the confession of Mr. Briggs, sometime Geometry Reader at Oxford, A man eminent for piety: and for his skill in Mathematics, I think I may truly say nulli secundus inferior to none: This loving friend of mine, upon a question moved to him by me, touching judicial Astrology, told me this remarkable story touching himself, when he came to Cambridge. First, he thought it was a fine thing to be of God's Counsel, to foreknow secrets, and resolved to have that knowledge what labour soever it cost him: And so early applied himself to the Study of the Mathematics, beginning with Arithmetic, and so to Geometry and Astronomy, and to lay a good foundation, he left none of these Arts till he had attained exactness in them. The foundation thus laid, he then applied himself to his main scope, the search of Judicial Astrology: But there he found his expectation frustrate, there was no certainty in the rules of is; when he had tired his body and wits in vain, he was much dejected with the frustrating of his expectation. At last he repaired to a man in Cambridge famous in this Art, and a practitioner in Prognostications by it; to him he made his moan what pains he had taken to be an expert ginger, and how the uncertainty of the Rules in that Art, did now defeat his hopes. The Astrologers reply was, that the Rules of that Art were uncertain indeed, neither was there any cure for it: whereupon Mr. Brigs relinquished that study.  
And he did then affirm to me, that he would undertake to the skilfullest ginger in the world, that let him set down any conclusion touching any man, or State, yea, or weather, and he will prove it contradictorily, that is, both that it would fall out so, and that it would not fall out so from their own Rules and Principles, whence saith he, you may see apparently that there can be no certainty in the Rules of that Art: He further added, that his opinion was, to those that addicted themselves to the practice of Divining Astrology, the Devil did at first secretly lend his assistance: And at length gradatim (unless God graciously prevented) entice them into contract.  
But having thus cleared the case that Astrological predictions are not to be practised, countenaneed, nor colerated; it may be needful in the next place to discover, first, who practice. Secondly, who countenance. Thirdly, what it is to tolerate such predictions.  
1. To the first, all those are Practisers in this unlawful Art, who calculate man's Nativities, and thereby divine what their condition shall be, adverse or prosperous. They also that by the Stars take upon them to divine, what shall be the success of particular enterprizers, in this kind they are famous, or to speak truly infamous, that take upon them then to divine, what will be the monthly changes or events in this present war; those also by erecting of figures, and their issues, and to find out things lost, etc. Lastly, all those that in their Almanacs, besides those things that depend on the motions of the Heavens, which are certain and known, as the seasons of the year, Eclipses, and such like; take upon them to foretell future contingents, as what w●●ther will be every moveth, and every day of the month.  
2. To the second, they countenance Astrological Diviners, first, that go to them to have their nativities calculated, to know their fortunes as they call it, or to hear of things lost, etc. Secondly, that buy or read their books, unless it be with an intent to confute them: These books may be read, or bought from divers grounds, or ends, first, out of curiosity, so some go to mass, this is a wanton vanity, a playing with a temptation whereby we may be ensnared. Secondly, out of respect, as supposing there is something in them, and to make use of them, this is bad as the practice itself, it's called going owhoring after them, Leu. 20.6. 3. with a purpose to find matter against them, and confute them. Those that applaud them will hold forth the best side of them, and only talk of that wherein they seem to guess right, but an intelligent man by looking into them shall see their defects, and be able to lay them open, to undeceive the simple: if we buy or read them in the two former kinds, we countenance them, and are accessories to them, not in the latter. Thirdly, those countenance them that believe them, and are stirred with secret or open joy, as they prognosticate good or evil. Believing is a giving glory to God, and so believing fearing, and the words of any other must needs reflect honour on them. Fourthly, by talking of their predictions as things that have something in them, and not to be contemned. Fifthly, by applying with applause their predictions to events; this is just as such an one prognosticated, this is to do that honour to them, which was used to be done to the Prophecies that came from God.  
To the third. Astrologers are then tolerated; first, when their books are licenced, or not prohibited, when their books are let out, and left out, and not called in, then are they tolerated: for overseers of Presses being appointed for prohibition of unfit Books, if these books were esteemed, as they are, false and noxious, they should, they would be prohibited, or if they steal out, be called in again. Secondly, when the Astrologers themselves pass without repress, or without restraint; when the Minister holds his tongue, and the Magistrate his hand, when there is no Law against them, no penalty for them, or none executed.  

Conclusio Paraenetica.  
Having cleared the unlawfulness of practising, countenancing, and tolerating Astrological predictions; I may now be bold to speak a word of exhortation to all, that they have nothing to do in any of these particulars.  
Exhort. 1 And first, let all be persuaded to fly the study, to abandon the practice of this Art: you may see the Scripture condemning it, and that as an abomination: Reason witnessing against it, as that which is irrational, and uncertain. There's vanity in it, danger by it. Satan is a subtle adversary, an insinuating Serpent, and winds into many in this way, avoid his snares. Find you pleasure in it? so may you in many poisons as they go down, but their fruit is bitterness; so will the fruit of Astrology be found, for the wages of sin is death. Do ye think it an honour to you? What is it to be applauded of men and disallowed of God? neither will it indeed get you any true honour among men: for Honos est consentiens fama bonorum. Honour is the agreeing, good report of good men: but the applauders of Astrology, are the most of them, of the worst, and lightest sort of men; the best and gravest sort have disallowed it, yea branded it. Perkins reckons it up amongst the kinds of Witchcraft. Augustine counted it but impious dotage and inconsistent with Christianity: And in this strain the best, and the weightiest judgements run. 
2 Pet. 2.15.  Doth profit entice any? Remember what ever comes this way it's but the wages of Balaam, the wages of iniquity, money that will perish with you, and be the cankour of your souls. Be persuaded therefore to renounce this evil, spread not a net before the feet of your brethren, to entangle their souls in your vain speculations, to hinder them from looking to, or making use of God's hand in their calamities; you want not glorious examples, Perkins, Aug●stine, and those famous believers, Acts 19 who confessed their sin instudying such curious Arts, and burned their books, go you and do likewise, and save Authority a labour.  
Exhort. 2 Secondly, if Astrologers persist in this condemned Art, let all take heed of countenancing them; lest partaking of their sin, they partake of their plagues. Remember timothy's charge, not to partake of other men's sins. 
1 Tim 5.22.  and that of the Apostle to the Ephesians, to have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5.11. Shall we countenance what God abominates, and strengthen men in that, which makes both them, and the Land liable to wrath? Let them not then have the countenance of thy cost to buy them, of thy time to read them, of thy tongue to mention or applaud them, of thy soul to fear or hope, because of their babbling good, or bad: This Jeremy expressly forbids, Jer. 10.2, 3. Perkins wrote a Treatise against it. Devout believers, Acts 19 burnt their own curious books, which they had bought, will you buy and keep such as they would burn? we use to say receivers make thiefs, and so the Law makes them accessary to the theft: and so are the buyers of Astrological Prognostics, that buy them for curiosity, or to listen to them. If there were no buyers there could be no sellers: If there were no sellers, there would be no makers, at lest no publishers of these sinful vanities; therefore if the ginger be guilty, the buyer and Reader cannot be innocent: Thou helpest to make this grievous sin Nationall: who ever thou art that countenancest it, for thou thereby art accessary to it, and guilty of it; God hath forbidden the using as well as acting these evil Arts, and that under an hideous expression, and under a dismal doom, Leu. 20.6. And the soul that turneth after such as have familiar Spirits, and after Wizards, to go a whoring after them. I will even set my face against that soul, and cut him off from among my people, Leu. 20.6. I conclude this exhortation with that home passage of the Apostle, Rom. 1. ult. wherein he seems to make approvers, or applauders of sin in some sense worse than the Actors, who knowing the judgement of God, (that they that do such things are worthy of death) not only do the same, but have pleasure in those that do them.  
Exhort. 3 Thirdly, sigh Astrologers should not be suffered amongst us. Let me be bold to beseech those that are in authority. First, that their books be not suffered to pass the press: If devout believers burned their own books, sure devout Governors should not suffer books of the same kind to enjoy the light, unless it be of the fire to consume them. It were then much to be wished, that Licensers for the Press, had a charge and care that no books of this kind should any more appear, and that what have of late stolen forth should be recalled, and run the same hazard with those mentioned, Acts 19 Sure if those books deserve the fire that derogate from man: 
As Constantius. Cod. lib. 9 tit. 18. leg. 5.7.  then do those much more that withdraw the minds and hearts of men from God: Yea, it is to be wished, that our Laws in this case defective might now be supplied. And that our Astrological Diviners might be put into the Catalogue with other Sorcerers, in the Statute, primo Jacobi cap. 12. to suffer the same penalty for their presumption, which is imposed on the other: for the Scripture makes them birds of a feather. 
Cod. lib. 9 tit 18. leg. 1, 2, 3, 4, 5, 6, 7, 8, 9  This divers of the Christian Emperors are said to have done, and they deserve imitation, when sin is not only committed but permitted, the guilt is not only personal, but Nationoll. It's punishment of offences, that puts away sin from Israel, both the guilt of it by expiation, 2 Sam. 21. and the practice of it too, while others hear and fear, and do no more so wickedly, Deut. 13.5.11. 
Though not only the Ancient Popes, but their sounder Divines and Historians are against it. See Baron Annals Anno. 556. Sect. 12. Anno. var. 1.9.115, art. 41.  And certainly connivance at this sin can neither want danger from God, nor dishonour among men: we are now for Reformation, and chief of Popery. And shall we suffer such Popish Practices? Popish I call them, because under Popery such practices had allowance, and countenance. tindal informs us, that Cardinal Murton had a Licence from the Pope for a time to study Magic, whereof himself was one: And that Cardinal Woolsey calked the King's Nativity, which is (says he then) a common practice among Bishops, in all Lands. Tind. practise of Popish Prelates, pag. 367. 368.  
And was it not one of the blackest stains of our corrupt times, that that infamous Wizard Doctor Lamb was countenanced, and protected by some? And can we avoid aspersion, if we countenance, or suffer Divining Astrologers, casting a favourable aspect towards us, sigh the holy Ghost hath put them in the same Catalogue oftentimes, 
If any desire to see more Testimonies of Fathers, Counsels, etc. let him see Job. Picus Mirand. lib. adv. Astrologos.  and so doth Learned Perkins, and he hath many grave abettors: let then our worthy Senators up and be doing, to remove this blemish, and guilt from us, and deliver us out of the hand of the Lord, and we will rise up and call them blessed.   
Soli Deo Gloria.  
FINIS.