AN ASTROLOGICAL AND THEOLOGIGAL DISCOURSE Upon this present Great Conjunction.  
(The like whereof hath not (likely) been in some Ages.)  
Usherd in by a Great COMET.  
And so far, upon the Heavens, the Planets, and fixed Stars as is a Necessary Introduction into a Distinct and full knowledge of the Principal Subject Herein Handled.  When I Consider thy Heavens O Lord Ps. 8. 3. Look now toward Heaven and tell the Stars. Gen. 15. 5. Lift up your Eyes on High, and behold these things Isa. 40. 26. 
Though we may not be Star gazers, yet we must be Star-beholders Caril on Job.  
LONDON, Printed for Langley Curtis at the sign of Sir Edmondbury Godfrey near Fleet-bridge, 1682.   

 depiction of a comet with Archimedes and people observing from below 
The Figure of the Planets Application Towards their Conjunction which was Usherd in by this COMET  
ARCHIMEDES beholding both in his jacob's Staff.    

An Astrological and Theological Discourse upon this Great Conjunction, and upon the Heavens, the Planets and fixed Stars; So far as is necessary to Unfold its Mystery.  
AS this great, if not greatest & Climactericael Conjunction is Ushered into the World by a great Blazing Comet, so is this Discourse upon the Former by my Half sheet upon the Latter; which falling into the Hands of a very Learned and Honourable Gentleman, not only found most pleasing Acceptance (notwithstanding the Notorious Omissions in it by its negligent Printer, who left out two lines in two places of the First page, and another most material One in the Second, to wit? the Third under Moses, the Fourth under Solomon, the Fifth under Christ; so he curtailed my Copy, if not made it Nonsense.) But also it brought forth a Request from Him to me for an Enlargement upon this great Conjunction: Touching the Comet (which was the Usher to this Conjunction) I observed, It quite left its Northern Latitude (where it first Appeared) and is passed to the Southern, posting away from Ursa Major, by Arcturus to a little beyond the Aequinoctial line, where it hath overtaken the Beams of the Sun, and wherein it hath hid itself from our Sight, for the present. But may (If its matter be not all spent before) be seen again in the Morning (when it hath out run the Sun) so come nearer to its Signal Lord and Master (the Superior Planets conjoined) to which as an Harbingger and Herald it hath sent out General Summons to look up and admire: Leaving therefore the Servant (the Comet) who hath now Left us, (having done its Errand) and we have Lost it by its Disappearance, let us attend upon its Master (the Conjunction) which it attended upon, and hath sounded its Trumpet (both North and South) to Rouse up Spectators of this so wonderful position of the Planets, the like whereof hath not been for Twenty or Two Hundred or Eight Hundred Years past, as the Sequel doth demonstrate in following Remarks the (1st. Remark is, Heaven (according to Scripture notion, omitting the distinct orbs found out by Philosophy) is 3 fold Coelum expansum stellatum & gloriosum. (1) the Firmament wherein the Fowls do fly, which is the Aerial Heaven, and hence, 'tis said [the Fowls of Heaven] Math. 6. 26. (2) the Aetherial or Syderial Heaven, wherein the Sun, Moon and Stars are seated and do shine forth, hence are they called the Stars of Heaven. Gen. 22. 17. Deut. 1. 10 etc. 3) the Empireal or glorious Heaven the uppermost of all, the Seat of the Blessed into which the Apostle had his Rapture. 2. Cor. 12. 2. where glorified Saints, and glorious Angels dwell with the great God, hence 'tis said, the Angels of Heaven. Math. 24. 36. 'tis hard to open so much as a Window or Casement for letting men see the Incomprehensible light of that glorious Lodging, which is the Palace Royal of the Almighty Jehovah, the Chief City and Court of the great King of Kings: Omitting this and the first. The Second is the Subject of our present Discourse.  
The starry Heaven is but the Floor and Pavement of the glorious Palace, though it be a Roof and Canopy over us; 'tis (as it were) the spangled Cartain of the Bridegrooms Chamber, the glorious and glittering Rough-cast, the Under cetling, or (at least) the Utmost Court of the Celestial Palace. The Great Creator hath showed much Skill, and laid out great Workmanship upon Heaven, a most curious, accurate and elaborate Work, therefore is it called the Work of God's Fingers, Psal. 8. 3. (a Metaphor from Embroiderers and workers of Tapestry, choice Needle work, or Watch work, they must have nimble Fingers that work such fine Works with Expedition and Exactness) and therefore is the Maker of Heaven called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an exact Artist (as the word signifies) Hebr. 11. 10. and not only [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Work man or Labourer, whose courser Work requires more the Strength of his whole Hand, than the Skill and Activity of his Fingers: The Great God Erected this most Immense Celestial Vault without any Ladders, Scaffolds, Tools or Engines, and when He had so done, He Garnished it with Stars (as a Palace is adorned with stately Pictures.) Job. 26. 13. If the Outside and Underceiling of Heaven be foe glorious, how much more is the Inside unconceivably so. Isa. 64. 4. 1. Cor. 2. 9 Psal. 31. 19 John the Divine (in an ecstasy of the Spirit) maketh search through all the Bowels of the Earth and Sea to find out all the precious Treasures hid in Both, as Gold, Pearls and precious Stones of all Sorts, and all this is done only to be a Dim shadow of Heaven's excellency, Revel. 21. 11. to 21. Yea to resemble the Glory of the new Jerusalem in the last times as to her Walls, Windows, Gates, and the Pavement of her Streets upon which no dirty Dog shall ever trample. Isa. 54. 11. 12. Revel 21. 27. and 22. 15. When Moses and the Elders got but a glimpse of God's Glory, they saw under the Feet of the God of Israel as it were the paved Work of a Saphir-Stone. Exod. 24. 10. God dwells in inaccessible Light. 1. Tim. 6. 16. Moses could only see the Backparts of that Glory. Exod. 33. 23. Yea such is that surpassing Splendour, that the very Angels cover their Faces with both their Wings as with a double-Scarff (just as men clap their Hands upon their Eyes, when the Lightning flashes in their Faces) Isa. 6. 2.  
The (2d.) Remark is, the Stars in the starry Heaven are Numberless and many of them Nameless: Psal. 147. 4. God can both Name and Number them, which is an Exclusive Expression, intimating God only, but no Man can do it. Augustin tells of Aratus and Eudoxus who vainly vaunted, that they could both Name and Number them. De civet. Dei lib. 16. But a better Man than either of them, Abraham, one who was (as the Rabbins say) a great Astronomer could never count the Number of them, as God saith to him [If thou be able etc.] Gen. 15. 5. Implying it an Impossibility to do it. Yea Adam himself (in his State of Innocency) could give Names to all the Beasts of the Field and to all the Fowls of the Air, Gen. 2. 16. But not a word do we read of his giving Names to the Stars of Heaven: God saith expressly the Host of Heaven cannot be Numbered. Jer. 33. 32. Hereupon Man is forced to call a whole House of Stars all by one Name, such a Constellation, containing each a Bundle of Stars.  
The (3d.) Remark is, as the Stars are to be admired for their being above Name and Number, so likewise no less admirable is both their Station and Motion: The Great God hath set a Tabernacle in the Heavens for all those Nameless and Numberless Stars as well as for the Sun. Psal. 19 4. 5. Each individual Star hath its distinct and particular Station, (as every great Cart-nail hath its proper place round about the Ring or Rimm of the Cartwheel) where it remains unmoveable, every Star hath kept its Station ever since the Creation to this Day, not one particular Star hath left its peculiar Place for almost 6000 Years: Though some Angels left their first Habitation. Judas v. 6. Yet never did any one Star forsake its own Tabernacle wherein its Creator at first placed it. Indeed Metaphorical Lucifer did fall from Heaven. Isa. 14. 12. But the Literal and Real one (to wit, that called Venus, the Morning and Evening star) never yet did so: The Stars are called the Host of Heaven. Jer. 33. 22. They are God's Army, that have their Stands and Stations, they all Stand in Battalia by the Appointment of their Maker, and Master, Jehovah is their Chief Lord General, who hath set them in Rank and File by an Ordinance of Heaven. Jer. 31. 35. etc. No Star ever yet broke its Rank from the Foundation of the World: Yet this Celestial Host or Army hath not only its Stand and Station, but also its March and Motion, yea (which is the more marvellous) they both Keep their Station, and hold their Motion at one and the same point of Time: Their Station is certain and peculiar though their Motion be constant, and perpetual: This may be exemplyfied by a familiar Instance, every Cart-nail in the Tire of the Wheel, keeps its place where it is fixed, while the Wheel runneth its Round, and makes a progress; 'tis not the Nail, but the Wheel that makes the Circular Motion, no more is it the Star that moves, but the Orb or Sphere (wherein it is fixed) which carries about the Star (as the Wheel the Nail) in its continual Circulation: Thus likewise 'tis further demonstrated by a welldisciplined Army, every Soldier not only keeps to his own Colours, but also marches orderly in his place (whether a left Hand or a right Hand Man) to his Rendezvouz, he duly observing his General's Order both for his Station where, and his Motion whether at one and the same Time: And no doubt but God's Host of Heaven is a well disciplined Army, every Star in Heaven is under a Law and Ordinance made by the God of Heaven, God asks Job [knowest thou the Ordinances of Heaven:] Job. 38 33. Canst thou tell how to order the whole Host of Heaven? (as Master and Governor over them) or canst thou guide or direct) the Motion of (that single Constellation) Arcturus and his Sons, ver. 32. which ever whirleth Round about the Northern pole, but never goes down the Horizon, 'tis the work of God alone to order every Star in its Course. Yea, to make the matter still more admired, this motion of the Stars is made either without wand'ring or weariness. 1st. without wand'ring All the fixed Stars do constantly keep their way, and their time as well as Place and Station) in both their Nocturnal and Diurnal Motion: (1) they do hold their way (wherein their Maker hath confined them) with so much exactnéss, that they have no Epicycles (as the Planets have) nor any Eccentrick Motions, but fulfil their Circles and Revolutions without the least Deviation: Hence it is observed, that those Inhabitants (directly under the aequinoctial) have a prospect of all and every Star equally for 12. Hours above the Horizon) for there the Sphere is Direct, but where it is obliqne, some Stars rise together, yet do not set together, yet none vary an Hairs-breadth from their appointed Lines of Circumference: Neither (2) do they vary the time (appointed them) but do precisely observe it even to a Minute, hereupon the Psalmist celebrates God's Praise: For the outgoings of the Morning and Evening. Psal. 65. 8. for the exact Vicissitude of Day and Night, and the admirable Equipage the Host of Heaven marcheth in according to the Ordinances of Heaven from the Lord of Hosts. Jer. 31. 35. The Sun, Moon and Stars know and observe precisely their time both of going down and of rising up. Psal. 104. 19 20. which all the Powers of Hell and Potentates on Earth can neither Hinder nor Hasten. Job. 38. 12. Psal. 74. 16. 17. Yea so exact and regular is their Motion, that Men (who knows not where themselves shall be, or what shall befall them to Morrow. Prov. 27. 1.) can write Ephemerideses what Eclipses will be for many Years to come, in what point of Heaven and what Hour of Day or Night, such and such Positions, Conjunctions, Oppositions etc. will happen, yea not only when the Sun will rise and set all the Round Year, but also, that the Tail Star of the Great Bear will early and late point directly to Arcturus, that Arcturus shall rise exactly when the Sun sets upon the 10th. of March: and that the great Star of the Lion and of the Great-Dog, though they rise together, yet the Dog Star will set some Hours before Cor Leonis, because their Sphere is obliqne (as to us) this latter being nearer to the Tropic of Cancer, as the former is to that of Capricorn: these and many more Instances (not mentioned) may demonstrate how they all exactly observe their time and way without wand'ring. Yea and (2dly.) All this the Stars do Without weariness also. In an Host of men on Earth, some Soldiers will be found both wand'ring and weary: But in this Host of Heaven (so called) As none are found wand'ring (in sano sensu) So nor can we find one Star, that may be reputed weary: The Prophet compares God to a Chief Commander calling forth his Companies (the Host of Heaven, all in his Musterroll, and laying his Commands upon them. though some Soldiers may fail in their March either through Fear or Feebleness (as that Egyptian did. 1. Sam. 30. 11. 12. 13.) but not so much as one Star ever failed. Isa. 40. 26. though their March be many Millions of Miles round the Circumference, and that without Rest and Respite Night or Day, Yea and now for almost 6000 Years. But one Instance (for brevity) to wit, that afore mentioned. 'Tis a Matter of of great Admiration, that Canis Major and Cor Leonis (among the fixed Stars) should Run a Race Round about the Globe of the Earth (which, the Hebrews say, is distant from Heaven a 500 Years Journey) rise together at their first Creation in one point of time, yet though they have been Running their restless Course, for near 6000 Years now, neither of them hath fainted or failed in the way, so as at any time to outrun each other, but still both of those Great Stars observe a precise point of time for their Rising together now, as they did at their first setting forth, yea and of setting together to those under the Aequinoctial, though not so to us through the obliquity of their Circle and Circumference in our Horrizon: The same may be said of the other Stars.  
The (4th.) Remark is, that the Great God hath created not only Innumerable and Unnameable Stars, that are fixed in the 8th. Sphere (called the Starry Heaven) but also seven Planets, or wand'ring Stars (as the word Planet signifies) so called, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum quid, or Comparatively: If those Planets be Simply and by themselves considered, they have made their several Revolutions (in their own distinct Orbs) at the most fixed and most unchangeable certain Periods from the Beginning of the World to this present day; but to speak comparatively (in Respect of the fixed Stars) all these Planets are placed under them, have a differing Motion from them, and hold an unequal distance to them, yea and one to another in Respect of their (seeming) Vagabond and Eccentrick Motion, they have various Longitudes, Latitudes, Conjunctions, Oppositions, extile, Square and Trine Aspects. Sometimes they move more swiftly, sometimes more slowly, as they are higher or lower in their Epicycles, sometimes Retrograde, & Direct, or Stationary, never keeping the same distance among themselves; or to any of the fixed Stars, nor holding one and the same Situation in the Firmament as the fixed do: Notwithstanding all this, no Stars wander less than they do, but have a most certain, constant, stated, and regular Motion; Duly performing the precise points and periods of their compass in their appointed Times: As the Sun knows his going down. Psal. 104. 19 So do all the other six Planets comprehended in one Verse, Post [Sum Sum] Sequitur, proxima [Luna] subest: Wherein [S] is Saturn [I] Jupiter [M] Mars. The next [S] is Sol the Sun, [V] Venus and [M] Mercury with Luna the Moon. All these 7 are called wand'ring Stars for the Reasons above named, and this Denomination hath a Divine warrant from the Apostle Judas v. 13. where wand'ring Stars are mentioned: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the sense only of the common Judgement of Sense which beholds them carried about in a differing Course to the whole Circuit of Heaven beside: Two of those 7. Planets are these 2. Great Luminaries or Lights of the World, the Sun and Moon both which be a whole Bundle of Wonders. The Sun is the Prince of Planets, yet (as his Hebrew Name [Shemesh] Signifies) is a Servant to God's Servants: He cometh out of his Chamber as a Bridegroom (with marvellous Splendour, Pomp and Bravery, when he first showeth himself above our Horizon) and Rejoiceth as a Champion to Run his Race. Psal. 19 4. 5. This he Runs with such a wonderful Swiftness, as exceedeth the eagle's Flight, more than the Eagle exceeds the slow Motion of the Snail (Bellarmine saith, the Sun runneth seven Thousand Miles in the Eight part of an Hour. Bell. de Ascens. Mentis in Deum grad. 7.) and with such Incomparable Sweetness Eccles 11. 7. that Eudoxus the Philosopher professed his Willingness to be burnt up presently by the Sun, so he might be but admitted to come so near it, as to learn the admirable Nature of it, and Chrysostom cannot but wonder at the Suns darting down its Rays towards the Earth, whereas all Fire shooteth and hasteth up toward Heaven. I might mention many more Marvels in the Sun, were it not besides my present Design. As likewise in the other Great Light, the Moon, called Hebr. Jareach of Ravach to Refresh or Refrigerate, because she cools the Earth with her Influences: and Moses mentioneth, that as the Sun by warmth, so the Moon by Moisture, make the Earth fruitful Deut. 33. 14. as some will needs place Hell in the Hollow of the Sun, so others conceit a World in the Moon, the Thinner part to be the Sea, and the Thicker, (which is easy to discern, not all alike lightsome) to be the Earth: However no Planet hath such Changeable Aspects, yet Astronomers Affirm, she hath as much light in her Wane as in her Full, only her bright side is turned toward Heaven: Hence Dr Hackwel hath an Excellent Note, that therefore God seemed to set Her lowest in the Heavens and nearest to the Earth (of all the 7. Planet's) to put us daily in mind of the Constancy in Heavenly, and Inconstancy of Earthly things, Herself (in some sort) partaking of both, though in a Different manner, of the one in her Substance, and of the other in her Visage: to say nothing of the Eclipses which are the wonders of the World, and which Metamorphose (even) the very Haters of Astrology to become stark-staring Star Gazers: to say but little of the two Planets next above the Moon, yet under the Sun to wit, Venus and Mercury, both which do attend always upon the Sun, as Courtiers do upon the King, never going far from Him, Venus never more than 48 degrees and Mercury but 30, which is the Reason, why it is so seldom seen, and why both have no other Aspect to the Sun but Conjunction, whereas the other Planets have oppositions etc. The Morning Star (commonly called Venus for its Beauty and Bravery) is the constant Companion of the Sun, and next in bigness (as to Appearance) to the two Great Lights casting a shadow as the Moon, 'tis seen long upon the Day, and is not darkened by the Moon in the Night, Sed ipsius Contactu fit luc dior Aureo colore in Candorem diffuso. The near Approach of the Moon Changes only its golden Complexion into a more splendid brightness. These two (in a word) (Venus and Mercury) are called Homodromi, that is, Fellow-Runners because They Run almost in the same course together, and fulfils their periods not far asunder, never much Remote from the Palace Royal or Presence Chamber of the Sun their King, which is also the Reason, why these two never have Ortum & Occasum Cosmicum, they do not Rise, and set with the Sun in that part or point of Heaven etc. which is opposite. Both keep nigh the Sun sometimes going before it, and sometimes following After.  
But (omitting the Inferior) my main concern at present is the Superior Planets, under which the Sun is eated as the Centre of all the Stars and the Eye of the World. God hath placed it, in the midst of the Orbs, that it might the more commodiously give light (It self being the fountain thereof) to both the Superior and Inferior Stars, and that neither by its propinquity (If in the Moon's Orb) it should scorch the Earth, nor by its too much Distance (in the 7th or Satur's Sphere) Sublunary things should be starved through want of warmth from it. The Sun is seated in the midst of Heaven (3 Planets above. 3 below him) as a King in the midst of his Kingdom, that He may Diffuse his Influence on every hand, and Keep all sides down in an equal poise and posture (as Plutarch saith) by his middle presence: The Planet (commonly called for Distinction-sake) Saturn, is the Highest above the Sun, and next below the Starry Heaven or Sphere of the fixed Stars, appearing of a dusky colour, as a Star of the Second magnitude, cold, dry and Melancholiek, and (having the Highest and Widest Circumference) cannot complete his Circuit under the space of Thirty years. Therefore 'tis said to be of a slow Motion in his peculiar Cycle, to say nothing of his Epicycle or Eccentrick Motion: That, called Jupiter is the next to Saturn exceeding splendid (so that 'tis oft mistaken by the Unskilful, for the Morning Star, or for the great Dog Star, appearing as a Star of the first Magnitude, that may Eclipse Saturn, when their latitude (which seldom Happens) be Equal at their Conjunction. This Planet Accomplisheth his Zodaical period in the space of twelve years. Having a narrower Sphere than Saturn, yet a five times bigger body, so that no Planet but the Sun is greater than it, being 95. times (Cardanus saith a 100 times) bigger than the whole Earth.  
The third Planet is called Mars, less than Jupiter, Higher Coloured than Saturn, of a Red, Fiery, Choleric Complexion, who (still in a narrower Circle) Finisheth his Revolution in two years' Time: The Wisdom of our and Their Creator may be much wondered at here in two Respects (to mention no more now of the many Besides) that (i) Saturn, which cooleth much, and Mars, which Heateth much should have Jupiter placed betwixt them that it might temper and qualify those two Extremes with its more moderate, Temperate, and Benign Beams: (2) that there should be such a Concreated Harmony betwixt the Sun and those 3. Superior Planets (as is aforesaid) That Supreme law which their maker laid, and left upon those 3. was, that they should observe a constant Congruity in all their Eccentrick Motions with the Sun, whom they seem (saith Alsted) to Reverence as their King, This Divine Command They have kept (to the shame of us who frequently transgress that Law laid on us in Disowning, Dishonouring and Disobeying Christ our King) for almost 6000 years, for as oft as they are in Conjunction, so oft do they betake themselves to the top of their Epicycles as to their Chapel or closet, in Reverence (as it were) of so Royal a Guests presence, they Depart into the utmost borders of their own Dominions, they give place to their Approaching King, stands off at a due Distance and there Receives (as it were) commands and Influences from him: And then, when (After the Conjunction) the Sun (whose Motion is swifter) withdraws from thence, these Planets do Descend from the Top or Tower of their Epicycle and (like officious Courtiers) Attend upon their Prince going his Progress, and so they follow the Sun (their Lord) so far, as till he is gone off through the third part of the Zodiac, till (by his quicker speed) He hath outrun them the space of four (of the Twelve) signs. Then, at length, as if they had fully Discharged their Duty and Homage, they make a stand (called at that time Stationary) for some Days, casting (as it were) their long looks after him, and at that distance they throw him a Farewell: when this is done, They begin their Retrograde Motion, Running back into the bottom of their Epicycle, and letting themselves down into the lowest part thereof (as oft as the Sun is gone from them into the opposite part of the Heavens to them) and therefore (as Alsted excellently observeth) they seem to bewail the absence of their King, and (as it were) Humbly Request his Return: After this, when they Discern the Sun drawing off from his opposition to them, and Returning towards them again, than they, Ascending from the bottom, the place of their bewailing (still contrary to the order of the Signs) Hasten out to meet their King, and (as with some Salutations) they Entertain the Sun, while He is yet distant from them the space of a Trigon (3 or 4 Signs) by becoming Stationary, or making another stand again, this done, and the Sun Approaching still nearer and nearer, They then Run before him (as his joyful Heralds and Harbingers) in a right and Direct course according to the order of the Signs, and as with great Gladness glide up to the Top of their Tower again, that they might (as it were) resign up the nearest and most Commodious and Honourable place to the Sun their King: This in short is the constant Harmonious Motion of these 3 Superior Planets and the Sun. The Epiphonema cannot be less, than an Heart Refreshing Admiration, & a Soul-Ravishing Adoration of the most mighty and only Wise Jehovah who Created and hath ordered these Astonishing Stars etc. The works of the Lord are great, sought out by all those that have pleasure therein Ps. III. 2. If all the works of God be great, those on the Earth and in the Sea, then much more those in the Heavens, no less than great works can fall from the hand of so Great a God, they are all Magnalia, so should all be magnifyed, not neglected or slighted: It should be a pleasure to us (as it hath been no little to me) to search and find out such wonderful works, Though they be Great, yet are they to be seriously sought into, and found out by those that Delight therein, and the deeper they dive into them (not for vain Curiosity, but from solid Sanctity) the sweeter they find them: God hath shown singular Skill in all (Esp. in these) his works, and He will have Men to admire him their Maker. They all (a centro ad Coelum) are Tipped and Gild with a Glory upon them, this the Brutish Man understands not Ps. 92. 5. 6. Neither his ordinary nor extraordinary Handiwork, whereas a woe is Denounced upon those that Regard them not Isa. 5. 12. 15 Ps. 28 4. 5. They shall have like for like etc. God will Reward them according to the work of their hands, because they Regard not the work of God's Hands.  
The (5th.) Remark to omit the Conjunctions of the Inferior Planets, (because the frequency thereof darkens the Significancy) beside their Inferiority) the Superior only are here to be handled and the other but Obiter (as occasion offereth) and Mars also, though it carries a correspondency with Saturn and Jupiter in the Quality of their Motions (both as to Longitude and as to Laittude) these three differ only in the Quantity thereof: Mars fulfils his Cycle far sooner than the other, so its Motion hath not so many Remarks upon it, Saturn and Jupiter have many Aspects, both towards the other Planets and one towards another, as Sextil, Trine, Square, Opposite: on and Conjunction, waving all the other four, I shall insist upon the Last named: Their Conjunction must needs of all their other Aspects, be most Remarkable seeing then and therein only, those two mightiest Planets (as it were) twist together their most powerful Beams, this they do, when they come near each, as do the Sun and the great Dog-star from the 20th, of July to the 27th. of August, all which are called Dog days from the Hot season produced by the twisted Rays both of Sol and Sirius: Indeed in true Propriety of Speech, a Close Conjunction cannot be called an Aspect, for when they have no distance wherein to look one upon another, but are in the same- Degree and Minute of a Sign together; Thus may it sometime come to pass, that Jupiter may totally Eclipse Saturn, as being both in a lower Orb, (& coming 'twixt us and it) and of a larger Body, seeing Saturn is but as a Star of the 2d. Magnitude, whereas Jupiter as one of the first: Mr. Wing (in his Astron Britannica pag. 1280. writeth, that in the Year 1661. May the 3d. at 11. in the Night, he saw Saturn totally Eclipsed by the Moon, which is a far lesser Body than it, though it seem greater through its nearness to us, and the others great Distance from us: That these two Superior Planets (as also Mars) should be sometimes Direct (going straight forward) sometimes Retrograd (stepping backward) in their Motions, and sometimes Stationary (standing, as we say-stock-still) while all the other Stars (called fixed) never do so, must needs be very marvellous; yet their strange Conjunctions one with another is far more a greater marvel, their Conjunction is Threefold, 1. Minima. 2. Media. 3. Maxima. or (as Artists phrase them) 1. Specialis, 2. Trigonalis, 3. Climacterica. These 3. several sorts of Conjunctions in the two Superior Planets are caused thus, (1.) Saturn is of slowest Motion (as he is the highest Planet, and hath the largest Circle to run, seldom above 3. or 4. Minutes in a day, his mean Motion is (as some say) 2. Minutes and 11. Seconds, his swiftest Motion is but 6. Minutes: And if his Diurnal Motion be so slow, his Annual must be accordingly, which (according to Keplers Tables improved by Maginus) is computed not above 12. Degrees in 12. Months. The slowness of Satur's Motion is further illustrated by his several Postures, Retrograde, Direct and Stationary. He stands still (neither moving backward nor forward) for 3 or 4. (some say) five Days before he move backward, or contrary to the Order and Succession of the 12. Signs, and as many days, before he go direct forward, that is, from one Degree of the sign to two, and so on to the rest, in which direct Posture the Sun and Moon, are always found, marching Endways, and never are Stationary (as the other Five Planets be) or Retrograde, but by a Miracle as they both stood still in Joshuahs' time, and the Sun went back 10 Degrees in that of Ahaz: Beside, Satur's Retrogradation con●●●●eth customarily (as some compute it) an 140. Days, all which considered, must constitute his Motion Annually to be very slow: (2.) Jupiter hath a smarter Motion, finishing his Revolution in about 12. Years, whereas Saturn doth require about 30. Years wherein to finish his Cycle. Yet Jupiter's Motion (compared with that of all the other Planets) is very slow also, whose swiftest Diurnal Motion is but about 14. Minutes (as Satur's, at the most, is but 7. and Mars but 31.) beside his being (as well as Saturn) Stationary five Days before he be Retrograde, four Days before he go Direct, and his Retrogradation lasteth 120. Days. So that he likewise is of a slow Motion: Hence it comes to pass, that these 2. Planets do seldom make Application each to other in their distinct Spherical Motions, they seldom meet together in Conjunction, and they may meet together sometimes with their Beams when they do not exactly with their Bodies. The first sort of those three Conjunctions the 2. Superior Planets make, is called the Least, Meanest or Special, which falls out only once in about 20. Years, reckoning in the round Number all along, and not troubling either myself or the Reader with the Fractions or broken Numbers: This may be thus explained: Suppose Saturn and Jupiter do start and begin their Course in the Sign Aries (the first chief, and cardinal Sign of all the 12, in the Zodiac) Jupiter must run through all the 12. Signs, before Saturn can run through 4. of them, therefore (through this Inequality and Disproportion of these 2. Planets distinct Motion) before Jupiter can overtake Saturn, the Space of about 20. Years is required, that is the Time, whereat these 2. Planets do concur always in some one of the 12 Signs, and in some one Degree, and Minute thereof. This is called Conjunctio Minima: Their (2d.) sort of Conjunctions is the Mean or Middle, for understanding this, we must suppose, the 12. Signs are divided into 4. Trigons, Triplicities, or Triangularitiys, the Fiery, Earthy, Airy, and watery Trigon; Aries, Leo, and Sagittary make the first, Taurus, Virgo and Capricorn, the second, Gemini, Libra and Aquarius, the third, Cancer, Scorpio, and Pisces make the fourth; now Saturn and Jupiter, having made 10 Conjunctions (as Modern Astronomers reckon them, though the Ancient say 12. but of that after) in some one of those four Trigons, they then go off from that Triplicity, to make so many Meetings or Conjunctions (be it 10. or 12.) in the next Trigon, as out of the fiery Triangularity into the Earthy etc. These many Meetings in each Trigon (before they can go through all the 3. Signs thereof) require the Space of 198. Years and 265. or (according to Alsted) 236. days etc. by the Modern computation of making only 10. Meetings, but if 12. (after the Ancients) 〈◊〉 ●aken, than the measure of time will be, not only almost 200. (a●●… the former) but altogether 240. Years before the planetary Conjunctions have accomplished all their Revolutions in any one single Trigon, for which it is called the Trigonal or Mean Conjunction. Lastly the (3d.) Sort is the Great, Greatest most signal and climacterical Conjunction which happeneth very rarely in the World, for as the first falleth out once and but once in every Twenty Years successively, (as above) and as the second succeeds only in every two Hundred Years (which is the round Number, within little more than one Year above the Fractions) according to the Modern computation: So this third cannot fall out, till Saturn and Jupiter have run out all their 10 (or 12.) Conjunctions in the First (the fiery) Trigon, all the same Number in the second the Earthy, all likewise in the Airy the third, and lastly all in the last which is the watery by an orderly Progress. When these two superior Planets have run through all these four Trigons in successive Order, and at last comes to have another Conjunction after their last leaving the watery, and at the very beginning of their first meeting in the fiery Trigon, this is the full period of their whole Cycle, which is a Revolution (as Kepler computes it in the round Number) of 800. Years, by the Modern compuputation: But according to the Computation of the Ancients, (who reckon not by 10. but by 12. the 20s. the Compass of Time than amounts to 960. Years betwixt one Total, chiefest and climacterical Conjunction (as this last is called, and another. Because this latter and ancient account may serve us as some Salvo in the Sequel, let it be observed, that Men of great Name and Note, were of this Opinion: such as Haly Rodoan, Albumazar, Guido, Bonatus, Abraham Avenaris, Alcabitius and many others, none contemptible in Astronomical Art, perhaps it was (as 'tis said) their mistake for want of those exact Tables in those ancient Times, which our later Times (standing as Pigmees upon those Giant's shoulders so might see further than they) have found out by greater Art and Industry. And perhaps even these Later Tables are not found faultless, for Engl. prophetic Merlin finds fault with Origan, Kepler and Alsted in their computing those Great Conjunctions short both of Truth and Experience pag. 53. 54. concluding, that there is not any certain Rule can be made, whereby without (a right) Calculation the true Conjunction of Saturn and Jupiter may be found, for there will be Variation in Degrees, If no worse Error happen.  
However this Third is the Great Conjunction, which all Astronomers (both Ancient and Modern) have unanimously put the most Stress upon in their Learned observations, not only because these 2. Superior Planets are (above all the other) most significant and efficacious, but also because this their climacterical Conjunction falleth out but once in almost every Thousand Year of the World: This new Consideration hath so transported (that Phoenix of his Age) Kepler and after him (that Univerfalist for all solid Learning) Alsted as jointly to say, that the Great Conjunction of these 2. Planets in the Fiery Trigon did portend the Revolution of some new Empire. Alsted Thesaur. Chronolog. fol. 482, further saying, that the Force and Fire thereof would burn up and destroy all the Dregs and dirty Do of Rome, but above all others is the Divine Rapture of the Noble Dane Tycho Brahe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who saith, It is worthy of our weightyest Observation, that as all the former uneven Revolutions of the Fiery Trigon (namely the First, Third and Fifth) have ever been auspicious to the World, as having Ushered in some signal and singular Favours of the Almighty to Mankind; so the Seventh Revolution is the Forerunner of a more happy and glorious State, than all the former past Ages have ever yet enjoyed etc. Tycho Brahe Astronom. Progymnasm: Tom the First, not far from the End, where that Atlas of the Mathematic Heaven divinely argues and enlarges upon it: This same famous Tycho Brahe doth further say, that the first (Exclusive) Revolution of the fiery Trigon (and by consequence the first climacterical Conjunction after the wordls Creation) happened under Enoch and under the (then) flourishing Estate of the Church as he calls it. The third he fixeth under Moses, and under the Deliverance of Israel from the Egyptian slavery: The fifth (he places) under Christ, and under the Restoration of fallen Man into God's favour by the Redeemers passion etc. And his own words follow thus [Septima haec Trigonorum in integrum (ab orbecond to) Restitutio quandam Sabbatismi occultam Rationem obtinet, & praecaeteris peculiar, magnique momenti aliquid denunciat.] That is, the seventh Conjunction Climacterical, in the Complete Return of the fiery Trigon from the Foundation of the World, brings along with it in its bosom a certain secret Sabbatism or State of Rest, and something it demonstrates which is peculiar above all the Rest of the six Revolutions, and what is a matter of mighty moment. Thus Tycho Brahe, d. l. and much more to the same effect. Neither is this Atlas of found Astronomy (as Learned Authors call him) singular in this Opinion, but profound Kepler went before him in the same Sentiments, and Acute Alsted followed after; this appears in his Encucloped. Page 1105. Where he concurs with Keplers Tables (Reputed the best in the World) which, he relates, to run thus: (Though the period of each Climacterical Conjunction be computed to be completed in the Compass of Seven Hundred Ninety four Years, two Hundred and fourteen Days, yet (saith he) for these Fractions or broken Numbers, Kepler reckoneth by a round Number, so that the Grand Revolution must be reckoned by the Round Number of Eight Hundred Years:] And he sets down Keplers' Tables thus. The first great Conjunction (Exclusive) from the beginning of time was in the 800 Year of the World, which was three Thousand, two Hundred Years before Christ: The second was in the Year of the World 1600, which must be two Thousand four Hundred before Christ. The third did fall out in Anno Mundi 2400. which was one Thousand six Hundred before Christ: The fourth falls in the 3200. year of the World, which must be before Christ Eight Hundred Years. The fifth was when Christ came in the Flesh to work the World's Redemption, which was in the four Thousand Year of the World. The sixth falls out in 800. years after Christ, which was the four Thousand Eight Hundred year of the World: And the seventh (still multiplying by 8. from the first to this last) must fall out in the sixteenth Century, 1600 Years after Christ at what time the World is five Thousand six Hundred Years old: Al●●●d adds further (in Page 1215) that the Ancients did measure Time by these Revolutions as by infallible Rules, as thus from the Creation (1) to Arts, Cities and Robberies is 800. Years. (2) to the Universal Deluge and the first Monarchy 1600. Years (3) to Abraham and his Seed going out of Egypt, 2400. (4) to the Destruction of the Kingdom of Israel and Judah, 3200. (5) to Christ and the Rise of the New Testament Church 4000 Years. (6) to the pressures of Christ's Church 4800. (7) to the Church's Deliverance from those pressures by Antichrist etc. 5600. So that all these three most Eminent Authors did unanimously expect this seventh great Conjunction, or complete Revolution of the Planets (which happeneth in this our sixteenth Century) that great and universal Changes would be the products thereof, seeing the Planets in this 7th. Revolution shall have run through their Circles, and then return to their first Beginnings again, which cannot but portend mighty things: This being supposed to be the last, sundry Astronomers questions, whether there ever will be any other after this seventh.  
The (6th.) Remark is the pious Meditation of the Ancients, that the Septenary or Seventh Number is a plenary, perfect and mystical Number, which (in Scripture) hath a peculiar signification, 'tis compounded of 3. and 4. the Ternary or Three is the Number of God our Creator, who is one in Three and Three in one; the Quaternary or Four is the Number of Man (the Creature) who is made up of the four Elements as are also all Sublunary things called Elementary compound Bodies; hence it is that all things have a wonderful Harmony of Cohaerency and Rest in the Septenary Number; hereupon Philosophy calls io [Numerus primus, Virgineus, Sacer & Quietarius] (1) The first Number because it made up the first Week (2) The Virgin Number, because great is its force and efficacy (as a Virgin is in the Flower and Strength of Age, so every Seventh Year is computed Climacterical and Seven Nine (or 63.) is accounted the great one, as 7. Years (in Law) is the Term of a Man's life, and 3 Sevens are equivalent to 3 Lives: (3) 'Tis called a Sacred Number because it flows from the Ternary, which is the Number of God, and the Quaternary, the Number of the World, as is abovesaid, this Note savours not so much of Superstition as it Respects the Nature of Harmony hence the Poet's Phrase Perfection of Prosperity by torque quaterque Beati] a 3 sold and a 4 fold Happiness: (4) 'Tis the Resting number because the Seventh Day and the Seventh Year in sacred Writ were Sabbatical: Every week is called Septimana, consisting of 7. Days, and every Seventh Year produceth some material Alteration: Beside, the Seventh Number is called the Limit and Measure of all inferior numbers, and any great number proposed (whose Measure is Seven and may be divided by 7. exactly) can by no other Means be more certainly sound out than by Division with 7. But above all, the Holy Scriptures number all by Seven, accounting, the 7th. Hour, Day, Month and Year to be all Sabbatical and the Seven Seventh Year to be a Jubilee, a Restitution of all etc. And this Harmony between Hours, Days, Months and Years seems to be intimated Revel. 9 15. Thus also the Law required 7. washings or sprinklings of blood or water, and the 7. Lamps in the Inner Court or Holy Place, representing the 7. Planets in the Visible Heavens, as the greatest Lamp stood in the middle of the other six, having 3. on either side, so the Sun is seated in the midst (as Prince of the Planets) having 3. above Him and 3. below Him, all attending him, as above: All the walks of this glorious Sun, are shadows of something within the Veil. The Eve or Evening was (as Eve was to Adam) the Wife of the Morning, the Jews and other Nations reckon the Beginning of Time (as of the Sabbath) at Evening, and to them that are about the Aequator, and to all, are either Aequinox, the first 6 Hours brings the Sun to the Midnight Nadir, or Mid-Heaven of the Antipodes, and six more to the Morning Horizon, six more to the Zenith or noon of the upper Hemisphere, & six more to its setting again, when the Sun hath taken all these Turns of Six 6. times over, theh comes the 7th. or Sabbath Day, whereon the Cakes of the Shewbread were changed. 1. Sam. 21. 6. Every 7th. Hour (as well as every 7th. Day) made a Pauze or Rest the Sabbath of the Evening Ps. 104. 23. of the Midnight or the Morning, and of the Noon or Midday. All Ushered in by six Hours, as the Sabbath is by six days, and that 7th. is the first Number wherein Heaven and Earth met together (God and Man) in the first Sabbath worship: Numero Deus Impair Gaudet. 7. is an odd Number, and the 7th. Day was not only a Resting, but a Refreshing day to God. Exod. 31. 17. (would to God it were so to us) above all the other 6. Days. And I know not why this 7th. Grand Revolution of those Planets may not bring in a blessed Sabbatism, or some Extraordinary Rest and Refreshment seeing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Time of Refreshing (or as the Gr. signifies) or Cooling the Heat, is promised Act. 3. 19 and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Time of the Restitution of all things v. 21. wherein all Ruins by Sin shall be Repaired by our Saviour, and Blessed Jesus shall take off the Curse and Corruption under which the Creature groaneth, Rom. 8 19 20. 21. 22. This great Scripture Truth, Divine Plato Hammered at in his Great Revolution, when, after many Thousands of Years (He saith) all things shall be again (in statu quo prius) as they were at the World's beginning in a state of perfection: The World waxeth worse and worse and the last (being but Dregs) are the worst of Times, yea not only the Earth but Heaven also grows faint and feeble through old Age. Insomuch that the Sun (as Ptolemy saith) Runs much nearer the Earth many Thousand Miles now, than at the Creation: If so, then by the same Rule, the Planets must do the same, and then neither of them have kept their first perfection, from whence some Salvoes to arising Doubts may be deducted, if this Hypothesis should be taken for Granted: But whatever may be said to Ptolomys Assertion, I shall endeavour to illustrate that of Noble Tycho Brahe, saying, that all the 6. Great Conjunctions which only have happened since the Foundation of the World (Exclusive) to this 16. Century, have been Auspicious to the World, and Ushered in some signal Mercies to Mankind: So this 7th. in our Century will certainly exceed them all &c. as the 6. Days Creation had (each of them) their Tob, Good, but the 7th. Days Rest was attended with Tob Meod, very good: So the 6. former Revolutions all brought Tob, good to the Church, but this 7th (supposed to be the last) will undoubtedly bring Tob Meod very good things with it. The Bridegroom at the Marriage feast reserves his Best Wine for the Last Time. John 2. 9 10.  
Take a short Landscape of all the former 6. The (first) under Enoch 800. Years of the World, his Name signifies [Catechised] as Gen. 14. 14. [Chanikau] Catechised or Trained up in Religion as well as Warfare. He was taught of God to walk with God. Gen. 5. 24. Hebr. 11. 5. Ecclesiasticus 44. 16. and 49. 14 A great Type of Christ in his Ascension living 365 Years before his Translation after a God pleasing Life, and just so long did Christ live in the Purity of the Primitive Church to Julian the Apostate in the Year 365 after Christ. He was (as all the Patriarches were) the Chief Bishop of his Time, by whose Labours the Church of God was preserved in that profane Age, He prophesied of the Destruction of Sinners (before Noah did of the Deluge) foretelling the Day of Judgement and the Coming of our Lord. Syr. Maran-Atha (hence the Jews make him the Author of the great Excommunication) Judas v. 14. 15. As Enoch is called the 7th from Adam, the Church had some Sabbath or 7th Time of Refreshing by him, a Rest and Respite from that Universal Destruction which came upon the World afterwards: Thus Elijah (enoch's Brother candidate of Immortality) is Styled the 7th. from Adam also, not in Respect of Degrees or Gradual Descent (as was Enoch the 7th. Patriarch, not the 7th. Person) but by way of Computation, and in Respect of so many Generations (as some Reckon) between them: Elijah is computed the 7th. Prophet from Adam and the first sent to the Gentiles, a great Reviver of the Church (as his Brother Enoch was, and a Restorer of the Law. Now here be two [7ths. from Adam] both Translated into Heaven, which may intimate that after the 6000. Year of the World, comes the 7th. from Adam or 7th. Millennium with its strange Translation likewise. However, this Translation of Enach is called Annus Sabbaticus, Calvisius, Opus Chronolog. Page 3. Enoch predicts (as a late Reverend writer saith) Judicium matutinum the Morning part of the Judgement Day (explained Dan. 7. 7. 8. 9) as if then to be seen [behold he cometh] which was not to be till the 7000. Year begin, and the Vespertinum or Evening part is after it, explained in Revel. 20. 7.  
The (Second) Climacterical Conjunction (by doubling the Number [8] here and all along) was in the 1600. Year of the World under Noah, in which Century the Universal Deluge destroyed the wicked World, which was then drowned in wickedness before it was drowned in water. Yet the Church had then her Annum Sabbaticum a complete Year of Rest in Noah's Ark, for from November (when Noah had laid up all his Stores of the Earthly Fruits, and entered the Ark with his Beasts, Fowls and Family) he remained there till the Beginning of November following: As Enoch had been a Cooler to the Church, when the wicked world was Hot in wickedness, by his contrary Profession, prophesying, and Practice, for which God took him up into Heaven (as thinking no place good enough for him upon Earth) and whose Translation gave to the Church the first Specimen or Proof, that God had prepared another Life (after this) for his Saints, wherein they should live with him in Glory for ever. So Noah (as his Name signifies) was a Comforter to the Church, saving her from the Deluge, which Reduced the World to its first Chaos or Confusion Gen. 1. 2. when the Waters above the Firmament and the Waters under met again together, and brings the Earth once more into her first posture to be covered with Water. 'Twas a peculiar privilege, that Noah brought the Church nigh God in this great Flood of Waters. Psal. 32. 6, Enoch was a Prophet foretelling Christ's coming, and Noah was a Preacher of Christ's Righteousness, had greater Blessings than Adam, having the Promise [I will no more destroy] etc. Gen. 8. 21. 22. the Bow in the Cloud, and a new String to his Bow, the Everlasting Covenant, the pattern of all Covenants with Israel (oft mentioned by the Prophets) and the Flood (made such a Baptism to the Earth) also, as helped to wash away its Curse, which Cursed Earth shall become so Renewed, & so Blessed of the Lord, yea so much Christ's Darling, that He Resolves to make it the Centre of his Glory (as some suppose) at the 7th. Millennium, or last Revolution of the Superior Planets. Revel. 5. 9 10. where the Saints or Angels Rejoice, that they shall come (out of Heaven) to Reign upon Earth, thus God tells Moses in the Mount, that the Land shall enjoy her Sabbath of Rest, not only a Temporal Levit. 26. 34. 46. and 2. Chron. 36. 21. and Levit. 25. 2. 6. But an Eternal one. Hebr. 4. 9 which the Lord of the Sabbath (Math. 12. 8. Mark 2. 27. 28. Rom. 9 29. Jam. 5. 4.) hath made for man; The whole Earth shall be filled with his Glory Numb. 14. 21. He will Cover, or Atone it Deut. 32. 43. God (not Adam) named the Earth [Erets] which signifies [of Ratsah] to Delight, as If He meant to take his pleasure upon it, when the Heavens, that Canopy and Curtain (now hiding his Glory) shall pass away as a Scroll of parchment before the Fire: God will come to keep his Sabbath of Rest on Earth, and here accept his People, than the Land of Canaan (more accursed than all Lands, while possessed by the accursed Nations) shall be most blessed, the Glory of all Lands: The place of God's Residence and Delightful Rest. Ezek. 26. 6. 40. and 34. 26. 30. Hos. 2, 20, 23. etc.  
The (Third) great Revolution (still adding another 800) falls out in the 2400. y. of the World under Moses, when the Church had again another Sabbath of Rest from her long and groaning slavery in the brick bondage of Egypt, this is so plain in Scripture History, I need not enlarge upon it as upon the 2 former, a word only, the blessed Messiah which the 7th Revolution may bring in, is greater than Moses as much as a Son than a Servant etc. Hebr. 3, 3, 4, 5, 6. He will plague the Pharaoh of mystical Egypt with sorer and severer plagues (his Vials of wrath Revel. 16) till He make him yield, and let go his People as Exod. 12. 31. He will not only bring his Church into the Wilderness (which was all Moses could do, leaving the conquest of Canaan to Joshua) but bring her also into the Heavenly Country.  
The (fourth) falls in the 3200. y. of the world (adding another [8] to the 24.) under Solomon and the Kings of Israel according to incomparable Tycho Brahe, this is likewise evident enough in Scripture, that the Church had her Sabbath of Rest under Solomon, that peaceable King, as his Name signifies; yea and the Ark of God, that had (from Moses time hitherto) no better harbour than in a Moving and Tottering Tabernacle, found a Sabbath of Rest, in a standing and stately Temple (the wonder of the World) not only for his time, but for his Godly Successors also. Still our Saviour whom the first Revolution ushers into the World in y. 4000) is greater than great Solomon. Math. 12, 42. He is the Prince of Peace, the maker and matter of our peace, our Sanctuary, and Salvation in whom alone our Souls find a Sabbath of Rest. Math 11, 29. This needs still less Illustration: Go forward, than 800. y. more to the (Sixth) Epocha or Revolution in 4800 y. of the world which brings in Charles the great, under whom, as the Roman Empire was in its Zenith, or most flourishing estate at Christ's Birth, so now it was translated from Rome into Germany. This must be insisted upon a little, because 'tis beyond Scripture History, 'tis true the Church could have but a slender Sabbath of Rest in his Time, for then Antichrist was Regnant, and Leo was Rampant, (Leo the 3d was then Pope, who prostituted his Keys to the Emperor's feet, for which the Popish People whipped him like a Rogue, If not, plucked out his Eyes and cut out his Tongue etc. Prideaux Introduction pag. (96) yea in this 8th Century, Pope Joan made a good proof that the Church of Rome was a Base Whore; so that the ●●st of the Church in this Age, was like the Rest that the Ark of the Covenant had in the midst of Jordan, and that of the Priests of the Lord who attended it Josh. 4, 9, 10, 16. with 3, 13. The Feet of the Priests (that bore the Ark) did Rest in the midst of Jordan, there they stood and must not stir out of their station until 600000 people were passed over the 4000 Cubits of dry Land within the banks, there they stand, they Rest in the midst of Jordan, with hideous Mountains of water hanging over their Heads, a most Ghastly and frightful sight without all peradventure, yet there they stood (till God called them off) betwixt the People and Danger, so do all good Ministers in all Ages, the first shock falls on them: The Church hath such short Restless Rests or Sabbaths sometimes, as Act, 9, 31. then had the Churches Rest, and such a Sabbath she enjoyed in this Emperor's time, whom Eginardus (writing his life) calls a most pious and glorious Emperor, He waged his Wars principally to Extirpate Heathenism, and to propagate Christianity, more than for Enlarging his Dominions Pareus. Med. Hist. Eccles. pag. 257 He trod in the path of his Father Pipin, and of his Grandfather Charles Martel of France, in that great Service of Christendom against the Saracens, had an Averseness (though he Reconciled the Pope and People) from allowing the Popish upholding of Images, which appeared in a Council held at Frankford, and his writing against the 2d Council of Nice. He gave for his Motto, Christus, Regnat, Vincit, & Triumphant; Christ, Reigns, Conquers and Triumphs. (This was much, even then when Antichrist began to be both Regnant and Triumphant in this 8th Century) Prideaux Introd. pag. 229, 230 as this Motto expressed his Christian Humility in the midst of his Grandeur and Greatness, to the great shame of the Pope's Pride and Ambition in that time; so it Demonstrated his prophetic Faith, that Christ (in due time) would Trample Antichrist underfoot and Triumph over Him: He is said to give unto the Empire not only a new Body, but a new Soul too by promoting Religion in all his Conquered Countries. Alsted, Encuclopaed. pag 3019. He made Amicable leagues with sundry Infidel Kings and Princes, that they might be more  to their Christian Subjects Pareus Med. Hist. Eccles● pag. 258. Alcuinus (our Oxford man, and one of Venerand Bedes Pupils) was this Emperor's Tutor, by whom he gave a large Testimony against Popish Errors, Illyr. Test. Vers. pag. 704 and 724. and by whom the Holy Scriptures were translated into the Mother's tongue, the Pope at that time not contradicting it Alsted 3020. and Prideaux 230. pag. to conclude, though this Great Emperor had some Tincture of Superstition with his piety, (saith Osiandor) yet was he a Zealous promoter of Christianity, insomuch that Christ had his Churches, (in this 8th. Century) even in all Lands. Where they had a little Sabbath, or Rest, and kept their Sabbaths (as the Centurist saith) in Palestine, Egypt, Greece, France, Germany, yea and in our Britain, as at London, York, Beverley, Crowland, Canterbury etc. All named. Osiand: Epst. Hist. Eccles. Cent. 8. lib. 1. Cap. 12. pag. 5. 6. 7. 8. 9 would to God our King may become another Charles the Great to protect the Protestant Religion in all Lands: Helvicus saith Aaron King of the Saracens gave this Charles Mount Calvary in Jerusalem, and the Sepulchre of Christ God give to our Charles a share in Christ's Kingdom. Now come we to the (7th.) or Sabbatical Revolution (which makes the former 8th. to be now the 16th. Century. The beginning of which makes the World five Thousand six Hundred years old: As the sixth climacterical Conjunction turned the Empire from Rome to Germany in the 8th. Century. So this 7th. may both turn it and burn it (with the House of Austria and the Pope of Rome) out of the World. As the 8th, Cent. gave a little Rest or Sabbath to the reformed Religion, which hath been miraculously Rested, though Arrested by the malice of Rome both before and since Charles the 5th, but this 16th. or last may be a Sabbath of Sabbaths, and proclaim a Jubilee of Triumph. To apply this General Discourse particularly to our present purpose, as also to obviate Objections, some Observations (both Astrological and Theological) may be here usefully added.  
(1st.) Astrological, (1) observe in the General there is no Arrival at perfection in Astronomy, the best Artists have erred, even in their best works, Humanum est errare, the best Astronomer may say with the Man in Terence, Homo sum, Humanum à me nil alienum puto. Men, as Men, yea the best of Men may mistake: The very Masters and chief Luminaries in the Astronomical orb (such as Mercator, Maginus, Morinus of France, Lord of Knudstrobe, Andrew Argol of Milan, learned Hecker and Kepler himself) are all found faulty, and in some things committing Errors, especially in the places of the slowest paced Planets as are Saturn and Jupiter: None agree in all points, nor is it one man, or one Age, that can set these Differences to the Rights: as Mr. Gadbury ingenuously acknowledgeth in his Epistle to the Reader both before his 10 y. and his 20. y. Ephemerideses (2) observe in particular, neither do astronomers Agree among themselves in Assigning the Time of this 7th. Clymacterical Conjunction in our 16th Century, but have differing sentiments about it. Alsted (that aliquis in omnibus, Universally learned in all University Learning) says, that it happened in the Year 1603. December 24. ('tis 14. in another place) at Noon in Sagittary, Encuclopoed. pag. 1105. 1106. and 1215. 1216. and 1285. 1286. in the first of which places, he calls it the 8th. Conjunction since the Creation (Reckoning the first Inclusive at the Beginning of the World) as if it shadowed out not only the Christian Sabbath which is on the 8th. Day or first Day after the 7th. (on the 8th. Day was Circumcision celebrated, and the Psalms on Sheminiths or Eights) but also that Sab. of Sabbaths, the Millennium Sab. to be Ushered in thereby: Yet in his second place quoted, He calls it, but the 7th. Conjunction pag. 1216. where the first at the Creation is exclusive, and not Reckoned in the Number, to Represent it more purely Sabbatical in the 7th Number. In his Third place He adds, that this 7th Revolution portends not only great and Universal Commotions (in Church and State) but also some glorious Reformations, which (be saith) cannot be accomplished without great Concussions in Kingdoms and Countries. But Engl. prophetic Merlin contradicts this, not only in its Computation, as to time, (affirming it to be on Decemb. 7th & at the 7th. hour 45. minutes pag. 22.) but also in its Denomination, as to name, for (saith He pag. 57) that Conjunction may properly be called Magna, and was no other, but it had been Absurd to have called it Maxima, it was Great, but not the greatest, or Climacterical, because it was not in Aries (which is the first of the Zodiac a Cardinal sign, etc.) but in Sagittary.  
This is most certain, it must be one of those 3 sorts, Greatest, Middle or Meanest, either that sort of Conjunctions which returns not above once in 800. Years, or that of 200. Years, or that of every 20. Year, and this last is the more probable seeing we find that after the Conjunction in 1603. there was another after that 20. y. in 1623. another after that 20. y. in 1642/3. Another after that 20. y. in 1663. and now another after that 20. in this present year 1682. However The Author aforementioned doth well to call that in 1603. a great Conjunction, because it was attended with very great and most memorable matter, that James King of Scotland should become the Mighty Monarch of England, and of Ireland too, and that without either Blood or Blows; what was this but a setting up in effect (even by a Miracle) a New Monarchy, especially considering that old Antipathy betwixt Scots and English: That prudent Prince, brought peace not only to England, but also to Europe: yet in some sense, those other Succeeding Conjunctions (in the Interval of 20. y.) before named, may be called great, as well as that in 1603. in Respect of either some great Good, or some great Evil attending them: For as that in 1603. was attended with the Death of good Queen Elizabeth: So was that in 1623. with the Death of King James, and that in 1642/3. with civil uncivil Wars, and that in 1663., had both the dreadful Plague and Fire following it: And God knows what great Matters may also attend this present Conjunction in 1682. whereof more afterward: As to that common Notion, that climacterical Conjunctions (which be but 7 in all as above) must be in Aries, because it is the first of the Signs of the Zodiac, Chief and Cardinal, and under it the World (some say) was created, and therefore must be the chief Epoch of the mightiest Matters and Mutations in the World: Against this I must enter these Exceptions (1) who told them that the World was created under Aries, surely Moses (with all his Learning of the Egyptians) did not tell them so, nor Abraham, nor Job who both are reckoned up as skilful in Astronomy, 'tis therefore gratìs Dictum, and a being wise above what is written: (2) I find in the best Tables of Calculation (I can consult with) that the (first) Conjunction (Recorded therein) was in the 3d year of the World, and that in Sagittary. The (2d) was 23d y. from the Creation in Leo. The very Sign of our present Conjunction) and the (3d) in the 43. y. to be in Aries Then the (4th) in 63. y. in Sagittary, and the (5th) in 82. in Leo, just as it is now in our (82 reckoning by 20s (or thereabouts) betwixt that and this all along from the Beginning of the World to this year. (3) In the Tables of Kepler (the best in the World, improved by Maginus) the Sign Leo bids fairer for the place of climacterical Conjunctions, than Aries, seeing the first in the Tables (exclusive) was in Leo, A. M. 23. and the first Revolution of 800 y. (which is the periodical Motion of Saturn and Jupiter) after that falls in 817 y. of the World in Leo again, as the Tables tell us: If we reckon this (as well we may) for the first climacterical Revolution, than we find there again, the second to fall in 1611. in Leo too. As the first down from the Beginning to enoch's Time, so the second reaches to Noah's Days, and to that universal Deluge. The third to Moses in the y. 2406. and Israel's Deliverance from Egypt, which was again in Leo. The fourth to the y. 3200. (as some say) to the Medes Monarchy, or (as others) to Solomon, and the Kings of Israel Then also was the Conjunction of Saturn and Jupiter in Leo also. The fift to y. 4034. the Time of Christ's Resurrection, and in the 34. of Christ these 2. Planets met again in Leo, as Representing, that the Lion of the Tribe of Judah had then conquered Death, the Grave and Hell, who soon after Ascended into Heaven. The sixth to 829. y. after Christ, the Time of Charles the Great, whose Offspring possessed the Imperial Throne for an 112. years, Pareus Medul. Hist. Eccles. pag. 260. and that Time also had a Conjunction in Leo of the 2 superior Planets: The seventh (and possibly the last) brings us down to the 16th Century, wherein we find no Conjunction of Saturn and Jupiter in Leo till we come to 1682. therefore may we more probably conjecture that this 7th Conjunction present in Leo hath some secret Mystery of Sabbatism in it, and promiseth something (in its signature) of more singular Moment to this World, than any of its Antecedents. (4) Astronomers do grant, that when the 2 superior Planets do pass out of the watery Trigon, and have their Meeting in the Fiery (be it in Leo, Sagittary, or Aries in which soever their Conjunction is) 'tis a great Conjunction, and portends great Mutations, not only because these 2 Interchanged Triplicitys are contrary as Fire and Water, but also their Abode in one Trigon is about 200, y. And if usually 7. y. (the Term of Man's Life in Law) bring Changes, what may 20. y. (their least Conjunction, and about 3 men's Lives) do; much more may 200. Y. (the Time of their Mean) but most of all the 800. Y. which is their Climacterical Meeting: New Empires etc. may well arise in that Time. (5) Spineus Physician to the Duke of Milan, who wrote Catastrophe Mundi. 1625. y. and Englished by Squire Ashmol saith pag. 24. that of all the 3 Signs in the fiery Trigon, Aries is the weakest, then must it follow that Leo is stronger: And at this Time especially considering, (6) This present Conjunction in Leo comes Notably corroborated in 3. Respects. (1) it is attended with 2 frightful Comets (the first esp. the like whereof hath not been this 800. y.) as sealed up in its significancy with a double Signet, or Seal Royal. Alsted etc. affirm, that such Conjunctions, so sealed, are most-significant. (2) their Conjunction is near Cor. Leonis, (a Royal and Couragions creature, whose Heart is the Seat of his Courage) which must add to its significancy, seeing those 2 greatest Planets go into this Regal sign and so near the Heart of it, entering there (as it were) into a deep Consult and there consronting the Sun: (3) That Mars should meet first Jupiter upon the 7th of this last September, and Saturn up on the 12th to strengthen them both with his conjoined Rays, as both passed along in Tendency towards this their Great Conjunction all these Meetings are in the same Sign of Leo, though now Mars be going off from caudâ Leonis, as dropping down from off the Lion's Tail into the Sign Virgo, wishing them (as it were) an Happy Meeting, which (no doubt) will be so according to Rules of Art, for Jupiter, having the higher Elevation, and being above Saturn as yet, must correct Satur's Malignity Halys comment on Ptolemy 63. Aphorism; beside, both Jupiter and Saturn are oriental and so is Mars, which is a Situation judged the least obnoxious, Saturn (say Artists) makes Plots, but Jupiter (above him) spoils them: both the Two and Mars are occidental to the Sun, and therefore (saith) Almansor propos. 30.) They must give good at the latter End, though the way to that End may be rough and rugged enough, esp. to the Northern Regions, they being all so nigh to the Tropic of Cancer, (their Diurnal Ark, (or March) in our Horizon pouring down their Influences for about 15 Hours) and both Saturn and Mars being (what Star soever they are joined with) so mischievous to Mankind: What their 2d Conjunction on January 30 in the Y. (83 and their 3d Conjunction again upon May the 2d in the same next Year 83. (all Three in Leo though in 2 distinct Years immediately succeeding each other, and all 3 in theCompass of 8 Months, which is far short of the distance of 20. years, (for this great Conjunction consists of all these 3 Meetings, that a 3 fold Cord may not easily be broken; Whereas, as is abovesaid, their least Conjunction hath the Interspace of 20 years) may conduce hereunto, time will best declare, for Truth is the Daughter of Time: Considering also, that the Sun will lose its light so soon after this first Conjunction October the 9 (82 & so little before their second in January 30. in (83; for in the same Year and Month upon the 17th Day of January in the Y. 83. that great Luminary will be Eclipsed, and 9 Digits darkened in Aquarius, about 3 a clock in the Afternoon, much more might be added here, but sat verbum sapienti etc. I have duly and daily observed the Motion of these 2 great Planets (every clear Morning) since they came nigh each other, and do wonder that they should be so swift in their Motion (Saturn running 2 Millions 376 Thousand 261 Miles in an Hour, and 3964 Miles in one Minute, and Jupiter running 898 Thousand 700 Miles in one Hour, and 14 Thousand 9 Hundred 78 Miles in one Minute) yet are so slow in their Meeting: For I find Saturn requires 12 Days in his Diurnal motion to go this one single Degree in Leo, and Jupiter requires 7 days for the same, before they can come through the 18th Degree of Leo to conjoin in the 19th, distant only 2 Minutes (whereof there be 60 in every Degree) on the 9th of 8ber (82, then on the 10th Day Saturn marches off 6 Minutes and Jupiter 8 from their so near Application: It must be considered also, that the proper Motion of these 2 Planets (as of all the other 5.) is from West to East upon the Pole of the Zodiac (though the primum mobile or upper Heaven hurry them upon the Northern & Southern Poles from East to West) as plainly appeareth in the Motion of the Moon (one of the Planets) which at her Change is setting West, every Night falls backward, and backward towards the East, till at her Full she Riseth in the East, in about 15. Days.  
2ly, Theological, that it may (1) appear This Discourse is not Chaldaization or the folly of the Chaldees, so much condemned in Scripture; for Astronomy and Astrology must not be confounded as too generally they are: That the Stars have a 3 fold Excellency (light, Motion and Influence) is granted by all that are Judiciously Learned: All the Controversy is about the last: Concerning their Influence, there be 3 Opinions (1) in excess (2) in Defect, and the (3) in the middle between both: The 2 former extremes are offensive, but the 3d is inoffensive, (1) Those in the Excess were the Chaldeans, Arabians, Egyptians, Stoics, and many Jews, yea and Gentiles too both Heathen and Christian, who Account the Heavens to be a Book, wherein the Fates of All are written, and who make their Schemes and Horoscopes from thence as Creditable as the Gospel (2) Those in the Defect are such as Censure all sorts of Astronomical prognostics for Tables and Fooleries. To say, Heavenly bodies do produce no effects by their powerful Influence, is to Deny both Scripture and Experience: They both offend in Contrary Extremes in saying, that the Stars either do all things, or that they do nothing: therefore (3) The middle way betwixt these two Extremes must be most Approved.  In Medio tutissimus Ibis. 
Eclipses may certainly and changes of Times may probably be prognosticated: Job was Undoubtedly a great Astronomer, yet a good man and Holy in his Astronomy, knowing Arcturus, Orion, the Pleyades and the Chambers of the South. Job 9 9 Yea and the Dragon (whose nodes have all the Eclipses, and Seated betwixt the 2 Bears, not far from the North-pole,) Job. 26, 13. and God (himself) Discourseth with Job as with one Conversant in that study, Job 38, 31, 32, 33. Where the Lord Asserts an Influence in the Stars, and that Irresistible as to Man, Job cannot bind it up or lose it out and let it go, the power of Binding and losing pertaineth to the all powerful God, who is the sole Guide and Governor of them, and who hath placed a Dominion in them over all Elementary bodies: which is expressly mentioned in these words [canst thou set the Dominion of them on the Earth] Job 38, 33. God hath put a Power into the Stars to Rule the 4 Seasons of the year etc. This is called [The Powers of Heaven] 3 Times Recorded by Christ himself Matth. 24, 29. Mark 13, 25. and Luke 21, 26. and surely those powers cannot be Insignificant, Deus & Natura, nil faciunt frustra. God and Nature make nothing in Vain. They have then a Power, Dominion, or Influence, which no mortal men (though never so many, or mighty) can either binder or hasten: Thus Amos also that Herdsman and Summer-fruit-gatherer (neither a Prophet, nor the Son of a Prophet) Amos 7. 14) yet) was a most notable Astronomer discoursing notably upon the Stars) Chimah and Chesil] 2 years before the Noted Earthquake. Amos 1, 1. and 5, 8. as likewise upon the Spheres, those 3 Stories of Heaven one above another, before the Famine of the Word. Amos 9, 6. and 8. 11. yea and Hosea brings in God Reckoning the Heavens to be next in power (the next Vessel of Mercy) to Himself. Hos. 2, 21. where the Prophet sets down a Concatenation of Causes concerning Divine providence, which the Wizzards of this World, either deny or deride; Lastly Moses (when He blesseth Israel as their Civil Father, as Jacob, their natural Father had done before Him, Gen. 49.) Declares therein How the precious things of the Heavens do bring forth the precious Things of the Earth, Deut. 33, 13, 14, 15. So that Stars are not set and seated in the Heavens [ornatus gratiâ] merely for Ornaments sake (as Baldwin in Cases of Conscience p. 780. excellently Demonstrates) They are not only for Garnishing the Underceiling and stately Vault above our Heads (as Job says, Job 26, 13. but Moses Intimates, that they are the Treasuries of God) having Treasure, laid up in them, the Stars are Gods Storehouses out of which He scatters his precious things from his Heaven upon the Earth, saying [The Lord shall open to thee his good Treasure] Deut. 28, 12. Every Star (saith one) is as a purse of Gold, out of which God casts down Riches, that Good Men gather up by Honest means, but the Evil scramble for by fraud, or by Force: that the Stars be Signs all do grant, and in some sense, Causes: That they be Signs, is grounded upon Gen. 1, 14. [Let them be for Signs] yet some do narrow that word, saying, they are only Signs of Night and Day, if so, than the Sun and Moon had been enough to signify both these, so all the Rest (of the Thousands and of the Millions) be altogether superfluous, Frustra fit per plura quod fieri potest per pauciora, what need many, where two will do, 'tis against Common sense as well as express Scripture to deny that those Celestial Bodies are not Signs of Times and Seasons also, as of Summer and Winter, Gen. 8, 22. of Wether etc. yea Learned and solid Pareus on Gen 1, 14. Excellently Argues, that the Stars could not be called Signs unless They did signify something, and that something (He saith) is, to warn mortals of may Matters such as be (1) Natural (2) Civil (3) Spiritual, and He Approves of that 〈…〉 Verse of Aratus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
The Stars signify to men what matters are forged or framed for them: As (1) Natural Signs they be, of Heat, Cold, Dryness and Moisture etc. (2) Civil. the Sailor must Hoist up his Sails (as the Word pleiades signifies) when those 7 Sisters bring in the Spring with their sweet Influences. So for setting, sowing etc. (3) Spiritual, their Aspects, and Passions (saith he) are Signs of spiritual Events as both Scripture and Experience teach, such as Eclipses, Comets etc. For though these things have their Causes in Nature, yet do oft portend horrible Changes of public Affairs, Seditions, Wars, Droughts, Inundations etc. for so much as (He saith) they either do naturally excite those sore Judgements, Through divine Pleasure, or do certainly assist the Causes thereof, therefore they do foreshow, and are Signs of God's Displeasure, whereby Men are alarmed to Repentance: Though the Rainbow have a Natural cause, (as the Reflection of the Sunbeams in an opposite watery Cloud) yet is it nevertheless a Sign of Divine Clemency (Gen. 9 8.) for preserving the World: How much more must those preternatural Passions of the Planets be Signs of either God's Anger or Favor. Pareus on Gen. pag. 54. Col. 12. All this He saith, though in pag. 55. He shows himself no Friend to Judiciary Astrology; which Dr. Willet likewise declares to be repugnant to Reason as well as Scripture, and its practice (in telling Fortunes and finding things lost &c.) to be Vain and Impious in his 20th. Question Gen. 1. 14. My opinion is, Astrology in the General is lawful, provided it keep within its due Bounds, and pry not too far into God's Secrets Deut. 29. 29. 'Tis only the allknowing God who can foretell future Events Isa. 41. 21. 22. 27. 1. Eccles. 8. 7. and 10. 14. etc. Man knows not what shall be, no nor the Devil (not withstanding the Subtlety and Sagacity of his Angelical nature, together with his long Experience) to help Man, therefore all his Oracles He delivered in ambiguous Terms, that he might save his Credit when deceived. All Apollo's Oracles were made by Astrology saith Eusebius. Depraeparat Evang. l b. 6. cap. 1. with lib. 5. cap 10. And they were not only directed by the Aspect of Stars, but also ministered by Familiar spirits. Yet the starry Heaven is a sacred Alphabet, wherein the Wisdom, Power, Justice and Mercy of God are Lined out to us, these all be written legibly, yea Palpably (as the word Act 17. 27. signifies) in the Brows of the Firmament; hence Clemens Alex: Calls it the first Bible God made for Man's instruction; 'tis one of the 3 leaves of the Book of Nature which every mortal should read and consider. Thus David did, He read it. because it declared the Glory of God. Ps. 19 1. yea every line of that leaf, he knew how far reached the length of those lines, what David calls a line, Fawl calls a Voice, Rom. 10. 18. quoted from Ps. 19 4, Reading Divinity-Lectures to all the Inhabitants of the Earth, that they may make a serious contemplation of them, and David considered as well as Read it. Ps. 8, 3. All men as well as He, should be much in this Consideration, this Appears, because (1) herein lays the Difference betwixt Men and Beasts which cannot consider any thing (2) The bolt upright figure of man's Body doth admonish him hereof.,  
The Heathen Poet Ovid could say thus,  

Os Homini sublime dedit, coelumque videre  
Jussit, & erectos ad sydera tollere vultus.   

God with a lofty look did man Endue  
Commanding him the Heavens and Stars to View.   
(3) We are taught this duty by the fift Muscle, which God hath given to man's Eye (whereas other Creatures have but four,) for drawing it upward, ut ejus Auxilio Coelum Intueremur, saith the Anatomist, that by the help thereof we might Contemplate and Consider the Heavens: some Heathens (to the Shame of some Christians) have said, they were therefore Born, that they might Contemplate the Heavens: Alas, many make more Delightful Contemplations upon Lumps of Forth, than upon the Lamps of Heaven, as Duke de Alva, have so much business on Earth, that they have no Time to Look up to Heaven: let us consider them, & cry with David. Lord what is man &c, Ps. 8, 3, 4. in looking up, we behold every Star Twinkling at us and (as it were) Beckoning to us to Remember our Creator Eccles 12, 1. 'Tis not presumption but Duty to Read the Face of the Firmament, Matth. 16, 2. Luke 12, 56. 1 Kings 18, 43, 44. Read this Leaf while it is Expansum, an open Leaf, for it must be Rolled up and Folded together as a Scroll, Isa. 34. 4. and Rev. 6, 14. yet rest not in Reading this Book of nature, that only Declares Creation-Love, 'Tis the Book of Scripture in which Redemption love is Discovered, we are no where bid to search in the former (as in the latter. John 5, 39) for Eternal life: 'Tis said, Ubi definit Phtlosophus, ibi incipit Theologus: So where Nature Ends, and can go no further, there the Scripture gins, and giveth more grace Jam 4, 6. Isalm 19, 1, 2, 7, 8.  
(2) But the grand Question is, though Stars be Signs, whether they be also Causes, seeing Mases calls them Signs Gen. 1, 14, but never causes. A. Baldwin saith, Stars do incline & irritate, but do not necessitate, p. 780 Cas. Consc. & Amesius calls them common causes, Cas. Conscience p. 191 Alsted styles them Causae adiuvantes ibid., as if they were Auxiliaries, the soundest Divinity saith, they are general Causes only, but not special, so nothing can be infallibly foretold from their positions. Moses did call them Signs, not Causes to prevent Idolatry, much less did He call them Prophets, as if they could predict future Events with any certainty: Hence Spineus candidly confesses that Astrologers can but conjecture, none but those inspired by God can foretell, (as Amos 3 7.) Catastrophe Mundi, page 11. 12. The same say, Kepler, Tycho, Alsted, etc. Kepler makes a more modest Observation than Cardan; saying, the wise Men who were led by a signal Star out of the East, might by the Rules of their own Astrological Art make some Conjectures of an Eminent Event, and of the Birth of a mighty Monarch, because (saith he) that Comet (as he calls it) appeared at the very Time, when their was the fift Climacterical Conjunction of the 2 superior Planets, (Saturn and Jupiter) in the fiery Trigon: Yea the Head Masters of that Mystery do grant, that though the various Positions of the Stars have great Effects upon sublunary Bodies, yet peremptorily to assign them is Presumption, for the Efficacy of the Stars above our Heads, and their Specific virtues cannot be so well known to us as may be that of Herbs, which we can take in our Hands and do tread upon with our Feet, and therefore, long Experience of such and such Effects following Comets and Conjunctions, do teach more and better than all Astrological Rules, Maxims or Aphorisms: Indeed Sir Christopher Heydon steps a little farther, saying, that their Effects be by long Experience certainly known, though the Causes be unknown, and cannot be demonstrated, I must confess, this Assertion holds true in some other Cases more familiar to Man, and such whose Causes and Effects are (each of them equally) more nearly conversant with us, than are Celestial Causes and Terrestrial Effects; as for Instance, it hath been my own many Time's Experiment, how Harmony in Music (upon musical, well tuned & stringed Instruments) will strangely & strongly Affect even at some considerable Distance: As thus, hang a little cooked Straw upon the Base or Remotest string upon your Base-Vial, Lute, or Harp, make the treble String either Unisons, Diapasons, or Dis-Diapasons (that is, either Ones, Eights, or Sixteens, in which Notes do consist the highest Harmony in Music) and your stroke upon the Treble (either stopped or open to make those Harmonious Sounds aforesaid) will cause the Straw to cut Capers, and to Dance a Gallyard, leaping Levaltoes all along till at last it falleth down, which will not so much as move, no not, if it be placed upon the neareststring to the Straw (as I have often tried) at any other Note: No Reason can be rendered for this, save only, 'tis from Harmony in Music, which is like the poor Shift of the Philosopher when non-plused with the Sympathys and Antipathys in Nature (both of Plants and Beasts) his Retreat for a Solvo or Salvo is, 'tis an occult Quality, which is Tantamont, the great God hath posed me, I know not the Reason. The like is well known (as to the Matter of Fact) How Geometrical Symmetry in musical Sounds and Voices, will marvellously Affect the Heart of all that are not Melancholic, yet the manner of its Operation is hard to be Demonstrated: As it is not doubted, so neither must it be Denied, that those Celestial and Aetherial Stars do much Affect all Terrestrial and Elementary Bodies, (both Plants, Beasts and Men that are upon the Earth, and Subterranneal Metals that are within the Earth) by those powerful Influences which the great Creator did Concreate them with, and placed in them otherwise, we had never heard of the sweet Influences of the Pleyades or 7. Stars, Job 38, 31. (those 7 Sisters or Lovers have an Irresistible Influence to produce the Spring-flowers &c.) nor ever have been called upon to pay our Tribute of praise (upon our beholding the Garnished Heavens) to the great Creator of them for man's good, as we are Psalm 136, 7, 8, 9 with ver. 1. (seeing they Thrust forth out of the Earth so many precious Creature-comforts for us. Deut. 33. 14.) nor ever have heard how the Stars fought in their Courses against Sisera Judg. 5, 20. The Stars are called the Host of Heaven, Psal. 33, 6. (and in many more Scriptures) where the Psalmist makes the first mention of this Host, as the most glorious part of Creation work; and how did this Host fight against Sisera: Much like so many Soldiers that observed both Rank and File, or rather like so many Regiments, God (their generalissimo) called forth now one Regiment and then Another, drawing up their extraordinary Influences to Confound his and his People's Enemies therewithal: Some take these Stars Metaphorically for Angels as 2. Maccab 10, 29 and 11, 8. but the literal sense is more proper, for God made those [Hachochabim mimmisilotham] Stars from their stations to stir up storms (according to their Natural Influence) and to Dash Hailstones, Lightning, and Thunderbolts in the faces of the Cursed Canaanites, as Josephus saith Antiquit. lib. 5. chap. 6. Those Stars could more easily, more strongly, and more Hittingly cast their malignant Darts or Rays from their High Stations (as Misiloth signifies) Downward upon those foes below (than can possibly be cast from below upward for Killing work) Esp. God Directing these Darts to Hitt their appointed marks, Notwithstanding all this, we may not place the Stars in God's stead, as to Ascribe to them a Supreme Dominion.  
Indeed these Superior bodies have (expressly) Job 38, 33. a power or Dominion over our Inferior, unto which we are Subject and must Submit, yet is it only a Ministerial power, a Dominion subordinate to the Appointment of God: He may use their Ministry Respecting the mighty matters of this lower World (as He did against Sisera) yet may we not say, that the lives and Fortunes of Men, the Fates and Changes of States Depend wholly upon the Stars, and may be foretold by the Temper, figure, colour and Posture, of the Planets, This is a Divination Condemned by the Word of God. Deut. 18, 10. Isa. 47, 13. etc. and 'tis a putting the Stars in God's stead; whereas All created beings (yea the very Planets themselves) are in the hand of God. Indeed Plato in Timeao, calls the Stars Gods, such as the blind Gentiles, and some Blockish Jews made so, not only in observing them (which all aught to do) but also in Adoring them 2. Chron. 33, 3. Jerem. 44, 17. etc. contrary to Deut. 4, 19 etc. I could wish that the names of those Planets were Reform from those of Saturn, Jupiter, Mars, Mercury, etc. Seeing all these were Names of the Heathen Gods, which should be spetted out of Christians Mouths with utmost Detestation, Exod. 23, 13. Psal. 16, 4 and Hos. 2, 17. Hereupon the Primitive Christians did dislike those names that Mercurius Trismegistus had given to the Days of the week, such as Dies Saturni, Jovis, Martis and Veneris etc. Desiring to shun all Semblances of Idolatry, and fearing to countenance those Heathenish Dunghill Deities: Reverend Beza saith, he had rather still Retain the Hebrew Names, [Has, Chesil, and Chimah, than call them Arcturus, Orion and the Pleyades, which have beenn so much Abused with the obsceen Fables of profane Poets: I am Constrained to call those Planets by their common Heathenish Names for Distinction sake and by way of Recital, as Baal Rom. 11, 4. and Castor and Pollux, Acts 28, 11. are mentioned by the Apostle, non Honoris gratia, sed tantum Recitative, not to pay them any Honour, but in the way of an History only, it being there an Historical Relation. Gualtherus hath an Excellent Note upon Zeph. 1, 5. etc. [them that Worship the Host of Heaven upon the Housetop] saying, let those that profess Judiciary Astrology observe this, they worship the Stars no less than did the Heathens of old, and do openly bring in Heathenism again, while (first) they call the Stars by the Names of those Heathenish Deities, which ought to be Abolished; as above: (2dly) they put the Event of all things in subjection to those Stars, yea even of Man himself, as touching all his Manners and Fortunes which (as the Scriptures Affirm) do Depend upon the Eternal Providence of God Alone. I add a (3d) to Gualther, their putting the Government of the World under 7 Planetary Angels, giving names and Times of Government to them Unscripturally. This is Intolerable Impiety, and they that fall into it, shall not escape the Just Judgement of God, Great Augustine calls this no better than the Doctrine of Devils, saying this kind of Divination was of the Devils Teaching: De Civit. Dei. lib. 5. cap. 1. pag. 70. par. 2dae. Yet in propriety of Speech, that is not Divination which speaks from Signs and Causes, but from Impulses and Inspiration Beza Ep. 29. now to propose the Planets as both Signs and Causes not only of Natural, but also of Voluntary things (without any Respect either to the  of Man or to the Freegrace of God) Reducing All under a Fatal Necessity and Determinations of Planets, This must needs be both great Folly, and gross Idolatry. No Doubt, but the Planets have a mighty power over the Bodies of Men, yet 'tis wicked to say that the Soul also is subject to Stars, and though they may have some Influence upon the passions and Affections of the Soul, which do naturally Arise from the Temper of the Body, yet can they not Incline, much less Enforce the Will of Man, but least of all the Will of God, and therefore cannot afford any Certain Divination: Besides, the Planets are but Universal and Remote Causes (at the most) and there be other more near, and more particular causes Intervening which may (having a power of their own) either Resist or Remit that force descending down from the Stars.  
This probably may be the True Reason, why the very Conjecturers themselves do so much disagree among themselves in their own Conjectures.  
Suppose Pythagoras and Plato's Notion hold True, that the Motion of the Celestial Spheres (called Motus Trepidationis, a Trembling Motion) makes a most Melodious Music, and suppose that Music (being Celestial) should make a greater Impression upon the minds of Men (though they hear it not by a Virtual Contact, than any Terrestrial Music (as is aforesaid) can do) yet this occult Quality (as to the matter of its effects, as well as to the manner of its Operation) cannot Afford any better than an occult or obscure Divination from the obscurity both of the Causa and of the Causatum: which have the same Quality: Now if the Devil himself can foretell nothing but such as are [in causis cognitis operantibus] in their Causes both known, and in their very working too, much less can any Mortal Man (far short of his Subtlety, sagacity and experience) Declare moral matters long before there is any working in their natural Causes by Astrological Rules, such predictions must needs be Uncertain, Vain, if not false, yea sometime Blasphemous. There be some such predictions, we would have gladly prove true [quod Volumus, facile credimus] as this, That Mars never leaves Leo and goes into Virgo, but then the Enemies of the Protestants go down &c. on the contrary that of Cambden, that Saturn never passes through Leo but he leaves a plague upon this City of London: God forbidden it.  
To conclude then with (not peremptory Conclusions, but) some probable Conjectures partly Astrolog. and partly Theolog: (1) give me leave to say with Nuntius propheticus. Page 35 my Nature hath hitherto abhorred predicting Events by the Stars, yet seeing the Congress (or Conjunction) of the 2 Superior Planets have an I had of Evils mostly attending them (to fall some where) so must portend great Matters, yet it is beyond the Knowledge of Man to make any positive Prediction from them upon whom it will fall, or precisely when that Great Sabbath, or Time of Rest shall come upon the Earth: He reckons many Reverend men (some that lived while the Blood of Christ was yet warm) who taught freely and fully (of this Golden Age, or great Sabbath to come) with the Applause of all, and contradiction of none etc. Which future Felicity of God's Servants upon Earth may well be portended by this 7th, Sabbatical and Climacterical Conjunction: (2) concerning the precise point of Time when this Day of Refreshing. Acts 3, 19 and of the Restitution of all things v. 21 shall be, no mortal Man can determine; indeed, so many Men, so many Minds, One Author assigns this Year, Another that, a third differs in his Account from both: And (in truth) such is the Uncertainty of Chronology, that it is impracticable if not impossible to fix any Certainty herein: The Computation of Time from the Creation to Christ is made in that Variety, that Alsted reckons up about 24 several Accounts and Conjectures thereof in his Encuclopaedia. Page 2993. Now if there were so much Uncertainty in that Chronology before Christ (wherein the Records of the Old Testament run all along as a Thread for Guidance in that Labyrinth) how much more since Christ, which hath not a Scripture-Chronicle to direct us beyond the first Hundred years: And in the very first Century, there must be much Obscurity; for the Pagans, who were so Cruel, as to Kill the Authors, would not be so Kind, as to Keep their Books: See my Discovery of Antichrists Rise, Reign and Ruin. pag. 147, 148, 149. etc. (3) Notwistanding the Variety of Minds in stating this great Matter as to Time, yet all do agree unanimously, and there is a Concurrence of Sentiments on all Hands, that this thrice happy and golden Age is now at hand, & the Nearer we may well suppose it, because the 7th Conjunction must be attended (as all the former 6 have been) with Great Revolutions: The great Champion of this Sabbatical Doctrine Alsted doth (confidently enough) determine the year of Christ 1694 (which is now about 12 y. hence) for the first Year of that Triumphant State or Happy Jubilee: And I cannot but wonder to find Trithemius Spineus, Cardan and Tycho Brahe all speaking of a new erected Kingdom about the Year 1700. (which is about 5 or 6 years beyond Alsteds' Account) In quo omnia Nutu Unius Regentur etc. And betwixt this great Conjunction (renewed again Jan. 30 and May 2d of the next year) and in that 17 Century I find not any other of these 2 Superior Planets (nor will be, till their 20 y. Return from this Meeting) only as great an Eclipse of the Sun I find March 29 in the y. 1693 (about Alsteds' year aforementioned) as was that in the y. 1652. which than gave the Denomination of Black Monday accompanied with most Black Effects: (4) As to those that have put so much stress upon the y. 1666 (a year fatal to London, not to Rome that mystical Babylon) Time itself (the best Interpreter of dark Mysteries) hath confuted: That was before this Great Conjunction (though not before a Great Comet in the y. (64) unless we reckon from Christ's (not Birth; but) Ascension (for then was made Christ's Visible Conquest) which will be a fit Salvo for the aforesaid, as adding 34 y. more to 1666, betwixt Christ's Ascension and Descension to Restore all things, which is not yet elapsed, but falls upon the 17. Century. (5) there be others, who judge the Time uncertain, and certainly their Judgement (in my Judgement) is most certain: However this is a sovereign Cordial against all our interveing Cordoliums', that our Redemption draweth nigh Luke 21, 28. therefore are we bid to look up, and to lift up our Eyes on high upon those Heavenly Wonders (the Conjunctions and the Comets) Isa. 40, 26. And lift up your Heads &c. (as before) or [exhilarate corda] cheer up your Hearts, as that Luke 21, 28. is interpreted: or stretch forth your Necks (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19 signifies) which is either a Metaphor from Birds that thrust forth a long Neck out of a Cage, or else from Men that earnestly look and long for some special Friend a coming, as Siseras' Mother did, looking out at a Window and crying [why is his Chariot so long in coming] Judg. 5, 28. when ye see those things come to pass, saith Christ, that is, when ye behold these Signs, Prodigies, Eclipses etc. Then know your full and final Deliverance is not far off, see Rom. 8, 19, to 22. (6) Whereas this Intimation cuts the World's continuance (in statu quo] short of 6000 years, 'tis true, it seemeth to do so; The Hebrew Cabalists do indeed observe, that in the first Verse of the Holy Bible there are six Alephs, who from thence conclude, that the World shall last six Thousand Years reckoning each Aleph (as it stands in Gen. 1. 1.) for a Thousand: Suitable to this (in point of Time) is that other Rabbinical Notion, that as Solomon's Temple was finished in the 3000 y. of the World, so the spiritual Temple shall be consummated in three Thousand more: According to this Tenure likewise, doth the known Prophecy of Elias (not the Tisbite, but a later Learned Rabbi) run in his Reckoning, that as there weree 2000 y. (plus minus) before the Law, and 2000 y. (more or less) under the Law: So there are to be 2000 y. also under the Gospel: Agreeable also to these 3 former Computations, is the Notion of comparing the six Thousand years of the World's Redemption (whereof the first four Thousand belonged to the prophetical Office of Christ, and the last two Thousand to his Sacerdotal or Priestly) unto the six first Days of the World's Creation. Because both the Old and New Testament do testify, that a Thousand Years with God are as one Day Psal. 90, 4. and 2. Pet. 3, 8. As likewise because God promiseth to show Mercy to a 1000 Generations; that is, (as some interpret it) for 7000. y. For as after the 6 Days came the Sabbath, so after the six Thousand comes the 7th or Sabbatical Millennium: And after the prophetical and priestly Offices be accomplished in the four and two Thousand (as aforesaid) then gins his Regal Office, wherein he takes to himself his great power and Reigns. Revel. 11, 15, 17. for which He hath been in long Expectation, Hebr. 10 13. with 1, 13. and Ps. 110, 1. and 1. Cor. 15, 24. 25. this is his Kingly Office. (7) These aforesaid Divisions of Times are Indeed Fair and plausible, but as they are not Divine and Scriptural, (wanting a Warrant from the Spirits Inspiration) so there is (1) a plum and a minus, a more and a less Attending them; and if the two former periods, why not the latter: (2) Christ hath said that this latter period shall be shortened for the Elects sake, Matth. 24, 22. which words may have a special Relation to the world in general, as well as to Jerusalem in particular. (3) There is a Germane Doctor, who tells us, we have lost more in the Chronology of Time than Two Hundred years (4) Consider that Tycho Brahe calls the Former Epoches of great Revolutions Uneven ones, and why may not this last be so: (5) Remember how the Ancients make 960. y. betwixt one Climacterical Conjunction and another, this will Advance &c. (6) so will a Reckoning from Christ's Ascension, and not from his Birth: (7) This Planetary Revolution being the 7th we may expect the sooner a Restitution of all things All Sabbatick Circulations are Reputed as Rings of Gold, and the 7th is the Diamond and Sparkling Jewel of Daily, Monthly and Annual Revolutions. I shall therefore Conclude with this precious double 7th (both in the paragraph and in the Subdivision) and with that old Hebrew prayer [Bimerah Bejamenu] let this 7th Millennium or Blessed Jubilee come quickly, and in our Day Before we be lodged in the silent Grave; even so, Come Lord Jesus, come quickly. So prayeth C. N.  
Christopher Nesse.  
FINIS.   

POSTSCRIPT.  
'Tis true when this Sabbatick Jubilee shall begin, no mortal man can determine the Hour, Day, Mouth, or Year, Tacente Scriptura, Taceamus & nos; where the Scripture hath not a Mouth to speak, we should not have a Tongue to ask: no man nor Angel knows when the Son of man will come to Restore all things, Matth, 24, 36. Acts 3, 21. The Truth is Certain, that it shall be, but the Time is Uncertain, when it will be: for the Scripture is silent upon a 2 fold account (1) to suppress our Curiosity; eorum quae scire, nec datur, nec fas est, Docta est Ignorantia saith Austin: An Itch of knowing secrets, is a sort of madness saith Calvin, Arcana Dei sunt Arca Dei, a prying into God's Secrets (which belong not to us Deut. 29, 29. may have the same measure with presumptuous prying into God's Ark. 1. Sam. 6, 19 and Peter gives the same charge against Curiosity, as against Theft or Murder, 1. Pet. 4, 15. Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be too pragmatical and Inquisitive after matters unrevealed, falls under a severe Reproof Acts 1, 6, 7, 11. Judg. 13, 18. God hath set us our Bounds (as Exod 19, 12.) His Revealed will, we must be wise to Sobriety, not above what's written. The 2d Account is, to oblige our Vigilancy, Ideò latet unus Dies, ut observentur omnes saith Austin. Christ would not tell his Disciples the day or time of his Return (though he told them all that was expedient John 14, 2, & 16, 7. yet pronounces them 3 times Happy, that are always upon their watch, Luke 12, 37, 38, 43. so Mark 13. 37.  
Nevertheless, we may safely say, this Day of Redemption Draweth nigh, and must now be at the very Door as may further be Demonstrated, as it is with the Microcosm or little World (Man) so 'tis with the Microcosm or great World: As Man's first Age is Infancy reckoned from his Birth till he be 7y. old: His 2d Age is Childhood from 7 to 14. His third is Adolescency or his stripling Age from 14 to 21. His fourth is his Youth from 21 to 35. His fift is his middle Age or Fullness of Strength which lasts from 35 to about 50. (these 2 last are uneven Numbers, lasting longer in the Course of Nature, than the former 3 wherein Natural Vigour is shooting up in growth; as a plant till it come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full Strength; then comes the sixth his old Age, wherein he declines daily and droops towards the Earth from whence he came, therefore is it called the evil Age Eccles. 12, 1. (senium & malum are convertible Terms) because it is attended with manifold Maladys and Miseries, than he faith with Isaac [Behold now I am old and I know not the Day of my Death] Gen. 27, 2. and with Jacob [behold I die, and the Time draweth nigh that I must die] Gen. 47, 29. and 48, 21. and with Paul [I protest that I die daily] 1, Cor. 15, 31. Even so it is with the great World whose Infancy was to Enoch the first Climacterical Conjunction, it's Childhood to Noah at the second, it's Adolescency to Moses at the third; it's Youth to Solomon etc. at the fourth; it's middle Age to Christ at the fift, it's old Age brings in Charles the Great at the sixth: This is further illustrated thus, Paul the Apostle adjusteth this Metaphor, not only comparing God to a great Householder who disposeth of Times to his Family the World (as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifies) in which Dispensation, there is a Time of Tutorage, Pupillage and Pedagogy (which comprehends all those Times before Christ, whose coming in the Flesh He calls the Fullness of Time twice over. Gal. 4. 1, 2, 3, 4. and Eph. 1, 10. that is, the full grown Age of the World and of the Church in the World to be freed from Wardship etc. And the same Apostle calls the Times afterwards the Ends of the World. 1. Cor. 10, 11. which can signify no other than its old Age, the very Lees and Dregs of Time: So the same Apostle calls them the last (and therefore the worst) Days. 2. Tim. 3, 3. and the Lord is at Hand. Phil. 4, 5. the Author to the Hebrews calls them also the last Days Hebr. 1, 2. and the End of the World. Hebr. 9, 26. and the Apostle James saith the Coming of the Lord draws nigh, and the Judge is standing at the Door I am 5, 7, 8, 9 and the Apostle Peter saith, the End of all things is at Hand. 1. Pet. 4. 7. and 2. Pet. 3. 3. and John the Apostle, saith expressly, it is the last Time, and we know it is the last Time. 1 John 2. 18. and He further addeth, yet a little while, and Christ will come quickly. Revel. 1. 7 and 3, 11. and 22, 7, 12, 20. So that all the Apostles seem to expect then the End of the World, and Paul points to his own Body, when he said [this Corruptible shall put on Incorruption etc.] 1 Cor. 15, 53. and expected by the coming of Christ, to be Changed rather than to Dye, 1 Thess 4 17 yet after, other things were Revealed to him, 2 Thess 2, 2, 3. etc. And so to John likewise in his Seal and Book prophecy, Wherein he discovers, 1. The Fata Imperii, 2. the Fata Ecclesiae (as a Seal represents the State, and a Book the Church) All to be Accomplished before the End, or they might have Respect to the 3 Ages of the World (according to Elias' Distribution) 1. before 2. under the law, 3 under to Gospel, no New Rule or Revelation was to be expected after the last Which they therefore call●d the end of the World: However they had desired to know some Signs of Christ's coming and of the End of the World Matth. 24, 3. Thinking verily that the World could not stand longer than the Temple, nor possibly out last it, as if it had been the Atlas and principal Pillar to support it: for Solomon had said (at its erecting and Dedication,) I have surely built God an house to dwell in for ever. 1 Kin 8, 13. and 2 Chron. 6, 2 that is, so long as the World stands it shall stand, which was but conditional, Hence the Disciples jamble these 3 questions together 1. what be the Signs of the Temples Ruin, 2 of Christ's second coming, and 3. of the End of the World. The Lord Answers all the Three, in declaring distinct Signs of Jerusalem's Destruction, and promiscuously mixing them with the other, but in v. 30. He singles out a Sign of his own last and most glorious coming, which some suppose may be some Extraordinary Comet or Blazing Star, as his first Coming was by a Bright Star, that led the Wisemen to Bethlehem: and if so many prodigys' attended Christ's passion, surely many more may attend his Return in Glory and the end of the World, many strange Commotions in Heaven, Earth and Sea, Luke 21, 25. and Matth. 24, 6, 7, 29. Houses usually give a great Crack when they are Ready to fall, and so will the Great House of the World, yet may there be some space betwixt the Sign and the thing signisyed, The end may be near, but not yet, Matth. 24, 68, 33. Luke 21, 9 Therefore 'tis said [That day and hour knoweth no man Matth. 24 36. nor Angels, neither the Son, but the Father only, Mark 13. 32. Ordine videlicet sciendia a se, non ab alio. The Son knows it not (in his humble State) but from the Father, as he subsisteth and worketh from him, John 5, 19 etc. 20. Christ as man knew not all things at once but did grow in knowledge gradually, Luke 2, 52. till after his Ascension, 'tis said, God gave the Revelation of all things to Him Revel. 1, 1.  
Yet some Men, vea good Men have made bold to pry into this forbidden Ark of this unknown Arcanum both among Ancient and Modern Writers as appeareth in Bacholcers Chronology, and in Alsteds also page 494 gathering the Coming of Christ from the Numerical Letters of [Jesus Nazarenus Rex Judeorum] the first Letters of which 4 Words (to wit, I N R I.) the Romanists still write upon the Top of their Cracifixes, and from the Numerals of [Videbunt in quom transfixerant] They shall look on him whom they have pierced Zech. 12. 10. The former pointing to y. of Grace 1532. and the latter to they, 1533. I may add, Joachimus Abbas pitched the End of the World upon they 1258 Arnoldus d Villanova upon they. 1345. Michael Stiphelius upon St. Luke's Day in the y 1533. C●prianus Leonitius upon the y. 1583. Jobannes' Regiomantanus upon the y. 1588. (which was the year wherein the proud Spaniards would have brought a Doomsday on England in Q Elizabeth's Reign by whom God wrought a great Deliverance from it:) Adelbertus Thermopedius upon the y. 1599 April the 3. etc. All which Childish Conjectures even of Learned men Time itself (the best Comment upon Hidden, uncertain Mysteries) hath already given a severe Censure and Certain Consutation no plausible Salvoes can be Administered to solve them from Lies: Come we next to those that have given their Guesses upon this 16th Century (wherein this Climacterical Conjunction must fall by the Rules aforesaid) and so forward to future Time. I find sundry good and Learned men, who fix the end of the World upon 1656 or 1657 y. and for proof they make use of that Chronogram MV nDi ConfLagrat 10 (whose Numeral Letters [MDCVII.] amounts to that year) further Alleging, that the Universal Destruction of the old World by the General Deluge happened about 1657 from the old Creation (when also there was a Climacterical Conjunction) so may it be like wise about 1697 y. from Christ's Resurrection (which was a New Creation) as the Flood was so long from the old: And this opinion is farther confirmed with the words of Christ [as the Days of Noah were, so shall the Coming of the Son of Man be.] Math. 24. 37. which seem to intimate, that as there were so many years betwixt the Creation of the old World, and its 1st. Destruction by Water, so there should be as many years betwixt the Reparation of Mankind, (by Christ's Resurrection and the last Destruction of this New World by Fire, which will be the Dissolution of all old Things, and a Restitution of New Heavens and a New Earth etc. 2 Pet. 3. 11, 12, 13. Acts. 3. 21. See Selneccer Paedag Christ part. 2. pag. 374, 375 and sundry Neotericks all concurring with this Conjecture reckoning from (not Christ's Birth, as our common Computation is, but from) His Resurrection, as before, Which advances the Account to the 17th Century: Thus Nich. Casanus pitched upon the y. 1700. yet Cardan upon 1800. and Picus Marandula upon 1905. etc. others say, the World shall continue till all the Stars return to the same point from whence they took their Progress at the first, and where that was, who knows.  
The Dutch Divine Sheltco (whose Book is called a comfortable Discourse of Christ's 2d coming, translated by Mr. Thomas Rogers the Publisher of our 39 Articles) concurs with Elias' Notion of the World's lasting but 6000 y. and saith, Orpheus' Verse imports it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
That is, in the sixth Age or Thousand God will destroy the World, which not only Plato but Caspar Pencerus applauds: He makes Enoch a Figure of the last Time, the 7th Millennium, for as Death had Dominion over the six first Patriarches, Adam, Seth, Enos, Kenan, Mahal●l●el and Jared (who all died) but upon the 7th from Adam, Enoch, Death had no power: So Death shall have Dominion over Mankind for 600 y. but at the 7th, Death shall lose its Sting: This great Truth Judas hints at in v 14, 15. saying Enoch the 7th from Adam foretold Christ's last coming: Thus also Elias (called the 7th from Adam by Computation, as Enoch is by Generation) seems a Type hereof, for six Prophets (to wit, Adam M●thusalah, S●m Jacob, Amram and Ahia●) went before him, than was Elias the 7th, who was translated likewise, to show that the 7th Millennium will bring the like Glory: Yet He thinks (Chap: 2 and 3) that Christ will come before the 6000 y. be expired. For (1st) the Sabbath began at the Evening of the sixth Day before it was quite expired. (2ly) Elias (in Tilmud) saith, some years shall be wanting, for Christ will hasten his coming because of wickedness (3ly) to omit his 4. Esdras 5, 45 etc. which admits of Exception, this agrees with Christ's words, Math. 24, 22. (4thly) never so many Eclipses, Comets, Conjunctions &c for many Hundred y. past, which are Signs of Christ hasting to come, to which I add (5thly Christ hath 6 Comings all expreessd in Scripture) betwixt his first and last, as (1) after his Resurrection (2) at Pentecost (3) at Jerusalem's Ruins (4) to the 7 Churches of Asia (5) in the 6 Seals (6) to destroy Antichrist: And (6ly) this Treble great Conjunction may usher in hislast, being hard to parallel it, Saturn began his Direct motion March 23 (82 meets Jupiter October 9th after gins Retrograde 9iber 20 (as Jupiter doth on 26) so they meet again on Jan. 30 (83 and Jupiter gins his Direct Motion on March 26. (83. so they meet again on May the 2d 83.) Luther on Gen. 1 saith, O portet ingenius lusus suos concedere, modo absit superstitio, Mr. Greenhil takes this Liberty in his Fast Sermon (43 April; as a great Conjunction ushered in Ruining of the old Jerusalem, so may this at Rearing of the New. All the Comets and Conjunctions cannot be Dumb Signs, but warn us of Good or Evil according as we are. I saw Mars in Conjunction with the Moon on this 16 of 8ber. while the Superior Planets were in theirs hard by, & Saturn on the 18th got above Jupiter's Perpendicular, yet not much varying their Distance. Upon this 19 of 8ber I observed, that Jupiter which was above Saturn in a Perpendicular line before, is now got under him a little obliqne to the Right-hand; so hath made more than a Semicircular Motion about him, though at a little farther Distance. There may be a Mystery in this Motion, especially if Benign Jupiter gain the Upperhand of Sullen Saturn again: Suppose the worst, that the last By't of the Beast be not yet over; but he shall once more Tread under foet the outer Court (as Bp. Usher saith) so more easily come at the Witnesses in the Temple to slay them, yet shall they have a speedy Resurrection and Ascension etc. Let therefore this 7th and last great Conjunction be reckoued (if not a Spectator) at least a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 7th Trumpet and 7th Vial, which will as certainly destroy Antichristianism (yea and Mahometanism too) as sure as the 7th Seal hath destroyed the Heathenism of the Roman Empire, and so Usher in the New Jerusalem. The course of these Planets are called the Clocks of Gods Eternal Counsels. Telling the Times of greatest Remark, as (1) of Enoch's Translation (2) Noah's Flood, (1) Moses Deliverance, (4) Solomous Glory (5) Christ's Redemption (6) Charles the Greats Greatness, and (7) the Lamb's Marriage with the Bride, oh that our Redeemer may be as a Roe skipping over Mountains to ruin the Reprobate, and reward the Righteous; Let not Men Jeer, where they should Fear. 2. Pet. 3. 3. etc.  
FINIS.   

ERRATA.  
Page 21. line 12. Read 20 for 26. l. 34. R. fist for first p. 28. l. 16 for Tables, R. Fables p. 29. l. 40. R. many for may l. last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. l. 11. Rithere for their, etc.   

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The Author of this Discourse is not the Author of the 2d packet, as the Author of the first will assure such as Inquire.