ASTROLOGY Proved HARMLESS, USEFUL, PIOUS. Being A SERMON Written by Richard Carpenter.  ROM. 14. 10. Why dost thou judge thy brother? or, why dost thou set at nought thy brother? We shall all stand before the judgement-seat of Christ. S. Clem. Ep. 1. ad Jacob. Sunt Homicidae interfectores Fratrum: & sunt Homicidae detractores eorum. There are Homicides, who kill their Brethren: and there are Homicides, who detract from them. It was the common Saying of S. Peter, according to Clemens Romanus, being the Clement here cited. 
LONDON: Printed by Ja: Cottrel, for John Allen at the Rising Sun, and Joseph Barber at the Lamb in Paul's Churchyard. 1657.   

Doctissimo Domino ET Amico meo Multis nominibus observando, ELIAE ASHMOLO, Armigero.  
Fortissime Literarum Astrologicarum Atlas:  
ETsi Consiliis meis intimum habeam Bernardum; cujus est in Coelo Theologico, veluti Stella primae Magnitudinis; Haec 
S. Bern. serm. 43. in Cant.  mea sublimior Philosophia, scire Jesum & hunc crucifixum: Sublimem tamen Philosophiam, Corporum Coelestium indagatricem, cum Philosophis ad unum omnibus, in summis pono. Quippe quae meditationi juxta, & actioni, honorifice materiam fomitemque suppeditat.  
Meditatio & Actio conspirant in Vitam mixtam, quae perfectionis numeros omnes implet, utpote complexa perfectiones ambarum, licet non in gradu summo sicutique sunt in ipsis. Quinimo est Vita Angelorum, atque etiam haud incongrue Solis Radiis assimilatur, qui uno eodemque tempore, substantiae Solis fideliter adhaerent, & in terras diffuse prolabuntur.  
Ait Metropoli Judaeorum Dominus per Ezekielem; 
Ezek. 16. 10. Idierp. Vulgat. seps.  Calceavi te janthino. Ita vulgatus: Velure, ut habent Septuaginta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hyacinthino, i. e. violacei & Coelestis coloris calceo. Ut Symbolice notum daret; Sanctorum, quibus Ecclesia Mater est, quique ad Civitatem Dei pertinent, gressus esse Coelestes versusque Coelum versos. Nempe, quod Sancti sanctissimi Christi, qui descendit de Coelo, ut in Coelum Triumphator ascenderet, vestigiis insistant, mandatisque divinis respondendo Coelum petant Coelorum: Quin & in Astrologos quodammodo Calcei quadrant Hyacinthini. Atque ut aurei mali succo scriptae Literae, tum demum leguntur, cum flammis atque ignibus illustrantur: ita divinae potentiae Cylindros in humanis accurate pervestigamus, ubi res humanas ad Astra sapienter transferimus.  
Egregie Aristoteles; sed filo solutiore: Cognitio minima 
Arist. lib. 1. de Partib. Animatiam, cap. 5.  de rebus maximis, major est, quam cognitio maxima de minimis rebus. Aqua fluvialis, dum suo contineatur atque agitetur alveo, naribus aut oculis haud se praebet ingratam: si diverticula quaerat atque otia, mutata res est: Aquas marinas casus manet idem; idemque sacram deinsuper Astrologiam. Omnium motuum causa est primus motus. Bonorum omnium Actuum est causa Actus ille qui primus atque optimus. Utrobique tamen libertas inconcussa consistit. Si namque Stellae voluntati nostrae victrices admoverent Machinas, totum utique hominem pervaderent. Rationem ingerit Angelicus Doctor: Quilibet 
D. Tho. p. 1. q. 5. art. 4. ad 3.  habens voluntatem, dicitur bonus, in quantum habet bonam voluntatem: quia per voluntatem utimur omnibus quae in nobis sunt. Unde non dicitur bonus homo, qui habet bonum intellectum, sed qui habet bonam voluntatem. In omni sententia novus Achates, Imaguncula nova. Sed Excellentiae atque Innocentiae fraudem facit Invidia. In longum palma rectumque porrigitur, &, ultra fructuum delicias, ramos explicat fragrantes: At incommodant ei Serpentes ac Ranunculi, radicibus adhaerentes.  
Homo nigellus, quasi umbra ex Hyposcenio, Astrologos persequitur. Non huic unquam detulit primas, palmamque dedit Alma Mater, non Soror Almae. Preterea, rumor in vulgus abiit, hunc nescio quibus laborare Paroxysmis; & rursum semper ad ingenium redire: nec posse cogitationes, vel santerna delinitas, coercere: scilicet in aegris his exulceratisque rebus, & extrema jam spe pendentibus. Certe, coguntur in angustum hujus copiae, qui praeter Anglicanae Linguae petitas e trivio faeculas, haud quicquam venditat: quique surdis narrare velit fabulam, redolentem profecto hircum, suem; simium, haud qualemcunque sed imprimis eum qui sit vetus, vietus, veternosus. Adest, & abest: verba conglobat; idemque rescindit: comparet; ac, velut unguento magico delibutus, conspectui se, cum voluerit subducit. Deinde Lepus (ut ita dicam) ad Ovium gregem se recipit, insequentibus a Tergo regiis canibus; non ut Oves adjungat sibi comites, sed ut odore leporino in Ovium abeunte, canes effugiat.  
Scripsit Hieronymus Rorarius Libros duos, quibus Titulus est, Quod Animalia Bruta saepe ratione utantur 
Hieron. Rorar. lib. 1.  melius Homine. In quorum primo, non inamoenam de cane texit Historiam: cum Circitor e gremio Libellum extraheret distinctum notis musicis, ad genua confestim canis exiliens, canentem perite sectabatur voce nunc acuta, nunc etiam gravi; modo quidem continuato Spiritu in longum tracta, modo iterum inflexo delicate variata. Et nunc Circitori plebeius canis accinit, isque praeterea iratus ac rabidus, nec tamen vel adhuc timendus.  
Idem Rorarius in Libro secundo, literis exaratum 
Idem. lib. 2.  reliquit; homines non paucos aliquoties, imo vero quotidie reperiri, quibus ob admissa furta tergus virgis intercisum, abscissae auriculae, genae cauterio signatae, truncata manus altera, oculus erutus; nec tamen a furtis continere se posse, donec laqueo se pendulos dederint. In hunc ad unguem cadunt haec omnia, reposito aliquantisper laqueo.  
Accipe nunc igitur, Vir optime, in benevolentiae tuae Apothecam, (cujus cogitatio, instar Nepenthis Homerici, in hac mea tam vitrea, & ancipiti valetudine, me luxatum & jacentem recreavit ac erexit in pedes) pauculos ex uberiore messe manipulos. Noli, quaeso, in futurum propendentes praepedire conatus; fervori sacro noli frigidam offundere. Sub tuo Patrocinii velut Asterismo, res ipsa mihi praestabit adoream.  
Tui observantissimus: Richardus Carpenterus.   

To the Honourable SOCIETY OF ASTROLOGERS.  
Gentlemen,  
AS in our Country, which is Heaven, God is Speculum Creaturarum; The Glass of the Creatures: wherein the Creatures are resplendent, visible, and presented by the Beatifical Vision, (though not as it beatifies:) So in our Way, being this World and Life, the Creatures are Speculum Creatoris, The Glass in which we behold the Creator. Now because the Creator is Primum Ens, The first Thing: and therefore the most noble of all Things; those Creatures are the clearer, and the more Crystalline Glass, which are the most noble. In this rank are the Heavenly Bodies. And to the view of this Glass especially, ye are now invited, and as it were, solicited by them.  
Tertullian observes, That the verbal Salutation of 
Tert. lib. 5. Contra Martion. cap. 5.  the old Jews, when they met occasionally, Scalom lechem, Pax vobis, Peace be unto you: and that the Apostolical Salutation somewhat differed, being Gratia & Pax vobis; Grace and Peace be unto you; because the Apostles were the Preachers of Grace derived from God through Christ. Wherefore, that the noble Creature may be a fair Glass to you, representing the Creator; my Salutation of you, shall be likewise Apostolical: Grace be to you, and Peace: Grace from God the Fountain of Grace; and that Peace which divine Grace produces, and settles. Grace be to you before your enquiry into the heavenly Bodies; and a gracious Peace, after it: that your enquiry may be chief and primordially, a sober enquiry into God and his Omnipotency. For, as Saint Gregory Nazianzen, 
St. Greg. Naz. in Apologetico.  Theologically teaches: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the best order, when we begin either a Speech or a Work; religiously to begin with God, and to end with God religiously. By the way: I do not here abuse the most holy Name of God, and of Religion, (although some have done it) as Conjurers in their Incantations; to perpetrate those Things which are most adverse to God, and most destructive of Religion: but I use it only in the shutting up of my Apostolical Salutation of you, as ye are Christians, and as wise beholders of the Glass, wherein the Creator, though in Himself invisible, visibly appears and shows Himself.  
If ye steer this course; (and I am not warranted to judge otherwise of you:) I shall number your ignorant, yea, impudent Enemies, and those who revile you, amongst the mad people of this Nation. And now it calls for admittance; I will open to you a Secret, locked up in the close Cabinet of my Thoughts. But, I pray, keep it as a Secret, and tell it not abroad: neither let it go into the cold air. I have experimentally found in the world, that Princes have their jails for Offenders, and their Bedlams for mad People: and I know, that God is the greatest of Princes; and that Hell is his Jail. And in good sooth I never heard of, read of, or beheld a place, which can more appliably be called his Bedlam than England. But ye will say: How so? England God's Bedlam? are all the People of England mad? I answer: No: for in a Bedlam-house, the mad People have their sober Keepers, their wise Physicians, their civil Waiters and Servants; and also those, whose office it is to whip them, and thereby to awake and recall their Senses. There's the Secret. But they who ignorantly and impudently scoff at you, are certainly in the number of the mad ones. And therefore, be not ye dismayed; be not discomforted.  
The Psalmist singeth of Man: Thou hast made 
Psal. 8. 5. S. Hieron. in Bibl.  him a little lower than the Angels. Saint Hierom gives: a little lower than God; the Word being Elohim, signifying both God and Angels. And in many respects, man is privileged before the Angels. One of which I shall propose here. The Creature purely corporeal is subjected to the Angels, because the Angels stand above it in order, and because they may naturally exercise their prevalent power upon it; if God gives the Command: as men also can supernatually, who are supernatually endued with the power of working Miracles. But it is not subjected to them quoad usum, to use it as God hath subjected it to men. It is granted: the Angels more acutely, and accurately, more fully and and plentifully understand the motions and effects of the heavenly Bodies, than men do: But yet again, they do not, as men do, communicate their knowledge to men, (nor always to Angels) neither are we rendered more learned by them.  
In a Lymbeck, the substance of greatest purity and virtue is sublimated: I mean: climbs to the top of the Lymbeck: when the sullen drossy matter sinks downward, and falls to the bottom. Go on therefore, O ye noble Students in Astrology: and because the soul is immured in the Body, and is like the Bird of Paradise, when she is caged; though your Bodies, being drossy, are not obedientially subject to your souls in their motions: advance your souls towards Heaven. And yet as Saturn the most supreme Planets hath the slowest course; so the higher ye are in your Thoughts, be ye the more deliberate in your actions: and I pray God to strike all our hard and heavy hearts with the Rod of Moses, 
Exod. 17. Heb. 12. 1.  that our sins, and every weight in our souls, may run away in tears; and that we ascending to and above the Lights in Heaven, our conversation may be in heaven, 
Philip. 3. 20. Mat. 5. 16.  and shine upon Earth.  
Yours in all Christian Respects: Richard Carpenter.   

ASTROLOGY Proved Harmless, Useful, Pious.  
ALthough God be, as he is described in Dionysius Areopagita; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
S. Dionys. Areop. de divin. Nom. cap. 1.  a supersubstantial Substance, an Understanding not to be understood, a Word never to be spoken: and therefore we know not the mysterious or profound Things of God, but as they have been chanelled to us by God himself in divine Revelation: yet his Creatures, as descended from him, and even those which are above us (in place or perfection) may be in some due measure, known by us, upon our own quest and enquiry.  
The Reason is Pillar-strong, Because the highest and most perfect of Creatures are conditioned infinitely beneath God: and betwixt finite and infinite there is no proportion.  
Where Saint Paul writing to the Ephesians, hath in the English, The foundation of the World; and in the Latin, 
Ephes. 1. 4.  Mundi Constitutionem: The Constitution of the World 
Editio vulgaris. Textus Graecus.  the Original found'st, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dejection of the World. Because the World, and the Things in and of the World, are, by virtue of their Creation dejected, and cast downwards; having received as it were, an infinite fall in their Creation, and dejection from God. Wherefore Saint Chrysostom, examining these words of 
S. Chrysost. in cap. 1. Ep. ad Ephes.  Saint Paul, declares, That there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great and unspeakable Sublimity of God, from which the Creatures have in their Creation, fallen. Yea Origen, believes, 
Origen in cap. 8. Joan.  That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was divinely invented and excogitated by the Apostle to signify the dejection, abjection, and vility of the World in respect of God, and of his unspeakable sublimity. And sensing the deep saying of our Saviour, Ye are from beneath, I am from above; 
John 8. 23.  ye are of this world, I am not of this world: in which place, the Latin yieldeth, Vos de deorsùm estis. Ye are from 
Bibl. vulg. Text. Graec.  downwards; and the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye are of the things that are down, or downward: He saith, Rectè, deorsùm: Nam quomodò mundus iste habere aliquid 
Orig. ubi supra.  supernè posset, cujus conditio est dejecto? It is rightly said, downward: For, how could this World have any thing on high, whose condition is dejection? He infers afterwards, Totus itaque mundus, & quae in ipso sunt, in dejectione sunt. Therefore the whole World, and the Things in it, are in the state of dejection.  
The Marrow-Truth here, which I would bring within my Verge, and lodge in the Centre of my Discourse, is, Visible Things in a dejected condition, and thrown down infinitely beneath God; may be known in a fit measure by the Prince of all visible Creatures: yea, he ought to know them in a princely measure; they being subservient to him, and to his End, which is the Knowledge, Worship, and Glory of God; and he being directed with his face towards them, above, beneath, and on every side.  
This place my Text claims:  Gen. 1. 14. And let them be for Signs, etc. 
The Words are the Words of God the Creator; and they point to the Lights in the Heavens above us: They were spoken when the Lights were created, instituted and set in order to their end. Where note, That God's Words here are practical, and effect what they signify.  
Let us take into our best and most judicious thoughts, that God is an intellectual Agent, and the most wise of all others: yea, that he is the first Agent, upon whom all things depend, both in their Being and Operation; and by whom all things are obliged to their ends; which ends are prefixed by him. In which current of sense, the supreme Lights are here expressly referred to an effect or action, as to an End; though partial, and not ultimate: And let them be for Signs.  
As I would not divide a Star, so neither will I hue my Text into pieces. It is in the whole, an Act of God's pleasure and power, by which the Lights of Heaven are designed for Signs to men upon Earth, of such Things, as being signified in the Heavens, are acted and performed upon Earth.  
Of Signs there are two sorts: as adhering to this purpose. Some are theorical or speculative, others practical. Practical Signs produce into act their significancy. As a Seal is a practical Sign: which not only represents an Image, but impresses also the Image it represents into the Wax. In which kind, the Stars and Planets are Signs: as signifying by their motions, conjunctions, oppositions, rise, settings, occultations, apparitions, defections, and various Relations and Aspects; and as acting by their influences. Whence the Hebrews name the Stars, Massaleth, being a word bred and born of Nazal, influere, to give influx or influence.  
Divinity is called in the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which being interpreted, is Sermo de Deo, A Speech or Discourse concerning God. Astrology is called in the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which being interpreted, is Sermo de Astris, A Speech or Discourse concerning the Stars. Now the Question is: (and it moves in a high Orb:) Whereas God hath ordained the Stars to be Signs; and they cannot be Signs, except they signify; and they cannot signify, with relation to the visible World, except unto us, who only of all visible Creatures are capable of understanding their significations; and they cannot signify to us, except we diligently search and inquire into them as they are Signs: the Question, I say, is; Whether, as there is a lawful, divine, and religious enquiry concerning God, there may not be also, a harmless, usesul, and pious enquiry concerning the Stars and their Significations?  
I prove, That enquiry into the Stars, as they are Signs, is harmless, useful, and pious: first, by most ancient and most honourable Example. Although I believe, that Adam, the first Man, exiled now from Paradise, and touching always at the heavenly Bodies, as he looked up towards God in his Throne; being also a long liver; was devoted to this enquiry, as highly becoming his noble and high thoughts: yet I shall not call to my help, R. Solomon's Argument, who makes Adam so high, 
R. Solom. in cap. 3 Deuter.  that he touched Heaven with his Head. I shall argue thus only: The common, serious, diligent and fervorous enquiry, that was made into the Stars and heavenly Bodies by the Children of Seth, renders it probable, if not evident, That Adam had authorized the Work, and plained their path before them. And concerning the Children of Seth, Josephus plainly writes: Filii autem 
Joseph antiquit. Judaic. lib. 1. cap. 4.  Seth disciplinam Rerum Coelestium & ornatum earum primitùs invenerunt. The Sons of Seth first invented the Learning concerning the heavenly Bodies and their bravery. Adam initiated himself into the practice of it: but the Children of Seth ripened it into an Art or Discipline. And if this Learning first begun (for which, Josephus pulls) in the Children of Seth; it was honourably ancient, and excellently honourable: because they were the Children of Seth. Suidas descends to particulars; and, having a quick and unwearied eye in the search of Antiquities, gives it for certain, That Seth himself invented the 
Suidas in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew Letters, and gave Names to the Stars. And we cannot reasonably think, that Seth being so near to Adam and his practice; (which, to the god●y part of Adam's 
See Gen. 2. 19, 20. & the Expositors. See Moses Barcephas, de Parad. p. 1. and Perer. in Genes. cap. 2  Children was a Rule and Measure for afteraction;) gave Names to the Stars, but such as excellently signified their Natures: and therefore his enquiry searched into the very Natures and Effects of the Stars; and in this enquiry his learned Children succeeded him. Josephus walks on, and tells, what provision the Children 
Josephasbi saprâ.  of Seth carefully made, for the preservation of this choice Learning. For, being warned by Adam's Prophecy, That there should be two destructions of the World, the one by Water, and the other by Fire; they wrote or engraved the Rules and Experiments of their Knowledge on two Pillars, the one being of Stone, the other of Brick: whereof the Stone-Pillar stood firm in Syria, even to the days of Josephus. The Sons of Seth had questionless entered upon other humane Arts or Learnings; but they did not fasten or fix any by writing, besides this; this being the most noble.  
It is here also, eminently worthy our observation: That Mechanical, inferior, and earthly Arts, pertaining to Manufactry, were invented by Cain and his Children; as abundantly appears in Genesis. But they 
Gen. 4. 20, 21, 22.  were the Sons of Seth, who looked upwards, and wisely considered the Natures and Effects of the Heavenly Bodies.  
I prove it again by Example. When we first hear of Abraham, we find him by the Name of Abram. And 
Gen. 11. 26.  this Name is extracted from Ab, signifying, Pater, Father; and Ram, which is in Latin, Excelsus, High; 
Euseb. de Prae●●a Evang. lib. 11. cap. 6.  in Greek, according to Eusebius, in his Evangelical Preparation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sublimis, sublime. Which Name, saith Eusebius, he obtained, because he professed the Chaldaical Wisdom, and expended much time upon the contemplation of the Stars and heavenly Bodies: ascending by the knowledge of those high Creatures, and of their Effects, to the knowledge of the most high God, who is the first Cause. And hence was it, that God revealed himself to him; that he would not worship Fire at Vr of the 
Suid. in voce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chaldees; and that he broke his Father's Images, and departed from him. The Writings of Philo the Jew, are embellished with this very Observation concerning Abram, and the Interpretation of his Name. And 
Philo de Cherub.  above this, Philo calleth Abraham's Father an Astronomer; but such a one as deified the Stars.  
Let the Reader set as a Seal upon his Heart: Though God speaks thus to Abram in his Promise, I will make 
Gen. 13. 16. Observat hoc R. Solomon. Resert Abulensis in Gen. 13. 15.  thy Seed as the Dust of the Earth; with an intention to humble him; and that his Seed might therewith be incited to keep God's Commandments, lest they should be scattered as the Dust of the Earth: yet quickly afterwards, God raises his Promise to Abrams own Sphere and Science: And he brought him forth abroad, and said, Look now towards Heaven, and tell the Stars, if thou 
Gen. 15. 5.  be able to number them. And he said unto him, So shall thy Seed be. Which weighed as much as if he had said, Thou hast long, and with diligence observed the Stars; thou hast learned that they are bright, glorious, numberless, and powerful in their influence and effects upon Earth and inferior Things: So shall thy Seed be, if they keep my Commandments.  
It may not be lost from this place, That the study of Astrology, was to Dionysius Areopagita, a blessed means of his coming to Christ: who, beholding that the Eclipse of the Sun in our Saviour's passion, exceeded the model of a natural Eclipse; received into his Heart and Meditations, Deum Naturae patientem. The God of Nature, made Man and suffering for us; and afterwards wrote to his Master Apollophanes: Sol in ipsius verae lucis 
S. Dionys. Areop. in Ep. ad Apolloph.  occubitu lucere non potuit: The Sun could not shine in the setting of the true Light. He was brought by that Eclipse of the Sun, concurring with his knowledge of Eclipses: to 
Joh. 1. 9  the knowledge of the true light, which lighteth every man that cometh into the world.  
Secondly, I prove it by Reason. The Doctrine of Aquinas is impregnable, and stands like a Tower in the Fort of Reason; Angeli illum gradum tenent in substantiis 
D. Tho. p. 1. q. 58. Art 3. in corp.  spiritualibus, quem corpora coelestia in substa●●●is corporeis: The Angels hold that degree in spiritual substances, which the heavenly Bodies have and hold in the substances that are corporeal. We may lawfully, and without impeachment of our Duty, inquire into the Nature, Motions and Actions of the Angels: therefore we may lawfully, and without infringement of our obligations, inquire into the Nature, Motions and Actions of the Heavenly Bodies: And as that enquiry is harmless, useful, and pious; so likewise is this: and the knowledge of the heavenly Bodies is more noble than the knowledge of Earthly Things: and consequently, the enquiry into those, is more noble: because those are in themselves more noble than these; as being incorruptible, immutable, and permanent. Aquinas in the same place, adorns and evens this Truth: Est autem haec differentia inter Coelestia & terrena Corpora, quòd corpora terrena per mutationem & 
D. Tho. ubi supra.  motum adipiscuntur suam ultimam perfectionem; corpora verò Coelestia statim ex ipsâ suâ Naturâ suam ultimam perfectionem habent: The difference betwixt heavenly and terrene Bodies, is; that the terrene Bodies do obtain their last perfection by mutation and motion; but the heavenly Bodies, presently by their very Nature, have and obtain their lost persection. And that this Argument may not want its colours and adornment on my part: The praises of God, which are occasioned by the knowledge of the celestial Bodies, as also his praises issuing occasionally from the knowledge of the Angels, are more loud and sounding: to praise God upon these Subjects, being in a manner, to praise him upon the loud cymbals, upon the high-sounding 
Psal. 150. 5.  cymbals.  
Beyond all this: The Heavens follow the Angels, even as they are distinguished in their Work or Office. For, as of the Angels, some be ministrantes, ministering Spirits; some assistentes, assisting; who are not sent, but attend always upon God in Heaven: so amongst the heavenly Bodies, besides those which are determined ad ministerium Generationum, to the ministry of inferior Generations; there is a Heaven appointed only, that the holy Spirits and men may therein for ever wait, and attend upon God; to wit, the Empyreal Heaven, which is , and so called from its fiery splendour. And therefore the likeness and agreement betwixt the Angels and heavenly Bodies, (though the things differ in their kinds) is more than ordinary: and as those being Spirits, admit of a disquisition; so do these much more, being Bodies.  
I prove it again by Reason. As every Agent hath a most proper Act, (the most proper Act of Fire, being an active Substance, is to burn; of Light, being an active Quality, is to illuminate or enlighten; of God, who is Actus purus, a pure act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Synesius, to 
Synes. in Sententiis.  do good) so every Agent (Celestial especially) hath a circumstance of time, in the which its operation is most potent and vigorous, and in the which it most shineth forth. Now the Stars are powerful Agents, yea, glorious Monuments of God's power; and yet, neither the proper act of every one in its kind, (or as compared with others) nor the circumstance of time wherein their Operation is most predominant; by all which, God's Power, and other divine Attributes offer themselves to be farther discovered; can be known or discovered ad majorem Dei gloriam: to the greater glory of God, without a vigilant enquiry. And why he should not inquire, whom Plato rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heavenly 
Plato in Timaeo.  Plant; and to whom therefore Philo (the Jewish Plato) assigns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavenly nourishment; Reason cannot see a Reason.  
I confirm it. As there is no passive power, which hath not an active power answering to it, and bending towards it: So there is nothing scibile, cognoscible, or able to be known, to the which an intellective and cognoscitive power doth not answer. Which power, though it neither doth, nor shall perhaps actually know, the Things cognoscible by it, (in which sense, Intelligere est quoddam pati, to understand is in some kind passive; and as there is intellectus agens, an agent understanding, so there is intellectus patience, an understanding that is patiented;) yet is in an active readiness to know them. Otherwise, Frustrà esset potentia, quae reduci non posset in actum: The power would truly be vain in respect of such and such things, which being referred to them, could not be reduced into act: and there would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Chasm in Nature. And when we speak of powers active and passive, we intent all such powers, betwixt which there is a fit proportion. And humane understanding proportionably answers to material Things. Indeed, Many Things are hidden from us in the belly of the Earth, and in the womb of the Sea; and we know them not, because there is vel impedimentum ex parte medii, vel defectus ob indebitam distantiam, vel tandèm utrumque: Either an impediment in the medium, as being obstipated, or a defect by reason of undue distance, or both; and thus they are withdrawn from our sense: whereas, Omnis cognitio à sensu initium habet: all knowledge of sensible things, gins in the sense. But in the night, the great Curtain is drawn, and the heavenly Bodies are visible, either in themselves or by Instruments: and we are then, as it were, 
Amos 5. 8.  alured to seek him that maketh the seven Stars and Orion.  
Be it confessed, That we seek God in some sort, if we look upon these Creatures afar off; and thence admire, and love God. But we have no limits given to us, when we seek God in his Creatures: and therefore, we seek him in a more excellent manner, when we seek him through more and more effects and works of his Power, Wisdom, Perfection, Government, etc. Especially, when we behold through all the kinds of Things, that God moves and governs inferiora per superiora: inferior Things by Things which are superior: The Truth of which appeared, as many other excellent Truths also did, to the Atheistical Brain of Galen himself: 
Galenus, lib. 3. cap. 1. De Diebus decretoriis.  who confidently saith: Omnia haec inferiora à Coelestibus vim accipiunt, & certo ordine modoque gubernantur: All these inferior Things receive their force from the Things which are superior and Celestial, and in a certain order and manner are governed by them. Let it go again, pro concesso, for a Thing granted; that, as Stars, which have the least Circuit, are the nearest to the Pole; so Men, who are least perplexed with temporalities, are commonly the nearest to God. But I suppose that this Enquiry, is a pious and earnest seeking of God in more and more Reasons answering to his Attributes: and that thereby the Student is enabled, as he is a Member and Part of a Christian Society, to minister helps to his Brethren, which to the present evils are therapeutica, medicinal; and prophylactica, preservative, in regard of the future. For, as God in the giving of his spiritual Gifts and Graces, wills & intends that all possible good should be reaped by them; so in the proposition of his material Works and Gifts, he wills and intends them to be known, as far as our knowing and understanding Vessels are capable, if our knowledge ends in him and in his praises.  
Thirdly, I prove it from the evils, which have directly and lineally ensued, where this Enquiry was not made. No Man that hath tasted Learning, is ignorant of the great Evils which have ensued in the World, by reason that the Eclipses of the Sun and Moon, and the causes of them, were not justly understood. Let it pass, that whole Armies have been terrified and degraded from their designs. Every Waiter at the Door of the School, knows, that the people in the Eclipses of the Moon, made horrible noises and out-cries, thinking thereby to support and cherish her in her labour. The Christians themselves were grievously infected with this abominable Superstition, as we find in Maximus Taurinensis, 
Max. Taur. Hom de defectu Lunae. S. Aug. serm. 215. de temp. S. Ambr. serm. 4.  and in Saint Austin. Saint Ambrose is as much troubled as the Moon in her Eclipse, and sharply chides the superstitious people, who thought, that the Moon eclipsed was in great danger of falling; and who did therefore make a noise, hoping therewith to animate, help, and uphold her; and lest hearing the charms of Witches, she should by the secret power of them, be seduced and enticed out of her Sphere. Had the Reason of an Eclipse, Solar or Lunar, been wisely declared to any of these people, Heathenish or Christian, by men learned and skilful in the Nature and Motions of the heavenly Bodies or Lights, as they are Signs; God had not been dishonoured by this most impious and filthy Superstition. Maximus, Saint Austin, Saint Ambrose, and many others, otherwise taught the Christian people, as their pious Writings testify: but, fools hate knowledge: 
Prov. 1. 22.  and Ignorance is the Mother of Superstition: and the Fathers were always interpreted by the people, to speak of such Things, more piously, then solidly and knowingly. A known and professed ginger would have easily invaded their Hearts. Moreover: Had these Eclipses been learnedly foreseen, the people would have been prepared by a Prediction, to receive them as agreeable to Nature. But the wisest of people in those days, being deficient in the prognosis, could not so perfectly repair the breaches in the diagnosis.  
This Heathenish Practice expoundeth a Text in Holy Scripture, which hath been hitherto managed against Astrology; but indeed proves and pleads for it, if annexed unto this practice of the seduced people. Learn 
Jer. 10. 2.  not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them: for the 
vers. 3.  customs of the people are vain. The Latin ascribeth: Juxta vias Gentium nolite discere: & à signis Coeli nolite metuere, 
Edit. Latin.  quae timent Gentes: Learn ye not, according to the way of the Gentiles: neither fear ye any thing injected from the signs of heaven, which the Gentiles fear. That is, Cast away causeless fear, when the heavenly Signs frown, and seem dark and troubled; and entertain the Virtue of Fortitude, opposed to the Fear which becomes not the people of God.  
Yea, Ludovicus Vives, the Interpreter of Saint Austin, 
Lud. Viu. in lib. 10. de Civit. Dei, cap. 16.  relates of an Ass in his time, which drinking in a River, when the Moon crept under a Cloud, was thought by the people, to have drunk up the Moon; and was therefore imprisoned, arraigned before a Judge, cast by sufficient Witnesses, condemned, and ripped up, that he might restore the Moon to the World. Ye have in this History, more than one Ass. This egregious and most absurd act of Ignorance and Folly, was committed; because that part of the World was not so rich, as to have an ginger. Whose enquiry in this respect, would have been harmless, useful, and pious.  
Again, I prove it from evils, ensuing the relapse of this enquiry. Amongst the many senseless errors wherewith Mahomet hath contaminated and polluted the World, by the pestilential Air of his Alcoran; those hold up the head, which concern the Heavens.  
Mahomet preacheth from his Alcoran: That the 
Vide Alcoranum ubi haec & hujúsmodi plura, sparsa sunt per librum totum.  Heavens are sustained, lest they should fall, by the Mountain Caf; and that by the repercussion of the colour of the Mountain, they become Azure-coloured: That the Stars are bound with golden Chains, fastened to the Throne of God: That the Moon fell to the ground in his days, and was broken into parts with the fall: and that he embracing the parts, rejoined them into one, and then reposed the Moon in its heavenly Mansion; and that therefore the Moon hath Maculas, spots: That in the beginning of the World, the Moon enjoyed light equal with the Sun; but the most glorious part of it was extinguished with the Wings of the Angel Gabriel, imprudently flying in a full career, through it; and that therefore now it shines dimly. The Thalmudists 
Talmudistae in Talmud.  have likewise trespassed in this kind.  
Truly, Had there been knowing and prudent Astrologers in Arabia, when Mahomet was now arising or ascending in his Horizon, as there were at other times; they might have happily withstood and suppressed him, and prevented this horrible inundation of error and blasphemy, wherewith many gay parts of the World have been overwhelmed by him. But Arabia Felix was not then so happy. The Mahometan Astrologers Alfarabius, Albumazar, Haly, were engaged: Averro recoiled: The like proportionably may be said of the Thalmudists. God complaineth, and threatneth: My people 
Hos. 4. 6.  are destroyed for lack of knowledge: because thou hast rejected knowledge, I will reject thee. This is clear: other proofs will engage me longer.  
Fourthly, I prove it by Scripture. The heavens declare 
Psal. 19 1.  the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth 
vers. 2.  knowledge. The Latin sanctifieth: Opera manuum ejus annunciat 
Edit. vulgata.  firmamentum: The firmament, wherein the fixed Stars are, annunciates and tells the works of his hands, to some that piously and seriously attend to such telling or annunciation. And afterwards: Nox nocti indicat scientiam: One night shows and reads a Science to another. Sience here reflects upon such as are capable of it, and acquire it by the multiplication of agreeable Acts: who comparing night with night, and the heavenly causes with their effects, imbibe the Sience of Astrology; and who, the more they know of night and night, and of the connexion betwixt the causes and their effects, the more admire God in his Works, and the more declare God and his Works to others: adding to the thing done, the very 
Judg. 5. 20.  manner of its doing; as, how the Stars in their courses fought against Sisera.  
The Platonists imagined, the Heavens to have been animate; and that the Sun, Moon and Stars were fiery, and were therefore nourished and fed with vapours; fire wanting and requiring its food and nourishment. The Aristotelians or Peripatetics allowed Intelligences of their own making, to turn and whirl about the Celestial Orbs; and to be one with them, not by composition, but by aggregation. Others out of Zeno's Porch, threw their judgements here and there: He that will admire and declare God in conformity to the Truth of his Creation, must consult with Scripture and Astrology.  
In Christian earnest: such a multitude of Heavens, Stars, Planets, moving so swiftly, so contrarily, so nearly the one to the other, and with such continual variery of Effects; the Order, Concord, Subordination, and Wonderfulness, is, notwithstanding such, that in declaring the glory of God, they very much outstrip all inferior Things: and therefore they whose employments it is, to behold this Order, Concord, Subordination, and effectual Operation more nearly, are called to magnify God in his Works, more transcendently then others who do not: Job admiring God in this Crder, Concord, Subordination, and efficacy, cries out without a loud voice: Where is God my maker, who giveth songs in the night? The 
Job 35. 10.  Latin prefers: Ubi est Deus, qui fecit me: qui ded it carmina 
Edit. vulg.  in nocte? Where is God, who hath made me: who gave verses in the night? He is more explicit in another place according to the vulgar Latin: Quis enarrabat Coelorum 
Job 38. 37. Interp. vulgat.  rationem, & concentum (Hebr. Nabla) Coeli quis dormire faciet? Who will declare the state of the Heavens, and who will make the melody of the Heaven to sleep? He 
See Censorinus de die natali, cap. 13. Cic. in somnio Scipionis. S. Aug. Ep. 28. ad S. Hier. Leo Castr. in Isaiae cap. 40. vers. 26. Georg. Venet. in Harm.  seems to speak after a five-years silence, as one of Pythagoras his Scholars, who thought the Heavens to have been melodious in their motions: and that men are deaf to the Music by continual assuefaction, as they who dwell ad Nili Catadupa, where Nilus hath a terrible fall; as is observed by Cicero. In good truth Saint Austin receives with embraces, the Doctrine of proper Music in the Heavens. So doth Leo Castrus: and so Georgius Venetus. And Reason is favourable. Because a sound is caused not only by the confrication of the Air, but also by the confrication of all resisting Bodies. Philo the Jew 
Philo Jud. lib. de Somniis.  in his Book of Dreams, dreams it out, That the Music and Harmony of the heavenly Bodies and Orbs, serves in the place of Meat unto those who hear it; and that Moses was fed therewith in his long-fasting. But Aristotle and the Philosophers his Followers, reject all this Doctrine as 
Arist. lib. 2. de Calo.  out of tune. And it is most fashionable to Reason, That Job by Music and Melody, understands the Concord, and most ordinate motions and courses of the Heavens, together with the sweet compliance betwixt the causes and their effects. Wherefore Plato is opinionated, Eyes were therefore chief given to us, that seeing the most regular 
Plat. in Tim. co.  motions of the heavenly bodies, we might traduce them to the discipline of our lives, and to the correction of our wand'ring and erratical motions. And infallibly the reasonable Soul returns and reduces all the Creatures to their first Principle, God, by her admiring God in them, and her praising God for them: and the more knowledge we have of the Things for which we praise God, the more we praise him with understanding.  
I prove it by Scripture the second time. He appointed 
Psal. 104. 19  the Moon for seasons. This place (being like a Star, which is densior pars sui orbis: the more thick and lucid part of its Orb) is excellently co-incident with my Text. Assuredly: By how much the Moon is better known, by so much are the Seasons more seasonable, and by so much is this Appointment, and the Author of it, more admired. For it is like a Rock in Divinity: He most admires and praises God, (caeteris paribus: if other things concur) that sees not the Things only, but also the Reasons of them.  
We all see the Moon afar off, and the Variations of it. But he who sees, that the Moon being in the last, lest, and lowest Orb, runs it in a short time, and therefore, looks diversely upon the Sun, and varies in the borrowing of its light, being for this cause now horned, now half-full, now full and whole; sees more of God, and of his wondrous Works and Appointments, than the Pigmies of men do; and is a kind of a Giant, or rather, another Atlas.  
We all see, That the Moon shines to us, and keeps her Seasons. But he who beholds, that, although it shines to us, it shines not upwards; as being not illuminated in the superior part, but only inferiourly; doth see more nearly and clearly, That the heavenly Bodies, although so high, trim, and glorious, were made for us, low Creatures, and for our use.  
We all see the Moon in the full, and when she most shines. But he who sees in the original, that the Moon does then shine most, when it is most distant and remote from the Sun; and that, when it comes near to the Sun, it is obscured; discovers more of God's Appointment, and is more furnished with harmless, useful, and pious considerations, then down-looking persons.  
Finally, We all see, That the Moon receives many Changes: But he who finds, according co Hypocrates and Galen; that the Moon, because it receives many 
Hippocr. lib. de Judiciis infirmitatum. Galen initio Dierum Criticorum.  Changes and Eclipses, inclines men upon whom it hath influence, to be unconstant and unstable, and to rejoice in various Studies and Things, will have more cause to pull up his Heart into one, and to strive against the Moon and its influence, by the help of holy grace, which is more near, more precious, and more powerful than the Sun, Moon and all the Stars; and is able to remove the Selenites out of his Heart.  
Saint Bonaventure Ilustrates this Truth: Frequentèr Astrologi vera praedicunt, maximè circa Homines animalitèr 
See Plin. lib. 36. cap. 10. S. Bonavent in 4 Sent. Dist. 14. quest. 3. num. 80  viventes: circa verò spiritualitèr sapientes qui dominantur passionibus, pauca possunt vera praedicere: Hic (ut ait Ptolomaeus) sapiens dominabitur Astris. The Astrologers oftentimes foretell true things, especially concerning men that live carnally: But concerning men spiritually-wise, who govern their passions, they can foretell but few Truths: This wise man (as Ptolomeus says) will exercise dominion over the Stars. But with his leave, even than they foretell Truth, according to Nature, though not answerably to Grace. The History of Socrates and Zopyrus is found on every hedge. Bugufarus himself, consents in the substantials: Homo sapiens & juvat & impedit Coelestem 
Augus. in Come. super C●n● loquium Ptolomaei.  effectum, ex virtute sapientiae quae est in eo. A wise man both helps and hinders the heavenly effects, by virtue of the wisdom which is in him.  
Fifthly, I prove it upon this account, that Scripture cannot be rightly understood without enquiry made into Astrology. It is written in the Prophet Amos, where 
Amos 5. 26.  Moloch is introduced: the Star of your God, which ye made to yourselves. It is necessary, for the right and full understanding of this place, that it be known what Star this was, what Star in Heaven it resembled, and what likewise is the nature, power and work of that Star. It was a Jewel made Star-wise, and gloriously set in the forehead of the Idol Moloch. It resembled the Star called Lucifer. Which Star is also named in the Prophet Jeremy, (and here also there is want of succour 
Jer 7. 18.  from Astrology,) The Queen of Heaven: The Verse runs: The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven.  
Lucifer, if we consider it only as a visible Star in Heaven, is, as Saint Basil describes it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
S. Basil. Hom. 2. in Hexam.  fairest of all Stars. And although the Lights which are nearest to the Earth, have, in respect of their nearness to it, a great influence upon it: yet the fair and great Lights, in regard of their greatness and fairness, supply their own wants, as being remote; and their influences are more noble.  
Yea, the influences of Lucifer, are so eminently noble and powerful, that Saint Peter, (certainly for some excellent reason) calls divine Grace, (that unites us with God) Lucifer, in these words: Until the day dawn, and 
2 Pet. 1. 19 Edit. Lat.  the daystar arise in your hearts. The Latin offereth: Donec dies elucescat, & Lucifer oriatur in cordibus vestris: Until the day begin to shine, and Lucifer arise in your hearts. The Greek presents the later part: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Lucifer arise from the east in your 
Text Graec. Interp. Sit.  hearts. (The Syriack leaves Lucifer and takes the Sun.) The likeness of power betwixt Grace and Lucifer, is manifold: they both move to cheerfulness and heroical performance: they move both to the love of light, and cause in us a horror of darkness: they both move to the dislike of all base and ignoble actions, etc. Neither is this Text (ye see) grasped and comprehended, if Astrology be missing.  
In this consideration, Saint Austin expounding a place in Job, where the sacred Text mentions the sweet influences of the Pleyades, and Orion; saith: Nam & Astrologia 
Job 38. 31. S. Aug. in illud Jobi.  perscrutanda est, ad cognoscendum proprietates istorum syderum, ut hunc locum intelligere possimus. We must diligently search into Astrology, that we may know the properties of these Stars, and understand the place.  
Once more I prove it, from this Head and Source: It is proposed by the Eastern Magis: We have seen his 
Mat. 2. 2.  Star in the East, and we are come to worship him. It follows in due time: Lo, the Star which they saw in the East 
vers. 9  went before them, till it came, and stood over the place where the young child was. These Texts have been a Rock of offence, and stumbling-block, when assaulted by vessels empty of Astrology. Cardinal Bellarmine, speaking of 
Bellarm. lib. de Scriptorib. Ecclesiasticis. See Sixtus Senensis lib. 5. Bibliothecae sanctae, annotat. 15. & 81. & lib. 6. annotat. 10.  Petrus ab Alliaco, Cardinal and Archbishop of Cambray, attesteth: Unum est, in quo reprehenditur hic Auctor, quòd videlicèt sensisse videatur, Christi nativitatem praenosci potuisse ex genethliacis observationibus, atque ad hoc adduxerit apparitionem Stellae, quae apparuit Magis. There is one thing, for which this Author is reprehended; that is, because he soemed to have thought (he speaks tenderly, in regard he was his brother Cardinal) that Christ's Nativity could be foreknown from genethliacal observations; and to the proof of this, brought the apparition of the Star which appeared to the Magi. If Petrus ab Alliaco had in the least manner, been refreshed from the liquid Fountains of Astrology, he might have found with ease, that this Star of the East, was not of the Stars in Heaven, but one moved in the Air, and form for this purpose; that it might with more aptness, direct the Wisemen, and design the place where the Babe was. He might have known likewise, had he been a Cardinal in Learning, that a heavenly Star could not be widowed from her Orb, nor have room to move so near the Earth; and that the sense of the Text, the Stars shall fall from Heaven, rises 
Mat. 24, 29.  above the letter: and that a Star amongst the Stars, could not in a proper sense, be called Christ●s Star. Ignorance of Astrology ingulf'd Petrus ab Alliaco almost into as great a depth of madness, as that into which Cardanus was plunged; who pried into the Horoscope of Christ; and taking his guidance from the position of the Stars in his Nativity, and from certain finister Aspects, born when Christ was born, foretold in a kind, it was his fate to die upon the Cross. I will not be presumptuous; and say, that Cardanus was ignorant of Astrology, but I will take heart to say, that his Judgement upon this Scheme was overcurious; and that all Sciences have their modest limits, as they are hand maids to Divivity.  
Petrus ab Alliaco should have considered, that the Stars go in a brotherly manner from East to West: whenas this Star traveled alone from East to South; that this Star maintained its light in the Day, the Sun looking on it, and shining; that it withdrew, and returned, as the business moved, upon which it waited; and that it walked in the lower Region of the Air. And verily, God leading the Magis or Wisemen to Christ by a Star, as most attemperable to them; justified their Observation and use of the Stars: as likewise, he directed the Shepherds to Christ, by the Apparition of Angels; the Apparition of Angels being common and holy to the Jews.  
Let me affix here: those Texts in the Gospel, which treat of lunatic persons, cannot be fathomed, if the 
Mat. 4. 24.  knowledge of Astrology be secluded. For, as Aquinas 
Mat. 17. 15. D. Tho. p. 1. qu. 115. Art. 5. Arg. 1.  wisely discovers: Daemons secundùm certa augmenta Lunae aliquos homines vexant: qui & propter hoc lunatici dicuntur. The Devils do vex some possessed persons, according to certain augmentations of the Moon, who therefore are called lunatic. And this they did for two Reasons: first, that they might throw a dishonour upon the Moon as the Creature of God. This Reason is owned by Saint Hierom, and Saint Chrysostom. Secondly, 
S. Hierom. ad 4. cap. Matth. S. Chrysost. hom. 58. in Matth. Arist. lib. de somn. & vigil. cap. 5.  Because the Devils cannot work but by the mediation of natural things and virtues; and the Brain being the moistest part of Man's Body, according to Aristotle, and therefore especially, subjected to the Operation of the Moon, which is Domina humorum & humidorum: the Lady and Governess of humours and humid things; the Devils molest and trouble the Fancy, in the secret times, wherein the Moon and the Brain most concur in the application of Active to Passive, and the Brain is most disposed to receive the impressions and influences of the Moon.  
Sixthly, I prove it: Because the knowledge of Astrology, administers necessary help to the Body of Divinity; and very much illustrates, yea, confirms the chief and bottom-Doctrines of it: there being a strict Concatenation, as in Virtues and Sciences, so in the Works and Ways of God amongst themselves and with them.  
That part of divine providence, which we call Election and Predestination, although it be efficacious, doth not altogether infringe humane Liberty; because it only determines in sensu composito, in a compounded sense; as supposing the composition of our concourse with the decree of God; even then when to divide, falls into the may and can of humane Arbitrement. True it is, if the Love of friendship in God, (which he can exercise only towards reasonable Creatures, whereas others are not capable of elevation sufficient to such friendship) or the benevolence of God be efficacious affectively, it is also always efficacious effectively: whatsoever the Reprobates can do with their helps either physically or morally. Yet Liberty is not impeded, because the nighest power, which is the will of man, being the power from which Liberty takes its essence and appellation, is always indifferent; even when the power, to which it is subordinated, moves this way or that way by predetermination. (The Confirmation or Illustration descends from the Heavens.) And as that which the Philosophers and Astrologers call the supreme Heaven, so draws with it, all the inferior Orbs, that it neither breaks, stops, not interrupts their proper motions and influences: so God almighty draws all Things after his eternal Decree, and yet, neither abrogates, nor infringes the peculiar force, motion, influence, or opposition of any Thing. Yea: this Divine-like and supereminent kind of motion, was betrothed to the supreme Heaven, that it might be a most high Emblem of the Divine Operation in respect of reasonable and other Creatures. God said unto Abram: I am the Almighty 
Gen. 17. 1.  God: walk before me, and be thou perfect. Which opens itself to receive this Paraphrase: I move all by my power, at my pleasure: But I leave thee as a free agent; and therefore I lay my commandments upon thee: walk before me, and be thou perfect.  
If we remove this Theological Explication, assisted and seconded with its Astrological Illustration or Confirmation, from this grand Matter in Divinity; the result, from God's absolute and irresistible Decree, (as also from that unchristian position, which settles an irresistible, and compelling power, and influence of the Heavens,) will be, that God is the Author of sin. For: Opera magis ad imperantem & congentem pertinent, quàm ad exequentem: Works pertain more to him that commands and compels, then to him that executes.  
But as Fulgentius, who lived and shone in a dark age, argues excellently: Deus non est Author ejus, cujus est 
S. Fulgent. lib. 1. ad in omnium Regem, cap. 19  Vltor: God is not the Author of that, of the which he is the Revenger. And Reason is wholly ours: For if God were the Author of sin, he were not summè Bonus, Good in the chiefest manner. The Consequence hath Bones and sinews, Ex loco Causarum & effectorum, from the Causes and their Effects: betwixt which, there must be some kind of proportion and similitude; which are not betwixt, Ens summè bonum & pecatum, a Thing good in the chiefest manner, and sin. Because sin, as such, hath no goodness in itself, neither hath it existence, ut peccatum, as sin; sed ut Ens, but as a Thing. It would likewise follow, that contradictory Propositions are both true: these Assertions containing an implicit Contradiction; to be God, and not to be most excellently Good; that is, if we speak out and explicitly, not to be God. And as the Author of sin cannot be good, so neither can he be holy, just, or the Judge of the World: which are God's essential properties. Saint Basil is the Author of a Homily beyond the ordinary level: wherein he throws this thunderbolt: Tantundem est, 
S. Basil Hom. Quod Deus non sit Author peccati.  Deum asserere esse Authorem peccati, & negare esse Deum. It is as much to assert God to be the Author of sin, as to deny him to be God. Yea: He that consequentially makes God the Author of sin, makes our most holy, most pure, and most blessed Lord God, and gracious Father of mercies, worse than then the Devil: Because 
2 Cor. 1. 3.  the Devil tempteth only, and persuadeth to sin, and all his motions may be resisted and cast off: But God, as the spurious Teachers and Carcases of Divines teach, willeth and procureth sin by a powerful, effectual, and irresistible Decree; even as the degenerating and spurious ginger forceth our wills to it by an inviolable influence, to the which (he saith) God hath necessarily obliged the Heavens. And these all avouch against the Axiom, the will to be compelled. But it is most agreeable to the Secret of Symmetry, That they who have sinned away all Christian Bowels, and are the high and mighty Scandalisers of Men, should highly scandalise the Almighty God also.  
I prove again, That Astrology is an able assistant to the most abstruse part of Divinity; as being admirably proportioned to it, in materiâ circa quam, in the matter concerning which it in part discourseth. As appears also in a matter depending upon the former.  
We may avoid all sins, potestate antecedenti, by an antecedent power. The antecedent power is a power, having whatsoever is antecedently necessary to operation, on our part, if the will consenteth; or if the Will will not consent, whatsoever is necessary to forestall and prevent operation. But we cannot avoid all sins potestate consequenti, by a consequent and efficacious 
S. Aug. lib. 3. de lib. Arbitr. c. 17.  power. It is the received Maxim of Saint Austin: Nemo peccat in eo quod vitare non potest. No man sins in that which he cannot avoid. That is: which he cannot avoid, either at first or last; either by precluding the way to sin, or by not yielding and consenting when the temptation maketh its battery. Neither doth the prescience of God, impose a necessity upon the Things fore-known by him. For: God fore-knows his own Acts, and yet he is a most free Agent. And that the Things so fore-known, cannot but happen in a manner as they are fore-known; the reason is, because God foreknowing them, doth not (if we speak in rigour) foreknow them, but looks upon them as done and present; all things being present to him in eternity, which is Nunc stans, a standing and  Now. And when a Thing is now done and present, it cannot but be; yea, although otherwise compared to its causes, it is most contingent: this being only a hypothetical necessity, not excluding contingency. So that God is most pure and holy, and acquitted from being entangled in our errors.  
Students in Astrology have the Conclusion, wherein all the virtue of the Premises lies couched, rendered again to them in the way, as they look up, and also in the heavenly Bodies. God is most pure, and holy, etc. The supreme part of the Air, which is nearest to the Heavens, is far from troubles and disorders; it is not drawn into the faction of the Clouds or middle Region; it is not forced into a Tempest; no Tumults or Commotions are there. And if we ascend above the Moon; the heavenly Bodies are all quiet, and incorruptible. Indeed, they act upon us, but they do not necessitate us. In a word: they act as their Maker acts; who doth not irresistbly force our wills; but only they put us to the trial, as God does, that we may conquer. A wise man repels their malign influences, and maintains the Calm of the Heavens in his mind and Heart: even consonantly to the Sentence of a very Stoic: Talis est 
Seneca Ep. 59  sapientis animus, qualis Mundi status super Lunam: sempèr illic ferenum est: Such is the mind of a wise man, as the state of the world above the Moon. It is always serene there. The Crest and Spire of all, is: these heavenly Bodies refer us to look above them, and to call upon God for Grace, which out-acts Nature, the Stars, and whatsoever else acts in Man; and this also, is God's course in his permissions of temptation. The Old Testament gins: There is none holy as the Lord. And the 
1 Sam. 2. 2.  New answers: Every good gift, and every perfect gift, is 
Jam. 1. 17.  from above, and cometh down from the Father of lights, with whom is no variaebleness, neither shadow of turning.  
Lastly, I prove it: Because the Objections raised against this enquiry, are mere bubbles, and of no firmness.  
First: Many Texts of Scripture are set in Battalia: which declare God's anger against Stargazers, and the like. We must therefore inquire what was the practice of these unholy Stargazers, against which holy Scripture 
Isa. 47. 13.  inveigheth.  
I am so far Berosus his Proselyte, that I believe Zoroastres to have been Cham, (so he is called in the Latin Bible) and that he was the Father of those who perverted the noble Science of Astrology: the foundation of which, together with some excellent kind of superstructure, were solid and clean as they were delivered by the Children of Seth. The new and wronged Astrology, was in process of time, most disseminated in Chaldea. To this the Fathers and Civil Laws, are diametrically opposite. The professors of it, differed from the true Astrologers allied to the Children of Seth; first: Because their Opinion was, That the influences of the Stars were irresistible, and irresistibly wrought even upon the Spirits and wills of Men. In which respect, some Councils (national and provincial) have declared against the Priscillianists, Pagans, and certain Jews. One defines in short, and anathematizes all Gain-sayers: Si quis animas, & corpora humana fatalibus 
Concil. Bracarense, cap. 9 vide etiam c. 10  Stellis credit astringi, sicut Pagani, & Priscillianus dixerunt, Anathema sit. If any man believes, that the souls and bodies of men, are bound to the Stars acting fatally upon them, as the Pagans and Priscillian have said, let him be accursed. The Council denies not, That the Stars act directly upon all inferior Bodies, and by chance and indirectly upon the Souls of Men; as moving the humours, organs, and parts, as it were, near the soul, and by which it operates: Only the Council eliminates fatality, that is, fatal necessity.  
Another is more conglobate, under a Title sufficiently declarative: Assertio Fidei ejusdem Concilii 
Concil. Tolitan. primum.  contra Priscillianistas: The Assertion of the Faith of the same Council against the Priscillianists. And with an eye hither, it is noted, That the Astrologers in the Primitive Church, were vehement Opposers of Christianity. These brought and resolved all into a Stoical and fatal necessity: and were at length the moving and impelling causes that men worshipped the Sun, Moon, Planets, and all the host of Heaven; as the prime causes of 
See Jer. 8. 2.  all Things. From which worship, as most profane, Job frees himself: If I beheld the Sun when it shined, or 
Job 31. 26.  the Moon walking in brightness: And my heart hath been 
vers. 27.  secretly enticed, or my mouth hath kissed my hand: This also 
vers. 28.  were an iniquity to be punished by the Judge; for I should have denied the God that is above. Kissing of the hand was adoration or worship in those times. Which was observed even towards Statues: The people not presuming through reverence to touch the Statues, kissed their hands in sign of worship.  
Secondly, These Ignes fatui, foolish and seducing fires, differed from the true and highborn Astrologers: because they ascertained themselves to the Devil, by a compact, explicit or implicit. It is a Theorem in the Angelical part of Divinity, Boni Spiritus non paciscuntur, Good Spirits make no compacts. And therefore they had images in humane form, composed by Diabolical Prescription, under certain Asterisms, or Positions of the Heavens, which gave Oracles and Answers. These were called Theraphim; and had insinuated themselves amongst the Jews. The word is frequent in the Old Testament. That these Theraphim did answer those who consulted them concerning future events; is apparent in the Prophet Ezekiel: where it is said of the King of Babylon: He consulted with Images: in the Hebrew it is 
Ezek. 21. 21. Text Hebr. Zach. 10. 2. Text Hebr.  Theraphim: And in Zachary; where the Text affirms, The Idols have spoken vanity: the Hebrew allows the Theraphim. Wherefore the seventy Interpreters for Theraphim cast up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifestation; and Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sept.  illumination; being the very words whereby they interpret Urim. Aben-Ezra delivers, That the Theraphim 
Abenez. in cap. Gen. 31.  were Images of Men fitly made under certain Constellations, to receive the influx of the Heavens, and to work by it. And thus-minded was Lyranus: thus Arias 
Lyran. in Judic. cap. 17. Ar. Mont. & Caiet. in idem caput Judic. Oleast. in Gen. cap. 31. operam dans versui 19 R. Eliez. in capitulis, capitulo 36. Servius in Virgilium.  Montanus, and Caietan; thus Oleaster. R. Eliezer transcends all these bounds; reporting that a man being the firstborn, was killed, his head cut off, and conserved with Salt and Spices: Then they engraved the Name of a certain unclean Spirit upon a plate, which they hide under the Tongue: afterward setting the head in the wall, they set also burning Candles before it, and worshipped it; and it spoke to them. And these were his Theraphim. The Trojan Palladium, or Image of Pallas, in her Temple at Troy, which moved its eyes, and the Spear in its hand; was thought to have received in the making, Heaven's benign influx, And thus the people were ensnared by these false-stamped Astrologers, in Idolatry. Such Images were dishonourably called by an honourable name, Telesmes; of which the Scripture hath other examples.  
Thirdly, they differed from the true and Sethean Astrologers: Because they entertained open and common familiarity with the Devil; and by virtue of the secret compact, commanded him as they pleased. Such the Scripture shows to us in Exodus: Then Pharaoh also called the 
Exod. 7. 11.  wisemen and the Sorcerers. For Sorcerers, the Latin ingrafteth 
Valgat. Inter. Onkelos Aq. Text Hebr.  maleficos, Witches; Onkelos, Magos, the Magicians: Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knowers and doers of hidden Things. The Hebrew word, Mecassephim, properly signifieth Jugglers, but is taken for any kind of Magis, and is the word used in the Hebrew Gospel. And whole Colonies of these Astrologers had been traduced out of 
Evang. Hebr. Mat. 2. 1.  Chaldea into Egypt. The Princes of these, were Jannes and Jambres; as is clear in Saint Paul. Palladius tells 
2 Tim. 3. 8. Pallad. in vita B. Macarii.  wonderful Things of the Sepulchre of these men: which, as he storieth, was placed in a Garden, furnished by them when they lived, with all kinds of rare and rich Trees and Plants; they hoping, that after death, they should always life in it, as in a delicious Eden, and Garden of pleasure. But, they being dead, the Garden was possessed and held by the Devils; and holy Macarius entered into it. I will proceed no further in the steps of Palladius, lest I should offend Melchior Canus, who sorrowfully says: Dolentèr, dico potius quàm contumeliose, 
Melch. Can. in Locis Theologic. lib. 11. cap. 6.  muliò à Laërtio, & Ethnicis Historicis, Philosophorum vitas severiùs scriptas, quàm à Christianis vitas sanctorum: I speak it grievingly, rather then contumeliously; The lives of the Philosophers are written more severely by Laërtive, and other heathenish Historians, than the lives of the Saints by Christians.  
These Earthborn Astrologers, were men altogether carnal and lustful; and had therefore commonly a Devil, (as oftentimes the simple and mere Sorcerer had) which was ventriloquus, a speaker from the belly; and were called Pythones; and in the Hebrew, Obot, from Ob, which signifies a bottle; because the Devil spoke with a confused voice, out of their belly, as out of a bottle. And the Devil seated himself in the belly, it being the seat of lust, and the receptacle of meats & drinks exciting to lust: And he spoke with a hollow voice from their bellies, as from a bottle; to show and confess against his will, that the bellies of these Astrologers, were their best and the most able Orators; and that nothing was to be found in the Devil, but hollowness and emptiness.  
Certainly, there ought no familiarity to be admitted by us, as bearing the Image of God, and as being returnable to God; with God's professed Enemy the Devil. And therefore, our holy Saviour speaks not to him, but with Rebukes, and those in the way to Ejection. Yea, he earnestly wipes from himself the stain, wherewith he was defiled by the Jews, of dealing with the Devil, and using the power of his Name. Saint Matthew gives an ample example: There was brought 
Mat. 12. 22.  unto him one possessed with a devil, blind and dumb; and he healed him: insomuch, that the blind and dumb both spoke and saw. But when the Pharisees heard it, they said, 
vers. 24.  This fellow doth not cast out devils but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said 
vers. 25.  unto them, Every kingdom divided against itself, is brought to desolation: and every city or house, divided against itself, shall not stand. And if Satan cast out Satan, he is divided 
vers. 26.  against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children 
vers. 27.  cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, than the kingdom of 
vers. 28.  God is come unto you, etc. That these words may be understood to the bottom, and withstand all Objections; and that no opposition may wedge-wise enter upon them; we must deeply steep in our thoughts; That our Saviour here, proveth, he used not the help of the Devil: But how? not from ejection precisely, but from such an ejection; that is, which was not only against the will of the Devil ejected; but also against the will of the Prince, and consequently, of the whole Society of Devils: which ejection truly bended and tended to the dissoletion and ruin of the Devil's Kingdom: as also he proved himself to be God, by the ejection of the Devil and Miracles, not effected and wrought for any end whatsoever, or indifferently, but only to the end, that he might thereby prove himself to be God; whereas the like miracles might have been wrought by a mere man, assisted with the power of God. It is a Truth of a great altitude, that one Devil may expel another two manner of ways: either by force, because he is superior, and by consequence, more powerful; or by bargain; for, those active Agents, that they may the more involve and envelop man into sin, and the reward of sin, destruction, contrive amongst themselves, that one shall departed at the command of another. Moreover: The will of the inferior Devil, against which he is expelled by the superior in a forcible expulsion, is a velleity, as the School speaks, or unefficacious will; because such expulsion is advantageous to the promotion of the Devil's Kingdom. This happens when the Magician having compacted with a superior Devil, hinders and obstructs the way to a Magician, who hath compacted with 
Mart. Deal Rius lib. 2. Disquisit. mag. qu. 30. sect. 1.  a Devil that is inferior. Which Martinus deal Rio learnedly sets in the light. Our Saviour here takes up the Argument, which we call in Logic, Argumentum ad hominem: that is, when we subdue and convince a man out of his own say or actions: there being then amongst the Jews, Exorcists, who did adjure and expel Devils.  
No marvel now, if the holy Scripture and Word of God, of which, David hymneth, Thy word is very pure: 
Psal. 119. 140.  declareth and defineth against this pernicious and pestiferous Rabble of Hellborn Astrologers. But we have a divine Rule, even in Ethics: Abusus non tollit usum: The abuse of a thing doth not antiquate or disannul the right use thereof.  
Secondly: It is objected out of Saint Luke: Neither 
Luk. 12. 29.  be ye of doubtful mind. The Greek assigneth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Text. Graec.  and seemeth to impeach Abram, as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Latin handeth to us: Et nolite in sublime 
Interp. vulg.  tolli: and be not ye lifted on high. Arias Montanus offers, Ne suspendamini ex sublimi: that is, as it hath reference 
Aria's Mont.  to the Greek, if Aristotle may be the Interpreter of Scripture: Let not your thoughts hang in the Air like a Meteor. The Syriack throws to us: Neque distrahatur cogitatio 
Syrus Interp.  vestra in istis: neither let your thoughts be distracted in these things. If we desire to go down to the fundamental sense of the place: the Syriack hath given it in a most bountiful manner. For: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot receive the seal of any other sense here, then as attending to the reproof of such, who being swallowed up, and over-exercised with vile and inferior cares, neglect the unum necessarium: the thing of which our Saviour says, But one thing is needful or necessary. And the evidence of 
Luk. 10. 42.  this exposition shines, first, from the words immediately precedent: And seek not ye what ye shall eat, or what ye 
Luk. 12. 29.  shall drink: it adheres; neither be ye of doubtful mind. Secondly: from many places in Saint Basil, where 
S. Basil in Asceticis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, the distraction of the mind, or the avocation of the heart from those things, in which chief it should be exercised; and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implies a freedom from inferior and other cares, that a pious man may freely vacare & videre, be at liesure, see and contemplate divine and heavenly things. Thirdly: the evidence is enlightened from Theophylact: who, searching into this very Text, speaks to the mark, Sine dubio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil 
Theophyl. in hunc locum.  aliud hîc est, quàm distractio, & mentis instabilis vagatio nunc hoc, nunc illud cogitantis, & ab uno ad aliud transilientis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: without doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else here, but distraction, and the wand'ring of an unstable mind, thinking now this, now that, and leaping from one thing to another, and always fantastically proposing to itself more sublime things. Therefore it looks not this our way, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in Aristotle: But it is in reason charged upon us, to sit reverently at the feet of the Greek-fathers', who best knew the Life, Soul, and Sense of Scripture-words in their own language.  
Thirdly: It is objected out of Saint Paul: For I 
Rom. 12. 3.  say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly. The Latin affords it 
Edit. Lat.  somewhat differently, Non plùs sapere, quàm oportet sapere, sed sapere ad sobrietatem: not to be more wise, than it behoveth us, but to be wise to sobriety. In the Greek it is most elegantly woven, or embroidered rather: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Text. Graec.  not to be wise above our Sphere, or with an Astrolabe, but to be wise, as Irenaeus turns it, ad prudentiam, to prudence: 
Iren. lib. 5. cap. 20. S. Chrysost. in hunc locum. Syr. Interp. S. Aug. Ep. 47. S. Hieron. lib. 1. in Jovin.  as Saint Chrysostom and the Syriack, ad modestiam, to modesty; as Saint Austin, ad temperantiam, to temperance; as Saint Hierom, ad pudicitiam, to chastity and honesty. This holy Text ejects all curious enquiry into Mysteries; as, into the mystery of the sacred Trinity, of the Incarnation of Christ, etc. that Faith may have its perfect work; with which Faith Saint Paul dignifies the end of the Verse: according as God hath dealt to every man the measure of Faith. But whereas Saint Paul had plainly taught in the qeginning of this Epistle: That the 
Rom. 1. 20.  invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made: clear it is, we may climb up by the knowledge of all visible Things, as the works of God proportionable to us, unto more and more knowledge of the invisible God: who is apprehended more and more in the knowledge of his works; and in the conjunction of the effects of Things, with the Things as with their Causes. And our talon being increased, we may not bury it; but are engaged to communicate it with all their power, that God's heavenly power may be further known upon Earth.  
We find recorded, that Aristotle ascended so far, and so near to the highest Heaven, or Heaven of Heavens; making his gradual progress from motion to motion, that he found out him at the top of the Stairs, who is primus motor, the first Mover; and that he called upon him in the sad hour of his death. Aristoteles moriturus 
Weckerus de Secretis, lib. 15. c. 1  exclamabat, Ens Entium miserere mei; & ob hanc deprecationem, eum aliqui salvum fore credunt. Aristotle, saith Weckarus, being in the shadow of death, I mean, in some nearness to it, cried out, O thou Thing of Things, which art above all Things, have mercy on me: and for this prayer, some believed that he is saved. I wave his salvation: But I argue: If heathenish Philosophers found out God by the heavenly Bodies, and by the gradations of their motions; Christian Astrologers, having more illuminated understandings, may thereby discover more and more of the outward diferences and perfections of his Attributes.  
Fourthly: It is objected: That judicial Astrology reflects a dishonour upon God, to whom only pertains, as one of his royal Dignities and Excellencies, cognitio futurorum, the knowledge of future things.  
Now you have done your Arrant, take your Answer: There are two sorts of future things: either such as depend upon natural & necessary causes, which always work ad ultimum potentiae, to the utmost of their power, and have their known courses; and these may be foreseen by us in their causes: or such as depend upon the  of God or of Man, before they come to be effectually willed by him; or at length, such as depend upon contingent causes, either in themselves, or in their concurrences with other causes. These God alone foresees, according to the holy Text: Show the things that are to come hereafter, that we may know that ye are Gods. And he 
Isa. 41. 23.  only foresees them for two Reasons. The first is: Because future things, as I touched before, are present to him; and therefore, the knowledge of future things in him, is rather Cognition, than Precognition or Prescience. The second Reason is: Because the Divine Will is the Cause of all Events; and God throughly knows his own Will.  
Hence the Divines assign five Actions to God, as most proper to him, Creation, Conservation, which is indeed a continued Creation: Salvation, and the helps in order to it, as Grace, and the Sacraments: praecognition of future things, which depend on the will or Event: and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to know the heart in the heart itself, not by direction from external Signs.  
Astrology therefore, doth not in any kind, abstract or derogate from God's Dignity or Excellency: But only sticks close to this innocent Truth: That as God hath imprinted certain Signs in humane Bodies, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectionum internarum, declarative of the inward affections; and certain Signs also, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morborum futurorum, foretelling future diseases: and by these the learned, learnedly, harmlessly, usefully, and piously judge of internal affections in their kinds, and under the condition or supposition if they be not bridled; and of diseases to come if not prevented: so the Astrologers proceed in the Heavens; having observed that such effects are if not always concomitant with, certainly consequent always to such causes. And as the common people of Physicians have their critical days from the Moon, without much looking upwards; by which they wisely judge, how it will succeed with a man in respect of his disease: and as they have arrived by tradition, yet with no little benefit, to the knowledge of the climacterical years: so likewise the ginger, making his Addresses nearer to the Fountain, modestly judges of the Fountain by the Streams, and of the Streams reciprocally by the Fountain.  
Notwithstanding all this: The knowledge of God doth infinitely excel, surmount, and transcend all created knowledge, be it humane or angelical. And this, in many fundamental Respects. As, 1. Ratione Objecti: by reason of the Object. For: God by his knowledge, knows all things past, present, and to come; yea, all things possible, and even himself as the vast and immense Ocean of all things. 2. Ratione modi & perfectionis in cognoscendo; By reason of the manner and perfection in knowing. For, God knows all things most perfectly, and all manner of ways in the which they are cognoscible; and therefore, hath a comprehensive knowledge of all things. 3. Ratione medii, By reason of the means. For, God knows not by species, nor by effects, but sees and knows all things by his own essence, as by a most clear Glass. 4. Ratione celeritatis, by reason of the quickness. For, God knows all things, simul & semel, together and at once, that is, in one view or intuition of himself. 5. Ratione certitudinis, By reason of the certainty. For, he knows all things, even contingents (which by themselves, and compared to us, are uncertain) most certainly. 6. Ratione Aeternitatis, By reason of eternity. For, the knowledge of God never began, nor shall ever end. 7. Ratione uniformitatis, By reason of the uniformity. Because the knowledge of God is unvariable, and the same always; and is neither proficient nor deficient. 8. Ratione simplicitatis & unitatis, By reason of its simplicity and unity. Because God understands himself and all other things, with one most simple act of his understanding. 9 Ratione entitatis, By reason of its entity. For, the knowledge is not accidentary, as the knowledge of Angels and of Men; but is substantial to God, and even God himself. 10. Ratione causalitatis, By reason of its causality. Because the knowledge of God, is the idea and cause of all things that are made. Lastly, Ratione foecunditatis & communicationis, By reason of its fecundity and communication. Because the wisdom and knowledge of God, as the greatest of Lights, and as a Light exceeding all Lights assembled into one Light; diffuseth itself to Angels, Men, and all sensitive Creatures; and makes all things that know and are known, to be known and to know.  
Fifthly: It is objected: That the Stars are a long way exalted above us; and that therefore we know but few things concerning them; and the knowledge even of those things is uncertain. I answer, Scientia est universalium, non singularium; quippè quae sunt infinita: Arts and Sciences are of universals and generals, not of singulars or particulars, these being infinite. Moreover: Sciences are perfected more and more every day. Yea, in Divinity itself, those Doctrines are matters of Faith in the estimation of some, which to others are matters of Opinion, and only probable; and to a third sort, pernicious falsehoods: yet the solid and succous body of Divinity, still grows more and more torous and quadrangular. Even so in Astrology; some will have, that the tops of our Mountains are fairly represented in the Globe of the Moon, as in a Glass: others, that there are Mountains, and Seas, and even another world in the Moon. But all this while Astrology still gathers up itself, as other Arts and Sciences, higher and higher, and yet higher. For now the Astrologers have plainly discovered many things above ordinary, which were unknown to Aristotle, and the learned Ancients: As, that the Planets, Venus and Mercury move about the Sun; and are now above the Sun, now under it; that Venus doth increase, and hath horns as the Moon: that the Sun and Moon have spots, which increase, move, and are divided; and now appear, now vanish: that some Comets have their abode above the Moon: that the Phaenomena which appear, are not Stars; because they rise without our knowledge, and having saluted us, disappear: etc.  
And if in Astrology, many things cannot be penetrated to the heart and marrow; in the like place and condition is Philosophy. Who can fetch from the deep, the reason why Ecnephias catches up houses and ships, and having played a little with them in the Air, carelessly throws them to the Earth or Sea again? Why the Whirlwind goes round, and violently carries other things with it? Why the Wind's blow, now here, now there? Why the Loadstone, though divided into parts, turns one side to one Pole, the other to the other? Why those things act so and so? for the which we reserve no other Answer, but occulta qualitas, they act by a hidden quality. If we remove the Court to Divinity, and except the Mysteries: certain other things will not easily be understood. Original Sin; and how the sin which Adam committed, is transmitted to his posterity, and made personal and proper in every one of them, is not perfectly conceivable: how grace concurs with the will, and how each hath its proper force concurring to the same act, which is both gracious and free, and yet neither is impeached; is not altogether so liable to humane capacity. These Sciences are like unto treasure hid in a field. They sharpen desire, 
Mat. 13. 44.  and heat industry.  
Sixthly: It is objected: That in Astrology there are many foolish, frivolous, and impertinent matters. I answer, So in Divinity there are, questiones inutiles, unprofitable questions: of the which, the Angelical Doctor complains; 
D. Tho. in Prologo ad summum Theologicam.  and whilst he complains of others, such Questions himself adopts; especially, in materiâ de Angelis, amongst his Questions concerning the Angels; and excites others to complain of him. And put the case, the ginger justles and copes often with such trivials in his studies; The wiseman will dis-impeach him: who boldly saith: And I gave my heart to know wisdom, and to know madness and 
Eccles. 1. 17.  folly. For, as Saint Hierom expatiates upon the place: Contraria contrariis intelliguntur; aequalisque studii fuit Solomoni, 
S. Hierom. in hunc locum.  scire prudentiam & stultitiam. Quare? Ut in aliis appetendis, & aliis declinandis, vera ejus sapientia probaretur. Contraries are understood by contraries; and it was of equal study to Solomon, to know prudence and foolishness. Wherefore? That in his desiring of some things, and his declining of others, his true wisdom, as going wisely betwixt the extremes, might appear true being proved. Now if any man adhere to these errors, follies, and impertinencies, procreated and proseminated by Astrologers, engendered of the corruption of Cham, and walking to the lefthand: he shall not be Barcoshebas, the Son of a Star; but Carchasba, the Son of a lie: and howsoever he may move, as other men a while; yet motus trepidationis, the motion of trembling will have a terrible influence upon him at last; and he will be utterly deprived of the benign and blessed-making Aspect of God.  
Astrology being thus considered, and restrained within its Channel; is harmless, useful, and pious: and sweetly resounds to the End of the lights, appointed for signs and seasons. If any man oppose it in its own station, he may perhaps as the divine Areopagite speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Dionys. Areop. de divin. nom. cap. 8.  cudgel the Air and the shadows valiantly, and like a man. But he will never get the field, or prevail farther then against himself. He may quickly show that he has ridiculum caput, atque os patulum sparsumque; a ridiculous head, and an open and wide mouth: but he will not be able to evince, that he has a large heart, and a knowing soul.  
And now, ye learned Children of Seth; as your Astrology is an Art, let us descend to a conclusion by the private and clean path of use and fruit. Ye have heard here of God as the pinnacle of all things: look ye up to him by Faith, as Saint Stephen looked on him by a kind of vision; of whom it is written: He being full of the holy 
Acts 7. 55.  Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right-hand of God. He looked above your Heavens, into Heaven, and there saw the glory of God, and Jesus Christ, the Bridegroom of Souls on his right-hand. This teaches you, that you must refer all your actions to the glory of God; and that the Christian Soul must be adorned as the Spouse of Christ. Christ, as the Bridegroom, speaks to the Soul which is the Spouse: Thou 
Cant. 4. 9  hast ravished my heart, my sister, my spouse: thou hast ravished my heart, with one of thine eyes, with one chain of thy neck. The Latin applieth: Vulnerâsti cor meum soror mea sponsa; 
Edit. Lat.  vulnerâsti cor meum in uno oculorum tuorum, & in uno crine colli tui. Thou hast wounded my heart, O thou which art both my sister and spouse; thou hast wounded my heart in one of thine eyes, and in one hair of thy neck. The eye is the most excellent and most curious part of man's body; and the hair being excrementitious, is of little worth. Wound ye the heart of Christ day and night, with your excellent works, and with your common and ordinary works, that is, with all your works. Likewise: ye contemplate the lights of heaven, as the eyes of the world, and your temporal affairs, recall you to the consideration of earthly Things, being excrementitious and corruptible. Glorify God, and wound Christ with the wounds of love, in the pious use of them and these.  
Secondly, ye have heard here of Grace, and of the supernatural and overcommanding power of it. I commend to you the worth of Grace, and the work of Grace; that being enamoured on it, ye may pray for it. The worth of Grace, as worthily delineated by Thomas of Aquine; who disputing of the difference betwixt the justification of a sinner, and the creation of the world, in the worth of the act, saith: Bonum gratiae unius majus est, quàm bonum Naturae 
S. Tho. 1. 2. q. 113. art. 9 ad. 2  totius universi: One degree of grace is of more worth, than the goods of Nature pertaining to the whole Universe. The work of grace, is the Reason of the worth of it: Because it conjoins us with God: who governs the Stars, their Influences and effects: yea, makes us, as it were, Gods, and, to speak in the language of Anastasius Synaita, Patriarch of Antioch: Quodammodò Christos in divinitate 
S. Anastas. Synait. lib. 7. Hexam. Eccles. 17. 18.  simul & humanitate: in a manner Christ's, as having both divinity and humanity. Hence the wiseman compares grace with the pupil of the eye: Because as the pupil receives the image of a man, and therefore it is called in the Hebrew, Iscon, a little man; so in grace there is the image of God; it being our highest participation of the Divinity in this world; and we being called by Saint Peter, partakers of 
2 Pet. 1. 4.  the divine Nature.  
Thirdly: Ye have heard here of the Angels. Learn, I pray: Angels in holy Scripture, are always represented to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stantes, standing. Wheresoever divine Scripture presents them, we find them neither in a posture of sitting, nor of lying or leaning, but of standing. It is the wise observation of Cyrillus Alexandrinus. And his 
Cyril. Alex. in cap. 1. Zachar.  Reason will not be dis-obliged from his Observation. They stand, saith he, to divulge and evidence their promptness, readiness and erected mind, to bring all the commands of God to execution. Stand ye therefore always ready to execute 
Ecc Eccles. 6. 14  the most royal and holy commands of God, not the most vile and execrable commands of the Devil: that Gods will may be done by you in earth, as it is in heaven.  
Fourthly: ye have heard here of the Devil. Gaudentius Brixiensis expresseth of him: Post adventum Christi, duplicato 
Gaud. Brix serm. 19  contra hominum genus furore succenditur: after the coming of Christ, he is fired with a double fury against humane kind. Saint Epiphanius teaches, That the devil is 
S. Epiph. lib. 1. in Ephit.  called in Scripture by the name of a Serpent; because the Serpent is omnium animantium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most winding and turning of all living creatures; and that he winds himself into circles and knots, and hath nothing of right, strait, or innocent candour. He is called by Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theodoret. lib. 1. Hist. cap. 2. Mat. 13. 19 S. Greg. Thaum. Orat. 2. de annunc. S. Basil. hom. quòd Deus non sit Auctor mali. S. Tho. p. 1. q. 63 art. 9 ad 3.  altogether wicked; and in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one. Gregorius Thaumaturgus calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince of evil ones. Saint Basil styles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Receptacle or promptuary of all malice. Aquinas sets a resplendent and singular observation, as in a Ring: In sacrâ Scripturâ nomina quorundam ordinum ut Seraphim & Thronorum, Daemonibus non attribuuntur: quia haec nomina sumuntur ab ardore charitatis, & ab inhabitatione Dei, quae non possunt esse cum peccato mortali. Attribuuntur autem eis nomina Cherubin, potestatum, & principatuum: quia haec nomina sumuntur à Scientiâ & Potentiâ quae bonis malisque possunt esse communia. In holy Scripture the Names of certain Orders of Angels, as of the Seraphim and Thrones, are not attributed to the devils; because these names are taken from the ardour of charity, (as the name of the Seraphim) and from the inhabitation of God, (as the name of the Thrones) which things cannot stand with mortal sin. But the names of the Cherubin, Powers and Principalities, are in holy Scripture, attributed to the Devils; because these Names are taken form knowledge and power, which may be common both to good and bad. Beware, I most humbly beseech you in the Name of our Lord Jesus Christ, of him that is now doubly fired against us, that is most winding and insinuating, of him that is allwicked, and the Prince of mischief: yea, the unexhausted promptuary of all wickedness: of him that hath much of power, of Principality, and all this without Piety, without Charity: of him, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the destroyer, that woos and 
Rev. 9 11.  courts us to destroy us. Be sober, be vigilant, because your 
1 Pet. 5. 8.  adversary the devil, as a roaring lion walketh about, seeking whom he may devour.  
Fifthly: ye have seen the Lights of Heaven once more in this Discourse. And ye yourselves must be lights from Heaven. And therefore, let your light so shine before men, 
Mat. 5. 16.  that they may see your good works, and glorify your Father which is in heaven. The Lamps in Sepulchers gave light to the dead, and to their dry bones and dust. It is your duty, to give light unto the living, and to reasonable Creatures; and therefore, your light must be kindled from him that is Lux mundi, the Light of the world. So Christ saith of himself, I am the light of the world. 
John 8. 12.   
Lastly, The Motions of the heavenly Bodies, have now been acted again in your understandings. I shall only in this respect, nakedly propose to you the sublime example of Laurentius Justinianus: concerning whom Bernardus 
Bernard in vitâ Laurent. Justin. cap. 7.  writes: Erat Verborum Actionúmque tanta mensura, ut si inferiora haec Coelestibus conferri fas est, vix ego motus Caelorum, & revolutiones & gyros agi majori ordine at que mensurâ crediderim. There was such a measure of his words and actions, that if it be lawful to compare these inferior things, with things heavenly; I scarce think that the motions of the heavenly bodies, are performed with more order and measure. Here is your ultimate work: here the chief Praxis of your Vocation. To this I com you, and this I commend to you, in visceribus Jesu Christi, in the bowels of JESUS-CHRIST.  Isa. 42. 8. My Glory will I not give to another. 
Soli Deo, Dei Gloria.  
FINIS.