A Discourse of Witchcraft, chapter 3: Of the kinds of Witchcraft, and first of Divination (part 2 of 4)

§ 3. The third kind of creatures vsed to diuine by, are the starres. Diuination by starres, […]s commonly called Iudiical Astrologie; of which we may read, Deu. 18. 10. 11. where the holy Ghost doth of purpose reckon vp all those kinds of deuillish arts, whereby men haue dealings and societie with Satan, either in divining or practising, among which, this is the second.

The word there vsed may carrie a double sense. For it signifieth either him that obserueth times, vnder which acception Astrologie is comprehended, or him that obserueth the clouds. And howsoeuer the best learned Interpreters doe dissent about the notation of it, yet all agree in this, that this profession of Diuining by the starres, is there condemned: and that it is to be numbred among the rest expressed in the prohibition, may further appeare by other places of Scripture, as in Isa. 47. 13. 14. where the Lord threatneth the same iudgements against Diuiners by the starre[…], that he doth against Soothsaiers and Magicians. Againe, in Dan. 2. 2. Inchaunters, Astrologians, and Sorcerers are ioyned together, as beeing all sent for about the same busines, v[…]z. to expound the Kings dreame. Nowe if the Lord himselfe haue allotted the same punishment to the Astrologer, which he hath to the Soothsaier & Magician, and account them all one; it is manifest, that Diuining by the starres ought to be held as a superstitious kind of Diuination.

Here if it be thought strange, that predictions by so excellent creatures as the starres be, should carrie both the name and nature of diabolicall practises, which can be done by none but such as are in league with Satan:

I answer, The reasons hereof are these:

First, it must be considered, that the drift and scope of this art, is to foretell the particular euents of things contingent, as the alteration of the states of kingdomes, the deaths of Princes, good or badde successe of mens particular affaires, from the houre of their birth, to the day of their death. And from this all men may iudge, what the art it selfe is. For the foretelling of things to come, which in their owne nature are contingent, and in regard of vs casuall (I say not in regard of God, to whome all things are certenly knowne) is a propertie peculiar to God alone, and not within the power of any creature, man, or Angel. A point that is plainely taught by the Prophet Esai, from the 4. chap. of his prophesie, to the 48. The scope whereof is to prooue, that it is a prerogatiue appointed to the Deitie, and not communicable to the creature, to foreshew the euēt of things to come, which in our vnderstanding and reach, may either be, or, not be; and which when they are, may be thus or otherwaies. It remaines therefore, that Diuinations of this kind, taking from God his right, and robbing him of his honour, are iustly censured of impietie, & are in themselues wicked and abominable.

It is alleadged, that starres in the heauens, are the causes of many things happening in the world, and therefore to practise by them in this manner, deserueth no such imputation.

Ans, It cannot be denied that they are causes of some things, but I demand, what causes? not particular of particular euents[…] but generall and common, that worke alike vpon all things: and no man can diuine of a particular euent, by a generall cause, vnlesse he also know the particular causes subordinate to the generall, and the particular dispositions and operations of them. For example, let twentie or thirtie egges of sundrie kinds of birds be taken, and set vnder one and the same henne to be hatched; it is not possible for any man, onely vpon the bare consideration of the heate of the hen, which is the generall cause of hatching the egges, to set downe certainely what kind of bird each egge will bring forth, vnlesse he know what the egges were particularly. For a generall and common cause, doth not immediately produce a particular effect, but onely mooueth and helpeth the particular, immediate, and subordinate causes. Therefore the heat of the henne doth not make one egge to send forth a henne-chicken, another egge a ducke, a third a swanne, &c. but onely helpeth it forward by sitting and crouching vpon them. In like manner the starres are generall causes of naturall things, as the heat of the hen is of the hatching of the egges, and by them no man can rightly define of particular euents, and therefore Diuination by the slarres, whereby are fore-told particular contingent euents, in kingdomes, families, or particular persons, is but a forged skill, that hath no ground in nature from the vertue of the starres, for any such purpose.

A second reason may be this; All the rules and precepts of Astrologie, set downe by the most learned among the Chaldeans, Egyptians, and other Astrologers, are nothing els but meer dotages and fictions of the braine of man: for the rules and conclusions of all good and lawfull arts, haue their ground in experience, and are framed by obseruation, whereupon they are called Axioms, or positions of arte, so generally and vndoubtedly true, that they can not deceiue: But these rules are of a contrarie nature, hauing no foundation in experience at all; for if they had, this must needes follow, that the position of the heauens, and the course of all the stars, must needs continue one and the same; for the principles of art ought to be immutable: but neither the position of the heauens, nor the course of all the starrs, is alway one and the same. Againe, he that would make sound rules of art by obseruation, must know the particular estate of all things he obserueth: But no man knoweth the particular estate of all the starres, and consequently none can gather sound rules of arte by them. Thirdly, no man knoweth or seeth all the starres, and though they might be all discerned, yet the particular vertues of those which are seene, can not be knowne, because their influences in the aire, and vpon the earth, are confused; and therefore by obseruation of them, no rules can be made, whereby to iudge of particular euents to come that be contingent.

But experience teacheth (may some say) that if a man addicted to this course shall practise the rules of Astrologie, it will fall out that the most things he foretelleth shall be true, and come to passe accordingly: which beeing verified in experience, it should seeme, that these principles are not vncerten: for how is it possible that vpō false grounds, should proceede true predictions? To this obiection, learned Diuines haue framed answer thus. That in this there is a secret Magicke at the least, if not an open league with Satan. For looke what is wanting to the effect of the starrs, the Deuill maketh supply of it by his owne knowledge in things that are to come to passe. And this is the iudgement of them that haue knowne this arte, which was also receiued for true in the daies of the Apostles.

The third reason. The man that repaireth to the Astrologian vpō the particular case for his helpe and counsell, must beleeue that he can and will doe for him; otherwise, if he come doubting of his ability, or in way of tempting him, he can not helpe him. Now in common vnderstanding, if the Diuiner brings the thing to passe, here must needes be more then Arte. For he that is master of a lawfull arte, can worke by his rules, whether a man beleeue that he can or no; yea though all the men in the world should doubt, his rules would be effectuall. The arte therefore it selfe is the old superstitious arte of the Chaldeans, which they beeing Idolaters, first ferched from the deuill, and his Oracles: yea, the practise thereof is nothing but superstitious sorcerie, and the vndertakers no better then Sorcerers. If any man doubt hereof, their writings are sufficient testimonies, and they thē selues auouch it. For it is a rule and maxime among them in all kind o[…] Sorcerie, that the learner must come credulous, and not doubting, or to tempt; otherwise no answer can be giuen.

But notwithstanding all these reasons alleadged for the proofe of this point, sundrie things are opposed to the contrarie.

For first, it is saide that the Sunne, Moone, and Starres were created for signes, Gen. 1. 14. and therefore that it is lawfull to diuine by them, seeing that in so doing, we doe but vse them to the ende for which God made them.

Ans. The reason is of no force. The starres indeede by this ordinance doe serue for signes, but of what? not of all things, but (as the text plainly sheweth) of daies, weekes, months, and yeare[…]; yea, of the seasons of the yeare; as of Spring, Summer, Autumne, and Winter; yea further, of the alterations of the weather in generall; but all this maketh nothing to ratifie Diuination of particular euents in things cōtingent, which are to fal out in the state of kingdomes, families, and persons: for they are not causes, but Signes, and that of some generall things onely, not of particular.

Againe, it is said, that Moses & Daniel, two famous Prophets, are commended for their skill in this art: for of Moses it is saide, Act. 7. 22. that he was learned in all the wisedome of the Egyptians: and Daniel, in all the wisdome of the Chaldeans, Dan. 1. 17. 20. and we know, that the Egyptians and Chaldeans were the masters of Diuination, and eminent aboue all others in matter of Astrologie.

Ans. 1. It cannot be prooued out of those places, that Moses or Daniel were trained vp in this art: and though it should be granted they were, yet it follows not, that they were practisers of it. at least continually. For albeit, beeing children and of tender yeares in the courts of Pharaoh and Nebuchadnetsar, they had beene trained vp by their gouernours in this knowledge, it may not thence be concluded, that they finally submitted themselues to the practise thereof; considering that a man may learne that when he is yong, which afterward vpon better iudgement and consideration, he may vtterly disclame. And so we are to thinke of them, that after God had called them, they did for euer lay aside all such wicked and deuillish practises, forbidden by God, and yet in vse among the Egyptians and Chaldeans.

Thirdly, it is obiected; the starres are admirable creatures of God, and the causes of many straunge effects in the aire, in the waters, and vpon the earth also, in bodies of men and beasts: it may seeme therefore not vnlawfull to diuine by them.

Ans. We graunt that the S[…]arres, and especially the Sunne and Moone, haue great vertue and force vpon the creatures that are below; partly by their light, and partly by their heat; but hence it will not follow, that they are, or may be lawfully vsed for Diuination: for whereas it hath beene shewed, that the grounds of all good arts are gathered by obseruation and experience, it is not possible for any man, truly and certenly, to obserue all particular euents brought forth by the starres, whereupon hee might ground his rules. And for proofe hereof; Suppose there were a heape of all kinds of hearbs growing vpon the earth gathered together, which should be all strained into one vessell, and the liquour brought to the most skilfull Physitian that is, or euer was; can we thinke him able by tasting or smelling thereof, to distinguish the vertues of the hearbs, and to say which is which? To doe this when all were seuered each from other, is a hard matter, yet possible, considering they haue their seuerall natures and operations: but in this confused mixture to discerne the seueralls, is a thing passing the skill of man.

The like may be said of the particular vertue of euery star; for they all haue their operation in the bodies of men, and other creatures; but their vertues beeing all mixed together in the subiect whereon they worke, can no more be knowne distinctly, then the vertues of a masse of hearbs of infinite sorts beaten together. For this is an vndoubted truth in nature: that the vertues of Celestiall bodies in their operations, are mingled with the qualities of the elements in the inferiour bodies, & the vertues of them all doe so concurre, that neither the heate or light of the starres, nor the vertue of […]he elements, can be seuered one from another. And therefore though there be notable vertue in the starres, vet in regard of the mixture thereof in their operation, no man is able to say by obseruation, that this is the vertue of this starre, and this of that. The seauen Planets beeing more notable, then the other lights of the heauen, specially the Sunne and the Moone, haue their operations and effects plainely and perfectly knowne: as for the other, there was neuer any man that could either feele their heate, or certenly determine of any thing by them.

There being th[…] some stars, whose vertues are vnknowne, how can their operations and effects be discerned in particular? Therefore no rules can be made by obseruation of the vertues of the starres in their operations, whereupon we may foretell particular euents of things contingent, either concerning mens persons, families, or kingdomes.

A fourth reason. All starres haue their worke in the qualities of heate, light, cold, moisture, and drinesse, as for the secret influences which men dreame of, comming from them besides the saide qualities, they are but forged fancies. The Scripture neuer mentioneth any such, neither can it be prooued, that the Sunne hath any efficacie vpon inferiour bodies, but by light and heate; which because they are mixt with other qualiti[…]s, they affo[…]rd no matter of prediction touching particular euents. For […]hat though the celestiall bodies doe […]use in the terrestriall, heate and cold, drought and moisture? doth it therfore follow, that these effects doe declare before hand the constitution of mans bodie? the disposition of mens minds? the affections of mens hearts? or finally, what successe they shall haue in their affaires, touching wealth, honour, and religion? Hence I conclude, that diuining by them in this sort, is meere superstition, and a kinde of sorcerie: for which cause in Scripture Astrologians are iustly numbred among Sorcerers.

Now that which hath beene saide touching this point, may serue for speciall vse.

And first, it giues a caueat to all Students, that they haue care to spend their time and wits better, then in the studie of Iudiciall Astrologie; and rather imploy themselues in the searching out of such things, as may most serue for the glorie of God, and the good of his Church. It is the subtiltie of Satan to draw men into such meditations, and to make this studie so pleasant, that it can hardely be left, when it is once begun, but let them take heede betime. For assuredly these vaine and superstitious practises, are not the builders and furtherers, but the hinderers and destroyers of religion, and the feare of God.

Againe, this must admonish them which suffer any losses, not to seeke for helpe or remedie at the hands of Astrologers, commonly called Figure casters, for their directions in the recouerie of thing[…] lost or stollen, commeth not by the helpe of any lawfull art, but from the worke of the deuill, reuealing the same vnto them. And be[…]ter it were to loose a thing finally, and by faith to expect till God make supplie another way, then in this manner to recouer it again: yea, the curse of God hangeth ouer the head of him, that to helpe himselfe vseth diabolicall meanes. For put the case […] thing lost of great value, be againe restored by the helpe of Satan: yet God in his iustice, for the vse of these vnlawful meanes, ma[…] take from the consulter twice as much; or at least his grace, and so giue him vnto a reprobate sense, to beleeue the deuill to his vetter perdition.

Thirdly, it serueth to admonish vs of some other vanities that accompanie Astrologie, specially of two.

The first, is the obseruation of the signe in mans bodie; wherein not onely the ignorant sort, but men of knowledge doe far[…]e ouershoot themselues, superstitiously holding, that the signe is specially to be marked. An opinion in it selfe fantasticall and vaine, not grounded in nature, but borrowed from Astrologie. For the Astrologians for better expressing and establishing thereof, haue deuised newe spheres in the heauens, more then indeede there be, to wit, the ninth and the tenth; and in the tenth, commonly called the first mooueable, haue placed an imaginarie sphere, which they tearme the Zodiacke, and in the Zodiack twelue signes, Aries, Taurus, Gemini, and the rest, which they imagine to haue power ouer the twelue parts of mans bodie: as Aries, the head and face, Taurus necke and throat, &c. But these are onely twelue imaginarie signes: for in the heauens there is no such matter as a ramme, a bull, &c. And how can it stand with reason, that in a firmament fained by Poets and Philosophers, a forged signe, which indeede is nothing, should haue any power or operation in the bodies of men?

Again, the very order of the gouernment of these signes in mans bodie, is fond and without shew of reason. For according to this platforme, when the Moone commeth into the first signe, Aries, shee ruleth in the head; & when shee commeth into the second signe, Taurus, in the necke; and so descends downe from part to part, in some part ruling two, in some three daies, &c. Where obserue, that the Moone is made then to rule in the cold and moist parts, when shee is in hoate and drie signes: when as in reason, a more consonant order were this; that when the Moone were in hoate and drie signes, as Aries, Leo, and Sagittarius, shee should rule in hoat and drie parts of the bodie; and when shee is in colde and moist signes, shee should rule in the colde and moist parts of the bodies; and so still gouerne those parts, which in temperature come nearest to the nature of the signes wherein the Moone is.