Vox Coelorum. PREDICTIONS defended: Or, The Voice of the Celestial Light, wherein is proved Five things: 1 That the Stars have received influences. 2 That they operate and work upon sublunary things, according to the nature and quality of those received influences. 3 That God hath revealed those received influences to man. 4 That it is not unlawful to predict according to the known nature and quality of those received influences. 5 That it is not unlawful to call the Stars by such and such names; as Pleyades, Arcturus, Orion, etc. And divers places of the Scriptures opened and cleared. With a vindication of M. William Lilly his reputation against the Epirrhesian Antagonists, in these times of discovery of new Lights. Psalm. 19 1. The Heavens declare the glory of God▪ etc. By Henry Harflete, Practitioner in the Mathematics. Imprinted at London for Mat. Walbancke. To the Right Worshipful john Boys of the Honourable Society of Gray Inn Esquire, Counsellor at Law, one of the Deputy Lieutenants of the County Kent, and one of the Members of the Honourable House of Commons. Right Worshipful: WHen Appolonius desired Vespasian the Emperor, that he would give entrance and access to Dion, and Euphrates, two Philosophers, he thus answered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have my Gates always open to Phisosophers; but even my very breast is open to thee. Let your Gates be open to all true lovers of Arts and Sciences, that so learning may be advanced, and its lovers encouraged; and let your ears be open to the Parliaments servitors, that so desert may be rewarded, and the laborious animated. I have laboured day and night in the Parliaments Service, and have had some encouragement from your Worship, and other of the Right Worshipful Deputy Lieutenants, as likewise from Captain Andrew Ball at Walmer Castle, to whom I am not unthankful; but I must confess I have found slight respects of some, who have been to me ingrate; that was my comfort, this my grief. As Walmer n Kenr. Now go on (Right Worshipful) with truth, equity, and justice, that God may bless your great designs and weighty affairs for England's Parliament. So prayeth your Worship's humble devoted. Henry Harflete. To the Indifferent Reader. Reader: I Know the World in its Iron Age is grown so judicious, especially in self-conceit, as that there be more censorious than sententious Readers. Let thy charitable reading precede thy prejudicated opinion; then fear I not the sentence of the wise, neither care I for the censure of the foolish. Thine neither at thy best nor worst censures. Henry Harflete. To all Astronomers, Astrologers, to all real Masters of Arts, and to all true lovers of the Arts and Sciences. THe Arts and Sciences have formerly had▪ acceptance of some, but now scarce admittance of any. The title of Master of Arts hath been with many only titular, but with very few truly real. It is an error in the vulgar to think, that a Pone manum in in manum magistri with a turned hood will complete a Master of Arts: Though he hath no other knowledge in him then a little Logic, Physic, and Metaphysics, no great matter for Ethica. A little ad regendos mores with some favour and affection will give him an affirmative certificate, Wingham combination Ma●● a great God above etc. and that will be sure to carry him from the Lion in Wingham to Syon-Colledge in London: He is then sufficiently read in Logic and Philosophy to make him fit for the Pulpit, and to cry down Astronomy, and Astrology, though he knows not what Astronomy and Astrology means no more than a Cobbler of two— etc. Kekerm. In praefat. Astronom. whereas I can send him to his Primate Kekerman to learn how necessary Astronomy and all the Liberal Arts and Sciences are for a Divine. And for Astrology I can send him to his own Orthodox Melancthon, Melanct. In praefat. in theoreticas novas Planet arum Georgei Purbrachii Simon Grynen. and he will teach him how necessary Astrology is for all sorts of people, both in privatis and publicis, for private and public uses. First, for private uses, and that first in Medendo, for Physicians. 2. Ad regendos mores. 3. Ad deligenda studia, for a man in electing his Vocation, and this he adds, Plurimum refert intelligere quo quemque natura ducat; It is a matter of great consequence to understand, to what faculty nature itself doth lead a man's inclination; and, 4. Conducit tempestatum observatio ad aeconomiam, the observation of tempests is very expedient for a family; And 2. For public uses, Existunt ut in rebus publicis fatales tempestates, in quibus admoniti ab hac arte, multa providere possunt vel ad cavenda, vel ad mitiganda pericula: Saepè enim fata consilio in melius flecti queunt, saepè fatorum saevitiam lenit Deus, placatus piorum votis. Quare haec quoque gravis causa fuerit, rerum futurarum significationes animadvertendi; Prodest enim commonefieri homines atrocibus siderum minis, ut a Deo opem implorent: Deinde ut bonitatem Dei magis agnoscant, cum viderint aliquam esse superiorem ac meliorem naturam sideribus, quae tristes significationes mitigat, etc. and so he goes forward: Nec eo detrahenda est arti fides quia aut artifices aliqui inepti sunt, aut non omnes eventus humani in arte monstrantur: sunt enim & aliae quaedam praeter sidera eventuum causae, etc. I writ to them that are understanding, and therefore I hope I need not bestow the pains to translate. Now what some have objected to me out of Ulpian, alleging his seventh Book, De officio proconsulis, where they say, That the Roman Senate made Laws and Decrees against those whom they called Mathematici & Vaticinatores. I shall answer briefly. First, let them consider what the Mathematici were. They were such as were condemned by the Law of Moses, in Deut. 18. as I have showed in the ensuing discourse; they did prognosticate by Magical and superstitious Sorceries, and by much abominable means, and therefore they were prejudicial to the flourishing estate of the Roman Empire: A●l. Gell. 1 Lib. nat. Atticae. see what Gellius saith, Vulgus quod gentilitio vocabulo Chaldaeos dicere opertet, eos Mathematicos vocat. And secondly, their Divinations, and Prognostications were forbidden, as found false and deceitful by reason the Art was very unperfect: until Ptolemy his time, in the time of the Reign of Antonius Pius, but now it hath received more approbation even by longer experience and observation. But I leave these things to be well weighed by all that are wellwishers to the Arts, and consider what strange things have been by the Arts even without exorcism, or dealing with the Devil as they call it. What did Boëtius? sure he was no Conjurer, Cassiodore tells him, that many (even) profound things have been done by him▪ How many strange things have been done by the Perspective, by the Statickes and Trochilicks▪ See what Claudius Celestinus speaks, even condemning those who overshot themselves, not considering the means. Hodiè magnae literaturae viros & magnae reputationis videmus opera quaedam quasi miranda, supra naturam putare, de quibus in perspectiva doctus causam faciliter reddidisset. I shall english it. We see some men of great learning and reputation to judge certain works as miraculous, even above the power of nature, of which works a man that hath knowledge in the Perspective may very easily give a reason. I could instance in many more, as what Archimedes did in his Sphere, Tuscular. Quest. 1. of whom Tully makes mention; who did fasten the movings of the seven Planets in a Sphere, he did as God who made the World, as Plato in Timaeo. But I should not be tedious, I may have other occasion hereafter. I now wish and pray, that God may bless the studies of the industrious in lawful Arts. So prayeth A wellwisher to the Mathematics. Henry Harflete. Vox Coelorum. Predictions defended: OR, The Voice of the Celestial Lights, against the Epirrhesian Antagonists in these times. THere are three sorts of People, which are great enemies to Science and Knowledge, and to the noble Sciences of Astronomy and Astrology: The 1 Ignorant. 2 Envious. 3 Censorious. The First doth slight, because he knows not. The Second doth loath, because he doth not love. The Third doth dispraise, because he is not well pleased with those noble Arts and Sciences. The First enemy is the 1 Ignorant Man▪ Wherefore that ancient adage is even grown to a Proverb: Scientia nullum habet inimicum nisi ignorantem. Though the word [nullum] be (according to the Logicks) an universal negative, yet it is not altogether exclusive, as though knowledge had no other enemy, than the ignorant; but the meaning is, That Science hath no greater enemy than the ignorant man, because he knows not the benefit of it. Therefore it is that Plato breaks out with this exclamation, Plato. O scientia, quo modo te amarent homines, si scirent. Oh Science, how would men love thee, if they did but know thee. Man was created (saith Aristotle) to understand, and to do, for knowledge begetteth Judgement, and by Judgement men execute all good and virtuous actions. But the ignorant man knows thus much, That the study of Arts and Sciences is a bottomless Gulf, and so difficult & hard, that they which think to attain to a perfection, are many times foundered in the midst, and therefore they account it better not to know much, yea, no more the the Ox or Ass doth. It is enough for them to know, how old they are; and to keep an Almanac in their pocket, to know what day of the Month it is, etc. These be such as Guido Bonatus reprehends, De utilitate Astronomiae. who inveighs against such, who say, Quòd scientia stellarum non potest ad aliquo sciri: That none can attain unto the knowledge of the Stars: And against those that say, That the knowledge of the Stars is not profitable, but rather damnable; and against those that flatly rail against the Judgements of Astronomy, being ignorant of the commodity of it, because they think, it is not lucrative or gainful, it comes not in with advantage: I leave the ignorant man in his blindness, and come to speak a little with the 2 Envious Man. He is another enemy, who (perhaps) may know somewhat, but he loathes the Art, because he loves not the Artist; his mouth is full of railing and bitterness, full of detraction and slanders; Lingua facile volat & facilè violate saith Bernard. The tongue speeds easily, but wounds deeply. His tongue can reach him, whom his hand cannot touch. Detractio est denigratio alienae famae per occulta verba▪ saith Aquinas: Detraction is a blacking of a man's good name by secret words. Thus because his weak and shallow capacity cannot dive into the Mystery of Art, he strikes the Artist through with the term of a Conjurer, a cunning man▪ a Hocus Pocus, etc. Let him but contingently Predict according to the natural operation of the secondary causes, though it be for the common good, than he is termed, a Juggler, he juggles with the Parliament, he flatters, he deludes, etc. I wish this pretty fellow would con his Lesson in Tully. He shows who is the best Predictor, the excellentest Soothsayer, if I may so term him; Augurque cum esset, dicere ausus est, optimis auspiciis eageri, quae pro Reipub. salute gererentur, quae contra Rempub. fierint, contra auspicia fieri, Those Predictions are best▪ which tend to the safety of the Commonwealth. How basely then doth this envious Malignant enemy seek to scandalise the reputation of that worthy ginger, Master Lily, in giving him, the before-recited terms; when all his Predictions have tended to the good and safety of the Commonwealth, without the least show of flattery, either with the King or Parliament; and his advice good and wholesome. But I leave this envious Malignant, and come to salute the 3 Censorious Man. Who likes nothing but what himself acts. This is he that Melancthon calls Epicureus Theologus. He will dispraise the art, because it pleaseth him not: nay his blind zeal, and foolish rashness shall censure that false and damnable, which himself knows not, but that God in his time may make it probable. Melancthon calls this, manifestum insaniae genus, a manifest kind of madness; and likewise a foolish arrogancy. Arrogantia (saith he) cum summâ stultitia conjuncta est venati choragium aliquod gloriae ex insectatione artium, quae sunt gravi authoritate dictorum prudentium receptae. It is an arrogancy joined with the greatest folly to inveigh against those Arts, which have been received by the authority and approbation of the wisest Doctors. But, Ne suitor ultrà crepidam. Let this devout censurer consider what Alsledius, Kekerman, Melancthon, and divers other singular Divines have written in the praise of Astronomy▪ Melancthon in his Epistles to Simon Grineus Schonerus, and to the Preroration of Cardanus five Books declares how fare wide this ignorant censurer alleadges the Scripture against Astronomy▪ which makes fully for the Astronomer, as I shall show in this ensuing discourse; Plato in Epinom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but let him consider what Plato speaks in commendation of Astronomy: Astronomia sapientissimum quiddam est; nay he brings in a Nolite ignorare. Be not ignorant that Astronomy is a very high point of wisdom; nay▪ [sapientissimum] in the superlative degree▪ the highest point of Wisdom; and so it is indeed, for it doth in a very high manner set forth the glory of the Omnipotent Creator. Hear then the voice of the Heavens, Psal. 19 1. The heavens declare the glory of God, Psal. 19 1. and the firmament showeth the work of his hands, and that chief in setting forth three of his Attributes: His 1 Power. 2 Wisdom. 3 Goodness. 1. His Power in their Creation, and that in these two considerations especially. 1. In the manner of their Creation, See it more fully in Kekerman, his Preface to his Book of Astronomy. he but spoke the word and they were created; His Distum was punctually and instantly returned with a factum, he but said, Let there be light, and it was so, Gen. 1. 2. In that these huge Bodies, as the Spheres are, do keep their intervals and distances, one not encroaching upon another, but keeping their due course. 2. They set forth his Wisdom, in their Government, as he hath Created them powerfully, so he governs them wisely. 3. They set forth his Goodness, in ordering and disposing of them for the good of man; for he order them for his own glory, and disposeth them for man's good, to be a benefit and comfort to mortal and sinful man. He sweetly tempers and qualifies their natures, that they aptly administer a great benefit to man. He causes the sweet influences of the Pleyades, and he keeps Orion within his limits and bounds, job 38. 31. God said there to Job, Canst thou bind the sweet influences of the Pleyades, or lose the bonds of Orion? Where I shall prove these five points as briefly as I can. 1. That the Stars have received Influences. 2. That they operate and work upon sublunary things, according to the nature and quality of those received influences. 3. That God hath revealed those received influences to man. 4. That it is not unlawful to Predict and Prognosticate according to the known nature and quality of those received influences. 5. That it is not unlawful to call the Stars by such and such names, as Pleyades, Orion, Arcturus, etc. First, That the Stars have received Influences: For the opening of which consider these three things. 1. That there be Influences. 2. That the Stars have such Influences. 3. That they receive them from their Creator. 1. That there be Influences, where I shall show what an Influence is. Influxus est virtus Coelestis estellis & coelorum motu oriens, Influxus quid. & in infcriora descendens. An Influence is a Celestial virtue or power, arising out of the Stars and motion of the Heavens, descending upon sublunary things. I say, It is a Celestial virtue or power] for although all things are not governed by the influence of the Heavens, yet many and eminent changes do happen both in the air, and in the body of Man, whose Original cause doth apparently depend upon this Celestial virtue and power. 2. Arising out of the Stars and motion of the Heavens] as sometimes the Influence is, helped forward through Diabolical and wicked enchantments, so oftentimes God is pleased to hinder the influential virtues of the Heavens at the Prayers of the faithful. And the Prophet Jeremiah, cap. 10. 2. doth warn us, That we should not be afraid of the signs of the Heavens, as you shall perceive, and the meaning in the Objections anon, and so the true scope and meaning of the words. It is sure that so much credit is not to be given to such Signs, as the vulgar and credulous ginger doth imagine; neither is their virtue and power altogether to be rejected, neglected▪ and despised, seeing we have many and most notable examples left us upon Record▪ which show how prevalent the Celestial influences have been upon some sublunary creatures, which I shall show hereafter. 3 Descending upon sublunary things.] Though I say, these influences descend, etc. and they incline a man more to motion, and so apt to perturbations▪ yet they do not compel through any necessity; for the free mind of man is not subjected, and (as it were) enslaved to any positions of the Stars; for, Sapiens dominabitur astris. It is certain that a wise man may see fare by such positions, and foresee many things whereby he may be warned to prevent future miseries. An eminent example we read of Thales Milesius, who was the first among the Grecians that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sapiens, a wise man, as Diogenes saith, and the first among them that found out the secrets and Mysteries of Astrology; by it he foretold the Conversions and Eclipses of the Sun: Eudemus in Historia Astrologica and Callimachus saith, he first found out Vrsa minor, and the Stars about her, whereby the people of Phenicia did direct their Navigation. Tully, de Divinatione & Aristotle, Lib. 1. Polic. cap. 7. reports of him, who by the Art of Astrology foreseeing a great gearth of Olives, got into his hands a great quantity of Olives in Miletum & Chium at a low rate, In Miletum & Chium. which he sold again the next year in the time of the dearth at a very great price, whereby he grew exceeding rich, and whereby he did show the worth and profit of Philosophy, which men so little regard. And Pliny in his Natural History saith, That Solon, (who was called the wise Lawmaker among the Athenians) did by the Eclipses of the Sun and Moon, Eclipses. Prognosticate the defects and subversions of certain States and Kingdoms in Asia. I could enumerate many examples; But how did they this? Did they deal immediately with the Devil? I never read any such thing but they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their wisdom, Aristotle (as it were) expounds it, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the Mistory of Astrology, which shows the effects from the the causes. Thus there be Influences▪ And the 2 Stars have Influences 'Tis plain. job 9 9 Canst thou bind the sweet Influences of the Pleyades? and so Job▪ 9 9 He maketh Pleyades and Orion. He maketh▪ that is, either 1. Creavit, he Created, or 2. he maketh, that is, facit operari, he gives them their influences or virtual powers. Aristotle 1. Meteorolog. cap. 2, Est autem necessairò mundus iste superois lationibus fere continuus; ut inde vis ejus universa regatur: Ea s●quidem causa prima putanda omnibus est, unde motus principium existit That World, (meaning the Elemental World) is necessarily almost next adjoining to the supernal or heavenly motions, that from them all its power or influence may be governed; for that of all men is thought to be the first cause from whom the beginning of motion comes, and that is from God, whom Aristotle calls Primus motor, & ens entium, the first mover, and the being of beings. I do think that no man is such an idiot, or ignorant, but that he doth daily, even by experience find, that man's body, and all other Elemental bodies are altered, disposed, and ordered according to the influences and operations of the Sun and Moon, and other Stars and Planets. Persons that lie sick upon their Bed, even at the point of death have found this true, and that Physicians hath done them a pleasure to look up to the second causes, as governed by God the first cause; and it hath pleased the first cause to give a blessing to the means. Paima Deus causa est, causae sunt astra secunda, nil si prima vetat, causa secunda valet. The first cause is God, the second cause is the influence and powerful working of the Planets, and Stars, & heavenly Motions. If God who is the first cause hinder not, the second causes will afford a favourable aspect; that Physician that observes not this may (unboubtedly send many to the Grave, though he may not have the honour to be advanced as Hamon was, Ester 7. 10. But look a little further into the tenth Chapter of that book, Aristot. 1 Meteoral. cap. 10 and there you shall find these words: Oporte igitur, ut horum principia sumamus & causas omnium similiter. Principium igitur ut movens, praecipuumque & amnium priimum, circulus ille est, in quo manifeste salis, latio perspicitur, to the very same effect he speaks in 2 Lib. de Gen. Aristot. lib. 2. De her. & cor. cap. 10. & corrup. cap. 10. Quocirca & prima latio, ortus & interitus causa non est, sed obliqui circuli latio, ea namque & continua est, & duobus motibus fit. The uppermost motion (which is the primum mobile, or the upper Sphere) is not the cause of Generation and corruption, but the motion of the obliqne Circle, (which is the Zodiac) and he gives a reason for it, for that is both continued, and is caused of two motions: and in his 2 Lib. Physic. c. 2. he saith, That Homo gener at hominem, atque Sol; Man and the Sun are the cause of man's Generation, which can be no otherwise understood, but that God so ordered, that man who begets, and the second causes have their influences and virtual operations over the Nativity and birth of Man: This is no Heathenish position, for no man can be so blind, but that he may see by experience, (which is called the Mistress of fools) the virtual operation and power of the Celestial bodies in and upon the four Elements, and other bodies of them composed, whether perfectly or imperfectly, even by the guigance and government of their Creator. Authorities may be brought of three thousand year's antiquity and above of expert, wise, and godly men to prove this Position, which daily and hourly men may perceive by sense and reason; yea and all Beasts, Frowers, Plants, Herbs, Trees and Fruits do show by their actions and passions (if I may so term them) both outward and inward. Thus they have influences, but from whence? even from him who gives life▪ motion, and being to all things, Acts 17. 28. and that is the third thing herein considerable. That the heavenly bodies have▪ 2 Reccived their influences from God. In the 9 of Job. 9 and Amos 8. God is said there to make Arcturus, Job 9 7. Orion, and Pleyades; that is, God from the Creation makes them operative according to their influmentiall virtues which God hath given them; and that it is so the 7. verse of the 9 of Job makes it to appear, where God is said to seal up the Stars; that is, he can seal up, or as Job 38. ●1. restrain those sweet influences which he hath given them for the good and benefit of man. So Job 38. 27, 28. and Chap. 37. 11 God is said there to make the Clouds to labour, to water the earth; or as the last Translation renders it, by watering he wearieth the thick cloud. From hence then we may see the folly and ignorance of some confuted and condemned, who say, That the Stars have received no such influences, and that God hath given them no such influential power; this is to say, That God doth not work by his Creatures, as by his instruments and secondary causes; which is no better than Blasphemy. Nay, some are so stupid and ignorant, that they cannot be persuaded that any man can find out the Diurnal motions of the Planets, or that their distance from the earth, their Magnitudes, and the like can be found by the Art of man; no instrument (they think▪) can show such things as we talk and write of; no marvel than they deny their influences, which are daily objected to their sense and reason: But let me tell them, that the whole frame and fabric of the Creatures of God both Celestial and Terrestrial are to us as a bright Glass, in which they might (if they were not wilfully blind) see by reflection even radiations and beams, representing the very image of God's infinite Power, Wisdom and goodness, whereby we are taught to praise and glorify our great God who hath made the Heaven to send such sweet influences down upon the earth for the comfort and benefit of man, who was made after his own image, Gen. 1. 27. Can the Heathens confess this, and shall any who professeth himself a Christian deny it? Can the very Heathen, who were judged only by the light of nature find out, and confess that the Stars and heavenly bodies have received influences from some higher Power, but what to call that Power they knew not; and shall we who live in the light of the Gospel, and under the very beams of Grace, and the goodness and mercy of a Great and good God look upon the Heavens and Stars, as an Ox or Ass; search no further what they are, why Created, how they execute that for which they were created; the due consideration of this would make the ignorant (though otherwise zealous) Christian to confess (without any exposition by an Allegory) with that Kingly Prophet, Psal. 19 1. The Heavens declare the glory of God, and the Firmament showeth his handy work: even showeth that it is not idle, that God hath not given the Heaven's influences to lie still and do nothing, but if he hath given them influences, they do, nay they must 2 Operate; And so I leave the first, and fall upon the second Proposition. That the Stars and heavenly bodies do operate upon sublunary things, according unto the nature and quality of their received influences. This Proposition is confirmed three ways. By 1 Scripture. 2 Reason. 3 Experience. 1 By Scripture, I shall name a few places instead of many. job 38. 31. These natural operations are called there influences, the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super & fluo; to slow into, or upon. They must have an Object to work upon, otherwise it would be nonsense to call them influence, jer. 10. 13. when he uttereth his voice, there is a multitude of waters in the Heavens, Psal. 135. v. 7. and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain (or for rain) and bringeth forth the winds out of his treasures. Can the vapours ascend and gather together into a multitude of waters, and not operate? Doth God make it Lighten to cause rain, and doth he withhold it? Doth Mercury aspect with his fellows, and doth not God most commonly bring forth the winds out of his Storehouse? Psal. 136. 8, 9 Did God make great Lights, the Sun to rule by day, and the Moon and Stars to rule by night? Can they rule and not operate according to their influential powers? job▪ 9 7. God is said there to seal up the Stars in his anger, to seal up their influences, that they shall not operate according to their natural and influential virtues, and this God doth to scourge a sinful Nation. Did he not seal up the Heavens, that it should not rain, 1 King. 18? And was not that England's scourge? Did he not restrain the sweet influences of the Pleyades, not long since causing a sensible Dearth, that Corn was sold at ten shillings a Bushel, and many starved for want of Bread in the City of London. The holy Ghost doth not say, He hath sealed up the heavens that it shall not rain, but the Stars, to show that they operate or not operate upon sublunary things, as secondary causes according to the good pleasure, will, and command of the first cause, which is God. I could instance in many more, but these shall suffice; I come to confirm it 2 By reason. I shall instead of many, give these two Reasons why they must operate. 1 Because hereby they glorify and praise their Creator: It is the voice of the Celestial Lights, to praise God, Job. 38. 7. when the Morning Stars sang together, (or as the old Translation,) When the Stars of the morning praised me together: Now how did they praise God? Even by declaring his wisdom, power and goodness; And how did they that? By manifesting the same by their effectual operation in working according to those influential virtues God had given them: And then it follows, all the Sons of God shouted for joy, or as the old Translation renders it, and all the children of God rejoiced. The children of God, meaning the Angels, so junius, and not that these words should be an explicatory to the former part of the verse, as though the Stars of the morning should be the Children or Sons of God; for I can see no reason why that should be wrested figuratively, when it may be taken literally, and that this is the meaning, do but compare this place with the 148. Psalms, vers. 2, 3, 4. where he saith, Praise ye him, all his Angels, and in vers. 3. Praise ye him Sun and Moon, poise ye him all ye Stars of light. Praise him ye Heavens of Heavens, that is, the whole Heaven, called Heaven of Heavens, in regard of the spheres and situation of the sixed Stars and Planets: Here you see the Angels and Stars are distinguished. 3 They operate, because God made them for this end, not to be idle, but to operate for the use of Man. Psal. 8. 3. When I behold thine Heavens, even the works of thy fingers, the Moon and the Stars which thou hasi ordained; To what end hath he ordained them, but to serve Man, and to work for this use? and therefore he goeth on in the fourth verse, What is man? that thou art mindful of him, etc. 3 It is confirmed not only by Scripture, and by reason, but also By Experience. Aristotle saith, That the Elements, and all things which are composed of the Elements, do testify, that their virtues and natural motions do depend upon the activity of the heavenly motions and influences. We see daily, that the Mariner by foreseeing the rising, setting and culmination of some tempestuous Stars, and their conjunction and anglings with the Planets, hath an expert conjecture of storms and tempests, and such Meteorological effects▪ which are dangerous on Sea, whereby he is prepared against danger. Plato saith, Mutationes, opportunitatesque temporum praesentire, non minus rei militari, quam agriculturae, navigationique convenit. It is convenient, not only for the Soldier, but also for the Husbandman and Mariner to foresee the alterations and opportunities of times and seasons. Virgil shows what evident tokens are foreseen by the Sun and Moon. Georg. — Sol quoque & exoriens, & cum se condet in undas, Signa dabit, certissima signa sequuntur. Et quae manè refert, & quae surgentibus astris. Ille ubi nascentem maculis variaverit ortum▪ Conditus in nubem▪ medioque refugerit orbe: Suspecti tibi sint imbres, etc. And then he saith, Sol tibi signa dabit. quis discere falsum Audeat.— Now let a man know more than a Common Student, than he is accounted a Conjurer, he deals with the Devil, etc. Let a man draw and erect a Scheame of the Heavens, and thereby calculate his Nativity, etc. and frame a Judgement upon that, be it according to the judgement and experience of ancient Writers, (which cannot be taxed with the scandal of dealing with the Devil,) presently he is censured at the Bar of indiscretion; he ascribes fatality to the Stars, and that this must be: the Position of the Heavens tell him so; Who doth so? Doth Master Booker? Doth Master Lily? whom ye term fatal men, and mere Naturalists? What did Moses? What did David? What did Solomon? of whom something anon. I shall say no more, but only this, That it is no point of wisdom to derogate from (and thereby scandalise) the worth and reputation of the well deserving. But to proceed. I must needs here tax four sorts of people (the Proposition being confirmed, and I hope sufficiently proved to a wise man; verbum sat sapienti.] 1 Those that ascribe fatality to to the Stars. These indeed overreach themselves, thinking that the Stars are answerable to their doubts and demands upon a necessary tye; these indeed are mere Naturalists, Animals, that will tie the first cause to the secondary. And because the Heavens promise so much, it must needs be. 2 Those that deny any Influence at all; being Ignorants. These undervalue the second Cause, and the powers and instruments by which God works and effects according to ordinary means. These think that no Influential virtue from the heavenly bodies bear any sway at all in Generation and corruption in this elemental world. These assign a slight, superficial, even a no power to the secondary causes at all: They consider not the Sun, the Moon and Stars, how pure, how bright, how wonderful big, how far in distance, how manifold their Motions, how constant in their Periods, etc. they are? and so ascribe no more Influential power unto them, than they do unto the sign of the Sun and Moon hung up in London streets, to call in Twelve a clock Drunkards. Nay, the Elephant, the Cynocephalus, and the Ant, the Pismire, and other creatures, shall naturally, by their actions and passions, more confess the Heavenly Powers, than those ignorant, etc. Such as those will not ascribe so much virtual radiation and force to the Celestial bodies, as they see before their eyes in a little piece of a Magnes, or Magnetical Stone, which at a great distance shows it operation: They think that the Sea and Rivers ebb and flow of themselves, when we know they follow the course of the Moon, etc. 3 False Practisers, that Calculate upon false grounds. They confess the Stars have Influences, but by their false Calculations they derogate from the force of those influences. John White likewise in the same Predicament for 1646. As they confess, that the Moon hath Influences. but by their false rules for her Motion, they (in as much as in them lieth) take away the force and power (God hath given her) over sublunary Creatures; I deny not but that that Scripture Almanac is very good and profitable; but blame the Calculation for the Moon's equal motion, which was well omitted in the printed Sheets. false Tables for her culmination, according to her equal motion, and so are short or over her true culmination according to her Apogaeum or Perigaeum, etc. That is H. J. his Calculation for the year 1646. for indeed I saw it not for 1645. before it was enlarged; fetched out of Master Alestree his Calculation; but I think he is belied. 4 Superficial Practisers. These deny not, but that the fairness & foulness of the weather may be conjectured, but it must be only when the time is near, and the natural causes have begun to work; and their reason is, D. Willet upon 1. Genes. because our Saviour Christ said, Luk. 12. 54. When ye see a Cloud rise out of the West strait way ye say, a shower cometh, and so it is; and when the South wind bloweth, ye say that it will be hot, and it cometh to pass; and in Mat. 16, 2. When it is evening, ye say, fair weather, for the sky is red; and in the morning, ye say, to day shall be a Tempest, for the sky is red and lowering. But mark here, 1. Christ did say as they did say, [ye say.] 2. Where is there a certainty in this whereupon to build a certain Prediction, though the time be near, etc. for though he adds to the two first, [and it cometh to pass,] yet he leaves it out in the two last 3. Then it should be lawful to predict these four only and no more. 4. We often see these natural causes appear, and the effects follow not; other causes (I suppose,) hindering these effects, which the eye of man perceives not. 5. Christ came to teach Salvation, not Astronomy or Astrology, and therefore Christ teaches them not this, but puts them in mind of what they themselves say and teach, he reproves them not for saying so, but he reproves them for their quick sightedness in earthly things, and blindness in spiritual matters. These are too superficial, and think nothing more but these may be done upon probable conjecture, if they hold it lawful to predict upon these causes, why not upon more that may be as probable, though no natural causes have begun to work? These consider not (as they ought to do) the wondrous works of God in their natural operations, and influential virtues which God revealed to man; and so I fall upon the third Proposition. 3. That God hath revealed those received influences to man. God would never have asked Job, If he could bind the sweet influences of the Pleyades, etc. if he had not known them. No question but God revealed them to Solomon, Lib. sapient. cap. 7. for so Solomon testifies of himself, when he saith, Deus mihi dedit haruin rerum cognitionem veram, etc. God hath given me the true knowledge of things that are, so that I know how the world was made, and the powers of the Elements; The beginning and the end, and the midst of the times, how the times alter, and the change of the seasons: The course of the year, the situation of the Stars, the nature of living things, and the furiousness of beasts, the power of the winds, and the imaginations of men, the diversities of plants, and the virtues of roots; and all things both secret and known do I know, for wisdom the worker of all things hath taught it me. And in the eighth Chaptet he saith, If any man desire great experience, she can tell the things that are past, and discern things to come; she knoweth the subtleties of words, and the solutions of dark sentences: she forseeth the signs and wonders, ere ever they come to pass, and the success of seasons and times, etc. and then seeing God (whom he calls by the name of wisdom) had given him this knowledge; he saith▪ I shall be found of sharp judgement, so that I shall be marvellous in the sight of great men, etc. And Solomon was no Conjrer, he dealt not with familiar spirits, but with the living God, who at his Prayer gave him an understanding heart. Now we must understand that there is a threefold Prognostication, or Divination: Viz. 1 Superstitious. 2 Supernatural. 3 Natural. 1 Superstitious, and this: Either 1 Heathenish; Or, 2 Oraculous. 1 Heathenish, as Auguration, Aruspice, Necromancy, etc. such as the Egyptians used; this is impious and vain, and abominable, and therefore the Lord gives the Children of Israel a special caveat, Deuter. 18. vers. 10, 11. Let none be found among you that maketh his Son or his Daughter go through the fire, or that useth Witchcraft, or a regarder of times, [that is, a superstitious and Heathenish regarder of times, as the Egyptians were] or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that Counselleth with spirits, or a Soothsayer, or that asketh counsel of the dead. 2 Oraculous, and this was practised by wicked spirits in Oracles, and answers in Idols, and in possessed persons by the suggestion of the Devil; and such were the Oracles of Apollo, which were always doubtful. This superstitious Divination God never revealed to man. 2 Supernatural, and this is only revealed to man by God, and this is not properly Prognostication, but Prophesying, and this was Solomon's Divination, so that he may rather be said to Prophesy then to Prognosticate. 3 Natural, and this a man may fore-shew by probable conjecture, arguing from the cause to the effects; Ex similibus causis similes producuntu effectus. The effects are produced according to the nature and quality of the known causes, the Natural efficients are Elements, Planets, Stars, Meteors, etc. which have their effects; the effect of this efficient is a voluntary action, by which the Principal (which is God) doth act, and by it is helped assisted and furthered in producing the effect; as the Master builder is helped by his Servants to build an house. The Heavens and the Planets are efficients, procreant causes by their operative Motions to bring forth or hinder the fruits of the earth; and this is that which we called Astrology, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ratio stellarum, as much as to say, The reason of the Stars and Celestial effects; and this Sir Christopher Heydon defines to be an Art which teacheth to predict and prognosticate of the natural effects, and mutations which may hereafter come in the Elements, and these inferior and Elementary bodies. But how is this done? Even by the motions, configurations, and influences of the Stars, Planets, and Celestial Bodies: which Art is gotten and goes on to perfection by study, trial, and experience; so that it must be guided by reason, and submit itself to the Almighty power of God, who is Natura naturans, the God of Nature, and the revealer of secrets. Now God did reveal the supernatural Divination to Solomon extraordinarily, so he hath and doth still reveal this natural Divination to man experimentally. Let me instance, and then let the blind Antagonist ruminate. It is certain that the state of the weather doth by the will and order of the first cause depend upon the secondary causes; as upon the course of the Sun meeting with the fixed Stars, and therefore it is that the Holy Ghost saith, job 38. 31▪ Canst thou restrain the sweet influences of the Pleyades, etc. and then in the 32. ver. Canst thou bring forth Mazzoroth in their time? Canst thou also guide Arcturus with his Sons, and he goes forward in the 33. ver. Knowest thou the course of the Heaven, or canst thou set the rule thereof in the earth? As much as to say, Though thou dost know the course of Heaven, and the Celestial Bodies in their motions and influences, yet thou (who art but a weak creature, and seemest to contend against thy Creator) canst not set the rule thereof in the earth; that is, Thou canst not cause the Heavenly bodies to have any power over the earthly tbodies, so junius glosseth: certain than they have power, and job knew their power, though it lay not in his power to effect, being a weak creature: but all this makes for the Astrologian, so that he wrist not his judgement to high, whereby he may seem to contend with his Maker. But to proceed. The certain time when they meet with the Sun I shall hereafter show, for the lat. of 51. 30. It is a received opinion grounded upon long experience, that the Sun in Taurus meeting with the Pleyades and Heyades toward the North, and the Haedi or Kids towards the South, and afterwards with Orion, and after with Arcturus; all these (though they be by nature stormy, tempestuous, and moist Constillations) do stir up notwithstanding sweet and pleasant showers, which do fresh the tender-rooted Plants, being warmed by Southerly winds. And in the Summer when these Plants have received deep root, and therefore need moisture to further their increase to their full growth, we see that the Sun meets with the Aselli in Cancer, which bring with them sweet showers, and a latter Rain to make them prosper; then again, they wanting heat for their full maturation, the Sun (entering into Leo, being a Sign of the fiery triplicity, hot and dry) meets with the two Dogs, Syrius and Protion, of the nature of Mars and Jupiter, which bring great heat to ripen Corn and other Fruits; this heat notwithstanding is tempered through the providence of God by the Etesian winds, which commonly arise at that time of the year. Then again, the Sun enters the Terrestrial Sign Virgo, by nature cold and dry, which doth so abate the heat, that the earth being now cooler, the Husbandman doth with great ease and joy gather in the fruits of the earth. Then the Sun meeting with stormy Boots of the nature of Mars participating with Jupiter, brings again opportune and timely, and seasonable showers, to close up the hollow cones of the gaping earth. In the Autumn the Husbandman gins to provide for the Crop for the next year; the qualities of that Quarter being cold and dry, the Sun than comes to rise in the Morning, when the Pleyades, Hyadeses, and Orion do set, which cause some cold showers, yet they hurt not the new sown Corn; And why? Even because the Sun is then in Sagittary of the fiery triplicity, hot and dry. Thus we see how it pleaseth God to cause a sweet temper and qualification of the nature of the Stars to pleasure sinful man. But some will say, Object. It seems by this that the judgement of the weather is certain, and by one year's observation the next is known. To which I answer. Solut. That the judgement of the weather would be certain hath it not pleased God to set other Lights for signs, and for seasons, and they are the Planets, with the Sun and Moon, whose aspects cause such various and divers effects, as we daily find by experience; for, 1 Their course being various do continually cause a wonderful change of weather, even to man's admiration. 2 Another reason may be their great distance from us, they darting their natures upon us as upon a Centre, and therefore it must follow, that general influences must needs overcome particulars; for it may rain in one place and not in another; here Snow, and there Hail; and I would know whether this be any prejudice to the Art, or else unto the Artist: It may be true that the aspects which are most prevalent under such a place at the time aspected (considering the circle of Position) may happily produce the same effects, according to the nature and quality of the Planets aspected, though perhaps it falls otherwise in another place, which is not under the same circle, which divers do not consider: yet Artists, as they profess themselves. Amos saith, Amos 4. cap. 4. verse 7. Prophesying against the Governors of Samaria, tells them, That God had withheld the rain from them, when it was three months to Harvest, and I caused it to rain upon one City, and have not caused it to rain upon another City, but this was the judgement of God. 3 Another reason may be, the curse of God which fell upon Adam, which descended as well upon his judgement as Person; and surely since his fall none can attain to a perfection in any Art, therefore it is that the Sons of Adam are of such weak understanding and rash judgement; that he considers not things to the purpose, he considers not the moderatours of every quarter of the Moon, the Winds agreeing to the seasons of the year and place, for it bloweth not alike in all places, etc. Now than the consideration of all these things will certainly evince the ignorant of an apparent error, Application. that say, God never revealed any such things to man. But I writ not this to fools, ignorant, or malicious, but to the wise and rational man. But consider this, 1. That as God in his goodness, power, and wisdom hath Created all things in number, weight, and measure, so to us of his great mercy he hath revealed means, whereby to attain to the sufficient and necessary knowledge of those things as he did to Moses, Solomon, Abraham, job, etc. And 2. Consider this, Qui sapiens ●ntitur astris, ut bonus Astrologus; qui sensualis, servet astris ut Nero, qui sanctus dominatur astris, ut joshua. A wise man useth the Stars like a good ginger; a sensual man serves the Stars like Nero: An holy man doth (as it were) govern the Stars, because he fears them not, they work for his good, they fight for him, as they did for Barak against Sisera, Judges 5. 20. and was not this revealed extraordinarily by the spirit of Prophecy, to the Prophetess Deborah, Judges 4. 3. Consider as God hath endued a man with Reason, Wisdom, and understanding; so he hath in some measure endued him with Judgement: as God who is the first and principal cause doth work ordinarily by the second causes; so he hath given Judgement to man to show, set forth, find out, and predict the effects of the second causes according to their nature and quality, and so I come to the fourth Proposition. 4 That it is not unlawful to predict and prognosticate according to the known nature and quality of those received influences. The precedent Premises being considered, the ingenious will confess this Proposition to be a consequent. Qualis causa, talis effectus, and the causes being known the effects cannot be hid; and therefore this being thus probable, it needs no great demonstration. And it being thus probable by the former Propositions, Non eget probatione nisi apud homines aut parum aequos, aut stolidos. It needs no probation, unless to men that are not rational or foolish. But I shall show two things in this Proposition: viz. The 1 Defence 2 Fence of Predictions. In the first Predictions are defended; in the second, bounded and limited. 1. Defended; It is not unlawful to predict] There is a difference between licitum, and non illicitum: a thing lawful, and a thing not unlawful: had I found Predictions in the Scripture absolutely commanded, I should have said then, That it is lawful to predict; but because I find them not where forbidbidden, neither explicitly, nor implicitly, therefore I say, That it is not unlawful, because not forbidden. But then some will say, Doth not the Lord in the tenth of jeremy and the second, forbidden it, when he saith, Object. Learn not the way of the Heathen, and be not afraid for the signs of Heaven, though the Heathen be afraid of such. The gloss upon the place runs thus: God forbiddeth his people to give credit to, or fear the constellations and conjuctions of Stars and Planets, which have no power of themselves, but are governed by him, and their secret motions and influences are not known to man, and therefore there can be no certain judgement thereof. Deut. 18. 9 thus the gloss, and therefore they say, 'Tis forbidden. For answer hereunto, I shall answe and open the Text before the gloss, and they shall find no such matter. First for the Text, Answ. Learn not the way of the Heathen] What was their way? 'tis expounded in Deut. 18. 9 their way is called an abomination. Thou shalt not learn to do after the abominations of those Nations; now what their abominations were, you may read forward in the 10. 11. ver. Let not any be found among you that maketh his Son or his Daughter to pass through the fire] Leu. 18. 21. they passed to Molech, which was an Idol of the Ammonites, to whom they burned and sacrificed their Children, as you may read, 2 King. 23. 10. Or that useth Witchcraft] or as the new Translation, that useth Divination] what this Divination was I have told before. Or a regarder (or observer) of times] that is, that doth superstitiously observe times as the Heathen did, as before. The Roman Laws made against them that were called Mathematici, Chaldae, Arioli, and Divinatores, were made against those that Moses speaks of in 18. Deut. of whom Ulpian lib. 7. De officio proconsulis. Or a marker of the flying of Fowls, or as the new Translation, or an Enchanter] such as were the wicked Egyptians. Or a Sorceaer] or Witch, or a Charmer] in the 18. of Levit. 27. there 'tis expounded, such a man or woman that hath a spirit of Divination or Sooth-saying in them, such an one was the cunning woman of Endor, who is said in 1 Sam. 28. 7. to have a familiar spirit, and therefore such an one is called, A consislter with familiar spirits. Or a Soothsayer, the new Translation, a Vizard, or that asketh counsel at the dead; or as the new Translation, a Necromancer. These be the ways, even the abominations of the Heathenish and superstitious Egyptians, which the Children of Israel must not learn. Then it follows; And be not afraid for the signs of Heaven, for the Heathen are afraid, or dismayed at them] Is this Astrology that is forbidden here? No sure; yet suppose that by these signs of the Heavens should be meant the influences of the signs? What, do you conclude that the Art is forbidden, because by the Heathens abused? No, look with the eye of Judgement upon the words, and you shall find that the Art itself is not reprehended, but the vain confidence that the Heathen did put in the Art, therefore he saith, Be not afraid; as though he should say, The Heathens did so much trust to their Diviners, that told them what success should be expected by the signs of the Heavens, that they did fear if a prosperous success were not predicted, but they looked only upon the secondary causes; but you (my Children) look upon me the first cause, and therefore be not afraid of the signs of Heaven (as the Heathens were who knew me not) though they promise no good success, I am above them, I can make the Stars in their course fight for you, as you know I did against Sicera, Judges 5. 20. etc. Now how it is forbiddin in this place to predict, and so judge of the effects by the nature of the causes? Thus for the Text; now 2 For the Gloss. It is certain that a man may be a good Divine, yet no Astronomer. And for the Gloss, I am persuaded, that it was neither Junius nor Tremelius upon the Text, but it was crept in, and thrust in by I know not whom; for mark what he saith. God forbiddeth his people to give credit to, or fear the constellations and conjunctions] I am sure 'tis nothing to the Text; and then secondly, how doth this expound it, when as a gloss should make a thing plainer than the Text itself? Can any man that hath knowledge in Astronomy think, that by [Signs] should be meant the Constellations, when as a Constellation is the same that Sydus is, even a knot of Stars compacted; or as another saith, Constellationes vocant notationes syderum quomodo se habeant; cùm quis naseitur; and how can this be understood by the word [Signs] when as 'tis plain, that by signs there Rhetoric will teach us is meant, the influences of the Signs, by a Figure called a Metonymy, where the cause is put for the effect: The Heathen did too much fear the influences of the Signs. Again, he saith, The constellations and conjunctions of Stars and Planets] Sure this is but a little better than nonsense; for [And] is a conjunction copulative, and joins together things of several natures. And what Astronomer did ever read or hear of a fixed Star was ever properly said to be aspected with any Planet before Master wharton's time. And then it goes on. And their secret motions and influences are not known to man] What Motions are they that are secret? their motions sure are not so secret, but known to man; but for their influences, some are secret, as some virtues are secret in Herbs that are not known to the expertest Physician. And then it concludes, and therefore there can be no certain judgement thereof] 'tis a plain Non sequitur. And though the Judgement of man be defective, yet it may be probable being grounded upon a probable reason and conjecture; for I say, 'Tis not unlawful to predict] and who knows not, but that the word [predict] is Astronomically nothing else but to fore-shew the effects that may happen from the nature of the known causes. And what man is so mad as to reject the advice of the skilful and expert Phifitian, when he tells him the nature of such a compound is good to give ease to his sick body; it may be that God will give a blessing to it, or it may not be; if it ease not, 'tis a sign of God's displeasure, etc. Heywood in his Hierarchy, Hierarahy lib. 7. tit. Principats. lib. 7. tit. Principats hath no manifest or sound Objections, Astrology is defined to be scientia astris, a knowledge in the Stars, of which (he saith) Pliny in his 57 Book of his natural History, witnesseth that Atlanta King of the Mauritanians was the first inventor. Indeed I read, that Atlas who was King of Arcadia was the first inventor of Astronomy, from whom a Mountain in Mauritania takes it name, and is called Atlas, which was so high that the top of it is said to reach to Heaven, and to sustain it, and therefore Atlas is said to bear Heaven upon his shoulders, even by maintaining the Science of Astronomy, he lived, Anno Mundi, 2168. Can any man think the worse of that Science that was invented by an Heathen, if he were the first inventor of it. And then he goes on, Of this Art of Astrology the sacred Scripture in divers places makes mention, as Deut. 4. 19 And lest thou lift up thine eyes to Heaven, and when thou seest the Sun, and the Moon, and the Stars, with all the Host of Heaven, shouldest be driveu to worship them, and serve them, which the Lord thy God hath * That is, He hath appointed them to serve man. distributed to all people under the whole Heaven. Is Astrology here forbidden, or is this Astrology? 'Tis fare wide from it, 'tis not Astrology here forbidden, but Idolatry, even the Idolatry of the Egyptians, who are called Heathen, jer. 10. 2. Then he quotes 47. Esay 13. Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Starre-gazers, and Prognosticators stand up, and save thee from these things that shall come upon thee. But I pray what Astrologers, etc. were these? were they not the superstitious Heathen, such as in the former verse were called Enchanters, and Soothsayers, who did put a vain confidence in such things. And then he comes to Philosophers, and tells us what Franciseus Patr. de regno, lib. 2. cap. 16. speaks of Julius Caesar, who of all others was the most skilful in the Art of Astronomy, by which he had knowledge to predict his own fate, but he had not the skill to avoid it. But what is this to the purpose against Astrology? And then he tells us what Aristotle saith in lib. 12. Metaph. cap. 4. Astrology hath a speculation into a sublime substance, sempiternal and sensible, which is Heaven; and what then, doth this make any thing against Astrology as he pretends? Thus for the defence of Predictions, I come now to the 2 Fence Or bounds and limits of Predictions; I say they must keep within bounds, they must go so fare and no further; they must be according to the nature and quality of those known influences.] An ginger must not strain himself too high, that was the fault of the Heathen, and therefore in Scripture reproved. Go to the very essence of Astrology, and you shall find that it doth reasonably demonstrate the operations and effects of the natural beams of light, and influences of the Stars and Planets in every Element, and elemental body at all times, in any Horizon assigned. By it we learn the rising and setting of Stars mentioned by Hesiod, by Virgil in his Georgics, by Hypocrates in his Medicinal Sphere to Perdicea King of the Macedonians, by Diocles to King Antigonus, and by other famous Philosophers; a thing necessary for manuring of the earth, for Navigation, for the alteration of man's body being whole, sick, wounded, or bruised. Mercerus and junius allow of four lawful uses of the Celestial bodies, to which Dr. Willet upon 1 Gen. doth consent, and they be these: First, to distinguish day and night, light and darkness. 2. To be for signs of weather. 3. To serve for signs and seasons, as weeks, days, and years. 4 To give influence by their heat, light, and motion to these inferior parts. Indeed superstitious Astrology as Willet calls it, is not by any denied, but to be (as he faith:) repugnant to Scripture, against reason, vain and impious, and such Astology I am sure Master Lily doth utterly abhor; and no such is his Astrology specified and written in his Book, called The Prophetical Merlin, as some have vainly and foolishly imagined. For his calculations of Nativities, and finding out things that are lost▪ etc. which Dr. Willet comprehends under superstitious Astrology, is not any way practised by him in the least kind of superstition; for the manner of his practice, I would wish this Antagonist to look into his Anglicus for 1646. and he shall find him free from superstition; and I would wish those that read his Predictions there would first read his Epistle to the Reader, and I am persuaded they will wave their opinion: But it is the manner of our ignorant Censurers to read the Book, but leap over the Epistle, thinking that that belongs not to them; but I am loath to digress too fare though Rhotoricke allow of it. But for other Objections, and likewise somewhat what that famous divine Meluncthon writes concerning judicial Astrology, I have in part shown before in my general Epistle, and therefore I forbear to reiterate it, and come to speak two or three words concerning the last Proposition, and so conclude. 5 That it is not unlawful to call the Stars by such and such names. as Pleyades, Orion, Arcturus, etc. Were it superstition, the Scriptures would not use the words, Psal. 147. God is there said to number the Stars, and call them all by their names: And what names? Some are upon Record in the Scripture, Job, Amos, and others make mention of Arcturus, Orion, Pleyades, Hesperus, and Lucifer; Homer and Hesiod mentioned them, especially Syrius, otherwise called the great Dog. The knowledge of their names as well as of their natures is very requisite and useful; Seamen have it by experience in directing their course, as Aratus who was a Grecian Poet, and an ginger, and Ovid 3. Fastorum have observed, where he saith thus: Esse duas arctos, quarum Cynosura petatur, Sidoniis Helieen Graia carina notet. For this cause Virgil in 1 lib. Georg. thinks that the skilful Mariner by the continual observation of such Stars as might fitly direct him in his course, gave them fit names, for thus he saith: Navita tum stellis m●meros & nomina fecit. The Mariner hath both numbered and named the Stars, but you read in 147. Psalm, that God did this himself. Sure then it can be no superstition in these times of a great discovery of lights to call the Stars by their names, though we find them not all in holy Writ. Now to conclude, let the ignorant, envious, and censorious consider well what I have written and I hope they will be silent; I hope at least have no cause further to traduce; and pray to God that the Judgements depending in England may be removed, and the good to the Parliament Predicted may fully be accomplished: Nothing is certainly (you see) Predicted excluding the providence of the wise Governor of sublunary creatures. Here Master Lilly speaks for himself, and I hope the mouth of the sly Detractor will be stopped. In his Anglicus for 1646. Mr. Lily, Anglicus 1646. in Marches observations, where he writes thus; I speak as a man that grounds his conjecture upon natural causes: positively I conclude not, that's an act belonging to God's Providence; Well weigh likewise the places subjected to the twelve signs in Master Booke●s Almanac for 1644. and I hope those that will not understand will be mute, and those that cannot apprehend will admire; and then I hope Master Lilies Supernatural apparitions will startle the ignorant, his Collections of Prophecies will silent the envious, and his Prophetical Merlin will curb the censorious. Pray then to God to avert his Judgements, and to convert all to the good predicted for the true happiness and prosperity, and honour of England's PARLIAMENT. FINIS.