〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OR, The most Sacred and Divine SCIENCE OF Astrology. 1. ASSERTED, In three PROPOSITIONS; Showing the Excellency and great Benefit thereof, where it is rightly understood, and religiously observed. 2. VINDICATED, Against the Calumnies of the Reverend Dr. More, in his [Explanation of the Grand Mystery of Godliness.] 3. EXCUSED, Concerning Pacts with Evil Spirits, as not guilty, in humble Considerations upon the Pious and Learned Discourse upon that Subject, by the Right Reverend Father in God, Joseph sometimes Lord Bishop of Norwich. By J. B. B. D. A Protestant Minister of the True, Ancient, Catholic and Apostolic Faith of the Church of ENGLAND. London, Printed for the Author; And are to be Sold by William Bromwich, at the Three Bibles in Ludgate-Street. M.CD.LXXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OR, ASTROLOGY A Sacred SCIENCE. SHOWING, The Excellency and great Benefit thereof, where it is rightly understood, and Religiously observed. As it is handled in the Display of Three PROPOSITIONS: I. That there is an Astrology in the Heavens. II. That this Astrology, Man (in this state of Corruption) may attain in some measure to understand. III. That this Understanding may be lawfully and fairly compassed by Natural means, without any Diabolical Helps. By J. B. B. D. A Protestant Minister of the true Ancient Catholic and Apostolic Faith of the Church of ENGLAND. London, Printed M.DC.LXXX. To the Honourable, Sir THOMAS DOLEMAN, Kt. One of the Clerks of His majesty's most Honourable Privy Council. Worthy Sir, WHen the Fisherman in his Net, took up the Golden Tripod, out of the Ionian Sea, with this Inscription thereon [To the Wisest Man of Greece.] He sent it, as his own wisdom directed him, to Bias of Priene, one of the Seven Famous Sages: who, though He sent it away again to another, whom he esteemed wiser than himself; yet was this no disparagement, either to Bias, or the Fisherman; The one showing himself, by his Modesty to be the Wiser man; and the Other, by his Obedience, according to the Inscription, to the best of his Skill approving himself to be the honester man. Good Sir, I have taken up a Tripod too, and I wish it were of Gold for your sake, that with a truly rich Present, worthy of your Noble and Candid Virtues, I might be able to present you. True it is, that Learning is a Jewel of a worth beyond the price of Gold, where the value of it is well understood. But alas, such is the fond humoursomness of this our Age, that Learning is too much neglected, but especially this sort of Learning wherewith I here present you; and though it be a Jewel, yet I see it may lie long enough in the Field, as it were a common Pibble stone, and many and many an one, and that especially among the Rich and great Ones, and more especially such as are conceitedly wise, may go by, and see, and tread on it; and yet not think it worth the Taking up. Mat. 13.45, 46. But Merchantmen (God be thanked) who know by Experience the Worth of Jewels, will sell Land and Houses, to buy that which Fools despise. Of the number of these Merchants, Sir, my duty leads me to esteem yourself in the foremost rank of mine Experienced Acquaintance. And though I am sensible your Modesty is apt enough to put by my Appellation, yet I humbly beg your Pardon, wherein my duty engages me. But among those who perhaps may have Esteem for Learning of another quality, many of them will put in exceptions to this of Astrology; as if either it were a Discourse unworthy to be called Science, or if not so, yet such at least, as they are apt to say we come not honestly by. Now true it is, Sir, that this sort of Learning, having been more unhappily, than deservedly laid aside, by some Learned men, and as unworthily sullied and defiled, by many rude and ignorant ones, who have too rashly and saucily meddled with what they bade not abilities either enough to understand, or to make the best Use of: It is come to pass that this Excellent Pearl of sublime Science has appeared, not without a Rust upon it, that makes it seem, as if it were not true Gold. And truly there may happen as much of hard fortune to the richest Treasure that carrieth his majesty's Image and Superscription in its face, when it falls into the hands of Clowuish Usurers, who out of a sordid Love of money had rather lay up their talents under ground in mire and dirt, than put them into honest Exercise. But good Sir, I have this Confidence in your great Worth, that however your excellency may lodge in other sorts of Learning in a degree above this; yet it is not a little Rust can hid true Gold from your understanding skill, or undervalue it in your eye. And hence this little Tripod, of Astrological discourse humbly begs your favourable Protection. You have here, Sir, Three Propositions, or a sacred Stool on three feet, each of them carrying their several weight, and you may sit safely thereon. The first Leg bears this Position, That there is An Astrology certainly written in the Heavens. And this Leg stands fast. The second bears up What Skill in some measure may be attained, in the Understanding of the same. And the third upholds the Legitimacy of the means; and shows how by true Art, and without infernal help, it may be lawfully compassed. If Sir, I may add Light to a Lawful and honest Science, I hope I have done my God, and my Country good Service, especially in an Age where true Treasure is a scarce Commodity; And as God shall bless mine Endeavours, my hearty Prayers and good Wishes are, That mine Honourable Patron, may have an Honour worthy of his Name and Fame; And that, worthy Sir, the good Blessing of God may crown with Honour and Felicity, the whole Work of your Virtuous Life, is the continual Prayer and Wish of, SIR, Your most humbly devoted, John Butler. A Preface to the Reader. KNown unto God are all his Works, from the beginning of the World, (saith St. James.) This Knowledge of God, before the Creation, was not where written, but in his own Eternal Mind; but after, it was printed in a certain Book, called Nature, wherein, all the Works of God, that were to come to pass in Time, were expressly written down, as they were to follow in Order. This Book of Nature, was a certain Frame or Model of the World, wherein, what by Creation, and Generation, all Persons, Things, and Actions, were to take their several courses and turns, so as to come to pass in time, from the Beginning unto the Ending of the World. And so infinitely and wonderfully Well was this Model of the World contrived; that though the Rise and Fall of Persons, Towns, and Countries, do depend upon the Virtues and Vices of the Men there inhabiting; and those Virtues and Vices, do depend upon the Free agency of those Men: Yet such was the Contrivance, that neither the Fall of the first Man, and the Corruption, and the Crush which the World endured thereupon; nor the infinite Sins of after-Mankind, and the Desolations that do continually follow thereupon, did necessarily require, any correction or amendment, of that first Frame. But such was the infinitely to be admired, and never enough to be adored Forecast and Providence of God; that at one View, appearing unto him, all the several Turn and Wind of all men's Wills, and the total Sum and Upshot of of all Virtue and Vice; He did at once, so contrive, that all Fates of Prosperity and Adversity, of Reward and Punishment, should so fall out and come to pass, as to answer the Virtues and Prayers of the Righteous, and the Vices and Villainies of the Wicked, each according to their Works, in due and fit suiting times. Now the Substance of this great and glorious Frame, which the Almighty hath made, is that which we call the World. And this World consisteth of the Heavens, Gen. 1.1. and the Earth. And the Form of it is (as the Prophet Ezekiel hath described it) after the manner of a Wheel; Ezek. 1.15, 16. and that so as One Wheel hath many Wheels within the same, involved one within another. And as the Prophet says, so we find it by Mathematical Demonstration, that the Earth is indeed a round Globe of Sea, and Land, and this Globe is circumscribed by the Air, as within a greater Wheel, which is globous too: and the Heavens are, as it were, a great Workmanship of many Wheels, wrapped up together, one within another; and the Earth, and the Air wrapped up in the innermost of them all. Such are the Subjects of Nature. The Forms informing this Natural Substance, Ezek. 1.10. (as the Prophet also describes them) are four Living Creatures immeasurably endued with Wisdom and Courage, and Agility, and Strength, as they are described unto us Hieroglyphically in the shapes of a Man, an Eagle, a Lion, and an Ox, and all of them with Wings, for our better Understanding of the same. And that work, which the Prophet ascribes unto These, seems to be the same which Plato attributed unto the Soul of the World. By These are all the Wheels of Nature put into Motion, and actuated, and hence comes Life, and spirit, and power, and virtue into the Heavens; and from the Heavens into the Earth; and from the Earth into Man and Beast: so as one Wheel moveth another, and all of them do move one within another; and these in and thorough all of them: and hence come the Magnetical Wonders in Nature, and all Virtues of Sympathy and Antipathy, which work by invisible concoction of sucking and expelling. Now beyond and above these four Angels (as the Prophet says) is Fire and Light, Ch. 1.22, 26, 27, 28. and dreadful Majesty of the Father and the Son, and the Holy Ghost; Rom. 11.36. Of whom, and for whom, and to whom are all things; To whom be glory, and honour, and praise for evermore. The great and chief Subjects of this World are Angels and Men, the one in Heaven, and the other upon Earth. The Angels are either Good or Bad, and do know their Reward or Doom. But men's Works are yet upon the Anvil, and Time with them is still going on. Alas, we Mankind are very miserable by Nature, as we may thank ourselves for it; but yet is there an happiness in store for us, may we be so wise as to lay hold of it: Alas, we are utterly lost in ourselves, and no strength remaineth either to will or to do aught that is good: Only in Civil Affairs we have a Will to do a little, weak as it is, and free to do evil: But thanks be to our God, who has sent a Saviour; and with him, Grace, that loosens the Fetters of Will, and puts strength into us, that we may be able to accept of good things that are offered. He forceth no man's Will, only by Grace infuses power, and so leaves us to choose or refuse; and hence some do embrace Life, and others oppose. Hence follows Virtue and Vice, and after that Prosperity and Adversity; Sickness and Health; Life and Death, and all the Vicissitudes of Nature. And though the Accidents Good and Bad, of one man's Life are innumerable; and though the men, who are the Subjects of those Accidents, in One Age are also innumerable; and though the ages of men since the Creation, are innumerable too, Yet all these Accidents which do befall all the men, of all Ages, do come to pass according to a certain Scheme or Method, as God by Nature hath appointed. And in this Method, Men do live by the Earth, and the Earth sucks, Hos. 2.21, 22. and draws all its Virtue from the Heavens, and they from the four Angels, and they from the Holy Ghost, and He receiveth from Christ, and Christ from God the Father. Now all Mankind have every one of them a certain portion of Wisdom, Power, and Wealth, Wherewith they occupy in this World, and operate their Contrivances. And many men do take courage, grow mighty, and purpose, as if they would do what they list upon Earth: And yet there are two things, we do see, overtop the wisest, greatest, and proudest of men in all their erterprises; and these are Time and Chance, two mighty Lords upon Earth, that do strange things. Time, is that Motion of Space which proceeded out of Eternity, that was before the World began, and holdeth on unto Eternity, which is to succeed at the World's end. And out of this one long Time, are engendered infinite spaces of Time of great variety of sorts, And these are either general or special; and both of these sorts are either fortunate or unfortunate Times: Eccl. 3.1, 2, etc. There is a Time of Pleasure, and another Time of Pain and Grief; a time to rise and a Time to fall; a Time to be born and a Time to die. There is a lucky Time of man's life, wherein if he go out to battle, though with but few men, Chap. 9.11. yet he carrieth the day; and there is another Time wherein, though he go out with forces never so great, yet shall he be so unlucky, as to lose all that he fights for. So also is there a Time when Overtures of Marriage shall come luckily, but a man's desires answer not: and there is a Time when desires of Marriage shall strongly prompt, but Overtures will prove unlucky: but there is a Time too, when desires and Overtures shall suit together. And so also there is a Time when Riches shall offer themselves, whether a man sleep or wake; and anon again though a man pursue them with wings, yet so unlucky a Time occurrs, as shall render all his Endeavours fruitless. Some men do come into the World in a lucky hour, so as whether they be wise or foolish, yet shall they be buoyed up upon the wings of fate, for matter of Wealth or Honour or Pleasure, in all that they take to: while wiser and better men, smitten by an unlucky Time of Birth, shall be as unworthily disparaged, and in all Purposes shall be as unhappy. Some shall be lucky in the Van of their Contrivances, and as unfortunate in the Rear: and others again contrarily. And thus time seems to mock and make sport with the men of this life, and to scoff at all their Skill, and Courage, and Agility, as if they were but mere idle Stories. Now Time of itself is but a dead thing, & a mere Instrument; but the Wheels of Heaven turning upon it, do print riddles in its face, and carve and cut out the various shapes of Prosperity and Adversity upon every shred thereof. And pretty it is to observe, how a Child, as soon as it draws breath, becomes Time-smitten by the Face of Heaven; and recieves an impression from all the parts of Heaven, and the Stars therein, which taking Rise from the Ascendent Sun and Moon, and other significant places, does operate as the Impressors stand in distance, nearer or farther off: and this seems to be a concatenation of many knots which untie by course, and by distant turns, and as every knot unties, different times seem to fly out, and to do their errands; and of these sometimes you shall have two or three or more lucky knots opening together, and otherwhiles as many bad ones. Ch. 3.11. All Times are beautiful in their seasons, if men could hit them; but by reason of Sin, it pleases God, that the world in our hearts blinds our wisdom, that we miss of our desired Aims, and of Grace to rest contented in our States. The second Great Lord of the World is Chance. And these Chances are nothing else, but the most admirable Curiosities of Nature, which occurring from variety of rare and secret operations of Heaven, do throw into our Contrivances many strange Hits, which we could never have imagined to have met with in our own foresight. And hence there is really no such thing as Chance in Nature; Much less can there be any thing that comes by chance in respect of God. But with us, all those Curious Hits that Heaven sends, which strike in between the Cause and its Effect, we call Chances; as if things blindly hitting in upon us: for so they seem to us, because of the unfathomable Reasons thereof. Thus in shuffling of a Pack of Cards, or in casting of the Dice, it seems to us a mere Chance, what Cast shall happen uppermost, or what Card shall be nethermost, for a man shaking the Dice at all Adventures, and delivering his hand at all Adventures, and the Dice trindling away at all Adventure, who can say with any reason what side of the square Dice shall be uppermost? And yet it appears plainly by experience, that there is a certain Luck in Nature, that in all these Adventures secretly guideth both the hand, and the elbow, and the Dice, into such steady Casts as do make a man either win or lose in a methodical course. And so also it happeneth in case of Battle, that Chances do come; and in case of Getting Wealth, Chances do come; and by a secret kind of Fate do turn the Scales beyond all that reasonably could have been expected. Now as a man by blowing of coals, raiseth sparks of fire that fly upwards, so do the Heaven's breath into humane actions multitudes of such Chances, that overturn the wisdom, and Power, and all the greatness of man. These Chances are always managed by a certain Luck either good or bad, that drives the nail: and this by some Heavenly influence, that either infuses some secret Virtue or Poison into the designed actions, as Courage into their hearts on one side, or Dismay into their minds on the other side, and Skill into some men's head to hit upon the right course to be rich, or folly into other men's, whereby they run headlong next way to be beggars: or else fortunateth or infortunateth by mistakes of words, signs, or acts, that turn to the best or worst, by strange Hits or miscarriages; and thus many times mistakes in battle beget an utter Rout, after a victory almost made sure, by mere utterance of a wrong word, or steering a wrong course. But which way soever it happens, the whole mat- is carried on by a good or ill Luck, and the hand of God is at bottom of that Luck, and that hand of God, is not put to by any new contrived act, but follows on course in the motion of nature, even as from the beginning it was contrived from all Eternity. Thus both Time and Chance are the Servants of Nature, under whose Commands they sway the World, and worldly men: yet by her laws are both of them disposed. Time measures out the extent of men's lives, and sets bounds how long a man may live by strength of Nature, and how much of that Time shall be extenuated by means of the interruption of Sin; and it also carves out Limits unto all particular Fates, as of single life and Marriage, of Blessings and Crosses, of Sickness and Health, and all such like matters. And Chance acts in observance of those Limits, in bringing about the good and bad Successes of every Fate. This operates all manner of Surfeits of body, and losses in Goods that come to pass by reason of exorbitant manners; and this introduces the power and acts of Nature, in sucking and drawing, blowing and driveing, alluring and affrighting. For as a man has power by his breath to draw water upwards against its Nature thorough a narrow Pipe; and by the same breath to blow away sand or dust even as the winds do. So the Powers of Heaven also: But as they are greater bodies, and endued with greater virtue, so can they act their part with infinitely more curiosity and strength: as for instance in the Magnet-stone: We see it has such a virtue, that it can draw Iron, and attract it by a sucking force, that is so very curiously lodged within its teeth, that the act thereof is altogether imperceptible: Yea more we see that this Stone has power to communited cate its virtue, so as a Knife whetted thereon, has also a Magnetical Virtue to draw a Needle, Now the Magnet itself, has all this virtue communicato it, from the very North point of the Heaven, or some Star there situate, which so affecteth the Needle touched by such a Stone, that where ever it is, though never so many degrees distant therefrom, and though Rocks and Mountains, and some part of the Earth's Body interpose, Yet this virtue of the North Pole sucks and draws thorough all, at the utmost distance, and pulls the Needle point always Northward, unless violence be used to the contrary. And thus the Sympathetical Powder has its Virtue from the Heavens; and thus all manner of Herbs have theirs, and thus all manner of Salves and Plasters have their virtue to draw and heal. But as the Heavens can give this Power, so have they it in themselves exceedingly more Curious and Powerful; by which all Chances in Nature do come to pass. And thus by the service of Time and Chance, Nature operates all her great Intrigues with much Secrecy and Curiosity, whether it be upon single or Collective Bodies, and Persons. It may be thought somewhat strange, how Nature brings forth Men and Women at much distance of years, hours and places, all destinated to die at one time and place, and all of one manner of death, by War, Plague, or Shipwreck; and how Time and Chance do pick them all up, and draw them together by great Curiosities of Fate to partake of the same: And yet is it as true as strange, that such things do happen, and that by Curious Acts of Heaven and the Stars therein, Judg. 5.20. which in their Courses fought against Sisera. And after the same rate on the other side, as many men and women by the same force and virtue are gathered together to enjoy great and good success. But perhaps will the Reader say, How shall these things stand with the Free agency of Man's Will? And he says well, but then withal is he to consider; That God, who made Man, and ordained the Course of Fate, did certainly foresee and know, the several and various turn and wind of every man's will from all Eternity; and having all these at once in his Eye, did so order all manner of Fates as to suit and stand in with every man's free acts of Will, and to answer the utmost of his final choice. And though true it is, 1 King. 22.20. God said, Who will tempt Ahab to go to War, and to die at Ramoth Gilead? as if it had been some project upon him for his sin; corrective to what was said from the beginning; yet it could not be so: For God knew afore, that Ahab would go, and by what means he would be persuaded so to do, though for some reason, his way of speech was, as though he did not. And this was usual with him, Gen. 18.20, 21. as in the case of the Sin of Sodom, I will go down and see (said God) whether it be so or no. And yet God Omniscient, Prov. 15.3. whose Eyes are every where, knew as much, without going down. Without doubt the Will of Man in many cases does make great wrestling, and much opposition, against the Starry Influences, and prevails over them exceedingly in many things. And this especially where the Will is fortified by Wisdom, and strength of habit, to command over the allurements of Sense and Appetite; and most of all where Grace is added, that restores Man's Will, unto much of what it lost by Sin. Now in these cases, the Will of Man prevails over the attractions and allurements and threaten of Nature, and all its instruments, and turns the edge of Time from evil to good, and repels the force of Chance that it fails of its effects, and in many cases lengthens days, and receives the direful darts of ●ate, either shot-free, or else escapes with slight Wounds: and all this while other men, whose Wills are not thus fortified, do perish once and again, under the very same strokes of Nature, which their Brethren, born under the same moments, endured and outlived with much ease. And thus far Sapiens dominabitur astris, the Wise man, above the Fool, may rule his Stars. But we must consider, that in these operations of Fate, there are some influences so mighty, as no power of man can oppose; Such as are the fatal Wounds of Death, when Nature's Glass is run out, and the violent Blows of strong distempers of Sickness, and the high Tides of Prosperity and Adversity. And yet in these cases also, Grace and Wisdom have their employments exceedingly worth the while, and infinitely distinguishing the Saints from Sinners. For the Saint though he must die, whether naturally or violently, by Water or by the Gallows, yet so prepares himself, that he dies with comfort, while the other perishes in anguish; he dies a Martyr, while the other perisheth in his Sin. And sometimes Prayers and Tears in such a case have wrought Miracles in stop to the course of Nature; as in the cases of Hezekiah, Isa. 38. Dan. 3. and of the Three Children. And as for great Sicknesses, the Wise and Holy Men, by Sober and Virtuous life, may extenuate, though not pass and escape them. And though they cannot overturn Prosperities and Adversities, yet they may cause them to work for the best, so as to do more good than hurt; while Vice shall extenuate Prosperity, and heighten the Mountains of Adversity. But however, again, astra regunt homines, the Stars do rule and overpower men. But yet in all these cases, such is the never-enough to be admired Providence of God, that foreseeing all Holy and Wise men in their several Ages and Times, He hath laid also their Fates suiting to their actions: Gen. 37. Ch. 41.40. Psal. 105.18, 19, 20. 1 Sam. 1.10, 11, etc. unto 20. He foresaw Joseph's prayers and tears in his captivity, and accordingly provided and contrived his advance in Nature to correspond therewith: He foresaw Hannah's Fasting and strong cries in Prayer, and laid in her opening Womb, to bud forth in course of Nature exactly answering thereto. And herein lies the thing, that while we study Astrology, and feel by experience the operations of Grace upon us; It shows us so plainly the Wonderful Contrivance of God in Nature, that we see it with our Eyes, as it were, written in great and plain Characters upon fair Paper, saying, Rom. 11.33, 36. [Oh the depth of the Riches of the Wisdom, and Power, and Goodness of God; Of him, and for him, and through him, are all things, to him be glory for ever!] The Will and Wisdom of Man has its free full work, and that without any Control: Grace and Virtue come from Heaven immediately, and act by their own Principles, even as they are led by the Holy Ghost: And yet Nature, as it was laid from all Eternity, acts freely too; And all these agree, and suit, as it were of one Contrivance. So says God's Word, so says our own Experience and Reason, and so Teaches Astrology. Astrology is an holy, and most excellent Science, that by well digested and experienced Rules, teacheth us to know the Heavenly Bodies, and their Motions and Aspects, and from thence to be able to foreknow much of future events, in natural operations. This Science has been gained partly by verified Traditions, but especially by diligent and constant Observations. Ios. Ant. Book 1. It is asserted by good Authority, That much of this Learning came out of Paradise, and that our Father Adam after the Fall did communicate the same unto his Son Seth, out of his Memoirs of the state of Innocency: and that Seth made impressions of the same in certain permanent Pillars, which were able to withstand both Fire and Water; and that hence Enoch had it, and Noah, and from him Shem, and so it came to Abraham, who increased the knowledge by Divine helps; and taught the Chaldeans, and Egyptians the principal Rudiments of what they knew herein. But this Learning was chief attained by diligent and constant Observation: whereby the Art of Astronomy became in great measure perfected, and by means of Arithmetic, Geometry, and the Art of Trigonometry, the several Planets and Constellations in the Heavens were distinguished, and the parts of Heaven were divided, and the motion thereof, and of all the several Bodies therein contained, together with their Conjunctions and Aspects, were very nearly well discovered. And after these things thus far attained, Certain most excellently well Learned men of all Ages did curiously observe, compare and put together, the Accidents that continually followed upon the various Motions, Conjunctions and Aspects of the Heavens; and hence compiled the sum of their Experiments into a body of Rules and Maxims, which do make up the frame of that Learning, which we call the Science of Astrology. Now that our Heavenly Father is well pleased with this sort of Study, does very fully appear; by that Message which he sent us by the hands of the most Wise King Solomon, saying, Eccl. 8.5. [The Wise man discovereth both Time and Judgement.] This Judgement can be nothing less, than the Success good or bad, which out of every natural Affair needs to be understood: and the Time must needs be that Extent of Space, wherein it shall come to pass. And though there were many ways in those times of Solomon to come by this piece of Wisdom, yet none of them all, that had either a stamp of truly Divine, or honest Natural Skill upon them, were ever excepted or excluded out of the Quest of these attainments. Now the Wise men who are here accepted of, unto the enjoyment of this knowledge, are of two sorts. Either they are the Worldly, or the Heavenly Wise. The Worldly Wise are such as gain knowledge by Pains, Cost, and Study. Of this sort were the Pharisees in our Saviour's time: Of whom the holy Jesus gives this Character, Mal. 16.2, 3. Luk. 12.55, 56. that they could discern the face of the Sky, and of the Earth. And such also were the Issacharians, 1 Chron. 12.32. who came to David in his distress, and were men of Understanding in the Times, whether lucky or unlucky, and thereby able to direct their brethren the Israelites, what was good for them to do, or follow. And to this purpose saith the Holy Ghost, He that hath Understanding let him count the number of the Beast. Rev. 13.18. As who would say, it is a matter to be attained by Skill and Diligence; and therefore they who have Skill, let them take pains, and they may accomplish to understand it. And thus Moses among the Egyptians, and Daniel among the Chaldeans, were Men of Skill in this Science; who besides their Divine knowledge, which they had by supernatural Inspiration, and Revelation, had also another sort of Skill, which by Reading and Study they had gained, wherein by natural Rules they could foreknow Natural Events. Act. 7.21. For such was the Study in Egypt and Caldea, that was taught in their Schools, and in all lawful Studies in those Schools learned, these, Moses and Daniel, Dan. 1.17, 18, 19, 20. were most famous. This Knowledge especially consisteth, in discerning the Motions of Natural Times; and the Curiosities of Chance and Natural Accidents; and the Courses of Luck that do manage both of them; and the order of Fate unto which all of them are subservient, together with the most curious Acts of Sucking and Attraction, Driving and Expulsion, Alluring and Threatening, Encouraging and Disheartening, and of all such like acts, most secretly, and curiously performed, beyond the strength of imagination. And such is the sum and order of Worldly Wisdom: and it is conversant either in Genethliacal, Meteorological, or State-Astrology. Of these, the last sort is a piece of Learning that consisteth much in Conjecture, and is but partly understood; and because much of it dependeth upon great Conjunctions which bestride some Ages of men between them, wanteth much of perfection. The second is a crabbed sort of Learning, that requires much of Time and Study, and yet the Ingenious have gained great Knowledge therein; and miss but little of a thoroughpaced Skill in the Wether: In which knowledge the Learned Dr. Goad, doth much excel. But the Genethliacal, is the most certain Science, and the Masterpiece of Astrology. Here are many very infallible Rules lodged, whereby many things of great Concern are certainly foreseen. And yet the Indices of this knowledge being many, (as many out of the Radical Figure of a Nativity, many out of a Revolutional figure for every new year, some things out of Transits of the Planets, and others to be learned from Eclipses, and general and great Conjunctions;) It is very easy for an Artist to drop into mistakes, in his general Judgement of a man's particular Fate. Isa. 47.13. And besides all this, at some times the most Excellent Artist shall perceive the good hand of God upon him, confounding his skill, as if there were some Nativities, and some passages in a Nativity, which the Alwise God is not willing should be known. And to this purpose, the Artist oftentimes finds himself mistaken in his greatest Proficiencies; sometimes by misreckoning in his Arithmetic; otherwhiles by a miscarriage in his Astronomical operation; and sometimes great harm falls by a Lapse of his Pen. And none but the veriest Fools in Astrology will pretend to perfection. But however failings or mistakes arise, yet plain is it beyond all control; That Great is the Excellency of Skill, that lodges in the Noble and Sacred Science of Astrology, and contributeth exceedingly to the Understanding of the Time and the Judgement that the Wise man may know. Eccl. 8.5. Such is the work of Worldly or Natural Wisdom in the attainment of Astrological knowledge. But together with this is also required the Heavenly or Supernatural Wisdom, which maketh the Science Sacred. And this consisteth in the mingling of Grace with the works of Nature, as it strikes in, and seasons the operations of our skill, with an holy Wisdom and Virtue, that renders unto God the Glory, and communicates unto ourselves and Neighbour the Benefit thereof. Now this Heavenly Wisdom is such, that without it, all our Natural skill will do us more harm than good. This teacheth us to honour Divinity or Theology in the first place, and Astrology in the second, as an handmaid unto the other. And were it not for this Lesson, our Astrological Skill would become rank Poison to us; as such a thing that would lead us to the Devil, sooner than to God, and draw us into Sorcery, and other evil Arts, whereby we should be entangled with Diabolical familiarity, we are ware, even as are Witches and Conjurers. These work by a way of art quite different from Astrology, they having all their knowledge by inspiration of evil spirits, and it comes easily to them; but we have ours from Natural Causes and Rules gained by painful observation, and hard study, and it comes not without great diligence and labour. But then here lies the mischief, that if the ginger has not the more Grace of God, sanctifying his studies; it comes to pass, that, either because he cannot by Astrology attain unto such perfection of knowledge as his ambition greedily urges him to pursue, or he cannot have it so easily as he would; he leaves Astrology, and falls in with the Devil, to become a Sorcerer. But Grace teacheth better things: and openeth our Eyes by our Astrological Studies, to see and adore the infinite Prescience, and Providence of God, in the laying the frame of Nature in such an Order, as all things do come to pass in time so suitably well, even unto the utmost of admiration, that Grace, and Nature, and Man's free agency, do all of them work together in the same Subject, seemingly contrary one to another, and yet do so elegantly comply, by virtue of this Frame of Nature, in such a Wise and most Excellent manner laid, as every one of them has room enough to act its proper work, and that without any thing of hindrance, of the one to the other, in the least measure. And such is the excellent Use of Astrology in this matter, as Divinity itself, (though undoubtedly the more worthy Science, yet,) cannot give such a plain Demonstration of these things, as does the experience of Astrological Operation: For what that teacheth us to believe, this maketh us by experience to see and know. Again, it is a great Use of sanctified Astrology, to observe the overruling Work of God, even in the Astrologers very Mistakes. I remember, that when with most greediness of knowledge, I did at any time pursue my Studies, though with indefatigable pains, yet have I thrown away whole Weeks and Month's pains to no purpose; My whole Operation having been rendered fruitless, though tried upon several new foundations, and all by reason of heedless mistakes in the bottom thereof, lurking imperceptibly, until my finished work shown the deficiency. And yet at other times, and in other Operations, I have found my work to be true and good in two day's space. So as I was constrained to confess with myself these two things: First, That where it pleases God to oppose, Man labours in vain. So it is with the Husbandman, and as much with the Physician: And therefore no wonder that the ginger errs, when God confounds him. And secondly, where our Passions are most vehemently earnest to know, there it pleases God mostly to oppose; Moderation carrying the Virtue, while excess breeds displeasure. God Almighty can, and does confound, (many times, Isa. 47.13. ) the utmost skill of the most proficient Artists of all sorts, and thus he did by the Chaldean Stargazers. Isa. 47.13. when they failed in their Prognostications of the success of Babylon, and it proved quite contrary: And thus it pleases God to deal by our days at some times: But Heavenly Wisdom remedies this disturbance, and sets the ginger well to rights. Also great is the holy Use of Astrology in demonstrations of Virtue and Wisdom, how they do in many things prevail against the natural Works of Heaven, and rejoice against them, and yet without any disparagement unto those Heavens or their Natural acts, though they be in a sense vanquished. And lastly, this Heavenly Wisdom teacheth us to know our ends, and the number of our days, Psal. 39.4, 5. that we may be certified how long we have to live; with comfort and contentment, and to be most advantageously prepared, for all states of Prosperity and Adversity, of Life and Death, and that exceedingly the better, for our better knowledge thereof. And no man so fit to foreknow these, as He, who is able to say, Major sum quàm cui possit fortuna nocere. HAGIASTROLOGIA; OR, ASTROLOGY A Sacred Science: SHOWING The Excellency and great Benefit thereof, where it is rightly understood, and Religiously observed. The Introduction. Sect. 1 IT may seem something strange, The Introduction. in this Censorious Age, that the Pen of a Divine should be found writing in vindication of Judicial Astrology; but be it so, yet blush we not, nor know I why I should be ashamed. True it is indeed, that through mistake, this Noble Science hath greatly suffered in its reputation, and that from the Tongues and Pens of the Pious and Learned, as well as Ignorant and Envious Adversaries; in so much as many young Students, however sufficiently well qualified with the endowments of Nature, to read the Sacred Lessons of Heaven, yet have feared to employ their Talents that way, merely because of the Ill Name. But God forbidden that all the World should be pusillanimous; Showing the occasion how this Noble Science hath been misunderstood by many learned and good men. for it is not evident, that it is not the Blame, but the Ill luck rather of this Celestial Science, that here and there a Wise man hath despised it. First, it hath fallen into the hands of many Chimney-sweeping Fellows, who have so besmutched it with their unclean and sooty fingers, that many times it looks not like itself. And next, being in this case, it hath happened upon the fists of many such angry Zealots, whose hare-brained wisdom having no leisure to examine the reason of the abused disguise, have persecuted in their chafe they knew not who, nor what. And now if a wise and good man hath sometimes met with a Prince in his Exile, clothed in rags, and beaten all over black and blue, and besmeared with blood and dirt; is it not so much the more a case to be pitied, if he also has gone by with scorn, and despised even Virtue itself, because under the clouds of its persecution he could not know its face? Sect. 2 How the Author, from an Enemy became a Well-willer to the Study of Astrology. Myself also must needs acknowledge, that some years since, I also was one of those Enemies to this Noble Science, who buffeted in the dark I knew not what; until soberly tempted to taste a few Lines reading of this Subject, although it was with a serious purpose; to take up the apt occasion to throw dirt at it; yet by this means attaining to understand who it was I spoke to, it begat in me a reverence to those Grey Hairs, which as unjustly as ignorantly I had despised. My Study of Duty is Theology, and they are not the Tithe of my Meditations, which by Astrology are claimed. Wherefore counting it a kind of Treason to my Function, to rob it of so much leisure, as would carry me thorow-stitch with the acquaintance of the Arabian, Chaldean, and all other Foreign Authors of this Subject; I contented myself only to peruse such English Books as came ready to my hand, (for it was but merely a divertisement, and, And of what great and good use he finds by it; how it it serves him as an handmaid to Divinity. as it were, an Handmaid to Divinity, all whatsoever I have meddled or dealt with in this kind, and no more than what the most Learned and Famousest of our modern reformed Writers have done before me.) Wherefore I am none of those who pretend to be read in State-Astrology, or to be versed in the curious tracks of Meteorology: Nor am I any professed Artist either in the understanding of Hororary Questions, or in scanning the abstruse paths of Genethliacal Predictions. And how it shows him the great Glory of God's works. Only so much have I learned, as shows me the great glory of my Creator, written in the Sacred frame of the Heavens; while I behold their admirable operations and productions, and how the frame of Nature hangs upon them, and is contrived from the beginning, continuing and going on, as if all things came to pass by Chance; and yet is there a dependence of all things one upon another, and of all sublunary things upon the Heavens, and of the Heavens upon God; as if Nature itself were nothing else but an Artificial Fabric, made by God from the beginning. And now Astrology is nothing else, but that Study, whereby a man perceiveth the secret Virtue of the Heavens, and the shining Bodies therein contained, and is induced, by the more he knows of his handiwork, to spend the more time in wondering at the most immense and infinite Wisdom and Power of God. For the more a man attains to know of these Heavenly Virtues, the more he sees of the reason and manner of Nature's Operation in things that are past: and the more he sees of this reason, the more it makes him to admire him that made and laid the frame of it. And as he attains to see the reason of things past, by the same skill he attains to see things to come; and by the Birth of a Native, And profitably serves him in prediction of future Events. he reads in the Heavens most part of that Natives whole life, and the Story thereof, as, his Blessings and Crosses, Gains and Losses, Honour and Dishonour, Sickness and Health, and all the years of his Life, and the time of Death, even as if he had seen them acted in their several times and seasons. Eccles. 1.5. For this God hath given unto the wise man to know the time and the judgement. Sect. 3 The reason of the Author in publishing this Treatise But many men do not believe, that by Natural skill, all or any of this can fairly and lawfully be procured. And because amongst the many who believe us not, and are therefore enemies to Astrology, I have so much charity as to believe, are some good and godly, as well as wise men, who more out of mistake than malice, have taken up their prejudice. And because amongst these also are many most Learned Astronomers, And for whole sake he hath done it. unto whose names the ginger is greatly obliged for much of his skill; and especially because amongst these two may be found some, whose prejudice to Astrology has rendered them so unhappy, as not to have read that excellent piece of Art, called, [The Doctrine of Nativities] published by Mr. Gadbury, (a Person famous as well for Astronomy as Astrology) or any other Learned Treatise of this nature, and yet perhaps out of some curiosity may be drawn in to taste of these few Lines. Therefore for satisfaction of all such I humbly offer these three Propositions. 1. That there is an Astrology in the Heavens. The sum of what he undertakes to prove consists in three Propositions. 2. That this Astrology, Man (in the state of Corruption) may attain in some measure to understand. 3. That this understanding may be lawfully and fairly compassed by Natural means, without any Diabolical helps. The first Proposition. Sect 1 THat there is an Astrology in the Heavens; that is, The Proposition explained. The Heavenly Bodies have all their Influences, wherewith they operate upon all Earthly Subjects, and that upon the Intellectual and Sensitive, as well as the Vegetative, to incline and lead them here and there, and more or less, in the constitution of their Qualities, and Contingencies of their Destinies, (though not absolutely to force their Wills) according to the power and virtues of that place of Heaven, and that band of Stars, unto whose charge every of those Subjects are committed. Sect. 2 God has not fixed these mighty Bodies of the Sun, Moon, and Stars, (which, The first Proof by Scripture shows, that the Sun and Moon have as much to do with the sway of earthly affairs, as hath a King amongst his Subjects. to such as know their Dimensions, are known to move in their Orbs as so many other Worlds in the Heavens) for mere Signs, like Beacons on an Hill; nor yet for mere Seasons or Landmarks of Time, so as to be no more but mere Boundments unto Days, Months, and Years: Yea, there is infinitely more in them than so; for unto every one of them hath he committed an Authority and Power, Gen. 1.16. as it were a King upon his Throne, to Sway and Rule over all things subject unto Day and Night. The Sun is the Fountain of heat, and that Heat is the Nurse of Life; and thence therefore find we every living Creature waiting upon this Sun for its life, as it were so many Servants upon the Master of the House; and this is palpable. Now the Moon seems to be as much the Fountain of Moisture, as the Sun is of Heat, and Moisture being an Handmaid unto Life; hence also may it seem requisite therefore, that where the Sun is honoured as Master of the House, the Moon may challenge the Title of Mistress; and this also is palpable, though not in that degree of it to the heat of the Sun: For though the Moon doth not sensibly distil Dews of Moisture, as does the Sun his Beams of Heat, 'tis because she is the weaker Vessel, and wants of him so exceedingly in comparison of Power: Yet that she is the Mistress of this Moisture, as well as of the Night, is apparent by the Tides, which constantly attend her Motion, and that with increase and diminution of force, as she appears in strength or want of Aspect; and by the Eyes of Cats, which sensibly swell and fall, as the Moon is strong or weak. Sect. 3 And that the Stars also have their sway, and that by day as well as by Night. But besides these Signories of the Sun and Moon, the Stars also it seems have their Principalities in the Heavens: The Lord, who giveth the Sun for a Light by day, giveth also the Ordinances of the Moon and Stars for a Light by night. Jer. 31.35. And to these Stars also hath God committed a certain Rule or Dominion over the Day and Night, Gen 1.18. and that promiscuously. Now the Stars have no sensible operation upon us, besides that little light they administer unto our eyes, and that is so very small, that all the Stars in Heaven, besides the Sun and Moon, are not able to compare with the smallest Wax-candle: And this little Light too being only by night, and that also only when there be no Clouds to hid them; what shall we say now? Did God make all these glorious Bodies (many of which are bigger than the whole Earth) merely for a Twinkle of the Night, and that at certain choice Times and Seasons only? What make they then in the Daytime? and what have they to do in the dark and obscure Nights? Were they made to ride the Heavens for Ciphers only, think we, at such times? Lo, every little Daisy that grows upon the cold ground, has a secret and insensible virtue wrapped in its Leaves and Flowers; and have these Celestial Spangles no Influences, but what we catch with our eyes, as they are now and then, once in a week or month, to be found sparkling their dim glances upon us? Nay, they cannot be such mean and empty Tubs; no, they are as so many Kings and great Lords, and all of them have their Commands, Gen. 1.18. and that as well by day as by night, and in the cloudy as well as the clear nights. And now seeing this their Lordship is not managed by sensible and palpable acts and agitation, it must needs follow, that they have a secret and an hidden way of Rule, whereby they operate imperceptibly in all their agitations of their Dominion. And as these, And finally, that the Sun, Moon, and Stars, besides their sensitive operations have their secret and imperceptible Influences. so also the Sun and Moon, besides their sensible operations, have also their imperceptible actions. For it is not the mere Heat which giveth Life, nor the mere Moisture that helpeth to live; for if so, then might Man make living Creatures artificially, but this we see he cannot do; the Heat may hatch the Eggs, but all the Art of Man cannot make an Egg that can be hatched: No, for there is a secret Act of Sun and Moon, besides the mere putting to of Heat and Moisture, which produceth Life both in Sensitive and Vegetive Animals. And in these secret and insensible Operations or Influences, besides the Light which they give, consists that Rule, which the Sun, Moon, and Stars do exercise over all the Sons of Day and Night: And herein are written all those Ordinances of the Moon and Stars, which are to be a Law unto Mankind, and to the whole Body of Mortality, so long as the World endureth. Jer. 31.35, 36. And this mystery of these secret Operations, is that which we call the Astrology of the Heavens. Sect. 4 The second proof by Scripture shows, That the Constellation of the Pleyades and of Orion, have their Astrological Influences. Now have the Stars all of them their natural Influences, and such natural Influences as touch upon all things, as far as Day and Night extend their limits? then must Mankind also come under the touch of this Influence, as well as Brutes and Vegetives. But what authority can they pretend to over Man? speak to him they cannot too commnd him aught, for they are not intelligent Bodies, no more than is the Earth; their Authority therefore can be nothing else, but the execution of their secret Influences, which in a certain course or order they pour upon Mankind, and these, Man being unable to avoid, the Stars are said to give Law to him, Gen. 1.26, 17, 18. Job 38.21, 32, 33. (Astra regunt homines) and to have their Ordinances, unto which Man also must submit. Thus the Stars called the Pleyades have their Ordinances, (that is) their sweet Influences or Virtues, See Argol: Astr. ante Ephem. lib. sec. cap. 8. Stellae tempestuosae sunt Orion, Ar●urus, etc. pluriosae Pleiades. which no power of Man is able to restrain. And the Stars of Orion have also their Ordinances, (that is) their binding faculty, by Frost in Winter, or by Showers in Summer, bringing to pass such an hard and tough Coat of Armour upon the ground, as all the Art of Man is not able to prevent. Thus Mazeroth and Arcturus with his Sons have also their Ordinances: and the whole Host of Heaven hath its course, and its Rules in that course, which though a man cannot see, nor perfectly attain to know, yet some tract thereof may he apprehend. These names of Pleyades and Orion (it is true) are not found in the Hebrew Translation, but only in the Septuagint; but it seems, those LXX Interpreters were acquainted with those Constellations, and understanding both Languages, converted the Hebrew words into such Names, as the Greeks called those Constellations by. Sect. 5 To this purpose it is said by Deborah the Prophetess, that they fought from Heaven, The third proof by Scripture shows, that Sisera and his Host were worsted and overthrown in Battle by influences of the Stars. Judg. 5.20. The Stars in their courses fought against Sisera. Now this was not by Sword nor Pistol, nor yet by Thunder and Lightning, (for that Bullets fall from no higher than the Air only, but the Stars are infinitely in the Heavens above and beyond all Air) and therefore could it be no other ways but by some secret, yet fatal Influences, whereby Sisera and all his Host were blasted from their Cradles with unlucky Aspects of these Stars, which were so contrived in Nature, as to fall out, all of them together, end so wrought, as many thousands of them fell in Battle, all on one day. For though these men might have been born under as many several hours, as they were men; yet met each man that fatal wound at his several hour of birth, the force of which, as it fell from various evil Stars, and from variety of envious Aspects, on each man's pate, so gave it each man his bane, with such variety of limitation, as both old men and young encountered their dooms together; and the limitation of many thousand Fates, and it may be of as many thousand different lengths, met all upon one day. And yet infortunated each Star so variously, each according to its proper nature, course, and method, as every Star slew his man or men, and, it might be, by different kind of deaths. But as the Stars fought against Sisera, so sought they as much for Barak and his Host, fortunating the several times of each man's birth in that Army; and here each Star stuck to his man, and all in such an harmonious contrivance, as though there were as many several minutes of Births, as there were several Men, yet were there as many benevolent Aspects of the Stars to fortunate those Births; and that so, and with such different force, as though each man's Birth bare date asunder, yet the younger Births, by the nearer speed, overtaking the less half of those which were elder, all men's good fortunes in that Army jumped together at one and the same time. Sect. 6 The fourth proof by Scripture shows, that the Meteors of the Air are lodged, by the Influences of Heaven, against appointed times. Job 38.22, 23, 24, 25, etc. After the same manner as these Stars against Sisera, so also discourses the Almighty unto Job, of the treasures of the Snow and Hail, which he has hid against the time of trouble, and the day of War and Battle. Now what can be the meaning of this biding, but the order of those Meteors, so providently lodged and laid up in the arms of the Stars, and withheld by their Influences, as that they shall fall by course of Nature, in such precise notches of time, as the time of the punishment of God's Enemies, (such as was Sisera) shall be just ripe to comply with those falls, so as these shall fall down to be the punishment of those: And yet so come these things to pass without Miracle, merely by order of the frame of Nature, as from the beginning it was contrived. And here lies the glory, that God hath so laid his great frame of Nature, that all things in Nature do strangely suit and jump together, in ten thousand thousand several passages and purposes, and yet all in a certain course and order as was laid down from the beginning, without any the least amendment or addition of new contrivance. After the same rate also the Light, and the Winds, and the Rain, and the Thunder, and the Lightning, and the Dew, and the Frost, and the Ice, are all of them so neatly laid up in the position of the Heavens, as all come to pass in their order, and that so, as to make the grass to grow, even in the Wilderness, where no man dwells. Now were it so, Job 38.26, 27. that these things were all ordered by a Virtue immediately issuing from the bosom of the Deity, then would the Rain, and the Thunder, and the rest, fall only where Men or Beasts do dwell, who may see and taste of the same, and to acknowledge him who sends them: But seeing they fall where neither are Men nor Beasts, it follows therefore, that they fall by virtue of Means, and that in a continued order, as those Means lead them, making the Grass also to grow where no Eaters are not to be found, as well as where they are. Sect. 7 Thus far speaks the Scripture, Arguments by Reason, showing that there are Influences in the Heavens, drawn from, and to all such who have tried it, Experience speaks as much. But there are some who have not tried, and, being obstinate, will not essay, and therefore knowing nothing of this Experience, refuse to believe them who do. Yet methinks they might believe the Scriptures; but if neither that will satisfy, yet they might observe, First, 1. The Ebbing and Flowing of the Sea. the Ebbing and Flowing of the Sea; there is no imaginable reason can be produced how this is wrought, unless it be by some secret operation of the Moon, 2. The healing power of the Weapon-salve. beyond all what we understand. 2. They may take notice of the strange sympathy in the healing of the Weapon-salve, and Sympathetical Powder. Here also remains not any the least room for reason to say, how this may be effected, unless some Celestial or Starry virtue secretly carry between. 3. The virtue of the Loadstone, and the Needle in the Compass. 3. They may behold the admirable power of the Loadstone, how it attracts Iron at a distance; and the wonderful carriage of the Needle in the Compass, how that dead Body, as if it were alive, is always looking towards one of the Poles unless by violence you keep it off. Now it is not the Stone of its own virtue can possibly do this, without the communication of some higher Power affecting of it: Nor is it possible ever the Needle could do thus, unless something from the Celestial Matter about the Poles do attract it by some invisible Virtue, or else the Polestar or some other of those Heavenly Bodies do endue it secretly with that strange kind of quality. 4. The Natural Work of Life. 4. They may consider the Natural work of Life, how it starts up, grows and continues in the lap of Heat and Moisture proportionably conjoined, beyond all the utmost that we are able to imagine how, whence it comes, or which way it is maintained. Now be there not this secret Influence in the Heavens, which we are treating of, I would fain know where or whence the Rose growing on a Dunghill got its fragrant smell? or how the Plantain growing on the hard pathway side, got its virtue to heal raw sores? or which way the Lily, standing in the mud and mire up to the middle, got its fine coat of so many colours, and so artificially wrought, as many times we see it is? Or how the Wheat-corn, dropping only into cold earth, came to multiply into an Ear of 20, or 30, or 40 for one? Or I would as fain know, how the water or thick slime in the Egg, by the sitting of an Hen, or by baking in an Oven, in a few week's time converts into a Chicken, and learns to peep? Or how the Seed in the Womb, without any art or skill, or knowledge of the Mother, how, coagulates, and turns into blood and bones, and forms itself into a living Child, and learns to cry, and speak, and call? You'll say perhaps, Argumentation about the Natural Work of Life: God does all these things; but that we know well enough, only the question is, how he does them? whether with Means or without? If without Means, than every Child that is born, and every Seed that grows out of the ground, comes to pass by a new Creation, as well as by Generation: For to bring things to pass without Means, is all one as to produce them without Matter, it being no more but to say, Let there be Men, or, Let there be Leaves and Flowers; and, as the word says, they come to pass. But we know there was never above one Creation, and ever since that, all things have come to pass by Nature, and therefore must there be some kind of Natural means for the production of all things: And now if with Means these things come to pass, it is either by Earthly Means alone, or by the help of some Celestial Powers also, aiding and assisting, that they come to pass. But by the Earthly Means alone it is plain they cannot come to pass, for it is not either Fire, Air, Earth, or Water, or all together, that can of themselves bestow that goodly sweet savour unto the Rose. There must therefore be for certain some other Supernatural Power aiding and assisting, or else out of the mere Earth could never come to pass such a thing so far expelling Earth, and all its adherents, as Fire, Air, and Water: And if so, then came this Virtue either from some Spiritual or Material Substance exceeding all the Terrestrial Powers and Faculties. If from some Spiritual Substance, the● was it effected either by Angels, or by the So●● of the World. By Angels it could not be, for 1. They have their peculiar Offices other waye● and 2. Though they are Subjects of Nature, 〈◊〉 we are, Showing how it is wrought by means, and that either by the Soul of the World, or however by the Heavenly Influences. yet are they no part of the frame 〈◊〉 Nature, whereout all things in their order an● form. Now were it by the Soul of the World, then for certain must there be such a Soul which as yet we are not sufficiently informed of; and then must that Soul have its spec●● seat in the World worthy of itself where t● dwell, and from whence to inform all th● whole Earth; and if so, then dwells it undoubtedly amongst the Celestial Matter, and from thence supplies the Earth with such sto● of Virtue from the Heavens and Stars therein, as brings to pass all that Shape, Colour, Smell, Life, and Increase which we see com● to pass. Or if you deny this, then must the Earth be supplied with all her wonderful Virtues from some Supernatural Material Substances; and if so, then name any thing besides the Heavenly Matter, and the Stars of Heaven, that can be that Substance, and I have done. Now either way will there be at Heavenly Astrology, or an Astrology in the Heavens. Only the question is, whether these Celestial Influences create the Earth immediately by God's blessing, or whether there be a general Soul of the World between, yea or not? Vtrum horum mavis accipe; I ask no more. Gen. 1.1, 2, 3. In the beginning God created the Heavens and the Earth; and the Earth was without form, and void, and darkness was upon the Deep, and the Spirit of God moved upon the face of the waters. Here, when there was nothing but Earth, and Water, and Darkness over all, yet the Spirit of God maintained that rude lump, the Earth did he manage by the Water, and the Water in the Dark by himself. But now both the Earth and Water are under the face of Heaven, and the Light is upon this Heaven, and the Spirit of God moveth upon the face of the Heavens in that Light; and as he actuateth the Earth and the Waters by the Heavens, so doth he actuate the Heavens by himself. Sect. 8 Thus Reason complieth with Holy Writ, More proofs of Scripture, confirming our Rational Arguments to be true. and both Scripture and Reason are Witnesses with our Experience, That there is an Astrology for certain lodged in Heaven. And yet ●arther, the Scriptures also do confirm all that I have brought for Reason, to be both truly Rational and Divine. Deut. 33.13. Concerning Joseph it is said by Moses, that his blessing shall be of the precious things of the Sun and Moon. Now it is well known, that amongst other of these precious things by that Tribe enjoyed, was the Kingdom of the Ten Tribes; whence follows it, that it is in the power of the Sun and Moon, amongst other precious blessings under God, to influence a man unto the Dignity of a Crown, and so to fortunate his affairs, as to bring about the enjoyment of it. Hos. 2.21. God promiseth by the Prophet Hosea, how he will hear the Heavens, and they shall hear the Earth, and be Earth the Corn, and Wine, and Oil, and they Israel. Wherein he shows us, that as Man lives by Corn and Wine, so they by the Earth, and so the Earth by the Heavens. And if so, then from the Heavens is it that the Earth receives that virtue, whereby it brings forth all Smell, Colour, Deut. 28.12. and Virtue. Moses tells us, God shall open his good Treasure, the Heaven, and that not only to give rain unto the Land, but also to bless all the work of the hand. Whence it is evident, that there lodges in the Celestial Bodies a Faculty of fortunating Civil Affairs, as well as of managing natural things, and that the root of all Earthly Blessings is from Heaven. Moses says again, Deut 4.19. that the Sun, Moon, and Stars, God hath distributed to all Nations under Heaven. And the Psalmist speaking of the Sun and Heavens, Psal. 19.1, 2, 3, 4, 5. says, They declare the glory of God, and show forth his handiwork: Day and night do continually tell of them, and that their voice is heard into all Languages, and their words are gone into the ends of the world. By which it appears, that the Heavens, and all the Stars therein, are full of such Virtues, as the whole World hath need of: And these Virtue's God hath given unto the Heavens for this purpose. His Spirit (saith Job) hath garnished the Heavens. Job 26.13. And by the Spirit of his mouth (saith the Psalmist) was the whole Army of Heaven made. Psal. 33.16. Sect. 9 Argumentation from God's Eternal Prescience. Acts 15.18. Known unto God (saith St. James) are all his works from the beginning of the world. These Works are either Natural or Miraculous. The Natural Works of God are that whole frame of the Creation, together with all Circumstances and Concerns relating thereunto, in times past, present, and future, which, as a most curious piece of Art, The frame of Nature compared to a Watch. Ezek. 1.2, 2, 3, etc. to the end. consisteth of all the Story of the whole World, and yet is all set together in one only entire piece of Workmanship; it is like unto a Watch, made up of a world of small Wheels wrapped up together, one within another, and yet all taking one from another, and working one by and under another, until you come unto the Master-wheel, or first Mover, which being wound up at the Creation with the Line of Time, How God foresees all passages of the World by a certain order, as a Watchmaker knows the Wheels of his Watch. 2 Pet. 3. of a seeming infinite length of Thread wreathed up together upon the Wheel, has ever since the beginning been winding off unto this present Age; and yet is there still more Line upon the Wheel, but how much remains, is kept only in the breast of the Almighty; but when this Line shall be utterly wound off, then will this frame of Nature find its period, and all Wheels must cease their motion. Now in the mean time, as the Watchmaker knows all the Wheels, Pulleys, and little Pins in the Watch, as perfectly as a man knows the on his back, or how to put them on or off; so knows the Great and Almighty God the whole World, and all the Wheels, Pulleys, and Pins contained in every part thereof; and this infinitely better than we know the Fingers of our Hands, or Toes of our Feet. To every man that is born of a Woman, there is a certain order or course of his life, how he runs thorough Health and Sickness, Honour and Dishonour, and all the passages of his Life, from his Cradle to the Grave. For Man is of himself, as it were, a little World within himself; How every man is compared to one Wheel of the great World's frame, and a Work of many Wheels within that one. and though he stand, as it were, but one Wheel in the frame of the great World, yet within this One seem there to be many thousands of Wheels operating, and thousands more within every one of those first thousands, and more still within them, and every of them almost ad infinitum, especially in long-lived people, and persons of great undertake, and all these moving within, and one under another, as they are carried by the Thread twined on the outmost and greatest Wheel, do run on in their order until that Thread break, or else be wound off, and there they make a stop. All these things, God, who made Man at the first, perfectly knows, and fore-knew from the beginning of the World; and by this order of Man's life he perfectly knows, and fore-knew exactly all passages of our lives, yea, even all the thoughts of our hearts, both sleeping and waking, Joh. 2.24, 25. and how one thought drives off, and brings in another, and continues on in so doing until the last minute of life, whereat the breath fails. Now every man being, as it were, a particular Wheel of the great World, it must needs follow, that all men move in a certain Frame or Wheel above themselves, by virtue of which, the Master-wheel of every man's life is is set a going. And this Wheel also is subordinate unto others, and they also are the same unto still higher than they, until we come at last unto the Master-wheel of the whole World, which is the high and mighty Wheel of Heaven, wherein the Sun, Moon, and Stars are set, as so many Notches, carrying on the great works of Nature unto the end. How man's Will is an independent Wheel within the World. 1 Cor. 9 26, 27. Hence come the Originals of all Natural Qualities, Passions, and Accidents of our lives, (the motion of the Will and Reason only excepted, which, as an independent Wheel, within the Wheel of Nature, has a kind of motion of its own, and therefore however it may be inclined or alured by the Works of Nature, How the Heavens are the great Wheel of Nature. yet cannot be forced by them.) But now above and beyond this great Wheel of Nature, there is yet one Wheel more, within which the Heavens themselves are turned. And here is it, 2 Cor. 12.2, 3, 4 wherein is hid that great Line of Time, whereby the whole World is made to hold on and continue its motion; And how God ruleth over all. Isa. 40.22, 23, etc. and this Wheel is God himself, who draws out the Line of Time, and sitting upon the Circles of the Earth, he stretches out the Heavens as a Curtain, and beholdeth all the Inhabitants of the World as Grasshoppers under his feet; and hence sees he, as it were, with one view, all the World naked before him, both past, present, and to come. Sect. 10 Now as it was the opinion of the Platonists, Of the Soul of the World. That there is such a Soul, and many of the wisest Philosophers in old time, That there was as well one General Soul of the Whole World, as there is one Soul informing every man's Body, so is it still the opinion of many very learned Christians; and it seems with a great deal of reason, that the World has such a Soul. For were there not one and the same general living Virtue, comprehending the whole Natural World, from the outmost Circumference of the Heavens, unto the innermost Centre of the Earth, how possibly could the Sympathies and Antipathies of Nature work such compliances and differences at such distances as we see they do, and that as far as it is from Heaven unto the Earth, and too, without any visible or imaginable contaction, unless some such Animal Virtue be in the World, to carry such an invisible correspondency between Creature and Creature? Now where Life is, these things are aptly effected: Thus the Infant in the womb is nourished by the meat which the Mother eats. Now be it so, that there is such an Universal Soul, yet is it questionable whether this Soul be Intellectual, or merely Vegetive. That there is an Intellectual Power informing the whole World, as the Soul does the Body, is not to be doubted; for otherwise would the frame of Nature be no more but a huge blind lump. But Nature being led by good eyes, such an Intellect must there be somewhere, And that it is not an Intellectual, but a Vegetive Soul only. Jer. 23.23, 24. that either gives or lends such Eyes to Nature. But than should the Soul of the World carry this Intellect in its own Brain, it would follow, that this Soul is a God. For to be an Intellectual Being, filling Heaven and Earth with its presence, is an Attribute of Gods. And therefore I conclude, that there is an Universal Soul in the World, but it is only Vegetive, and not Intellectual; yet in this Soul dwelleth the Spirit of Almighty God, Acts 17.28. who filleth Heaven and Earth with his presence, and from hence garnisheth the Heavens, Job 26. 1●. Deut. 4.19. and causeth the precious Virtues of the Sun, Moon, and Stars, to be carried and distributed into all parts of the World. Job 38.33. And thus immediately God ruleth in the Heavens, and ruleth all the World mediately by the Heavens. How Gods Spirit informeth the World in this Vegetive Soul, not without means, but by means Job 38.26. 'Tis true indeed, that God is as well able to govern and maintain all things without means, as he was at first to constitute and create the frame of Nature; but such is his pleasure, that he does work by means, and not immediately in all things. It is a common and a true Maxim, that God and Nature have made nothing in vain; and yet it is as true, that Grass grows where nothing lives to eat it. Now were the World governed by God's immediate presence only, then is this Grass growing a work in vain, because God's presence brings forth all things at list, and with stints and increase as he listeth; Rom. 11.36. and therefore his list being at all times, and in all places, able to cease its operation, might have prevented this plenty in a desolate Country. But Nature running her course in a constant tract, has no power to cease her work without a miracle; and therefore however the Grass may grow in vain, yet Nature's operation is not in vain, which by virtue of one and the same act produceth the Grass in all places, and that as well in the populous as desolate countries'. Sect. 11 Next come we to God's miraculous works, Of God's miraculous works, and how they are foreseen by God in the frame of Nature from Eternity. Josh. 10.12, 13. 2 King. 20.11. Joh. 11.53, 44. Ch. 9.6, 7, etc. which also from the beginning were known unto him. These are such as have been contrary, or at least divers, to the course of Nature, or other Supernatural: Such a work was it when he made the Sun stand still, and at another time when he made it Retrograde. Such also were the Works of Christ, when he raised the dead, and gave sight to men born blind, by his Divine power. Such also was the Work of God, Exod. 14.21, 22. Dan. 3.27. when the Sea made a lane for men to pass thorough it on dry ground; and when the Fire had no power to scorch, or once to harm men walking in the midst of it. These miraculous Works ('tis true) had no immediate dependency upon the work of Nature; and yet from the beginning these also God foresaw: And how so? He foresaw by the frame of Nature the occasion that required them, and by that foresight set down in his eternal mind the contrivance of all Miracles too, as they were in time to keep company with his frame of Nature. And now may thus far be granted. What is it which we call Astrology? but the summary of all that skill and knowledge, which, by times, the observation and experience of the whole World of Ages hitherto hath collected, and communicated down from hand to hand unto us of this present Age, as to what may be understood concerning the nature and operations of the great Wheels of Nature, how they work upon us, and what they work out of us, and what accidents, according to their usual tract, may like enough befall us? Such is our Astrology, and the All we count such; and by this Astrology we attain to see into the great works of God, and to be able to say unto his great Glory, how truly great they are. Sect. 12 Answers to Objections. And now by this time, I hope, it will be adjudged past dispute, that Astrology does in no wise limit God's eternal providence, but is so far from it, as no Science, except Divinity, can declare half so much, whereby God's Sacred Contrivance of the Affairs of Nature may be truly magnified as they deserve. It seems greatly to trouble many people, because, say they, be there such a thing as Astrology to be allowed, then must necessarily follow a fatal Destiny not to be avoided; and if so, what room is left for God's Providence? or what for exercise of humane Virtues or Vices? 'Tis true indeed, that there is a Fate in the frame of Nature; but than it is Gods eternal Providence, which has contrived that Fate, and laid the whole platform of it; Showing how Astrology impedes not, but manifests Gods eternal Providence. and that so, and accompanied with such an incomprehensible forecast, as in no case can betid or happen unto any man, either of good luck or bad, or of prosperity or adversity, but matters fall out so suitable to his prayers and conditions, as if God had quite altered the scene of affairs at his request, and yet hath nothing fallen out but what was so ordered from all eternity: For God Almighty foresaw all men, and all their cases, and their prayers, and thoughts, from the beginning; and laid his frame of Nature so, as to answer all prayers, cases, and thoughts as was fit, all from the beginning. But these eternal contrivances opening in time, and answering so exactly to the purpose, many shallow-brained people are apt to cry out, as if the Almighty had altered his purposes, changed the course of Nature, and made new contrivances upon their prayers, and for their sakes, as if there could be no such thing as Divine Providence, without disparaging the Deity, to make it seem of changeable and new contrived counsels. But what though there be such a thing as Fate, yet does it not follow, And how it hinders neither Virtue nor Vice; but is an help to virtuous actions. that there must be therefore an absolute fatal Necessity, for there is no such thing, neither the Stars, nor Heavens, nor course of Nature, any ways pretending to force man's will, they only incline in their courses. And here lies the exercise of Virtue, in striving and fight against corrupt inclinations. The Heathens could say, Sapiens dominabitur astris; and our Saviour proclaims, Matth. 11.12. Luke 16.16. that the Kingdom of Heaven suffers violence, and violent men take it by force. Yea, so effectual have been the fervent prayers of faithful and good men, that they have not only turned the edge of malignant inclinations to bad qualities, but have also utterly overturned the force of hard Fates. Had an ginger known King Hezekiah's Nativity, Isa. 38. How King Hezekiah by his prayers overturned the force of an hard fate. no doubt but he would have read his Destiny to be death, by a violent Fever in the 14 year of his Reign; and yet would the King have outlived that date 15 years farther, without any disparagement to the ginger, for he would have said no more but what was truly written in Heaven: But then, the virtue of the good King prevailing, God Almighty wrought for him, and thrust by the violence of Fate for that time, and so lived he on until the next deadly blow overtook him. 1 Tim. 1.13, 14 So also in case of ill qualities, St. Paul seems by his rugged nature to have had Stars and Aspects swaying his Geniture as the late Usurper Cromwell had in his; And how St. Paul overcame his natural ill dispositions. 1 Cor. 9.26, 27 but by his virtue he overcame Nature, and so brought his body into subjection, and by that means made use of all his violent passions of Nature, to stir up the more zeal and fervency in God's service; whereas the other, for want of that Virtue, became so much the greater Villain. Such another pattern as this seems to have been the famous Heathen Socrates. Thus wise men rule the Stars, but fools are ruled by them unto their own destruction. The works of Grace and Nature how they act, each in their own paths. And thus Grace and Will have no bar by Astrology either of freedom or fullness of roomth for their exercise, and yet keep on the Stars their courses too. For the works of Grace and Nature follow each their own tract; Nature necessitates no man's wickedness, and Grace destroys nothing of Nature, only it amends Nature, and farther meddles not; and Astrology makes both friends, by giving light to the paths of each, and showing both how they may make each for other, and all for the praise and glory of God. Now such is the wonder of God's eternal contrivance, Of universal desolations, and particularly of Noah's Flood, and how a reason for every man's death in that desolation was written in the Heavens. that never any universal desolation happens at any time, whether by Fire, or Water, or War, or Plague, but every man's particular Fate in that desolation has a natural reason for it written in Heaven. Every man who perished in Noah's Flood, had a particular influence from Heaven upon him, and such as might be seen by his Nativity, which led on his Destiny to fall in that very hour as the Flood came, and to die by that very kind of death, as in that Flood they perished all of them by Water. And herein lay the glory of that contrivance from the beginning, that without any alteration or amendment of Fate since the first frame of it at the Creation. 1. All Births happened against that Flood, under such moments of time as threatened death by Water. 2. In that all Natives took up their natural breath, though at different times, yet with such different lengths of the stint of Fate affected, as aptly invited Nature to deliver them all up to die together. And 3. That these Fates notwithstanding, yet had every man's Will free liberty (saving what chains sin had laid upon it) as none the least force of necessity constrained any thing upon it. Sect. 13 But will some say, Answer to more Objections. God's works are secret, and who can find them out? So say we too; but yet these secrets have also an outside, and that's all we pretend to be skilled in. But God works above Nature, says another, and that without any the least tract, and why should the ginger tie him to a method; Because (say we) we know God to be a God of order, and one who delights to keep to that order. But as for his pathless ways objected, we do not well understand the meaning, unless they would have the Almighty allowed the liberty to change his mind; and then what shall that argue, but as if there had been some deficiency in his eternal purpose, and so his after-thoughts came up to mend it. And where then was his eternal Omnisciency? which yet every true Child of God must steadfastly believe, or else woe be to all the world: But if by these supernatural, they mean only his miraculous works; know then, that such are never without some special occasion, and that depending upon the work of Nature, the ginger is not without his guess there too; but however, The Conclusion. he does in no wise debar or deny these miracles. And when he has all done, and gained his utmost skill concerning any future contingencies, yet concludes he all he is able to say, with submission to the secrets of God, which are beyond all the utmost that our imperfect skill can possibly extend unto; and ever with this reserve we say, unless it please God to work to the contrary by a miracle. And thus is it evident, both from Holy Writ and Scripture Reason, the Heavens have their Influences, and by consequence, that there is such a thing as Astrology in the Stars above. Hence therefore I proceed unto my second Proposition. The second Proposition. That this Astrology, Man, (in this estate of Corruption) may attain in some measure to understand. Sect. 1 The Proposition proved by the testimony of our Saviour Jesus Christ. WE have it by experience, and are very sure, by abundance of verification, that something of this Astrology we do know; and so says our Saviour, that it is so for certain: When it is evening, ye say (says he) it will be fair weather, Matth. 16.2, 3. Luke 12.24, 55 because the sky is red. And in the morning it will be foul weather, because the sky is red and louring. And when a cloud ariseth out of the West, straightway ye say, A shower cometh, and (says he) it is so. And when ye see the Southwind blow, ye say, there will be heat, and so it comes to pass. And then he concludes, speaking of the Pharisaical Jews, Matth. 16.3. Luke 12.56. Ye hypocrites, ye can discern the face of the sky, but the signs of the times can ye not discern. Now if Hypocrites could be true Astrologers, what hinders but Christians may be as much, and as good Astrologers as they? and if such as could not discern the signs of the times, yet could understand an Astrology by the Heavens; how much more famous in the Heavenly skill may those men become, who can discern both Christ and the Heavens too? Sect. 2 Such an ginger was Moses, By the example of Moses, who understood Astrology. Acts 7.22. that great Man of God, who was learned in all the wisdom of the Egyptians. In Moses days, the Egyptians were as famous for Literature as any Nation in the World; and amongst other things, they were great Astrologers. Jos. Ant. lib. 1. chap. 8, 12. Josephus the Historian tells us, (and he quotes ancient Authors for what he says) that the Egyptians were well versed in Astrology, and that the first knowledge of that Celestial skill they learned from the Patriarch Abraham, whilst he was in Egypt. Now the Egyptians, it is confessed, studied more Arts than were good, Exod. 7.11, 12 such as were Sorcery, and Enchantments, and a Diabolical sort of Magic: But Moses was learned only in the lawful Arts, and such was Astrology, when it was clean sifted from the Diabolical Tares mingled with it by the enchanting Sorcerers. And now that Moses did particularly understand Astrology, Deut. 33. is apparent by his predictions of the Tribes as to what should betid them for the time to come; for it was not by Revelation, nor Dream, nor Vision, that he spoke those things; for when it was so, the Scripture was wont to say how it was so; and no such thing being alleged now, it follows, that he spoke merely of his natural knowledge; and besides, the phrase savours of mere natural Prophecy. Sect. 3 It appears also by the same Josephus, a learned, and generally well approved Author, By the example of Adam and most of the Patriarches. Joseph. Antiq: B. 1. Ch. 4, 8, etc. Gen. ch. 48, 49. Orig. Tom. in Gen. that Adam, Seth, Enos, and most o● the Patriarches, were all great Astrologers; and after them, Abraham, who taught both the Chaldeans and Egyptians; and as seems by hi● Predictions to his Sons, Jacob was so too; and such was the opinion of the Learned Origen, that he was so indeed. Of Joseph also very much may be said to the same purpose, he w● a man famous for interpreting of Dreams; and this is a faculty commonly accompanying, Astrology, and such as by Rules of Art may be aptly known, Gen. 40.41. And by the example of Joseph, called Hermes Trismegistus by the Grecians. Diod. Sic. lib. 1. chap. 2. without Divine Inspirations Of this, Joseph, the ancient Historian, Di●dorus Siculus, hath said much, how he contributed not a little to the Art of the Blow which was taught by Osiris and Isis, and how he taught them very many learned matters both concerning Religion, and the State, and concerning things to come: He calls him Hermes Trismegistos indeed, but that Joseph was the same Hermes he spoke of, is very plain to be understood, both by the time and age wherein Hermes lived, and also by his Religion, of which Diodore saith, That he taught a Religion by himself, and contrary to all the ways of Worship as were ever known amongst the Egyptians before him; and he says, that he was the most honoured of the King above all men, for that he had found out, and counselled unto many things, conducing to the benefit of man's life; which is the very character of Joseph in holy Writ, how he was in favour with Pharaoh there. Now of this man, says Diodore, he was one of the first who was skilled in the Stars. And the Aphorisms of Hermes the Egyptian are extant unto this day; which although I do not believe they were taught by Moses, who was the greatest Hermes of Egypt, yet being fathered upon him, it argues that he was a famous ginger esteemed of old; for that those ancient things wanting a certain Father, were fathered upon him, as if he had been the Fountain of that Learning. Sect. 4 Such kind of Astrologers seems also to have been those men of Issachar, And by the example of the Issacharians, who were men skilled to know what Israel ought to do. 1 Chron. 12.32 who came to David when he was at Hebron, and are styled in holy Writ, Men who had understanding of the times, to know what Israel ought to do. Now consider we what the business was in hand, and in dispute, namely, whether Israel should follow the House of Saul, or go over to David? To resolve this question, it seems those Issacharians were well skilled, and they could tell that David should rise, and the Saulites should fall; they could tell, that Saul's turn was served, and David's coming up. But how did they know this? not by Prophecy, nor skill in the Law or Prophets, for they were neither Priests nor Levites whose business it was to study the Law; nor were they Divinely inspired, for than would they have been called Prophets; nor were they Scribes of the people, for those were mostly of the Tribe of Simeon, and these were Issacharians: It follows therefore, that with any ease or smooth interpretation, these could not be any thing else but learned Astrologers, or men well read in the Heavens, so as to be able to answer an Horory Question in such a case as was now depending: for after this manner were the Persian Astrologers wont to be called Mages, or Wise men, Est. 1.13. who were skilled in the times. And so also the Chaldeans termed their young Students in Astrology, Dan. 1.4. Men skilled in wisdom, and cunning in science, to learn the learning of the Chaldeans. Sect. 5 And lastly, by the example of Daniel and his fellows. Dan. 1.4, 5. Such an ginger was Daniel, and such were his Companions, Shadrach, Meshech, and Abednego; these were educated according to the Chaldean way of the study of Astrology, and what other Magic Arts could be thought a lawful study; verse 11. and one Melzar was their Tutor: And according to their education, they profited by God's blessing, verse 17: in knowledge and skill of all manner of learning and wisdom, as was lawful for them to study. And Daniel had particularly a notable faculty in understanding the meaning of all Visions and Dreams. verse 18, 19, 20 And at the end of three years' time, when Daniel and his Fellows were brought before the King, upon the trial by a communication of hard Questions, it was found, that these men were ten times more learned in all matters of wisdom and understanding, than all the Magicians and Astrologers in the Realm. Now it is plain, that this great wisdom of theirs consisted principally in the Astrological Art, for that was it which they were appointed to study, about that were all the hard questions of the communication, and therein was it that they excelled all the Chaldeans; and ever after this, amongst the Chaldean Astrologers, Jos. Ant. lib. 1. chap. 8. were they accounted as Members of some Schools at Babylon, which were maintained for that very purpose. This Science was here once taught by Abraham, and after that Belus, Diod. Sic. lib. 1. chap. 8. the Father of Nimrod, built the School-house of Learning, and much propagated the Art: Dan. 2.13. And from those days to these, the Chaldeans had ever been great Astrologers; and in these Schools studied the learned Daniel. And when the Wise men, and Astrologers, Diod. Sic. lib. and Sorcerers destinated to die, Daniel and his Fellows were sought for to be executed amongst the rest; the reason of this danger was, for that none of all the Astrologers and Sorcerers could tell the King's Dream, which himself had forgotten: Now had he proposed his Dream, there wanted not for Artists, vers. 7. who would have undertaken the Interpretation; but, as the case stood, Daniel himself did acknowledge, vers. 27. that neither ginger or Soothsayer could possibly answer the demand, verse 28 and that the knowledge he had gained of it was not by Art, but by Divine Inspiration. But however, it is past dispute, that Daniel had a real skill in Astrology, and the Art of Interpretation of Dreams, and that by virtue of reading and study, besides what he had by inspiration, only as for Sorcery and Soothsying, and all such black Arts, we cannot imagine he ever meddled with. It must necessarily follow, that amongst the Chaldean Learning, something there was lawful and good, which made Daniol and his Fellows so famous above all the Chaldeans. And now if we consider, that Sorcery and Soothsay were Diabolical Studies, and that the Art Magical is a doubtful thing, either what was really understood by it, or whether it might be good or bad; however it must needs be, that Astrology was both a lawful and a famous study, as Daniel used it at least, (purged from the Chaldean fopperies) and therein was it, that Daniel and his Fellows so much outdid all the Chaldeans, even in their King's presence. Sect. 6 But say some, Objection, That we cannot know the weather truly, answered. you cannot tell the Wether truly, how much less than can you be able to foretell Humane Fates? Now the truth is, we do acknowledge, that it is but little that we acknowledge perfectly; and as for skill in the weather, we count it a great deal more ticklish to be understood, (especially some years before the time) than humane businesses. For first, we have but little of any Nativity to judge therein, (the vernal and other quarter Figures being the principal Rules of that nature) the Transits are our greatest arguments. And 2. The Wether depending much upon the airy operations, is swayed by meaner aspects than are humane matters, and therefore is by so much the more of various and uncertain events. Also 3. Unless it were possible to understand the exact quantity and proportion of Wether, whether fair or foul, that is like to fall, and to say expressly in what special Climate and Place it shall begin to fall, it is utterly impossible to please all people in all places with any predictions of this nature; For should it be prognosticated of Rain, and that Rain come, yet if the stock of showery drops any whit fail of the due proportion expected, and begin to pour down some four or five Climates breadth of space ere it arrive at the place of expectation, then will that whole cloud be utterly expended upon those Climates where it first dropped, and a fair day must needs succeed in the expected situation. And thus the Prognosticator, though never so ingenious, for want of some drams of perfection in some certain predictions, shall be whooped at by a company of Clowns, as if he were a mere Impostor. Besides, the Winds are exceeding ticklish in turning here and there, so as who can perfectly know them? and yet the failure of the least skill in the turn of the Winds, turns off a glut of Rain or Snow a quite contrary way. And lastly, (which is not the least of the Impediments unto a truer attainment in Meteorology) is the want of the Writers encouragement, either by recompense of reward from the Company of Stationers, who are the Sellers of their pains, or of good words from the Company of Buyers, who are the enjoyers of them. On the one side, they are not so much for an elaborate as a cheap Almanac, for one they can get by, rather than to have thanks for: And on the other side, these are so sordid, that never once considering the ingenuity of the Author, if they find him but once or twice in a day or two's error of the Wether, he must ever be accounted with them for a common Liar. So that these things considered, what encouragement has any man (think we) to spend two or three months' study upon writing of the Wether? Whence comes it to pass, that few write who have skill; and secondly, many who have skill, yet writ according to their encouragement rather than skill, more slightly than warily. But yet, that there is a real skill in foreknowledge of the Wether, and of the turning of the Winds too, as to gluts of Wether or Wind, and as to the succession of Weathers; whosoever shall peruse Mr. Gadbury's or swallows annual Predictions to that purpose, will say as much. But besides, were it so, that the Wether could not be any thing near certainly predicted, yet that there is a real skill in it in part, almost every Shepherd and Husbandman can tell you, who are able to verify abundance of Aphorisms of their tried experiences concerning Wether, both by the riding of the Clouds, colour of the Skies, and looks of the Sun, Moon, and Stars. And that they are certainly in the right on't, as to these their Experiments, our Saviour brings in his Sacred Test, instancing in certain of these particulars, that it is so, as they use to say. And now be it so, that Observation and Experience can make us Weather-wise, what shall hinder, but that they may say as much as to the foreknowledge of our own Fates, if not a great deal more, (there being abundantly more reason for certainty in Predictions o● this nature, than for those of that nature,) What is Astrology, but the finding out a skill of future Fates, by the very same means as the Jews attained to know, that a red evening boded the morrow's fair weather? For the experience of this know we to be every way a punctually true, as possibly could be in that unto which our Saviour dained to give his Te● that it is so. But what need we any further arguments? it is evident by daily and multitude of experiments, that skilful men d● certainly understand very much of future contingencies by this harmless use of Astrology and this any candid Objector may behold verified as often as he desires it. And in th● mean time please he but to peruse the Boo● called, [A Collection of Genitures, printed b● that ingenious Artist, Mr. John Gadbury, Physician in Ordinary to the Queen's Majesty, i● the year 1662.] and he shall there find him prognosticating to the very year wherein many eminent Natives than living should leav● this world, several of which are since dead according to the precise predicted time, as th● late Pope Alexander, and the late Philip King 〈◊〉 Spain, and the little Prince his Son, and many others; he published as much also by th● late Usurper Cromwell while he was alive, an● by the late King of Sweden while he was alive and both found him a true Prophet in his prediction of their deaths. To this the Carpe● commonly (do object, that they do as of● fail, but this is very false, for a good Artist very rarely misseth his mark, be but a Nativity rightly timed to him, or near the time given with good accidents. But be a man beguiled with a false time, or false accidents, never count that an error. Sect. Now Astrology is either Meteorological, or Genethliacal. Of the Divisions of Astrology into Meteorological and Genethliacal. Of the Meteorological I have said already; the Genethliacal Astrology is depending either upon the Birth of some Question, or of some Native Person or Thing. Questionary Astrology dependeth upon the precise point of time when a serious Question is asked, either by Letter or word of mouth; and this is called Astrology by way of Hororary Questions. Of this way of Astrologizing (I must confess) I am not so well skilled, nor am I, of the truth and worth of it, And of Genethliacal Astrology, divided into Questionary, and Real or Personal Astrology. half so confident as of the other way by the Birth of Persons or Things; yet so much have I tried and practised of it, and perceived of the truth and benefit of it by my practice, that I do believe it to be a lawful, true, and beneficial study, although I am still seeking more and farther into the reason of its truth, in order to attain a satisfaction beyond what I have yet gotten. But in order that I may be the better understood, when I go about to justify this way of Astrologizing, who they are, and practices they are which I undertake to justify, I would have the Reader to know, that all men who profess Astrology, are not Astrologers in good earnest, but that there are many pretenders to this Art, who understand it not, or not sufficiently at least as they pretend; or else if they do understand it, yet under colour of Astrology, do practise other Diabolical Arts of Magic or Sorcery, which are quite quite different things, and of no kin to Astrology. Sect. 8 Of Questionary Astrology, how there are many pretenders to it, who abuse the Science, either for want of skill, or sophistication of other studies mingled there. There are, who go under the name of Astrologers, many pretenders so very ignorant, that they understand nothing of Arithmetic, or Astronomy, and yet are able to answer Questions by way of Prognostication, so strangely quick and readily, and yet falling out so punctually right, and truly agreeing to the purpose, even unto admiration. Now this is a sort of Astrologizing beyond my Reading or Experience. And be it so, that such a skill may be compassed, and that lawfully, without either sleathy Cheat, or Diabolical Inspiration in it, I am utterly a stranger to it; and much may be (I confess) beyond my skill: But yet I am jealous, that many of these illiterate Fortune-tellers have more understanding in Sigils, Charms or Spells, than in true Astrology, and are better read in the juggling Art of Geomancy, than in the famous Art of Celestial Observations. Sect. 9 Of the lucky Prognosticator, and the abuses happening to Astrology by means of his It is very certain, that some men are naturally constituted of such a kind of Divining fancy, that by a kind of Luck, more than out of any real skill, they are able to foretell, and tell of many things strangely true. And hence comes it to pass, that many a man drives a Trade of discovering lost and stolen goods, and speaks directly where they are, by a mere headlong kind of Chance, with help of very small or no skill. And this Luck holds him some space of time, by fits at least, during the predominancy of prosperous Aspects of Stars favouring. But then in time, those worn out, and as evil Stars succeeding them, this luck changes, and skill being wanting to supply the loss of that change, all he says for another while proves as utterly false and erroneous. And hence fails the man's credig, and with him Astrology is brought into scorn; whereas in truth, the man was little or no ginger, and never had any quantity of Astrological skill in him. After this sort we daily see many sorts of Trades men and Artists, buoyed up by their mere luck, to become famous, who never were bred up to any thing of what they profess; thus have I known Bone-setters, Midwives, Surgeons, and Physicians, who never were bred up to any of these things, or any thing like them, yet have been, as it were, forced on by mere Nature to follow every man his Art, without any instructions, but what Nature of its own accord hath taught them to acquire; and yet notwithstanding have grown famous in their Professions unto admiration. Now where men have so much grace or ingenuity, as to back their good fortune with industry, it comes to pass, that they acquire good Arts, grow truly famous and deserve to be so esteemed. Sect. 10 But where the fear of God is wanting, many times it happens, Of Sorcerers, and Diabolical Artists, and the abuse and disgrace happening unto Astrology by means of such. that these ignorant Artists, tickled with the applause of their good Fortune, and bewitched with the love of gain, which they have felt so lightly coming in; and thereupon spurred on with a vehement desire to keep up both their fame and profit; but withal being loath to take pains to study for it, after they have been at first flattered with Fortune's favours, courting them at so easy a rate; and now at last feeling that good luck gins to fail, they strike in with the Devil, a Master easy to be found, and so grafted upon the Stock of Nature's Blessing an off-set of Satan's Endowment, for the supply of their failing good fortune, and the support of their ambitious and covetous desires. And thus many an ignorant and harmless skill, buoyed up merely by luck at first, turns in time into flat Sorcery. And not only these ignorant Fellows, but too many of the more learned sort also, being naturally evil natured people, and complying with their bad humours, do make them worse by evil habits, and growing ever worse and worse, without the happy turn of Repentance, and having no knowledge of God, do become in time an easy prey unto the Devil's bait; and what with the itch of desire to know more, and to do more, than Nature and Industry can well afford to teach them, and what with the desire of vainglory and covetousness being drawn in, these also turn Sorcerers. Yea, and not only evil-natured men, but also persons as well qualified as nature can make them, for want of good education, fall into bad manners, and so corrupting Nature, become as bad as the worst. And not only so, but some also never so well educated, by reason of ill company, forfeit all the hopes that Goodness had seemed to found in them; and these also in time turn Sorcerers too, many of them: and this they may do too too aptly, whether ever they study any thing of Astrology yea or not. But true it is, that too many Astrologers, using their skiil more profanely than religiously, and finding that their Rules of Natural Art cannot tell them all things they would know, or so easily and so quickly as they would know them, despising therefore these lawful and most excellent Studies, they fall into the study and practice of Geomancy, Sorcery, and plain Witchcraft. The Devil, though he be a most damnable Apostate, yet is an Angel, and as such, has skill in all natural causes, and the reason of future contingencies▪ beyond the most Learned of mortal men that ever wrote, except such who wrote and spoke by Divine Inspiration. Now if any man will so far fall from God, as to be confederate with this Apostate, or any of his Infernal Imps, there is no doubt but he may save the labour of a world of study which it costs other men, and he shall have his Astrology at second hand by a kind of Diabolical Inspiration, and that more readily and more punctually to the purpose, than they who by great labour and pains come more honestly by it: But than loses he his Soul by the bargain, and woe be to him that gets by such kind of intelligence and correspondence. Of Gypsies and common Witches, and the great wrong Astrology abides by means of their lying Arts and Diabolical practices. Sect. 11 Of kin to these kind of people are common Gypsies, who as they sergeant the feature of natural Egyptians, by a mere artificial swarth wherewith they besmear their English faces; so abuse they the World with a dissembled skill of discerning secret and future things; whereas they know nothing at all but what they have by mere Diabolical and Juggling tricks: for either they are infernally inspired, or else they are mere Cheaters. As for matter of real skill, seldom is it that any of them have any at all, neither have they any of them any reason or ground for what they say, besides a mere kind of chance: But their Confederate the Devil has a real and a great skill, 1 King. 22.21, 22, 23. and has withal a secret way whereby invisibly and undiscerned he suggests words into his Prophet's lips. Acts 2.4. For as the Holy Ghost miraculously inspired the Apostles, so as to make them speak all Languages, so the Devil also has his way, after a sort, insensibly to communicate thoughts into people's heads, and words into their mouths. Much difference there is without in the degrees and latitude of this power; for the Devil is under a restraint, and cannot execute his natural power, but where and when as God allows him permission; and when he has permission, 1 King. 22.21, 22, etc. at utmost his power is no more comparable to that of the Holy Ghost, Exod. 7.11, 12 chap 8.18, 19 Rev. 12.7, 8, 9 than is a Molehill to an high Mountain; yet is it incomparably beyond the power of mortal men, by nature at least. Now this power of his is ordinarily able to go no farther, Ephes. 2.2. Joh. 8.44. Matth. 16.22, 23. than to be able to suggest evil motions into men's minds; and thus did he by Peter, when he made use of his conceit, with attempt to affright Christ out of the enterprise of his Passion; and this he did by such a secret insinuation, and so neatly acted, that Peter little dreamt that the Devil had put it into his head, until Christ flatly and plainly told him that it was so. This liberty of suggestion has the Devil ordinarily against all the best men that be, Matth. 16.23. 2 Cor. 17.7. as he had against Peter and Paul. But as men neglect their devotions to God, and restrain their prayers, and reading good Books, and good Meditations, their minds by degrees grow estranged from God, 1 Cor. 7.5. Ephes. 4.17, 18 and evil thoughts by degrees growing worse and worse, possess their minds in the room thereof, until in the end God's Spirit (which never fails to use all possible endeavours to reclaim men from vice unto godly virtues, so long as remains any hopes of them) withdraws from them, and leaving them to themselves, their hearts harden immediately, and a seared Conscience possesses them; and then together therewith Satan usually enters, as he entered into Judas; Joh. 13.27. and from that day forward keeps he the chief rule over the children of disobedience, Ephes. 2.2. and worketh them as he finds them fittest for his purpose; of some he makes absolute Sots, as it were mere brute beasts; others he devours with abundance of Whoredoms; others he stupifies so much with worldly cares, as they become as it were their own, or the Devil's Asses; others he entangles with spiritual pride in Hipocrisies and Heresies, until they are made, as it were, stark mad in Opinions: And a peculiar sort of people only they are, who fitted by a kind of Geniture that inclines to that purpose, he draws into pact with him to become Witches, or, as it were, Devils incarnate; and this he effects by encroaching upon them nearer and nearer, as the holy Ghost withdraws, and insinuating himself, closeth with their capicities, and becomes familiar by degrees, communicating unto them of his secrets insensibly, by inclining their fancies with his Diabolical powers, so as to make them quick and apt of apprehension. And all this he does insensibly, without any the least making of himself known unto them, who he is that they are beholding to for these powers that come so readily upon them, as if they were merely natural; insomuch that the Devil becomes a man's ready Servant, and does for him very much, as if he had earned his Soul to be his, before that man once knows for certain that ever he had to do with him: And thus goes he on encroaching more and more, until the Soul being puffed up with such an excess of vainglory, or filled with such vehemency of lust, or entangled with such a knot of worldly-mindedness, as it is past danger of retreat; and than Satan appears in his own shapes, by apparent Vision, or Audible Voice, and familiarly and openly converseth with his new Prophets, and entereth with them into an absolute compact, that he will be theirs, and they shall be his; Matth. 4.9. even as he would have tempted Jesus Christ to fall down and worship him. Sect. 12 Of the several kinds of Witches, and first of the malicious Witch. Job 5.2. Of this sort of Diabolically inspired people are several kinds. 1. There is the malicious Witch, whose damnable spleen and envy tormenting himself with such a vehement desire of doing mischief, as he can enjoy no health in his bones; and he not endued with a stock of Grace any way sufficient to quench this fire, the Devil knowing his ailed, proffereth his service in this exigent, and the man finding his pain of malice without grace intolerable, easily consenteth, and selleth his Soul to the Devil to gain his will against his enemies. Now in this case over a wicked man, such as a Thief, or Murderer, or Adulterer, or any man that lieth under any open sin, and dwelleth in it, the Devil seemeth ordinarily to have power over them according to these vehement desires of his Clients, and also over every man that dreadeth his power, and also over every one, of whose goods or things he can any ways gain into possession. And to this purpose it seemeth, as if the Devil hath prevailed to afflict men's goods, whether living or dead, with divers plagues, as the death or lameness of , and the spoiling of provisions of meat or drink by strange kind of wild annoyances; and also to touch the bodies of Men and Women, or their Children, by sickness, and lameness, and strange kind of fits, and sometimes by death. But the Devil hath not always this power over wicked men, and sometimes by God's permission he gaineth to afflict the most righteous of men, as he did Job, Job 1.2. either in their Bodies, Children, or Goods. Now to withstand these things is there no way better, than by strong prayer and crying unto God, and by a bold and confident opposition of the acts of the Devils, and his Witchcrafts. It is observed, that the Devil hath very rarely any power to hurt that Man or Woman, who fears him not: And although it be dangerous meddling with Geomantic tricks to drive away the Devil, which is as much as to say, to drive out Satan by Satan; or by scratching the Witch, or by burning the Thatch of her house, or any such like things, which are absolutely doing of evil and unlawful things, that good may come of it, or giving our Souls to the Devil to be rid of the Devil: Yet in lawful things, to violate the Devil's act in the name of God, as to burn a bewitched Beast with an hot iron in the very act of its bewitched fits, or to thrust an hot iron into a vessel of bewitched Liquor, or any such like thing; as it is written, Resist the Devil, James 4.7. and he will flee from thee; as there is no ground nor reason why it should be unlawful so to do, so it hath been approved a good assistant remedy, under our prayers to God, to expel Witchcraft. Now when the Devil cannot compass the desire of his Clients, so as to harm the envied person, yet feeds he them with promises, that it shall be done; and thus keeps he them in vain expectations, until he puts a period to them. Sect. 13 After the same manner as these malicious people, Of the poor and needy Witch. so are there very many poor and needy men and women in the World, who being as wicked as they are wanting, and neither knowing how to supply their wants, nor having any stock of patience to endure them, as such who have neither courage to rob, nor industry to work, are therefore so greatly tormented with this pinching need, as makes the Devil's service in this kind greatly acceptable for their supply. And though the Devil be a means somewhat to please them in this case, by administering some certain ease, by prompting them to several cheats and robberies, which seem to run away successfully for a time, yet are these people generally always poor, and so they live and die. Sect. 14 Of the Learned Witches, and these either Covetous or Merry Witches. A third sort are the learned Witches, who being afflicted with a vehement desire to know strange things, and that without the knowledge of God, in time do meet and comply with the insinuations of Satan, which seem to flatter them with enjoyment of their desires. And these enjoyments seeming so very delectable to their minds, draw them in by degree to enter into a perfect pact with the Devil. And these are usually either covetous or merry wanton Witches. Covetous Witches, who make use of all their skill merely for sordid gain. The merry Witches are commonly called White Witches, who usually drive a trade of unbewitching, whom the malicious or covetous have harmed. And this plausible sort of white Witches, while they pretend to do nothing but good, do the greatest hurt. For while people think, or seem at least, to think no harm, here are they drawn in to make use of the Devil to drive away the Devil, and the good they seem to receive by these men, never does them good; for whether they be stolen goods brought again by this means, they shall not doubt being recovered, or the person recovering, shall be one way or other afflicted as much as that comes to, or whether it be some sickness or sore amended, be sure it shall break out again ere long, either in the same or some other place. It is very strange, which is credibly reported, how these White Witches do oftentimes force the Thief to bring back the stolen goods, and to cast them down where they had them; but goods so returned upon such a score, certainly shall never profit them, who procured their return after this manner; for it is most certain, that this can be done no other way but by the Devil, or by a cheat; and if credible persons may be believed, such things have been acted, past all colour of cheats. But, will some say, seeing the Devil is for certain the greatest Liar in nature, how can he tell these men truth? or if he tell them never so true, how can they believe so great a Liar? In answer to this we must note, that the Devil does sometimes tell true, because he cannot do otherwise; as when he was forced to confess, Luke 4.41. that Christ was the Son of God; and sometimes he tells true for his own advantage, in order that men may be drawn to believe his lies with the greater affection and zeal: Thus does he tell true unto his Clients, to oblige them to be so much the firmer his; and in order, that in the end he may swallow them up in his delusions. But whether he tell true or false, they who are his, are so bewitched by him, as to believe it to be true, whether it be right, or never so much wrong. Sect. 15 Lastly, Of juggling Prognosticators, and their abominable cheats. great enemies to Astrology are a company of juggling Prognosticators, who would make the world believe as if they were errand Sorcerers by their practices, pretend to Astrology by Profession, but indeed are neither the one nor the other, but mere Cheaters, who do not so much prophesy what shall befall, as cheat and juggle, to bring about seemingly what they prophesy; and to this purpose, maintaining a knavish confederacy with the principal Pickpockets whereabouts they dwell, by compliance with the Thief, help men to their goods, as if by Beelzeb●● they cast out Devils; or else by subtle examination, and extortion of confession from the Quaerents, having out-witted their Clients, they seem to tell strange things, which they know all and merely by hear-say. Sect. 16 Of the true Questionary Astrology, and how God is willing to have our questions answered. Now all these several sorts of people being secluded our company, either as an Astrologers, or else as private enemies, who by adulterous sophistications go about to force this noble and famous Science, as a mere stale to their wicked and diabolical lusts. Yet is there for certain such a thing as Questionary Astrology, as a lawful, true, and commendable Science, with great profit and delight to be practised by sober, wise, and religious men. He who made the Heavens, and placed the Stars therein for Signs and Seasons, Gen. 1.14. Deut. 4.19. Psal. 139.9. hath no envy that any man should read what he hath printed purposely to be understood. No surely, The Lord will do nothing (as it is written) but he reveals the secrets thereof unto his servants the Prophets. Amos 3.7. 1 Sam. 23.10, 11. When David was in Keilah, and news was bruited that Saul was coming thither after him to besiege him there, he could not certainly tell whether it were so or no, but was inquisitive to know the truth of it; and when he desired it, God was willing to let him know. And is not the Almighty as gracious still as ever he was? or was he willing to have questions answered in those days, and can he be unwilling now adays? Certainly it cannot be. We have not the Ephod indeed, by which to make enquiry; but God had always more ways than one to teach his Senator's wisdom, and so he has still. Sect. 17 In Samuel's days, it seems, How it was a custom in the the time of Samuel to ask and resolve Horary Questions. 1 Sam. 9.9. it was a common custom to go the Seers, to inquire for lost goods, what was become of them, and to make enquiry of many such like questions. Now after what manner these questions were rsolved, although the Scripture does not expressly say, yet it gives us to understand, 1. They were not altogether, nor usually answered by the Ephod, for that was only in custody of the High Priest, and these Questions were resolved by the Seers, or Wisemen. 2. They were not ordinarily shown by Revelation, or Dream, or Vision, for these were only in use in extraordinary cases; but these were mere ordinary Questions. 3. They were resolved, neither by Ephod, nor by Prophecy, but by some industrious Art, which came of study and painstaking; for neither the informations by the Ephod, or by Revelation, or by any kind of Extraordinary and Divine Prophecy, was ever known to be mercenary: For as it was Christ's command to his Disciples, Matth. 10.8. saying, Freely ye have received, therefore freely give; so it was the practice of all extraordinary Prophets in old time. 2 King. 5.15, 16. Elisha would take no money, no, though he had wrought a wonderful cure upon a great rich man, because what he did was not by Art, but by Miracle. But here in these customary cases, it seems these Seers were wont to take money for the Questions they resolved; for when it was proposed by saul's Servant, to go to inquire of the Man of God for the Asses, and that according as it was an usual custom in those days; it was answered by Saul, saying, But what have we to give him? 1 Sam. 9.6, 7, 8, 9, 10, etc. we have no bread left, we have no sufficient present. And the servant replied, I have a fourth part of a shekel of silver, I'll give him that. And then Saul answered him, Well said, let us go then. Now it is plain, that it was a custom to go to the Seer for things that were lost, and that Saul and his Servant knew this custom; and that was a part of this custom to reward the Seers with some present for his answer to the questions: For though like enough it is, that Samuel took nothing in this case of Saul or his Servant for resolving them about the Asses; yet however it is plain, that the Seers did usually take money, or else what needed saul's answer; What shall we give him? for had he not known what the custom was, how came it to pass that both he and the Servant thought of it to go to the Seer at all? and if it was the custom to take money in such a case, than came not the Seers by their skill by any kind of Revelation, but by Study and Art, which deserved as well as required such a Gratuity. And now if there was such a Study in the case, what could it be but by some natural means? and if by natural means, what natural means could they be, but by skill in those means by which it pleases God to sway the World, as by the Ordinances of the Sun, Gen. 1.14, 15, 16, 17, 18. Jer. 31.35, 36. Jos. Ant. lib. 1. cap. 8. Acts 7.22. Moon, and Stars? In these was Abraham the Patriarch well read, and of him learned the Egyptians and Chaldeans, who practised much of this very Art; from the Egyptians Moses learned the same Art; and from Moses these Seers got it, and Samuel the Prophet also amongst the rest. Sect. 18 But will some say, And finally how it follows, how those Questions were resolved by skill in the Stars and Heavens, and no other ways. How can the Stars sway our thoughts? And say I, How can the Moon sway and order the Ebbing and Flowing of the Sea, as it is apparent she does, who knows how? for though we read of many conceits in the case, yet how easy is it to confute all those conceits as fond things, over it is for us to say or show how it is in certain truth. There is undoubtedly a general Vegetive Soul in the World, every where maintained and enlivened by the holy Ghost. And this carrying between the Moon and the Sea, those great Waters, like an invisible Line with an huge Scoop at the end thereof, draws them after her as she goes her circuit, though no man sees how. And thus in all Sympathies, this Vegetive Soul invisibly carries virtue from the Heavens between thing and thing, every where working those secret effects, which we mortals cannot but admire. And thus in our present case, who knows what this Soul cannot do between the Stars and our thoughts, working such Sympathies, as a Question serious cannot start itself but in some such Notch of time, while the Stars and Heavens are acting upon that very Subject in hand. And hence the Birth of the Question, like the Nativity of a Child, carries the story of the whole matter in hand in its forehead. And hence follows that skill of Natural Prophecy, by virtue of the Starry Aspects, which as they are situate at the precise notch of time of the Question demanded, are able to demonstrate the various success that each accident of Affair can claim unto itself. And if so, what hinders, but that He who hath wisdom, and can do it, may read those Answers, which in Letters of Gold, Almighty God hath written in the Heavens, to every Question its proper Answer? And this as well out of the Stars of Heaven, as once it was done by Abiather the Priest, out of the Stars of the Ephod. Sect. 19 The Conclusion. I am not so confident, as I said before, of this Questionary way, as of that by fixed humane Nativities. But I am very confident, that the Omniscient Creator is not at all wanting, for any possible care in his contrivance of the work of Nature, or for the tender of any possible means that may be had for the supply of all wants: And if it be necessary for man's good to know the time and the judgement, at all such times as he has occasion to use either, Eccles. 8.12, etc. 5.6. as Solomon says it is, and that the wise man shall know it; than it cannot be, but that God hath afforded means without a miracle to come by this knowledge; and this means, probability says, is by the Stars of Heaven, answering our Horary Questions; and experience continually affirms day by day, that it is so. And yet do I not think so neither as some have written, as if my Glove hidden up and down here and there in mere sport and wantonness, should be so watched and attended by the Heavenly Bodies, and those Bodies by such servile Angels, as must needs tell me at every time where this piece of Leather is dropped: No, Gods works are serious, and his Eagles never were created to catch Flies. For although the Heavenly contrivance may aptly respond our serious concerns; so as when David desired to know if he should go up into any of the Cities of Judah, 2 Sam. 2.1. and which of them? Yet that they should as aptly comply with our mere frolicks, I hold it ridiculous to imagine. No doubt, but the Heavens are able to show us infinitely more Learning, than we mortals in this state of corruption can ever attain to understand. It's a great bounty of God Almighty that we know so much as we do, and therefore let wise men glorify the Maker of all things, for all we attain to understand, and far be it from us to belie, or any ways to abuse Gods gracious Works. It is sufficiently plain, that an Astrology there is in the Heavens, and as plain by this time, that Man (in this state of corruption) may attain to understand it. But as for perfection we pretend not to it. And so pass I on to my Third Proposition. The Third Proposition. That this Astrological Understanding may be lawfully and fairly compassed by Natural Means, without any the least of Diabolical helps. Sect. 1 NOw that I may the more aptly describe how lawfully and fairly this Science may be attained, The Introduction. I shall first show its Pedigree and Rise, and thence its Essence, and the true natural meaning thereof. Sect. 2 Astrology is the most excellent part of that noble Science which is called Physiology, Of Natural Philosophy, and the meaning and order thereof. or Natural Philosophy. Physiology is a Science of Natural Bodies. The Body Natural may be conceived either generally,, as it is but one great Body; or else specially, as it may be divided into two, or subdivided into many thousand several Bodies. The general Body of Nature is called the World, or the whole World, which, as it is generally considered, makes all of it but One entire Body. This general Body admits of many special Divisions and Subdivisions. And first, it parteth into two Branches, making one Body Natural, called Celestial, and another called Terrestrial. And hence arise two Sciences, the one of which may fitly be called Oranology, or Astrology, and the other Geology. Sect. 3 Of Geology, or Natural Philosophy Terrestrial, and the meaning thereof. Geology is a Science that treateth of the Natural Body, called the Earth, and speaks either generally of the whole Earth, or specially of the parts, or some particular part thereof. This Science of Geology is either merely Speculative, or else for practise also. Odder thereof. Speculative Geology consisteth in the mere knowledge of the Earth, in whole, or in part, and of the Principles and Affections thereof; and to this purpose it treateth either of the common being of any earthly thing, merely as it is a Being, abstract from all manner of Matter, both intelligible and sensible; and as it acteth thus, it is called Metaphysical, or Supernatural Philosophy. Or else it discourseth of a movable Being in its Matter, and that as it is perfectly material; and this is Natural Philosophy, properly so called. or else, 3ly. it handleth things conversant in matters intelligible, but not sensible, as they are the Abstracts of Matter; and this is called Mathematical, or Abstract Philosophy. Of this sort of Science the subject is Quantity, and this is either Continued or Discreet. If of Continued Quantity the Science treateth, than it is called Geometry, or its subordinate Perspective. But be the Quantity Discreet the Science treateth of, then is it called Arithmetic, or its subordinate Music. Natural Philosophy properly so called, treateth of Terrestrial Bodies, either Simple or Mixt. The Simple Bodies are the four Elements, called Fire, Air, Earth, and Water, which among them do so fill all places of the Earth, from the utmost and inferior Bodies of the Heavenly matter, unto the inmost centre of the Earth, so as there remaineth no such thing as Vacuity any where under the cope of Heaven. Mixed Bodies are compounded of the four Elements, and are either Animate or inanimate Bodies. Animate Bodies are either Vegetive, Sensitive, or Rational. Now while the Learned Artist studies the Earthly Body Natural, the Sciences of Geography, History, and Chronology do naturally flow from that Study. The first of these describeth the situation of the Earth; the second declareth the story of all that was ever seen or done in it; and the third telleth how much time hath passed from the Creation unto every time present. Subordinate to these are Topography, and particular Stories of Places, and Chronologies of particular Periods. Practical Geology, or Natural Philosophy, consisteth in such a practice, as maketh use of Speculation for the profit of Mankind, so as to leave a tract or fruit of its operation remaining, after the act is past and gone. And this is a sort of Study that is called Art rather than Science. The Subject of this Art is either Man himself, or something else. If Man himself be the subject to be practised upon, then is the business either to teach him Manners, and this is called Ethical Philosophy; or else to teach him the Art of Reasoning, and this is called Logical Philosophy; or else to teach him the Art of Speaking, and this is called Grammatical, or Rhetorical Philosophy. If something else be the Subject, then either it is the Earth, or the Fruits of the Earth. If the Earth, then is the business to dress and till it, and this kind of doing is called the Art of Agriculture. If the Fruits of the Earth, than the business is to prepare them so, that they may become fit for Health, or Wealth, or Food, or Cloth, or a thousand things as Mankind hath need of. If for Health, than this doing is called the Art of Medicine; if for Cloth or Food, etc. then it is called the Art of Clothing, Drapery, Cookery, or by as many names as Man has uses to employ the Fruits of the Earth about. Sect. 4 Of Oronology, or Astrology, or Natural Philosophy Celestial, and the meaning and order thereof. Now after the manner of the Terrestrial World, so is the Celestial. Astrology, or rather Oranology, is a Science that treateth of the Natural Body called the Heaven, and speaks either generally of the whole Heaven, or specially of some particular part thereof. This Astrology, or Vranology, as it is a part of Physiology, so has it the same Principles, whether Internal, as Matter and Form; or External, as the Causes Efficient and Final, Principles of their own nature; and Chance and Fortune, Principles by accident. It hath also the same Affections, Internal, a Motion and Rest, Finity and Infinity; and External, as Place and Time. Vranology is either merely Speculative, or also Practical. Speculative Vranology consisteth in the mere knowledge of the Heavens, either in whole or in part, and of the Principles and Affections thereof; and to this purpose it treateth of these things either Metaphysically, or Mathematically, or merely Naturally. Mathematically, it treateth of Astronomy, or Vranometry, which is a Science that treateth of the Magnitude, or Measure, or Number of the Heavens, or of the Stars of Heaven. Naturally, it treateth of the Heavenly Bodies, and their Nature, Motion, Aspects, and Operations. And hence follows the Science of Astrology, or Vranology, whose business it is to study and declare these things, and the reasons thereof. Practical Astrology, or Natural Philosophy, is That Art, whereby a man does so employ his skill in the Nature of the Heavenly Bodies, as to make a lasting profit and advantage of it, to the use of himself, or of Mankind in general. Hence follows Judiciary Astrology, which is an Art, that by certain known and long experienced Rules, discerns future Contingencies, how and when they are to come to pass, by the situation of the Heavens, and the Stars therein, and by their Motions and Aspects, compared with the knowledge of their Nature and Operations. So as in the main, Astrology is nothing else but a Bundle of Aphorisms or Experiments, which the wisdom of all Ages hath gathered up together, concerning the Nature and Acting of the Heavens, and hath communicated and published for the common good of Mankind. Some of these were brought to light by Shepherds, others by Husbandmen and Seamen, and some by Scholars, and all communicated together. Sect. 5 These Experiments they have gained from the Heavens, as Physicians do theirs concerning Medicine from the fruits of the Earth; their way is to gather Herbs, and taste them how they are hot or cold in the First, Second, or Third Degree; and to try them, what their effects are, in Potion or Plaster; and hence learn they to understand what each Herb or Flower, Metal or Mineral, is able to bring forth. And after this manner, by virtue of a muititude of Experiments, and a constant observation from time to time, and at all times, have they invented and brought up the famous Art of Physic and Chirurgery. After this very same manner has the ginger gained all his whole skill of the Heavens: Taste them indeed he cannot, but he has his Eye, and his Ear, and his sense of Feeling, and his reason of Apprehension, and judgement to observe the effects of the Heavens, and their influences upon Man and Beast, and upon the whole Earth; and hence he is able to argue from the Effect to the Cause, what the Nature is of Heaven in general and in particular, and of many of the Stars what they are able to produce. And after this manner, by virtue of a multitune of Experiments, and a constant observation from time to time, and at all times, have Learned Men invented and brought to light this famous Art of Vranology, commonly called Judiciary Astrology; and there is no more of Diabolical Art in this, than there is in the study and practice of Physic and Chirurgery, there being not a tittle in this, but what is learned after the same manner as are they, all being the progeny of Experience and Observation; Of the Subject of Uranology, the Heavenly Body Natural, and its considerations. and be there any difference, this is the eldest Sister, and the most ingenious Art of them all. Sect. 6 The subject of Vranology, and that as well of the Speculative as of the Practical part of that Science, is the Body Natural of Heaven. Heaven is a Body Natural, most simple, solid, spherical, clear, and moving constantly in a Circle, and this by virtue of an innate power always within itself. And thus far all the Learned Philosophers generally do assent and agree. This Heaven waxeth old as doth a garment, as witnesseth the holy Writ: Moreover the Effects do show as much, the stature of Man in every Age decreasing, and the fruitlesness of the Earth in general continually increasing, as if the Heavens above failed to supply Nature's offspring below, with their wont stock of virtue. The matter of this Heaven is not the same with that of the four Elements, or either of them, either simple or mixed, but either is of a purer and more excellent mould than any of them, or else is a most pure quintessential matter, composed beyond all that Art or Earthly Nature was ever possibly able to contrive. This Body Natural of Heaven is to be considered either in its own proper matter, or in respect of the Codies therein moving. Heaven in its own proper matter is to be considered in its Quantity, Quality, or Action. The Quantity of Heaven consisteth in Number and Measure. Sect. 7 The Quantity of Number seemeth to divide the great Body of Heaven into several and different Orbs. Some are of opinion, Of the Number of the Heavenly Orbs. that there are ten or eleven of these distinct Orbs of the Heavens; that is, ten of them besides the Imperial Heaven, whose immensity no mortal man is able to comprehend, Others suppose there are but eight of these Orbs, that is, seven Orbs of the seven Planets, besides that one of the fixed Stars, all of them containing every one his inferior Orb within his own Circle, wrapping one about another, like the several Coats of an Onion, and the Sun or the Earth, enclosed in the Centre of all like the Ball in the midst of the Onion, of which, some say one, and some say the other, to be the innermost, but Astrology makes little matter which; and so whether there be eight or ten of the Heavenly Orbs, or more or fewer, Astrology makes but little of concern; or whether there be but one general Orb, wherein the Planets and fixed Stars do ride in their several Circuits, lose from the Heavenly Body, as Birds flying in the Air, or as Fishes swimming in the Sea, Astrology does not undertake to decide: But howsoever, or which way soever we do account either the Sun or Earth to be the Centre of the World, or the Orbs to be more or fewer, or to be fixed to the Planets and Stars, or lose from them both; as we cannot say certainly how they are, seeing they are so much above our reach of reason and comprehension, so we need not greatly care or concern ourselves, saving for recreation in our mere Speculations. Yet sure it is, by perfect Demonstration, That from the Centre of the World unto the utmost limits of the Starry Heaven, there is a vast and immense Body of Heaven, consisting of that most simple, solid, spherical and clear matter, so as if it were most excellent refined Crystal we are able to go thorough all; all which St. Paul seemeth to account but one Body of Heaven, the Air between that and us making the (a) Psal. 8 8. Dan. 7.2, 13. first Heaven, and that vast Body a (b) Gen. 1 17. second, beyond which that holy Man being wrapped up, was in the Imperial Heaven above all, where he saw and heard things unspeakable in the (c) 2 Cor. 12.2 Matth 6.9. chap. 24.36. third Heaven. Sect. 8 The Quantity of Measure cuts out this whole Body of Heaven into several spaces of Height, Depth, and Width. Of the measure and space of the Heavens, as they are commonly divided. These spaces of Measure are chief bounded by the Equinoctial Line, and the two Polar Points. The Equinoctial Line is a great Circle, which we imagine to compass the whole World of Heaven and Earth in that space [extending from the Orb of the Moon unto the Imperial Heaven) where the Days and Nights are of equal length all the whole year about. The Polar Points are those two Points in the immense Ball of the World which are equidistant from the Equinoctial Line; the one in the utmost Northern, and the other in the utmost Southern point. Now this Equinoctial Line is conceived to be precisely 360 Degrees in its whole circuit, or divided into so many equal parts of space; and every one of those Degrees is divided into the space of 60 Minutes, or 60 several parts of a Degree; and every Minute into as many Seconds. And as the Equinoctial is, so is the Meridian conceived to be the space of 360 Degrees. This is another great Circle, extending from the one Polar Point unto the other, and twice cutting the Equinoctial Line, compasseth the whole World from North to South, as the Equinoctial doth from East to West, and so returneth unto the same Point where it first began. But whereas the Equinoctial Line is a certain space immutable, the Meridian Line is not so, but is immutable, and circleth the World in any or all Degrees of the Equator, even as we please to conceive or imagine. The 360 Degrees of the Equinoctial Line are called the Longitude of the World, because they are in order as the Sun and all the Stars do move along in their Circuits round abount the spacious Heavens in their several Orbs. But the 360 Degrees of the Meridian are called the Latitude of the World, because they meet out that distance, wherein the Sun and all the Stars, in a due and certain breadth one from another, do move in their Circuits from East to West. The Sun in his Circuit keepeth not the Equinoctial Line, but declineth one part of the year unto the Northwards, and another part of the year unto the Southwards: And all the other Planets observing the same order, (excepting that whereas the Sun keepeth to a constant and level tract, these vary sometimes more and sometimes less distant from the Equinoctial Line, than is this tract of the Suns.) Hence occasioneth another great Circle to be imagined in the Heavens, called the Zodiac: This Zodiac being also 360 Degrees in the whole Circuit, is conceived to be about 16 Degrees in breadth; for that the Planets having sometimes (some of them at least) 8 Degrees and odd Minutes in North Latitude from the Sun's course, and sometimes as much in South-Latitude; this Zodiac, which is, as it were, the high roadway of the Planets in their Peregrination about the World, is esteemed to be of so much breadth, as the Planets any of them do swerve in their Latitude to the North or South: And the Sun's pathway in the midst thereof is called the Ecliptic Line. This Zodiac is divided into twelve equal parts, called the Twelve Signs; and these beginning where the Sun entereth the Equinoctial to the Northwards, the first Sign is called Aries, and the rest in order are called Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. These Signs are divided all of them into 30 equal parts, called Degrees; and these Degrees are all of them subdivided into 60 equal parts, called Minutes, and they again are subdivided every one of them into 60 Seconds, and they again into Thirds. Now when the Sun entereth into the Sign called Cancer, then is he in his greatest North Declination, and at that time is distant from the Equinoctial Line 23 Degrees to the North; whence occasioneth the Circle called the Tropic of Cancer, the Centre of which being the North-Pole, it compasseth so much of the Call of the round World, as falls under 23 Degrees and above an half from the Equator to the Northwards. And where the Sun entereth the Sign called Capricornus, he is under his greatest South Declination, and thence occasioneth another Circle to be imagined, called the Tropic of Capricorn, as many Degrees distant from the Equator to the South. Forty five Degrees distant from each Tropical Circle are two Circles more, usually imagined, called the Arctic and Antarctic Circles, which being but little above 20 Degrees distant from each Pole, do also compass some little portion of the skirt of the world. And inferior to these are other Circles, called Parallels, which running from East to West, so divide the Heavens into several spaces between the greater Circles. Sect. 1 Now merely to know these things is Speculative Astrology, commonly called Astronomy: but by these imaginary spaces, and the motion of the Sun and Moon thorough them, to know (as by certain standing rules) when it will be Summer and Winter, and when it will be Spring and Fall, is that which we call Judiciary Astrology, Sect. 9 Of ibi Quality of the Heavenly Matter. A second thing to be considered, is the Quality of the Heavens. The Quality of the Heavenly Matter is either such as is palpable and apparent, or else such as is secret, and not easily perceptible. The apparent quality of the Heavenly matter is, that it is pure, clear, resplendent, round, simple, and solid, and always in motion, and and that of its own innate power and property. Sect. 10 But besides these, there are certain secret and imperceptible Qualities of this Heavenly matter; and these, because they are secret, cannot so easily be demonstrated that they are indeed such Qualities of the Heavens, except only by the experience of such ingenious persons, Matth. 16.2, 3. who have curiously searched into these several tracts of Nature. Who is able to demonstrate that a red evening is naturally productive to a fair morning? or that a red morning is so apt to bring forth the quite conthahy? unless you will believe an ingenious Observator, who can tell you, that he has always found it foe, only barring some few rules of exception? and so, fain would I know how a man would prove, that two Plants growing close together on the same Bank, the one of them is wholesome meat, and the other is rank poison? A man will answer perhaps, I have tasted the one and the other, and I find it so upon my tongue; and reasonable men will believe such an answer from an ingenious man, skilled in the nature of Herbs, without any further demonstration of any thing, by the looks or shapes of the leaves, roots or flowers of either Plant. And if so, why will you not as aptly believe an ingenious Man, skilled in the Herbs of Heaven, that will tell you by the like experience of observation, that the one of these Plants is an Herb of Saturn, a malevolent Planet, by whom it is influenced with its poisonous faculty; and the other is an Herb of Jupiter, a benevolent Planet, by whom it is influenced with its nourishing faculty, insomuch as though these Plants are both nourished by the same cold earth and warm Sun, yet are their operations nursed out of two quite different breasts. But you will say perhaps, that this is an abstruse observation, and therefore not so apt to be believed, as that which is made by a plain taste. And say I again, some men that are naturally born to it (as it were) are as apt at these obstruse observations, as other men are to relish bread and meat. And if any man has not so much reason as to be bound to credit all their observations and experiments, yet me thinks such should be obliged, in civility at least, to suspend harsh censures, and not to say as some use to do, as if all things they cannot presently apprehend a reason for, were therefore merely Diabolical. But to return to our business. Sect. 11 These secret qualities of the Heavenly matter, Of the true and proper Qualities of the several spaces of the Heavenly matter. are either such as are the true and proper qualities of the several parts and spaces of the Heavens, or such as are so by accident. Now to be able to say what is the proper quality of the Heavenly matter, we must first measure out the Heavens into several spaces of place. For as it is upon Earth, all ground will not bring forth the same fruit; so is it in Heaven, all places in Heaven do not work the same effects. Upon the Earth, a man in his journey rideth one ten miles more or less upon the sands, and by and by he traceth over as many miles more upon the clays, and after that another parcel upon the gravel: So seems it unto us by the best of observation, as if it were in the Heavens; for begin we at that point where the Zodiac cutteth the Equator to the Northwards, and there we meet just entering the Sign Aries, Of the Quality of the Twelve Signs. and holding on from thence forwards for the space of 30 Degrees; This, observation says, is a Sign hot and dry, like an high gravelly or sandy ground; and when this Sign ascends at a Birth, or if the Sun or Moon be in it, it usually contributes unto the Native a dry Body, See Doct. of Nat. sib. 1. chap. 10, sect. 1. lean and spare, strong and big bones and limbs, piercing eyes, with black eyebrows, a swarthy complexion, and sandy. coloured or red hair, and inclines him to be choleric, brutish, violent, and intemperate; that is, this Sign does naturally effect these things. But if the Planets Jupiter or Venus be in the Ascendant, or in this Sign, it altars the case for the better, both for quality and complexion of the Native; but if Saturn or Mars be there, than it altars for the worse. For as the ground will some of it bear Wheat, and other some Rye, and yet by adding compass to it, or by ordering it accordingly, the nature of the mould is many times made to bring forth fruit contrary to its nature. Even so it is when the Planets or their Aspects fall strongly into a Sign, they quite change the nature of it many times. But if none of these be, than the Sign Aries pursues its own nature unavoidably. After this follows the Sign Taurus for another 30 Degrees, and this, much divers from the preceding Sign, is of Nature cold and dry, as if out of an hot sandy soil a man were of a sudden to enter into a cold clayie Country. This Sign Ascending, or upon the Suns or Moon's place, usually renders up a person with a broad brow, See Doct. of Nat. chap. 10. Sect. 2. thick lips, and curled hair of a dark colour, and of qualities somewhat brutish, slow, melancholy, and yet a little furious. Next follows the Sign Gemini, of nature hot and moist, like a fat and rich soil, and gives a Native tall, Ibid. Sect. 3. with much duskish coloured hair, of a sanguine complexion, and of a good wit, and of qualities huhumane and airy, and not without ambition. After Gemini succeeds Cancer; Ibid. Sect. 4. at the entrance of which, the Zodiac being in its utmost Northern point, gins to bend again towards the Equinoctial Line. This Sign is of nature cold and moist, like a moorish and watery Land, and brings forth a Native fair and pale, with dark brown hair, and a fat body, and of qualities phlegmatic and heavy, and inclined to drinking. Then follows the Sign Leo, hot and dry, Ibid. Sect. 5. like Aries, and gives a Native with a big head, and a high sanguine ruddy complexion, with great eyes and flaxen hair. Ibid. Sect. 6. Virgo is like Taurus, cold and dry, and makes the Native of a mean stature, and small voice, black hair, and a good wit. Ibid. Sect. 7. Libra venter's with the Line to the Southwards, and is like Gemini, hot and moist, and renders a Native tall and slender, fair and beautiful, with flaxen hair, and inclined to luxury. Ibid. Sect. 8. Scorpio is of nature with Cancer, cold and moist, and brings forth usually a corpulent person, swarthy, with black hair; of a subtle wit, if not a dissembler. Sagittarius is hot and dry again, Ibid. Sect. 9 and gives a strong body and tall, of a Sunburnt, ruddy, and well proportioned face. In the entering of Capricorn, Ibid. Sect. 10. the Zodiac being in the utmost Southern point, gins to bend again to the Line, this is a Sign cold and dry, and makes a little person lean and slender, of black hair, and a sharp chin, Ibid. Soct. 11: and a long neck. Aquarius is hot and moist, and renders a Native pretty tall and long-visaged, Ibid. Sect. 12. sanguine and ruddy, but brown, with black hair. Lastly, Pisces is a cold and moist Sign, and gives a short fleshy man, pale and sickly, but of a neat, jetting, humane, apt to be conceited of himself. These Signs also have their peculiar operations in Generation of Man and Beast; as to the Sex, some of them promise a Male-issue, and others a Female, that is, at the Conception, or in case of an Horary Question. And though we cannot g●●ble Nature so far, as to open the utmost reason of these operations, yet methinks sober men should rest satisfied with the relation of the experience of our constant observations; and the rather, for that the Husbandman treating of his Land, how the one is st●ff ground, and the other is light, and how this ground will bring forth one sort of fruit, and that another, he can render no more reason for th●● than we can for this; but, says he, we find it so by experience, and so do we. Sect. 12 Of the Degrees of every Sign, and how these have peculiar qualities. But again, these twelve Signs, we are to subdivide every one of them into 30 Degrees apiece. And it is further observed, that though the Signs have their general qualities, yet these degrees under them do claim certain peculiar privileges, as it were by way of exception unto the general quality of the Sign. For as in Land, of what measure soever, there are peculiar veins of earth of different nature from the general soil of the Country; also there are some places in some sort of Land, that have pits and holes in them, Doct. of Nat. chap. 4. and others that abound with banks and hills, and others again which abundantly bring forth briers and thorns, so is it in the Heavens after the same manner: As for example, In the Sign Aries, the Degrees 8, 20, and 29 are of nature light, as working a fair and clear skin; but the Degrees of 3 and 16 are dark, as operating a dark and swarthy countenance. The Degrees 24 and 30 are called void, as if working some deficiencies upon the brain. The Degrees 6, 11, 16, 23, and 29. are called pitied, which render a man as if he were always in a pit or snare, not knowing which way to turn him. And the Degree 19 is always observed to be a Degree increasing fortune. Again, the first 8 Degrees are Masculine, the 9 is Femine, from thence unto the 85 are all Masculine, and thence again unto 22 are Feminine, and thence unto 30 are Mascultne. In the Sign Taurus, the Degrees 6, 7, 8, 9, and 10, are called Azimene, or deficient Degrees, and bespeak a man some ways lame or crooked, or deformed in his neck. In Aries are none of these, but in Cancer are many of them, and so in other Signs. This Taurus also hath Degrees Light, Void, Pitied, Masculine, and Feminine, as hath Aries, and so hath the other Signs more or less. But the Sign Cancer has a Degree called smoky, the nature of which is to work a swarth upon the complexion, and this is the 20 Degree. The 20 of Leo is also, and in the other Signs are more such, although Aries, Taurus, Gemini, Libra, and Pisces have none of them. Now these things are nothing but mere observations found out by diligent taking notice of Signs and Degrees as they Ascend, or as they are tranfited by the Sun or Moon; and it is an experiment very obvious, and apt to be proved. Sect. 13 Of the Qualities of the Heavenly Matter by accident. Such are the essential Qualities of the Heavenly Matter. Now there are also besides these certain Qualities, wherewith they are endowed accidentally; and these are either by means of the situation of the Heavens, or else by reason of something which hath affected this Heavenly matter with other qualities, which it hath an aptitude to entertain. And 1. as for the situation Heavens, we know, that they are always in motion, either ascending or descending. And as it doth appear by very good experiments, according to these situations, the Heavens do produce very various qualities. This motion of Heaven is ordinarily divided into twelve equal parts or proportions, called the Twelve Houses of Heaven; and as it further appears by experience, these Houses are the great Wheel of Nature, whereon do depend the various fortunes contingent to all sublunary matters and things. These twelve Houses are either Angular, Succedent, or Cadent. The Angular Houses are four, called the Ascendent, Mid-heaven, the Seventh House, and the bottom of Heaven. The Ascendent is that part of Heaven which is always rising up level with our Horizon, the very point ascending is the Cusp or principal Seat of this House, Of the twelve Houses of Heaven, and their qualities by accident. And first, of the Ascendent and its qualities. and extendeth about some 5 Degrees above the Earth, and 25 immediately succeeding, ready to ascend. But if Signs of long Ascension do ascend, half 5 Degrees above the Earth, are all that this House can claim, and some 13 below are its utmost share. And yet if Signs of short Ascensions do Ascend, it may well be afforded twice 5 degrees above ground, and 50 below. The quality of whatsoever part of Heaven that taketh up the Degrees of this House, is to carry along with it the health and life of every Native and thing, that is conceived or brought forth within its jurisdiction. And hence hath this point of Heaven a faculty of attracting or receiving the virtues of the Heavenly matter that is accidentally transiting that part of Heaven at Birth, and also of the Planets and fixed Stars in their Transits, and of all the rays of the Planets in their Aspects into this part of Heaven, in order to the forming of the shape, stature, temperature of the body, quality of the mind, and of all accidents and contingencies which shall befall the Natives body, or health, or life, unto his dying day. Such a sympathy it seems there is between this part of the heavenly frame, and of every act and thing that is hatched, and receives life under it. For as the seed in the ground, after it hath first put forth root, buds forth and appears aboveground; so the Heavens, after they have framed the Embryon, and the Temperament thereof, under the Earth, give it life and being of its own, putting forth level with them as they just ascend. For we do not suppose as if the temperature and qualities of the Native were framed wholly at the exact time of Birth, although the situation of Heaven at that time never fails exactly to describe them. No, these temperatures and qualities are form in the womb, from the Conception, but yet the Birth describes them, because that Birth cannot fall at any moment of time, but even with that part of the Heavenly matter ascending, which is interressed in those temperatures and qualities. And now therefore look what the nature of this ascending point of Heaven, qualified with Planets and Stars, and their Aspects, such a person qualified and endowed shall the Native prove; and of these qualities and temperatures, and of the whole health and life of the Native, does this point ascending take the whole charge. Of the Fifth and Eleventh Houses, and their qualities. Now the Attendants and Upholders of Life are two: 1. Children or Offspring attends to hold up the continuance of it in this World: And 2. Religion and Learning do come in to uphold it unto eternity in another World. These two therefore in an harmonious Trine (as if making up that threefold cord; of which Solomon hath said, it can never be broken) do wait upon the ascending point of Heaven, the one in a succedent House, called the fifth House of Heaven; and the other in a Cadent House, called the ninth House of Heaven. And to this purpose, Doct. of Nat. chap. 6. sect. 5. look what is the state of this fifth House at a man's birth, such shall be the state of that man's offspring; and the Heavenly matter, Planets, Stars, and Aspects then there, shall apparently show the Conditions, Doct. of Nat. chap. 6 sect. 9 Qualities, and Fortunes of the Natives whole offspring, what, and how they shall prove. So also look what is the state of the eleventh House in a Nativity, such shall the Native prove for matter of Religion and Science; and the Heavenly matter, Planets, Stars, and Aspects therein shall show what and how the man shall prove, whether for wise or foolish, devout or Schismatical, and what Studies and Arts he shall be inclined to follow. These are the Matter for Grace to work upon; but as for Grace itself, Nature hath no power over that, Grace must Rule Nature, but Nature cannot sway Grace. Sect. 14 The second Angular point of Heaven is called Mid-heaven, Of Mid-heaven; and its qualities. and is always that point of the Heavens which culminates, or is the very top of the whole Heavenly frame. And what ever part of Heaven happeneth to be here culminating at the Birth of any Person or Thing, that takes charge of, and carries along with it ever after the Preferment, Honour, Profession, Mastery, and Authority of the Native: And as are the Planets, Stars, Aspects, and Heavenly Matter placed and situate in this point, or in the Degrees thereto pertaining, so shall the Native prove in his life-time for all matter of Dignity and Advance in this World, whether for more or less, fortunate or unfortunate, favoured or disgraced. Attendants upon, Of the Second and Sixth Houses, and their qualities. and Upholders of a man's Honour and Dignity, are Wealth and Servants. The first of these does wait upon Mid-heaven in a succedent House, called the Second House of Heaven, and the other in a Cadent H●use, called the Sixth House of Heaven; and these two are situate both in an harmonious Trine to the Angular point of Mid-heaven itself. And now look what the Planets, Stars, Aspects, and Heavenly Matter are in either of these Houses, such shall the Natives Fortune prove for matter of Wealth and Servants, whereof the first for Wealth, and the second for Servants. Sect. 15 The third Angle of Heaven is called the Seventh House, Of the Seventh House, and th● Eleventh and Third, and their qualities▪ and is always that point of Heaven, and the Degrees appendent, which is descending or setting out of our Horizon, and is diametrically opposite to the Ascendant. Now as the rising Heaven is the Conduit of life, so is this setting Heaven (level with the Ascendent) of all affairs levelly with life, such as are Marriage, and all manner of deal in the World, and the Natives Sweetheart, Wife, and all persons he has to deal with, whether Friends, Strangers, or Enemies, and those either honest men or thiefs. And the Planets, Stars, Aspects, and Heavenly matter in this point at a Nativity, do apparently show how a man shall be had for matter of Wives more or fewer, any or none, good or bad; and for matter of dealing, how fortunate or unfortunate he is like to prove; and for matter of Thiefs and Enemies how he shall be troubled with them more or less, or whether he shall overcome them, or they him. Necessary Upholders of Marriage, and Defenders against Thiefs and Enemies, are Friends, Kindred, and Neighbours. And these in their Trine to the Seventh House are brought forth, the first out of the Eleventh House of Heaven, a Succedent House and the other out of the Third House of Heaven, a Cadent House. This Eleventh House, and the Planets, Stars, Aspects, and Heavenly Matter therein, do show the state of a man's Friends and Hopes in this life. And the Third House describes how happy or unhappy a man shall prove in his Brothers, Sisters, Cousins, and Neighbours. Sect. 16 Of the Seventh House, with the Twelfth and Eighth, and their qualities. The last Angle of Heaven is the Fourth House, called the Bottom of Heaven, and is always that point of Heaven which seems to hang at the very bottom of the round Ball of the Celestial World, and is Diametrically opposite to Mid-heaven. And as that shows what a man shall rise to in this World, so this declares what, and when shall be his fall, end, or death. This House has signification therefore of the end of every matter, and amongst other ends, of the Grave, which is the end of all men living. And the Planets, Stars, Aspects, and Heavenly Matter in this House do show, what kind of end every Native is like to find, whether honourable or dishonourable, and the like. Retainers to this House are Tribulation and Death; the one signified by the Eighth House, a Succedent House of Heaven, and the other by the Twelfth House, a Cadent House. And the Planets, Stars, Aspects, and Heavenly Matter in these Houses do show how men shall be had for matter of tribulation and afflictions out of the Twelfth House, and for matter of Death out of the Eighth House. Sect. 17 Now besides these named, these Houses have also every one of them other significations, that they take charge of upon other grounds and reasons. The Ascendant signifies the Native coming into the World; and the Fourth House at the same time signifies the Parents of the Native going out; For one generation goes off, and another always comes in, Eccles. 1.4. according to the course of Nature. Of these Parents, the Father is more especially signified by the Fourth House; and then secondarily, but not so forcibly, the Mother of the Native is signified by the Tenth House, and the Grandfather by the Seventh, and Uncles and Aunts by the Father's side by the Sixth, and Uncles and Aunts by the Mother's side by the Twelfth. Hence also comes it to pass, that by the Fourth House are signified Houses and Lands, and all manner of Patrimony left by the Fathers; and by the Eighth House are signified Goods left by Will of the Dead. Also the Second and Sixth Houses in half Trine, the House of the Grave, and in opposition to the Eighth and Twelfth, have a secondary signification of Sickness and Death. So the Eleventh and Third in half Trine to the Ascendent, have secondary signification of Children and Sciences. Sect. 18 Of the Accidental Qualities of Heaven, as they happen by reason of something which hath affected them. Thus far of the Accidental Qualities of the Heavenly Matter, as they happen by means of the situation of the Heavens. Now come we to the Qualities of the Heavens, as they happen by reason of something that hath affected the Heavenly Matter, with such new Qualities, as it hath an aptitude to entertain. These things thus affecting, are either the Moon, or some other of the seven Planets. Of the Qualities of Heaven by the Moon in her Nodes affected. And first and principally, the Moon hath a main stroke in this work. It is observed, that the moon circleth the Earth once in every 28 days space; but in this perambulation, she does not at all keep to the Sun's path in the Ecliptic Line, nor does she always hold herself on the same hand of that Line, but once in every fourteen days space she crosseth that Line, and so moveth sometime on the North, and other while on the South side thereof. And now is it farther observed, that that peculiar place of Heaven when the Moon cuteth this Line, is very much affected with this her motion. The Moon is the great Lady of Life and Growth, and whed she cutteth this Line therefore to the Northwards, (which is to come nearer into this Northern World) then leaves she behind her an extraordinary measure of fruitfulness upon that point of Heaven, so that (like unto rich Compost, which whether it be laid upon Grass or Corn, makes it exceedingly to grow the better, so) it wonderfully fructifies with its influence all things whatsoever happening within the line of its jurisdiction. This point is usually called the Dragon's Head, or the Moon's North Node, and is ordinarily found marked thus, [☊] which as it ascends, it strengthens Life with a strong and lively constitution; if in Mid-heaven, it promises great Honour, if in the Eleventh, as much Wealth. If the Planets Jupiter or Venus happen to be in this point, it makes them much the stronger in their good nature to do the more good; but if the Planets Saturn or Mars be in this point, it makes them also the stronger to do mischief, so that like ill weeds in good ground they thrive exceedingly, over-topping the good seed. But now when the Moon cutteth the Line to go from us to the Southwards, then leaveth she that point of Heaven where this intersection was made, as barren to all intents and purposes as the other was fruitful. Hence this Point ascending blemishes Life, and leaves a stain upon it, empaireth Honour in Mid-heaven, and wastes Riches when it happens in the Eleventh: It weakens as well the good natures of Jupiter and Venus, as the ill natures of Saturn and Mars. But now beyond the Equinoctial our experience is silent, yet suppose we, that the Dragon's Tail is the fruitful point, and the Head the barren point, for that the Moon going off from us, is coming on with them. Sect. 19 Next unto these Nodes, Of the point called the Part of Fortune, and its meaning and qualities. there is another point called the Part of Fortune. This is the distance of the Moon's place from the Suns, added to the Ascendent; and the nature of it is, (as wise men have diligently observed) that if this point be situate amongst fortunate Stars, or in a fortunate place of Heaven, then promiseth it success in Health, or Wealth, or Honour, or Offspring, according as it is seated in the First or Eleventh, or First, or Fifth, or what other House: but if it be not so fortunately placed, it threatneth the contrary. And the reason of this seems to be, for that the Sun, Moon, and this Ascendent, being the prime conduits through which runs this stream of Life. and all manner of Fortune good or bad, this seat of the part of Fortune is the harmony of all three concentring. And thus much may serve as to these accidentally affected Qualities in general. Sect. 20 Of the Qualities of the Heavens by the other Planets in their Transits affected. Now besides these, are certain Qualities accidentally affected, which concern only particular persons or times. Thus the places of Saturn, or Mars, or the Tail of the Moon's Node in the Vernal Figure, are unfortunate to all intents or purposes for that year. And the same in any of the Quarter Figures, is something of the same nature for that Quarter. The places also of Jupiter and Venus, in a Vernal or Quarter Figure, are as fortunate, as the other unfortunate for the same times. The places of an Eclipse of the Sun or Moon, and of Comets, are also fortunate or infortunate, as occasion may serve, or as persons may be concerned in them. The place of Saturn or Mars in a man's native Scheme, proves always unfortunate to that man all days of his life; and the place of either of the same in a revolutional Scheme is as bad for that year. But the place of Jupiter or Venus in a Native, or revolutional Scheme, is always as fortunate, either for a man's life-time, or for the year, as it is concerned, as the other was infortunate. Also the places of the Twelfth House, or Eighth, or Sixth, as they were in the Natives Scheme, have always bad significations to that man whensoever they come up upon any concerns. And the places of the Tenth House, of the Eleventh of the Ascendant, and the Second House to many purposes, do ordinarily proclaim as much good to a man, as they come up into concern. Sect. 21 Such are the Qualities of the Heavens. Now their Actions are nothing else, Of the Actions and Passions of the Heavens▪ but that thing whereby these Qualities are put into practice. And to this purpose it appears, that innumerable are the Actions of Heaven, beyond all that we are able to imagine. Judg. 5.20. When Barak and Deborah were victorious against King Jabin and Sisera his Chieftain, the Stars of Heaven were at that Battle, and fought in their courses against Sisera. And thus do they in every Battle that is fought, taking one side or the other. These have the management of every Ship that goes to Sea, and of every Crop that grows on the ground, and of every Man that is born of a Woman, and of every Beast that goes on all four, and every Bird that flies in the air, and indeed of all the great matters of the sublunary World. But yet these Heavens are also subject to Passions; and then were they, Josh. 10.13. 2 King. ●0. 11. when by a kind of violence the Sun and Moon, and all the Host of Heaven, were made to stay their course, and at another time when they were made retreat. Also thus were they, when the power of their natural influence was overpowered, as it was at such time as the Waters of the Red Sea could neither ebb nor flow, Exod. 14.21, 22. D●n. 3. nor run their course; and when the Fire could neither scorch nor burn, as in the case of the Three Children. And thus it is so often as a wise man masters the Heavens by the help of Grace, or by virtue of acquired moral habits; by either of which, men are able to force the Heavenly influences, as if a man should force a River to ascend the Stream, as by Art and Strength may be done. Sect. 22 Of Astrology properly so called, or the Celestial Body Natural, as it is considered in respect of the Bodies moving in the Heavenly World. Having now done with Vranology, or the Science of the Body Natural of Heaven, as it is to be considered in its own proper matter, next come I to Astrology, properly so called, which is the Body Natural of Heaven, as it is to be considered in respect of the Bodies moving in Heaven, which are Stars. And these are either fixed or movable Stars, called the Planets, which are in number seven; but the fixed Stars are innumerable. A Star by Aristotle is defined to be a thicker and more compact part of Heaven than the mere matter of Heaven, round, and capable of giving light. Sect. 23 Of the fixed Stars, and their Nature, Number, and Qualities. 'Tis the general opinion, that the fixed Stars are fastened in the Eighth Orb of Heaven, and do move only as their Orb moveth: but Reason hath not absolutely determined this point, so as to leave no doubt in the case remaining. For though they make all of them an equal motion among themselves, yet stir they all together, all of them almost one minutes space in a years time. But whether this motion be together with their Orb, or lose from it, is a disputable question; but yet which way soever, Astrology makes no matter. These are observed to differ from the Planets by their twinkling or sparkling. And hence our modern Philosophers are of opinion, many of them, as if there were an innate light in these fixed Stars, even as it is in the Sun. But Astrology cares not for that neither. These Stars are either numbered and known, or innumerable and unknown. The known fixed Stars are usually counted 1022, and are observed to be of six different Magnitudes, and of 48 several Configurations. Of the first Magnitude are ordinarily computed 15 Stars, of the second 45, of the third are 205, of the fourth are numbered 477, of the fifth are 217, and of the sixth but 49. These Configurations are either within the Zodiac, or on the North or South side thereof. Within the Zodiac are those twelve, from whom the twelve Signs have their denominations, and are called Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. On the North-side the Zodiac are 21 Constellations, which are called Vrsa major, Vrsa minor, Draco, Cepheus, Boötes, Corona, Engonasis, Lira, Avis, Cassiopeia, Perseus, Heniochus, Opheucus, Serpens, Sagitta, Aquila, Delphinus, Equisectio, Pegasus, Andromeda, and Triangulus. The Southern Constellations are 15, and are called, Cetus, Orion, Eridanus, Lepus, Canis major, Canis minor, Argos, Hydra, Crater, Corvus, Centaurus, Lupus, Ara, Corona, and Pisces magnus. Besides these are innumerable other Stars, disposed of in the several parts of Heaven, generally called Sporades, or Stars without form. Sect. 24 The fixed Stars are doubtless all of them of great use in the operations of Nature, Of the nature and use of the fixed Stars of each Magnitude. but we mortals have not parts and means sufficient to distinguish them all, according to their peculiar virtues. The nearer they are situate unto the Ecliptic Line, and the Zodiac, so much the apt are they to operate in the common acts of Nature; and so much the easier are they alured into the opportunities of our acquaintance. Also the bigger these Stars are, the apt are they to be understood. Of the first Magnitude we have notable experience of that Star in Leo, called Cor Leonis, in 25 Degrees of the Sign, to be of the nature of Mars and Jupiter mixed together, to be a Star greatly contributing to Noble qualities, and Kingly favours. Famous also is the knowledge of Spica Virgins, a Star of Virgo by Constellation, but in the Sign Libra. This is a Star of the nature of Venus and Mars, and gives an amiable complexion, and contributes much to Ecclesiastical Preferments. After these are very well known the Stars called Aldebaron in Gemini, and Antares in Sagittary, both Stars of Mars, provoking unto courage, but withal inclining to cruelty. Of the second Magnitude are the South Ballance, and the Head of Pollux, both Stars of a violent nature. Of the third Magnitude, the Head of Medusa, or Algol, is famous for its mischievous inclinations; and so are the two Asses Stars of the fourth Magnitude. Of the fifth Magnitude are the Pleyades, Stars of great moment, by reason of so many of them together in a cluster. Stars of the Sixth Magnitude are very small, yet are these also well known to be exceedingly operative, and that especially when a company of them are together. As in the Breast of the Crab, called Prasepe, where several little Stars look like no more but a mere white Cloud, and yet have we often seen, how this Constellation brings about the breaking of one's leg, head, or arms with a stone, or some such like. Sect. 25 Of the use of the Fixed Stars in prognostication of the Wether. These Fixed Stars also do generally show themselves exceeding much in the change of the Wether, as they happen to rise, culminate, or set with the Sun or Moon, or any of the Planets. And notwithstanding that the crowd of them makes somewhat a confused tract, so as it is almost impossible to trace every particular Star by his peculiar operations in this thing, so as to be skilled in all weathers; yet past all dispute is it, that Ingenuity has gone a great way to that purpose, and is not without very great perfection of knowledge therein, and very much acquaintance with the true and perfect nature and quality of many, if not most of the chief and greatest of those fixed Stars, both for matter of weather and otherwise: Insomuch as there are among the company of Astrologers such, who are as able to say when it shall Thunder, or Rain, or Snow, as to say when it shall be Harvest or Seeds-time. Sict. 26. Thus much concerning the Fixed Stars. Of the Planets, and what they are. Next as to the Planets or Wandering Stars, they are but just seven of them in the whole number: These are Lights, clear, bright, and shining as the Fixed Stars; but whether they are of the same matter, or different; and if different, whether they are of the more noble or inferior temper, is hard to say; we are not so near them, as to be able to thrust a Spade into their bodies, nor to handle the substance of their matter, so as to be able to distinguish whether it be hard or soft, or thick or thin; nor can we come so near as to be able to discover whether the spots in the Sun or Moon are opake matter, or an empty body, or what else they are. But as the Learned are not denied to exercise their Ingenuities in saying what they think, so the indifferent Students cannot reasonably be bound to believe, what cannot reasonably and sufficiently be proved. Astrology therefore troubles not those concerns, or either of them. But as a man smitten upon the breast or back with a stone, or staff, or cushion, can aptly discern of what strength the hand is which gave the blow, though he cannot tell what coloured doublet he wears, or of what sort of stuff his waistcoat is made; so are we able, so far as we see the effects, to judge of these Celestial causes, and farther we concern not ourselves. Sect. 27 Of the Nature of the Planets. These Planets are to be considered either in their Nature, Qualities, Quantities, or Actions. 1. In their Natures, they are very much different. The Sun is endued with innate light, but all the rest claim under him. It is apparent, that the Moon borrows her light, and so it appears that Venus does, though it be not altogether so apparent; and probably seems it, that Mercury and the Superiors do the same, though it be not clear●, demonstrable. 2. Some of them have palpable and sensible Influences, besides their secret operations; but others have only their secret Powers. Thus the Sun very sensibly operates in heat and life, and so does the Moon, but not so apparently; but Saturn and Jupiter and the rest act imperceptibly. 3. Some of them are benevolent in their secret Influences, and others malevolent, and a third sort act indifferently. Thus Jupiter and Venus are wholly benevolent, Saturn and Mars are altogether malevolent, Sol, Luna, and Mercury are indifferent, that is, they are benevolent when well dignified, or when joined with fortunate Planets, and malevolent when ill dignified, or joined with evil Planets. As to their situation and motion it is apparent, that about the Earth the Moon itself makes a Circle once in every 27 days and odd hours; and about the Sun, Mercury makes his Circle once in every 88 days; and Venus about Mercury and the Sun once in every 225 days. But whether the Sun or the Earth be the Centre of the World, and by consequence whether the Earth circleth the Sun, or the Sun the Earth, is not generally agreed yet amongst Astronomers. The first opinion of late years hath gained the greatest number of learned Votes, and seems to make the most rational Hypothesis of the Heavens. But choose whether way you please, Astrology is no way concerned which way the Conquest leads; but whether the Sun or the Earth be Centre of the World, the Planet Mars circleth all, both Sun, Mercury, and Venus, as well as Luna and the Earth, and this he does once in almost every two years. The Planet Jupiter circleth Mars, and all the rest; but in regard of the great compass he fetches in order to perform his circuit, it is almost eleven years before he can accomplish his rounds. Yet the Planet Saturn circleth this Jupiter and all the rest; but in regard of a far greater compass his journey does require, it is almost 30 years ere he can come about. Hence Saturn, Jupiter, and Mars are called the Superior Planets, and Venus, Mercury, and Luna the Inferior; and again, they the slow Planets, and these the swift. And yet not but that Saturn may move as nimbly as the Moon, only because of his vast and spacious circuit he runs, he seems to us at this great distance from him to be slow, and thence is called, and esteemed as he seems, rather than indeed he is. Now by means of these Circuits about the Earth, happen the seeming Retrogradations of the Planets. Mercury at every turn he gets beyond the Sun from us, in his wheeling about him, seems to return by retrograde motion until he is quite on this side the Sun; and hence he is said to be retrograde four times in every year. Venus in her rounds gets beyond the Sun but once in less than a year, and therefore is no oftener retrograde. Mars and the Sun, or the Earth, differing not so much in their motion, it's not above once in almost two years' time, that any thing can be made appear between him and the Earth of any kind of retrogradation. Lastly, the Sun seeming to circled the Earth once in one year, occasions also as if Saturn and Jupiter were also retrograde once by the year. Sect. 28 Of the Quality of the Planets. 2. The Qualities of the Planets are to be considered either in their Conjunctions or Aspects. The Conjunction of a Planet is that, whereby it is bodily present, and acting upon any Subject or Thing, even as when a Hen sitteth hurking over her Eggs or Chickens. These Conjunctions happen, either when one Planet joineth with another, or of what time any Planet cometh into any concerned part of Heaven, as into the Degree ascending or culminating, as it was at the point of any man's Birth, or Marriage, or any other considerable time. In this case, all the Planets have their secret virtues and power of operation, even as a Plaster bodily applied to any part of a man's body, hath its power of attraction or corroboration. To this purpose the Sun hath his secret Qualities, and produceth effects hot and dry for matter of temper, and worketh qualities Heroic, Noble, Magnanimous, and Majestic for matter of humour: and this does he when he is under ground, and out of sight, as well as when he is aboveground, and in his full shine and lustre. Much of the same nature is the Planet Mars, hot and dry, and worketh humours bold, fierce, violent, and courageous. But yet however these two may seem thus nearly of kin, there is a vast difference in disposition between them; for the Sun is a great and true friend of Natures, and therefore however he may be hot and burning by Nature, yet is he like the fire in the Bush of Moses, which burned and yet consumed not. But Mars more like the evil one of an envious eye, wherever he penetrates, performeth his operations with a malignant and consuming heat, which bites like the worm that never dies, and that with a kind of glowing heat, that scorches though it never flames. He it is who worketh all manner of Fevers, and other violent and hot distempers in the vitals and entrails of living bodies; and all manner of falls, blows, and wounds of the body, that come by violence, by reason of iron, wood, or stone; and these mischiefs he pursues with such imbittered venom, that occasions the rankling and festering of wounds, and that so, as, without a curb to his fury, bebecomes inevitably fatal; and yet all this while, not the least sensible heat shall be once felt outwardly. These kind of mischiefs are sometimes also wrought by the Sun; but than first, it is not naturally so, but by accident, the nature of the Sun's operation being corrupted by the cross Rays of some malignant Planet, or part of Heaven. And 2. when it is so, there is not that venom in those distempers occasioned by the body of the Sun as in those of Mars. The great work of Mars is, to endue a Native with courage and resolution, and to fit for War; but then withal he naturally breeds quarrels by rash actions, and so cuts out work and way for War. The Sun endues with more Majesty, and being always near unto Mercury, contributes much gravity and discretion unto that Majesty. The Moon's operations for matter of temper are cold and moist, and for matter of humour, fickle, and loving novelties, soft and tender, and yet studious. Much of the same nature with the Moon is the Planet Venus, only with this difference, that whereas the Moon is cold and moist, Venus is rather cool and moist; and whereas the Moon is but indifferently affected to befriend or envy, Venus is altogether friendly to her utmost power. But in operation of humours, Venus stirs up exceedingly unto all manner of delights and pleasures, as unto Music, Play, Merriment, Marriage, and all kind of such like matters. The Moon being naturally very cold, many times breeds phlegmatic and rheumatic distempers; but Venus is one of Nature's good Nurses, and prevents diseases. Jupiter and Venus are the great Nurses of Nature, but the Sun and Moon are as it were the Parents of it, who like Man and Wife, by secret Coitions in their Conjunction and several Aspects, bring forth the whole life and growth of all the World, both in Vegetive, Sensitive, and Intellectual creatures. And unto these the other five Planets, and all the fixed Stars, are but as it were Assistants, sometimes helping, and other while in some sense hindering the life and growth of Nature. Saturn and Mars also have their good work in the frame of Nature, according to their task and duties; but yet by means of the corruptions of Nature, they seem as it were Thiefs and Robbers, or like Worms, which destroy Nature, and therefore seem very hurtful, unless it be by accident, that they do any whit avail. Now the Moon, notwithstanding her quickening faculty, yet is so exceeding moist and cold, that many times she too often kills Nature's offspring. But where Nature has any good degree of strength, she mingles life in such a manner with her coldness, that Natives grow up by her virtue as cold as 'tis, as the Wheat and Rye, which live through Frost and Snow. The Planets, Saturn and Mercury, are somewhat near of the same nature, both of them being cold and dry; only here is the difference, Mercury operates cold as Earth, and Saturn as Ice. Also Mercury is indifferently affected unto Nature, but Saturn seems an utter enemy. The great power of Mercury is chief acted upon the Brain, which he endoweth with wit, more or less, according to his strength: and by virtue of his influence upon the Brain and Nerves, he causeth agility of body, and is generally the Patron Star of Philosophers, and all manner of Learned men, and of Travellers, and all manner of travelling men; and when he is but poorly dignified, of Thiefs and Cheats, and all manner of abused Wits; and sometimes, in a weak Nativity, his body produceth diseases of the Brain, as madness, lisping, dumbness, and such like; and this especially when he is Lord of the Eighth or Sixth House. Now Saturn has some influence upon the Brain too, but then his influences bring forth more of imagination and policy than real wit, and his action worketh as slow as Mercury does swift; his chiefest work is acted upon matter of Husbandry, in matters of which he exceedeth, producing notable Husbandmen, saving that withal he inclines them to be too covetous; but for matter of Health he is very infortunate, and breedeth abundance of cold, dull, and slow distempers, that last long where they happen, and that insomuch that if Saturn be Lord of any ill House, he rarely fails of killing a Native. Lastly, the Planet Jupiter is of a nature by himself, singularly good; for temper he operates hot and moist, and that equally and well-tempered; his great business is to strengthen health and life; and this, if he be well dignified, and in conjunction with the Sun or Moon, or in the Ascendent, he performs to purpose; but withal, he fortunates in all cases, as if he be joined with Venus, or in the Sixth House, he fortunates in Wiving; if joined with Mars, he fortunates in War; if joined with Saturn in Husbandry, he makes a man lucky; if joined with Mercury, he strengthens the Brain and Wit; if joined with Sol, he makes a most Princely brave person: And lastly, be he alone, and any whit strong, he worketh a good digestion, a strong body, a religious and honest mind, and influenceth men to be Divines▪ Judges, Lawyers, and such like. Now according to these Natures of the Planets, such are all men, according as the Planets have predominancy in them; and such are all manner of Herbs and Plants that grow in the field: Some are influenced by Saturn, and thence are cold and dry; others by Jupiter, and thence are hot and moist; one by an order of Mars draws nothing but poison to its roots; and another by the the sweet influence of Venus, sucks nothing but the sweet sap of the Earth into all its Fibres. If Saturn or Mars rise with a Birth, or within the Degree ascending, it's ten to one but the Child dies that year, unless Jupiter or Venus by their friendly beams interpose. And to this purpose have we as full a comprobation or attestation of the truth of what we say, as the Physician has of the nature of Herbs when he tastes them, whether they be hot or cold, or what they be good for, either as to cure or kill. Sect. 29 Now having thus shown the pedigree, and rise, and true essence, and naked meaning of Astrology, what it is, methinks I need not many words to show how fairly it may be learned and understood, without the help of infernal Tutors. For as the Physician attains unto the skill in Medecines by trial and experience, so the Arologer to the skill in Prognostication by the Stars, by trial and observation. Many things there are in Nature which plainly come to pass, and yet by no sensible means can it be discerned how, or which way they are effected: And hence follows it, that there are secret, indiscernible, insensible, and impalpable tracks in Nature, beyond all what we are able to perceive; and because they are so, therefore say we, these things are not brought about by any Elementary or Terrestrial Acts; for if so, we could have catched it in our senses, and the reason of it in our fancies; and because by Elementary or Earthly means they are not acted, and yet acted they are, and that by means too, therefore follows it, that by something else between us and the Imperial Presence of the Creator they must be acted; and there being nothing else but the Heavens between us and the Creator's Imperial Presence, these Heavens and Heavenly Bodies must be the means of those actings; and that not only by sensible and palpable acts, as by heat, moisture, drought, and coldness, but by curious, secret, and imperceptible ways; as for instance, A man is strongly smitten on a sudden with a Feverish distemper, very violent and headstrong, and yet nothing can be discerned how or which way it comes about; the most Learned of Physicians cannot, by any depth of natural reason say how it was caused, so as to show, that do another man the like act, and such another Fever shall in the same manner betid him also: But then look into the sick man's Nativity, and you have it presently, be sure you shall have the Body, or some ill aspect of the Planet Mars, or some violent Star under direction at that very point of time as the Promittor to the Significator; and where ever you find such a Direction again in another Nativity under the same qualification, it certainly produceth the same effect. And this we have observed by much experience and observation: And therefore say we, it was not so much a catching cold, or an infection that gave such a distemper, but the ill influence of Mars, that unseen or felt gave a secret blow that touched a man at his very heart blood, and the cold or infection were but instruments; for another man catcheth cold, and meets with infection as much as he, and yet is not once sick. Just after the same rate you find a person on the sudden, from wise and discreet, becomes Lunatic or stark mad; and you can give no reason at all of it in Nature, saving that in Astrology say we, all persons that have the Moon in a Nativity in no aspect of Mercury, and at the same time afflicted by the Infortune's, one or both of them shall be sure to become thus, as what time the Moon comes to the ill aspect of that Infortune. And thus by these, and such like Rules as these, attain we to a certain stock of skill in Astrology, and what this stock is, be it more or less; (for we pretend not to any thing of perfection) we learn one from another, as Boys learn their Grammar-Lessons at School, and that by means of an honest Tutor, without any thing of an infernal Dictator. FINIS. Books Printed for, and Sold by William Bromwich, at the Three Bibles in Ludgate-street. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive Animadversiones in Malachiae Thurstini, M. D. Diatribam de Respirationis usu; primario Auctore Georgio Entio, E. A. M. D. & Col. Lon. Soci. A discourse of the Rise and Power of Parliaments, of Laws, of Courts of Judicature, of Liberty, of Property, and Religion, of the Interest of England in reference to France, of Taxes, and of Trade, etc. Vade Mecum, or an Epitome of Astrology, insisting chief upon Questions, Nativities, and Elections, etc. and is the Sum of all our great Volumes. By John Partridge. Vox Lunaris, or a Philosophical and Astrological Discourse upon two Moons, etc. with some Remarks upon the Conjunctions of Saturn and Jupiter for 120 years past. By John Partridge. Prodromus, being an Astrological Judgement, with Predictions upon the Oppositions in December, 1679. and the Conjunctions of Saturn and Mars in August, 1680. with other things, and what may thence probably happen in Europe, etc. With the Nativity of the Plot, and some Remarks thereon. By John Partridge. Gerhards' Meditations and Prayers, written originally in Latin by John Gerhard, D. D. and Superintendent of Heldeburg: Translated and Revised by Ralph Winterton, Fellow of Kings-Colledge in Cambridge. An Ephemeris of the Celestial Motions and Aspects, with the Eclipses of the Luminaries for 20 years, by John Gadbury, Student in Physic and Astrology, beginning Anno 1682. where his part ends; the said first Part beginning at the Year 1672. and ending at the Year 1682. An Explication of the Catechism of the Church of England. containing an Explication of the Lords Prayer, etc. By Gabriel Towerson, D. D. The Poor man's Family Book, in three Books, etc. By Richard Baxter. Clavis Astrologiae Elimata, or the Key to the whole Art of Astrology new Filled and Polished, in three Parts. By Henry Coley. The Isle of Man, or the Legal proceeding in Man-shire against sin. By Richard Bernard. The Godly Man's Companion, or a Manual of Prayers and Meditations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OR, The most Sacred and Divine SCIENCE OF ASTROLOGY Vindicated, AGAINST The Reverend Dr. MORE's Calumnies, IN HIS Explanation of the Grand Mystery of Godliness. By J. B. B. D. A Minister of God's Word. Mat. 2.1, 2. Behold there came Wise men from the East to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen his Star in the East, and are come to Worship him. London, Printed M.DC.LXXX. TO THE Truly Noble and Universally Learned (My much honoured Friend) ELIAS ASHMOLE, Esquire. Worthy Sir, THis Innocent Piece comes humbly creeping under your Wings for shelter, as once Mordecai unto the most Excellent and Virtuous Queen Esther. The wrath of proud Haman like a mighty Torrent threatening that Magnanimous Hero, and that with a Vengeance, not only to swallow the man alone, but to sweep away the whole Generation of him: But so soon as it was known that the great King's Wife, was his Niece, The Cloud itself recoiled, and all its drops gave back. But what shall I say? As Queen Esther among all her Ladies of Honour, so methinks I see you sitting in the midst over the Muses! Astronomy, Geometry, Physic, Arithmetic, Music, Limming, Engraving, yea Husbandry too, and Astrology, (shall I say in the last place) are all yours. But do you hear the News from Alma Matre? All Astrology must be banished, and that so, as it shall not so much as find a room in the imaginations of men! Then what shall become of poor Mordecai? of me? And of us all Astrologers? And do You, Sir, think to escape, yea though beyond the great Waters, and that in sweetest of Repose, among your Celestial Companions? Yea, Sir, I doubt not but you will, and not only so, but so soon as it shall he known, that so great a Maecenas as yourself, is a Patriot to the Kin; Haman himself will be ashamed of what he has said. Truly, Sir, I am sorry to be found in this impress, in such Youthful language in many places, and the farther I read, so much the more harsh methinks it is. But I know your Candour; you will consider, I writ not of mine own fancy, but by a Copy; which as I am somewhat concerned to imitate, so the farther I wade after it, the deeplier I am engaged in it: Insomuch that many times, I am ware, it so falls in, that I follow it beyond my intention. But if I have plucked the Scarlet a little too much, it grieves me the less, because it was upon a back of the late Times. This humble pains, Sir, is a Duty I own, at yours, and all Astrologers service. I have therefore essayed to pay my Debt I own unto Your great Civilities especially. And for the deficiency I humbly beg your Pardon, Sir, for him who most affectionately is, SIR, Yours to Command in all Love and Friendship, J. Butler. To the Reader. Good Reader, IF perhaps thou hast read that great Book written by the Reverend Dr. More, called [The Explanation of the Grand Mystery of Godliness] I wish thee all possible joy and happiness of the good fruit and benefit thereof: But withal, I am to wish thee the most Curious Skill of the industrious Bee, which having to do with Flowers of all sorts, every where she comes, reaps the Honey, and leaves the Poison behind: And so is it for the Health of thy Soul, and Preservation of Common Charity, to do by this Work of the Learned Doctor's. Among the many Sciences, in the study whereof holy Fame doth dwell, next unto Theology, that of Astrology deserves place in one of the highest Forms; as that, which shows forth the glorious Wisdom of the Creator of all things, in his Eternal Providence in the Tracts of Nature, as by the Study therein they do most excellently appear; and by the Experience of the Skill of that Wisdom in the acts of things past, foreshoweth many Excellent Marks and Tokens of things to come, to the great advantage of all particular persons conversant therein, and are fit to make a good Use thereof. When David was in Keilah, and heard that Saul was coming to besiege him in that Town, he was desirous to know the truth, Whether he was coming, yea, or no? And if yea, then, Whether the men of Keilah would be true to him, or would betray him? And This, because he had no means to understand timely enough to stand with his safety by a Messenger, he enquired by the Priest and the Ephod, [1 Sam. 23.6, 9, 10, 11, 12.] and it was answered rightly, to his great benefit and safeguard. Now it is somewhat doubtful, by what means this way of Prophecy by the Ephod was understood, some guessing one way, and some another: but that which with me seemeth most probable, is, That the Ephod being upon the Priests back, he was immediately inspired from God above, so as to be able to give an Answer to the question demanded. And my reason for it is, because of Caiphas the High Priest, who sitting in Council in his Priestly Robes, as the manner was to do, though a bad man, yet was able to prophecy, what would follow of the Debate they were then upon, [Joh. 11.49, 50, 51.] And now as it pleased God to help David at his Need, by a Forewarning of what would follow at that time, so it seems it was the customary practice of his Mercy and Goodness, at all times to do nothing of any consequence, without revealing much unto his Prophets aforehand, [Amos 3.7.] And the same Mercy and Good Will as in those days he had, so has he still: and though Revelations and Inspirations be not usual now adays, as they were in old time; yet, what by natural Industry, and diligent Observation, gained from the Stars and Heavens, or any other lawful ways, can be foreseen and known; our Maker is so far from envying or being angry at it, that he really favours and applauds us for our so doing. He who hath ears to hear (saith He) let him hear, [Mat. 13.9.] And he who hath eyes to see, let him see. And he who hath Understanding, let him count the number of the beast, [Revel. 13.9, 18.] And now that there is such a Natural skill of foreknowledge by the Stars and Heavens to be gained, the Doctor himself hath acknowledged, and so has our Saviour said as much, [Matth. 16.2, 3. Luk. 12.54, 55, 56.] And we do not pretend to an absolute and perfect Skill, that we can know every thing, and that without error. And yet this Unkind Doctor in his great Book of Explanation, has done us so much injury, as to tell all the World, so far as his Tale can possibly be heard; That we Astrologers, merely for our pretences to this Skill as aforesaid, are a Company of Fools and Knaves, or Witches, and more, and worse, if worse can be said. Nay he not only reviles us who be alive, but the dead too. Now good Reader, these following lines, are not only to clear ourselves, that though we do study and use Astrology, and are not ashamed to be called Astrologers, yet are we not such ill men as he says we are; but contrarily we desire no longer to live, nor to own this Sacred Science, than we are able to prove, and show, it to be a Science truly Sacred, and of great Use unto Mankind in general, or any body that shall make a good Use of it in particular. I am myself a Divine, and am hearty sorry I am to write against a Divine. And it has been my great Care (God knows) in all this Answer of Defence, to give good words, and no ill language. But so it is, that the Doctor has been so very foul upon us, that in mine own necessary defence, do what I could▪ I have hit him now and then, and if it was in the Eyes or in the Mouth, I am sorry for it, it could not be helped, he is to thank himself for it. The truth is, (as I am credibly informed, and his Pen shows it) He was a man stained (when he wrote) with the Schism of the late Times; and it is generally seen and found, that whether they were Presbyterians or Independents, those men generally were wont to be very peremptory, Magisterial, and angry in most of their Writings. But having cleared Astrology, my Self, and my good Brethren that are Astrologers, I have done, and I hope, when the Doctor shall see his Errors by what I have done, he will be sorry for the Slanders, and all the hard words he has given us; and I for my share am hearty apt and ready to forgive him. From my Study, 1671. J. B. Errata. PAg. 6. line. 29. for with, read which. pa. 10. l. 26. blot out unto. p. 11. l. 5. for disturber, r. disturbeth. p. 16. l. 10. for may, r. my. p. 22. l. 7. for hot, r. not. p. 24. l. 9 for were, r. was. p. 49. l. 13. add is after it. p. 65. l. 22. for grandom, r. grandam. p. 68 l. 26. for allege, r. allege. p. 80. l. 16. for fur, r. furze. p. 85. l. 29. for do, r. no. p. 87. l. 2. for retrogade, r. retrograde. p. 88 l. 2. for that if, r. the. and l. 9 at talks, blot out s. p. 94. l. 29. at defends, blot out s. p. 96. l. 4. at Pleyades, forbear the dash ●n middle. p. 101. l. 24. for Almulen, r. Almuten. The most Sacred and Divine Science of Astrology vindicated, against the Reverend Dr. More's Calumnies in his Explanation of the grand Mystery of Godliness. The Introduction. Sect. 1 THE judicious Mr. Selden, I have done with, and that so much the sooner, for that he hath done with this World, by a good exchange of a transitory for an eternal Life. And I doubt not, but I have so far done him right, by separating a few mistakes from amidst his so many, and such famous Assertions of Truth, as his Friends and Kindred will give me thanks rather, for the good offices I have done the Dead, than be any ways displeased that I have taken notice, That the learned Selden, as well as the famous St. Augu●tine, was not without an Error in his Pen. Sect. 2 I wish the Reverend Dr. More had done no worse, by the dumb ashes of the sometimes famous Apollonius, Cardan, and Vaninus, and others: The living memory of the great learning of those dead men, (I am sure) ●s but little indebted to the Doctor, for his uncharitable censures vomited over their graves. ●t calls me to mind the saying of St. Judas, Judas 9 How Michael the Archangel, when he disputed with the Devil about the Body of Moses, durst not bring against him a railing accusation, but said, [The Lord rebuke thee.] As the old saying is, [Give the Devil his due,] How much more then, ought men to have theirs, and that though Heathens, and more yet, if Christians, but most of all▪ Christians of Reverend and sober Lives. Sect. 3 I am not at all concerned to vindicate all, or either of these, but let the Doctor speak on his pleasure for me. Only whereas it is this favour of Astrology, which has wrought them into so much danger of the Doctor's wrath; and particularly, the Calculation of our Saviour's Nativity by Cardan, which has set him upon Record in the Doctor's books, Dr. More's Explan. B. 7. Ch. 14. §. 8. §. 9 for a man of Levity of mind and vain glory, and by and by, of insufferable impudence, for so doing; and also the commending of that Calculation by Vaninus, which has drawn him under the Doctor's Iron Pen also, as a villainous Insulter: and whereas it is the su● of these two Crimes alone, which has indicted and convicted both of them with the Doctor, for combining together to blaspheme God, and to ma● Religion contemptible, and useless to the World, and condemned their skill Astrological in it● most harmless use, to be a vain and accursed An● And whereas myself missing of the hap to re●● the mystery of Godliness according to this Doctor's explanation; and therefore little dreaming o● any Blasphemy or Irreligion, or Accursedness in the Art of Astrology; but rather verily expecting to do God Almighty and his holy Church all possi●●● right and honour by it; even I myself also without consulting Cardan, have Calculated a Scheme of our ever blessed Saviour's Nativity, and made use of this very Astrology, against which the Doctor is so bitterly angry, together with other circumstances, to demonstrate the certain●● of the Day and Year of Christ's Birth, which th● Doctor says, is so uncertain amongst the most accurate Chronologers; and e'er I was ware, by so doing, I find myself also dropped within the compass of the Doctor's long lash, and unhappily situate in company with the Light, Vainglorious, Insufferably Impudent, villains, Insulter's, Blasphemers, and Irreligious, Students of the accursed Art. Only I have this advantage, that I am yet alive, and have my pen in my hand to answer for myself. Which had Cardan, or Vaninus also been able to perform, certainly the Doctor had never written of them at this rate as we read him. I have therefore undertaken the quarrel of Astrology, against the Doctor, in order to show that it is no such accursed Art, as he would make it; and the vindication of a Calculation of Christ's Nativity, and particularly of mine own Act in so doing, to demonstrate that it may be done without any thing of Blasphemy against God, or any matter of contempt against Religion. Sect. 4 It was full ten years' date, from its first coming out, I had the hap, to meet with a sight of this Explanation, etc. And my Christologia was in the Press first; and also I had written my little Tract of Astrology for satisfaction of the ignorant in the Art, and an answer to Mr. Selden by way of Postscript, before this of Dr. More's came to my hands. Only I had heard of such a Tract, and heard it very much commended by certain Anti-Astrologists. But these Hearsays notwithstanding, I felt not my affections steeled with so much vehemency of passion, as to concern myself, what other men thought, or wrote of this subject. As for what I studied myself in this Art, I was sufficiently satisfied in my own mind, as well concerning the lawfulness, as usefulness of it, neither cared I to read either what Melancthon, or Sir Christopher Heydon, or any other had written in defence of it, to increase my kindness for it. And on the other side, as for what others wrote against it, I therefore cared as little to concern myself. There is no need of it, that all the World should be Astrologers, no more than there is that all men be Musicians. Suppose a man has a singular skill in managing the Harp, or Lute, or the Organs; he will not yet be so mad sure, as to call all men fools, who either cannot tune it like unto himself, or that care not for learning, or if neither, yet that they come not to hear, or wonder at his Music. So on the other side, suppose a man, a famous Scholar, endued with all manner of profound learning; only being of a melancholy, and reserved humour, he hath no fancy to the knack of Music, and neither does he understand it, or care to learn: Yet what a wretch would he be esteemed by the generality of mankind, should he therefore write a Treatise against Music, as a study wholly groundless and frivolous, and therefore a vain and accursed Art; that draws in men to Blaspheme God, and to make Religion a mere song, and by degrees useless to the World, (as the Doctor says of Astrology) and all merely upon this account, because himself does not understand it, whether it be by Nature, or by Art, or by Witchcraft, or by God, or by the Devil, o● which way soever, seeing all ways are alike unto him that has no understanding therein. Now such is the moroseness of some humours, that they are easily transported with such kind of passions. And if a man chance to study Music, that is of this kind of humour, he must certainly fail of his endeavours, because Nature has not cut him out for melody: But when this comes to pass, than (have he not the more government of himself) immediately he is transported with such an Envy against the study of Music, and all Musicians, that he invents all manner of ways to blast both the Art, and Artists. And after the same manner are we encountered with many Anti-Astrologists. Now I had thought, I might have enjoyed a kind of liberty of Conscience to myself, in this thing at least: That if I find a great benefit to myself, in the study of the Stars and Heavenly Bodies, without any harm to other men; so long as I blame none for not studying the same things, why (methinks) should any man envy me, for that either he can't, or won't do the same? And hence was it, that I never read Dr. More's Explanation, etc. Because I thought it meet, that Dr. More might enjoy his liberty of Conscience also, to leave the study of Astrology, and to follow whatever else liked him best in turn of it: Neither did I at all envy him, in that he was as much against Astrology, as myself was for it. Sect. 5 But since my Christologia in the Press, I was given to understand, how much I was condemned for Blasphemy, before the words were yet clear out of my mouth: And the Doctor's Explanation was laid before me, in order to make me know, what a Chapter I am to run thorough, unless I do suppress the Press. But well! there needed not many words to the bargain, I was hardly so long amusing, as Caesar was at the River Rubicon. I found the Doctor smiling at us Astrologers; and I was as apt to be merry at the Anti-Astrologer; and having read out his lines, as many as I found of this subject, I presently resolved to strain courtesy with my other (though urgent) occasions, to join issue with the Doctor in exchange of a few arguments, in vindication of Astrology, That it is a Science more Sacred and Divine, than he esteems it as an Art Accursed, and Vain. Sect. 6. But be it known unto all the World, that it is more grievous, than natural to me, to argue upon this subject. For we do not profess Astrology as a Science in any wise absolutely necessary to Salvation: Neither do I at any time preach it from the Pulpit. But as Gentlemen do by their Swords, some wear them by their sides for their reasonable defence, or ornament; and others leave them off. So say I by Astrology, I know it to be much conducing to a wise man's common good, and it were well, if all such men would study it more, than it is done; but as for fools it's like enough they mayn't be fit for it; let every man therefore follow his own reason, as for this matter. But here's the mischief now, Some Clergymen are so humoursom in their Pulpits, that they'll spend an hours time i● railing against Astrology, when it may be neither themselves, nor any man in presence, either knows, or cares to know, what ' 'tis. But no wonder, for some there are, who, would people be led by them, would preach them out of their upon their backs. And if preaching will not do, they'll add scribble to their babble, but they'll have their wills. Be it known therefore, that I had never set pen to paper upon this subject, had it not been merely for my own necessary defence, and for the necessary defence of this Science, with next under Theology, I know to be the most useful, divine, and most sacred and laudable Study, when religiously and wisely practised, as either a Clergyman, or Gentleman can busy himself about. And had not this necessary defence required, I had never fpo●●n of Mr. Selden, nor should I have troubled this Reverend Doctor. Sect. 7 Now it may so fallout, that my soft Answers, may possibly pacify the Doctor's great wrath against Astrology and Astrologers, or it may be these ten years' time have strewed so many grey hairs in his head, since his humours first vented, as have ripened his judgement, to a more reconcileable opinion of the Starry Influences. Which if either of the two shall take, then happily may this my pains in peaceable silence, and shaking hands, be well ended. But otherwise may I justly expect no better language than Cardan, and Vaninus met with at the Doctor's hands. Only I would have the Doctor know, that I undertake not this encounter, without a Patience that shall quench all the utmost brands of his fury, insomuch as can his Pen sputter out altogether wildfire, yet shall he never hurt me. And as for his dint of argument, may he manage his weapons so lustily, and so fairly, as to overcome; I do assure him, I shall esteem it more honour to me, to submit unto his vassalage, than to brangle out a bad cause, with mere scoffs and compliments; as it seems to me, as if hitherto the Doctor has done by his own. And with this humour I give the Onset. CHAP. I. Dr. More's strange kind of Raillery against Astrologer's and Astrology, soberly answered, and a little retorted upon himself: And the purity of the Astrological Science proved out of the scurrility of its Enemies. Sect. 1 IT hath fared with Astrology, much after the rate, as it hath done with Christianity at its first growth: Of that said the scornful Jews, Acts 28.22. [We know that every where it is spoken against:] And as it seems by the Doctor, he would have it so too by Astrology. But hold he a little, till we shall find a guess at the criminousness of the accused, out of the wisdom and gravity of the Accusers. Is not the Rebuke of the wise, better than the Song of Fools? Eccles. 7.5. Yea we know it that open Rebuke (be it reasonable) is better than secret Love. Prov. 27.5. So willing therefore are we to heed this Reverend Doctor's Caveats, that may we happily but miss that wrath that's heavier than Stones and Sand, Verse 3. gladly should we submit to all his worst of lashes. Only let's have but leave, so far as to look before we leap, and to taste a little of our gentle Moderator's Temper and Passions, before we headlong swallow down all his Corrections and Admonitions. For, were it so, that the ginger were erroneous or wicked, or a fool, or either, or all, as the Doctor would have him: Yet before he can be reproved, the Reprover himself must be clear, or at least clearer of the crimes and things reproved of. For seest thou a man▪ wise in his own conceit only (saith Solomon) there is more hope of the Fool, Prov. 26.12. who is reproved by such an one, Chap. 27.6. than of the Reprover himself? I must beg the Doctor's pardon therefore, in that I would not be deluded. Again (says the wise man) Faithful are the Wounds of a Friend indeed, but the Kisses of an Enemy are deceitful: I would know therefore of my Reprover, whether it be indeed out of good Will, or merely out of Anger and Passion, that he goes about to tell me of my wickedness and my folly, before I heed too much of his pretended Council. For Wrath is cruel, and Anger is outrageous, Verse 4. and who is able to stand before Envy? And there are it seems of this sort, Chap. 26.19. Verse 18. who deceive their Neighbours merely for a sport: Of whom Solomon expresse's himself, That they are as Madmen who throw about Firebrands, Arrows and Death. From such kind of Monitors and Friends good Lord deliver us! Sect. 2 I inquire therefore seriously and soberly of this my Accuser; Is he indeed a Reverend, Wise, and Sacred Person? Is he of such a sweet obliging temper, so eminently serious, so careful to do good, so tender of giving the least offence, no passionate or hare-brained disputant, but a man of such meek, and well tempered language, and withal of such profound reasoning and argumentation, that there is no resistance, but all sorts of ingenuity must needs submit, and that with I thank you too? Certainly if so, we'd readily have laid aside all farther study, or fancy for Astrology, and have laid our Books at the Doctor's feet. To examine therefore into the case; because I have no acquaintance of the Doctor's Person, and am not willing to censure any man, and especially of his Coat, by mere Hearsay, I am to keep myself only, and altogether unto what I find upon Record, under his own hand-writing. But alas! how contrarily do we find him! both for temper of words, and strength of argument, so infinitely far off from wooing or winning any one man from Astrology, or from convincing any the least Favourite thereof, that, unless it were some such miserably Pusillanimous, as by a Billingsgate Oyster Wench would be frighted with course words, into any kind of faith, I should think, not one of all his Readers, but would be wrought upon by him, no otherwise than as when the wind would persuade a man out of his Cloak, by mere bluster and storm, he wrestles and strives against it, to wrap himself the faster into it on all hands. Sect. 3 First, I shall take a taste of the Reprover's temper, and then shall I pass on to his strength of Argument. We have it from St. Paul, that great Father of the Holy Gospel, and that so obligingly coming from his Pen, as who (one would think) should be able to deny him, saying, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one, in the spirit of meekness; considering thyself lest thou also be tempted. Gal. 6.1. The Doctor is one of these, unto whom the Holy Father calls [Brethren,] though he might have justly called him Boy in comparison: And he supposes also the Doctor to be one of those spiritual ones he treats of; (and for my part, I suppose nothing to the contrary, whatever passions, or ill humours at time of writing those few Chapters against Astrology, might invade him, so as for the time only, to seem otherwise:) And as such an one, whereas he might command, he does as it were beseech him, that if a man be faulty, yet that he would not presently all to beknave and fool him, or worry him with hard words, but in the spirit of meekness restore him rather, supposing this the much nearer way to convert and win the scandalous and erroneous. But behold this meekness of the Doctor! Sect. 4 First Apollonius, Dr. Mores Explan. Ch. 17. §. 8. B. 7. or rather his dust disturber, his passions. He calls him [an hot Instaurator of decaying Paganism, a silly affector of Astrological predictions.] Well, suppose the man a Pagan, yet to what purpose is his dust upbraided with it! De mortuis it's generally held, that we ought to say, much more to write, nil nisi bona. But however belly not the dead, give the Devil his due, Apollonius was no such silly person as the Doctor makes him. The Dr. must not deny, but that for learning and parts, he was a man admired in his time, much beyond his own worship: His meekness therefore might have strained courtesy at home rather, and have spared the Pagan that language with more credit to his own Reverence. Sect. 5 But Vaninus it seems stings him more sharply: and therefore his dead bones are lashed with the harder words. Expl. B. 7. Ch. 14. §. 3. [Such two witty Fools in Philosophy as Pomponatius and Vaninus] says the Doctor. But what, are all Fools that just jump not with the Doctor's will? Truly I should not hold him a wise man, who would dare to write that Dr. More himself is a fool to a Philosopher; and yet I am sure, there are as many learned men will subscribe, That Vaninus was as able a Philosopher as the Doctor's self, and as little of the Fool in him for that matter. But why a witty Fool? Does not Wit make wise? And how are Fools known, but by contradictions and such like discourses? But again, Id. §. 4. [Never man's pride and conceitedness exceeded the proportion of his wit and parts so much as his, that is Vaninus'. Rom. 2.1. ] Therefore thou art inexcusable O man, whosoever thou art who judgest, condemning thyself, for that Thou Judger dost the same things. But no wonder, for be there never so many Beams in a man's own Eye, he cannot see one of them; Matth. 7.3. although a Mote in his Brother's Eye, do seem to him as big as a Beam. Again, [B. & Ch. Id. §. 9 villainous and insulting Vaninus] he calls him. Even so cry the scolds at Billingsgate [Thou Whore, and thou Drab.] And anon after [Vaninus and Cardan join in Blaspheming God,] says the Doctor. But put the case to a Lawyer, whether, had either of these been natives of this Kingdom and living, they might not have had a good Action of Slander against the Doctor for this kind of language; and whether any thing that he has alleged against them do amount to enough to make a good plea of justification in Law? But again once more for all, [B. 7. Ch. 17. §. 8.] He calls him [That enormous Boaster, and self conceited Wit, the profane and giddy headed Vaninus; a transported applauder and admirer of that wild and vain supposition of Cardan,] and a little after he cries out [the Master piece of his impious writings, the Basis and finishing of all his villainous distorted Doctrines against the Truth and Sacredness of Christian Religion:] A main chare! any natural Fool may say as much; the most brutish Coward that lives, if you give him a box o'th' ear, can cry Rogue and Rascal presently. And I pray you, what has the Doctor said more? Has he named any thing out of Vaninus, that proves either his enormous Boasting, or any thing of his merely self-conceited Wit, or aught that shows him to be profane and giddy headed? Does he name any of his writings that must needs be impious, or any of his Doctrines which are so villainous, distorted, and against the Truth and Sacredness of Christian Religion? If he has, let him say what he hath named of this nature, for I find nothing but mere Railing at the ashes of the Dead. And this is a copy of the Doctor's meekness: And such is our Monitor, who will abide no more study of Astrology. Sect. 6 But it seems as if the Doctor were possessed with some such strange kind of Antipathy against Astrology, insomuch that he bears a perfect hatred against all the Professors thereof, and that with so much bitterness, that he cannot endure, that any one Son of that art should be religious, or learned, or at least that he should be esteemed so. For else how happened he to fling so much of his some on Cardan's Grave? It is well known to all, who know either Learning or Religion, that Cardan (saving his adherence to the Church of Rome) was a person Learned and Reverend, beyond exception. And yet upon his back falls the Doctor too, and that with as fowl a mouth as against any. [B. 7. Ch. 14. §. 4. That odd and crooked writer Hieronymus Cardanus.] He all to becalls him, and yet gives no account, why he was, either one or the other, unless it was because he was a learned ginger. A little after he adds, [Nor could any thing but levity of mind and vainglory induce Cardan to pretend the calculating our Saviour's Nativity Id. §. 8.] and by and by with [insufferable impudence he taxes him, for pretending to cast our Saviour's Nativity, Id. §. 9] And again he adds, [Cardan and Vaninus have combined to blaspheme God, and to make Religion contemptible and useless to the World; Id. §. 9] And again to the same purpose, [Chap. 17. §. 8.] he cries out, [that unparallelled presumption and wicked sauciness of the vainglorious Cardan: Who in a rampant fit of pride, and thirst after admiration, or out of a malicious design to all true piety, etc.] Levity, Vainglory, insufferable Impudence, Blaspheming against God, and contempt of Religion, unparallelled Presumption, wicked Sauciness, rampant Pride and Malice! What a Bed-rol of Articles are here, and all against the Dead. And yet not one word of proof of either: Except it be in this only, that he Calculated our Saviour's Nativity. But how or which way any rational and sober man shall gather any one of those many Articles out of such a Calculation, is still to be proved? First, He tells the World in what position the Heavens stood at the time of Christ's birth: If this be the blame, than woe as much be to all Astronomers who Calculate the Planets places for any time. Secondly, He aver's, That as the Heavens were then posited, by virtue of his readings, with his own experience compared, he found; that such and such manners, complexions, and ordinary accidents were wont to follow, as befell our Saviour: And if this be Culpable, than Woe be to all Physicians, who out of the● Readins and Experiments collect Receipts of Medicines from their skill in Herbs. Thirdly, He asserts, That by virtue of his Astrological Experience in the nature of the position of the Heavens, compared with the life of our Saviour, he found some confirmation of the Truth of the Time of Christ's Nativity, and that truth of Christ's time of Birth, was some confirmation of the truth and worth of Astrology: And if this be Blasphemy, Pride, and Malice, etc. then sure the Scriptures must needs be as much too, which affirm the time of Christ's Birth, and declare of the Wisemen how they found him out by their Starry intelligence, or indeed by their Astrological skill. But besides all this, had Cardan been indeed guilty of these, or any of these Crimes, methinks the Doctor might have said, wherein lay that guilt, as what words made up the Blasphemy, and what words, acts or gestures they were, which demonstrated his Pride and Levity, Impudence, Irreligion, Sauciness or Presumption, etc. For he who saith, and cannot prove what he saith, is a Liar and a Slanderer. And the words of a Tale-bearer (faith Solomon) are as wounds which go down into the innermost parts of the Belly. Prov. 26.22. But why hath the Doctor adventured his credit thus? be it but to be suspected for a Tale-bearer? why would he adventure upon the dead thus, with accusations of crime, and of such heinous crimes, unless his proofs had been more certain and apparent? For whose hatred is covered by deceit, his wickedness shall be showed before the whole Congregation, (saith the Wiseman.) Blasphemy, Chap. 26. verse 26. is to speak evil of God or Christ. Now where, or with what words, has Cardan done thus? I am sure in his Calculation of Christ's Nativity he hath performed it with all possible reverence, and respect to Christ, and to the glory of God; unless you'll have it Blasphemy, in that he hath asserted, that Christ was Man as well as God, and had an humane Body. And if the Doctor believes so too himself, why cries he Blasphemy, for alleging, that, That Body was submitted also to the influence of the Stars, as well as other Bodies. But has not the Accuser himself blasphemed Christ in his Members rather, by heaping slander and reproach upon his Ministers! And who is more proud and vainglorious than he who ungraciously contemneth and scorneth his Betters? Who more wickedly saucy, and most unparalleldly presumptuous, Prov. 26.17. than he who meddleth with the strife, which belongeth not unto him? He it is, who is like one, who taketh a Dog by the Ears? Who more insufferably impudent, than he who casts abroad his reproaches, lies, and slanders, without sense of shame or sorrow? And who more light in mind, than the giddy-headed liars? And who more rampantly proud and malicious, than those who envy the ashes of the dead their due praises? And who is guilty of these things, whether it be the Doctor, or the Dead, let the Doctor's own Explanation be the Evidence, as has been afore quoted. Sect. 7 But what saith the Doctor to this in answer? It is in his Epistle to the Reader, Fol. 22. §. 25. [And if in my discovery of the reasonableness of things, a more than ordinary heat has accompanied that light, and may seem to have armed may style in some places with overmuch sharpness and vehemency: I would desire so soft and prudent a Soul, to consider with himself, whether there be not men in the World as bad as I describe: And whether he ought in charity to conceit, I mean any other than those; and being such as they are, whether they can deserve less; and if he be none of them himself, why he should partake of their sins, by disallowing of their deserved Chastisements and Rebuke.] You must note now, that the Doctor had written his whole Book, and all the Books and Chapters thereof, before this Epistle to the Reader: And it seems reading over what he had written, he was sensible of more than ordinary heat, and overmuch sharpness and vehemency in his writings. But did he mend them, or having seen them, did he repent, or was he any thing ashamed of what he had written? No, not in the least, but rather as one who wipeth her mouth, Prov. 30.20. and says she has done no hurt, he brags of it, and justifies it, and calls it [that light in his discovery of the reasonableness of things.] And can light be without heat, yea though it be more than ordinary heat? Ah, but there are false lights in the World! And it is good to look before we like, if the Doctor's be not of this sort of light! The wisdom, or light of Truth, which is from above, from Heaven, and holy and heavenly men, James 3.17. is pure and peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy. There's no slandering and lying there, no railing, nor calling all to naught. Why, but what is that light then which does so? Oh, it is quite otherwise; for saith the same Author, Verse▪ 13, 14, 15. if you have bitter envying and strife in your hearts, glory not, and lie not against the truth (saith he:) for such wisdom [or light] descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is confusion and every evil work. But who shall lay this at the Doctor's doors! Some soft and prudent Soul, as he jearingly speaks of all, whose better Education cannot aptly comply with his slanderous rail, as if in good sooth, they were seemly prudent, but indeed mere silly Souls; for so the word (soft) is ordinarily used in this kind of speech. And these soft Souls must first consider, before they blame his more than ordinary heats, or overmuch sharpness, [If there be not men in the world as bad as he describes.] Well, we have considered; and we find there are such men. But what then? There was a bloody Cain in the World; and therefore I may rail on innocent Abel for a Murderer: There was a treacherous Judas in the World; and therefore may I boldly say, that Christ was a Traitor: There was a proud and saucy Doctor in Christ's-College in Cambridge; And therefore Cardan was a rampantly proud and saucy fellow. Such is the Inference of his Answer. Well but we must charitably conceit him, that whoever he names, yet still he means those really bad men in the World, and when he talks of proud and saucy Cardan, yet it is the Doctor of Christ's-College whom he must be in charity conceited to mean, and no other than he. Which if so, his words could be made out, then say I, he may deserve no less, and as I would be no such myself, so, loath am I to partake of his sin, by disallowing of his deserved Chastisement, and Rebuke. Sect. 8 But is the Doctor thus angry at Cardan, at Vaninus, and at Apollonius singly and alone? what would he be then, should he meet them altogether? It seems they ran in his mind much, and conceiting as if he saw them so indeed; lo how he kicks, and flounces, and throws about his Firebrands, Arrows, and Death at them all! Prov. 26.18. [B. 7. Ch. 17. §. 8. A trim sight (saith he) would it be to see these three busy sticklers against Christianity, like three fine fools so goodly gay in Astromantick disguizes exposed, to the just scorn and de●ision of the World, for their so high pretensions against what is so holy and solid the Christian Faith is, and that upon so fond and frivolous grounds as this of Astrology.] First, He charges them all three, as sticklers again Christianity, and high pretenders against the Christian Faith. But alas, why will the Doctor expose his Credit thus to scorn and laughter of all knowing men! For however his quondam Pupil's may be so far deluded as to believe, as if Cardan had been some Jewish Rabbi, or Ma●meton Mufti, yet all well read men do know that he was a Christian Philosopher and Physician, and died a Professor of the Christian Faith, and so did Vaninus too. What a strange humour then, is this Doctor possessed with, who so loudly chants his tales abroad, as if they were quite contrary? Oh but they were Astrologers, and that makes them tanta-mount as if they were Enemies to the Faith. But if so, why then was not Melancthon, that famous Pillar of the reformed Religion, a stickler too against Christianity, as well as Cardan? For he also was an ginger, and wrote in defence of it. But secondly, see what he calls them [Three fine Fools so goodly gay.] Now had they been Fools indeed, surely they had not altogether, been worth the Doctor's anger. But now it seems by his foam at mouth, the Doctor was pinched by them, and that merely by shooting at Rovers (for otherwise had Cardan lived in the Doctor's days, he'd not have deigned to talk to him, but have set his Boys rather to answer him with school butter, as best becoming his foul mouth.) And was the Doctor pinched thus? Why sure then, they were no s●ll Fools who could make his Reverend Pen to wince thus! But we may put it to the vote, for I am sure there are but few Fellows with this Christ-College Doctor, either in Cambridge or Oxford, who will join with him in averment, that either of the three were Fools. And which if so, than who for certain is the foul mouthed slanderer, who called them such? But lastly, see the Doctor Charity; nothing will satisfy his vengeance against these three dead men's Ghosts, but in their Astromantick disguizes they must be exposed to the scorn and derision of the World. Is there no remedy but a word and a blow? Acts 25.16. It was not the manner of the Heathens to deliver a man to condemnation, before he had liberty to answer for himself, concerning the crime laid against him. And the manner of the Gospel is, that when no remedy remains against a grievous Crime, but Exition of the Criminal, yet are we taught not to ●●●gh, but to weep rather over the ruins of the most notoriously wicked, Luke 19.41, 42, 43. etc. as our Saviour by the Jews. And yet says the Doctor, a Trim sight to see them exposed to scorn of the World: Yea though unheard, and uncondemned, only because the Doctor has a prejudice against them. But alas, the Doctor does but show his teeth in all this kind of Language, and shows the World, That he is an angry man. And such an one must needs come upon the Stage to chastise Astrology! Ah, but says Solomon, Anger resteth in the bosom of Fools. Eccles. 7.9. And said the Heathen man of his Ass, when he had transgressed, [Now would I beat thee, were I not angry] And 'twas well remembered, for an angry passionate and ha● brained Fellow, is not fit to be trusted to drive the Blow, nor to whip Dogs. And shall such an one be made a Reverend Monitor, that there be no more Astrology. No surely, every wise man will rather like the better of it, for being railed at by passionate angry men. Sect. 9 Well, against these three sufficiently has he disgorged a full stomach, and one would think he should be grown so empty now, that all other Astrologers might meekly be entreated by him, at this time at least, and till passions get time enough to gain new breath! But alas, what rest or peace can we expect, while we have to do with waters, continually troubled! For do we rage's, Prov. 29.9. or do we laugh, yet no rest comes. Whether Seniors or Juniors, Gentle or Simple, Christian or Heathen, be we but Astrologers, with this Reverend Doctor, we are all, and altogether either Knaves or Fools, or both, without so much as except Melancthon, no nor Abraham, nor Seth, nor Shem, from whom Astrology derives by no small Authority, and Tradition. To taste therefore of the Doctor's well wishes to us all Astrologers in general. First, Having seriously acknowledged certain Astrological acts and effects of the Moon, which he says are sensible, palpable, and reasonable: He concludes, that we are all [insufferable Fools, to argue from such effects of the Moon, that the other Planets also, and fixed Stars have as powerful effects upon us; which yet we can deprehend by neither Reason nor Experience. Explan. B. 7. Ch. 15. §. 3.] But mark now, to make us such insufferable Fools, First, The Doctor blabs forth a great untruth: He says we argue from the effects of the Moon, that the other Planets have effects as powerful upon us, which yet cannot be deprehended neither by Reason nor Experience. But let him quote his Author, for we deny it. For first, all Astrologers do hold the Moon to be the nearest to us, and the nimblest plying about us, above all the other Planets, and therefore to have more powerful effects upon us, than any one other Planet again. And therefore one exception be it to our unsufferable Follies, that the Reprover himself was not quite so much in his Wits, as he made account of. But secondly, that the other Planets have effects upon us, as well, if not so much as the Moon has, we can deprehend by manifest experience, and that not without reason too; and if the Doctor cannot, or will not deprehend it (as Nemo omnibus horis sapit,) yet let him not abuse them, who do. But yet thirdly, suppose we Astrologers pass for insufferable Fools, for this kind of argument, yet why should St. Paul be hooked in too for an insufferable Fool, who uses the very same way of arguing, as by the Doctor is so sharply reproved. [But some will say, How are the dead raised up? 1 Cor. 15.35. And with what Body do they come?] Thus was ● objected: unto whom the learned Apostle answered: [Thou Fool, that which thou sowest, Verse 36. is 〈◊〉 quickened except it die.] See now what the Apostle infers from hence. Lo how the Wheat and other Grain do yearly die, and yet come up ●ain every year with new Bodies; and this is ●sible, and palpable, as the Doctor says, and may be deprehended by experience: But that men who die, shall rise again with new Bodies, is not 〈◊〉 be deprehended with like experience: And yet [Thou Fool] St. Paul calls him, who cannot, or will not believe the last, as well as the first. But by the Doctor's way of sentencing St. Paul himself was an insufferable Fool for to saying. Thus lays this Doctor about him, and so he may but besmear the ginger, he cares not how he daubs the sacred Scripture. But I must vindicate St. Paul, though perhaps I might have passed it by, had myself only lain at stake. The truth is, saving the Doctor's great learning and skill in Philosophy, St. Paul was in the right of it. For although the Resurrection of Mankind, has not that experience to be brought for it, with us mankind; as the coming up again of the Wheat and other Grain has▪ Yet is the power, and skill, and goodness of God evidenced so much, in that which we see by experience; that what we have no experience for, we may say also it is certainly able to produce. And by the same rule, whilst we 〈◊〉 and feel the effects of that one Planet which 〈◊〉 next us; why may we not say what the effects are of the other six Planets, though they 〈◊〉 farther distant, and although we had not felt or tasted of them with the like experiences. For how is it possible the Doctor should forget, th● it is the very business of Logic, out of known, and most plain, to gather up intelligence of more obscure and disappearing things. And now ●e there no remedy, but we must needs be Fools, and that insufferably, yet it seems are we Astrologers, not without company, and that good company too. Sect. 10 But enough of our Follies, what's next? [Intolerable Impudence, Explan. B. 7. Ch. 15. §. 7.] But this is cast at the Invent● only of Astrology, because (he says) they ha● as random attributed such things to the other Planets, as they have only ground for, if any at all in the Luminaries. It seems then, there is such a thing as Astrology in the Moon, for so much he granted in the Section before cited: And something of Astrology he seems in this place to yield to be in the two Luminaries. Only he charges the Inventors of Astrology with intolerable Impudence, for attributing that to the one, which they have only ground for in the other. But judge charitably good Doctor; perhaps it was but a mistake in these Inventors, and if so, Mistakes are tolerable, do not then call it intolerable Impudence, which all, yea the wisest of men are sometimes subject too. Yea the Doctor himself confesses, 'twas done at random, and therefore more carelessly then Impudently. But whether you'll count it carelessly or ignorantly, or either, or neither, I'd fain know how the Doctor hit upon't, to find out this intolerable Impudence; because (saith he in the same Section) they might observe some more sensible mutation in the Air and Earth, at the Sun's entering the Sign ♈, it would be more tolerable to fancy that Sign his Exaltation. But now to appoint to the other Planets, as the Sign ♉ to the Moon, and ♎ to the Planet Saturn is a mere running the wild goose chase, from one single hint, to matters where is nothing of the like reason or experience. And so because they had some intimation to make ♈ the House of ☉, his heat being then most sensible, and ♋ the House of ☽, because she is then most vertical, They have without Fear or Wit bestowed Houses two apeice on the rest of the Planets, though neither reason nor effect answerable. Thus mainly does the Doctor reason to make out the intolerable Impudence: But all will not answer out the question, how he came to know it? He cannot conceive any thing of reason or experience why ♉ should be the Sign of the Moon's Exaltation, and ♎ of Saturn's, and thence concludes He, that no body else can. The Doctor has been all day in deep Study of the Revelation of St. John the Divine, and his head been filled with abundance of proclamations, he happened upon this knot, how ♉ came to be the Exaltion of ☽; and because he could not untie it quickly, he was angry, and cried out, That there were no such thing; and when he had once started it, it seems he was resolved to stand to it. We know the Fowler who is used to the Game, can catch the Goose with ease; but the Doctor being all to befettered in his Gown, and tired at other sports, was utterly beaten off, and could no more endure to hear of the wild goose chase, and thence every knotty Study became a wild goose chase with him it seems ever after. It was somewhat like the story of a foolish Country man I have heard of, who having never been above ten Miles from the place where he first drew breath, imagined, that at a certain Hill so far off, as he could not discern beyond it, the Sun always arose, and that there was for certain the end of the World. And whosoever should dare to deny that which he verily imagined he saw, to be true, He would all to becall them impudent Knaves and insufferable Fools. I will not say but the Doctor has traveled five times beyond whatever this Country man has done; but yet let me beg his pardon, if I am of opinion, that there are some Study's he can no more skill to know, then could the Countryman where he had never been. And I wish he had but patience to let them alone, whom Nature has better fitted to those peculiar purposes, and be contented with so much philosophy alone, as she has set him to task for his own part; and thus without Fear or Wit (as he says by us,) he shall no more or'erun the Constable beyond what his readings never lead him to. Sect. 11 The next Language he allows us, is [Impudent impostors, Explan. B. 7. Ch. 15. §. 8.] What (says he) will not these impudent Impostors dare to intrude upon us, when they will vent such stuff as is liable to confutation by our Senses? An Impostor is a mere Cheat, a Juggler, a Conjurer, or one who invents a Religion on mere purpose to deceive, and is worse than a common Thief, or Murderer, or Adulterer, and deserves to be hanged, and such as the Doctor calls us, and of the worst sort too, impudent Impostors. And why so? but because we say the Sun is hot and moist, and ♂ is hot and dry, and ♄ is cold and dry! Therefore are we impudent Impostors. But to see how strangely the Doctor reckons without his Host. First, It is grossly untrue that he says, for we do not say that ☉ is hot and moist: Origanus whom the Doctor seems to quote here, does not say so: Neither does any ginger say so, as ever I read. And if so, who then is most like an Impostor, the Doctor, or the ginger? Secondly, We do say, that ♂ is hot and dry, and parching, and we are able to make it good. But yet there's no such Creature amongst us as the Doctor coins, who imagines as if ♂ could heat the Mountains, and burn up the Grass, as does ☉. No, this parching heat of the Planet ♂ is not a sensible or palpable heat, which appears outwardly; but rather is it a secret Influence, which insensibly works upon the inwards of us Mortals, and such, as by means of its by-paths, we cannot thoroughly tract; it brings about violent Fevers, hot and burning dryness of the Throat, burning fits of the Ague, and all such violently hot Distempers. The ☉ does thus too, but not with excess like ♂, for the ☉ gives a more truly radical and natural heat of himself, but ♂ infects with a consuming rather then an enlivening heat. Now to be hot and dry in this sense, is utterly a different thing, from that nature of the ☉ which is sensibly hot and burning outwardly, and this either the Doctor did not know, which, if so, where was the insufferable Fool then? Or if he did, why then did he cry out so loud in the same Section, [A shameless foolery to pronounce ♂ hot and dry,] and a little after [All this part of their pretended Science, is but a Rhapsody of Fooleries.] After this sort I have seen the Country Bumkins, the Gee, Whooo's of the Blow and Cart, when they had made a puppet of clouts, and placed it in state, how with their Pikes and Guns they would pursue it, and all the Boys and Girls following after with a so hay, so hay, whooping and hollowing to see the poor clouts fall down, slain with Fire and Swords. Thus cries the Doctor, ♂ burns hotter than the ☉, (a puppet of his own feigning) and then shoots he over the clouts, [a shamless foolery, a Rhapsody of fooleries] and the Boys his Pupils they must answer to all, so hay, so hay. And yet the Doctor knows, the Astrologers hold no such principles, only it his sport to invent such may-games. But if so (as methinks the great Philosopher should never be so weak as to think otherwise) where lies the impudent Impostor then, and at whose door rests it? Sect. 12 His next fling is at the Astrological Physicians. [These (says he) proclaim themselves either Cheats or Fools, that would recommend their skill from such vain observations, B. 7. Ch. 15. §. 10.] I had thought all this while the Doctor had been a Divine. And if so, I admire how, writing so many volumes as he hath tumbled into the Press, he came to have skill in Physic. Which if he have not, I wonder as much, why a man of his Reverence, great readings, and of the sacred Function, Prov. 26.27. would take a Dog by the Ears. For what skills the Ass at the Harp? But if he has got also a smatch of Medicine amongst all his Philosophy, as in truth not altother unlikely; for oftentimes it happens, that while a man offers himself for all things, he is excellent at nothing. And hence it's like enough the Doctor happened to be so fumbled about Astrology. But be he never so famous a Physician (as for my part I know nothing of it) yet why should he envy, if his inferiors also can do good with him. For it's eminently known, that the Astrological Physicians are many of them exceeding famous, and as greatly sought after. And besides Cheats (which may be in all Trades) we know, and are able to give account of infinite real Cures, which merely by the Canons of Astrological skill have been performed. Which if so, why then does the Reverend Doctor thus bespatter men for Cheats, whom whole countries' know to be as True, as Famous for matter of their Profession? or rather, why does he thus abuse his own Worship by setting it upon Record for notorious slanders? And why calls he men Fools, whom as wise men as himself do wonder at for their great skill? Or why questions he thus his own Wits and Honesty, his Wits, as if he was not able to discern between skilful men, and Fools; and his Honesty, as if he spoke what he knew to be utterly false, and scandalous. Sect. 13 But 'tis endless to observe every of his Raileries peice-meal: I shall huddle them over therefore in drifts, as one wearied with the discourse. [They have without all Reason or Sense bestowed Houses on the rest of the Planets, B. 7. Ch. 15. § 11.] (says he.) Again [The Foolery of the Trigons already confuted; in the same Section.] And again in the same [The whole Zodiac, where all these Fripperies are lodged, is but Imaginary.] See how prodigally he counts all the World brutish, senseless, irrational, vain, Prov. 26.16. and foolish, in comparison of himself. And yet it appears, he understands very little of these Houses, Trigons, and Fripperies of the Zodiac, he so hearty despise's, mocks, and laughs at. Again, read on how arrogantly it comes from him, [That also is notoriously foolish, that ♄ ♃ and ♂ should from their Conjunction with the ☉ have two fortitudes, and from ☍ to ♂ should have two debilities, B. 7. Ch. 15. §. 12.] And again in the same Section, [It is utterly unreasonable to conceive, that Sextiles and Trines should be good Aspects, and yet a Quadrature which is betwixt both, should be stark naught.] And a little after he adds, [You have seen now, how little worth all the Astrological predictions are, and yet out of these huge nothings of their fictitious Art, is the whole Fabric built.] Thus talks the Doctor all this while of things, the reason and experience of which it seems he nothing understands. There be, who have diligently observed the tracks and motions of the Planets and how their virtues increase, or fail, and what by long experience, the compliance of many solid heads hath found out, is charitably communicated to the World. And whether it be the Doctor's Envy, or his Ignorance, who knows? But it appears, that what, Doctors and Divines, as Wise and Reverend as the Doctors own Philosophical Brain, do aver, they have as sound and assured experience of the Truth of, as the Doctor can have, of what he tastes and feels in a manner: And yet, as if no body could taste or feel or try but He; He cries out against all Fripperies, Fropperies; that they are wild and disproportionable jumps, arbitrarious and groundless things, which none but sick-brained persons can believe, and all in the same Section. But the more to betray his own ignorance of the things he treats, see how he adds fictitious stories of his own brain to make out his matters. For what ginger holds or writes (who understands himself,) that the □ Aspect is stark naught? but rather that it is very good, and of great use in many respects, and at worst yet is not above half so bad as the ☍, or the ♂ of the Infortune's. Oh that the Doctor therefore, had it been but for his own credit sake, had either studied a little more Astrology, or that he had never read a tittle of it: For then these Misunderstandings, (I will not say insufferable Follies) rash Censures (I will not say intolerable Impudencies) Mistakes (I will not say impudent Impostories) and unhappy Untruths (I will not say Wilful, Knavish, and notorious Lies and Slanders) of the Doctor, might have well been spared, and happily have salved much of his lost Credit and Reputation by meddling beyond his reach. But let us go on [They have feigned the rest of their houses at random, B. 7. Ch. 15. §. 13.] That is, the Doctor understands not the reason of the Houses, and hence so seems it to him, though who have read and studied farther, know it to be otherwise. [This recourse to their fictitious fancies proves nothing, Id. §. 16.] That is in the Doctor's judgement only; but we have sufficiently proved both his judgement erroneous, and his own fancy fictitious, and He therefore no competent Judg. Lastly, He concludes his Chapter with a strange kind of wonder in his own Eyes, at his close Reasonings, and mighty strength of Argument, as if all the skilful World were forced to acknowledge, how fundamentally he has confuted the whole Art of Astrology, and proved all their fine terms of Art to be a Company of mere sonorous Nothings, and that he hath made them fall down with a clatter, like a pile of dry bones, by the battery he hath laid against them: And now would he sing victory, yea absolute victory, were it not for a blind Fort he spies, to which the Fugitives (as he counts us all Astrologers) do usually make our escape, [B. 7. Ch. 15. §. 17.] Just thus did Cajus Caesar utterly overthrow the Seas, when the Tides made way for him and his Host to pick up Cockleshells, and he went clear away with them triumphantly into Rome. Thus also have I seen boys throwing their Caps against the Wind, and when the empty darts were driven back into their faces, they would shout for victory. And thus Childen use to make Pigeon Houses with Cards in our Country, and when they have done, blow all down with a breath, and then laugh they altogether most hearty, to see with what a clatter like a pile of dry bones they come tumbling all of an heap. Also such another victory have I heard tell of on Westborne Green. There were a great flock of Geese feeding, at what time an Horseman riding by, and minding them not, disturbed the gagling Crew; whereat the whole gang grown wrath, the old Gander stretching forth his haughty neck, and brandishing his angry beak, gave notice of his wrath by hissing after the Horse's heels: But neither the Horseman nor his Steed once minding the assailants, as neither feeling force, nor dreading danger, road on without stop, or turn, or regard to what was said or done. Whereupon Sr. Gander seizing an absolute victory over both the Horse and Rider, returned to his Host, where they all laying heads together with cackling and gagling in their way, raised such a shout of laughter as any one that stood by would easily understand, they had overrun the whole World. And thus the Doctor in his own conceit having hissed the Fugitives all out of the Cockpit, I wish him as much joy of his victory, as had this courageous Gander and his Geese, over the Horse and his Rider. Sect. 14 Well, suppose we ourselves, all the Astrologers, Fugitives as we are, driven into this blind Fort the Doctor talks on; but alas for we, this is not so strong neither, as is our Impudence great, [B. 7. Ch. 17. §. 1.] Oh this railing language! shall we never have done with it? Say we not true, when we predict by Astrology what's like to be. (As none of us that I know of pretending to infallibility, but may do so many times) than we are Fools! And again at other times say we never so true, yet will it not excuse us, but then we are most impudent and rashly presumptuous, [Id. §. 3.] And [a shameless piece of imposture (he says) it is to impute the truth of predictions to Art.] But lastly lest all he hath brought hitherto of his railing Language should not amount h●●ugh to make us acquit our station, he 〈◊〉 concludes that the Devil is in us, affirming [that vagrant Daemons of the air secretly insinuate themselves into our actions, B. 7. Ch. 17. §. 6.] And to make this good, [How (says he) shall it appear that Cardan 's and others Death were not predicted by familiarity of Daemons, but by pure principles of Astrology? Id.] How shall it appear that it was not? very good Logic, but better Raillery. The Doctor it seems has no ground to prove the affirmative, but by railing Language, and therefore he challenges us to prove the negative. And lastly he concludes, [That if any thing have fallen out punctually right it may as well, nay better be suspected to proceed from the secret insinuations, or visible converse with the airy Wanderers, than from the indication of the Stars, Id. §. 7.] It may be suspected. Well now I see we are beholding to the Doctor, he doth not call us down right Conjurers, Sorcerers or Witches: but it is to be suspected so But I would inquire whether as it lies thus, it be not the greater slander? For had he said expressly, that we wrought by the Devil; Then when ourselves once cleared, the Doctor had been proved a Slanderer, and a Liar, utterly disabled to be believed any more. But now lying couched under a may be, prove we ourselves never so clear of that may be, yet still has he room left him for more and more shifts to abuse us. I deny not, but that there are such Creatures as Sorcerers, and Witches in the World; but yet between Astrology and Sorcery, there is as vast and wide a difference, as can be between Sorcery and natural Philosophy. But this is the usual shift of Envy and base Ambition, that when a man is overdon in curiosity and neatness of skill, learning or ac● they will straight cry out, as the Pharisees 〈◊〉 Christ, he does it by Baalzebub, Matth. 10.25. or by the 〈◊〉 ●evils. And so the Doctor cries here. Now by what kind of language this discourse of the Doctor's yields, I would fain be resolved, if or no the Doctor have not a prejudice against all Astrologers? Afore indeed, one would have thought his prejudice had gone no farther than Cardan, or Vaninus, or at farthest unto Apollonius. But now we see it reaches Melancthon as well as Cardan, and the Protestant, as well as the Popish ginger, and indeed all Astrologers whatsoever. And be it so, that Dr. More has such a bitter prejudice against all Astrologers quatenus Astrologers. Then whether he writ false or never so true, who shall believe him, or be persuaded by him? Every Councillor praiseth his own Council (saith Sirach's Son). Ecclus. 37.8, 9, 10, 11. But there are some (saith he) who counsel for themselves, and say, Thy way is good, and yet stand against thee afterwards. Ask no council therefore for Religion of him who is without Religion, nor of a Woman touching her of whom she is Jealous, nor of a Coward in matter of War, nor of a Merchant concerning Exchange, nor of a Buyer for the Sale, nor of as Envious man touching Thankfulness, nor of the unmerciful touching Kindness, nor of an idle Servant touching much Business; nor by consequence of Dr. More touching any part of Astrology, Harken not to any of these in any matter of Counsel as is related. For no credit is due to them, whether they speak right or wrong, no more than the common liar is to be believed, though he speak the very truth. No therefore be Astrology what it will, or be it never so bad a thing, yet by his ill language this Doctor has declared against it such an infinite and innate spite, that writ he never so elegantly against it, yet is his testimony to be debarred, he may be no witness against it, neither is any thing he says to be regarded. Sect. 15 We have only one thing more to offer, and so we shall have done with the Doctor's good language; and that is to show, not what this Astrology in truth is, nor yet what the Doctor hath made it, but might he have his wish, what a kind of Creature he would fain have it be accounted. And first he gins [A rotten Relic of the ancient Pagan superstition, Acts. 7.22. Dan. 1.17, 18, 19, 20. B. 7. Ch. 14. §. 5.] Lo, in sacred times where we find Moses and Daniel famous Astrologers, amongst the best of Jewish Writers; and in Christian times, have we Cardan Junctinus, Philip Melancth●n, Pezelius, Morinus and divers other famous Christian Astrologers, and yet the Doctor blushes not to call it a rotten Relic of Pagan Superstition. Secondly, [He calls it a thing wholly groundless and frivolous, Id. §. 8.] But he forgets his former Acknowledgements, [How there was much in the Acts and Effects of the Moon as Astrologers allege, Ch. 15. §. 3. And what might be attributed to the Luminaries, Id. §. 7.] And what reason there was for ♈ to be the sign of ☉ is exaltation, and for ♌ to be his House, and for ♋ to be the ☽ is House. Now the Doctor having granted all this: Why then it appears something there is for certain in Astrology by the Doctor's own concession, and yet now again all's groundless and frivolous. Who can believe a man who cannot believe his own self, or how shall any man writ after him, who writes Pro and Con this▪ But, Thirdly, He grows more angry, and calls it [an accursed Art, Id. §. 9] But then be●e Moses and Daniel, and the three Children, and the famous Melancthon were all accursed persons for studying of it, at least they were so in the Doctor's eye, however holy Writ and all good men might say to the contrary. Fourthly, He says [It stands upon a fantastic Structure, Ch. 15. §. 7.] but this is a small matter with him, though it be contradictory to his own concession. Fifthly, He styles it a [Rhapsody of foolerier §. 8.] But the Doctor's tongue is grown 〈◊〉 slander. Sixthly, He calls it [a frivolous Art, §. 12.] But no matter what he calls it, since the Do● himself hath so many times been taken 〈◊〉 fictitious stories. Seventhly, He finds fault that the manner of it [is frivolous and ridiculous, Id. §. 16.] But he should have said so before his tongue had lost its credit; it's too late now. Again he rails at its fantastic Laws, Id. Eightly, He comes home to it, and in plain terms calls it [old Paganism whose Priests were confederate with the Devil, Ch. 17. §. 5.] ● would fain know whether the Doctor himself also was not one of those Priests, who held confederacy with the Devil, when he learned so much Astrology as concerned the Moon, and the two L●mi●rie●: Or if it was not the Devil who made him to know ♈ came to be the Sign of the ☉ Exaltation, and ♌ to be his House, and ♋ to be the ☽ is House. And if it were so that the Devil taught himself these Lessons, or so much of Astrology, and so made him one of the old Pagan Priests himself; yet let him keep it to himself so far as he knows, and keep his tongue between his teeth from accusing those, of whom he knows no such matter, unless it be a part of his Religion, to hold men guilty of every foulest crime upon every mere suspicion, or fond opinion. Lastly, Having after this sort railed himself quite out of breath, finally he sets it down for granted in all points just as he would have it, That [The principles of Astrology are groundless and frivolous, nay contradictious one with another, and built upon false Hypotheses, and gross Mistakes, and that there is an Affinity and secret Association of Astrology with Daemonalatry, and that it is a foolery utterly groundless, and nearly verging to the ancient Pagan Superstition, bringing in Apostasy and Impiety, B. 7. Ch. 17. §. 7.] And myself being at last too, utterly wearied to hear any more of this kind of Stuff, am so well satisfied in the truth and worth of Astrology, that all what the Doctor has said against it, has done nothing else but made the more for it. For as Virtue never shines more bright, then where the Devil oppose's it most. So all manner of Truth, the more evil men rail against it, the more is it to be embraced, honoured, and admired. And now appeal I to all ingenious Readers, whether I have not taken up matter enough out of this Treatise of the Doctors, to persuade, That whether Astrology be good or bad, yet ought all wise men to suspend their Censures, whatever their inclinations are against it, till a more sober pen, shall seriously take up the Cudgels against it. Or yet if the Reader please rather, bar we all the Doctor's raillery and ill language, as if he were the soberest man alive; and now Have at him merely by dint of Argument to maintain, That Astrology is a Sacred and a Famous Science, and no such accursed Art or peiece of old Paganism, as the Doctor impiously goes about to make it. CHAP. II. Of the Antiquity, Sanctity, and Glory of the Science of Astrology, and that it is no such accursed Art, or piece of old Paganism, or matter of Daemonalatry, as Dr. More very impiously goes about to make it; very demonstrably argued, cleared, and made evident. Sect. 1 THE Doctor's Charge against this Heavenly Science find we showing its Teeth first against its parts severally; and lastly concluding against the whole Body thereof. That which he urges against the several parts, find we introduced as it were an Assumption, which makes up his second Proposition, (the first being understood;) And from whence he concludes, That, which it seems was the Thesis of his first intentions. And this Thesis (to bring it into as narrow room as conveniently we can) seems to consist of two heads. First, That Astrology is a vain Art. And Secondly, That it is a wicked and diabolical Art, [B. 7. Ch. 17. §. 7. of his Explanation.] But for more surety, take it in his own Language as follows, [Now therefore to conclude, Seeing that the principles of Astrology are so groundless and frivolous, nay contradictious one with another, and built upon such false Hypotheses, and gross Mistakes, concerning the nature and System of the World; seeing it has no due object by reason of the interposing of the free Agency of both Men and Angels to interrupt perpetually the imagined natural series of both Causality and Events; seeing there is not sufficient experience to make good the truth of the Art, they that have practised therein having not observed the pretended Laws thereof with due accuracy; and therefore if any thing has hitherto his true, it must be by Chance, which quite takes away their plea from Events, so that their Art is utterly to seek, not only for Principles, which I have demonstrated to be false, but for Experience and Effects, which hitherto have been none; (and assuredly they make nothing of pronouncing loudly, that such and such a Configuration will have such an Event, though they never experienced it at all, or very seldom: As it must needs be in the Conjunction of ♄ ♃ and ♂ which returns not in 700 years;) seeing also that those Predictions that are pretended to have befallen right, are so few, that they may be justly deemed to have fallen right by Chance;] Here now have you the sum of his Argumentation for the Vanity of Astrology, as that it is [a foolery utterly groundless.] And from hence goes he on, saying, [And seeing if any thing has been foretold very punctually and circumstantially, it may as well, nay better be supposed to proceed from the secret insinuations or visible converse with the airy Wanderers, then from the indication of the Stars; and lastly, seeing there is that Affinity and secret Association of Astrology with Daemonalatry, and ancient Pagan Superstition; that person must have a strangely impure, and effascinable passivity of fancy, that can he bound over to a belief or liking of a Foolery so utterly groundless, as Astrology is, and so nearly verging to the brinks of Apostasy and Impiety.] Here's the sum of his Argumentation for the Wickedness of Astrology, as that in so nearly verging the brinks of Apostasy and Impiety. And 'tis enough, now let us see what Astrology has to say in answer, and that first to his Vanity, and then to his Impiety. Sect. 2 To prove the Vanity or rather [Foolery] of Astrology, (as the Doctor calls it) He sets a Puppet upon a Frame with four rotten Legs, which must needs fail it, and in the mean time standing by to see it fall; he hatche's a loud laughter as if Astrology were utterly fallen down and broken, and yet no such matter, so much as towards. First, He begins, [Astrology a Foolery, because the Principles of it are Groundless and Frivolous, nay Contradictions, and built upon false Hypotheses, etc.] But why so? And first, why so Groundless and Frivolous? It is in this thing, in which he seems to hint especially at the Influences and Aspects of five of the Planets, and the Aspects of the whole seven, which things he alleges are groundless and frivolous Fancy's, and a Rhapsody of Fooleries: [as B. 7. Ch. 16. §. 1, 2, 3, 4, 5, 6, 7, 8. of his Explan.] In answer to this, first, take we up the Gentleman's own grant, [§. 3. The Moon (he acknowledges) in the Full, swells many things with moisture, which effect is both sensible and palpable and also reasonable: First, because of her proximity; Secondly, because of the reflection of the Sunbeams from her Body, which being but of a moderate power, melts the Air and Vapours into an insinuating liquidness, but do not dissipate them, as do his direct beams by Day. And this feat (he doubts not) but that any other of the Planets would perform, if they were so placed, that their Discus would seem of equal bigness with the Moon, and she were removed into their place.] Again he grants, [§. 4. That by certain experience we find, that the flux and reflux of the Sea, depends on the course of the Moon, so that there can be no deceit in the business.] And again, as to the Loadstone and Polar Star, he grants in the same Section, [That there are some sensible effects from the Heaven's certain and constant.] But [it is not (he says) so much the influence of the Heavens, as the Magnetism of the Earth, in which this direction of the Needle towards the North consists. Because three Miles from Rossebury the Needle amidst a many Sea Rocks, ceases not to turn about for the space of a whole Mile.] Thus much hath fallen from the Doctor's lips without crushing or pressure. Only as he quotes it from Sir Christopher Heydon. And because he has so ingeniously set down the Argument of that learned Knight on behalf of Astrology [Ch. 15. §. 1.] I am unwilling to do the Doctor so much wrong, as together with his concessions, to deny his quotations the liberty to go along with them, and from the Doctor's own Pen, speak as follows, [It's plain that the Moon hath a moist influence, and that at her Full the brains of Beasts generally, the eyes of Cats, and the meat of Shell-fish are swelled to a greater bigness; and that they are lessened in the Change. That the Moon also guides the Ebbing and Flowing of the Sea, whose influence is equally seen, when she is under the Horizon as when above, when near our Nadir, as when near our Zenith. Whence is it plain (say they) that the Heavenly Bodies have not only an influence besides light, but more searching and penetrating then light itself, as being able to make its way through the thickness of the Earth, and to reach its effects on the farther side thereof: Both which wonders they farther confirm from the Magnetical Needle that looks towards the Pole Star, though on the other side of the Tropic of Capricorn, where the North Pole will be hidden twenty or thirty degrees below the Horizon: Whence is it manifest (say they) that the influence of the Pole Star pierces through the bowels of the Earth, and is a notorious Argument of the secret and irresistible virtue of the rest of the Heavens.] Thus writes the Doctor by way of quotation out of Sir Christopher Heydon, as who would say, what might be argued on behalf of Astrology. And the truth is, the Doctor has so ingeniously compiled the Arguments on Astrologies behalf altogether in one entire Chapter, and set them out in such neat apparel, and in so good order; (Ch. 15.) that as they stand holding together so unanimously, and maintaining their cause so cheerfully, methinks they look so confidently sweetly on the Opposer, as if they were at strife, whether to woo or daunt the Adversary to their side. But on the other side the answers to those Arguments, and all that comes in against Astrology, do come up so disjointed, rough hewn, and so snarlingly one among another, as if the Doctor had undertaken a notable design, whereby under colour of destroying Astrology, he hath set it out so neatly, and upon so firm a Basis, as never to be overturned; and hath purposely shot at it, with the throwing of his Cap only, as if he never intended otherwise then to be foiled, and that shamefully, in order to advance Astrology the more, and that he may hereafter practise it himself with the greater grace and freedom, maugre all exceptions that can be brought against him. And to this purpose I have the more readily taken up the Cudgels, in order to comply with such a kind of wish of his. But however to return unto his Concessions, and they compared with the Objection on the other side, unto which they refer: First, Does the Moon swell many things with moisture in her Full? (as is granted,) And does this swelling with moisture extend unto the Brains of Beasts, and Eyes of Cats, etc. so as to make them bigger at the Full, and lesser at the Change, (as is proposed in the Objection, and not denied in the Answer?) Why then it seems the Moon has an influence, though the other Planets have not, and that by the Doctor's own Concession? No, but says the Doctor, though such effects do flow from the Moon, yet is it not by means of any influence of here's, but of the Sun beams, reflecting from her Body, and thereby melting the Air and other Vapours into an insinuating liquidness. Well, but which way gets that liquidness into the Brains or Eyes of living Creatures? Sure our great Philosopher has not so little reason as to imagine, as if these Brains were water-soaked only, as the Barley when it is steeped in the water in order to be made Malt! And yet it can be no otherways. For does he not talk of a liquidness, which from without insinuate's into those Brains and Eyes? And that collected from an Airy and Vapourous matter too? But I wonder how possibly this crafty liquidness got through the head, the skin and skull, and without once stirring those more outward parts, with any kind of alteration, wrought only upon the Brain, which was so close locked up within. For do we not easily observe, that when such a liquidness invades the kernel of any Fruit, it never toucheth that inside, until both husk and shell are either rotten off, or so swelled in substance as to cleave insunder? But besides, every Novice in Husbandry does know, that this kind of liquidness, though it can insinuate, yet is it not so quick at it: There are many Seeds, as Haws, and Holliberies, and others, whose Shells are not near so thick and hard as are the Skulls of Beasts, and yet is it almost a two Years time before this liquidness can thoroughly act upon them: And yet shall we be so thick skinned as to imagine, as if this sluggish Labourer could dig thorough, and dive beyond skin and skull in a Night's time, and begun in another! But what is worst of all▪ how absurd is it to fancy, as if the flesh of Sensitive Animals was wrought upon by liquid insinuations, as are the Stems, Roots and Seeds of Vegetive Plants! For although outward applications may have so much influence upon the Eye or Brain, so as to pain or ease them by insinuating Powers, yet that Power which nourishes, and so by consequence makes full Brains and Eyes, or for want of exercise empties, and makes less Brains, or by any other way causes the Eye or Brain to thrive or diminish, must necessarily be maintained from within, from the Stomach and Belly, and not merely from any act of Sun or Moon from without only. And does the Moon work this swelling of Eyes and Brains? Why yes, that's granted, and if so, then needs must she do it by working upon the Stomach and Blood of that Beast or Cat, whose Eyes or Brains she swells; and if so, how then can it be otherwise, but that she hath an influence, whereby at certain times she affords more virtue to the food, and blood, by means whereof it feeds more full and thriving at sometimes more than at other some? For, take a certain quantity of dust, and mingle it with water and leaven, and all the Art that may be, and seethe or bake it, and it thrives not after all, as to be more or less: But then take a certain quantity of Meal, and use it after the same manner, and lo it comes forth of the Oven, or the Pot, almost twice as big as it went in, and this it does by reason of that virtue which lodgeth in the Seed whereof it was made. And therefore by the same rule say we of the swollen Eyes or Brains, that it was not the mere liquidness, or any kind of hotness which made them so, but a certain virtue secretly infused into the food, and blood which made them thrive thus; And this is it, which the Moon hath done, (as is confessed.) And therefore follows it unavoidably, that the Moon not only does such things, but that by a certain influence she does it, whereby she distils her virtue sometimes more, and sometimes less. Sect. 3 Secondly, Does the flux and reflux of the Sea certainly and without all doubt depend upon the course of the Moon, (as is granted:) Then there also greatly does appear the influence of the Moon? But no, says the Doctor, the Moon does it by a rational ground, [Ch. 16. §. 4.] And to prove this rational ground, he quotes Des Chartes, and from him affirms, That the Ellipsis of the Celestial matter is straightened by the Moon's Body, which makes the Æther flow more swift; which is a plain and Mechanical Solution of the Phaenomenon. Thus contrive's the Doctor, as if the Moon caused this Ebbing and Flowing of the Seas, but not by any attractive or expulsive Virtue or Influence, but as if the Boys with a great Bosom, were driving the water of the Kennel sometimes this way, and sometimes that, with a violent drift; or as if some great stone haled up the River and back again, should cause the rolling of the water to and fro. Now the truth is, such things may be, here below with us. But to say what is done beyond and above the Air, how come we I wonder to know that? And yet says the Doctor, this is a plain and Mechanical Solution. But not so plain by his favour, unless we know better, of what kind of nature that Celestial matter is he treats of, or that he could tell us. For do not we know that the Air is a subtle and a curiously made thin Body, which aptly and easily with very small or no force upon its next Neighbour makes way for greatest Bodies to pierce and pass thorough it; and we have much of reason to believe, that the Celestial matter is much more subtle than that. So as it can make room enough for the passage of the Moon's Body thorough and thorough it to and fro, without any the least disturbance to the Air or Water. But on the contrary, that there is no such thing in nature, appears by this, in that whilst the waters are carried hither and thither by the power of the Moon, the Winds are many times contrarily disposed. For were the Waters driven by a force of the Moon's Body driveing the Celestial matter, and that the Air, and the Air the Waters: Then would the Winds also (which are lighter than the Waters) be driven also by the same violent Air, even as the Waters are; but this we see is not so, and therefore neither can be the other. But this argument rather looks much like that of a blunt Country Gentleman's, who understanding but little of the System of the World, conceited the Earth to be fastened unto the North and South Poles by great and massy Cakes of Ice, upon which not hanging so steady, but that it is tottered to and fro by the motion of the Moon; which therefore as it reels towards the East, swaggles the whole water of the Sea, floating the same way; and as it returns back again Westward, brings all the whole Sea with a swaggle back again to Landwards' upon us. Now the truth is, let them conceit this way and the other what they can; there is no man can propose any certain Mechanical way, whereby this rare Feat should be thus wrought. It is therefore enough for our matter at this time, that the Doctor has granted it to happen certainly by means of the Moon. For hence are we able to say by authority from our Adversaries, that the Moon 〈◊〉 the flux and reflux of the Seas, and till they shall be able to show demonstratively how it is otherwise, it must go for granted, that she does it by an influence strange and secret beyond 〈◊〉 what we are able to conceive. And till then, this Planet the Moon must be allowed to have such a Foolery (as the Doctor styles it,) which we call her Astrological Influence. Sect. 4 Thirdly, Are there some sensible Effects from the Heavens, which are certain and constant, (as is granted,) and particularly, his the Polar Star such a sensible effect upon the Magnetical Needle? Why, then it must necessarily follow, that the Heavens have their Influences, and particularly, that the Polar Star has its influences upon the Magnetical Needle, and that searching and penetrating thorough the very Body of the Earth, as by common experience may be, and is daily verified. No, but says the Doctor, it is the Magnetisme of the Earth, and not of the Polar Star which draws that Needle. And he renders his reason for it. For some three Miles from Rossebury the Needle will turn round and round for the space of a whole Mile. Well, it seems then, it is between the Earth and the Polar Star; one of them, than it seems, must needs have an influence. But suppose we, it should be the Earth that carries this Magnetisme. Is it the whole Earth that does so, or some part of it only? If the whole Earth, why then turns not the Needle Southwards, as well as North-wards? And if it be some part of the Earth only, where is that part? Or is it amongst those Rocks some three Miles from Rossebury? But if so, why then beyond that Rossebury and those three Miles of it, does the Needle turn North-wards, and not rather towards Rossebury? Is this Magnetisme in the Earth then; why if so, it's in no one part or place of the Earth it seems, but in several; it is about Rossebury, and beyond Rossebury more North, and who knows where the end of it is there? But be it so, that it be in the Earth, and yet no man knows where in the Earth, what ground have we that it is in the Earth? Or are the Doctor's Principles as groundless and frivolous nay and contradictious as ours of Astrology? It seems there is a strange sympathy between the nature of the Polar Star and the Magnet Stone: This Stone, if it be nigh to the Needle, has it seems a palpable power to attract the Needle towards itself. And this it can do (as some say who have seen the experiment) though there be the thickness of a Table Board, between the Stone and the Needle. And in this case, the Magnet leads away the Needle to the Polar Star. But this is the truth of the case about Rossebury, It seems there is some Magnet Rocks there abouts, which draw the Needle round as it comes near to every of them; and being near hand, they draw away the Needle from the Polar Star. But after a small distance, their virtue fails, and then the Polar Star draws it again. But to conclude, is this virtue of Magnetisme in the Earth, or any part of it, as the Doctor says? Why then this power of attracting the Needle would be but weak, and at a certain distance only; for so the Magnetic Rocks at or near Rossebury work but within their distance, and that's but small and very mean. But a Magnetisme there is, which draws as far as from the North Pole unto beyond the Tropic of Capricorn, and that through the very Body of the Earth, and that therefore can be no Magnetisme of the Rocks of Rossebury, no nor were all the Earth from Greenland Northward, nothing but a Magnetic Rock, yet could it not do such a Feat. And therefore good Doctor bethink again, such 'tis, and must be no less than the Polar Star, and not the Earth which influences the Needle thus: And if so, where's the Foolery now? Sect. 5 Lastly, It is granted by the Doctor, That he [doubts not, but that were the other Planets any of them in the Moon's place, where their Discus might seem of equal bigness with here's; and she away from where she is, in their place; they might do the like Feats as she does.] O excellent Conceits, and from an Enemy as favourable as one would wish! For First, That the Moon has a mighty power, or virtue, or influence, or somewhat, call it what you please, whereby she swells the Eyes and Brains at her Full,, and carries the Seas up and down, here and there, as it were at pleasure; is granted. Secondly, That the other Planets, such as ♄ ♃ ♂ ♀ and ☿, have every one of them as much power, or virtue, or influence, or somewhat, only they want proximity, as to us, in order to exercise that power upon us, as the Moon does. Now this is as much full, if not more, than any ginger would say himself, saving that wherein the Doctor is apparently oversighted, mistaken or lost with ignorance, concerning the power of proximity, and the virtue of a seeming Discus with the Planets. For First, For matter of proximity, the Doctor it seems is yet to learn, how the Heavenly Bodies are neither helped by proximity, nor hindered by longinquity in the exercise of their powers, or in the pouring down of their Influences. It seems, either he had forgotten, or did not know, that the farther the Moon is from the Sun, the greater is the light she receives from him; and the nearer she is to him, she receives still less and less. And it seems, either it was out of's head, or he had never heard or understood, That the Magnetical Needle is as constant to the Polar Star, and as diligently attending it, as well in the utmost Southern parts of the World, as in the nearest Northern Coasts almost under it. And again it seems, however it came about, that sure the Doctor took the Heavens and the Æther in them, to be as it with us here on Earth, full of Rocks and Mountains, Stonewalls, and Church-steeples, and great thick Woods, which interpose the power and virtue of the higher Planets from lightning on us at so great a distance: Or else he mistook the Planets, to be mere Opake Bodies of yellow or red Clay, dull Souls, like old men, who see not without their Spectacles. (Ch. 16. §. 8.) For so (says he) were they in the Moon's place they might do much: But what would you have from Dunstable-hills, be they never so white, and shine the Sun never so bright upon them, yet is it not possible, they should appear beyond York. And as for the Moon herself, he takes her to be no more (it seems) but as it were some great House built with Mud-walls, and great Glass Windows, which carried in the Heavens about the World, is good for nothing but to convey the light of the Sun by reflection upon the Earth by night, when the Sun is out of sight himself, or the heat of the Sun by the same reflection thorough the vapours of the Air to fill us with moisture. And lastly, as for the Sun itself, which gives the Moon her whole light, he conceives that too, to have no more than a mere general influence of heat, and that by this mere beat only, it cherishe's and excite's the seminal Principles of things into actual perfection, and all no otherwise then the egyptians, and Livia's Maids of Honour were wont to do, when they hatched their Eggs without help of the Hen, (Ch. 16. §. 6.) Thus strangely goes the Doctor on, undervaluing these glorious Bodies through his ignorance, or forgetfulness, or both, not knowing what he does. For do we but overthrow these fond conceits of his then all he has said against Astrology, how frivolous and how foolish a thing it is, falls to the ground, and the Fool immediately flies in the Doctor's own face. To confute them therefore, First, Let him but read over again his own Objection, out of Sir Christopher Heydon (Ch. 15. §. 1.) [They allege (says he) that it is a thing beyond all belief, that such an innumerable company of Stars, whose light is not considerable, nor their position so exact for Ornament, should 〈◊〉 made for nothing else but to look upon. Therefore say they, there is some other Mystery in it, and th● they are endued with certain hidden influences, and have their several peculiar virtues, as the Herbs and Flowers of the Field. Again, the Earth and Water being such simple Bodies as they are, the various productions in Nature could not be, were it not for that infinite variety of the Celestial Bodies, the Stars and their several influences upon the Earth▪ Again, Yearly experience teaches us, that the approach of the Sun renews the World, and makes an annual Resurrection of Plants, and Infects, and such living Creatures as are born of putrefaction, and have no other Father then the fiery bearded Sun. If then this one Planet does such rare feats, certainly the rest of the Planets and fixed Stars do not stand for Ciphers, but have their virtues and operations as well as he, whose virtues and influences say these Stargazers, our Art doth punctually and particularly define.] Thus speaks the Objection in the Doctor's own Language, & he may remember, it is but very little of it, which he has laboured and shifted to evade, & just nothing of it, which he has answered. Secondly, The Doctor may understand, that however himself may be to seek, and has not observed so much; yet are there amongst (Stargazers as he calls us) such who have very curiously watched all the 7 Planets, and many of the fixed Stars; and do find by certain experience, and that without any deceit in the business, and as sure as he has it, that the Moon leads the flux and reflux of the Sea, that they all have their proper influences upon us, even as the Moon upon the Brains of Beasts, etc. But if the Doctor will believe none of us as to this matter, yet let him go to the Shepherds in the Field, and inquire of them; if a Lamb or a Calf yeaned or calved in the New Moon be not usually giddy, and do not usually die of such Giddies, unless it be that the Planets ♃ or ♀ are situate in some such Aspects at birth, as to prevent those Giddies, or to preserve life at least when those giddies fall? Or let him ask the good Wives, or their Midwives, who have had warning of such things, if they have not often observed how the Planets ♄ or ♂ either rising or setting at, or very near after the time of birth, do not certainly kill such Infants as are then born? And if he cannot find such Wives or Midwives, I'll do him the favour to render him an account of experiments enough and sufficient evidence of the truth of the same. Or if none of all these may be believed, Thirdly, The Doctor may be pleased to study the Holy Writ a little better, and he'll find it recorded there to the same purpose. First, Does he not find tell there of the Constellation of the Pleyades, and Orion, how the Almighty challenged Job, Job 38.31. if he was able to restrain the one, and unbind the other? Now if they had, or have no influence but their mere light or ornament in the Heavens, what was that then, which was to be bound or unbound in one or the other? Canst thou restrain Pleiades, says He? It appears therefore, that the Stars called Pleyades have great influence▪ either to help or harm or both, as occasion serves, and this was it of which God asked Job, if he could prevent them in either? Again, it is said of the Stars, Judg. 5.20. that in their Courses they fought against Sisera. Now what can be understood by that fight, but that something they did? And if something, which way was it? not by Sword or Bullet, nor by mere standing to gaze, or to give light, but by some secret way they had every one of them, as their Course came up to afflict the Enemy. But especially of the Sun and Moon it is said, how God set them in the Firmame●, not only to give light upon the Earth; but also to rule over the Day and the Night, and he made the Stars also; Gen. 1.17, 18. but these it seems as subordinate, and ruling under the others. Now this rule, must needs be more than a bare giving light and heat. For the Moon is but subordinate herself in both these things unto the Sun: And yet hath God given her Ordinances of her own, and to the Stars Ordinances of their own, Jer. 31.35. whereby they also rule in the Night. Now to rule, and to give Ordinances to the Suns of the Day and Night, can be no less then to sway over them in command and power, so as to help or hinder, and to kill or save, and such like. But especially is the great influence of the Sun declared in holy Writ, in that our Saviour who is the Life and Salvation of our Souls, is described to the World under the similitude of the Sun, as he is called the Sun of Righteousness that should arise with healing in his Wings. Now were it so, that the Sun was not a Fountain of life and health, as well as of Light, Mal. 4.2. to what purpose is he called a Sun with health or healing? etc. Again, he is called the Daystar which shall arise in our hearts. It is not said in our minds, where- the light seems to reign, but in the heart where hence the life comes. Intimating that as the Sun gives natural life and health unto the heart, even so does Christ give Spiritual life unto the Soul. 2 Pet. 1.19. Whence is it manifest out of Holy Writ, that as our Lord Jesus by his Grace and holy Spirit does give life unto the Spiritual World; so does the Sun not only by his heat and life, but also by a vivifying virtue lodging in his influence, give a natural life unto the Earthly World. Or else in vain was such a Comparison made between Christ the Heavenly, Revel. 1.16. & 12.1. and the Sun the natural light. But as for those Eggs the Doctor talks of, with disparagement of the Sun's influence, which seemed to be hatched with artificial heat without the Sun's help, it must be remembered, that in all those Eggs was there a seed of life fore-prepared by the influence of the Sun and Moon, and other Planets upon the Hens from whose Bodies those Eggs were gathered, insomuch as nothing was wanting but heat only to perfect the act of producing the fruit: And yet that heat too, whereby they were produced, was not merely artificial, because the Sun has an influence upon all heat, (as opportunity serves) quickening and qualifying it, with a vivifying faculty, saving that when the excess destroys, and the evil influence of the Planet ♂ interposing debauches it. But what says the Doctor to the Infects, can he produce such too by artificial heat? Or will he grant that the Sun works by a quickening▪ as well as by an heating influence? Which if not, let him say which way else flows forth that life they have, or else the Principles of Astrology will be clearly quit of all his groundless and frivolous foolery he charges upon them, and the charge will henceforwards rest at the Doctor's own door; he having granted by his own Concessions so much, as with this little help I have added to them by way of explanation of the Case only, will amount high enough to prove all those things to be the very Truth, and wisdom of Nature, which he brands with these opprobious Calumnies of groundless and frivolous Fooleries, and Rhapsodies of Fooleries, and abundance of such like stuff. But seeing he hath singled out the parts of Astrology, and fallen upon each part in particular, I think myself therefore concerned as particularly to vindicate those parts from his foul mouthed Pen. Sect. 6 The first part he gins with, is the influence of the Planets. And as a foundation to his work, he proposes to himself by way of Objection thus, [Ch. 16. §. 1. That the Being of the Stars and Planets would be useless, were there nothing in the Art of Astrology.] To this he answers No. For were there no thing in the fixed Stars but light and heat, it would not follow. And why? Because the wiser and later Philosophers have made them as so many Suns. As if because they are Suns, it were excuse enough for them to stand for Ciphers, whereas standing for such, the more rather is to be expected from them, the Sun being the Prince of all Stars, as the most noble and well bred beyond them all. But how does he prove them as so many Suns? The wiser and later Philosophers have made them so. That is, they have conceited so, and as wise as they are of another opinion. And yet (says the Doctor) this Hypothesis our Astrologers must confute, before they can make good the force of their first Argument. The Hypothesis itself is but a mere conceit, without proof, and yet forsooth we must confute it. Sure the Doctor has forgot since he was in the Schools what belongs to an Argument. But suppose them so many Suns, and without all influence but Light and Heat, Whom is it they are made to shine to, or to make warm? As for us, we feel nothing of their heat, and make ten times more use of a Candle, then of their light. For whose use then were these multitude of Suns Created? In answer to this, the Doctor refers us to B. 3. Ch. 1. §. 6. of the Expla. where we find naught to the the purpose but a Verse out of blind Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Englished thus, He risen to shine to Gods as well as men. Well far old Homer at a dead lift, the blind man hath hit the mark by chance. But ah poor Doctor! what a shift was here, to fly for refuge to a poor blind Poet, to help him out in a point of Philosophy that Homer himself could never possibly understand. But it was well applied however; for the Doctor's poetical Suns, and Homer's poetical Gods, are very well met. Next, as for the Planets, he answers, that the same Philosophers have suggested, That they may have some such like use as our Earth has, that is, to be the Mothers of living Creatures; But what living Creatures? Nay, says the Doctor, they have defined nothing concerning the natures of them, and 'twas wisely contrived, their Opinion becoming thereby so much the more harmless and unexceptional, as it is in itself highly probable: For as much as the Earth, as well as ♄ and ♃ moves about the Sun, and is as much a Planet as any of them. As the best Astronomers do not at all now adays stick to affirm. Which does utterly enerv● the force of this first general pretence of the Astrologians.] Now I see the Doctor is in good earnest, and does really think us Astrologers to be mere Fools, who will aptly be banged out of our Argument with mere topical Arguments. But who made this man a Doctor I marvel? It is highly probable (says he,) and that's the utmost of his Argument, and yet how confidently he concludes, that this first general pretence is utterly enervated, yea utterly cast down and lost! But what if the Earth were certainly a Planet? And the Planet ♄, ♃, etc. were all Mothers of living Creatures, as well as the Earth, what's all this to the purpose? God made the Stars and Planets for us, and to influence us, and whatever Chimeras may dwell within them, yet as the Argument says, be there nothing in the Art of Astrology, notwithstanding shall they be useless to us. Thus see how this Reverend Doctor proves that there are Castles in the Air, by eating of Apple-pies, and he who has but a competent patience, let him listen to his close way of reasoning, or the way of his close reasonings; as the Doctor calls for them to do, [Ch. 16. §. 17.] But it seems the Doctor was well enough ware what rotten legs his Argument stood upon. For else why did he make such provision against its fall? Though there were (says he) certain virtues and influences in every one of them, yet it does not follow that they are discovered in their Art.] This is his reserve now, in case his sore place should hap to be rubbed. But neither will this help him. For First, It follows, that for certain, then there is a certain Art of Astrology. But Secondly, Whether our Art be that true Art, I shall leave, till I come to treat more fully of that subject. Sect. 7 Next (Ch. 16. §. 2.) He undertakes to answer to that of the various productions of Nature, how they can be, be it not for that infinite variety of the Celestial Bodies, the Stars and their several influences upon the Earth and Water, which are such simple Bodies of themselves.] And he says, That though there were this variety in them, yet because this variety reacheth every point of the Earth, the product would be the same, unless the particles of the Earth were diversified by some other Cause. Next, that neither the variety of influence of the Stars, nor of the Heavens, if they are merely material, are sufficient causes of productions here below. Again, that the Celestial matter is every where, and that the Earth swim's in it, as Wood does in Water, so that we need not have recourse to so remote unknown activitiesr. And lastly that the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the spirit of Nature is every where ready to contrive the matter into such shaps and virtues as its disposition makes towards. And this is enough and more then enough, to take off the edge of the Knight's Argument.] Well far a good forehead however, right or wrong. But be it so, that the spirit of Nature is every where ready, yet how knows he that the Celestial matter is also every where? We know that this Earth; whether it be fixed or movable, however is wrapped up in the Air, and swaddled with Clouds and various Meteors: And beyond that, how it swims in the Celestial matter, the Doctor may aptly inquire and suppose; and when he has done all; it's but his opinion. And therefore out of what he does not certainly know he can make no certain proof. But be this Celestial matter never so much, as himself conceives, or would have it, yet he must remember that Nature operates not confusedly, but in a just order and method; and not according to any list or choice of her own, but as she is ordered by her Maker in a certain Method, and that not all immediately out of Celestial matter, as the Wood swimming in Water, nor yet by one sort of Instrument; but as she has a vast Fabric or Workhouse to work in, and Millions of Tools to work by, and all those have their several employments, and therefore are not intermixed as the liquid water mingling all together within itself in one entire Body, but are situate each in their ranks, and places; so neither the Earth nor the Air about it can be so situate, as to swim all parts of it at once in the Celestial matter, much less to apply every part of the Earth to its proper Instrument of Nature so as to be wrought by it, with an immediate conjunction: But these productions here below must necessarily be caused by the Activity of remote Instruments and their Influences; but whether those Influences be material or immaterial, I am not concerned to prove. Yet whether they are the one or the other, are they certain causes of productions at as great a distance as the Starry Heavens are from the Earth; as may be seen in the influence of the Polar Star, which draws the Magnetical Needles pointing upon itself, from the utmost Southern Coasts. But what is most to be admired with me is, with what strange confidence or forgetfulness the Doctor can deny, what he professes elsewhere to be a truth: It is in his [Immortality of the Soul, B. 11. Ch. 10. §. 6.] Where he acknowledges, that the Weapon-Salve applied to the knife that made the wound, does cure the wound itself. Now if Salve, which is a material thing, can operate thus at a distance from the wound, and that as some say, at a hundred Miles off, from the weapon whereto it is applied, why shall the Stars be rendered insufficient to do as much, or more, according to that degree they are in virtue, beyond all that the Earth is able to produce? But says the Doctor, this is not by a Mechanical but by a Magical sympathy, in a lawful sense. And what does the Doctor know, but this of the Stars may be so too? Or rather how came the Doctor to understand, that this sympathy of the Weapon-Salve is not Mechanical? Has he an eye so curious, as can watch the Air, and that so as to be able to say, what strings more subtle, thin and fine then Air itself, do run along between the knife and the wound, and that so as to carry the sympathy between the one and the other; and all this so exactly, as to determine when there is no such matter? I doubt rather the Doctor has some ill position of ♂, either upon his Ascendent, or the ☽ in his Nativity, which inclines him thus rashly to disgrace his Worship, by so confidently asserting what is, and is not, before he half understands how ' 'tis. Such another piece of Rashness is it when he asserts the [variety of Celestial influences reaching every point of the Earth.] I wonder whether the Doctor had repent yea or not, of that opinion of his, about the Weapon-salve, before he came to treat of the Stars and their influence! Or whether he had forgot it! Or whether he well understands what he writes, when he tumbles it into Print! For let him but consider, does the influence of that weapon-salve from the weapon it is applied to, equally reach all wounds between that and the wound it cures; or missing all others, does it merely touch the wound made by that weapon, whereon it sticks and works? The Doctor knows, it points merely at that one wound, and be there ten thousand wounds between, yet it misseth them all. And so may he as well conceive that the influence of every Star, and of every part of Heaven does not like water scatter itself into all pores of the Earth as it flies along, but though one Star may have more than Millions of influences going at once, yet as the weapon-salve sends it forth each into its proper object: And all this without diversifying the Earth, or any parts thereof. Sect. 8 Thirdly, Having acknowledged a power in the Planet Luna, which yet he is unwilling should be called by the name of Influence, though it do never so much influere, or insinuate as he calls it: Yet an insufferable folly (he says) it is to argue from such reasonable and palpable effects of the Moon, that the other Planets also and fixed Stars, have as powerful effects upon us, which yet we can deprehend by neither reason nor experience.] First, The charge [as powerfully] is false, the Astrologers do not say so, as I have showed afore. But Secondly, That if the Moon which is one Planet, have such and such influences, which are so apparent as they cannot be denied, what hinders, but it may aptly follow that her fellow Planets may have influences too, though perhaps not altogether so apparently to be discerned. The Planets appear to us, as so many Creatures all of a kind. And in such a case, whatsoever is the property of one of them as a Planet, may very safely be applied to the other. As when I find it is the property of a man to speak, I conclude that very probably all men may speak. And when I find that a Goose does naturally gaggle, I am apt to think that all Geese can do so too. So therefore, when I find that the Sun and Moon have power of casting out their Influences, each of them their proper Influences, I conclude that their fellow Planets can cast influences too, though all of them their proper influences. Also we observe the Plants that have their virtues: And when we have tasted and tried this and that, and find what they can do, we conclude that the rest have their virtues too as well as they, though as yet we have not tasted. But says the Doctor there is reason and experience for the acts of the Moon, and not so for any of the rest. Alas, the Doctor's reasons are but postulations or suppositions at best. And as much may be said for the best. But for matter of experience, we who have made the trial, do find by experience, all that is written of the other Planets and their proper influences to be true. Only there is the more diligence and vigilancy required in the trial, their tracks being not so palpable, as are those of some acts of the Sun and Moon. Now the Argument runs only thus, If certainly this one Planet does such feats, than the rest of the Planets and fixed Stars do not stand for Ciphers, but have their virtues as well as he. And this no doubt but any rational man will say is very good reason. But the Doctor not able to say against it, yet cries out unsufferable folly. And in the next Section, instead of arguing to the same kind of discourse, all the Argument he brings, is nothing else but a loading Astrology with Lies and Slanders; As if without any reason or experience that this is the cause of that, we attribute one thing for another.] And now what shall we, or need we to answer in this case, unless it be, that the Doctor may be ashamed to drive such a dirty trade of Billingsgate Poetry? And again, That because there are some sensible effects from the Heaven's certain and constant, that therefore we imagine what effects we please to proceed from this or that particular Star, without due experience or reason for the same. This is another Billingsgate story, and we need answer no more to it, but that it is a mere invention of the Doctor. For we have experience both certain and apparent, and are able to show it; as sure as the Needle is to be seen pointing to the North, saving that the experiments are not so visible to sense, as they are to reason apparent. Sect. 9 Fifthly, He calls the [Station and Retrogradation of the Planets a gross mistake. Because (saith he) those Phaenomena are not real but seeming. Which he calls a scurvy slur to these Astrologers.] Alas good Doctor! To see how, while his Worship is laughing hearty at our mistakes as he conceits, he never beholds his own ignorance. 'Tis well known, that we, (who are as able to calculate an Ephemerideses as himself, and many of us have done it, and given warning of the Planets direct and Retrogade) do understand the meaning of the Phaenomena passed mistake. But however seeming this Station and Retrogradation is, by experience such is it found unto us, as if it were really so. And diligent observation is able to evidence, that during such times the Planets are disabled in their Communication of influences in all those parts where they seem so. But it seems the Doctor was so weak, as not knowing so much, to conceit as if we had not understood the truth of the Phaenomenon all this while. And thus has he beslabbered his own Coat, while he thought to throw his pottage upon ours. Sect. 10 In the next Section the Doctor's foam falls foul upon the fixed Stars, Arcturus, Hyades, and Orion, but most especially is he provoked by the Dog-star. None of them (saith he) are conceived to have any such effects as are attributed to them, but then when the Sun is in such places of the Zodiac, as himself without them would bring forth. But woe be to the Dog. For his wrath (saith he) is tamed already, but how tame will he be when the Anticipation of the Æquinox shall appoint him his Kennel as low as Capricorn, should the World so long continue? These (says he) may serve for poetical expressions, Job 38.31. entitling things circumstantial and concomitant to real causality. Here seems he to rend the holy Writ, and to give the lie to God himself. Canst thou bind the Pleyades, and unbind Orion? (saith the Lord to Job.) But Dr. More controls him, intimating as if the Almighty talked like Virgil, poetical stories, when he cried Candidus auratis aperit cum cornibus, annum Taurus. Applying that to the Signs, which belonged to the Sun. For God makes the Pleyades and Orion, as if they were to be bound or unbound, and yet neither of them hath either hands or feet to be bound, or any power of making hot or cold, or wet, or dry, to be restrained, or made void! Thus talks the Doctor like a Sluggard, wise in his own conceit, Luk. ●2. 54, 55, 56. maugre all the wisdom and experience that ever Mortals tasted. Wise men do know by the very same kind of experience whereof our Saviour said ['tis so] that the Pleyades rising with the Sun at Spring time, do occasion stormy Tempests▪ Wind and Rain, which suiting with the Season, are called their sweet influences, and are so translated out of the Septuagint: And this it seems was it, whereof God questioned Job, if he were able so to restrain the influence of those Stars, And. Argol Astronomic. lib. 2. Ch. 8. out of Ptol. Plin. and others. as they should not be able to raise such Tempests? Of the Constellation of Orion the same wise men also have diligently observed and found out, that when it is joined with the Planet Saturn, it begetteth Wind and Rain, which in Summer time bindeth the Earth with tough and hard Clods, and in Winter time with as hard Frosts, whence comes the bonds of which Job was questioned, if he were able to loosen them? These things went for currant Observations in pliny's time, and the same were they esteemed in the learned ptolemy's days. So also are they found in our own Age, by the famous Mathematician Andrew Argol of Milan. And to this purpose says the Lord God Almighty, according to the famous translation of the Septuagint. Against all whom this one Doctor opposes his single Vote, that it is not so, but that it is the Sun and not the Dog-star which begets the great heat in July and August; and the Sun, and not the Pleyades, nor the Hyadeses, which begets the Storm and Tempest in the Spring; and the Sun, and not Saturn, nor Orion, which begets the Frost and Snow in the Winter. Thus madly coins he the single Sun to breathe both hot and cold and wet and dry, as he moves only from place to place. But then when the Doctor doth thus entail the heat and cold to the Place of the Sun; he forgets how that in Ptolemy's time, when Dog-days were long since observed, they happened in May and June, a whole Month before what they do now. And therefore had the Sultry Season pertained to the Sun only, after it had heated the Earth, how came it to pass, that in those olden days it happened so soon ere the Sun came to his full heat? Or why is it that this Sultry Air goes along with the Dog as he meets with the Sun, and that varying as the Dog varies, and not fixing to any one point in the Sun's Circle? but the Doctor is as wise as the Welshman who moved the Judge to put off his trial upon Life and Death, unto the coming of Christ to Judgement, with his twelve Apostles, alleging that Her could stay till that time for sentence. And so her Doctorship can very well be persuaded to defer the Debate of this Dispute until the Dog comes into ♑, which in all likelihood will not be till after the day of Judgement. At what time may the Doctor or his Executors, Administrators, or Assigns be alive to see it, reason tells them no doubt but in that midst of Winter the Dog complying with the Sun will produce a Sultry Calm, as a Parenthesis between the Snows, and that not as a concomitant but a real cause thereof. Sect. 11 In his seventh Section we find him very busily teaching his Grandom to spin. The Doctor it seems takes scorn to be found unread in any kind of skill, and it is a wonder if first or last he control not the Scullion-Maids in matters of washing Dishes and scraping Trenchers; for he will find it a far easier matter there, then in his undertake here. He takes us Astrologers (it seems) to be all of us mere Ignoramus's who understand not the reason of our own Science, and therefore takes he upon him to teach us. The Sign ♈ (says he) may tolerably be phancied to be the Sun 's Exaltation. And he gives us to know a reason for it, because at his entering there we may observe some more sensible mutation in the Air and Earth. Again, They had (says he) some intimation to make ♌ the House of ☉, his 〈◊〉 being then most sensible; and ♋ the House of the ☽, because she's then most vertical. And he farther affirms that for Aspects in all likelihood the sensible variety of the Phases of the ☽ in ☍ △ and □ gave them first occasion to take notice of Aspects: And then another thing happening, though independent on the course of the ☽, namely that every seventh day in an acute Disease is critical, and where are usually at those returns the greatest alterations and stirs in the Patient, and the □ Aspect of the ☽ happening about seven days from her ♂, and about seven days more her ☍, This natural Circuit of Fermentations in acute Diseases has given occasion to slander the Moon in those cases, and for her sake to reproach the Aspects of ☍ and □ in all the rest of the Planets.] Now thanks be to this good Doctor for his kind information of our Mistakes, for this is more than every body knows, or will do us the kindness to let us know. But had he digested his intelligence a little better before he brought it, it might have been much the greater Courtesy. For first there are some who are not satisfied how ♈ became the Sign of ☉ s Exaltation, because of the sensible mutation of the Air and Earth in his entrance there, if that were all, because there is the like sensible mutation at his entrance into ♋ ♎ and ♑. And then again, as for ♌, if that were ☉▪ House only for his sensible heat there, why the● was not ♑ the Moon's House, because of her sensible cold there, she being a Planet as much delighted in coldness, as ☉ is in heat? And as for ♋, were that the Moon's House only, because there she is most vertical. Why then was not ● ☉ s House too, because he also is most vertical there too, as well as ☽? And if that were all, how is it that the ☽ doth not change her Houses, as she has to do with change of Countries, ●ing that in some places she is vertical in ♊ and elsewhere in ♉ and ♈; but had the Doctor a little better perused Ptolemy, or the Arabians, or Origanus, whom he sometimes quotes, he would have found that ♋ is generally esteemed the ☽ is House as well in those Countries where she is not vertical, as where she is: And that ♌ is the House of ☉ as well there, where he has less heat, as where he has most. And lastly, is for acute Diseases, all men are not apt to believe the Doctor, that every seventh day they are so critical and stirring: But rather say they sometimes that Stir and Alteration in the Patient happens on the third or fourth day, or on the ninth and tenth day, as the Moon happens to arrive at her □ or ☍ in so many days after the Patient fell amiss. And however the Doctor happened to be sleepy or heedless when the story was told him; he might have taken notice how generally the people cry out upon the full and new Moon, for exasperating acute Diseases, and how many there be who die about those times. And had he heeded the World of experiments of this kind, he had not been found so grossly ●ardy in calling the stirs and alterations in the Patient in dependent on the course of the ☽. And truly seeing the Doctor was so kind to us, I am sorry he was so vilely slured in his intelligence, with so many and so ugly mistakes. But what 〈◊〉 the Doctor would have had from hence? First, That without fear or wit we have bestowed Houses two apeice upon the rest of the Planets, though neither reason nor effect answerable. Secondly, That such small hints as these are the solidest foundations of the Fantastic structure of Astrology.] But how easily are these by-●ows awarded off. For First, All the Doctor's reasons for what he alleges, I have showed to have been started and brought in, without fear or wit, and therefore are no reasons. Secondly, Were they never so reasonable, yet is there the very same reason why ♒ should be the one House of ♄, as he himself allegeth why ♌ should be the House of ☉: And as much reason why ♑ should be the other House of ♄, as he affirms why ♋ should be ☽ is House; For if the hottest Planet may have that House where he is at hottest, why may not the coldest Planet have that House where he is at coldest! And if the ☽ who is a friend of Nature, may be housed in the most vertical Sign, why may not ♄, who is the Enemy of Nature, dwell in the most unvertical? And if so, why then says the Doctor without fear or wit, or without reason or effect answerable, we have given houses two apeice to the other Planets, whilst we have the very same reason for one, as himself gives for the other? And why will the Doctor thus shamelessly slur his own Worship with such unbecomeing stories to his own Reverence? Thirdly, Be the Structure of Astrology so fantastic as the Doctor says, why then does he himself lay the foundation of it? For does not he grant it to be truth which we allege of the Houses of ☉ and ☽? And if so, than it seems there is something in Astrology, though not so much as we pretend to, and this by the Doctor's own Concession. Why then cries he a fantastic Structure of Astrology? Lastly, Why does he charge us to have 〈◊〉 reason nor effect answerable, for the Houses of the other Planets besides the Sun and Moon? For if the Doctor knows of none we have, yet had he asked, we could have told him reason enough. Or he might have understood it out of Sir Christopher Heydon. And I doubt not but I have showed him in my foregoing Discourse of what Astrology is. Sect. 11 Well, all that has passed hitherto, were but the Doctor's flourishes it seems: Now comes this Battery henceforwards, and that with such a menace of Shatter at us, that woe be to poor Astrology, it shall not so much as find room in the imaginations of men. [Ch. 16. §. 7. ending.] Now therefore good Readers, prepare to make clean and rid your imaginations, for lo this Battery is planted. First, He begins in [§ 8.] That they prefer the Planets before the fixed Stars is without all reason, the Planets being but Heaps of dead matter, much like that of Earth, and having no light but what they borrow from the Sun. For that which seems to be the innate light of the Moon, is but the reflection of the Sun 's beams from the Earth. Wherefore their activity and influence may justly seem less than that of the fixed Stars, which shine with innate and not borrowed light.] This is the first Battery, have at your imaginations good people therefore: For be the fixed Stars to be preferred above the Planets, woe be to us, we are gone. But hark a little, how does he argue! The Planets are Heaps of dead matter, much like that of Earth, but the fixed Stars are not so. But how came the Doctor to know thus much I trow! was he ever up so high as the third or second Heaven to see these things that he is so peremptory at it, that they are so? Or has he had private conference with St. Paul concerning those things unspeakable (as he told us in public) in these Heavens so high? Or if neither, 2 Cor. 13.3, 4. did not some wandering Daemons of the Air bring him the Intelligence? Which if perhaps so, yet good people take heed your imaginations be not fooled, for the Devils are Liars never to be believed. But what seems most likely is, as he said before, some late Philosophers have said so, [Ch. 16. §, 1.] And the Doctor himself cries, it's highly probable, or as much as to say I think so. What tame imaginations I marvel a● those which must be cleared of all room for Astrology with such pitiful Batteries as the Doctor's [Think so's?] But let me beg the favour of the Gentlemen before they clear the room to spend an Ha' ha' ha' or two upon these pretty Batteries, which are like throwing stones at the Wind and never touch it. But what do we talk for, it may be the Planets are but dead matter, for some say its like enough so. Yea, but says another, will the Doctor himself swear it, for else no body is able to witness it. For in good earnest, I am willing enough myself to have it so, if it could be proved: And it may be I think so too, but what the better! Well, go on Doctor. Secondly, (says he) They have no light but what they borrow from the Sun. But how prove● he this? For that which seems to be the in●a● light of the Moon, is but the reflection of the Sun 's beams from the Earth.] But before we answer this, let the Doctor remember [Ch. 16. §. 3.] where his own Worship avers, That it is an insufferable folly to argue from such reasonable and palpable effects of the Moon that the other Planets also are the same, which yet we can deprehend by neither reason nor experience.] Here now it's come home to him. The Moon (says he) has no innate light, but what she borrows, this is reasonable and palpable, but what reason or experience can deprehend, that ♄ ♃ ♂ and ☿ must therefore have none also? Oh the insufferable folly therefore of the Doctor's own Worship, and of these great Batteries. Now therefore ware your imaginations Gentlemen, or he'll leave you no room in them for Astrology! For these are dangerous Arguments. But Thirdly, The fixed Stars have an innate light. That is, the Doctor thinks so▪ For he has no other proof. And therefore their activity and influence is greater than that of the Planets. The Atheist thinks there is no God; and therefore for certain there can be no room for any in the imaginations of men. Some think the Pope is a Fool, and that the Grand-Signior is a Madman; and therefore for certain they are so. Some think Doctor More to be a mere Whim; and some think More to be derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore for certain it is so. But what do we talk, all men's thinks are not to be compared with the Doctor's? However were it so, that the fixed Stars are to be preferred for matter of light, or magnitude, above some of the Planets, and that the Planets were really nothing but dead matter like the Earth, yet as to their activity and influence upon us, by reason of their movable faculty, and their virtue such as it is, more nearly apt to suit with, and to make impression upon our Bodies which are neither light nor Air, but rather Earth; they are undoubtedly to be preferred as the greatest Agents at least, if not the noblest Bodies. Sect. 12 But the Doctor's Batteries strike thick, and what they cannot do by force, they will endeavour to compass by multitude of blows. For in the same Section he comes on again and argues, That for the quality of the Planets, they define the Sun hot and moist, rather than dry, but ♂ hot and dry, parching, etc. And then concludes, Impudent Impostors! What will they not dare to intrude upon us, when they will vent such stuff as is liable to confutation by our Senses.] I marry Sir, here's the main Battery. ●sa. 28.15. We have made lies our refuge, and under falsehood have we hid ourselves, said they in Isaiah, so as Hell shall not hurt us, nor the overflowing scourge come at us. I will not say the Doctor lies, but I am sure it's false that he says, Astrologers holding no such thing, as that either ☉ is hot and moist, or that ♂ is parching dry. Now indeed, will a man's Conscience serve him, or his Genius lead him to poison his arrows thus, no wonder if he fire out Astrology from forth the imaginations of men. For by this kind of Battery, may a man coin the Heavens to be mere Hell, and Hell to be Heaven. Thirdly, He argues saying, all the Planets are Opake Bodies, and whatever their colour is, are as cold as Earth; for neither yellow nor red clay cast any more heat then white. Wherefore a shamless foolery to pronounce ♂ hot and dry, and ♄ cold and dry. And since, from these they are reputed benign and malignant, Masculine or Feminine, etc. All this part of their pretended Science is but a Rhapsody of Fooleries also.] Here's another Battery now half as good as the last. I cannot say the Doctor lies indeed, but I am sure he does not know that he tells true. And some say its tanta-mount to a lie, when men so confidently affirm for truth, that which they know not whether it be true or false, yea though it should happen to be ne'er so true. And yet should it be all as true, as confidently he avers: Yet what would it boot him! For if ♂ be not hot and dry as is the Sun, or as Fire, neither do we pretend so: Only as Pepper or Salt, he operates an internal heat. And so ♄ an internal cold. Also were all the Planets mere Opake Bodies, why may they not be Male and Female notwithstanding, as well as the Male and Female Orchis, or the Male and Female Ash or Holy-trees! And why not Benign and Malignant, as well as a Cherry is one, and a Crab is the other, and yet both are Opake Bodies. And yet no Rhapsody of Fooleries in either. Only the Doctor delights to hear his whole Lecture of ●ailery full out. And now have I answered to the whole rabble of his Discourse, concerning the foolery of Astrology as he alleges, because the Principles of it are groundless and frivolous. I will not say with what a clatter (as he talks) his Arguments are fallen to dust. No, I leave it to the Reader rather, to take it as he likes, and let him judge as he please. Only I humbly guess, that hitherto Astrology is free enough from foil, and that all wise men will say as much. Sect. 13 The next thing he alleges to prove the vanity or foolery of Astrology, is, that it is Contradictions. And this Contradictiousness he only hints in [Ch. 16. §. 9] Here to that of the Earth's being so pervious to the influence of the Stars and Planets, He says, First, That it's a Principle without Proof. And Secondly, That if he give's it us, we must be fain to vomit it up again, it being destructive to our whole Art. For if the Rays and Influences of the Stars and Planets have free passage through the body of the Earth, the whole Ceremony of erecting a Scheme for such a Longitude and Latitude is medless; nay as to the Heavens the Fate of all men would be alike. For that hidden Influence which governs all, would reach to all points, from all parts of Heaven at once.] As to the First, That it's a Principle without proof, it has been sufficiently handled in the fourth Section of this Chapter. In the Second, lies that Contradictiousness he speaks of. As if the Influence of the Planets could not be able to pierce the Body of the Earth, without influencing all parts of the Earth ali●●. It is apparent by relation of them who know it, that the influence of the weapon-salve peirceth thorough the Air an hundred Miles and more, and yet neither worketh upon the Air, nor any kind of wound in that Air, save only that one▪ which is related to the knife whereon it is applied. So the Polestar though it pierce the body of the Earth, yet affecteth nothing but the Magnetical Needles, which seem to be of its near Relation. So also the Plaster upon a Sore, attracts not the blood, but the corrupt matter only out of the wound, although it searcheth equally into the flesh amongst the sound as well as the rotten flesh. And why may not the Planets then, although they pierce the whole Earth thorough and thorough, yet single out each one their peculiar Objects, and each influence of every Planet find out their own proper Relations to work upon, and all this without any the least contradiction? Sect. 14 But lastly, Astrology must be a foolery, because built upon a false Hypothesis. Now this false Hypothesis is that which he treats on in [§. 10.] And after a fit of conceited merriment, and flim flam jests, he goes on laughing and saying to himself, [The best jest of all is, that there is no such Zodiac in Heaven, or if you will, no Heaven, for such a Zodiac as these Artists attribute these Triplicities to. For this Heaven and this Zodiac we speak of, is an old error of Ptolemy 's and his followers, who not understanding the true Systeme of the World, and the motion of the Earth, in which is salved the Anticipation of the Æquinoxes, have phancied an Heaven above the Coelum Stellatum, and a Zodiac that did not recede from West to East, as the starry Zodiac does. And this figment which later Ages have laughed off of the Stage, is the only subject of these ●ned Trigons and Triplicities, which therefore are justly laughed off of the Stage with it. Which discovery is a demonstration that the whole Art of Astrology is built but upon frivolous and mere imaginary Principles, as we shall farther make manifest.] What a crowd of Forgeries are here met together! First, There's no such Zodiac in Heaven, (says he.) This is a very confident one, all Astronomers agreeing to the contrary, that there is such an one. Now this Zodiac is a certain imaginary Circle, which cutting the Æquator in two parts, carrieth some 20 degrees of breadth, and coasting along with certain fixed Stars called the 12 Constellations of the Zodiac, some ● degrees and odd minutes on each side the Ecliptic line, vergeth to the North and South of the Æquin●●, some 23 degrees and somewhat above an half. And whether you follow the Systeme of the World Ptolomean, Copernican, Argol. Astron. B. 1. Ch. ●1. or Tychonick, it still admits of the same description. And yet lo the strange confidence of the Doctor, as if there were no such thing▪ He'll say perhaps, It is but an imaginary Circle, and therefore nothing real. But if so, yet still is he out, for it is a real space of place in Heaven according to the measure of the Circle. Secondly, That this Zodiac we speak of, is an old error of ptolemy's.] This is false too. For First, It was an Opinion many Ages ●lder than Ptolemy. Secondly, There is no certainty to this day, that it is an error, there being so many of the learned still 〈…〉 ●is way against Copernicus. Thirdly, Let the Systeme of the World be how 'twill, the Zodiacal Circle is every way the same, and void of any error. And whether there be an Heaven above the Starry Heaven, or no such Heaven, the Zodiac still keeps along its 12 Constellations. Thirdly, That this Figment the later Ages 〈◊〉 laughed off of the Stage.] This is false too. For within this few years is come forth a learned Tract of Doctor Harvey's pleading for the Earth, and not the Sun, to be the World's Centre. Fourthly, That the Astrological Triplicities and Trigons are laughed off of the Stage too.] This is true as the other. Lastly, That this discovery is a demonstration that the whole Art of Astrology stands but upon frivolous and mere imaginary Principles.] Thus fond conceits this ranting Doctor, and yet most of the late Astrologers are inclining to the Copernican Systeme. I am so myself, and yet find not the least concern in it to the contrary of the Astrological Principles, nor can any man else, saving the Doctor's mere Figments, and fond Inventions, as if he knew not else what to say, and was fain to bring up these stories merely to make up a [say on.] And yet with a most abominable begging of the question, he goes on tumbling Heaven and Earth confusedly together, as if all were truth, that he could invent. Sect. 15 In the same Section is it, that he quarrels with the Division of the Signs. Good man he would fain set all to rights, and therefore great pains he takes to sort them in their true places. The Solstitial Signs he finds are not safely called movable, but ought rather to be styled fixed. And truly I like the man, that when he finds an error, will tell me on it so freely. But how proves he this? In my apprehension (says he!) Ah peascods on it, that spoils all! What? One Doctor's Opinion, against the Observation of all Ages? out upon't for shame! But we'll wink at small matters (says he.] Yea truly, in my apprehension he should have said. For in my apprehension, his Batteries will down with Astrology at long run, yea, no room for it in man's imagination. But that of the Trigons is more notorious with him. It makes him smile again. A good merry Doctor, I like such company truly. He has it out of Dariot, how the 〈◊〉 and Ascendent in fiery Signs, comfort the Virtue Attractive, in Earthy the Retentive, in Airy the Digestive, and in Watery the Expulsive.] We said, Dariot was a Physician, and he honestly gives an account of his experience. But let the Doctor be merry, Ha', Ha', He, what has he against this? Mum mum for a Plum, not a word of Argument. Only showing his teeth with a kind of envious grin, Would any man dare to administer Physic then, without consulting the precepts of Astrology? Why? Dariot hinders not, administer what every man please, only he advises, that Astrology would be a good help. Then comes he to Husbandry, and there he flings at Sir Christopher Heydon, That's a notorious one, (says he) who tells us how we may set a Plant to shoot deep into the Earth, or higher into the Air, by setting it at such an Aspect of the Moon. Namely, if the Moon be in an Earthy Triplicity, the Root will shoot more downwards, if in an Airy, more into the Air.] And then he smiles, saying [a rare secret!] As if no such matter. But good Doctor speak softly, for should some experienced man of the Spade, but hear your want of Wit, he would throw dirt upon your Worship's Gown. For thus Dogs bark at the Moon, whilst wise men give God praise for her. Next it came into his head to talk of the 4 Trigons, and holding on still in his merry vein he went on laughing, till he fell down backwards, and hitting his head against the Zodiac, he knew not where he was, and then began to talk at random. It came (it seems) into his muddy Pate how all the four Elements flew up into Heaven, and took their places in their respective Triplicities in the Zodiac with great agility, playing at leapfrog, and skipping over one another's Backs in such sort, that dividing themselves into three equal parts, every Triental of an Element found itself a fellow member of a Tri● Aspect. But the best jest of all was (says he,) etc. And here falling backwards it was, that he fell into the mad stories of the Zodiac, as I had them in the last Section. Thus he goes about to batter Astrology out of the imaginations of men, neither with Sword nor Buckler, nor dint of Argument, but by mere loud laughter, and thus the Boys use to fright away the Crows. And thus Cajus Caligula overcame the Cockle-shells, when the Sea was gone. Sect. 16 In [§. 11.] He brings his Axe to the root of the Tree, and strikes at the Essential Dignities of the Planets. And because this is nothing else but the increase of a Planets innate virtue, by being in such or such a Sign, and these being the Signs of the Zodiac▪ He answers, There is no such Zodiac in Heaven, neither is it any thing. And therefore is it manifest that the whole Doctrine of Essential Dignities falls to the ground. But oh the wretched Beggar! If he do but harbour an imagination in his brain, presently it must be granted that it cannot be otherwise. First, As for the Houses of Planets; it seems this learned Philosopher had been hammering out the reasons of those Houses, and because something came into his head, which seemed to himself pretty, as to say why ♌ should be the House of ☉, and ♋ the House of ☽. The learned man immediately concluded, that there could be no other reason but what himself had started for either one or th'other; and because himself could find none, that therefore for the Houses of the other Planets there was none. And thence cries out, how from his small hints and mistakes of reason, they have without all reason and sense bestowed Houses on the rest of the Planets, guiding themselves by the conceit of the benignity and malignity of Aspects. Thus strangely abounds the Doctor in his own sense, concluding all the utmost of our reasonings not to extend one tittle farther than just as he imagines. And as if it could not possibly be otherwise, without any the lest resemblance of an Argument against these Essential Dignities called the Houses of the Planets beyond his own mere ipse dixit. He concludes positively that all is without sense and reason. Truly, this is a notable Battery of the Doctor's, and would be of great force, should it be but planted against Spider's Webs. The Benignity and Malignity of Aspects, he has noted already, it having no ground, but the rash joining together of critical days, with the Aspects of the Moon.] And for this he quotes [§. 7. of the same Chapter:] And this I have answered already too, save only that it is worth observance how the Doctor measures out the wits and reasonings of all Astrologers, by his own headpiece, our wits may not jump one hairs breadth beyond just as it comes into his whimsical brain. Next as for the Dignity of [Exaltation.] This must be but a small preferment:] And why? But because Albumanar makes the ☊ and ☋ which are but imaginary Circles of the Moon 's course through the Ecliptic, to have their Exaltations too, as well as the Planets. Here now seems something like an Argument, but then all the strength of it depends on this, how absurd it is to think that imaginary Circles should have their Exaltations! But consider, First, These Circles, which to us are but imaginary, because we cannot fix our eyes upon the places of them; Yet are in themselves no imaginary, but real points of the Firmament of Heaven, as the knee is a real part of a man's Body. Secondly, As the parts of the Earth have their several virtues, as some do naturally and aptly bring forth Fur, others Broom, and others Fern, so these parts of the Heavens have also their several operations. Lastly, As any part of the Earth is made more fruitful by means of compass, dung or soil applied to the mending thereof; even so this point of the Ecliptic, where the Moon makes her passage over it, is found extraordinarily exceeding in operation above the other parts of the Ecliptic: But when this passage of the Moon happeneth to fall out in the Sign of ♊ and ♐, and especially in the third degree of either; then appears it, that the ☊ in the one, and the ☋ in the other, hath more than ordinary operation, which is called their Exaltation: And the truth of this is evident by the same kind of experience, as is that of the virtue of the weapon-salve, or as those are of any of the potions or Medicines commended to us by our Physicians. And now if we have a real experience of the ☊ and ☋, that they have their Exaltations in their operations, and the Doctor knows nothing to the contrary, but this Ha', ha', he, what then shall his Battery avail him against the Essential Dignities, either of the Planets, or the Moon's Nodes, called their Exaltation. Thirdly, As for the Lords of the Trigons, he calls them the foolery of the Trigons, and why! Because 'twas pity there were not just Planets, that each Trigon might have had its two Consuls, and ♂ not rule solitary in his watery one.] This is like a man that would confute the Doctrine of the Antipodes, by crying [Pish:] For about so much does this Battery of the Doctor's amount to, and no more. Fourthly, As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their prerogative (he says) is destroyed by the first general Argument, because the parts of the Sign are as fictitious as the whole.] When the Doctor is at a full point, as his Ha' hah will extend no farther, then flies he to the main shift, That there is no Zodiac, or that the Signs of the Zodiac are all but mere imaginary things.] But whatever they are imaginary to us, who never ascended up so high as to observe the bound-marks of the several Signs; yet for certain, there is an Heaven as no man can deny: And if there be an Heaven, then may this Heaven be divided into parts, and that as well into twelve equal parts, as well as two, and this all men must confess. And if so, than every of those twelve parts may be also subdivided into thirty equal parts, by the same general confession, and every one of those twelve, and those 30 parts, must be as really the parts of Heaven, as Heaven itself is a real, and no imaginary Body. And if the whole, and parts be real, then are they no such fictitious things, as the Doctor's whimsi's do imagine. But it may be the Doctor spite's the Images only of the Signs, as the Ram, and the Lion, and the rest; perhaps his faith is not so strong as to believe there is any such thing as a Ram or Lion in Heaven. Neither do the Quakers believe there is any such day in the Week as Sunday, or Monday. We'll therefore comply with weak Consciences for this once. Let it be the first day, and second day, instead of Sunday, and Monday. And let it be the first 30 degrees after the Æquinox, and then the second 30, &c, and not ♈, ♉, nor the rest, will that please? Or if it may not be the Constellation of the Ram, or the Bull, let it be a certain number of Stars in such and such forms imagined in the shape of a Ram, and a Bull. Or it may be he thinks of the Heavens, as a Shepherd on Grimsbury Green did of the Sea, who when he heard of a Merchant how he sailed so many Leagues upon the Waters, and enquiring what those Leagues were, was answered, That they were imaginary distances in their Sailing, he presently concluded that the Sea was therefore imaginary, and so was the Ship they sailed in, and finally he would have concluded the Merchant himself imaginary too, if he had not drew his Sword, and frighted him into the Faith, that he was really some body. But for want of such a sensible Argument the Doctor goes madly on in a kind of Enthusiastic humour, and concludes, That the Heaven is nothing, and the parts of Heaven are nothing, and therefore the dignity of Carpentum, or the Royal Seat is a mere nothing, and Al●gen is as little as nothing, and that the Lords of the Decanats is but a frippery, or a pretty kind of strange I know not what; for frippery is a pretty word whose meaning every round Cap do● not understand. Lastly as for Gaudium, he charges it with two falsities supposed by it. First, As if there were Houses. And Secondly, As if Planets were Masculine and Feminine▪ which supposition's already confuted.] Now how he has confuted the first is fresh in memory, and therefore the galled place needs no rubbing. As for the second, with great pains taking, I have at length found out the place where the confutation was made, and it appears in [§. 8. of this Chapter:] Where he argues thus, All the Planets are Opake Bodies, and whatever their colour is, are as cold as Earth: And therefore to call them Masculine or Feminine is a Rhapsody of Fooleries.] First, I deny his Assumption to be satisfactory, let him make that out, how he came to know the Planets to be all Opake Bodies (no not the Sun excepted.) Next the consequence is insufferable, that if it were so, yet that they cannot therefore be Male and Female. Ash Trees are Opake Bodies without dispute, and yet by all Herbalists are allowed to be Male and Female, the one bearing Seed, the other none. And yet see how confident the Philosopher is, They are already confuted! And all the Essential fortitudes of the Planets are nothing else but the telling out so many Nullities to no purpose.] But for such stories as these, I have seen many a Boy whipped: They would say all was nothing, when they had told twenty lies, till as many smart jerks upon their bare Buttocks made them to feel the truth. Sect. 17 In [§. 12.] He comes to the Accidental Dignities and Debilities: Where in the first place Cazimi and Combustion seems to ●●st the weight of his displeasure. And First, It is unreasonable (he says) that a Planet in Cazimi should gain five Fortitudes; and that First, Because ♄ ♃ and ♂ in ☌ with ☉, 〈◊〉 beyond the Sun from us a whole Diameter of the Sun 's Orbit in distance more than when they are in ☍ to him, and ♀ and ☿ are farther distant by half of their own.] But behold how improvidently the Doctor argues, never once remembering and considering the purity of the Celestial Bodies, or whether he does not yet understand it, how that above or beyond the ☉ there is no more vanity, nor corruption therefore, and therefore no hard Rocks, nor thick Mountains, nor so much as a cold Cloud, that can be once able to slacken the Force of their Influences; and therefore the distance of Situation can no ways impede the force of their operation, as is apparently seen by the ☽, which never receives more light and force of Solar Virtue, then when she is farthest from him. Secondly, He stumbles again, How can their virtue pass the Body of the Sun?] This is answered as before, the Sun also is a pure and thin Body as the Air, thorough which therefore the influences of the superior Planets do aptly pierce without any obstruction, any more than thorough the pure matter of Heaven itself. Thirdly, He inquires yet again, How can the Influence pass against the bearing of the vortex against the Planet, and against us, and all the attempts of Influence from the Planet, and not be eluded?] Now talks he like a man utterly unskilled in the Trade, not knowing it seems, that the Planets in ☌ do comply, and not at all clash Influences. Fourthly, He would know once more, If Cazimi on this side the Sun be good, why beyond the Sun it should not be bad?] Because Cazimi works a perfect compliance betwixt the Sun, and the Planet in Cazimi; be the Planet above the Sun, the ☉ readily receives his beams; and be the Planet on this side, that as readily receives his beams thorough its own Body. But Fifthly, Not yet satisfied, he cries, If ♀ and ☿ in the Sun be of such moment, why not the spots in the Sun which are far greater?] This he takes to be a rare argument, and hugs himself in the conceit, laughing to himself, as if our ignorance had never thought of that Objection, until of his own starting! But I rather wonder how so great a Philosopher as the Doctor, should be thus taken with the wagging of a straw! For does not every Scullion Girl know the difference between a blemish and a beauty spot, though both at once in the same face! Or between a mere dead patch, and an operative plaster! Or between an hole in a Wall, and a man standing against the Wall, although at some distance, each seems alike of a dark colour. But Sixthly, and chiefly, His wonderment is taken up how Cazimi can have and deserve five Fortitudes, and Combustion which is but a little distant should be cumbered with as many debilities! And yet free of Combustion, which is but a little more remove, should have five Fortitudes again?] Things so arbitrarious (he says) and groundless as none but sickbrained Persons can believe them.] But alas, I pity the good Doctor, (for what the reason is, I am somewhat to seek, as not knowing the man, but) he seems himself strangely sick-brained, as if at sometimes of the Moon he were not Capax mentis, for otherwise do doubt but the man is Scholar enough. For were it not so, he would have bethought himself, that a Walnut is first bitter on the outside unto 9 degrees of distaste unto the , and yet dig thorough that outward rind unto the kernel, and you have as many degrees of good taste, and lastly, you are no sooner passed the kernel but you arrive at the 5 degrees of distaste again. Lo how Nature has proposed him an every days pattern plain and common, of her more curious and secret Contrives! And yet see how the Doctor falls to wondering and exclaiming at that which a Boy of five years of age knows to be a plain case! Look but into an Honeycomb where the pots stand as thick as can be set each by other, and yet may be seen one fortified with Honey as full and sweet as one would wish, and the very next debilitated by reason of the stinging Bee in it; as venomous as one would think could be hardly possible for such a little Creature to bring forth, and yet the very next pot as full of Honey again. Or behold but the Rosy bush, how it's set with now a sweet Rose, and next an offensive prickle, and then a Rose again. Why then wonder we, that in the Heaven there should be the like! But if the Doctor cannot apprehend so much just in his whimsical Mood, let him take a nap, and by that he wakes again, it will be plain to him. But again he's cumbered, That also is notoriously foolish, (says he) that ♄ ♃ and ♂ from their ☌ with ☉, unto their ☍, should have two Fortitudes, and yet from ☍ to ☌ again, they should have as many debilities. For in a great part of that Semicircle which carries from ☍ to ☌, they are far nearer, and therefore much stronger than in the beginning of that Semicircle which leads from ☌ to ☍.] Here he bewrays more of his old ignorance, as if the fortitude of the Planets stood merely upon their nearness in distance, which is no such matter. For it is not in Heaven as on Earth, nor with the Planets as with Fire, which heats most as we approach nearest. Next he quarrels at the fortitudes and debilities of Direct, Stationary and Retrogade, as if grounded on a mistake of the System of the World, and ignorance of the Earth's annual motition, and from an Idiotick application of accidents or phrases amongst men, etc. And therefore must Stationary be two debilities, Retrogade no less than five, but Direct five Fortitudes, whereas in reason Stationary should seal on the effect of the Planet more sure. But the truth is, a Planet is neither Stationary nor Retrogade, but in appearance only, and therefore these debilities are but imaginary.] We have had even enough of the Doctor's own Ignorance and Idleness too, concerning this discourse of the mistaking the Systeme of the World, and truly there is no need of rubbing the sore place over again. As for his Idiotick Phrases, they are very fit resemblances, but sure the Doctor is not so simple, as in good earnest to suppose us by any such, led into a mistake as he alleges, whatever he says. His chief weight of Argument falls heaviest upon the Stationary debility, as if the delay of the Planet in a place, should seal the surer effect. Here the Dr. declares himself a Copernican. But experience and reason joining together, do evidence the contrary, namely that the Stationary Planet is standed in the influence of his virtues, as well as of his Body, during that station. And whereas he denies that the Planet is ever Stationary or Retrograde, save only in appearance, it is not so. For although the Planet of itself make no returns, but is always moving directly on, yet going round his Circle, after he has passed his utmost distance as we stand, he really returns upon us in his preambulation, and the time between this going on and return, is unto us a real Station, his motion looking upon us for some days▪ altogether from the very same point. But however were the Retrogradation and Station no more but in a mere appearance, yet does it not follow but the debilities arising from that appearance shall be real, and not imaginary. Lastly, against the dignity of Sextiles and Trines he alleges, that it is utterly unreasonable to conceive, that the ⚹ and △ should be good, and yet that if □ which is betwixt both, should be stark naught; or at least, if ☌ and ⚹ be good, it is far more reasonable, that □ should be better than △, as being farther from ☍, and because the Planets thus Aspected, are in better capacity both of them, with more direct Rays to strike on the Earth, then if they were in a △ Aspect.] After this rate talks the foolish people upon the Bay of Sultania and other places, upon the Coasts of Africa, who knowing nothing of the value of Gold, do allege that Brass is better, and will give more in exchange for it. Thus Children too, do prefer Counters before the Silver Coin, and Brass beads before real Pearl. And the Dunghill Cock valued one Barley Corn more worth than a Jewel. So miserable a thing it is for the greatest Scholars when they fall into matters they understand not; for their reasons therein being led away by mere seem so's, their discourse many time's savour's much more of the long eared Creatures, then of themselves. For do but observe him, a □ cannot be stark naught because betwixt a ⚹ and △. Neither can a Sr. Reverence stink that lies upon a Bed of Violets; nor can that Creature be an Ass which stands betwixt two men. But however the □ must be better than △, because ☌ and ⚹ being good, the □ is farther from ☍, which is bad, than the △ is. After the same rate, the dwelling House being good, the Jakes must be better than the Garden, because farther from the Dunghill which is bad. But the □ Aspect strikes better upon the Earth with direct Rays, and therefore best.] But the ☍ Aspect strikes better, and with more direct Rays, and therefore by the same rule, should be best of all! I wonder how the Doctor having so many years made it his business to study Philosophy happened to stumble these so many times together thus! Certainly this Anti-Astrological piece was hatched under that great unquietness of some acute Disease he talks of, or was it rather under some □ or full Moon? Now the truth is, besides all this whimsical kind of reasoning, the Doctor is utterly fictitious in his charge. For the Astrologers do not count the □ Aspect stark naught. For first, they hold it better than the ☍, and the □ Aspects of the Fortunes in some senses are very good. Sect. 18 In the next Section, which is his thirteenth of this sixteenth Chapter, his quarrel arises against our division of the twelve Houses: Which he says is arbitrarious. And why so, unless it be in that the Doctor does not understand the reason of them. Next he charges us, that the success of our Schemes is not upon Art but Fortuitous, and why? but because it may be drawn so many ways, and all with the like success.] But why names he not these many ways? For either these many ways are all the same in effect, and then the Doctor's Consequence is false. Or else they are not the same in effect, and then the Doctor's allegation is as utterly untrue as a very lie is. Thirdly, He alleges that our Configuration of the Houses is but a figment, because going upon that false Hypothesis of Ptolemy, that the Planets and the Earth have not the ☉ to their Centre.] This is also an horrible falsehood. For our Configuration of the Houses depends no more upon that of Ptolemy, than it does upon the Hypothesis of Copernicus, but equally serves either way. But hear him out I pray you, for this is not all (it seems) which he has to say against our Celestial Tenements. For either the Earth is pervious to all the Rays of the Planets and Stars, as well beneath as above the Horizon, or only they above the Horizon shed their virtue on the Child. If the former be true, all Nativities are alike, if the later, why have they any more than six Houses, and why any at all under the Horizon? And in good sadness, what is their meaning that their Horoscope and the 6th. House being Houses of so great concernment, should be under the Horizon; especially when they are pleased at other times to pronounce, that a Star or Planet that is vertical is most efficacious.] To this we answer, The Earth is pervious to all the Rays of the Planets and Stars, as well beneath as above the Horizon. And yet does it not follow, that all Nativities are alike. For is it not plain, that all kinds of Plants are pervious to the virtues and influences of the same Earth? and yet how fat off are they from being all alike, or from bringing forth their leaves or flowers alike? Does the Vine bear Roses, or the Rose-Tree Grapes? speak good Doctor, why do they not so, seeing both are equally pervious to the influences, both of the same Earth, and the same Sun? Now suppose we, a man who talks thus contrary to the plain effects of Nature, either he has not well studied and digested what he delivers upon Record, and then is he one of those whom the World usually styles temerarious Lack-wits alias Fools; or else he delivers purposely what he knows to the contrary, and then is one of them whom the World calls Cheaters and Knaves. Vtrum horum mavis accipe. But why the Horoscope under ground! being an House of Consequence, seeing a Planet is most efficacious, when most vertical? How strangely thick-skinned this Doctor would fain seem unto the World! Why he may understand that as to matters of honour, a Star is most efficacious when vertical, but as to matter of Life and Nature, he is most efficacious as he ascends, because as he says himself, he arises from thence as if new born into the World. Sect. 19 In his [§. 14.] he flings at the time of a Nativity. I say (says he) it is a curiosity, nothing to the purpose, to know the very moment when the Child is born. First, Because the thin covering of the Womb is penetrated continually by the power of the Stars, the Child in the Womb is as much exposed to them, as when new born.] This is utterly unnatural, as much as for a Thistle to bring forth Violets. For the Planets take their charge every one of them in order. And unto every new employment they receive a new charge. A Child in the Womb is but an Appendix to the Mother, and is nourished by the blood which nourishes herself, as if a part of herself 'til separated from her. At the time of Conception therefore, the Stars can have no farther charge of their Nursery then while it is in the Womb fixed unto the Body of the Mother. But so soon as the Child draws breath of its own, the former employment of the Heavens upon it being ended, a new gins, and so the employment of the Stars upon the Child gins immediately, as it draws its breath. Secondly, He urge's, How hard and lubricous a matter is it to come to that exactness, which they pretend to be requisite. First, Because they must know the exact longitude of the place, (a thing of extreme uncertainty,) or else the exactness of time does no good.] The exact Longitude matters us not, therefore that's false. The Latitude does, but that it is so extreme uncertain as the Doctor alleges is false again. Or if there were some small uncertainty of exact Minutes, they break no squares as to any sensible Errors. Secondly, Because our affectation of the exact time is ridiculous, in regard the Child is born by degrees.] But the Child does not draw its breath by degrees, nor is the Navil-string cut off from the Womb by degrees, and therefore the objection is ridiculous only. But how shall this moment be known (says his Worship.) By a Minute Watch? But how if they have none, or be not in the same room? Then must they believe the Midwife.] Yes, Mr. Doctor they must so, and a very pleasant story your Worship tells, and it's true. But how many Nativities have been cast without that? say you. Your Worship may go count them, say I. And yet will they confidently predict Fates and Destinies, upon a certain time given them? you say. And it may be so, what's next? Well, I know where his pinches; It grieves him it seems that we have rules and ways to find out a time uncertain, as if it were most certain, as it appears really to be by our rules of Art. Sect. 20 In his [§. 15.] he snuffles at these rules. But because I would have some end of words, let him abound in his own sense, and suppose we the Trutine and Animodar as he exclaims, (although we know the worth of those matters, is beyond his reach,) and come we to treat with him of the way of correcting a Scheme by Accidents only. This (says he) at first sight is Lubricous, Because for his part he thinks it demonstrable from inward Sense, Reason and Holy Writ, that there is in men. Whence it will follow, Quod multa accidunt hominibus praeter naturam praeterque fatum: and therefore Diseases, Imprisonments, Disgrace, and Preferment may be brought upon us by the free Agency of others, or ourselves, and that sooner or later, according as men's Virtues or Vices act. Which takes away all certainty of Computation, by accidentia Nati.] This may most of it be granted unto the very last Consequence and Conclusion, that therefore it takes away all certainty, etc. For thus far agrees our Maxim in Astrology, Sapiens dominabitur Astris. But to comply with the Doctor's slackness of apprehension in this sort of learning, I'll make it appear to him by examples of his own challenging. And First, As for Diseases, and particularly to instance in a Fever, as the malevolent Aspect of ♂ draws on, it corrupts the Food we take, in its turning into blood, and thence working by this corrupted blood, disturbances follow in the Heart and Head, and the other parts of the Body, all which, no free Agency is possibly able to prevent: But now besides this, together with this corrupting influence the Planet also works a certain promptitude unto excess, in taking in meats, and that especially in desire after such kind of meats as naturally heighten and inflame the Distemper. And here is it, that the free agency of man lies, Sapiens dominabitur etc. A wise man can rule the Stars, that is, he can deny himself when he feels a promptness to such things as will certainly harm him, and thus by striving against this part of the Influence he absteins, and by accustoming himself thereto, begets an habit of abstinence, and by virtue of that habit he abates much of the Diseases force, whence it becomes far less than otherwise it would have been, and it comes not until later, and ends sooner than else it would have done. Whereas contrarily, a Fool by yielding to the influence, heightens and hastens the Distemper. But yet notwithstanding, all the wise man's skill and power of , the body of the Disease abides, and cannot be avoided. And here lies the accident, which maugre the Doctor's envy, finds out the time of Birth aright. And then for matter of Imprisonment; as the malevolent Aspects of such Planets, which have power to that effect, draw on, all the man's Words, Gestures and Actions tend so unluckily as to beget differences with Authority in him, and to subject him unto the frowns of the same, and with all such an unluckiness encounters the meeting of all his affairs, that beyond expectation, each step hastens on the Fate of his restraint. And this although wise men may mitigate, and Fools exasperate, yet no man can wholly evade. This therefore is another sure accident which no free Agency is possibly able to undo. Once more, as for matter of Preferment, As the good Aspects come on, a certain luckiness accompanies each affair, so as all things, words and acts drive it on. And now suppose we the man never so debauched with wickedness and folly, however he may disgrace and somewhat harm his good Fortunes, yet overturn it he cannot, no though himself will's it, yet comes it upon him as it were with a kind of defiance. A wise man may add to his preferment, by compliance with his good Stars, and here a free Agent would interrupt and defeat him by lies or treachery, or assault, or stab, of any such like: But then his good Stars defends him with such a luck, as every plot to the contrary is defeated by them. Nay these good Stars will many times so operate upon the turns and constructions of Affairs, as the thus rising Subject shall be cleared of all Evil-willers, that can intent him harm by making them friends. And thus the Subject of preferment has his , and all persons he has to do with have theirs, and that without any the lest interruption, and yet this preferment drives on as it were in despite of all free Agency. But then in [§. 16.] the Doctor has another fling at the manner of working out the time of Birth from these Accidents, which he exclaims against as very frivolous. This manner of working (he says) is either by Profection, Transition, or Direction. Against these he rails, First, Altogether, calling them mere Fancy's and Figments. And then against Profection in particular, he falls fowl, saying, Is it any where but in their own brain? But produces nothing of absurdity against it, and therefore needs no answer to it. Secondly, As for Transition, he cries O monstrous at it, that a Planet by passing the same place in which itself or other Planets were at the Nativity, should cause some notable change in the party born! As if the Planets walked the rounds with perfumed Socks, or that they smelled stronger at the Nativity, then at other times, and that another Planet come into the place thereof, should exult in the Scent, or the same increase the Smell: Or what is it can adhere in these points of Heaven, that the Planets were found in, at the Nativity? Or why is not the whole Tract of the same scent? Or why not expunged by the passage of other Planets?] I will not say the Doctor talks idly, but I am sure thus Fools use to argue the Case, that is, when they meet with matters above their understanding, yet as men wise in their own Conceits, and unwilling to confess their ignorance, they measure all by what they know, as if the Moon were nothing but a mere green Cheese, and the Stars as so many Silver spangles, and the Sun some flaming Pitch-barrel upon an high Beacon. At this rate was a certain Quaker's answer I have heard tell of, who undertaking to know all mysteries of Holy Writ, was asked, What were the Pleyades, Arcturus and Orion, spoken of in Job. Correcting the Proposer of the Question, he answered, They were not Ple-iades, but Ple-jades, and that he was a certain Heathen Philosopher, and so were Arcturus, and Orion his fellows. Thus the Doctor having well red himself in the following hounds, conceits the Sun, Moon and Stars to be all lovers of the same sport, and may I make bold to guests at his reasons therefore, as he uses to determine ours, for what we say: It seems, as if the humour entered his Brain, because he had heard tell of a Celestial Hare, and of Orion and his Dogs in pursuit of her in the Heavens, and why should not all Stars love the Doctor's sport, as well as Orion, Sirius, and protion? But how I wonder came the fancy of Socks into the Doctor's head, methinks considering their business of following the Scent, and that, as is most usually, thorough all sorts of ways, he might have allowed them slippers at , if not high Shoes! But this conceit sure was penned as the Doctor was abroad in some Countrey-ramble, and far from the Schools, where was no remembrance of Logical Discourses: For otherwise had he had but Smith's Aditus ad Logicam in his pocket, he would have said with himself, If an Hare, or a Fox, or a Man with his Shoes on, does leave such a scent in every step he treads, that a Dog coming after some hours, will discern every place, as the foot went in the wide Field thorough Bushes and thorough Plains, and that so fast as he can run and yet read it; and all this, although Horses, Hogs, or other men have crossed the way twenty times over, yet the Dog will distinguish the tract he follows, from them all: How much more than (not doubt) shall the Stars be able (whose curious operations where they go, are infinitely beyond the dry and empty footsteps of a man's shoo-soal, to leave famous impressions and remembrances of their tract behind them) to make their Transits famous both to operate and be wrought upon, by the Planets following them, and that so, as 'tis not ten nor twenty Courses of any other Stars, shall be able to obliterate, nor yet the Transits of as many years over their heads. For can the scent of a man's shoo-soal leave an impression to be taken up some hours after, why sure then a Star so much exceeds that in virtue, as to be able to carry out its impression to as many Months, as the shoo-soal was minutes? Or had not the Doctor been accommodated with Smith's Logic in his pocket, yet had but his Philosophical head at that time been on his Shoulders, he would have remembered his own story of the weapon-salve in his immortality, B. 11. Ch. 10. §. 6. how strangely that salve in its Transit only, over the place of that weapon, where the Nativity of a wound was made, does cause some notable change upon the wound that was then born, though at a great distance off. And now if this weapon-salve without its perfumed Socks, can do thus as the Doctor confesses, what need he stand wondering thus at the Heavens in their Transits, that they should to do as much or more? Or did not Madness and Effascination also possess the Doctor's fancy, in this story of the weapon-salve, as well as out phancy's in our discourse of the Planetary Transitions? But if none of all this could do, yet methinks the Doctor might have been so civil as to have considered, that himself is on Earth, and the Planets are in Heaven on high above him; and if some learned men, not inferior to himself, have seriously observed and found out such operations of the Planets in their Transits, and thereupon have argued the power of the Causes from their Effects, as their Logic teaches them to do. He might have said to himself, I am not able indeed to set bounds to the Heavenly powers, as to say, so far they can do and no more; and therefore such a thing may be for aught I know, as these Gentlemen say, only give me leave to suspend my belief, till my Observation shall reach it as well as theirs. But the Doctor it seems, (might one have been worthy to have seen him, at the start of this conceit, how he laughed in his sleeve, and hugged himself in the repetition of it) was so proud of his Wit in matter of this perfumed Jest of the Planetary Socks, that he could no longer hold, but he must cry out, What will not Madness and Effascination make a man fancy? Lastly, Against the matter of Direction in a Nativity, he complains that it is as frivolous as the rest. For in a Direction saith he, the good change must happen, when a Planet, or Cusp, 〈◊〉 Aspect comes to the place, where such a Planet 〈◊〉 Cusp were at the Nativity. When the Significator comes to the place of the Promissor, than defeat does not fail to be done, For the Promissor is conceived as , and such as stands 〈◊〉, and expects the arrival of the Significator: Which is a Demonstration, that this Promissor is either imaginary space, or nothing: And which of th●●● two think you, will keep promise best?] Th● Doctor it seems had got some smack of Astrology, but either could not, did not, or would not rightly understand it. For else he might ha●● found that there is always a certain and 〈◊〉 space measured out into Degrees and Minutes between the Significator and his Promissor: A●● according to this distance of Situation in spa●● such is the distance between them in time, for Operation, and Direction is the rule of Art, where by this time is computed, and being thus both in space and time a real thing, is neither imaginary, nor nothing, as the Doctor idly argues. But then he goes on, Also if it be the Horoscope, or other House, which is Significator, that is imaginary too, as I have demonstrated. I wish the Doctor himself be not imaginary; for the one may be proved, even as well as he hath done the other. But hear him out, If it be a Planet; seeing yet the Planets move not as the Birds in the Air, or Fishes in the Waters, but is Cork carried down the Stream, it is plain how this Planet never gets to that part of the Celestial matter, in which the Promissor was at the Nativity, the Promissor ever sliding away with his own matter in which he swim's. And therefore if he hath left any virtue behind him, it must again be deposited in an imaginary space; which is an undeniable argument, that the whole mystery of Direction is imaginary.] What more folly yet! Nay ●hen we shall never have done. I wonder whether the Doctor knows his own meaning. For 〈◊〉 he mean as he seems to do, that the Planet as it might be the Moon, never gets to that part of the Celestial matter, in which the Promissor was at the Nativity by Transit, that's false, for she reaches it in a very few days, and the Sun does as much in a few Weeks or Months. Or does he mean, that the place of the Planet at the Nativity never reaches up to the place of the Promissor? that's as idle. For who ever pretended that the Parson's House should ever overtake the high Constable's? Or does he mean some other unknown mystery which he learned a fishing, as the Cork swum down the stream! But 〈◊〉 what it will, he may keep it to himself, and in the mean time he may understand, that by the Promissor, is to be understood some Aspect, or Cusp of House, as suppose the ⚹ of ♀, or the Midheaven, which the Planets, (as suppose the ☉ or ☽, or ♄, or ♃,) are distant from, in a certain number of Degrees and Minutes, and therefore the ☉, or the rest cannot promise unto the native the benefit of such an Aspect, or of coming to such an House presently, or so much as if they were perfectly in the very act of that Aspect, but yet in time that benefit will come up unto the Native, and that as effectually, as if the Aspect had been in present force. Now therefore the ☉ being so many degrees off the Aspect, the meaning of the coming of the Significator unto the Promissor is not by Body, as it is in a Transit, but virtually only. As much as to say the virtue of the Significator being at a distance at the Nativity from the Promissor, will be a certain number of Years and Days, according to the rules of Art in Direction, it comes to Maturity. And now the time of the motion of this virtue observing a certain constant method, we have thereby from the accident known a sure rule to find out the moment and time of Birth. Sect. 21 Lastly, Arrive we at §. the 17th. of the 16th. Chapter of the Doctor's 7th. Book, where we find him in his Triumph after Victory. And truly its pity to disturb him with any such matter as a contradiction! For why should we turn his Mirth into Mourning? I remember a story of the veriest Coward in a certain Battle, who ran away clear out of the Field a Night and a Day before any of his fellows, and came home into his City crying Victory, Victory, whereof followed Bonfires, and ringing of Bells, and all manner of Jollity, 'til at the 24 hours' end, the whole Army came flying home, weeping and wailing, that all was lost, whence the Scene of the City quite altered, and turned upside down, the first News-monger was sought for out, and inquired the reason of so loud a lie, he answered, That it was for the advantage of the City to be continually accommodated with such lies. For what Mirth and Jollity had that lie advanced, whereas the truth brought nothing home but Lamentation and Mourning, of Men, Women, and Children. Such a victory as this now, has the Doctor gotten, and see he's as proud of't, and as merry at it, as if he had all Towns and Castles yielded up, Oh that they had but patience, to listen to my close reasonings, (saith he.) And what are these close reasonings think you, but a great company of mere [think so's,] and [I says:] I have fundamentally confuted the whole Art of Astrology, (says he.) That is, as one confuted Bellarmine, by saying, [Bellarmine thou liest.] All their fine Terms (says he) of Horoscope, Apheta, Anareta, Trigonocrator, Almulen, Alcochoden, and the rest of their Sonorous Nothings, are fallen down with a clatter, like a pile of dry bones, by the Battery I have laid against them.] That is, by his aforesaid [think so's:] and as many, or as many more [lies and falseshoods:] and a company of [hah hahs:] mixed with now and then a merry Tale, and a pellet of Ignorance no doubt but he has: Yea, though many of these fine Terms he never so much as once named, before he cried Victory over them. Yea, and though the main Sconce of all which, he calls a little blind Fort remain still untouched, unto which he confesses, the Fugitives have made a kind of whilom escape. Sect. 22 The man's Throat being hoarse again, with whooping and laughing, and his tongue tired with telling the Tale of his poetical Conquest, concerning the vanity and foolery of Astrology, and how he beat it down again and again, with opening his teeth, and geming at it; he would now come to treat of the wickedness of it, in the 17th. Chapter of the same 7th. Book. But First, He comes in with his Introduction. There is, says he, A blind Fort, which by the Title should be a strong one, they call it Experience, or Observation of Events, which they boast to be accurately agreeable to their Observations. But here (says he) their Hold is not so strong as their Impudence. Because First, There are many ludicrous ways of Divination, which many times hit right.] Very good, and therefore be their never so many serious ways of prediction, none shall be believed to be otherwise, but mere chance. As who would say, 1 Kings 22. because Zidkijah the Son of Chenaanah was a false Prophet, therefore Michaiah the Son of Imlah could not be a true one. Or because Saul also was among the Prophets, therefore Samuel and David were no Prophets. This is his close way of reasoning. 1 Sam. 19.23, 24. Good Readers have the patience to listen to his Doctorship! But Secondly, He adds the story of Neptune's Priest, who would prove the Deity of his God, by the many Donaries of the Votaries, but was failed for want of a Catalogue of such Votaries as had suffered Shipwreck by him. And so must we, because of the Catalogue of our false predictions. Of which Cardan complains, scarce ten in forty true, and Picus professes 19 in 20 he had found false and that in the weather, where no free Agents intermeddle to interrupt the natural influences of the Stars.] This Argument is as good as the other. There be many Physicians miss of their Cure, and therefore there are no true Physicians. Jer. 23.16, 17. There were more false Prophets in Jeremiah's time, then there were true, if not twenty for one; and therefore no Prophecy to be believed. He quotes Cardan, but names not where, inquire if he belie him not. He quotes Picus, but Picus had no skill in Astrology to make trial, and therefore is not to be trusted, also he was an Enemy, and therefore not so much to be credited. And as for Neptune's Priests, they were Heathen Souls; and the Doctor would be loath himself to be counted a lying Priest, because the Quakers pretending to be Priests, are found Liars. Thirdly, In [§. 2.] instead of arguing us down, he falls to railing us out of doors. And First, He lays to our charge our ingenuity, because in case of Error (we say) the Error is in the Artist, and not in the Art.] I would fain know what Art or Science Humane it is, whose Professors are clear of Error. If a Divine be catched tardy in delivering lies, under pretence of God's Word, is the fault in Theology, or in the Theologist? We do not deny, but that we Astrologers are subject to mistakes, as well as other men; we may mistake a figure in a Scheme, or oversee an Aspect in the same, or in casting up the sum of what we do see, a man may forget a main part out of the account: And must the Art needs be traduced for these failures? We know that sometimes God does by wicked Astrologers, as he has done by wicked Prophets many a time that is, he confounds them with mistakes, as he did by the Babylonian Astrologers and Enchanters, though otherwise the persons might have been sufficient Artists. Isa. 47.12, 13. Jer. 9 1 Cor. 1. Let not the wise man glory in his wisdom, say the Prophets and Apostles. But if men will grow proud of their parts, Prov. 21.30. there is no Wisdom, nor Council, nor Understanding against the Lord. Secondly, He abuses us with the slander of crooked and fallacious answers, like the Loxias of Apollo's Oracle. But this is a mere slander. For what we pretend to, we are plain in, our Aphorisms and Rules are all public, and our predictions are mostly positive, saving in case of doubt, when a man's skill is not able to answer the question, (as who can pretend to know all things) then are we not ashamed to say 'tis beyond our reach. But be there any such fallacious pretenders, it is not Astrology, but their own vanity which makes them such, we disclaim them. In [§. 3.] he comes up again with the old objection, of man's free Agency, which needs no more answer. Then he falls to reckoning up the multitudes who perish by Sword, Shipwreck, or Pestilence, swept away altogether; of whom (he says) it's a bold surmise to imagine, that all these had their Interfectors answerable in their Nativities to their Deaths. The Artists themselves (he says) dare not avouch it, but make their recourse to Eclipses and Blazing Stars, and therefore their Divinations are true by chance only.] But here he Errs again, the Artists may and do avouch it, and their recourse to Eclipses is but out of Modesty, and out of abundance of caution only. In the late great Fire of London it is apparent by many examples, and by all as can be gathered up, that every man's loss was predicted in his Nativity. But what should hinder in such general slaughters, why each man should not have his Interfector in his Nativity, answerable to his Death, as well as in every person singly! However 'til such a man can be found, in whose death Astrology miscarry's, the Objection is of no more force than a mere [think so:] which is as much as just nothing. He reckons up two disagreeing Twin-brethrens born in Scotland undisevered, whereof one died before the other too.] But what of that? There are some men so froward, that they are seldom at peace in their own selves, especially at such times as Distempers are upon them, how much more than may two heads disagree, although they unite in the same nether parts? And again, are their not many men afflicted with the dead palsy, in whom one side is dead, while the other is yet alive, and may it be so in a single man, how much rather than shall it be in a twin or double man? But unless we had a full account of the exact story, how can it be expected we should give an exact answer! But it still troubles him that our predictions are many of them so plainly true, as no more to be denied. Wherefore in [§. 4.] he urges that they are as often false, and therefore (says he) it is equal to say both happened by chance.] That is, if our Astrological Canons should prove as often false as true, the Doctor is in the right on it. But so they do not. For we are able to produce our Rules, and by our Rules to say this Child shall be certainly fortunate, and that unfortunate, this Year it shall have a Fever, and that Year it shall be well. And no longer let our Art be credited, then after this Rule we are able to predict the very truth; but when an Artist is presented with a mistimed Nativity, it must be by accident if he predict right, and therefore no wonder if he prove wrong. Or if he mistake his Rules, Astrology must be pardoned from that miscarriage. Or if Sorcerers, and if Witches pretend to Astrology, who are no such matter, their miscarriages concern not our door. Or if ignorant pretenders, by sometimes hitting, and sometimes missing, slander Astrology, it is no blame to the Art notwithstanding, it is its wrong rather than disgrace. But (says he) in Horary Questions, they use Tricks and Juggling to deceive.] And what then, are these the blame of Astrologers, because there are Cheaters amongst them? If so, woe be to us Divines too. Sect. 23 But now finally, after all these hoverings, when he sees nothing else will do his work, (Flectere si nequeo Superos Acheranta movebo, as angry Juno in Virgil is represented so,) comes he upon us with this diabolical Slander, that we are all either Fools, or Knaves, or errand Sorcerers and Witches. But suppose Astrologers (says he) free from Cheats and Chance, yet will it not follow that they are free from consulting of Ghosts and familiar Spirits. No, nor does it follow that they are guilty of any such thing, nor does the Doctor say we are, but what we may be. But to hold us no longer in suspense, [§. 5.] he goes farther, For my part I do not doubt but Astrology is a part of the ancient Paganism, whose Priests were confederate with the Devil, and so Daemonalatry creeps in upon Astrology. For it is not inconceivable how these invisible Insidiators may so apply themselves to man's curiosity, that will be tampering and practising in this superstition, (that suppose in Horary questions) they may excite such persons at such a time to make their demands, that according to the foreknown rule of Astrology the Scheme of Heaven will cipher circumstantially the Person and his Relation or Condition, and give a true Solution of the demand, whether about Decumbitures or stolen Goods, etc. and any such Questions as are in Dariots' Introduction. And as for Nativities, and Predictions of the time of Death and manner of it, as ordinarily happens to such admirers of the Art, that the same invisible powers put to their helping hand to bring about the effect. And so those whose deaths are predicted must to the pot to credit the Art. For it is not unreasonable to think, that by certain Laws of the great Polity of the invisible World, they gain a right against a man without explicit Contract, if he be but once so rash as to tamper with the mysteries of the dark Kingdom, or to practise in them, or any way to make use of them.] What a strange kind of wickedness is here! We Astrologers are all of us a Relic of ancient Pagans, confederate with the Devil, and guilty of Daemonalatry; and of this there is no doubt to be made, that is, the Doctor dares swear it. For what a man doubts not to be true, he may safely swear. I know a Clergyman in this County, who in 1659. having been led out with strength of affection as far as Brussels in Brabant, to see his Majesty in time of his Exile, who no sooner returned, but being suspected to be guilty of more Loyalty and good will to his Sovereign, than those Cromwellian times could possibly brook; he was quickly fetched in before the Committee of Haberdashers-Hall, and all he had, Body and Goods taken into Huckster's hands; it was charged against him, that he had been with Charles Stuart (as they then called his Sacred Majesty) and that he prayed for him publicly in the Pulpit. To prove these things, Witnesses were produced, who knew nothing of either, no more than the Grand-Signior or the Crim-Tartar, but however they avouched it, and as I remember, swore both Articles to be true. Only the Gentleman had this privilege left him, to put in Interrogatories of cross examination against these Witnesses in defence of Body and Soul, in case of an Everlasting Sequestration. His Questions were, how they knew those things, whether in God's name or the Devils? If in God's, how they had this knowledge, whether by Vision, or Dream, or Revelation, or Inspiration, or how else? For of their own knowledge he was sure those Witnesses could have no means of proof, and thus he went on with close reasoning (as the Doctor says) till in the end the utmost of the Evidence vanished in a mere [think so] and so came to nothing, and the Gentleman was quit, notwithstanding the evidence at first was so point blank against him. The Doctor's allegation now is very near of kin to this Oath of the Cromwellian Witnesses, for having charged us with Daemonalatry with a no doubt to the contrary, I pray how does he prove it? First, It is not inconceivable (says he) that such a thing may be, and then he concludes it is not unreasonable to think it is so. And finally with this mere [think] of proof, he determines in [§. 6.] I say then these vagrant Daemons of the Air, either secretly insinuate themselves into the actions of Astrologers, or after more apparently offer themselves to familiarity and converse, for to grace their profession by oral Revelation of things past, present, or to come, in such a way as is above Humane power.] And because he would be more sure, and lest his former [think so] should not take so effectually as it deserves, [I demand (says he) how it shall appear that Cardan 's for example and Ascletarion 's deaths, and others more punctually, that I could name, predicted by themselves or others, were not by this familiarity of Daemons, but the pure Principles of Astrology? And so of whatsoever honour, or other events that have been found to fall out, just according to Astrological Predictions, I demand how it can be proved, that Astrology was not here only for a vizard, and that a Magician or a Wizard was not underneath. By how much more accurate their predictions are, by so much the more cause of suspicion. You must note now, that to have familiarity with these Daemons, so as to predict, or tell any thing by virtue of such a familiarity is punishable with Death, both by the Law of God and Man: And yet in this case of Life and Death, when a man is accused for a Wizard, and no proof can be brought against him but a mere [think so] and Judge, and Jury, are all ready to acquit him; yea, but says the Doctor, let him prove himself, that he is not one, or else let him be trust up. Why good Mr. Doctor (says the Prisoner at the Bar) if you must needs be answered to such a demand, that is as unreasonable as it is simple and foolish, know you that it is proof enough of my innocency, in that all the World can say nothing to the contrary, or at least it is enough to stop the mouth of any the most slanderous Gown-man, that ever used his tongue to lying and slander. Suppose now a hagling Disputant in the Schools, should take upon him to prove that Dr. More is more Knave than Fool; and when he can make nothing on it, so as to produce any one act of his Knavery, but to the contrary rather, yet he sticks to his points still, and answers, let the Doctor prove it that he is not so, if he can. Would the Doctor take this kindly think you, at the man's hands? But again, suppose we, the Devils may secretly insinuate themselves into some men's actions, and afterwards offer themselves unto a greater familiarity and converse, and suppose they might gain a right against a man, without explicit Contract, if he be but once so rash as to tamper with the mysteries of the dark Kingdom. What's all this to the purpose, unless there could be no such things as Conjurers, but what are first Astrologers? Or suppose we, these Conjurers should pretend (as Sr. Christopher Heydon observes) to be Astrologers in order to palliate their diabolical Arts. Is Astrology any whit the worse for being belied on! Our Saviour himself would be a Devil then too, if this might go. But suppose farther, that some who are Astrologers at first, should afterwards step from Astrology, to become Wizards, or Daemonalators, must all necessarily who are Astrologers be so therefore? Do we not know, that many Divines do study unlawful Magic, and Negromancy as much or more than Divinity, must all Divines be Magicians therefore, and that in an evil sense! We know also, that many Physicians become Atheists, must all Physicians be so therefore. But it is worth our Observation very much, how prettily the Doctor lays his Plot concerning Horary Questions, How the Devil should excite men to make their demands at such a point of time, as the Heavens should suit with those demands in all circumstances, according to the known rules of Astrology.] Now although the Devils may very possibly excite men to make their demands, yet be sure the Heavens at those times, it is not in the Devil's power to frame at all; and yet these Heavens have perfect Astrological Significations in them according to the punctual solution of all Circumstances in the demands. So that it shall seem the Doctor does verily believe there is such a thing as Astrology in the Heavens: Only he would have no body to deal in the skill of it, but under the Devil's Patent. But then as for Nativities, the predictions related to them, must not be effected but by help of the invisible Powers, and men's Deaths must be effected by the Devil, in order to make good Astrological Predictions. It seems then with the Doctor, these Devils can kill whom, and when they list, and that as well Saints as Sinners, and the Anti-Astrologists as well as Philo-Astrologists. For thus was predicted the death of Picus, as well as Cardan, and of Gassendus, as well as Ascletarion. And thus was predicted the death of that quondam Saint of the late times Oliver Cromwell. And thus also strictly agreed with the predictions of Astrology, the death of the innocent Prince of Spain, Philip Prosper, as well as the blustering King of Sueden, the late Charles Gustavus, the three last all performed by that most ingenious Artist Mr. John Gadbury, at such time, as all of them were at the highest of their Expectations. Sect. 24 Thus now have I answered as well to the wickedness, as to the vanity and foolery wherewith the Doctor charges Astrology. I am not concerned here I make account (for that I have done before elsewhere) to give reasons for each part of the Science, but only to answer what reasons the Doctor pretends against it. Neither do I think myself bound to content my Antagonist in all my answers, it is enough that I have paid and satisfied him off. The Usurer when he had his money and use, all paid him in, yet was not contented, though fully satisfied, but sued his Bond, after all this. And truly the Doctor is like enough to do as much by me. For he seems very hard to be pleased. If our Predictions miscarry, any of them, than he laughs and cries out, We are Fools. If part does hit, and another part does miscarry, then are all by chance. But if any fall out punctually as predicted, than its Daemonalatry, and ancient Heathen Paganism, and the more true we speak, the worse he likes us, as he says himself. So that right or wrong, be we well or ill, laugh or cry, he'll never be pleased. And win or lose, he is resolved to publish Victory. What I have said therefore, I humbly commit to public view, that when the Doctor shall at any time deny that I have made him a full answer, I may not want for Evidence, that he is paid and satisfied, and then choose him whether he be contented or no. But I am not utterly out of hope, that all the Doctor has said or done, was no more but as I said before, purposely to be baffled, and to make his Pen a Sacrifice for Astrology, in order to excuse him, when hereafter he shall publicly turn Fortune-teller. And so No More, but the Doctor's humble Servant, John Butler. An humble Consideration by way of Comment upon the pious and learned Discourse of the Right Honourable, and Right Reverend Father in God, Joseph late Lord Bishop of Norwich, concerning Pacts with evil Spirits, and particularly concerning his judgement of Judiciary Astrology therein also mentioned. Sect. 1 THUS far have I humbly adventured in defence of this Sacred and Heavenly Science of Astrology; and now having waded so far, I would willingly enjoy some fruits of my pains before I make my return, though it cost me something of a swimming for it. I am sensible, that say we never so clearly for ourselves, yet will there be still Objectors found to say against us, and endless it is to wipe away all the dirt, which every man has to throw in our faces. But I am as sensible, that all Objectors are not equally to be blamed; some are as eminent for Learning, as for Malice and ill-will; and these, however they are not worthy of it for their own, yet must have an Answer, (be it but to stop their mouths) for those other men's sakes, who admire their parts more than their worth. Others are as eminent for Piety as Parts, and yet are our Enemies we do confess; but then withal it is apparent, by what unhappinesses in the misunderstanding of us, this Enmity has come about; and these Adversaries therefore do justly deserve, as well as challenge our answer to all, whatever they have against us. Now to answer all, of all sorts, of either of these, who have been apt to open their mouths at us, it is impossible: I shall therefore single out certain of the most eminent of each kind, and refer the rest to that reasonable satisfaction they may gain out of what I say to these, well knowing, that reasonable men will with a word be satisfied; and as for the unreasonable, I know no reason they can deserve. And first to begin where most of merit claims, I think it my duty to offer an humble word or two to the Right Reverend Father in God, the most pious and learned Joseph, late Lord Bishop of Norwich, in answer to Case the 2d. of his 3d. Decad, in his Resolutions and Decisions of divers practical Cases of Conscience, which inquires how far a secret Pact with evil Spirits doth extend, and what Actions and Events must be referred thereunto. Sect. 2 In handling this Case, it seems as if this Holy Father had also drawn in Astrology amongst those, other secret Pacts with evil Spirits, which are utterly unlawful: And the truth is, it does appear that he was somewhat ill opinionating concerning this Science. But yet it is plain that in the sum of his Resolution he commits the Student to his own care and wisdom, whether to lay down, or pursue this Science; whence it becomes most apparent, that this ill opinion of his against us happened by some unhappy misunderstanding, rather than of any experimental evil he knew by our Studies. But however with Reverence to this learned and most judicious Father, give me leave to discuss his whole Resolution of the Case. Sect. 3 It is (saith he) a question of exceeding great use, and necessity: for certainly many thousands of honest and well minded Christians are in this kind drawn into the snares of Satan, unwarily and unwittingly: Thus far the ginger does hearty agree with his Honour's judgement, and bewails the misfortune of Astrology, which has not been a little abused by the Devil, as a Cloak under pretence thereof, to draw such honest and well minded Christians within the compass of Sorcery and Witchcraft: But withal he hopes that no rational man will make a blame of its affliction. For should we be so uncharitable, the Sacred word of God also would be condemned, because many times it also is by the Devil's wiles made use on, and wrested, to draw in well meaning Christians to become notorious Heretics. But to return to the Case. Sect. 4 The Father goes on saying, For the determining of it, these two grounds must be laid; First, That there is a double compact with Satan; one direct and open, wherein Magicians and Witches, upon woeful Conditions, and direful Ceremonies, enter into a mutual Covenant with evil Spirits: The other, secret, and indirect; wherein nothing is seen, or heard, or known, to be agreed upon; only by a close implication, that is suggested and yielded to be done, which is invisibly seconded by diabolical operation. These two Compacts, or two ways of compacting with the Devil, the ginger does acknowledge, and is well ware of. But withal he is sufficiently satisfied against all danger of any diabolical Compact in any of his figure-casting skill. Sect. 5 The second ground is; that whatsoever hath not a Cause in Nature, according to God's ordinary way, must be wrought either by good or evil Spirits: That it cannot be supposed that good Angels should be at the command of ignorant, or vicious Persons of either Sex, to concur with them in superstitious Acts, done by means altogether in themselves ineffectual and unwarrantable: And therefore that the Devil hath an unseen hand in these effects, which he marvailously brings about, for the winning of Credit with the World, and for the obliging and engaging of his own Clients. Of this kind there is too lamentably much variety in common experience: Take an handful if you please, out of a full Sack, as the Book and the Key, the Sieve and the Shears, for discovery of the Thief. The notching of a stick, with the number of the Warts, which we would have removed. Words and Characters of no signification, or ordinary form, for the curing of Diseases in Man or Beast, more than too many whereof we find in Cornelius Agrippa, and Paracelsus. Forms of Words and Figures for the staunching of blood, and the pulling out of Thorns, for easing pain, for remedying the biting of a mad Dog. Whistling for a Wind, and many other such like. All this the ginger readily subscribes to, as most eminent truths. And no farther desires he any dealing either in Calculatory, or Figure-casting Astrology, than there is a Cause in Nature, according to God's ordinary way, without either help of Angels or Devils, for what he does. All his whole skill in prediction, he fathereth upon the Heavens and the Stars and Planets therein: and as the Physician finds by the Herbs, Roots, and Flowers growing upon the ground, what virtue and efficacy they have to cure Wounds and Sickness: So the ginger has it from as strong experience of the natural force and virtue of operation in the Stars of Heaven, concerning all that he says or knows. There is a reason in Nature for it, that a red Evening brings forth a fair Morrow; and experience hath found it to be so, and that it is so only, and no act of Angel or Devil which makes it so. And there is not a tittle in Astrology, which we trust to, but what we have as much, and as true experience in, as in the product of a red Evening. And as for Charms and Spells, and such like trashy Stories as have no cause in Nature for their Productions and Event, the ginger sides with the Right Reverend Father, and utterly abhors them. Sect. 6 Of those many charming Stories reckoned up by this Holy Father, as a good caution unto thousands of poor ignorant Souls who use to be thereby deluded; there are only two or three, which with submission to riper judgements, I am not so fully satisfied in the unlawfulness thereof. First, As for the rubbing of Warts with raw flesh, and after burying that flesh in a Dunghill, in order that the Warts may rot away insensibly, as that flesh rots. I never tried the experiment, nor do I desire so to do. But yet were I sure of truth in it, I should be apt to doubt, whether there might not be as much reason in Nature for it, as for some other as unlucky experiments as seems this to be. Secondly, As for the Healings of a Seventh Son, by the laying on of his hands, it seems to be a great secret. And if it come to pass by Nature only, as no doubt but it does, where a man or Woman is seized with such a virtue unwitting to them, without desire or inquiry after any such thing; as I have heard of several such Sons and Daughters who have naturally been prompted to something extraordinary, either of ingenuity, or the contrary; I must confess, that be there any thing of evil in the exercise of such a gift, it is beyond my skill to apprehend the imposture of it. As for a Third, It seems much more unsavoury, namely that Images Astronomically framed under certain Constellations, should preserve from several inconveniencies; as under the Sign of the Lion, the figure of a Lion made in Gold, against Melancholic Fancies, Dropsy, Plague, Fevers, etc. And yet it seems some learned men there are, who defend this kind of practice. Our pious Author mentions Cajetan for one. But withal he says, Lessius might well marvel, why he should defend such a practice; when all the World knows how little proportion and correspondence there is betwixt those imaginary Signs in Heaven, and these real Creatures on Earth. Now as for mine own part, I confess that this is a practice utterly beyond my skill and experience. I have heard something said in vindication of it, as if the Brazen Serpent in the Wilderness, set up by Moses, had been nothing else but a mere natural experiment to cure the biting of the fiery Serpents; and as if the Golden Mice, and Emeruds of the Philistims, had been the like to cure the Pest of their Country, by reason of such kind of Creatures. But notwithstanding, I am very doubtful that this is but a Wile Satanical, and far be it from me, to countenance such an unsavoury practice: But yet withal dare I not too peremptorily condemn it, not knowing what secret actions Nature is able to bring about beyond my utmost guess. Also Fourthly, As for the anointing of the weapon for the healing of the wound, though many Miles distant: It is well known, that many very intelligent men are exceeding confident of the lawfulness of this strange kind of practice, and so confesses our pious Author, but withal he resolves, that doubtless there can be nothing of Nature; sigh in all natural Agencies, there must necessarily be a Contaction, either real or virtual, here is such an interval, none can be: Neither can the efficacy be ascribed to the Salve; since some others have undertaken and done the cure, by a more homely and familiar ointment; Hence our Author's opinion is, that it is the ill bestowed Faith of the Agent, that draws on the success from the hand of an invisible Physician. This is another very doubtful practice, and the sacred Authority of this Holy Father misses little of giving it an utter foil. I am unconcerned, but not knowing how far a virtual Contaction may extend, beyond all what I am able to imagine, I dare not condemn it. Again Fifthly, As for the remedy of Witcheries by heating of Irons. I must confess I am not a little inclined to allow of this experiment. The hot Iron makes impression upon the Devil's acts, or at least upon the matter of his action: And now the Devil being once resisted, who knows what force Nature has to make him flee? But I am not concerned here neither, any ways to oppose the Holy Father, his authority against it, being of more force with me, than my fancy for it. Sect. 7 Lastly, Amongst the rest of the dangerous practices savouring of Witchcraft, our pious Author names Judiciary Astrology, as it is commonly practised, whether for the casting of Nativities, or prediction of voluntary, or civil Events, or the discovery of things stolen or lost: The natural Astrology (he says) when it keeps itself within its due bounds, is lawful and commendable, (although not without much uncertainty of issue;) But that other Calculatory, or Figure-casting Astrology is presumptuous and unwarrantable; cried ever down by Concils and Fathers, as unlawful; as that which lies in the midway betwixt Magic and Imposture, and partakes not a little of both. Now here lies the main pinch, that so Learned, so Reverend, so Pious, and so great a Father seems to think so hardly of our Astrological skill: but it is but a mere seem so, and not really such hard thought of, as at first sight it may seem to be. For First, The natural Astrology, when it keeps itself within its due bounds, he very hearty allows us lawful and commendable. And it is no other Astrology that we plead for as lawful. For no farther desire we our Art's Justification then natural causes, and due bounds are sure to justify it. Sect. 8 Secondly, As for that other Calculatory or Figure-casting Astrology, which he cries down as presumptuous and unwarrantable, it is of two sorts; First, It is no more than such a Calculation, as represents nothing but a scite of the Heavens, and the Stars and Planets therein, with their Aspects to each other, and of all of them upon us here below; and this only in order to observe so much there from them, as constant experience hath always verified to be the natural production of such a Figure. A red Evening was a common presage in our Saviour's time, of a fair Morrow, and this was to be seen without casting a Figure for it. Now I demand, how came we to know thus much of natural Astrology, but by constant observation and experience thereof? And what if the same Observation and Experience should take a little more pains, and by more curious and strict examination should find out the grounds of this red Evening, how it hangs lodged in the Aspects of the Stars, and their several occurrences, one among another, and by virtue of these inquiries, to be able to predict the red Evening itself, and not only so, but to be able also to say when it shall be fair, without a red Evening, and not only so, but to go farther still, and to be able to predict yet more and more productions of Nature? Will any man be so maliciously mad, as to say the first only shall be lawful, and the rest sinful and wicked, although all come from the very same Observation as the first, only as Observation grew old, so it grew wiser, and as it came to man's estate, attained to understand a great deal more than when it was but in its Minority and Childhood? For be it so, that by looking into the Heavens, it be possible for ingenious Observations to learn a little, there can be nothing to be doubted, but the more and longer Observation, more and more is skill to be learned. And now all that we pretend to for matter of Astrological practice, it is no more than after the same nature, as is the Observation of the red Evening, of which our Saviour gives this Sacred Test, that it is a real truth. And thus far therefore is nothing but natural Astrology, and therefore though Calculatory and Figure-casting in a certain sense, is lawful and commendable by the testimony of our learned and pious Author, as well as of our ever blessed Saviour. But then there is another sort of Figuring and Calculation, after the way of Cornelius Agrippa, which however under a Cloak, and for pretence may be called, but is no real Astrology, and this no doubt but is, very presumptuous and unwarrantable, as his Lordship complains. Again also, I deny not but some there are real Astrologers, who work by true Figures of the Heavens, but then they mingle with these certain Magical practices, whereby they call the invisible powers to aid them in the judgement of that Figure. And this being utterly beyond the bounds of Nature, with our Reverend Author we also do utterly abhor, as such which was ever cried down by Councils and Fathers as unlawful. Sect. 9 Lastly, As to what is said, That which lies in the midway betwixt Magic and Imposture, and partakes not a little of both. This now is a plain Character what kind of Astrology it is our Author is displeased at. For First, As for matter of Magic, it is a practice as much different from Astrology, as it is from Divinity. Some Astrologers its true indeed, cannot contain themselves within compass, but must be tampering with black Arts; and there be Divines too, who do as much. But as Divinity is not in the fault, so neither is Astrology. Secondly, As for matter of Imposture, we know it is too true, that too many in the World who have no skill in Astrology, or at most no more than to draw a Scheme, and to make a prate of it without so much as any Arithmetical or Astronomical knowledge, without both which, no man can make a true ginger, but however these pretenders driving a Trade with their familiars, and using many crafty sleights, can judge of stolen goods, and love-matters, and tell strange stories, which they have by hear-say, and pretend they have it by the Stars. But this is nothing to Astrology, no more then 'tis to Music or Geometry. But however by means of such Cheats as these, and many diabolical Tricks fathered upon Astrology, it comes to pass many Reverend and wise men are hereby drawn into misunderstandings, conceiting this Sacred and Heavenly Art to be quite otherwise then to what indeed it is. I remember the stories of the poor Heathens in Peru, who almost induced to Christianity, yet refused to be Baptised, by means of the vicious lives of the Spaniards, alleging that the most Blessed Heaven could not be good, where such wicked men pretended to be translated, and therefore they would rather choose Hell without Baptism, then go to Heaven in company with so evil Livers. Such was the ill luck of Christianity at that time. And such truly has been the hard Fate of Astrology of late years. Sect. 10 Now had it been so, that this Reverend Father, had utterly disrelished our natural Astrology, as it is plain he did not, yet may we answer, First, That there are others of as equal Piety, Learning, and Reverence, who as much have befriended it. And Secondly, It would have been no such great wonder, considering, First, How much the practice of this Science has been neglected in the late Christian times. For while we abhorred, and fled from Sorcery and Witchcraft, and burned all Books tending to that purpose, it came to pass that abundance of Abhorrency led into a contrary extreme to neglect also such reading as was both tolerable and commendable. And then Secondly, While the Learned neglected this study, it came to pass that none, or few but the vicious taking up the practice, it was seldom used but with abuse. And thence happened to be the more and the farther hated by the holy wise and learned. And no doubt but this Holy man our Author, out of his abhorrency of the vicious practices of some Astrologers of his time, might be drawn into the greater dislike of what himself had not studied. For Thirdly, The most Wise, and Learned, and Holy, are not competent Judges of what themselves also are not read in. And as for this Science of Astrology, I humbly suppose it no blemish to our Reverend Father, if we humbly suppose he never read so much of it, as to well understand it: For we do not hold Astrology absolutely necessary to Salvation, and therefore a wise man is not bound to study all things, and as so, no more of this then, he would the Art of dialing, or Globe-making, or any such like famous studies: But besides we know all men's Genius does not naturally incline them to study Astrology, or at least if they should, yet shall they not be any ways assured to hit of it. And amongst men of this contrary Genius, no wonder is it, if here and there some are led away by a natural disaffection to talk against Astrology with somewhat of the extreme in their Pens and Lips. But we have to do with a more pious Author, only may he but rightly be understood. Sect. 11 Wherefore hear yet on. Satan (saith he) beguiles the simple upon these two misgrounded Principles. First, That in all experience they have found such effects following upon the use and practice of such means; which indeed cannot be denied: Charms and Spells (saith he) commonly are no less unfailing in their working, than the best natural Remedies, doubtless the Devil is a most skilful Artist, and can do feats beyond all mortal powers; but God bless us from employing him. Secondly, That there may be hidden causes in Nature for the producing of such effects, which they know not; neither can give any reason of their operations; whereof yet we do commonly make use, without any scruple; and why may not these be ranged under the same head? Which they have used with no other but good meaning; without the least intention of reference to any malignant powers. In answer whereto, I must tell them, that their best plea is ignorance; which may abate the sin, but not excuse it: But than follows his concession, There are indeed, deep secrets in Nature, whose bottom we cannot dive into; as those wonders of the Loadstone; a piece outwardly contemptible, yet of such force as approaches near to a Miracle: And many other strange Sympathies and Antipathies in several Creatures; in which rank may be set the bleeding of the Dead, at the presence of the Murderer: and some acts done for the discovery of Witchcraft both in this and our neighbour Kingdom; but withal, though there be secrets in Nature, which we know not how she works; yet we know there are works which are well known, that she cannot do; how far her power can extend, is not hard to determine: and those effects which are beyond this, (as in the forementioned particulars) we know whither to ascribe: Let it be therefore the Care and Wisdom of Christians, to look upon what grounds they go: Whiles they have God and Nature for their warrant, they may walk safely; but where these leave them the way leads down to the Chambers of Death. Sect. 12 As to this concluding Discourse we do assent, that Satan is apt enough to beguile the simple and ignorant, both these forenamed ways. And true it is, that diabolical practices, such as Charms and Spells, want not for experimental assurance of the truth of their effects, as well as natural, by reason of the Devils skilful Arts to bring them about. But then again, whosoever has the true and saving knowledge of God's Word in his head, and the savour of as true Piety in his heart, can very aptly and easily distinguish between Natural and Diabolical experiments. And by every of these we are sure that our Astrological experiments are safe enough from any kind of Diabolical help. But as for the Second misbranded Principle, undoubtedly it is a very great truth, That there are hidden causes in Nature for the producing of such effects which we know not, nor can give a reason of their operation, which yet we do, and doubt not but we may lawfully make use of without any the least scruple. And under this same head, although there, is great reason why all those charming practising by the Holy Father reckoned up, shall not be ranged, yet is there as much reason why our Astrological practices should be so ranged under this head, and perhaps some few others which I have excepted from the rest. Now this Holy Father to distinguish himself between an holy care to defend and keep harmless, and well meaning people from the snares of the Devil, and an heady and violent envy at any doubtful practices does grant, That there are indeed deep secrets in Nature, whose bottom we cannot dive into, as those wonders of the Loadstone for one, whose force approacheth near to a Miracle. Now such an ingenious and serious Monitor we have much more reason to respect, than a rash Friend. For does not reason teach us, that would we straighten a crooked stick, it must necessarily be bend somewhat the contrary way? And so to avoid the wiles of the Devil, we do acknowledge it no fault, if a man rather than fail do a little enter caution against lawful things. And the truth is, where a man is not fenced with the more grace, it is good council to him to avoid many studies in themselves lawful, rather than endanger himself within compass of Diabolical snares. And I am confident that this is the very utmost that ever this Holy Father intended against Astrology. For do but observe, how he distinguisheth himself. Though there be such secrets in Nature, which we know not how she works, yet we know there are works which are well known, that she cannot do. But this cannot be applied unto our natural Astrology, whose works we have good assurance of, that they are perfectly natural. How far her power can extend (he says) is not hard to determine, and those works which are beyond this, we know whether to ascribe, that is to the Devil, and so say we. But than refers he to the forementioned particulars, of all which he delivers his holy and cautionary thoughts to beware, and so say we too. Amongst these indeed is Astrology in the range; but than first, it is not without a distinction of the lawful and unlawful Astrology, and some other things, he reckons in the number too, no doubt, not so much out of certain knowledge of their absolute unwarrantableness, as out of abundance of caution, which being things of a doubtful warrant, it is better to beware and abstain, then to venture upon the uncertainty. For so he concludes, Let it be therefore the care and wisdom of Christians to look upon what grounds they go: whiles they have God and Nature for their warrant, they may walk safely. And no longer let me study Astrology, than those go along with me. For as he concludes, where they leave us, or any one else, the way leads down to the Chambers of Death. And thus our hearty thanks, and reverend respects, to this Learned and Holy Father, for his most savoury, and necessary Council. I also conclude, That Astrology being a study exceedingly conversant in the deep secrets and wonders of Nature, where every action of the Heavens is equal to the Miracle of Loadstone. So let me study and practise it, as the more I behold God's wonders in Nature thereby, the more may I glorify my Maker, by beholding the more of his great Glory in all his wondrous works. And while I study thus, I find that next under Theology, nothing leads me more near unto this sight of God, than this Sacred Astrological study of the great works of Nature. FINIS.