AN APOLOGY, Or, Defence of the Divine Art of Natural astrology.  
Being an answer to a Sermon preached in Cambridge, July 25, 1652.  
Wherein all the chief Objections against Astrology are fully answered, and the validity of the Art (in its purity) held forth and maintained, against Picus, Chambers, Gear, Vicars, Gattaker, Holmes, and others.  
Written by the Learned and Ingenious Mathematician, Mr. GEORGE ATWEL, late Professor of the Ma●hematicks in the University of Cambridg; and now published by a Friend, for the public benefit of his native Countrymen of England. whose Preface is hereunto annexed.  Card. Seg. 1. Aph. 24. 
●ulti negligunt & contemnunt Astrologiam, qui contradicit, ambitiosus est, qui maledicit, fatuus.  
London, Printed for Samuel Speed, at the sign of the Printing-press in Paul's churchyard. Anno 1660.   

TO THE READER.  
Courteous Reader,  
I Here present thee with a modest and learned Defence of Astrology, written by Mr. George Atwel late Professor of the mathematics in the University of Cambridge● which being communicated unto me by the Noble author, and left at my dispose, I thought meet (upon serious consideration) to make thee partaker thereof; considering also with myself, that at this time, the noble Science of Astrology hath many Adversaries, the most whereof (I dare maintain) are altogether ignorant in the Art, and in the very principles thereof, who never observed, or took any notice of the Heavenly Influences, and whether these men be competent Judges to determine matters of such great weight and importance (wherein they have as little judgement as honesty) let all indifferent men judge; but I do not much admire hereat, when I see it apparent in all other Arts and Professions. Scientia non habet inimicum nisi ignorantem. How rashly do the ignorant and common sort tax us for maintaining the truth and verity of the Copernican system of the World: Nay! how do the generality of men unjustly asperse and revile us for that rare discovery of the truth now so clearly proved by undeniable Demonstrations Geometrical. In like manner I could instance in the tenet of Antipodes, and show how Lactantius, St. Austin, and others, were of the contrary opinion, but I need not trouble myself, or the Reader to muster us Examples of men's ●●lly in this kind, for it's clear enough, that as there is no Art, or Invention whatsoever, (though never so commodious in a commonwealth) but may have its Adversaries and opponents; even so it is with Astrology, (which some of the Learned style Theologia naturalis) she cannot go shot-free, or escape the malevolent rays of the malcontented, and yet is she not the Mistress of Arts? yea, the handmaid to Divinity? Universa enim vita nostra abundè testatur, Astrologiam summe utitem esse, quippe ad praecavendum quae obfutura, assequendum quae profutura sunt, maximam vim ob●ine●, ut quae doceat praecognoscere mutationes, quae in his inferioribus eventurae sunt, item quae in corporibus nostris secundum sanitatem, aegritudinem, ac mores eveniunt: ac tandem in its contingunt, quibus ut alimentis ad vitam tuendam, & medicamentis ad sanitatem procurandam, utimur. Add● quod Astrologia in piis orationem & pietatis studium excitet: quandoquidem mala, quae ab astris significantur, 〈◊〉 edicta praetoria, sed Vitari & 〈…〉 precatione & studio possunt. Orig. 399. de effectibus. I well know some there are that deny that the Stars have any influential operation on these elementary and sublunary things, but these are a sort of men (though perhaps otherwise learned enough) that we may justly think are solely biased to their own perverse and wilful opinions, who doubtless, deserve reproof, for doth not the Word of God teach us the contrary? & are not the Stars there in many places called the signs of Heaven. Gen. 1. 14. Sunto luminaria in firmamento Coeli, &c. And God said, Let there be lights in the Firmament of Heaven, to divide the Day from the Night: and let them be for signs, and for seasons, for days and years. Upon which words, Luther saith. Simpliciter Lunam cum Sole & Stellis in firmamento Coeli, Moses dicit positas, ut ●ssent signa futurorum eventuum, sicut experientia de eclipsibus, magnis conjunctionibus, & aliis quibusdam meteoris, docet. That is, Moses plainly saith, that the Moon with the Sun and Stars, were placed in the firmament of Heaven, that they 〈◊〉 be for signs of future events, as experience teacheth us in Eclipses, great Conjunctions, Meteors, and the like. Again, in Deut. 33. 14. you shall find that the influence of the Heavens upon all vegetables is attributed to the Sun and Moon, where the Prohet blesseth the Lord for the precious hangs of Heaven, for the dew, and ver. 14. or the precious things put forth by the un, and for the precious things put forth y the Moon. E coelis pugnârunt, sydera ipsa suis agerribus pugnaverunt contra Siseram. ●udg. 5. 20. They fought from heaven, the stars in their courses fought against Sisera. And the Prophet Jeremy adds further, that we should not be dismayed at the signs of heaven Upon which words the divine Melancthon in his preface to Job. Schonerus, speaketh thus. Non ●it Jeremias, nihil esse signa coeli, imò cum nominat signa portendi aliquid affirmat. Jeremy saith, not that the signs of heaven are nothing, but when he calls them signs, he affirmeth something to be portended. So likewise the holy man, Job 38. 31, 32, 33. Canst thou bind the sweet influence of Ple●●●es? Or lose the bands of Orion? Canst thou bring forth Mazzareth in his season? Or canst thou guide Arcturus with his sons? Knowest thou the ordinances of Heaven, or the Dominions thereof on the Earth? Who is it now that dare deny the powerful operation and influence of the Stars when God by his messenger, avers it, and call them the host, and ordinance of Heaven, and tells us of their dominion in the earth. And although many other place● of holy writ might be quoted in defence o● this noble Science, yet for brevity fake these may suffice, as being plain and evident demonstrations of the great power and influence of the celestial bodies. And to thes● we may add the testimonies of many learned Divines and Scholars, but the day woul● fail me to enumerate them all. Corpor● coelestia agunt in haec inferior a tribus m●dis, videl●l●mine, influentiâ & motu; agunt no● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: ●o● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It is well worthy of our notice, & not to be doubted by any, but that the celestial bodies are (under God) the universal causes of all Mundane alterations▪ having their singular influences upon the E●●ments▪ Meteors, Metels, Stones, vegetables, and Animals. But what need I spend time to ●indicate the truth of this noble Science? For doth not all creatures participate of the heavenly influences? Quis e●im non videt ●olem & Lunam ●●terare fruges & fruct us▪ Quis nescit vicissitudines temporu●●b ●●tri●●endere? And the learned Alstedius the 17 Book 1 cap. 5 Reg. observes, that, Nihi●●agni in hoc mund● evenit, quod non ha●e●●●estimonium in coelo. Est enim coelum velut ●uidam liber manu D●i scriptus, in quo tan●uam litter as legibiles stellas coeliposuit. Cer●ainly were it an art either Diabolical, or of ●o certainty, it would never have gai●'d the favour and approbation of the learned in all ages, but we find that even of late times many learned men of singular skill in Astronomy and the mathematics, have traveled very far therein, and given exceeding commendation thereof as is manifest by the learned Epistles of Melanct to Schoner & Grynaeus, by the testimony of Magin●●, Stof●er, Leovitius, Junctine the Divine, Argol, Virdungus, Origan, Madronus, Alstede, Eichstadius our countryman Dr. Dee, and others.  
But let our Adversaries both speak and write what they please against the Art, and the Professors thereof, for my own part, I never knew any ginger that maintained any fatality in the stars, that this, or tha● thing must come to pass, as they unjustly charge against us. Astra inclinant v●luntatem, in n●llo tamen necessitant. Accidit tame● frequentèr Astrolog●s vera prognosticare d● m●ribus hominum, propter pronitatem ●or●● ad sequendum appetitum sensitivam. the stars incline the will (saith Scotus) yet in n● wise necessitate it, notwithstanding it ofte● happeneth that Astrologers foretell truth● concerning the manners of men, by reaso● of their proneness to follow their sensitiv● appetite. And though some pretending t● the Art have abused it, only to please thos● that have employed them, upon hopes to have the more liberal reward, yet what is that to us, or against pure Astrology? T● metsi ●●tē tantus hujus doctrinae sit abusus, n●● tamen ideo rejiciendus est usus, sed potius a● illo pessimo abusu distinguendus. Although the abuse of this doctrine is so great, yet the use thereof is not to be rejected, but rather to be separated from that foul abuse▪ Let us hear what that famous Mathemetician and ginger Mr. D. Origanus saith▪ against some in his time. Merit● reprehen●en●i sunt illi deceptores▪ juventutis, qui A●ologica turpis lucr● caussa, & ut ipsi saltem ●cepta eô commodius repetant, & sibi fami●ria, faciant, in trivio p●eris vel adolescen●us prop●nunt, quibus adminicula desunt, ● dum judicium ullum est, a● rim●ndas & ●udican●as caussas & rationes variarum in ●tura action●m; quod Simiae caput funda●nta ipsa ●equaquam intelligens p●rum at●ndit.  
But the honest, sober and learned Astro●ger (that makes reason his guide, and ●oks only upon the natural and influen●al operation of the Planets and Stars) ●orns & utterly abominates these actions, ●e it is that diligently weighs and considers the natural operation and secret influence ●f the Stars and Planets, whose dispositions ●nd virtue depend upon the heavenly mo●ions, and their various configurations at the earth. We see (indeed) that some astrologers have a greater in sight and profounder knowledge therein then others, and some ●here are that seldom fail in their predictions, and these are men that are well ex●erienced, and not rash and over▪ hasty i● giving judgement, whilst others again●●oo apt upon every occasion (when t● is no remarkable position of heaven) venture their credit and repute to the sc●dal and discredit of the Art they prof●In Astrologo requiritur naturatis, inclin● ad divinandum, saith Or●gan, fol. 400. A really (as my noble friend Mr. John G●bury observes) it is not for every man hope to be an ginger, for heav● clubs to the act of his Creation in an espcial manner! an Artist (as a Poet) is bo● and not made.  
As touching the first inventions of t● art, I will not here take upon me to d●pute, though I verily believe 'twas inve●ted and practised long before the flood, ● the old World, but however there may b● brought authorities of two or three thousand years' antiquity of most learned a● godly men, who have by their knowledge in this Art, performed many excelle● achievements, and contrariwise that ha● eschewed many eminent dangers.  
Julius Caesar (who was a learned Astronomer, and spent many hours in the company of Sosigenes, to correct the motion of 〈◊〉 Sun and Solar-year) was forewarned the day of his death, and there upon was ●ised by Spurina, that he should (in an ●cial manner beware of the Ides of ●rch, but when the day came (seeing Spu● as he was going to the senate-house) said unto him; Spurina! the Ides are ● come, who answered, They are come, 〈◊〉 not past, but immediately he was there ●●in, according to his prediction.  
Aechilus the Phisosopher knowing by 〈◊〉 Nativity that he should perish with a ●den stroke, and the time of his predi●on approaching, he went abroad, & sub ● extra Civitatem degebat, the better to ●ape the danger, but as he was walking 〈◊〉 the field, an Eagle suddenly let fall a ●ortoise, or Shel-crab, upon his naked ●d, whereby he suddenly perished.  
Vitellius deriding the Astrologers of his ●e for their predicting he should be Em●our (thinking with himself that he ●uld never obtain such honour) but ●en he had obtained it, as they foretold, 〈◊〉 notwithstanding banished all the Astrologers out of Rome, and that by a ● day they should depart Italy, whereupo● they foreseeing (by the Figure of his N●tivity) his end approaching, foretold the time thereof addiem, as it exactly c●me ● pass.  
Sulla, a Mathematician foretold the death of Caligula, as it punctually hap●ned.  
Picus Mirandulanus, when he was for● told by Bellantius; of his death that shou● happen in the 33 year of his age, was ● moved with wrath, that he wrote a Boo● against Astrologers, but notwithstandin● he co●ld not evade the immutable decr● of the heavenly Book, for he died the sam● year.  
Petrus Leonius the Physician, when ● ginger foretold him of the time ● should perish by water, he wholly avoid● to come near the Sea, and other Rive● nevertheless (about the time predicted) ● was found drowned in a Well not ● from Florence, in a Village, called Caregio.  
Paulus Tertius, or Paul the Third, a skilful ginger (cui Pontificatus fuerat prae▪ dictus à Paride Ceresari● Mantuano) wrote to Peter Aloysius his son, that in the year 1547 he should beware of the 7 day of September (the Father could foresee the danger, but his son could not avoid it) for under pretence of discourse, Landus, Angos●iola, and Scotus, slew him the same day in his own Castle.  
Zonarus reports that an Artist hearing that Julian was engaged with his army to fight his enemy, spoke these words. Hodiè Julius in Persia occiditur. To day is Julian slain in Persia: and this doubtless he foresaw by the Figure of his Nativity.  
I could here heap up infinite Examples of this kind, but I have neither time no● room to insert them: besides our learned author having taken the pains, to write the whole subsequent discourse pu●posely, , in vindication of the ART, to satisfy the ingenious, and to un-deceiv● all such as doubt any way of the unlawfulness thereof, I shall therefore not detain you any longer, but commend the Book itself to your serious consideration.  
Vale. North-Luffenham in Rutland July 18, 1659. VINCENT WING.   

QUESTIONS Concerning ASTROLOGY, whether lawful or unlawful.  
IF Astrology be unlawful, whether is it in erecting the figure, or in judgement? If in erecting the figure, what is there in it, but plain Astronomy? and what is it but a map of the heavens at some particular time? for though Cities▪ Towns, nor Houses on earth change their places, yet the Stars do, at least in respect of us. And is not our Anography as lawful as Geography.▪ For if there be nothing in it more than Astronomy, why is it not as lawful as any other of the seven liberal Arts.  
II. If judgement be unlawful, I ask whether if upon mine own, and many others observations, we finding for the most part, we have hot weather in the dog-days, is it not lawful for me to judge, it will be so this or the next year, though God can alter it as he please? And so if I see the Moon full South, may I not judge it full Sea at such a place, because God can alter it? We tie not God, but always Deo volente is understood, neither in human actions do we tie the will of man: yet we say the Stars do so strongly incline that they guide the will very often.  
Now than if both parts, that is all the parts, both erecting and judgement are lawful, than the whole Astrology is lawful, neither may the whole be condemned for a part of a part, if any such be found unlawful, we must not blame Moses for having skill in Astrology, because the Chaldeans and Egyptians joined enchantments with it, for which they are blamed in divers places of the Prophets, which indeed is the ignorance, not the learning, of the Egyptians, and which Moses withstood, Exod. 2. 11. Nor yet if Horary questions should prove unlawful, blame neither Ptolemy nor Sir Christopher Heyden, who, though they never used them, yet wrote not against them, & mutato nomine Chambers, Sir Christopher take you to task, and then de te fabula narratur, rumpuntur ilia Codro. But I would fain see his Book answered.  

See more in the end of the Book.  But for further confirmation, let us examine the lawfulness of judgement, of such things wherein we have a set time, by these Questions following, and afterwards the Horary.  
1 Whether the Stars are not made for signs, Gen. 1. 14. Jer. 10. 2. Mat. 24. V. 39 2 If for signs, and so all men call them must they not foretell something, otherwise it is contrary to their names, their nature, and God's 
Master Gaul, of great Staugton in Huntingtonshire.  purpose in making them, neither are they for signs of seasons, as some would have, but for signs and seasons. If they do not foretell something, what need men be afraid of them, or be forewarned from fear of them, Jer. 10. 2. But I suppose this bidding them not to be afraid both there and in Psal. 91. and Matth. 24. and sundry other places, is not to tell them such events shall not come, but rather that they shall come, as in Math. 24. 2. and therefore to forewarn them against these times to make their peace with God, and to shroud themselves under the covert of his wings, Psal. 91. 1. And then though ● plague shall come▪ it shall not as he saith, come near their dwelling. Not but that a Godly man's house may be infected with the plague, and a daughter of Abraham possessed with a devil as well as a wicked person; But that their shall no affliction come to them, but such as shall work together for the best to them, Rom. 8. For in common calamities the godly must share with the wicked: Jeremy must go unto captivity with others, and to tell them such plagues shall not come, is but to sow pillows under their arm-holes.  
3 If they do foretell, is it not a mere accusing of God of idleness, if he doth not withal both allow land give to some knowledge and skill to understand their significations, otherwise the trumpet will give but an uncertain sound, and who will prepare himself to the battle?  
4 Is there any other way to understand their meaning besides Astrology.  
5 If God made the Stars, all but the Sun only for lights for the night, why might not the Moon have served for all, as well as the Sun for the day, by placing it in a continual course opposite to the Sun, for so it would have been full Moon, and then all the fixed Stars, and five lesser Planets, might well have been spared. Ye, is there any other use of them? I think it no less than blasphemy, to accuse God of making them in vain.  
6 What is the influence of the Pleiades, and of Orion, Job 18.  
7 And what is that Lunacy, Math. 17. 14.  
8 And doth not the Prophet Esa. 3. V. 2. threaten it as a plague, that the ginger shall be taken away. Our English hath it, the Prudent; but the Hebrew, the ginger.  
9 What was that learning of the Egyptians that Moses was so well skilled in? Acts 7. not their enchantments, for them he withstood, Exe. 2. 11.  
10 What was that cup wherein Joseph divined and prophesied?  
11 Whether is it lawful in it self● to erect a figure?  
12 Whether experience doth not show many things in Astrology, even to ignorant people: As every Physicia and each Midwife can tell us, that the Child born in the new or full moon is either short lived, or never healthful: and is this unlawful to think it, or judge it to be so? and are the dumb creatures the Bees able to foretell the weather, and the Mouse when an house will fall, and must man that studies for it tell nothing, the Swan celebrates her own funerals, and methinks it should be possible for a man that studies for it, in time to attain as much wit as a Goose?  
Suppose Bishop Usher in his Macedonian year, tells us that the 24th. of his first month Dius, which is about our 17th. of October, there will be magna aëris turbatio, great trouble of the air, because then the Hyades rose at sunsetting, and though no reason can be given for them more than others, yet it seems Adam knew their qualities well enough, he would never else have called them the rainers of" {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to rain, and is this unlawful, either in Adam or in Bishop Usher. So also for the Winds, the 21 of his 6th. month Zanticus, which is about our 14 of March, he foretells the Oetrithiae begin to blow, when the crown riseth in the evening, and hold till the Aequinoctial, a strange thing to tell, for they were Aetesae. And I think they that know the reasons of other things in Astrology, will as little find fault with them as with these.  
13 What is the reason that a child born at 7, 9, 10 or 11 months from the Conception ordinarily liveth, but a child at the eighth dieth, lives not long, or is always sickly?  
14 If there be not something at least exceeding probable in Astrology, how is it possible that knowing what accidents have befallen you, and at what age, together with the year and day of your birth, or perhaps in an ordinary birth by the christening day, if it be not above a fortnight after, to know the true hour and minute, and again, by knowing the true time of the birth, can it be either impossible by reduction to find out either the same accidents, or others that have befallen you, and at what time, and is it not the selfsame labour, to find what is to come as what is past, and which of these three is unlawful?  
15 How came the Magi to know that the Star signified that?  
16 Were the Magi any other then plain Astrologers?  
17 How came they above all others to be so much respected, that God should make a new Star on purposed to send so far for them?  
18 If there be not something in Astrology, how came so many to know the times of their deaths before hand, Julius Caesar, Vitellius, Caligula, Domitian, Picus Mirandula, Galeatius Duke of Milan, Peter Leonicis, Peter Aloisius, Archbishop Pisan, Philip king of Macedon, Machabeus king of Scots, Cambisis, Epamonandas, Amilcar, Daphadus the Sophister, Sigthimus king of Swesia, Frederick the II, Ezelinus the Roman tyrant, cum multis aliis.  
19 Doth not that answer of our Saviour, John 11. 19 seem to defend elections of time? are there not 12 hours in a day, as if he should say, in one hour he might walk safe among them, in another nor.  
20 Quorsum haec  

Os homini sublime dedit coelumque videre,  
Jussit, & ex●ctos ad sydera tollere vultus.   

A face upright God gave to man, the Stars that he might know,  
All other creatures to the earth look only to below.   
21 Would you have all these phenomena's, all these new Stars, Comets, Eclipses, and Parhelii, that have been within these 80 years' last past to signify nothing? never were the like in so short a time since the creation, Annus 1572, 77, 80, 85, 90, 93, 96. 1600, 602, 604, 607, 618. in every of these years were either new Stars or Comets, as Doctor Boreman in his Nuntius Propheticus, hath reckoned them up: Besides the Parhelii or three Suns, that were seen in Lancashire, Febr. 28, 1648. being the birth day of Charles the first, though not in the same year. As also the Eclipse of the Sun, the birth of Charles the second, besides the Stars then appearing in the day time, and seen of divers, his birth was May 29 Saturday 1630, & on Sunday following king Charles went to Paul's to give thanks, and in the afternoon was a great Eclipse of the Sun, which according to Maginus Ephemerides for the longitude of Venice, he reckoned 10 digits, 35 m. but he saith, England & Scotland should find a total Eclipse, upon which one wrote these verses:  
Rex dum Paulinas acc●ssit gratus ad Aras,  
Immicuit medio lucida Stella polo:  
Dic arcana mihi tractans Aenigmata coeli,  
Haec oriens nobis quid sibi Stella velit,  
Magnus in occiduo Princeps modo nascitur orb  
Crasque sub eclipsi regna orientis orunt.  
Thus much in English.  
When as king Charles to Paul's did go, to bless God for his Son:  
The Stars appeared in firmament, and in the afternoon.  
Toward six a clock, of that same day, the Sun eclipsed was▪  
I pray thee, tell me what it means, and what will come to pass:  
Their Kingdom shall Eclipsed be, these Stars do speak it plain,  
If I have any skill to judge, these signs are not in vain.  
Now which of these will you find fault with? either you must deny there were such apparitions, but you may as well deny there is any Sun at all, or will you accuse God for making them, than I confess you silence me indeed. Or will you deny they signify no such thing that the event showed. Or will you deny the iugdment lawful? then either show some other way whereby God's meaning may be known, or else for shame never open your mouth more against Astrology, but rather confess your fault, and give glory to God with Acham, for you have robbed him of his chief end in creating them, in denying them to be signs, or that no man knoweth their meaning. I could name a hundred more the like events if time would permit.  
22 And who shall tell us the signification of all these but the ginger? let the Minister interpret the word of God, but the ginger his works, especially of the Stars, no question but God would have both interpreted, & ne suitor, &c. These phenomena's are God's ambassadors to a land, and that land is in an ill case that hath never a one that knows their language: No marvel then, though Esay count it as a plague to have the ginger taken away. And I fear if such Ministers as speak against Astrology should change places with Astrologers, they would prove more unable to interpret these, than the Astrologers the word.  
23 Is it likely that God, that was so careful in time of the Prophets to forewarn his people and to comfort them always in their miseries, to send them still one Prophet, or other, to tell them of their freedom, and hath he left us now no means in the time of the Gospel? hath he no care of his Church now, hath he forgot to be gracious? God forbid.  
Now if this or any other of these be granted, than Astrology in general cannot be condemned, but rather be commended, and is it not an heinous sin in any, especially in Ministers that will uphold God's truth with a lie, and so call evil good, and good evil.  
But you will object some go too far in it, I answer, prove who they are, and blame them that do it, and not the Art itself. Blame not Moses, because the Egyptians joined enchantments with it. But you will object that Horary Questions are unlawful, because you say, there can be no reason given that the propounding a question at such or such a time, should produce a true answer. I answer, though no reason could be given, yet finding by continual experience that they do produce true answers, we cannot condemn them. And you may as welll condemn laying Iron over Beer to keep it from souring as this: for no reason can be given either why thunder should sour it, or the Iron preserve it.  
But besides experience, we can give you reason sufficient, if you are able to understand reason. You know that though the will of man be free to propound his question when he will, yet as I said before, Deo volente, God first willing, is always understood. And you know also▪ that not a hair can fall from his head, nor yet a word from his mouth, without his providence, both for quid and quando▪ what, and when. And therefore as the Stars are his servants to effect his pleasure, they do so incline the will and other concurrences withal, whereof there be many, neither doth the quaerent stand upon such precise election of time, but only when he can conveniently meet with the Astrologers, they so incline him to propound the question at such a time as that the Heavens shall be in such a position as to give a true answer to the question demanded. And this is strongly backed by that which Astrologers observe daily, but none other can, that a man by reason of that inclination can, or at least scarce ever doth move a question at any time with earnest desire of satisfaction, but the Ascendent thereof will be either the same sign or at least one of the same Triplicity with the sign of the Ascendant of the Radix of his nativity. If tendanda gratta▪ then it falls between two signs or very near. See this throughly proved in Geo. Trapezuntius his Comment. on Ptolemy's second aphorism.  
Besides all this, I think our game is as fair as such Divines as speak against it, or as they can produce against it; we can produce as learned, judicious, painful, holy men for it, as they can against it, to the full. Mr. Gregory, Mr. Spark, Melancthon, Dr. Gell▪ Dr. Dee, Dr. Preston, Dr. Fulke, Bishop Laud, Bishop Usher, cum multis aliis, and Garsaeus pag. 396.  
Certain verses made upon another former king of this land, one of the Edwards or Richards, I have forgotten which, for it is 60 years ago since I read them.  
Principio Regis oritur transgressio legis  
Quo fortuna cadit & humus retrograda vadit,  
Tum bene surrexit populus que●● non bene rexi●  
Tempus adhuc plangit super hoc quod chronica tangit,  
Stultorum vile cepit consilium invenile  
Et sectam senium decrevit esse rejecta●,  
unde Catallorum gazas spoliavit ●or●m.  
Englished thus,  
When first this King began to take the sceptre in his hand  
The laws he breaks, an earthquake great befell within his Land,  
Great wars did then this land oppress and people did rebel,  
The time doth yet bewail the w●es as Chronicles do tell.  
The grave advice of aged wise he did reject and leave,  
And unto dolts, and giddy colts great audience he▪ give  
Their goods and lands into his hands he taketh for his own,  
But they would not abide that lot, as time did make it known.  
Quis cordatas dicat Stellas & Come● Annis 1572, 77, 80, 85, 90, 93, 9● 1600, 602, 604, 607, 618. nihil signif● care? quis dicat Deum frustra aliqu● facere. H. Alsted.  
Bapt. Laurus Pp. Vrban. 8. a cubicu● Edist. 6.  
Coelum tot facibus, quasi linguis ● pertius numquam antia proloquitur.  
Will they say God made these fo● ornament? every Eclipse is defect us they may as well say an earthquak● that turns mountains upon Cities ● an ornament to the earth, such as tha● was which fell the same year 161● wherein the last blazing Star was whereof I myself know one Mr. Robert Hatley of Maulden in Bedfordshire then an eye witness, and whereof Calvisius saith thus:  
In montana Grisonum regione terrae motus factus est, & mons summae magnitu● dinis Aug. 15. subcrepusculum vespe●● num commotus tantam subito ruina● fecit sub Pluravicus (my friend calls i● Plowers) cum edificiis Templis Pala●●isque egregiis exornatus dicto çitius cu●●ominibus 1500. ab ortus fuerit, & ne ●vestigium ullum conspiciendam amplius ●eliquerit.  
Or was that Star of fiery football what to call it I know not, that came July the 25, 1628. to Shithington in Bedfordshire, the young men having appointed a Match at football with Luton, and to meet in the midway to get together, they go to ring, in the midst of their zeal comes this Star, first up a narrow lane to the churchyard, where it overthrew a little Maid named Hester, but did her no harm: it comes unto the Church-porch where it overthrows on Mr. Malineux, and took the ring off his finger, it goes into the Church where Mr. parrot the Minister was praying at the corner of the Mid-alley, it passed him and did him no harm, it goes into the belfry, lays dead every one of the Ringers, it strikes against the wall and breaks to pieces, whereon fell such thunder, rain, and lightning as I never heard before: the first that came to live again, was one Kitchiner a Shoemaker & kinsman of mine, all recovered save one dear that made the football, who never revived, was this Star an ornament either to heaven or earth. I think all the paper in the town will no to hold what I can say for it, if time an d means would serve. Now I am in I cannot get out, but I will not write one word more of this, and yet I cannot leave off, but I must needs have a question or two more: and answer an objection or two of Dr. Wendilius, who is Picus his head scholar, and thereon quotes him in divers places▪ but withal betrays both himself and his Master, to have small skill in Astrology, and therefore I may well say, Scienti● nullum habe● inimicum prae●er ignorantem. He writes in page 625, that if ♄ be 26 of ♏ and ♃ in the 6 of ♉ then platick they are in an ☍ though 20 deg. distant from a partile, whereas the largest orbs that are given by any are but 10 deg. to ♄ and 12 to ♃, and some give but 9 to either, as himself for Example page ●22 line 44. Now in a dexter Aspect they must be within half the raie● of both added, viz. within 11, but in a sinister within ½ the degrees of the applier which is but 6 at the most, so that where he gives 20 deg. it is more by 2 then the whole Orbs of both joined, so that this is as far as York●rom London of being any aspect at ●ll. And in another example, if ♃ be in ♈, and ☿ in ♉ 15, that is a pla●icke sextile, whereas indeed it is ●ust as near a semis●xtile as a sextile, ●s near 30 d. as ♉ 0, and if we com●are these examples with his rule, ●e can do no less than conclude that ●e puts no difference between a pla●ick ⚹, and a partil □: nay between a platick △, and a partil □: the one 〈◊〉 aspect of perfect amity, the other ●f perfect enmity; for if there be no ●ounds to aspects; as neither his rule ●hich is this, page 625, Platicum ap●llarant, appelo he should have said, ●r else, appellamus, his Mr. Pacus and ●imselfe, cum à stella adsttellam, plu●s vel pau●iores, partes quàm aspectus, ●antit as numerantur. Now if there ●ay be two more than the sum of both or 11 as in the dexter, and 14 as in the sinister, then both by his rule and examples there are no bounds, and so no distinction of aspects. Alas, good Wendiline thou mu●● to thy cross row again for Astrology, and get thee a better Master the●Picus, lest the blind lead the blind● I dare undertake neither of you bot● know what this character ⚺ of a semisextile meaneth, if you had yo● would never have called that a ⚹ no marvel them that though you trie● you did toto coelo errare, and coul● never find truth in it, and that mak● you think there is no truth in the Art, because there is no truth in you● work.  
24 Why may you not better den● that herbs were ever created fo● physic, rather than the Stars f● signs? since in their very ordinatio●Gen. 1. 14. the stars are expressly sai● to be both for lights and for signe● not for seasons, as Picus, Wendilin● and Gauh would have them, helpi● God with a lie, and making a no● of wax of his word, but for signs a● for seasons, but as for herbs in the same chapter v. 29. there such herbs as have seed in themselves, are appointed to man for meat, and in Verse the 30, every green herb for food for cattle. Now if that be a good reason that because the Stars are made for lights and for signs of seasons, therefore not for signs and seasons, notwithstanding the word is express for signs and seasons. I may more safely reason thus, God creates the herbs for food, and will you turn them to physic? where is your warrant? you know what is said of the holy writings Exo. 30. 33. whosoever useth it to any other purpose then that which it was made for must be cut off. Yet you will use herbs for physic that were made for food, & will not use the Stars for signs which were made for signs. Also if it be unlawful to use the Stars for signs, (I mean Astrology) because the Chaldeans and Egyptians used enchantments with it: Ergo, it is unlawful for them to use herbs for physic, because Witches and Conjurers use enchantments with them: yea even in the very gathering of them, this is just like many that cry out against English construing books for children, yet they themselves will use them for Greek, Hebrew, French, Spanish, and Italian. Besides that, where can you produce any one place of Canonical Scripture where ever they were commanded to be used in physic. And therefore no marvel, though there was a time when physic was as much cried down as Astrology is now. Besides that it is as likely that Physicians in curing any disease, make a secret compact with the Devils and more than Astrologers, for it is certain that together with a green ointment which cures all diseases new and old, hot and cold, they have their charms for toothache, for biting with a mad Dog, for the falling sickness, convulsion fit, &c. Again it experience will do nothing in Astrology, what reason besides experience can be given that such an herb should cure sucha disease. If any could be given, physicians might quickly learn to cure all diseases. Or if that be so as they say, that if an ginger doth not know, both all the Stars and the nature of them, he cannot give a right judgement. Where is that Physician, that B●tomist, that Chiru●geon, that knows all herbs, plants, trees, minerals, and drugs, together with their nature's useful in physic, who can give the reason why an Ivy lease should stay the bleeding of a wound though never so fast, that it should stay it at the first touch? Surely you will say, if an ginger lays it on, that he did it by secret compact with the Devil, as some great Professors told me long before I knew what Astrology meant, that because in Surveying I could tell distances before I measured them, that I could do it by no good means, and that I scandalised the Gospel by it wishing me either to give it over, or my profession. And how know you that such an herb is in such a degree of heat, or of cold? Physicians differ as much about them as Astrologers about Astrology. Besides physicians may use Astrology, but no other, Hypoc●ates and Galen may do without controlment: or any other Physician in his critical days, a Physician hath as much privilege in this as a Priest to keep a Concubine. And the truth is, a Physician without it, is scarce half a Physician, for I dare boldly say, that a Physician working Mathematically will three to one tell both the state of the disease, the place afflicted, and the danger of death, or hope of recovery, without failing▪ one, to the Urine thrice, witness Dr. Napier, ●lias Sands, brother to the famous Lord Napier, of Scotland, first inventor of Logarithms, who was Minister of Linford in Buckinghamshire and withal practising physic, and with whom I have often been for physic, who continually used both the Urine and erected a figure also▪ not for the time of decumbiture for in Chronical diseases few know that: but as a Horary Question▪ who being demanded by Mr. Bowles of Sutton, and Mr. Wilson of Hawnes, successor to the famous Brightman, both for place and virtues, what truth he found in his figure (for of the lawfulness they doubted not) his answer was, that where his figure deceived him once, the Urine did it ten times, and that sometime they would speak quite contrary things: but he always found in his figure most truth. And for that the Urine would not show many things that the figure would, as about women with child. And this Mr. Wilson told me▪ of whom I was an often hearer, and that time did scruple Astrology very much, and this answer he told me, satisfied both Mr. Bowles and him. And I fully believe, the Urine will not tell whether a woman be with child or no, upon this ground. My wife practising Midwifery, and going into Kent, to lay a Daughter of hers, one Mr. Sparks wife, Minister of Cooling, whiles she was there▪ another Gentlewoman not far of, who had been in labour a week together, who having three Midwives with her, two gave her over, the third hearing of my wife, comes to her, acquaints her with the business, and craved her assistance, to whom she consented, together they went, and finding the Gentlewoman disconsolate without hope of life, yet committed herself to my wife, who finding no such danger as the other feared, bids her be of good comfort for she doubted not but all would be well quickly, the word was no sooner spoken, but in comes a messenger whom they had sent to Dr. Caesar of Rochester, forbidding the women to use any more ado, for she was not in labour▪ (No? quoth my wife, I see then the Doctor hath no skill) and I doubt not but by God's goodness it shall appear within this quarter of this hour, and accordingly it fell out presently, God gave a save deliverance both of woman and child, and the woman mended quickly after. If an ginger should commit such an error, it would be recorded against him to all posterity.  
And whereas Wendeline objects that an ginger can not give a right judgement because he knows ●ot the true number and nature of all the Stars. I confess indeed sometimes the most skilful of all miss, both of Astrologers and Physicians. But what shall Wendeline do then, that knoweth not what an aspect is or his master Picus? But though men do not know all the Stars and ●earbs now, yet Adam knew all, but ●n him we lost it, we have still the ●parks we know now but in part, so that God made them not in vain in respect of their significations.  
Therefore I end this argument with this, that like as in Phy●ick Art ●ut of the knowledge of causes, signs ●nd effects ariseth the art both of ●udging & foretelling many changes and alterations of men's bodies, ●ea even of death itself: yet this is ●onfest to be free from superstition, because it is the meditation of the divine works: so in this divining art ●udging by the position and nature of the Stars of the causes, signs, and effects, what other is the consideration ●ereof then the beholding the divine works of God? and therefore as worthy the name of an art free from all superstition as physic without Astrology is, and far more, for physic cannot well exist without Astrology, but Astrology can without physic. Besides, I wonder they should approve it in Hypocrates, and condemn it in all others.  
And whereas W●ndoline thinks he hath won Bullen, or rather defended it against two or three of our breaches with his one bulwark, this one distinction that the causes of all things either came by necessity, or by contingency, thinking thereby that because he knows we maintain as little necessity in them as himself, therefore he would fain deny all influence and inclination of the Stars at all, for my part I hold that the principal cause of all is God himself who sometimes indeed works alone by himself, by stirring up principal motions in the minds of men's wherein the inclinations of the Stars have no place, but proceed immediately from God such as in David, who immediately was endued with singular courage and stirred up by God's spirit to fight with Goliath.  
A second cause is man's free will, which either follows or resists the temperament of the body. This free will of man should govern the Stars which both can and aught both by meditation, invocation, the fear of God, and daily exercise, bridle, correct and take away invading evils, and engendered vices, lest that common song prove true, 
Natura sequitur semina quisque suae.   
So that we maintain no necessity that Nero, Caligula, or Anthony, were compelled to commit their wicked acts, but this we hold, Fata mover● Deus tollere fata potest, and that the will especially being holpen from above, yea even its own power may avoid many such inclinations of the Stars, though it be seldom done.  
A third cause is the devil himself, who doth often involve the wretched minds of men in this so great infirmity in horrid wickedness. And thus Nero's fury riseth not only out 〈◊〉 his temperament, but he also earnstl● affecting it, and being in love wit● pleasures and covetousness is mor● and more instigated of the Devil▪ and he himself forcing it forward● is become much worse than his ow● nature though otherwise bad enough of itself gave him to be. And 〈◊〉 an innumerable company of men▪ who together with the help of the Stars are of very good nature's mos● horribly rush into such wickedness▪ whole facts and events are not to b● referred to celestial causes and the will of man.  
25 Whether is it possible or whether is it lawful for one to tell of one that died this very hour 100 miles off. This is not a foretelling, but an● aftertelling, but such a one as exceeds the common apprehension of man. If you say it is impossible, I prove it thus, I teaching a School at Hitchi● in Hartfordshere, about anno 16●4▪ where amongst others, I teaching three of one Mr. Christopher Butler● children of Stapleford near Hartford, who inviting me to keep my Christmas with them, I being there discour●ing with his wife, a godly Gentlewoman, she told me she was the famous Doctor fox's grandchild, that wrote the Book of Martyrs, and withal told me this story of him, that he being beyond Sea at the time of the death of Queen Mary as he was preaching, about the midst of his Sermon he stood still a pretty while and paused, in●omuch that the people marveiled, by and by he stands up, and utters these words: My Brethren, I can do no less than impart unto you what the Spirit of God hath now revealed to me, that this very hour Queen Mary is dead in England, and so it proved. And further she told me of an old man (Than alive that heard him,) which thing I being there at Whit-suntide following meeting there with him he did constantly affirm. And I fully believe Sr. Ken●elme Digby her near kinsman can say more in it than I have done. And thus much and a great deal more is recorded of him of the like kind, in a Book entitled the lives of holy men of these latter times. Now if you say that he did this by revelation, our Church will condemn you for an heretic. If you say they are all deceived, I ask why may not a few of you more easily be mistaken in point of Astrology then all of them in point of revelation. Again, if you say he did it by Astrology, than you not only confess that you denied all this while that an ginger can not tell true. Wendol●ne page 646, but it is either by some compact with the devil or by his secret instinct whereon he quotes Aug. lib. 5. cap. 7 De civitat. De●. I say, as much credit is to be given to Doctor Fox as to Augustin. Dare you or Augustine either, if he were living, say Doctor Fox did it either by compact of the Devil▪ surely if you say that he casts out Devils through Beelzebub we lesser punies must not take it a miss, however you rail of us.  
26 What I pray you is becomge of Mercury, when saw you him, sure he is but an ill servant to you that will scarce be seen three times in a twelve month, he always hides himself that seldom or never he will hold the Caldle unto you, yet I believe that is all the work you have to set him on, other service he doth you little. They count him a great Astronomer, but I doubt he will scarce tell when begins Spring, Summer, Autumn, or Winter, nor when Sunday comes, nor yet whether Easter-day will fall on the Sunday this year or no, methinks such a servant should be small ornament to your house, and my thinks such idle fellows as will no ways do you good. If you love to keep such, God send you enough of them. When he was my servant, you see he is pictured with wings. If I sent him presently he would fly to heaven. If I were casting a Nativity, he would straight bring me word whether the Child would be a good Mathematician, and whether he would prove ingenious or not, and of this he never failed me, if he had, I would never have owned him but have blotted him out of the number of my servants for ever.  
27 Lastly, is it not the constant tene● of all Divines that that doctrin● which makes most for the glory of God, that is the truest doctrine, that this is such appeareth thus: what was the reason the Chaldeans and Egyptians worshipped the whole host of Heaven, but this that generally they were Astrologians, and that by their skill they found out their wonderful effects and operations, and withal not knowing the Maker of them went as far as their knowledge led them to worship the creature in stead of the Creator. And what can more move a Christian ginger to admire the wisdom, the glory, the bounty and goodness of God, that knows there is a God that made them, than this it will enforce him with David to say, Lord, When I consider the Sun, Moon, and Stars the works of thy hands, especially in their uses, what is man them that thou shouldst once remember him to make him little inferior to the angels? to crown him with glory in making so many glorious lights not only to give him ●ight both day & night & to distinguish ●easons; but infinitely more when he considers God's mercy and goodness, in sending such Heralds and ambassadors to tell wife men of a plague a far of that they may hide themselves. But as for the Christian ginger to whom God reveals this Magnalia Dei, & makes him in stead of a Prophet amongst the people, I know not what to make of him if he should not cry out, and say, I thank thee O Father▪ Lord of Heaven and Earth, that thou hast hid these things from the wise, and prudent, and hast revealed them to me a Babe and a Suckling, and, methinks, I can but wonder that such a one shall not at one time or other in the consideration and meditation thereof be as it were ravished in spirit, and in some measure to think himself with Paul taken up into the third Heaven, and to feel such joy as Solomon saith a stranger shall not meddle withal.  
But this is the reason that the Divines are so mistaken, your taking things upon trust one of another without examination. I remember that this was the reason that M. Wilson beforenamed, gave to one Ms. Hatley, who desiring of him the reason why that doctrine of the return of the Jews to Jerusalem should lie hid and altogether unknown till Mr. Brightman found it out: gave her (as I say) this the only cause thereof, never was there that Divine known to this day, that can be proved to have had any good knowledge in Astrology, that ever wrote against it, and therefore I conclude with that in Judges, first consider, then consult, and last of all give sentence.  
All that I have yet spoken with finding no use for divers Stars, here especially Mercury are driven to this that there may be use for them in the world of the moon, let us therefore essay to take that away also and to leave them no colour for it. Si● probo. Where Christ never redeemed any, God never created any. But Christ never redeemed any in the moon. Ergo the Major▪ thus God never 
Rom. 11. 5, 22▪ 32. Rom 3. v. 23, 24.  created any reasonable creature, viz. angels or men, but he in his secret election created, or at least permitted some to prove Vessels or Instruments to glorify his mercies, others to glorify his Justice, but such God created not in the moon. Ergo, where Christ redeemed no elect, God created n●ne elect, but Christ redeemed none there. Ergo.  
The Minor thus. Christ redeemed none but the seed of Adam, and such as were lost in his fall. 1 Cor. 15. v. 21. 32. Or thus, Christ redeemed none but in that world in which he was both born, lived, and did miracles, and suffered, but none of these he did in the moon, for as it had been injustice in God to have cast off Adam for the fall of the angels in another world so neither shall the fall of angels nor of Adam be imputed to them to their condemnation, nor yet any actions of Christ here to their salvation.  

●●b. 16, 17.  As man sinned, so Christ must be made man, as man sinned in this world, so Christ must become a man and suffer for man in this world not in heaven, much less in the moon for us, nor here for those in the moon.  

Rom. 6. 9, 10.  Neither did Christ die anywhere else but here, for he died but once, Heb. 9 28. and where is now the man in the moon?  
But grant it, yet Mercury is as seldom in the moon as here, by reason of his proximity to the Sun.  
But they say each star is a several world, neither doth Mendeline content himself with 1022, but saith they are infinitely more, now if Christ must suffer once for each Star, how many times must he suffer in all. He had better content himself with the redemption of one, then be troubled with so many. Suppose there be but 1022 of them, and that each of them cost him but 33 years' time in redeeming, it will take him up 33726 years, which in the judgement of most, if he ●ad begun as soon as Adam had fell ●ould have took him up as much ●ime as the lasting of five worlds one ●fter another, Heb. 1. 11.  
Look where the same reason o ●overnment holds, there the sams ●dministration. But the same reason ●olds with them as with us. Ergo.  
If each world should have a seve●al government and there can be but ●ne best, than God did not order all ●y the best. But God did order all ●y the best, Ergo; Sun, Moon, Stars ●nd Earth, are ordered all by the ●ame government. But there is but ●ne faith, one Christ, one baptism, ●nd thus Christ died but once, and in he earth, and for the seed of Adam only, Ergo.  
THere is one Rowland who hath lately wrote against Astrology, but all that he hath of his own is not worth the naming, only to make up his Book, he comes at last to quote some arguments of Mr. Perkins against it, where two especially are Mr. Perkins own, the rest are common with others, and answered before. The first is, that men have more trust to it then to God's word, and thereupon if the ginger tell them by a figure that corn will be dear such a year, they will hard it up till it rot: I answer, that though I ingenuously confess Mr. Perkins to have been a worthy Divine of his time, and one whom I ever reverenced, and further to be, as I verily think, the best skilled in Astrology of all that ever wrote against it, yet he is but a man and subject to error as well as others, and one that divers good Divines will beg leave to dessent from in some of his tenants As first the unlawfulness of Cock-fightings, and Dog-fightings. Secondly, that it is unlawful to buy an almanac, because if that saith grain will ●e dear, it makes men trust in it and ●listruft God, I can not deny, but if ●ny shall do so as to put any abso●ute confidence in an almanac or ●igure they greatly sin, because there ●s in them a possibility of error, for ●everal occasions before alleged: so ●s there not in God's word; yet there may be a kind of trust (I doubt not) ●n some measure, or persuasion at ●east of the truth of the almanac or Figure by how much the more experience I have had of the truth of the ●ike or the same man's making before. For suppose I owe 20 l. to be paid upon bond the first day of April, to such a one as I am sure will ●tand upon the forefeiter, but I have ● trusty Tenant that never fails me, ●ut pays me 40 l. Rent the 25 or 26 of March, at furthest, will not any one rather trust to such a Tenant, though there be a possibility of fail●ng as by thieves, fire, etc) rather than ●o borrow it elsewhere, or sell commodities to less? Neither can I think but according to Joseph's example, it is lawful in a plentiful time with the one to lay up against a time of scarcity.  
The other of Mr. Perkins quoted by the said Rowland, is concerning a rule used by some Astrologers concerning the time when the effects of an Eclipse begins, which is this: Observe at the middle of the Eclipse how far the Luminary eclipsed, is distant from its rising, and how long it continueth above the Horizon, then reduce them into minutes, and say by the golden Rule: If the whole continuance of the luminary eclipsed give 365 days, what shall its time from the rising give? The time hereby found, say some, is the time of the beginning of the effects. But Mr. Perkins there reckons many several Eclipses whose effects, (of his own knowledge) began presently after the Eclipses. Where note, that we need no stronger witness to prove that Eclipses have their effects▪ and that these effects are found by Astrology, deny it they that can, and for my part, I am of his mind, for the time of the beginning of the effects, and so is Origanus and so is Mr. Wing's Ephemeris.  
Yet let me answer one objection more, which is this. Though in erecting of Figures you do not work by the Devil, yet they that come to you do believe you do. I ask, must I give over my calling of a Surveyor or Inginee● because some great Professors thinking (because I could tell distances without measuring them) that I wrought by the Devil? and thereon moved me to either leave it or my profession of the Gospel, for I was a scandal to it. Or must our Saviour Christ give over casting out Devils, because some thought he wrought by Beelzebub, yet I would have none so bold to tell the effects of Eclipses or great conjunctions before they fall, lest they miss of the time when they will fall, as Lilly did, for as K●pler saith, it is hard ●o hit.  
Near the beginning of this letter I spoke a word or two in commendation of Sr. Christopher Heydens' Book, and that I would fain see that answered. It hath been mine hap very lately to see a Book coming under the name of one Vicars B. D. as if he were a Bachelor of Divinity. But if that can be called an answer, certainly it is so strange an answer, that it gives me as little satisfaction as Rowland● book, that promised in the beginning of it to answer Sr. Christopher in the end of it: but he would first answer an other: which by that time he had done answering him, Mr. Finis called him away, that he could never attend to answer him since. Just so deale● Mr. Vicars, he promiseth in his Title Page great matters: but truly so far as I read (which was more than ● quartern) I may well say: 
Parturiunt m●rtes nas●●tur ridiculu● inus.  Much is promised, but nothing performed. I read till I was weary, stil● expecting some arguments tha● should either disproove the lawfulness of Astrology in general: or a●●east something that Sir Christopher●ad defended. But I found my expe●tation failed me: for all that time ●o far was spent against Conjurers, Witches▪ Charmers, enchanters, and ●uch as observe the flying of birds are ●uch as look into the River, as if Sir Chr●s●opher had maintained these things. I● you did it not to make the world believe so, truly you have ●aken a great deal of pains, but nihil ●d thumbum, you may as well tax M●●es as Sir Christopher for these things.  
Again, you say, you have known ●ome were such dunces in the Univer●ities that being fit for no learning, hay then set upon Astrology, that hey may have the Devils help in it, ●hough you speak never so mystically ●et I have a sound witness, even your ●wn conscience, that you would make ●en believe Sr. Christopher to be such ● one. I● he be not such a one, why do ●ou speak it? if he be such a one speak ●lain English, a man may more easily ●e●end himself from a masty dog that flies at his face, then from a little Whirpet that bites one by the heels▪ Truly, Sir, this is but backbiting at the best, far unbeseeming the profession of a Divine, neither, is it the breach of the least commandment though it were, yet if you teach men so, you are unfit for the kingdom o● God. Besides this, whether he be more in wealth, or poor in gifts, the Wise man tells you, he that despiset● the poor, reproacheth him that made him. He could have made him wise and you foolish. But what is this to the matter? this is only against the man. Besides this. How common a thing is it throughout your Book, to call him, My Gentleman, My Gentleman. Hath king James m●de him a Knight, and will you degrade him and make him but a Gentleman? Sir I am sure if I should call you so Would you not take it as ir●nically spoken, and is this to fulfil the Royal Law of Liberty to do as you would be done to. Quod tibi fier● non vis ●lteri ne feceris. But whether this will bear an action in the Court of Honour, I leave to others to judge.  
Non nostram inter vos tant●s componere lates.  
am sure it will bear an action in he high Court of Heaven. But sure 〈◊〉 his shows that learned king, king James, that great enemy to Astrolo●ie, whom you so boast of, saw more ● him then Astrology, though you ●ee it not: otherwise he would never have made him a Knight, for that he was so great an enemy, to pretenders ●e did it after he had wrote his Book 'gainst Mr. Chambers, for the books ●ake, as I believe, rather that it was so, for that I have seen king James●uoted in defence of Astrology, whatsoever you say. But here is ●othing yet against the matter. Oney it argues a wrangling spirit, and you know what the Apostle saith: If any man lust to be contentious we have no such custom neither have the Churches of Christ, for the wrath of man doth not accomplish the righteousness of God. But a meek Spirit is a thing before God much set by.  
Again, that that hath any seeming show to be against the matter, you altogether desire to draw from a confession of approving that which neither he nor M●ses, nor any honest ginger will approve of▪ As concerning his Definition of Astrology, he sets it down as he mainteins it: you as the Chaldeans used it, so that because you can pick no hole in his coat for his Astrology, therefore you quarrel against the Chaldeans Astrology. Go tell the Chaldeans of it, what is that to Sr Christopher, it argues a wrangling Spirit?  
Again, how often boiles that cramb of yours, concerning the prediction of the death of Henry II. king of France, upon a certain day, by a wound in his head, by a Conjurer: if a Conjurer, what is that to Astrology?  
But I pray how did Doctor Fox tell that Queen Mary died that very hour in England he being in Germany? Or Mr. Brightman, the downfall of the Bishops? do you think they did it by help of the Devil? I confess, I have found it the rash judgement of some, that if they see any excellency in any thing that their shallow reach cannot apprehend. Because mount Taurus' shadows the Bull of Lemnos, though 20 miles off, they would have it removed if they could.  
But, Sir, still you charge Sir Christopher with other men's tenants. I do not think that you can prove, that ever he predicted the very day of any man's death: if he did, you might have done well to have quoted the Page, and not put us to read all his Book, and yet miss of it when we have done, and you to mock us for our labour? Yet we see Physicians do ●t sometimes, though perhaps more ●y help of Astrology than any phy●ical notions. If Hip●crates, or Galen, ●ell you of such a thing you will not ●ay they work by the Devil, but Sci●●tia nu●lum habet inimicum pr●ter ign●●ant●m, yet this I will say, it is posi●le out of a man's Nativity to give a ●hrewd conjecture of such a thing, ●erhaps within a month or a week, perhaps within a day, & why not ● same day. Yea, & whether he shall● a violent death or no▪ I pray, Sir, h●● you any skill in Astrology or not? you have not, than I say you kno● as little what you say as they did the condemn me for working by 〈◊〉 devil, for telling distances before had measured them: yet they 〈◊〉 honest men too. But if you have sk● you either got it by help of the Devi● as you say, others do, or else by reading the Rules & Aphoris●●es of ● as we do. Which if that be wor●ing by the Devil in us; it is so in yo● also. But if it be lawful to read 〈◊〉 Rules (or else how shall you be ab● to confute them) Sir, if you wi● vouchsafe to take a little mo● pains, I doubt not but yo● your se● shall easily be able to give a ver● near conjecture of almost as great thing. Then if you find the reaso● in the one you may do it in the other. And having done, I pray the● tell me where lies the error, let the Question be how king Charles com● to be beheaded, and that time, 〈◊〉 January 30, 1648/1649. He was born in Scotland Anno 1600 Nov. 19 hora 10 4′ p. m. latitudo loci 57 medium coeli. is ♉ 37 the R. Asc. 17 13 oculus ♉ and the △ of ☽ being both in ♊ 4′ if you direct M. C. to them being both together and both signifying preferment especially oculus ♉, as you may see in the rules of directions the R. Asc. of oculus ♉ being 61 41. If thence you take the R. A. of M. C. 37. 13 the art of directions is 25. 28 which gives in time 25 years and somewhat more. Likewise ☾ in 4. 29 of ♎ makes her △ dexter in 4▪ 29 of ♊, the R. As. thereof is 62. 30, whence take 37. 13 rests 25. 17; which is a little less than ocu. ♉, but both are 25 years, which added to 1600 the year of his birth, being come to his kingdom Mar. 27, 1625.  
And if you have skill as you pretend to have, doth not the direction of M. C to the □ of ♃ tell you nothing of the difference between him and the Parliament, Anno 1641.  
And can you gather nothing out of M. C. to the Sesquiquadrant of ♄ concerning the many battles fought in Anno 1643. And