JUDICIAL ASTROLOGY, Judicially Condemned.  
UPON A SURVEY and EXAMINATION Of Sr: CHRISTOPHER HEYDONS Apology for it, In Answer to Mr. CHAMBERS.  
And of Will. Ramsey's Morologie in his pretended Reply (called Lux veritatis) to Doctor NATHANAEL HOMES his Demonology.  
Together with the Testimonies of Mr. W. Perkins Resolution to the Countryman; Mr. John Miltons' Figure-Caster; and Dr. Homes his demonology, all here exhibited against it,  
Seconded and backed by 

1. Evident Scripture.  
2. Apparent Reason.  
3. Authority of Councils.  
4. Justice of Laws.  
5. Arguments of Fathers, Schoolmen, and Modern Learned men.  
6. Concessions of Ptolemy, etc. friends of Astrology.  
7. And the wicked practices of Astrologers themselves.    ISA. 47.13. 
Let now the Astrologers, the Stargazers, the Monethly-Prognosticatours stand up and save thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves.  
LONDON, Printed by Roger Daniel for Joseph Blaiklocke, in Ivy-lane. 1652.   

To the Christian Reader.  
SInce the Sun of Righteousness arose from the Sea of Bestial persecution, and the Kingdom of patience (Revel. 1.9.) became a Kingdom of power, wherein the Lamb gins to reign, who is over all God blessed for evermore, we may easily perceive the clouds of blasphemous opinions, and diabolical practices arise daily, from the Bottomless pit; labouring to eclipse his glory; especially from the judgement, and practise of those subtle Engineirs of Satan the ASTROLOGERS, whose religion is the same with Jacob Behmens, the German-Conjurer, as appears by Master lily's recommending his Works so highly for Gospel light, in one of his Almanacs. They talk much of Christ: But what is THEIR Christ, but the appearance of God in every Creature; a Dog, or a Cat, by consequence; as Bothomly, in his dark and light side of God (lately burned by public command) most blasphemously avouched. They talk much of self-denial. But what is that think you? Not the denial of inordinate affections, but of the eternity of humane bodies as Master L. preacher of O. T. in F. (who is rejected for a notorions H. yet rants in Blasphemy) affirms saying (as they all hold) whatsoever had a beginning, shall have an end. laying the body of our Blessed Saviour, and of all the Saints, equal with the beasts that perish. They blaspheme the holy-Ghost, saying that the spiritual knowledge of Christ in the flesh, by which he is justified (1 Tim. 3.16.) is carnal; perverting that saying of the Apostle, that he knew not Christ after the flesh, as if he had denied him in the flesh. When as there is a large difference, between knowing of Christ IN the flesh, and AFTER the flesh, or ACCORDING to the flesh, that is, Judaical administrations, or humane wisdom, which is not according to the Word. This is that Antichrist 1 John 4.1, 2, 3, that Spiritual wickedness, which (because Rome works according to humane Tradition) hath left the foundation, and gotten another Christ. This is that sin of Turker, who are now under a vial, yet acknowledge Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the breath of God; denying his humane body to have suffered, but a Jew in his stead; and say, Mahomet is above him. This opinion produceth diabolical practices, as Sodomy, Witchcraft, and JUDICIAL ASTROLOGY (which may be done by the Hebrew Characters as well as by the Stars, only 'tis not so cleanly a conveyance, as some have confessed). Hence are the entire-professours thereof given up to vild affections; and their very reason is different from that of natural moral men. The diabolical communion they have in the Spirit of Antichrist, with each other, makes them so confederate that a saucy boy, as if the devil had anointed him with brimstone, for his unnatural itch, not to be conversed with by Christians, writes so learnedly against the gravest Doctors, and Pillars of the Church, of Jesus Christ. And hence is it, that Master Lilly boasts in his Almanac, that a boy of seventeen years of age, shall shortly transcend the ablest Divines in Christendom, in preaching by THEIR Spirit. Hence it is that Jacob Behmen commends the Lily of the wonders, and he HIM; like Nemo and Vulcanus viz. hic laudat versus illius, ille suos (Marshal.) though they never saw each other. Hence they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shuffle in their abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2 Pet. 2.1.) like jugglers, into the minds of people; who being taken with admiration at the success of their ambiguous Prognostications (like that of the Oracle of Apollo, Aio te Eacidem Romanos vincere posse) run after them to their own destruction.  
You that fear the Lord, and are built upon our Scripture-Christ, let me entreat you, 1. To take heed of fellowship with them especially in spiritual things. What fellowship hath Christ with Belial, light with darkness? 2. Go not to them for Counsel; for so you desert God as Saul, when he went to Endor. For which cause the Lord doth signify in his word his special displeasure against him. 3. Remember that of Deut. 13.1, 2, 3. God permits their Predictions to come to pass, on purpose to try you. 4. Take heed of stumbling at the way of Christ's power in our Army, for these men's being friends to this present government. For it is prophesied by the Scriptures, that they shall arise from among us (Act. 20.30.) that shall speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heresy must be for the manifestation of the approved. 2 Cor. 11.19.  
I commend you all, dear brethren in the Lord, to the protection of the Almighty, and to the MAN Christ Jesus, whom the Lord hath appointed to judge the world in righteousness (Act. 17.31.); praying with all prayer, and Supplication in his spirit, that you may follow the Lamb whithersoever he goes: and that since judgement doth begin to turn to righteousness, the upright in heart may follow it: and that the Lord would tread down Satan, Witchcraft, etc. under our feet; and according to his promise (Zech. 13.2.) cause all the FALSE-PROPHETS and VNCLEAN-SPIRITS to pass out of the land; which is the prayer of  
furnace Novemb. 15. 1651. Yours in Christ Jesus WILLIAM ROWLAND.   

JUDICIAL ASTROLOGY Judicially Condemned.  

A word by way of Preface.  
AS the Husbandman first chaps off, and kicks aside the brush and rubbish that he may with his Axe come at the root of the Oak; so must I deal with Will. Ramsey; wholying in the way, must be first spurned aside before I can come to Sir Christopher, as Will. hath ordered his Method.   

THE SURVEY & EXAMINATION of Will. Ramsey's EPISTLES, and the foul Language of his Book.  
THe Doctor hath spoken so much, and to so good purpose, in his Demonology against Judicial Astrology, and Will. Ramsey so little to it, whereby to enervate any thing of that Treatise (it still standing as an impregnable Bulwark) that as to him, there is little left for me to say, unless it be to tell W. Ramsey so much; and to reprove him for his ill handling the Question; that deceived souls may be reduced.  
Poor Will. it seems by his Pamphlet, he was distracted when he penned it. For he confesseth in his Epistle to All Well-willers etc. that he was more perplexed, and troubled at that instant of time his Treatise was penned, than all his life. So he. O strange distemper! and as strange a fantasy, that counts the time of his penning of eleven sheets, but at the rate of an instant. He confesseth further (ibid.) that his Genius was weak; and that he went, or ran from house to house, and made it where ever he came. By which words, I profess I do really suspect, Will. Ramsey went about to his Brethren Astrologie-favourers, to beg, or borrow some Latin, Greek, and Hebrew; but lost some of it as he went home. See anon whether I speak not really true. Out of all let the judicious Reader make the Crisis of the man's Cranny. Collate his Epistle to the Reader, with his Book, and you shall see suitable fits and feits. Where (poor man) he sins grievously, sometimes in his raving, and sometimes in his mopish melancholic fits.  
In his raving, 
Ira furor Inevis est. Hor.  he miserably foams at the mouth, with the froth and spittle of Malicious, Fool, Ignorant, Knave, Babbling Priests, Wretch, etc. some of which he drivels and slavers on M. Raunce (for writing against Judicial Astrology) the rest on the Doctor, and all Ministers without distinction. He is so bold a youth in his Title page as to style himself Gent. 
I am informed that in comparison he is but a Boy.  which I should have construed Gentleman, or at least Gentleman, but that his language is the language of a Peasant or Boor; unless the ginger excuse himself, that he was then under the powerful influences of the Constellations, Canis major minor, Taurus, Aries, Lupus, Leo, Scorpius, Serpens, Draco, etc. Never any in their sober wits, have accounted D. Homes ignorant, or fool. And of malice against Astrologers, the Doctor must needs be free, in that he professeth that the Astrologers never did him (that he knows) any personal wrong afore the penning of his Demonology, whereby to kindle any malice against them in his breast, and to vent it in that Book. His Treatise of Demonology fairly testifies for him, wherein he doth soberly handle the question of the unlawfulness of Judicial Astrology; touching upon no man's person. And there also professeth his love to the true Mathematics, even as with great delight he studied them in the University. And further, I can assure the Reader that he calls God to witness, that mere pressures of conscience, to discharge his faithfulness to Christ (as he is a Teacher to one of his Churches) in declaring against sin and error, for the preservation, or reduction of poor souls, made him write. But as was the manner of the times in the reign of Arminianism in England, to question any man's learning, though the ablest Scholar, if he spoke against their Tenets; so now are the manners of Astrologers, to call their betters every way by the names of fools, ignorant, etc. if they do not sing to their tune but contrary. You shall hear by and by Will. Ramsey despise Fathers, Schoolmen, Councils, 
See his book. c. 2. p. 38.  etc. that speak the least word against Astrology.  
When Will. Ramsey is in his mopish fits, I cannot, I ingenuously confess, either gather that he says any thing at all to the Head he propounds; or what it is he would have said: For instance, let the Reader consider well that head, chap. 1. sect. 6. p. 33. Astrology profitable for health. Nor can I reconcile Will. Ramsey with Will. Ramsey, there is such contradiction in his words. For page 11. line 25. me thinks saith he, Doctor Homes being a wise man, (the phrase signifies an habitual wisdom, as 'tis spoken without limitation and so left universal) yet in the very next page, but twenty three lines after, he calls Doctor Homes a fool. If he say the Doctor was a fool in condemning Astrology; then W. R. further like one impoes contradicts himself. For in his Epistle to the Reader parag. the third, he confesseth, that of his knowledge many Discreet Gentlemen would sometimes condemn Astrology.  
Finally this Epistle, and his whole book compared together will sufficiently argue, that the man was miserably lost in his reason when he penned it. For what are those Astrological predictions that D. Homes levels his Demonology against, but of such things, as which either they themselves are (as to us) accidental, as the success of businesses, or their causes are internal, as men's wills, and free choice, as to undertake a journey, build, etc. or not. Thus D. Homes in his very entrance upon the point of Astrology; chap. 1. §. 1. and §. 2. And in the very next page, viz. 112. he allows conjecturing, and of things whereof any natural reason can be yielded; as (saith he, quoting and consenting with D. Willet &c.) there are natural signs in the simple bodies, as the heavens and air, of the alteration of weather, as into winds, or rain, etc. as also in compound bodies, either vegetable, of seasons to set plants, or trees; or in humane bodies of convenient time to let blood, or purge. These are immediate effects in nature, of the Celestial bodies. There are also mediate effects, as Comets, which show siccity, heat, and combustion; so the Crow cries against rain, because the clammy moisture of the air affects and afflicts him in the clinging of his feathers, etc. But the Doctor doth there deny signs of humane events. So also in page 160. of his Demonology he opens his he art wide to show what he means by the Astrology against which he raiseth his battery of reason, viz. against such an Art or Science (as Astrologers would have it called) that undertakes to predict and foretell what shall befall MEN, and CITIES, and COMMONWEALTHS, in relation to HUMAN affairs, ARBITRARY actings, SPONTANEOUS and voluntary transactions, that depend upon the move of men's wills. To the same effect the Doctor speaks in his 113, 165, 167, pages of his Demonology. And therefore it is WILL. RAMSEYS ILL CUSTOM OF TELLING UNTRUTH (to call it no worse, though justly I might) to say, the Doctor or other Antagonists to Judicial Astrology know not, or do not ponere what they mean, when they speak against Judicial Astrology. The Doctor as clearly, as if written with Sunbeams, doth often inculcate what he allows, and what he disallows, as even but now hath been plainly declared; 
The state of the question.  adding oft in his Demonology, that all Natural Predictions (which the Astrologers would cram in to their Judicial Astrology, with contradiction enough) is to be called, and considered in a way of Art or Science, either as meteorology, or physiology, or pure ASTRONOMY according to the nature of the subject under consideration.  
Thus you have heard the Doctor as plain (as they say) as a Pack-staff; now let us hear what those predictions are that Will. Ramsey is pleased in his Epistle to the Reader to disavow or grant. Which are the very same that the Doctor denies or grants, and William speaks them in higher words than the Doctor. I will give them unto you in his own words. His heads upon a just particular account are six. 1. Saith he, the rules of Astrology doth (so W. Ramsey is pleased to join a Noun plural and Verb singular together; but this is a small matter with him, who after is miserably out in his Latin, Greek and Hebrew. But for present, I was forced to touch his English upon whose score it lies, because I promised to give you his mind in his own words) I say, Will. Ramsey saith in the first place, that the rules of Astrology doth not meddle with vain contingencies; or such as have an indifferent respect to the opposites, as depending upon unknown, or indeterminate causes, which may happen one way or other. 2. Will. Ramsey saith, Man's will is not subject to the influence of the stars; neither hath Astrology to do with it, but accidentally so fare as the soul with the faculties thereof follow the temperature of the body, which (the friends of Astrology themselves acknowledge) is impeded and altered so many ways, as that Astrological predictions of man come to nothing. See the Doctors Demonology chap. 10. §. 4. 3. Neither doth Astrology meddle with the Providence of God. 4. Or show cause of miracles. 5. Or meddles with the secrets of God, for they are passed finding out. Astrologers are but men that contemplate natural causes. 6. Astrology or the influence of stars have no fatal necessity, except some contingency be mixed therewith; for this were to deny the providence of God. Thus W. Ramsey; whereof the last is delivered with that wonderful contradiction of fatal necessity and contingency.  
But you have them as he gives them.  
Now let the Reader that hath a mind to understand the right, compare the Doctors, and W. R. his stateing of the Question together, and he shall find those six things afore said, set down by William in that his Epistle to the Reader, fully to agree with the Doctors Tenet in the main. Therefore W. R. in his great warfare in his ensuing Pamphlet against the Doctors Demonology, either as a distracted man departs from his own principles; or else plainly fights against himself; let William take his choice.  
And if he be like some of his brethren he will choose the former. For however they state the question in words, I am sure they practise in deeds quite contrary; undertaking to know by the stars who, and where are the Thiefs and stolen goods of such, and such a robbery; the cattle and Drovers that carried them away, from such and such a ground, at such a time; and the like feits; and these they practise for money. Yea they are bold to predict the events of wars, the successes of marriages, and thousands of such mere humane events, which the Scripture pronounceth uncertain to us. The battle is not to the strong, nor the race to the swift. Promotion cometh not from the East (stars) nor the West (stars) etc. but all fall out as God's providence disposeth. Yet those Astrologers will boldly undertake to predict such things, as their Almanacs and Astrological Predictions, etc. do testify. By which writings they gain credit and custom of miserable seduced souls, to fee them and feed them with money for mere impostures, as many of their Clients do daily complain; saying, the Astrologers had their money (not forbearing to name the men and the money,) but they were never the nearer to find that they promised them. But if this were all that Astrologers did do, it were not so intolerable. But they have practised some things that are not to be endured in any Commonwealth, viz. to dissuade men of quality from marrying worthy Gentlewomen, using lies for their arguments, 
An intolerable practice of Astrologers.  forgeing those things of the Gentlewomen, to disinable their persons, and to reproach them in their repute, as are not fit here to be named; but at due time and place shall be made good before any Court of Justice by undeniable proof. And at the rate of Will. Ramsey's sounding the Trumpet, the battle is likely speedily to begin.  
And William Ramsey himself, for all his stateing of the question aforesaid, undertakes to predict many humane events (quite without the sphere of the state of his question) in his discourse of the Eclipse of the Sun at the end of his railing reply to D. Homes his Demonology. Amongst the rest he predicts, 
In the last page save one.  that before that Eclipse hath finished its effects, Ministers shall be in less esteem, than they would fain persuade the vulgar, concerning the students in Astrology. Whatever the Epithets be he gives to Ministers there; he intends not them for distinction, but for agnomination to them all, good as well as bad, or else he would not lay the cause of that prediction to be the Ministers opposing Astrologers, and upbraid Doctor Homes.  
And let me tell thee William a prophecy out of the Word of God against Judicial Astrologers, 
A Prophecy against Astrologers.  that as Aaron's rod swallowed up the Enchanters rods (Exod. 7.12); Balaam was killed when the Priests and Levites of the Lord were preserved (Numb. 13.22.); Daniel the Prophet is preserved and honoured, when sentence of death was pronounced against the Astrologers, (Dan. 2. vers. 2.14.27.28. etc. to the end of the chapter): and the persons having familiar spirits, and the Diviners, and Exorcists, etc. fell before the Apostles (Acts chap. 8. chap. 19 etc.): So these last and greatest sort of wicked men, that lead poor souls from God to the Devil, from his word to their circles and figures shall (without repentance) according to all the prophecies of the old Testament against Astrologers, Magicians, Enchanters, Sorcerers, etc. quoted in the Doctors Demonology, perish with Antichrist and all Christ's enemies at the great destruction of the wicked near approaching, for making way for the Saints Triumph a while on earth over all their enemies, Revel. 21.8. & 22.15. Now William, and thy brethren, run your course in Judicial Astrology, according to your wont manner of practice at your peril; and venture it whither your Eclipse, or the light of our Sun (the word of God) will prophesy more truly.  
I wonder in what star or constellation, or their postures William could read this goodly change, that godly Ministers must be discountenanced, and lying Astrologers (as the Scripture calls them) shall be advanced? His telling me there of ☽ to a □ of ♄ etc. with many the like antics, figures, gibberish and canting, is less, is worse than nothing, unless he could demonstrate to me (for that's the honour of a true Mathematician to demonstrate most potently) by reason, why such postures and features of stars and constellations must needs presignifie such and such events, 
Demonstrationes Mathematicae 〈◊〉 pot●n●●ssimae.  of which the Astrologers so confidently predict. To tell me of Traditions, that of old time for many generations upon such signs, such events have come to pass; is no more (if Astrologers say true in that) than what Conjurers teach and practise, viz. draw such and such circles, making these and those figures, with using of this posture and that form of words and the spirit will rise at command; which, though true, is called by the consent of all good men, conjuring, and is diabolical, because there can be no natural reason given of it, nor a divine rule to justify it. The application in a due proportion is obvious.  
If thus therefore Judicial Astrologers (as ye call them) do constantly in their practice transgress against W. Ramsey's stateing the question (in his said Epistle before his Christian Judicial Astrology, as with a strong contradiction in adjecto he calls it) William hath little reason to weary the reader's eyes and ears with irksome and nauseous repetition of that common rule (liable enough to exception) Abuse should not take away the use; or that instance, Heresies crept into Religion, should not put away Religion. We have a Bible for our Religion; no Scripture for Judicial Astrology, as before stated. And other Astrology (if they will have it so called) that is natural, not meddling with the six particulars aforesaid (as W. R. resolved the question) will get them little credit (the mere Natural Philosopher will tell as much), and gain them less money. You heard afore by Austin of himself and others, and by Master Perkins, and M. Brigges (in the Doctors Treatise of Demonology) that Astrology hath an innate tendency further, and beyond an immoration within the bounds of Naturals, and therefore they repent of their studies in that way. For that which constantly ends in unlawful practice, argues the principles to be naught. If a thing were once of good use, but now of none, but of much abuse, that's warrant for lawful state-powers to remove it; and Hezekiah's breaking in pieces the brazen Serpent will justify it. 
2 Kings 18.4.  So that in things not necessary, the rule is, Abuse must take away the use. Yea in necessary things, Paul would not eat flesh, rather than offend his brother, as Astrology doth the generality of true godly men, 
The judgements of God hang over a nation for the sins of Astrologers & their clients, a State permitting.  fearing that it will hasten judgement on the Nation; as Saul at last favouring such kind a-stuff, brought himself and the nation to great ruin: If Astrologers can not, as those among the Egyptians (when Israel was in Egypt,) and those among the Chaldeans (Judah being captivated in Babylon) and those in the Roman Empire (in the time of the ten Persecutions) cause persecution, (as their practice hath been by testimony of histories) yet their own impieties by that very Art, and their seducing poor souls from fear, and faith in God, do greatly threaten a common calamity, especially if connived at by the State. So the Prophet, Isa. 2.6. Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the East with Soothsayers like the Philistims. How home this reacheth Astrologers, hath been discussed in the Doctors Demonology: 
Daemonol. c. 10. §. 3. p. 124, 125.  Little therefore can be justly spoken for Judicial Astrology, more than to say 'tis all dross, 'tis all abuse, 'tis all (as Austin saith) A great Error.  
Yet W. Ramsey will make an Essay to justify Judicial Astrology (if he can) but in such a dialect as would make a wise man the rather believe that the Art is of the Devil, because the Artists in their defence of it speak the language of the Devil. Not Evil speakers, or slanderers, are saith the Apostle Devils, 1 Tim. 3.11. where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Not devils; and 2 Tim. 3.3. false accusers, the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devils. See the like phrase, Tit. 2.3. So W. R. here. So some others in their Almanacs or Prognostications. But my purpose concerning William. Ramsey's language (at once for all, to quit my hands of his words, and be free for his matter) is this.  
1. I shall most willingly give the day and Garland for railing and reviling gratis to W. Ramsey. It may be the poor miserable creature can speak no other language; he knowing no more than what his Physical and Astrological profession teach him, which savour no other. And if he be a Scot (as some judge by his name) then 'tis proper for him to be infinite proud and opprobrious where he dreams he may domineer. He thinks (to use Virgil's phrase) ARIETE CREBRO, as with the battery of the Ramshead. rather to force the fort of the Doctors Demonology, then to win it by the art and reason of School Polemicalls. Rather (as Alexander M.) to cut the Gordian knot then solve it; 
Quint. Curt. de vita Alex.  thereby (as he said) to delude the Oracle, in case he could not fulfil it. Doth William. Ramsey dream that he only hath the wit to jeer, or the sole liberty to rail in print? or doth he dote that he is a man of that composure of person and parts, that he is shot-free from all darts of Rhetoric? Can I but match him in profaneness of spirit, and error in judgement, I could repay him home near from all the Topics of Rhetoric Cicero useth in his invective orations. But (as chrysostom said) I fear sin. Yet he might, especially pretending to predictions, have prognosticated to himself that IF THE DOCTOR SCORNED TO ANSWER, HIM, some body else might show William his folly, lest (as Solomon saith) he should be wise in his own conceit: And might (like a wise man) with soft words, but with arguments of steel endeavour to convince William of the viciousness of Astrology, which God and all good men generally detest. That William hath not taken the like sober, modest, serious way to defend his art, it hath got him nothing. It is to prudent men the sign of a bad cause, that needs to be defended with bad words; which perhaps, may raise a great dust, and cast a fog before the eyes of men partially passionate; but do lose with men of a pure judgement in the credit of the cause.  
2. I shall also pass over (as not regarding) his silly jests and jeers (unworthy nameing) savouring of a light and slight spirit in him, as if some PEG— A— RAMSEY guided his pen not W. R. Gentleman.  
3. For his lifting and labouring to confute the Doctor, puffing blowing, and panting (as if almost out of breath,) fetching his wind with As I hope, and I believe, and I do think (so often repeated) I have confuted the Doctor; with his calling a main (as he recovers his breath) to the Reader, in his Nota, Nota, Nota bene, to attend; I pity both the man, and the Reader that follows him; that he should be so clamoured by him to run to fee (in comparison) a NOTHING. Whether I speak truly, let the sequel prove. And had it not been to tell the Reader so, especially young men in danger to be led away with Astrological impostures, I should never accounted William. Ramsey worthy any thing that might be called a Reply, Survey, or etc. And therefore I was loath Doctor Homes should so much disgrace himself, and credit William. Ramsey as to have his name in print to any paper to him. For 'tis wittily observed by the Heathen, 
Ovid. l. 13. Fab. 1  that it was too much honour to Ulysses, being a Coward, that he might contend, but in words, with gallant, valiant Ajax for the Armour of Achilles. 
Galenum non parùm errasse puto qui Thessalun, dum nomen ejus proterit, Aliquem esse docuerit, & cujus rationem haberet. Cardan. de vita propria cap. 16.  And it was the judgement of the great CARDANUS one of William's profession both ways, that famous GALEN (William's Master) did much err in so often mentioning in his writings his frivolous Antagonist Thessalus; for by that (saith Cardanus) Galen did teach men to think that Thessalus was some body, and at all regarded by Galen.  
Let not William or his adherents puff at this, as if but flourishes; but attend the short Surveys of his chapters and sections, and then see whether reason can cry him up, for wit, honesty, or learning.   


The Survey of Will. Ramsey's 1. Section of his 1. Chapter.  
The Definition of Astrology. 
W. R. his 1. Section   
THat the Reader may the better judge of the controversy between Doctor Homes and myself, I think best here before I enter upon any part of his discourse, to set down what this art of Judicial Astrology is, which I undertake to defend. Ptolemy lib. 1. cap. 1. Of his Quadripartite, defines it thus, Astrology is that art (joining it with Astronomy, as making no difference between them, though M. Homes and other adversaries thereunto do) which teacheth by the motions, Configurations and Influences of the Signs, Stars and Celestial Planets, to judge and prognosticate of the natural effects and mutations to come, in the Elements and inferior and Elementary bodies. And who so takes Astrology to be any other thing, is altogether ignorant of the Art, or guilty of inveterate malice in traducing so noble and admirable a science, esteemed and allowed of in all ages, and that in great reverence and honour, as well as the Students thereof (as in its due place shall be made to appear) by the chiefest and noblest of the people. Though Doctor Homes would fain persuade the vulgar and ignorant sort of people that it is a Doctrine of Devils, and unlawful, which shall in its due place be made to appear (as also the rest of his weak arguments and cavils,) that they are merely malicious, ignorant, weak, and inconsistent with reason or the thing in question; which that he may not be ignorant of, as also for the better understanding of the Reader, I do here more plainly rehearse by way of Quere; viz.  
First, whether Astrology, or foretelling, or Prognosticating by the Stars, be a lawful Art, free from all Diabolical practices and devices.  
Secondly, Whether Astrology may not lawfully be studied and practised, by the best of God's people, without offence in the least, either to the law of God, or man (if they concur with the rules of the Scripture) which is the full matter in controversy, and to be in this following discourse discussed, handled and cleared; and if so, then certainly the malicious ignorant condemners of this Noble and most profitable Art studied by mortals, (as in its due place shall appear) ought to be severely punished, and that with exemplary infliction, that posterity may take warning how they condemn what they are ignorant of; and likewise be encouraged to apply their minds to the contemplation and knowledge of all Arts and Sciences, especially this most heavenly and divine study of Astrology, or the language of the Stars.  
Now you have heard the distinction of Astrology the subject intended, by it you may not only see the causes which concur to the constitution of the nature of the Art, but also the final cause, whereunto all the precepts of the Art are to be referred; seeing then the knowledge of the effects of the Stars in the Elements and their bodies, dependeth of the motions, Configurations, and Influences of the Celestial bodies, Astronomy or Astrology (for by the learned, there is made no distinction between them as several Arts, but generally conclude them (as indeed they are) one and the same Art) is divided into two parts, the first speculative or theorical, which consisteth in the knowledge of the heavenly motions; the other part is that which consisteth in the effects and properties of the former motions, and without this (viz. Astrology) the other is merely vain and of no use, or to none or little purpose; the former, viz. Astronomy furnisheth the ginger with matter and stuff wherein to exercise himself; the other, viz. Astrology disposeth the matter, and accordingly judgeth as the case doth require, and therefore to be esteemed the more noble part of this Science.  
Thus W. Ramsey.  
SURVEY. Behold here W. R. at the very first, gins his Pamphlet with 3 gross UNTRUTHS. For, 
If Will. Ramsey gins with 3. great untruths, in his entrance, how shall we believe him in the rest of his Pamphlets  1. there is no such definition as he affirms, nor any thing in form of a definition, in relation to Astrology in that place of Ptolemy, as his eyes can witness, who of purpose read the Preface and first Chapter once and again in two several Editions. 2. Ptolemy doth there (contrary to William Ramsey's assertion) put a wide difference between Astronomy, and Astrology. For he gins that his Book thus: There are two things, O Syrus, special and most chief, by which are made Astrological Predictions. ONE, which is first in order and power, whereby we apprehend at all times the motions of the Sun and Moon and other Stars, and their postures amongst themselves, or towards the Earth. The OTHER is that, whereby we consider by the natural qualities of the Stars the changes that are wrought in Bodies that are congruous to those postures. And of these doctrines, the FORMER hath its proper Art, albeit the end of the SECOND be not added unto it, etc.  
In which words most evidently, Ptolemy distinguisheth Astronomy from Astrology of the nearest kind, viz. Natural; in so much that he saith, Astronomy is a perfect Art without that Astrology. Yea, and (as it follows there,) we have this into the bargain, that Ptolemy doth sundry ways, and with several reasons in that Treatise show the uncertainty and imperfection of Astrology; but cries up the certainty and perfection of Astronomy. 3. The Learned (contrary to W. R. false assertion) do make a distinction between Astronomy and Judicial Astrology, as several Arts. For they thus distinguish. OURANOSCOPIE, or URANOLOGIE, or OURANOGRAPHIE (the genus) is either Astronomy or Astrology, 
Alsted. Eneycl. l. 11. p. 1. c. 1. p. 4. c. 1.  (the species.) Astronomy is concerning the motion and measure of the Stars. Astrology handles of the effects of the Stars; called also prognostical, or Judicial Astrology.  
Add to these three untruths, the impertinencies or equivocations of W. R. in this his 1. Section; who having defined Natural Astrology, he puts quercs of the lawful study of, and Prognosticating by Astrology. By which if means Natural; he is extremely impertinent. For the Doctor allows it (as I have showed) only he would have it called by another name, as a part of another Science. If he means Judicial; then he plainly equivocates, defining one kind, but prosecutes another.  
Lastly, W. R. is what he was at first, an avoucher of untruths, so he began, and so he concludes the Section; saying, That Astronomy is merely vain, and of no use without Astrology: Which is most false as his own Ptolemy witnessed afore; and renowned Keckerman is his second; who wrote a famous System of Astronomy, declaring the excellent use thereof, without handling of any Astrology at all: which Astronomy for me to commend here, by the enumeration of its excellencies in particular were to carry water to the sea; or hold a candle to the Sun. I therefore leave all pure Astronomers, Chronologers, Geographers, Navigatours, etc. to decry the false Assertion of W. R.   

W. R. his SECT. II. In answer to some cavils of M. Homes his, wherein he denyeth Astrology to be warranted by Scripture, proved to be erroneous and false.  
Having thus painted forth the matter and form of the thing intended to be insisted on, I come now to show you what M. Homes his utmost power and malice against it is: and first his blind zeal gins to show itself, in persuading the Reader it is condemned by the Scripture, and no wise thereby tolerated; his words are, It is not where allowed in the Scripture, under the notion of Astrology, but every where spoken against as we shall see afterward: and all that he can show us and make us see, is but six places of Scripture, which is far from being worthy of the Title of a general condemnation, when there is none but knows the extent of the Scripture to consist of many half dozen Chapters, nay of Books, Ergo, not every where condemned; and those places neither, but imagined by him to condemn Astrology, when indeed they serve no whit at all for his purpose, as in its due place shall be made appear. But by the way, is it every where condemned? doth not the King and Prophet David say, The heavens declare the glory of God, Psal. 19.1? and in another place, The language of the stars, (which is the signification of the word Astrology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the language of the stars; and is it not allowed any where in Scripture under the notion of Astrology?) Is heard over all the earth, or the uttermost parts thereof, Psal. 19.3? as if he had said, there is no part free from the power of their influences; for their power hath a general extent over all Nations, Kingdoms, Countries, Provinces, and Languages. I pray, who can restrain the sweet influences of the Pleyades? Job 38.31. And did not the stars in their courses fight against Sisera? Judg. 5.20. One of these places had been enough to have convinced him of great wickedness, in denying the Scripture doth any where allow of Astrology; for if he never read these places, than he is wicked, and no less than wilfully wicked, to conclude what he understands not; if he hath perused them, then most malicious to speak against truth; I may even as well say diabolically wicked, and that he teacheth rather the Doctrine of Devils, for the Devil's Doctrine is falsehood; and if he preacheth such gross lies as these, he is the Devil's Preacher, and not Astrologers: neither is Astrology a Doctrine of Devils (as shall he made clear to him before the closure of my Discourse) as he in his 160. page line 21. is pleased to term it. So then, now I hope the Reader doth clearly see, these his first words of his Discourse, to be merely envious, slanderous, and malicious, or (at the best) most ignorant; for it will puzzle all his brains, and M. Raunces, nay and all that dare or will take their parts, to make any one of those passages of Scripture (he brings to confute or condemn Astrology) to serve in the least for his turn, as in its due place shall be cleared.  
Then saith M. Homes, As other things that are natural, which are brought to countenance Astrology, are not tolerated by the Encyclopaedia, and general order and Seats of all Arts and Sciences within their own Spheres, to be accounted Astrology. For instance, First, (saith he) Some urge that we know the Tides of the Sea, by the state of ☽, and Tempests by other Stars. which I am confident M. Homes cannot deny, but he will render himself more ridiculous than already, which he endeavours to do thus; These and of the like nature, are properly handled in that part of natural Philosophy, which we call Meteorology; and so likewise are all fiery Meteors, Comets, etc. and so by consequence are made an integral part of Physics: for if you will say, because of their external efficient cause. viz. the Stars, they are to be handled as a part of Astrology, by the same reason there will be left no such Science as natural Philosophy, because all inferior Bodies below the Moon (as saith the great Philosopher Aristotle) depend upon the superior Celestial bodies of the Heavens. In all which he doth but show his great mistake in the ground of Astrology, and his envy thereto; for how can M. Homes prove this is a mere urging, or an opinion of some, that the ☽ is the cause of the ebbing and flowing of the Sea; or that it is rather to be attributed to that part of natural Philosophy, which is called meteorology, and so consequently to be a part of Physics; when all the World knows, that hath any experience or understanding in Astrology, that he is as far from hitting the mark, as if he had missed the Butt.  
Wherefore for his better instruction, (for I see he is not so well versed in Astrology as he pretendeth, or as one that is to condemn it should be) I will make it appear to him, that the ☽ is the absolute cause of the ebbing and flowing of the Sea; and this is the opinion of all or most knowing and learned Writers, both in this Art and other Sciences; and not only so, but it is so clear to all the Learned, that his great Friend Picus Mirandula, which was a stronger Champion (or at least more knowing in the Art then he) against Astrology, doth confess the ☽ to be the positive and sole cause thereof.  
And thus, if he have any understanding in the Art (as by his writing, I must confess (as I now but said) I see none) let him take the true time of the Seas flowing first, and then observe in what part of Heaven the ☽ is accidentally placed by her violent diurn motion, and he shall find it to flow till she come to an absolute □ aspect of the place she was in at the first beginning to flow; and then will continue ebbing till she come to the direct ☍ or opposite place in the Heavens etc. Still let him observe exactly when she comes to the □ or ☍ of the place of her first beginning, and he shall never err in this point. This is sufficiently well known to the learned Practitioners, and the sons of Art: yet note that ☉ and other Stars may hasten, hinder, and alter the ☽ influence, as he may see at ☌ and ☍ of ☉, or the Change and Full; in Springtides, and Neap-tides, at quarters and half-quarters. I would he had not been ignorant of this, and then perhaps, (this being the beginning of his discourse) he had not undertaken to lay Pen to Paper against this most heavenly, most admirable, and most contemplative, delectable Study and Science of the Stars and Celestial Bodies. So by this time he clearly sees how inconsiderate and rash this his sophistical and fase argument is.  
Secondly, saith M. Homes, Others say that by Astrology we know Eclipses and Changes of the Moon; but we say Astronomy doth challenge this as belonging to it, etc. My answer is, that I say, (what ever he telleth me others may or do say) he cannot but know that those that say so are not versed therein, and are ignorant.  
And thirdly, saith he, If any one urge that Astrology handles of the Qualities and Effects of the Stars, we reply, that so doth Astronomy, of their Qualities, namely, of their light and colour, and natural Philosophy of their Effects, in watery, airy, and fiery Meteors: as much as to say, Astrology is no Science at all, but will give its property to another Study; if this be not slanderous and malicious, let the weakest in the world judge: he might as well then all this while have called it, Natural Philosophy, as Astrology. And then he tells us, if we admit of the Title Alsted gives to Astrology, viz. Astrologia planetaria, or Planetary Astrology, and of Doctor Willets Titles, viz. Astromancy & Genethliaca; then saith he for conclusion by all observe, that there is no place left for Astrology: by which he clearly renders himself the most malicious of all wretches, to deny that Art, which above 298. of the most wise of all Ages have studied and practised (their names you shall have hereafter in its place;) both before and since Christ's time; whose antiquity may be derived from our first father Adam: maintained by Princes and Kings; reverenced by that greatest of Worthies, Alexander the Great; and not condemned by any of the Fathers; or the practice thereof prohibited by the Church, farther than that they should not hereby be drawn from the study of Divinity, as you shall see by and by. M. Homes me thinks being a wise man, should not write against, (and that in such a zealous manner) a thing which is not in rerum natura, or in posse, as in his first Section of his tenth Chapter, he studies to make Astrology appear; to what purpose then are all his arguments against Astrology, when he will not admit of any such thing in the world? what doth he write against then? and why doth he so much condemn the students thereof? Because he knows not the validity thereof; because he knows not the rules and fundamentals thereof; because indeed he is altogether ignorant of the same; and let him not be angry I plainly tell him so, (plain dealing is best among friends) for if he did, he would have been so far from writing or speaking against it, that he would have been more furious and hot with any one should have condemned it. than I am with him. 
Railers are called Diabolical, yea Devils. 1 Tim. 3.11. 2 Tim. 3.3. Tim. 2 3. as we shown afore.   
SURVEY. One would wonder to hear W. Ramsey thus rail, and call the Doctor diabolical, etc. when as the Doctor in his Treatise, gave no man's person the least ill word. Therefore whether of the twain appears to be more diabolical, let the Reader judge. And 'tis as great a wonder to see the Doctors Treatise of Astrology so orderly digested into Sections, and William Ramsey to so leap from the one to the other, as if he were confounded in his apprehension; or else that he would fain rather cousin the Reader, then clear the controversy. But to the matter.  
To that marked with (A) we say, It is enough to make it a speech of truth, and a true confutation of Astrology; that wheresoever the Scriptures mention Astrology, there the Scriptures also disallow it: which they disallow in more than six places of Scripture, or seven, as the Doctor hath observed (if William reckons right) although the Doctor reduced them all to seven heads.  
To that at the letter (B) it is so weak a proof of a Scripture allowance of Astrology, that it is not worthy the answering; only I am willing to make W. Ramsey see it, if I can. For the Heavens declare the glory of God (as 'tis presently there expounded) as they are God's Handiwork. But the inference of William; The Heavens declare God's glory, therefore Astrology is lawful, is so ridiculous as that with the bare naming of it, it is confuted. For THE LANGUAGE OF THE STARS which William saith, is in another place, I am sure is IN NO PLACE OF CANONICAL SCRIPTURE. For William's Exposition on Psal. 19.3. it must give place to the Apostles, Rom. 10.18. viz. of Preaching the Gospel, not of Astrology. For the Pleyades in Job; they are answered after. The fight of the Stars against Sisera, Jud. 5.20. Junius expounds to be the Winds, Rains, Hails, Tempests, etc. caused by the heavenly Bodies, to the discomfiting and routing Sisera's Army (compare Josh. 10.11. Exod. 9.23.) which makes nothing for Judicial Astrology. Thus with a touch it appears, that William Ramsey is deceived in his conclusion to the said proofs, that one of them were enough to convince, etc. For, nor one, nor all, nor an hundred such, are in any show sufficient to convince a prudent man of the lawfulness of Judicial Astrology. And therefore his hope (as he presently adds) that by them the Reader doth clearly see that the Doctors words were merely envious, etc. is William's mere dream.  
To that of W. Ramsey marked with (C) and from thence to the end of this Section, we need only say thus. That William is toiling at the Labour in vain, to show the Doctor that the Moon is the cause of the ebbing and flowing of the Sea; who knew it afore ever William did, and it is granted by him in his Demonology, (if William will see) only he saith, other Sciences show that, without the help of Judicial Astrology.  
And to that audaciousness of William Ramsey daring to say in the face of all learned men (that shall see his Pamphlet) That those that say we know Eclipses, and Changes of the Moon by Astronomy, 
A most gross bold untruth of W. R. about the fundamentals of Astronomy.  as challenging that to belong to it, are NOT VERSED THEREIN, and are IGNORANT, etc. I will only say, that it shows such ignorance, or worse in W. Ramsey, as for civilities sake I will not call it by its true name. Doth not famous Keckerman in his System of Astronomy, as an integral part of the body of Astronomy handle the Eclipses of the Sun, in his Syst. Astron. lib. 1. cap. 13. very largely? And doth he not likewise of the Eclipses and Changes of the Moon, in the same Book, 1. cap. 14. more largely? And doth not the renowned Astronomer Alsted do the same in his System of Astronomy, very largely; VRANOSCOP. lib. 11. par. 2. cap. 5. cap. 12. cap. 13. cap. 14. with Diagrams, Figures, Pictures to present them to the eye, as well as with Theorems to present them to the ear? For how possibly can an Astronomer do his work, to handle of the measures and motions of the Stars (which is of the definition, and so of the essence of Astronomy) and not handle of the Eclipses and changed postures and Aspects of the Planets, etc.  
For W. Ramsey and others quoting of Sir Christopher Heyden, we shall after in a more convenient place in our Survey, show all men that will peruse this Survey, how they and Sir Christopher, are grossly mistaken.  
I need add no more but the reprinting of the Doctors 1. Section of Astrology word for word, as a full answer to the last part of this Section of W. R. from (C) to the end; and it will clear and confirm any of the things by me spoken afore; which is to a syllable (if the Printer fail not) as it here followeth.   

A Repetition of Doctor Homes his SECTION I. Of the nature of Astrology in some distinctions, descriptions, and observations.  
IF I should distinguish of Astrology as Alsted doth, calling it, Astrologia Judiciaria, that is, Judicial Astrology, as Master Perkins, and Master Geree call it; or should I distinguish as Doctor Willet, that this Art is partly Theorical, partly Practical, and the practical is partly allowed, and partly rejected; as if hereby we would separate and set apart for lawful use, the name and thing of any kind of Astrology; 'tis of our indulgence, and more than we need to do. For keeping to our terms, either first to the term Astrology; it is not where allowed in the Scripture, under that notion, but every where spoken against, as we shall see afterward. As other things that are natural, which are brought to countenance Astrology, are not tolerated by the Encyclopaediae, and general order, and seats of all Arts and Sciences, within their own spheres, to be accounted Astrology.  
For instance; first, some urge that we know the Tides of the Sea by the state of the Moon; and tempests by other Stars, etc. But these, and of the like nature, say we, are properly handled in that part of natural Philosophy which we call Meteorology; as also are all fiery Meteors, Comets, etc. of all which the essential internal causes, matter and form, and one external, namely the end, belong thereunto, are there handled, and thereby are made an integral part of Physics. For if you will say, because of their external efficient cause, viz. the Stars, they are to be handled as a part of Astrology: by the same reason there will be left no such Science as natural Philosophy, because all inferior bodies below the Moon (as saith the great Philosopher Aristotle) depend upon the superior Celestial bodies of the Heavens.  
Secondly, Others say, that by Astrology we know Eclipses, and changes of the Moon: But say we, Astronomy doth challenge this, whose proper work is to teach us the Spheres, Planets, and nominated fixed Stars, with their motions, measures, distances, conjunctions and oppositions; whence arise Eclipses of the Sun, or Stars, and changes of the Moon. I give but a touch upon some particulars, as an hint to understanding men to conceive of the rest. Thirdly, If any urge that Astrology handles of the qualities and effects of the Stars: We reply, that so doth Astronomy of their qualities; namely, of their light and colour; and natural Philosophy of their effects in watery, airy, and fiery Meteors.  
Or secondly, if we admit of another term, or title which Alsted gives to Astrology, calling it, Astrologiae Planetaria, i. e. Planetary Astrology; then we demand what becomes of almost all the System of pretended Astrology, if its ground work be founded mainly on the Planets, the main part of Astronomy? What then becomes of the notions about the tenth Orb, the twelve houses of the Heavens, the twelve Signs, with hundreds more of such kind of knacks wherewith they are wont to build up Astrology?  
Or thirdly, If we entertain those other terms and titles that Alsted, and Doctor Willet, etc. give to Astrology, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Astromancy, and Genethliaca, that is, The calculatrix of Nativities, or Magic; all these are disgraceful terms; and so unuseful to insinuate a lawful Astrology. By all observe, that there is no place left for Astrology; but it is as mere a fantasy as Palmistry.   

W.R. his SECT. III. Proving Astrology to be an Art.  
ARistotle, lib. 2. cap. 2. Phys. affirmeth that Astrology is Scientiamedia, a Science between the Mathematics and natural Philosophy, for the Principles are merely Mathematical, and in practice are applied to sensible matter as the Physical subject thereof: moreover he ranks it also amongst the Liberal Sciences; and annexeth it to Philosophy in such a sort, that he seemeth indifferent to use the name of a Philosopher and an ginger for the same. So likewise Averroës in his Commentary on the 12. of the Metaphysics, text 44. speaking concerning the power of the heavenly bodies, in the procreation and conservation of all worldly things, and in their mutual consent, and assisting one another in their mutual operations, he resembleth them to good Governors in a Commonwealth, that jointly concur in one unanimous consent for ordering the same: His words are, Dispositio in juvamento corporum coelestium ad invicem in creando entia, quae sunt hîc, & conservando ea, est sicut dispositio regentium bonorum, qui juvant se adinvicem in regendo bonam eivitatem. And in his Commentary on the second Book of Physics, his second Chapter, showeth that natural Philosophy and Astrology have one and the same subject, and yet are distinguished by a divers consideration. And in the third of the Metaph. Comment. 7. he affirmeth the knowledge of the Stars to be a Mathematical Art; and so it hath ever in all ages by the most learned Philosophers been esteemed. I believe M. Homes nor no man else that knoweth any thing, will deny that it is one of the Liberal Sciences, & if he will condemn it as none, he must be content to lose one of them, which were to render himself the eighth wise man; what Science I pray will he place in the room of it, since he thus endeavours to excommunicate it, for he tells us it is as mere a fancy as Palmistry? and yet Galen (one of his learned that he brings to condemn Astrology with the word Sophisticum, that it is Sophistical, page. 115. l. 11.) as Physicians themselves report, teacheth to know the temperature of the body by the palm of the hand; and his reason is, because the mind commonly followeth the constitution of the body; thus you may see how he carpeth and catcheth at any thing that he thinks will make in the least, for his turn; as also of Alsted's and Doctor Willets Titles of Astrology; when the question is, whether either of them knew the common rules of the Art.  
SURVEY. This borrowed Axe borrowed of Sir Christopher is dull: 'tis most true, that that of Astrology which hath any truth of BEING, is a Science not an Art; but is to be referred to other Sciences, and to be called by their name, according to the matter handled; as hath been often cleared in the Doctors Demonology. And if it be a Science, how then can it be an Art? The learned know they are Species logically opposite. Let William therefore learn it, afore he believe this gross nonsequitur to be good viz. 'tis a Science, ergo 'tis an Art. And if Aristotle doth say (for I can believe William in nothing but what I see, we have found him so often tardy in notorious untruths) that Astrology is Scientia Media, and William will (as he doth) expound it, to be A Science between the Mathematics and Natural Philosophy; 
Sect. 〈◊〉  how then doth William Ramsey agree with himself afore, where he will have Astronomy and Astrology to be all one? For all liberal Artists do know that Astronomy is of the pure Mathematics. But William consents that Astrology is a Middle thing between the Mathematics and Natural Philosophy. But in this William goes on as he began to TELL UNTRUTHS; for there are no such words in Arist. Phys. lib. 2. cap. 2. in three several editions in Greek and Latin, which I carefully read over; and some of them twice over. But this I got and William hath lost by it, in my reading that Chapter. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Arist. ibid.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Sed omnes interprete ●trovis modo legentes, reddunt Mathematicarum scientiarum vel. facul●atum. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. those mathematical disciplines or Sciences that are more the Physics, or nearer to Natural Philosophy are the Optics, Music, and Astrology. Let W. Ram. therefore cease his anger against the Doctor, for saying Astrology viz. that which can be owned, viz. natural, is in many respects to be referred to Physics, and to be called proportionably by the name of some parts of it, as Meteorology, etc.  
That which W. R. affirms out of Averro on the twelfth of Metaph. is nothing to William's purpose. Nor that on the second of Physics; but rather against, viz. for us touching the oneness of Physics and allowable Astrology; more justly therefore called Natural Astrology, if it must have any thing of the word Astrology in its name. For as for the Judicial, 'tis in the corrupt fantasy of men and devils (according to the Scripture) rather then in nature. Nor is that on the 3. of Metaphys. to William's purpose. We allow the knowledge of the stars to be a Mathematical Art, or rather a Science; yet we allow not Judicial Astrology to be a lawful Science. But do give that honour to Astronomy.  
But cui bono, to what purpose is all this waste of William's words? For if all were yielded that William speaks to prove Astrology to be a Science, yet doth it not infer that any Astrology is a distinct Science, much less Judicial Astrology to be any thing at all in rerum natura.  
From W. R. endeavour to justify Palmistry; by his confession he had received it by a report from the Physicians that, Galen did teach to know the temperature of the body by the palm of the hand, I infer 1. (as I afore suspected) that William borrows his best Feathers (that make any better show than railing) from other Fowls. 2. That I feel W. Ramsey's Pulse, that he neither hath read much his Master Galen, nor understands the meaning of such a speech, as that it signifies no more but that by the Pulse, or by the heat, dryness, coldness, or moisture of the Palms may be discerned the temper of the Body, without Palmestries canting upon the Lines of the Hands.  
Lastly, William Ramseys questioning Doctor Willets and Doctor Alsteds' knowledge of the common Rules of Astrology, RENDERS HIM SO IGNORANT NOW, IN MY EYES, THAT I BEGIN TO REPENT I HAVE GONE SO FAR IN ANSWERING SO WORTHLESS A MAN, WHO KNOWS NOT THAT WHICH ALICE INDIFFERENTLY LEARNED MEN DO KNOW, viz. that Doctor Willet in his learned Questions on the Pentateuch, and Daniel, touching Astrology, and Doctor Alsted in his learned Encyclopaedia of 27 Arts and Sciences, and particularly his System of Astrology do manifest to the World, that they were not ignorant of the utmost of Astrology.   

W. R. his SECT. iv Proving the lawfulness of Astrology, being not impugned by the Scripture, nor Councils; but allowed of by the wisest and greatest men.  
What hath already above been said, is clear to any judicious impartial eye, that this Art is lawful, where I say, The Heavens declare the Glory of God, etc. But to clear it more plainly, the Psalmist in his very next words saith, The Firmament showeth the works of his hands, Psalm. 19.1. which is clear to me is meant thereby that he effecteth by them, (and no other thing) (though I must confess there are divers interpretations thereof) my reason is, that otherwise, every thing which is created doth declare the handy work of God; I believe Master Homes will find Aquinas and Hierome of my opinion: He hath heard also, that there is no speech nor sanguage, where the voice of the Stars are not heard, Psal. 19.3. which may serve here again very well for the purpose in hand; and to speak more plainly, that God doth not prohibit mortals from the study of them; you may see how the holy Ghost by Stephen, in the 7. of the Acts, vers. 22. speaking in the commendation of Moses, giveth him (over and above the commendation that was aforesaid) that he was learned in all the wisdom of the Egyptians, and was mighty in words and deeds, which is clear to any rational man, that if it had been any wise sinful, diabolical, or odious in the sight of God, Moses would not have applied his study thereunto; or at least, it would never have been recorded in his praise. I might instance here Daniel, Solomon, and others, but this is so clear, that to insist longer hereon, were but vain, since there is no one place in the Scripture that can be shown to speak positively against Astrology, or the study thereof, more than to remember us not to give the glory of the Creator to the Creature, etc. as in the answer to his divine proofs shall appear. Wherefore then since it is warrantable and lawful out of the Scripture to study this Art, nay and as we see by experience, warranted by God, in the showing of blazing Stars to Astrologers only (not to the vulgar and proficient in other Arts) to forewarn the people of the danger and punishment to come; and if it were not so he might as well show signs on earth to the illiterate, by common vulgar things; as in heaven to the learned ginger, who only can judge of the effects. Wherefore then I say, of necessity the Art must be allowed of by Councils, being the wiser sort of people, especially by the godlier sort of Councils, whose acts and determinations will be grounded on piety and the Word of God, and if otherwise; I value not what their censure is; for they are but men and (guided by their own reasons and opinions) are but frail subject to infirmity and error, Humanum est errare. He cannot but know also that even the palpablest truths have been condemned by Councils, either for some self-interest, or for abuse of the thing condemned; as for instance, the Bacaran Councils (as well as the Roman Senate) hath condemned Astrologers, but how? not because they were Students in that heavenly Science, but for trusting in Astrology; (and who is so superstitious, may not lawfully be termed an ginger, for Astrologers are in no sort hereof guilty) the words of the Council is in the Cap. 9 of Bacaran Councils, Si quis animas, & corpora humana fatalibus stellis credit adstringi, sicut pagani & Priscillianus dixerunt, anathema sit, Who so trusteth in the fatal necessity of the Stars, as the Heathens and Priscillianists do or say, let him be accursed. To all which, there is no ginger, but will willingly condescend; for by this, is not Astrology nor Astrologers in the least condemned, but the abuse of the Art, to give that to it, which properly belongs to God the Creator of these heavenly bodies; the decree is against those that trust in them, or believe a fatal necessity, not that study the knowledge of them, and make a true use of them. So likewise the Council or Parliament in England, made a Law against those that multiplied Gold and Silver, why? not because they condemned that heavenly revelation, or practise of the most blessed Stone of the Philosophers, but they forbade the multiplication of Gold and Silver, in that they thought it too great a treasure for any private subject, and to prevent rebellion, commotions and insurrections in the Commonwealth, like wise Pilots sitting at the Stern, did study to prevent the Storm which was likely otherwise to shipwreck the safety thereof. So that I say then, there is no Council, (if they have any spark of Religion, Learning or Policy) that will show themselves so ridiculous, as to decree any thing in the least, against either Astrologers or Astrology, taking it as it is in itself, and not abused; which is not the fault in the Art, but the Artist in going beyond the Art; for if under the colour of Astrology, I study Necromancy, is Astrology therefore to be condemned as unlawful, because together with it I study unlawful Arts? No sure, since this is a thing so far different; therefore it is good to put the Saddle on the right Horse.  
And this my argument is thus confimed, for that in former ages, both the greatest and wisest sort of people were Practitioners and Students in Astrology; as first we may see by the Egyptians, amongst whom it was not lawful for any man to take the function of Priesthood on him, except he were an ginger; nor could any be chosen King, except he were of the College of Priests. And Rhodiginus reporteth that for the prevention of Treason, there was none born within that Kingdom, whose Nativity was not brought to the King to be judged on. And Dion recordeth the same to be practised by Tiberius; and we see in Daniel, that the Monarches of Babylon attempted nothing of importance, without first ask counsel of the Chaldeans. And the Kings of Lacedaemonia had none in their Councils neither were any suffered to sit, but who were Astrologers: and also among the Persians, none was admitted to the Crown, but who were excellently skilled in Astrology; nay, to this day there is no King but hath his Mathematician about him. So then, it is cleared, that there is no Council but what is ignorant of Art and Religion, that will condemn or decree any thing against Astrology, and how it hath been esteemed amongst the wisest and greatest of the people. And that ye may be the better confirmed in what hath been already said; I will give the names of most of the chiefest Patriarches, Fathers, Kings, Emperors, and Philosophers, (according as that worthy and noble Sir Christopher Heyden sets them down at the latter end of his Book, in defence of Judicial Astrology) that have been Students in this noble Art.  

ASTRONOMERS and ASTROLOGERS from ADAM. 

1 Adam,  
2 Seth,  
3 Enoch,  
4 Kenan,  
5 Mahalaleel,  
6 Jared,  
7 Henoch, etc.  
In all about 200.     
SURVEY. 1. The Title of this Section doth extremely cheat the Reader, whiles he believes to find W. R. discourse following it, to make it good; which it doth no more do, than Chalk proves Cheese to be Cheese.  
To his vain repetition, abusing the sacred Word of God in Psal. 19 hath been spoken afore; only William adds a confutation of himself; that all the Creation show the handiwork of God. And therefore by Williams own consequence, all the World should be the proper subject but of one Discipline, viz. of Astrology.  
His BELIEF that Aquinas and Hierome is of his opinion. 1. Begets in me a belief of a report that was brought to me by a godly Scholar that hath some acquaintance with some of William's way, but upon another account, THAT William was helped by some of his Brethren or their Teachers in his Christian (unchristianlike) Astrology. 2. Begets a belief in me that William cannot tell where, or what, either Aquinas or Hierome speaks for Judicial Astrology. For W. R. affirmeth nothing, quotes nothing, either of the place, or their words. The Doctor hath not so dealt with W. R. and his Brethren. 3. That William mistook his information, or his informers mistake. For Aquinas hath nothing at all, and Hierome saith nothing for Astrology, upon the Psalms. But this I can assure Will. Ram. that Aquinas in his Sums hath much against Astrology. And it were just to bid him and his Prompters go look it, because they deal so unfairly with the Doctor, and jugglingly with the Reader, either in non-quoting, or in quoting Nonens. But to clear mine integrity to the Reader; it is in Aquinas 2 a. 2 ae. Qu. 95. where Aquinas putting the Question whether the divination that is made by the Stars be unlawful? 1. He saith, SED CONTRAEST, quod Augustinus, etc. That is, That of Austin is against the lawfulness of Divination by Stars; 
Illos Planetarios quos Mathematicos vocant, consulere non desidebam; & quod tamen Christiana, & vera pietas expellit, & damnat.  In 4. Confess. I did not (saith Austin) desist consulting with the PLANETARIES, whom they call MATHEMATICIANS, etc. which thing nevertheless Christian, and true piety expelleth, 
Conclusio. Contingentium, & casualium per certitudinem divinatio superstitiosa & illicica est.  and condemneth. 2. Aquinas his CONCLUSION is, To divine by the disposition of heavenly bodies, as by a certainty, touching contingent and casual things is superstitious, and unlawful, etc. 3. In his RESPONDEO 
Respondeo, dicendum quòd sicut dictum est, divinationi quae ex opinion falls & vana procedit, ingerit properatio; daemonis, ut hominum animos implicet vanitati, aut falfitati. Vanâ autem aut falsâ opinione utitur, si quis ex consideratione stellarum, futura velit praecognoicere, quae per cas praecognosci non possunt. Pst ergo considerandum, quid per coelestium corporum inspectionem de futuris possunt pracognosci. Et de his quidem quae ex necessitate eveniunt, manisellum est quòd per confider: tionem si ellarum possunt praecognosci, sicut Astrologi praenanciant Eclipses futuras. Non possent dispositiones & motus corporum coelestium reduci in unam causam communem quae sit corporali, Possunt autem reduci in unam causam communem quae est providentia divina. Sed aliâ ratione disponuntur ● divina providentia mo●us & situs coelestium corporum, & aliâ ratione eventus contingentium futurorum; quia illa disponuntur s●cum●ùm rationem necessitatis, ut semper & co●em modo proveniant; h●●c autem secundùm rationem contingentiae, ut variabiliter contingant. Unde non potest esse, quòd ex inspectione syderum accipiatur praecognitio futurorum, nisi sinut ex causis praecognoscuntur effectur. Duplices autem effectus subtrahuntur causalitati coelestium corporum. 1. quidem omnes effectus per accidens contingentes, sive in rebus humanis, sive in rebus naturalibus. Quia, ut probatur 6. Metaphens' per accidens non habet causam, & praecipuè natualem, cujusmodi est vi●tus coelestium corporum. Quia quod per accidens fit, neque est ens propriè, neque unum, sieut quòd lapide cadente fiat Terraemotus. Haec enim, & hujusmodi non sunt simpliciter unum, sed simpliciter multa. Operatio autem naturae semper terminatur ad aliquid unum, sicut & procedit ab uno principio, quod est forma rei naturalis. 2. Autem subtrahuntur causalitati coelestium corporum actus liberi arbitrii, quod est facultas voluntatis & rationis. Intellectus enim sive ratio, non est corpus, nee actus corporis organici, & per consequens, nec voluntas quae est in ratione, 〈◊〉 patet per Philosophum in 3. de anim. Nullum autem corpus potest imprimere in iem incorpoream. Unde impossibile est, quòd corpora coelestia di●ectè imprimant in intellectum & voluntatem. Hoc enim esset ponere intellectum non differre à sensu. Unde corpora coelestia non possunt esse per se, causa operationum liberi arbitrii, possunt tamen ad hoc dispositiuè inclinare in quamum imprimunt in corpus humanum, & per consequens, in vires sensitivas, quae sunt actus corporalium organorum, quae inclinant ad humanos actus. Quia tamen vires sensitivae obediunt rationi, ut pater per Philosophum 3. de Anim. & 1. Ethic. nulla necessipas ex hoc, libero arbitrio imponitur, sed contra inclinationem coelestium corporum homo potest per rationem operati Si quis ergo CONSIDERATIONE ASTRONUM UTATUR AD PRAECOGNOSCENDOS FUTUROS CASURALES, VEL FORTUITOS EVENTUS, AUT ETIAM AD COGNOSCENDUM PER CERTITUDIMEM FUTURA O●ERA HOMINUM, procedit hoc ex falsa & vana opinion. ET SIC OPERATIO DAE MONIS SE IMMISCET. Unde erit divinatio SUPERSTITIOSA & illicita.  upon that Conclusion he enlargeth much against Judicial Astrology; the sum whereof (to give it you in his own words) is this. DICENDUM quod etc. i. e. We must say, (saith Aquinas) as hath been said afore (Art. 1.2.) the operation of the Devil doth pour in itself into that divination which proceeds from a false and vain opinion, to the end that he may inwrap the minds of men in vanity or falsehood. And if any man will foreknow future things by the consideration of the Stars, which by them cannot be fore known, he is the man that follows a vain, and false opinion. Therefore we must consider, what of future things may be fore-known by inspection into the Stars. And indeed as concerning those things which come to pass by necessity, it is manifest that they may be fore-known by consideration of the Stars; as Astrologers do foretell Eclipses. The dispositions and motions of the heavenly Bodies, cannot be reduced unto one common cause which is natural; but may be reduced unto one common cause, which is divine providence. But the motions and situations of the heavenly bodies are by divine providence disposed one way, and the events of future contingencies another; because, the former are disposed according to the manner of necessity, that they always come to pass, and after the same manner. But the later, after the way of contingency, that they happen variously. From whence it cannot be, that the foreknowledge of future things can be taken by inspection into the Stars, otherwise then as effects are fore-known by their causes. Now there are two sorts of effects that are exempted from the efficacy of the celestial bodies. 1. All effects that happen by accident, whether in humane, or natural things: because as 'tis proved in the sixth of Metaphysics, an entity by accident hath no cause, especially natural, such as is the virtue of heavenly bodies. Because that which is by accident is neither an entity properly, nor an oneness; as for example, whiles a stone is falling there is an Earthquake, etc. For these and the like things are not simply one, but absolutely many. Now the operation of Nature is always terminated unto some one thing, even as it doth flow from one principle, which is the natural form of the thing. 2. The acts of free will (which is a faculty of the will and reason) are exempted from the efficacy of the heavenly bodies. For the intellect, or reason is neither a body, nor the act of a corporeal organ, and by consequence, neither is the will, which is within the reason; as appears by the Philosopher in his third Book of the soul. Now no bodily thing can make an impression upon an incorporeal thing, Whence it follows, that IT IS IMPOSSIBLE THAT THE HEAVENLY BODIES CAN DIRECTLY MAKE AN IMPRESS UPON THE UNDERSTANDING AND THE WILL. For this were to make the understanding not to differ from sense. From whence it follows, that the heavenly bodies cannot be a cause per se of the actings of free will, yet may they disposingly incline to this, so far as they impress upon man's body, and by consequence, upon the sensitive powers, which are acts of the corporal organs, which incline to humane acts. Yet because THE SENSITIVE POWERS ARE OBEDIENT TO REASON (as appears by the Philosopher in his 3. book of the soul, and in his 1. book of Manners) NO NECESSITY HEREBY IS IMPOSED UPON THE SPONTANEOUS WILL, BUT A MAN CAN ACT CONTRARY TO THE INCLINATION OF THE CELESTIAL BODIES, BY THE POWER OF HIS REASON. Therefore, IF ANY MAN shall make use of the CONSIDERATION OF THE STARS to foreknow CASUAL, or CONTINGENT EVENTS, or also to know with certainty the FUTURE WORKS OF MEN, this proceedeth from a false and vain opinion, and so the OPERATION OF THE DEVIL INTERMINGLES ITSELF, from whence the divination is SUPERSTITIOUS AND UNLAWFUL. Thus far Aquinas; on whom commenting we have learned, and profound Cajetan to boot. Et ex his patet (saith Cajetan) quomodo intelligendum est, etc. that is, By these it is apparent, how we must understand that celestial bodies are not overruling our elections or free choosings, and voluntary acts, and how the consultation of Astrologers about the Nativities of men, etc. are condemned. For if these things be applied for a certainty of knowledge of contingencies; or (which is the same thing) if we must use such a figure of the Nativity, etc. as a law, they are diabolical and condemned. And this Austin intends in his fourth book of his Confessions. But if they be only to attain a conjecture of natural inclinations, they are not evil. With all know, that albeit some truth may be had out of those things, yet THE WAY OR MANNER OF THE CONJECTURE IS SO WEAK THAT IT IS SCARCELY A CONJECTURE. And this because of humane ignorance, of the greatest of Causes, both Celestial and next Causes. For the whole of that we know in these kind of the things, doth not deserve to be called A Part (how small soever) of those things we are ignorant of concerning the same as in relation to us and still daily are so ignorant until the whole complete course of heavenly bodies be once gone over. Because the Stars are unknown to us, how they are one towards another, and their motion is not completed until six and thirty thousand years be over. I say that daily there is a new situation of the starry Heaven, which situation yet hath never been considered, unto which the Planets and Stars being referred, who can tell what causality they are clothed with, or how they cause, change, or destroy. I mention not the Calculation of Motions, because perhaps it is impossible to have Instruments exactly to know the rising and setting of Stars, as I hear it from the Astrologers themselves.  
As for W. R. alleging Moses and Daniel, he deserves rather a Ferula, than an answer, because the Doctor hath fully answered that those Saints were not judiciary Astrologers; so that William could not here give us any solid reply.  
William Ramsey's proof in this Section, that Judiciary Astrology is not condemned by the Word of God, is only his passing his Word for it, which is worth nothing, for how unable he is to keep his Word will appear after. His alleging that God shows Blazing Stars only to Astrologers is a gross untruth, confuted by thousands of the vulgar yet alive in England, who saw the Blazing Star many nights, that appeared afore the Swedish Wars in Germany. For what hinders, but Shepherds, Sailors, Watchmen, etc. illiterates should perceive that which is obvious to the common eyes of mankind; and distinguish a Comet from a Star by his nearness, motion, and his feather or long tail.  
And just as William proves here Judicial Astrology not to be condemned by the Word of God; just so (and no wiselier) doth he prove it not impugned by Councils; namely by bare facing it down with a bold forehead (whiles that Councils to the contrary are in his sight) that of necessity the Art must be allowed by Councils, yet in the same place professeth his contempt of Councils, if they be not of his mind. Is this Williams proof of the lawfulness of Astrology by Councils? To one of those Councils alleged by the Doctor (for he alleged two in his Demonology, and might have done more) Will. can say nothing. To the other he hoped he could; 
W. Ram. is shamefully out in his LATIN. See before in this Section at *  but hath miserably disgraced himself in not construing a plain piece of Latin right. For the words of the Council, as Will. Ram. reports them, Si quis animas, & corpora humana fatal, bus stellis credit adstringi, sicut Pagani, & Priscillianus dixerunt, Anathema sit; are according to true Grammar, thus to be rendered; If any one doth believe the Souls and Bodies of Men to be bound to, or necessitated by fatal Stars, as the Pagans and the Priscill●anists do let him be accursed. So that if you compare Will. Ram. interpretation with this, which is close according to the Latin, you shall find that he did not only leave out something, because it might prejudice him; but (which is the thing I mainly insist upon) he doth interpret the Latin most falsely in the main thing; which condemns any with Anathema, that shall believe that the Stars have a necessitating power over men's Bodies and Souls; which in plain English is, to believe the Astrologers to say true, who in their practice, so teach, and by that undertake to predict humane events by their Judicial Astrology.  
For the Philosopher's Stone, he hath little cause to call it Blessed, seeing the attempts about it have undone Will. Ramseys father, 
Testis M. Rowl. Minister.  who lies in Prison by it. Though the late King bore with his father defeating him of his expectation, and of scores of pounds, yet other men will not, cannot bear such wrongs. Nor hath Will. Ram. so blessed himself with his father skill, and the Philosopher's Stone, as to enrich themselves, and deliver him.  
To his large alleging the honour and antiquity of Astrology, a brief answer will serve; viz. 1. That till Will. Ramsey or his associates do produce some true Christians, whiles such, to have been practisers of Judicial Astrology, all his instances amount but to the Proverb, Ask my Fellows whether I be a Thief: or to a self contradiction. For the Astrologers W. R. W.L. etc. when they see their advantage, inveigh against godly and learned Ministers, with the name of Priests; and H.H. Vox coelorum, in the behalf of Astrology saith, the Roman Laws against Mathematicians and Prognosticatours did mean Chaldeans, and yet now the Priests and the Chaldeans must be alleged for the honour of Judicial Astrology.  
2. If Will. Ramsey doth not here intent a difference between Astronomers and Astrologers (contrary to his Tenet afore) in that he puts both names in the Title to his Catalogue; yet he thinks learned men may put that difference; so that if any of them should whip him for his false Scroll, proving many of them no Astrologers; yet they may be found Astronomers.  
3. W. Ram. Catalogue of them from Adam, etc. is ridiculous. We have no such thing in the Bible; and therefore can know no such thing. For Greek Homer the Poet is the ancientest humane Author that is extant. The man flourished about 911. years afore Christ. The only Author pretended, of the greatest antiquity, viz. concerning things so ancient as the beginning of the Empire of Babylon, and of Ninus the first Emperor thereof, is one Berosus; of whose writings (saith learned Sleidan) almost all men make a doubt, and think them counterfeit. The most judicious and true Chronologer, leaves out Berosus. Helvicus puts him in ad annum Mundi 3690. 
Lib. 7. cap. 37.  which is but about 281. years afore Christ, which is but yesterday in comparison of Adam, Seth, Enoch. Pliny saith, this Berosus was an ginger. And of the true, and forged Berosus learned Gesner in his Bibliotheck writes thus, There are extant in our age five Books of Aniquities, ascribed to Berosus, but all the more learned judge they are not of Berosus, but feigned by I know not what Fabler, and set forth in Berosus his name. To this famous Pezelius on Sleidan adds. Josephus (saith he) citys the Histories of Berosus, l. 1. con. App. & Athenaeus l. 14. The genuine Berosus perished. There remains the Fictions of Annius Viterbiensis a Monk; neither are the fragments of Metasthen and Manethon of a better metal.   

W.R. his SECT. V Demonstrating the antiquity of Astrology.  
WE have seen already how Astrology hath been proved lawful by the Scripture and reason, not condemned by Councils, but admired and honoured in all ages, by the wisest of the ancients; we come now to show its antiquity, and from whence it had its first original: Concerning this point, there hath been much controversy amongst Writers, but most hold, that it was first revealed to man in the infancy of the World by God; Aristotle deriveth it from the Egyptians, Tully from the Assyrians, others from the Sidonians, Chaldeans, Persians, Indians, Arabians, and Greeks; but however it is most certain, if we will believe the ancientest Historiographers, that the Priests and Kings amongst the Egyptians, the Chaldeans among the Babylonians, the Magicians among the Persians, the Gymnosophists among the Indians, the chief Philosophers of Greece and Italy, and the Druids of France were all Astrologers, and esteemed by those Nations for the wisest men. But Josephus in his Antiquities, lib. 1. cap. 2. deriveth it from Adam and Seth: and that they taught it to their posterity, and that Seth was so well skilled therein, that foreseeing thereby the destruction of the World, first by Water, then by Fire, lest the knowledge should perish by the Flood, engraved it in two Pillars, the one of Stone, the other of Brick; and he farther witnesseth that of Stone to remain in Syria in his own time; and in the 3. Chapter of the same Book, he affirmeth, that man lived so long before the Flood (by the permission of God) to learn Arts and Sciences, especially naming Astrology and Geometry, the which (saith he) Ediscere non potuissent, nisi sexcentis viverent annis, could not be learned under six hundred years' time, for these are Studies that require much experience, and particular observation, which could not be done on an instant. Again in his eighth Chapter of the same first Book of his Antiquities, he further affirmeth, that Abraham having learned this knowledge in Chaldea being the place of his birth, when he came into Egypt, he first taught the Egyptians the knowledge of Astrology and Arithmetic and since the Egyptians have been most exquisite therein, so that some Historians have believed Atlas' King of Egypt to be the first inventor thereof, others have thought Henoch and Atlas to be both one, but most Historiographers hold Atlas to be after the Flood. And that Astrology is derived from Adam.  
SURVEY. 
Antiqui●as sine retitate est vetustas erroris.  Were it not that the Reader might suspect my leaping over something that were considerable, I would have left out this Section, it being a vain Tautology. We have already answered to the antiquity of Astrology; and in particular to Josephus. The Father's rule is excellent, Antiquity without verity is the ancientness of Error. All that are here reckoned up to countenance Astrology were either the worst of men, viz. Heathens, or diabolical Magicians, or Idolaters; or both, or all (as were the Druids, whom some ancient Authors call Magos, others idolalatras) or the most uncertain, if not the foolishest of Traditions (as that of the two Pillars) of which Josephus hath store, and therefore not to be regarded in what he saith of such ancient times of Abraham, as we have given sufficient reason in the Survey of the former Section; or self-contradictions; as that a man could not learn Astrology under six hundred years, yet now William, and William, and I know not who will pretend great skill in it at half sixty: or Ridiculous; For naming Adam to be an ginger he might well think, the Reader would judge if he was an ginger he was so after the Devil had given him the fall; and if there were a derivation of Astrology from him as such, it was in the traduction of sin. For conclusion of this Section; let me deal truly, seriously, and plainly with William, that it is brought to me by good hands from his own Brethren in Astrology that they set him on work, because he was one of the silly mean ones among them, thereby to disgrace the Doctor. But I will say what others say, that William hath but blown upon the Question. Demonology stands like a Castle of Steel. The Astrologers have laid their heads, and prompted Will. Ram. but nothing is done but the disgrace of their own cause.   

W.R. his SECT. VI That Astrology is the most profitable Study reveated under the Sun to mortals.  
WHich I shall endeavour to make clear thus; first, that it is most profitable for the knowledge of Moral Philosophy, viz. of ourselves and others. Secondly, for Natural Philosophy. Thirdly, for Physic. Fourthly, for Health. Fifthly, for Husbandry. Sixthly, for giving a reason for Climacterical years (which other Arts cannot) and other things. Seventhly, and lastly, for Military Discipline.  
First, that it is most profitable for the knowledge of Moral Philosophy, M. Homes will not deny (if he know any thing in the Art,) that the constitution of the body, and the disposition of the mind is by Astrology known; so that hereby we receive a double benefit, viz. First, admonition to refrain what may prove noxious and hurtful to our health. Secondly, encouragement to apply ourselves to that whereunto we are born apt by nature; besides we may also be warned hereby of what may cause the mind by ill government to offend others. And for felicity the chief end of Moral Philosophy; no Art or Science can compare with Astrology, for it teacheth a man what pertains to the goods of the body and mind, and so also to moderate the unruly affections, whose violence carrieth away the mind from that golden mean wherein virtue dwells and keeps her place; so likewise in the external goods, it resolveth a man what hopes or likelihood by his own industry, or otherwise he hath to attain to the riches of this world; and also teacheth him how to increase the same, by what means, at what time, and in what place it will be best for him, or most profitable to this intent or purpose. So that then ye see Astrology to comprehend more in one part, than all the Arts in the World put together, in any or all parts.  
Secondly, for Natural Philosophy, it bringeth no less help hereunto, then to the former, for hereby the Philosopher cometh to know God the upholder, and  Greatour of all things, by the constant inchangeable motion of the Heavens; and the corruption and generation of all things, by the motion of ☉, ☽ and other Planets in the Zodiac; and that there is a certain prefixed time of every one's life that is born, allotted by the Stars, and that this is divers according to the nature of every Constellation, and the measure of every proper revolution; as also the reason of the ebbing and flowing of the Sea, by the motion of ☽. He comes also by Astrology to know the rising of Meteors, the motion of Comets, and innurnerable other things, much conducing to the furtherance of his knowledge, experience, and skill. But this is so clear, I hasten to what is further to be said in the praise and utility of Astrology, lest I spend too much time in confuting such weak stuff, as is this discourse of M. Homes, against so apparent a noble and excellent Art.  
Thirdly, for Physic; for all that knows any thing in Astrology, can acquaint M. Homes, as also his great friend Galen (as most falsely he accuses him (in his 115. page) to condemn Astrology as Sophistical, when indeed he himself appears no other at the best, to wrong so worthy a man,) That he that shall administer Physic when the Sun comes to the Equinoctial points, or in the Canicular or Dog-days and the like, knows very little in the one or the other, viz. Physic or Astrology; and is rather to be accounted a fool then a Physician; and further, Galen admonisheth men not to trust themselves with that Physician that is not versed in Astrology; and Hippocates also saith, that that Physician which is ignorant in Astrology, is not fully, nor can he be perfectly known in his Art; for without Astrology, he shall never be able to give Physic safely, viz. when to purge by evacuation or vomit, or Phlebotomy, or for what humours, or in what quantity, neither can he know or come to the understanding of the chief Pillar of his Art, viz. the true cause of the Malady without it, neither with it, (if well learned therein) can he err: Besides Galen further affirmeth, that Physic given at unseasonable times, doth not only little avail or help, but oftentimes prove very hurtful, even to the endangering of the life of the Patient; and that these times are only to be known and judged by the Stars. Fernelius (a learned Physician) doth hereunto also condescend, as also Ficinus; for there is nothing more certain, than that Astrology doth plainly deliver Rules for all the parts of Physic abovesaid, (which M. Homes I am confident (if any whit read therein) dare not but confess) and not only so, but also teacheth the critical days, without which they cannot be known with any certainty; wherefore it is, that those Physicians ignorant in Astrology, conclude the seventh and fourteenth days to be dangerous, when most times they are deceived, and so consequently apply contrary Remedies to their Patients, much to their prejudice, if not absolute destruction: the reason is, the ☽ by her various motion cometh sometimes sooner, and sometimes later, to her □ and ☍ or quadrat and opposite part of the place she was in at the beginning of the Disease, viz. Sometimes she comes to her □ in seven days, sometimes not till the eighth or ninth day, other times at the sixth day; and to her ☍ sometimes at the fourteenth day, sometimes at the thirteenth, other times not till the sixteenth day. I would fain now M. Homes, you would show what Art in the whole earth, is more beneficial to Physic, than Astrology etc. but I hasten to the remaining proofs.  
Fourthly, for Health, which none but the most ignorant and malicious will deny, since the constitution of the body is the only ground, wise Physicians go upon, and look first to; that that foundation being laid, they may then fall to the rebuilding of the Patient, otherwise (as you have heard) destruction (like a house founded on the sand) is to be expected. Then consequently the most envious cannot but confess and acknowledge it to be the most profitable thing for our health under the Sun. Wherefore then let us see whether the Husbandman will acknowledge it to be beneficial to him in the way of living, viz. Husbandry.  
Fifthly, Husbandry, and first let me ask him, whether he lops his Trees from the time the Sun declines from our Horizon, till he again reenters the equinoctial point? or if he knows not (if he should) that it will not grow again? or whether he use to sow Pease in the increase of ☽? or if so, whether they will then ever leave blooming or blossoming? or whether therefore he doth not observe and remember to set them in the wain, or decrease of ☽. Nay, it is reported of the women in the North, both of England and Scotland, that they diligently observe a time of the Moon to set their Eggs, that they may all come to good; and furthermore, let me ask the Husbandman, whether he observeth not a time to graft, and prune his Trees? but this is so common, that to spend more time hereunto were to no purpose.  
Sixthly, for rendering a reason for Climacterical years, it happening by the profection of the Planets and Horoscope, ascendant or first House (as ye may call it) to the ☍ or □ aspects or their places in Nativities, or by the motion of ♄ if he have power in the Nativity, for Ptolemy and the wisest in this Art, give ♄ as much power in the decree of several years, as the Sun hath in months, or the ☽ in days; and if his course be observed, it will be found finished much about the same number of years, as the Moons is in days; and further, that ♄ in every seven years comes either to □ or ☍ of his place in the Radix of Nativities. And further know, that if there be no danger (as we find by experience) of some men's lives, at these years, they have either some of the beneficial Planets in their eighth House, or the direction of the ascendant, or Aphetical places are free from all impediment and affliction, of the interficient and malignant Constellations.  
Seventhly, and lastly, for Military Discipline, History is full of Examples herein, and for brevity's sake (because I will hasten to conclude this first Chapter, that I may proceed to M. Homes his second Section) I will here content myself with this one, which the Indian Histories show forth unto us; which is, that Columbus having the Art of Astrology, and being in a strait for want of Victual, together with the whole Army of the King of Spain, Ferdinand; and foreseeing an Eclipse of the ☽ within few days to happen; threatened the Indians he would send infinite Plagues amongst them, if they speedily relieved them not; in token whereof they should at such a time see the ☽ light taken from them, which they at first slighted, but when they saw according to the former words, that the Moon began to be darkened and grew so more and more, and being ignorant of the cause thereof, did not only send them the Victual they formerly retained from them, but also threw themselves at Columbus feet, ask forgiveness: So than ye have had (as brief as may be) shown unto you, what Astrology is, that it is an Art, and a lawful Art, allowed of by Scripture, the antiquity of it, and the utility of it; there is it may be some Arts, that may be beneficial or helpful to another; but you see both positively and conclusively, that Astrology is generally helpful to all Arts and Sciences; nay, what other Study in the whole World in this point is like it, or able to compare with it?  
SURVEY. Will. Ramsey in his Title might well have excepted Divinity and Religion (if he hath any) and have distinguished of Astrology. For sure the Art pretending to tell that the Thiefs that committed the Robbery about Brainsford the last Summer, that such a way the woman's Cows were gone. That Mistress— his Sweetheart would prove a Shrew, with infinite the like (that may be produced in time) do not at all conduce to Natural Philosophy, Physic, etc. which William reckons up.  
It's ill a sign by William. Ramsey's manners that Astrology is profitable for Morality (unless William will deny he hath any Astrology.) And therefore nor our Philosophers, nor Aristotle the Prince of them mixed any directions out of Astrology, in their Moral Philosophy. As for the disposition of the mind William assured us in his Epistle to the Reader. That the will of man is not subject to the influence of the Stars. And learned Huet in his EXAM. INGEN. tells us a readier way than by Stars. And of the body, we know the temper, far better by experience of the effect, then by conjecturals from causes, if Stars were any certain cause. But William. Ramsey's Ptolemy in his first Book tells us among other causes of the uncertainty of Astrological Predictions, That though bodies are affected by the Stars, yet the seed of generation may alter the case.  
As for the predicting what hope a man may have, by his own industry, or otherways to get goods, it doth little tend to Moral Philosophy, and doth less appertain to Astrology, if William be an honest man of his word, in his particulars he lays down in his Epistle to the Reader before enumerated of Natural Philosophy, I have several times shown William, that the thing of natural Astrology is a part; judicial, nonens, or worse.  
And without either, thousands of people that are no Astrologers, or Philosophers excellently well know God to be the Creator and upholder of all things; whiles Philosophers and Astrologers have turned Atheists, or worse, Rom. 1.  
To say, the Stars allot every man's prefixed time of life, is to entrench upon God's Decree and Providence, and to avouch a fatal necessity in the influence of the Stars; with which William promised us in his Epistle to the Reader his Astrology should not meddle.  
His great Preamble of the usefulness of Astrology for Physic amounts to thus much upon experience;  

1. That there are in this Nation many Christian learned and successful Physicians, who are neither well-skilled, nor well-willed to W.R. his Astrology. If need be we can give him their names.  
2. That the matter of Will. Ramsey his Judicial Astrology being humane events; as whether a man shall be rich, and, etc. as before he expressed, and his brethren's writings and practice do testify; the natural judgement upon men's bodies is quite hereto general from it.  
3. That thousands of English men, yea, the most of the common people, that are no Physicians, do well know; yea, feel (without the help of Ramseyan Astrology) that the Canicular days, etc. are not the best times for taking Physic, unless upon great extremity; and therefore are no Fools.   
His great clattering together of the names of Hypocrates, Galen, Fernelius, and Ficinus, is but a Scarecrow to scare silly birds, I mean weakheaded Youths from the truth, and a juggle to conjure them into his Circles by Charms they cannot understand. For William (according to his manner of unfair dealing) doth neither quote their words, nor the place where they so speak, as he intimates. And though we have hunted after him, and beat the thickets, yet we can find no such thing.  
But this we find.  
1. That Hypocrates saith of Astronomy, (nothing of Astrology) that it is not altogether unuseful for the faculty of Physic. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as his Dialect i●) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But how doth he there make it out? Surely only thus; Because (saith Hypocrates) together with the times of the year, the ventricles of men receive a change; and so goes on of the difference in health the variety of winds may make. Now judge, understanding Reader, how little this makes for Judicial Astrology.  
2. Galen the Commentary upon him (to omit the Sophisticum quoted by Alsted in Astrology that doth so much anger Will. Ramsey) saith only this to that point, Coelum in his verbis, etc. i. e. Hypocrates in these words doth put Heaven as the cause of all vulgar diseases: yet, 
De Aenere locis, & Aliquis. Sect. 3. & differt; inquit Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Galen in 1. l. Hip. de morbis vulgaribus.  saith Galen, (correcting his Master) sometimes the drinking of corrupt water may cause an universal disease. And then goes on to discourse of the several diseases that befall men in the four quarters of the years, distinguishing those quarters by the rising and setting of several Stars or Constellations proper to them. Which is all the hint we have in Galen to the point in hand. 'Tis true the Index puts high titles, and great emphasis on these places. But you see here what the matter is upon true account.  
3. 'Tis true, that Fernelius saith, Purae simplicisque pestilentiae causa, etc. i. e. The cause of the mere and simple Pestilence is the configutation of the Heavens by their virtue. But withal he presently avoucheth, Quae neque temporum mutatione, neque ulla manifestâ qualitate, sed solo eventu deprehendi potest. i.e. That that efficacy of the Heavens cannot be discerned, either by the change of times, or by any manifest quality, but merely by the event.  
4. William's quoting of Ficinus was to him (to use an Astrological phrase for their use, though not approved by me) most unlucky of all the rest. For he though professing himself a Physician doth bang Judicial Astrology all over his vast works. I shall here give but a touch. In his book, in Plotin. cap. 2. the title of the second Paragraph or Head is, That for many causes the judgement concerning future things is most difficult. And then gins his discourse thus, Quod autem nec homo, nec daemon, etc. that is, that neither man nor devil is able by the sole inspection of the Heavens to see the lesser matters accurre among us, etc. which he there proves strongly by many reasons; too long for me to epitomise in this intended brief Survey.  
Now let the observant Reader judge what Will. Ram. hath got by those names he so rattled together. From them all not such a word as Astrology; much less Judicial. Lest of all any inference that if there be a consideration of the Heavens for sickness, Physic, etc. that therefore they can tell me where is my lost Cow; who was the Thief that rob me.  
By this, my soul loathes the silly weakness of the rest in this Section, and shall kick it off for naught. By experience we all know any observable effect of the Moon; as all men, Physicians, or others, are often enough deceived in judging the Crisis merely by that Planet; by reason that the different natures of the Patients, and various change of Winds and Weathers (to which Hypocrates ascribes much) etc. do much alter the case. 
Hipp. lib. 3. Aphor. 5   
And Will. Ramseys notion upon Health is to me nonens or non sense, as I have touched afore. For Husbandry, the Clowns can tell more than the ginger: as presently he doth intimately confess that he learned Henhouswifry of the Northern women, not they from the ginger.  
A very suitable observation, to usher in his Fable of the Climacterical years; unless he mean that which we have by experience, that every seventh year a man that observes shall find a great change in his body, in regard of diet, etc. otherwise that Scripture assures us that every man by God's decree hath an appointed time. And for conclusion William tells us a Tale of Columbus, etc. which the Astronomer (without Astrology) can do; only, if he be honest, he cannot tell a Lie to get Victuals, or Money. But the story and the practice is tolerable enough in the opinion and practice of divers Astrologers about London, etc.    

W.R. his CHAP. II.  
I Am come now to Mr. Homes his second Section, wherein we shall see how he vents his malice most invectively all along against Astrology, thinking he bringeth the learned to condemn it; but what are the learned Schoolmen, or great Philosophers to me, or their say in this matter, further than they have truth and reason on their side? If they follow their own opinions and conceits without sound reason and warrant, I see no warrant or reason why I should regard either them, their words or quoters.  

W.R. his SECT. I. Wherein is further shown the legality of Astrology,  
HIs first learned man (then) he gins with is Tostatus, who he saith in his Commentary on Levit. 19 Quaest. 28.29 etc. hath these words, the which Doctor Willet g●ves him viz. Of things which are (as to us) accidental as the success of business, or their causes internal, as men's will and free choice, as to undertake a journey, or to build or not build; predictions are not only uncertain but superstitious: and the same is to be said of casting of Nativities by the conjunction of the Planets; But if he had considered what reason or ground Tostatus hath for these words, he had never thus laid them open; and I much wonder he being a Divine, he had not first himself considered and weighed the Text, which that he may now do, I will here set it down: Regard not them that have familiar spirits, neither seek after wizards to be defiled by them; I am the Lord your God. Levit. 19.31. Where we clearly see there is no part of the Text, once in the least mentioneth or meaneth Astrology; it is against the seeking after those that have familiar Spirits and Wizards.   

W. R. his SECT. II. Wherein is shown that the Stars are Signs and Causes.  
HE than brings Doctor Willet in these words, All manner of conjecturing (which saith he is meant by Astrology) is not unlawful, whereof any Natural or Divine cause can be yielded; as first there be Natural Signs in the Heavens and Air, as of the alteration of weather, of winds, of rain, etc. This doth no whit hurt Astrology; mark but the words, all manner of conjecturing is not unlawful, etc. and saith M. Homes, see he calleth it (meaning Astrology) but conjecturing only; but doth M. Homes conjecture it to be no other? if he do, it is his ignorance. But let me not forget myself, and spend too much time about him. It hath been already shown, that the Stars have the applause of power on the natural things of this world, as also the great Ptolemy (whose word in this case I believe will be taken before Doctor willet's or M. Homes his) gives his word for it; besides experience also as above shown; (and you know Experientia docet:) there is no more to be said, but that Astrology is not (as Doctor Willet saith) unlawfnll; neither doth he in any wise condemn it, for in his following words he tells us, There are natural Signs in the Heavens and Air, which cause rain, wind, etc. The cause of which, is no other than the influence of the Stars, which if he deny, all Writers on this Art are contracted, as also the Scripture to boot; if then this be not a strong Argument, let himself judge.  
But to clear this point more fully: What, saith Master Homes, is the cause of Rain, alteration of Air, and the like? If his Master, Doctor Willet, did not these words show it. me thinks he should not have left the Reader unsatisfied; and not only so, but have proved the Stars to have no influence thereon, nor to be causes of these alterations, and then his argument had been good. But they are causes; And first let me give you Moses judgement herein, who plainly tells us, The Stars are for signs and seasons, Gen. 1.14. which M. Homes will say is fulfilled in the words following, viz. And God made two great lights, the one to rule the day, the other to rule the night, Gen. 1.16. To which then I answer, by way of Quere, to what end then are these invincible,  and innumerable hosts of Heaven? were they made for no other use then to gaze on? the Sun and Moon will sufficiently serve our turn for matter of light, if we look no further into their uses; but the Scripture further putteth this matter quite out of doubt if we will believe Gods own word, Job 28.31. For he speaking of his Omnipotent power, asketh his servant Job, whether he, or any one else Can restrain the influence of the Pleyades, or lose the bands of Orion: On which words S. Austin on Job, referreth all men to the study of Astrology, for the understanding of that place; and not only so, but shows us that under these two constellations, the Lord doth comprehend the influence of all the Celestial host, figuratively expressing pars pro toto; and to show you by experience the verity hereof, if you will neither believe S. Augustine, Moses, nor God himself, except you see and feel; (not to insist long on this point, which is cleared by such strong and invincible witnesses, one whereof is able to be sufficient testimony against all Master Homes his learned Judges and condemners of Astrology,) for confirming and clearing hereof, than I might here again instance that palpable experience we have of the ebbing and flowing of the Sea, by the influence of the Moon (as abovesaid); but to manifest it yet further, let him call to mind the increase and decrease of Shellfish, the mutation and variation of times, and innumerable other effects of the Stars, which (if time and conveniency would permit) might 〈◊〉 recorded, and let him then study the cause hereof, and he will then without doubt be of another tenet; let him observe also when ♄ and ☉ is in □ or ☍ or when ♂ and ● is in □ or ☍ or ♃ and ☿ are so posited, and let him tell me then, what alterations they produce in the air both by Rain, Snow, Wind, Tempest's Thundering and Lightning, and the like, according to their several positions, the nature of signs and houses and mansions they are in; (which if he be not altogether ignorant of the Art, he may daily see) These and the like effects, are most vulgarly known by experience, so that therefore he might even as well have confessed those signs he speaketh of, to be the Stars, and causes their influence, since he doth not nor cannot show me any other thing they are, without wronging and slandering the Art, and contradicting the most learned therein, as also the Father S. Austin Moses, nay and GOD himself. D. Homes might as well then have left out that other addition of Doctor willet's, where he saith, That the Stars have not the same influence in Summer, and in Winter, Spring and Autumn, and so consequently will conclude them First not to be signs (contradicting Moses, and the word of God, Gen. 1.14. as aforesaid;) Secondly, Nor causes, Quia ex unitate causae sequeretur similitudo effectûs, Of the same cause there should follow the same effect; but there followeth not the same effect from the same signs, appears by experience. As much to say, the Stars are neither causes nor signs, because they produce not fruits in Winter, as well as in Summer, or because they cause not snow in Summer, or Buds and Blossoms in Winter. O rare cavil! but since he is already by what is abovesaid, confuted; I shall here add nothing but this, that since the question is, whether they are causes and signs, because that passage in the first of Genesis manifelts they are signs, I will (if he will be convinced by the word of God) here give him to know they are also causes; I will hear the heavens, and the heavens shall hear the earth, and the earth, the corn and the wine, etc. Hos. 2.2. And in another place, the increase of the earth is referred to the Influence of the Sun and the Moon, Deut. 33.14. By all which we may clearly see (unless blinded with malice and wilfulness) that they are both signs and causes, of all our earthly enjoyments and happinesses; Et si Scriptura, & ipse Deus nobiscum, quis contranos.   

W. R. his SECT. III. Wherein his allegations against the ground of the Art are condemned; and his bringing S. Augustine and Galen against it, proved fallacious.  
SEeing then it is most clearly so, that the Stars are signs and causes as abovesaid, what need these envious carpers or malicious gainsayers of the truth be heeded or regarded? but let these perverse rags of paper perish with themselves, not worthy the least remembrance. And indeed had it not been rightly to insorm the vulgar, and to make them see, that high language serveth not to condemn truth, I had buried both them and their filthy rags in perpetual oblivion; but I hope since they must be remembered, it will be but for their disgrace, not chronicled for their worthiness, but perpetual infamy.  
But this is not all, he comes next to condemn Astrology by Keckerman, and that with as weak Arguments as he did the rest: Keckerman, (saith he) a most learned Philosopher, and Christian, although he favours some things which men now a days call part of Astrology, did not in all his two great Volumes in fol. of Arts and Sciences Jet forth any Astrology. A wise story indeed; because Keckerman writeth not of Astrology, therefore there is no such thing: but if Keckerman hath not, yet as wise and as learned, and greater Philosophers have, as if the being of Astrology depended on his writing hereof, 
Look the second Chapter of this Treatise.  or it were a whit farther from being an heavenly Science and a lawful Art, because he omitteth it: fine Logic and rare reason, if rightly understood, and the depth thereof throughly searched! because Aristotle knew not the reason of the ebbing and flowing of the Sea, therefore no body else doth, neither is there such a thing in Nature; and because Moses writeth not of the Creation of Angels; Ergo, there is none: O profound and invincible reason! But to proceed, (he saith) he is sure he hath these words against it, Manent tamen, etc. The Stars abide, as of other sublunary effects, so of effects in man, the common and remote cause, which many ways may be hindered, not only by the first cause, God, but also by particular causes, partly in the Heavens, partly in the Air and other Elements; so that the Predictions of Astrologers are with ifs and and's, etc. which is as much to the purpose as comes just to nothing; for first, that God can alter the course of the Stars, there is no ginger but will confess (but whether he will or no, or ordinarily uses so to do, is the question) so that Master Homes gets little by this querk, since he affirmeth nothing that any ginger will deny. But if Master Keckerman maketh it not appear what particular causes hinder the effects of the Stars, me thinks for the strength of his argument Master Homes should have done it; for it standeth not with any reason, that subordinate causes as are the Air and other Elements, should predominate or rule over the first moving Causes, viz. the Stars; this the weakest capacity that understands the Art will affirm, and you have but now heard that the effects of the Stars cause alteration and mutation of the Air, as we also daily see by experience; and therefore his Assertion, that the Principles of Astrology are not confirmed on true Principles, is here also condemned as erroneous, false and malicious; for we see Astrologers seldom fail in their judgements, except when they swerve from the rules of Art: wherefore Alsteds' assertion also is here no less simple than the rest, who saith, Astrologers are also often deceived; and what then? because a man that never was at London, misseth his way, once or twice, shall he conclude there is no such place? sure it should rather teach him to observe diligently his road, and not turn on the right hand nor the left; and if the Astrologers would as warily observe their rules, this objection of the ignorant had never been thought on. But Master Homes, is Divinity false and no wise to be heeded, because there is so many errors and schisms crept into the Church? or because every one attaineth not to a full perfection of the Spirit? or because humanum est errare, man is frail and subject to failings? no sure, experience, reason and truth teacheth us to the contrary. Wherefore he might very well have omitted these slender reasons, as also that place of Galen, where he saith, sophisticum est, it is sophistical: but how? not as having no verity therein, but in the superstitious abuse thereof, for you see clearly in the first Chapter of his Treatise, Galen holdeth that man a fool, rather than a Physician, that is not an ginger: and in all his works hath Astrology in great esteem and applause, and moreover testifieth his own practice hereof, especially, lib. 3. de diebus decret. cap. 2, 3, 4, 5, and 6. and the like. So he brings Saint Austin to condemn it thus in these words, in his Treatise De Doctrina Christiana, lib. 2. cap. 21, 22. est magnus error, magna dementia, et superstitio: Astrology is a great error, madness, and superstition; it is clear that Saint Austin here speaketh of the superstitious use thereof, as in attributing fatal necessity thereto, and in too much trusting and confiding therein, as may appear by what you have already heard S. Austin saith of it; but to clear it more fully, 
L. 5. c. 4. & 1.20. c. 6. contra Faustum Manich.  S. Austin confesseth that before his conversion, he followed the heresies of the Manichees, who maintained the stars to be adored and prayed unto, and therefore to reclaim the multitude, which went thus a whoring after the ways of the Heathen, this good man useth these words to recall them, and unite them to the belief of God: But I hope M. Homes will not say that Astrologers are thus superstitious and wicked; he that saith Astrology (as I said before) is any other thing then what is delivered by Ptolemy, in the second page of this Treatise, knoweth not what Astrology is; Neither will he affirm I hope, that S. Austin condemns Astrology, but the superstitious abuse thereof which is clear, for he delivereth five opinions concerning destiny.  
First, that by destiny is understood the providence, will and power of God, and therefore he warneth the Astrologers, that they continue their opinions, but correct their tongues, 
1.5. c. 1. De Civ. Pei.  for through custom of speech the vulgar commonly understood nothing by the word fate or destiny, but the inevitable power of the Stars.  
The second is quite contrary to the former, ascribing all to the absolute power of the Stars, without the will of God: But this opinion derogating from the omnipotent power of God, and his providence in all our actions, he saith aught to be rejected, not only by those that profess the true Religion, but which serve or worship any gods at all, though never so false.  
The third so attributeth to the decrees of the Stars, that yet they believe them to have this power in such sort derived unto them from God, that thereby they can, and do determine of us and our actions as they will themselves: which opinion he thinketh is very wrongfully held of heaven, to maintain such wickedness to be, as it were, enacted in that most shining Senate, that were the like acted in any Court or State on earth, it were worthy to be subverted.  
The fourth opinion is, That the Stars have neither power nor will to operate on us at their own pleasures, but as they do necessarily execute that which God imposeth upon them; which Saint Austin accounteth more intolerable than the other, for that it teacheth us to conceive that of God, which they hold unworthy to impute unto the Stars, against such he sufficiently declareth.  
These opinions, Saint Augustine renounceth, as they rather utterly deny the power and providence of God; or, as they impute absolute rule and dominion of the Stars immediately over the will of man necessaririly enforcing us in all our actions; or as they throw all our sins upon God, whilst they make him by the Stars inevitably to enforce us to evil: wherefore had Master Homes (as it had befit a learned man) first examined his Authors with good observation and deliberation, and not so readily taken hold on every thing he finds delivered by others, that he imagineth will serve for his turn; I'm confident, he had not thus inconsiderately alleged Saint Augustine against Astrologers, for (as I defined before in the second page, what Astrology is, so the same) Ptolemy confesseth the Stars not to have any fatality, as working by or with a fatal necessity on the will or soul of man as much as S. Austin himself; giving them no farther operation in these matters, than the most Orthodox and Learned Divines do.  
The fifth opinion is, Which neither esteemeth the Stars of their own wills, (as if they were living souls) to decree future events, nor necessarily to usurp power over minds, but only to signify the inclinations of the elements, and of all things compounded of them.  
Now that Saint Austin meant not such Astrologers as deny necessity (as Master Homes would fain persuade the vulgar to believe;) but only ascribe power unto the Stars to work upon sublunary bodies; is evident by his words, Non usque quaque absurdè dici possit, adsolas corporum differentias, afflatus quosdam valere sidereos, sicut in solaribus accessibus, & recessibus; videmus etiam ipsius anni tempora variari & lunaribus incrementis, et decrementis augeri et minui quaedam genera rerum; sicut Echinos, et conchas, et mirabiles aestus oceani, non autem, et animi voluntates positionibus siderum subdi: where we see nothing exempted from subjection to the Stars that is bodily, but only our spiritual part. And he ascribeth not this power to the Stars in general, as that their specifical virtues are not possible to be known to man, for he concurreth with Astrologers, that the quality of ♄ is cold, &c, as you may further see at the beginning of this Chapter. So that you may see how falsely and injuriously he brings in Saint Augustine against Astrology.   

W. R. his SECT. IU. Wherein Astrology is defended against his allegations, from Master Perkins his words.  
MAster Homes comes then to tell us Master Perkins a learned man and famous, writ a Treatise against it: so did Melancthon, a greater Scholar than he, and as knowing a Divine, writ as much and more for it, than he ever did against it; what if I should tell him of some that have writ against the Scripture, is the Word of God therefore false and to be rejected? he saith Master Perkins calls it profaneness, and idolatry; but let the Reader seriously and diligently but observe what hath been here already said, and he cannot but understand Master Perkins spoke only against the abuse of the Art, not as it is in its self; against the superstitious confidence and trust in the Stars, not the learching and studying of the influences and effects of the Stars on Elementary bodies; and as much as this comes to, all that study the Art will confess, Ergo M. Homes is mistaken to think by these words of M. Perkins to condemn Astrology, since he saith no more than all Astrologers themselves will say. Wherefore not to dwell longer here, we come now to his eighth learned man which condemns Astrology, which he tells us is M. Geree who hath (saith he) written a Treatise against Astrology. I could if need were, cite as many, and more that have written against the Divine Word of God, than he can make appear hath written against Astrology; shall any man be therefore so impudently wicked to conclude, the word of God is not true, or not to be credited? no sure, this were altogether as impudently wicked as M. Homes his sequel or conclusion is ridiculous, sophistical and envious. M. Chambers also writ a book against Astrology, which I wonder he remembered not also, but that learned Sir Christopher Heyden returned him such a repulse, as that none of the Antagonists or ill wishers to the Art, ever durst undertake to give a reply thereunto; for he doth not only refute Master Chambers, but also Picus Mirandula, Melton, Perkins, and Geree to boot; wherefore I refer all those that would be further resolved herein, and desire to discern between truth and falsehood, to the perusal of the discourse itself, it being a piece of that exquisite wit and learning, that none can be able to surpass it, if (in the whole World) be worthy to compare with it.   

W. R. his SECT. V Wherein his cavilling M. Briggs, and others, are convinced.  
WE now come to hear what he can tell us of learned M. Briggs, against Astrology, which is briefly thus much, That after an earnest desire to attain the perfection thereof, he seriously applied himself unto the study, but in conclusion, when he thought to have had joy of his wearied labours, he was satisfied with nothing but uncertainty, and meeting an other ginger, told him how he had been deceived in the rules of the Art, who (for his comfort) concluded also as he did, that there was no certaincy therein, upon which he left off further studying thereof. Now I would very fain know of any man (which shall be all the answer I shall give to this sophistical cavil) whether by these words Astrology be convinced as uncertain, because Master Briggs and another, (or suppose half a dozen more) could find no certainty therein; when Ptolemy, Galen, Hypocrates, Saint Austin, and thousands more, found not only certainty therein, but concluded and agreed that it was the most beneficial and pleasant Art under the Sun: and whereas he citys Phavorinus against Astrology in these words, Aut adversa eventura dicunt, etc. which is, They foretell either things of prosperity or adversity; if of prosperity, and they fail, then thoushalt be prosperous or happy in hoping for that good, if of adversity, and hit not right, than thou wert miserable in fearing in vain; etc. which agrees with what he saith M. Briggs would undertake to do, viz. To prove the rules of Astrology contradictory, viz. It shall be so, and it shall not be so, which is the merest cavil of all the rest, to say, Ergo, Astrology is uncertain. I will undertake then a greater matter then M. Briggs, for let there be what Art or Science that M. Homes can devise nominated (though never so true) I will undertake to speak as much, nay and with more proof against it, than all these his learned men hath done in this his character of the present times; (he forgot to put in those that deny the truth; nay, and not only so, but sophistically and maliciously maintain it to their utmost endeavours, thinking the citing of S. Austin to be proof enough to terrify the Reader from undertaking this study, or continuing therein, not observing the words of his Author, and together with the Fathers to include the Councils; but tells us not how and upon what grounds and reasons they disallowed of the Art, lest then his malice be discovered.) Wherefore let me then for a conclusion, as well to this Chapter, as his cavils, ask him these two questions; whether a man may not (if enviously disposed) speak against the most manifest truths, nay against the very word of God, and wrest the Scripture to their own inclinations and intentions? And secondly, if he be proved hereof guilty, in the next Chapter, to wrest the Scripture sense to confute Astrology; whether he be not more fit to be brought under the lash of the Law, than Astrologers? So have you his learned men against Astrology confuted; we come now to the main point of all, viz. Whether Astrology be condemned by the word of God?  
SURVEY. Thus with large patience have we given long leave to Will. Ramsey to speak thus much together, without interruption; saving only, that in his mere impertinencies, and some unmannerly swagger and rail, these Sections of his are made by the Re-Printer, in part to keep silence. But to the matter. What a huge company of Levers in one place doth he bring to break an Egg! What a many of Candles doth he light up, in another place, to show us that the Sun shines; which we saw and acknowledged afore he lighted them up! He hath shot a great many sharp words, and with much virulency; but at Rovers, so that he doth not only miss the mark, but also not hit the Butt. Did the Doctor intent in the least his Quotation of Authors that have been against Astrology, in a way of argument or proof? His words in the very beginning of his second Section (which Will. Ramsey hath all this while so puddered himself to confute) show William the contrary, if he had been willing to see. Because (saith the Doctor) the Astrologers give out, that there is no body against this Astrology but one Perkins, or some one or two more, men not acquainted with Art; or in the like slighting speeches; it will be very convenient to quicken your attentions, as to a point considerable, by setting before you the judgement of several learned men touching Astrology. Indeed if I do here but reprint that second Section of the Doctor, which Will. pretends to confute, it will be a sufficient confutation of all these five Sections of William's second Chapter.   

D. H. his SECT. II. Of the Opinions of the Learned touching Astrology.  
BEcause the Astrologers give out that there is no body against this Astrology, but one Perkins, or some one or two more, men not acquainted with Art; or in the like slighting speeches; it will be very convenient to quicken your attention, as to a point considerable, by setting before you the judgement of several Learned men touching Astrology, with their reasons. Tostatus, a great learned School-man hath a great deal against it, in his Commentary on Levit. 19 Qu. 28, 29. etc. Doctor Willet gives us the sum of Tostatus, and his own judgement thus. Of things which are (as to us) accidental, as the success of businesses, or their causes internal, as men's will and free choife, as to undertake a journey, or to build, or not to build; predictions are not only uncertain but superstitious: And the same is to be said of casting Nativities by the conjunction of Planets. So Doctor Willet on Levit. 19 in his 41. Qu. the head whereof is, The Vanity of Astrologers, quoting of, and referring us to Tostatus. The same Doctor, Willet on the same Chapter, in his 32. Qu. hath this discourse: All manner of CONJECTURING (see he calls it but Conjecturing) is not unlawful, whereof any natural or divine Cause can be yielded: As first, there are natural signs in the Heavens and air, as of the alteration of weather, of winds, of rain, etc. And in compound bodies, as in setting, and planting of Trees; and in humane bodies, as when 'tis good to let blood, to purge, etc. These are immediate effects in nature of Celestial bodies: There are also mediate effects, as Comets which show siccity and combustions, and so many portend Wars, which is caused by wrath among men, which cometh of siccity and heat: So the Crow cries against rain, because the moisture of the air affects his feathers: And the Dolphin against a tempest swims aloft, because the Sand in the bottom is stirred. For these creatures that are led only by sense, have a quicker feeling of such natural accidents, than man hath, who is most occupied in the use and exercise of reason: For, Attentio ad operationes secundùm rationem, &c, that is, The attending upon the operations of reason, doth take away the attention to the operation of nature: And therefore FOOLS and SIMPLE persons, that are LEST GUIDED by reason, are more sensible of natural things then WISE men.  
Again, there are divine and extraordinary signs * which God speaks of, that shall be for signs at such a time, or of such a thing. As Matth. 24.29. And the Dove descending on Christ, Matth. 3.16. But there is no Judiciary Astrology in all these.  
Doctor Willet adds on the same Chapter, Qu. 33. (to give it you in a word) thus; Signs observed by men, of humane events, cannot be signs; first, because Ex varietate causae variatur causatum: The Stars have not the same influence in Summer, and in Winter, Spring, and Autumn. Secondly, Ex unitate causae sequeretur similitudo effectûs: Of the same cause there should be the same effects. But there follows not the same effect after the same signs, as appears by experience. Thirdly, Keckerman a most learned Philosopher, and a Christian, although he favours some things, which men now a days call part of Astrology, did not in all his two great Volumes of Arts and Sciences in Folio, set forth any Astrology; but in his Works hath these passages against it, to this effect: Manent tamen etc. The Stars abide, as of other sublunary effects, so of effects in man, the COMMON and REMOTE Causes which many ways may be hindered, not only by the first cause, GOD, but also by particular causes, partly in the HEAVENS, partly in the AIR, and other ELEMENTS; so that the PREDICTIONS OF ASTROLOGY, are with IFFS and AND's. So that it follows not, this man is born under an unhappy Star, therefore he hath a dull wit. So Keckerman, System. Phys. lib. 2. cap. 3. De Motu Cocli. The same Keckerman in another place hath these words. Disciplina Astrologica, etc. The Discipline of Astrology about the Predictions by Heavenly bodies, or Stars, is not yet confirmed upon true principles; therefore no marvel if that part of Astrology, which is conversant about the predictions of Comets, doth rest upon most uncertain principles. It is granted to Astronomy to use such Hypotheses, or arguments, or principles which are not in nature, but are conceived only by a kind of similitude: But Astrology may not use such Hypotheses. The Astrologers assign several Countries and Cities, to several Celestial Signs; But of Cities plainly, no reason at all appears. So Keckerman Syst. Phys. lib. 6. cap. 5. De Cometis in genere.  
Fourthly, Alsted the great Philosopher of these times, and a Christian, sets forth a thing he calls Astrology; but see his faithfulness in this; Astrologia (saith he) vitio, etc. Astrology by the vice of man hath more vanity in it then Astronomy. Astrology because of our imbecility is conjectural. And he adds. Astrologers are often deceived.: and therefore we do rightly (saith he) pronounce the divinatory part of Astrology to be but Conjectural.  
Fifthly, The great Galen saith of Astrology, Sophisticum est, etc. 'tis a sophistical thing; Contrary to experience.  
Sixthly, So famous a man as was S. Austin famous for learning and godliness in his time, having been addicted to Astrology, afterwards reputes of it, and renounceth it, in his Treatise, De doctr. Christiana, lib 2. cap. 21. in fine, & initio capitis 22. His words are these. It is Magnus' error, & magna dementia, superstitio etc. that is, Astrology is a great error, a great madness, a superstition easily refelled.  
Saint Austin brings in another, on Psal. 63. as a penitent renouncing this Art, Paganism and Judaisme: For we know that the Scriptures do much forbid it to the Jews, as the evil of the Heathens, as we shall see plentifully afterwards.  
Seventhly, Master Perkins, famous for learning and godliness, as his Works show, hath not only a Treatise against Astrology (though once much addicted to it) but also gives us his repentance and renouncing of it in his Preface to the Reader before his resolution to the Countryman. His words are these: I have long studied this Art, and was never quiet till I had seen all the secrets of it, but at length it pleased God to lay before me the PROFANENESS of it; nay I dare boldly say, the IDOLATRY, although it be covered with fair and golden shows: Therefore that which I speak with grief, I desire thee to note with some attention etc.  
Eighthly, Master Geree, known to me to be a godly and learned man (being Collegians in the University) hath a learned Treatise against Astrology (which if mwn read well, they dare not, if they have any truth of grace, give themselves to Astrology) His Treatise is called Astrologia-Mastix common to be had for a small matter.  
Ninthly, Master Geree avoucheth Master Brigs sometimes Geometry Reader at Oxford an eminent godly man (a man I myself knew well, and have been at his Lectures) and a man for his skill in Mathematics, I think I may say (saith Master Geree) that he was second to none. Of this Master Brigs, Master Geree gives us this account: This loving Friend of mine (saith Master Geree) upon a question moved to him by me, touching Judicial Astrology, told me this remarkable Story of himself; When he came to Cambridge first, he thought it a fine thing to be of God's Counsel, to foreknow secrets, and resolved to have that knowledge, what labour soever it cost him; and so early applied himself to the study of the Mathematics, beginning with Arithmetic and so to Geometry, and Astronomy; and to lay a good foundation he left none of these Arts, till he had attained exactness in them: The foundation thus laid, he then applied himself to his main scope, the search of Judicial Astrology; but there he found his expectation frustrate; THERE WAS NO CERTAINTY in the rules thereof. When he had tired his body and wits in vain, he was much dejected with the frustrating of his expectation: At last he repaired to a man in Cambridge, famous in that Art, and a practitioner in Prognostications by it: to him he made his moan what pains he had taken to be expert in Astrology, and how the uncertainty of the rules of that Art did now defeat his hopes: The Astrologers reply was, that THE RULES OF THAT ART WERE UNCERTAIN INDEED, NEITHER WAS THERE ANY CURE FOR IT: whereupon Master Brigs relinquished that study. And he did then affirm to me, that he would undertake to the skilfullest ginger in the World, that let him set down any conclusion touching any man or State, yea or WETHER, and he would prove it CONTRADICTORILY; that is, Both that it would fall out so, and that it would not fall out so, from their own Rules and Principles; whence (saith he) you may see apparently that there can be no certainty in the rules of that Art. He further added, that his opinion was; To those that addicted themselves to the practices of Divining Astrology, the Devil did at first secretly lend his assistance; and at length, gradatim (that is gradually) did (unless God prevented) entice them into contract.  
Tenthly, Dominicus Nanus, Barthol. Amantius, Francisc. Tortius, Joseph Langius; have gathered these collections touching Astrology: Astrologia, etc. Astrology is the Speech of Stars (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) But Astronomy is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) the Law of the Stars; as ascribing more certainty to Astronomy then to Astrology. This Astrology is said to be invented by Atlanta, King of Mauritanie, witness Pliny, l. 7. of his Natural History; which if true, is no commendation of Astrology. Contemplantur Astronomi, etc. that the Astronomers contemplate the Stars, not as Judiciary Astrologers and Chaldeans, condemned by the prophets, but that by the situation of them, they may set forth the set, or standing times of days, months, and years; the Edipses of the Sun and Moon and other things most worthy to be known, and most profitable for the life of man. The vanity of Judiciary Astrology, innumerable wife men of Old. and in our Age have disallowed. See what God pronounceth of Astrologers by Moses Deut. 18.10. Isa. 44. Jer. 10. Phavorinus in A. Gell. lib. 14. cap. 1. was wont to reprove Judiciary Astrologers with this Dilemma; Aut adversa eventura dicunt. etc. that is, Either they foretell that things of adversity shall come to pass; or those of prosperity: If they say prosperous things, and do frustrate or deceive men, than thou shalt be miserable in hoping in vain: If they say things of adversity and do lie; then thou shalt be miserable in fearing in vain and without cause. If true things answer to their Predictions, but are not prosperous things, from thence forward thou art miserable in thy mind before thou art so in the event. If they promise happy things, and they come to pass, then plainly two inconveniencies will attend; namely, both the expectation of them in suspense of hope will weary thee; and the hope thou hadst, will now deflower, or take away the grace and beauty of the future fruit of joy. Therefore by no means may we use those kind of men who presage future things. Andr. Alciat. Emblem. cap. 3. 
Icare per superos qui, etc.  
Exemplo ut doceas dogmata certa tuo.  
Astrologus caveat quicquam praedicere; praeceps  
Nam cadet impostor dum super astra volat.  i e. As Icarus flying too high, melted his waxed wings and fell; so the Impostor ginger, by flying above the Stars. Astrology judiciary, or divinatory, is to be exploded with all its Patrons. So Epiphanius disputing against the Pharisees and Manichees. So Basil. Hex. Hom. 1. and 6. So chrysostom on Gen. Hom. 5. and 6. and on Matth. Hom. 6. Surely S. Augustine who had prospered in the business of Astrology, after in his confessions, lib. 4. cap. 3. lib. 5. cap. 3. and 7. and lib. 1. cap. 6. De Doctrina Christiana, lib. 2. cap. 21.22. 23. De Civitate Dei, lib. 5. initio usque ad cap. 8. Contra Academ. lib. 1. cap. 7. one while doth grievously complain that he was deceived, in attributing any thing to that Art; another while he doth sharply inveigh against it, and the Professors thereof. Likewise it is forbidden more than once in the Councils, as in Concil. Toletan. 1. Can. 21. Concilio Barracens. cap. 9.10.26. qu. 2.3.4.  
Thus, and thus far the Doctors Section, word for word. Now let the prudent Reader judge whether Williams five Sections have confuted this; or this them; or at least, unshaken by them. So that I need add but little as to the substance; but only briefly to animadvert upon Will. and to illustrate some brief expressions or intimations of the Doctor.  
Not to stay upon that most improper speech of Will. in his second Chapter, to charge the Doctor with malice against things; as with malice against Astrology (Malice is of a person against a person); let the Reader only note there, with a glance, how professedly Will. doth slight Learned men, if they do not speak so as having truch and reason on their side; Will. Ramsey being JUDGE. For that's the Genuine result of his speech. And by consequence, if all the Learned men in the world beside Astrologers, should condemn Astrology, Will. would slight them (as he doth in his Book) because he judgeth them not to speak according to truth and reason.  
To W. R. his first Section of his second Chapter, a word will serve; viz. only to entreat Will. that so calls on others for consideration, that he himself would consider that Tostatus, or Doctor Willet doth not educe those words at (A) out of the text Levit. 19 But are his liberty of expatiating, upon unlawful Arts in general; and therein to declare his judgement concerning unlawful predictions. Tostatus and Doctor Willet had more wit then to take a text of Familiar Spirits, to confute Astrology. Though some Astrologers are not free from Familiarity with such. And B. C. proves an implicit compliance. Thus much only hath given such a blow to Will. Ramseys first Section, that the whole Fabric of it falls to the ground in the eyes of them that will understand.  
To his second Section; and first to that Will. saith and so labours to prove that Stars are Causes; the Doctor denies it not, though that man of vast learning Mars. Ficinus a famous Platonic Philosopher in his works hath a Tract against it. 2. To William's catching at the word CONJECTV RING of and concerning things which are natural causes, as of alteration of weather, etc. experience daily and evidently doth tell all men that have eyes to read Almanacs, and to see the weather; that how natural and necessary soever the causes may be, the Astrologers predictions of it are but conjecturing, and daily prove false. Yet neither Doctor Willet nor Doctor Homes do move the question, touching the thing which (commonly) is called Natural Aftrology. And therefore as they do not justify Judicial; so they do not condemn natural. touching weather, etc. and therefore Will. is at the Labour-in-vain; uttering nothing against the Doctor for me to take cognizance of, till he mentions S. Augustine's referring us (as Will. saith) to the study of Astrology, in his Annotations on Job. chapter 38. v. 31. But how untruly W. R. reports Saint Austin, let S. Austin's words testify; which are, Intellexisti nexus Pleiades? etc. Num & Astrologia perscrutenda est ad cognoscendum proprietates istorum Syderum, ut hunc locum intelligere possimus? Miror et si hoc congruit sermoni nostro. etc. Where S. Austin asks the question whether we need search Astrology to understand that place? And wonders if that should agree to his speech elsewhere. And in the conclusion interprets the place, of moral not natural things. Omnium (saith S. Austin) it a syderum nomine, omnes in ecclesia tales intelligend: sunt qui conversationem habent in coelis, etc. But the Doctor is not against the thing of natural Astrology: but, 'tis judicial Astrology, and the calling of predicting of natural effects by natural causes by the name of Astrology that the Doctor is against; and therefore Will. Ramsey in his discourse of the ebbing and flowing of the Sea, of thunder, rain, snow, etc. is again at the Labour-in-vain; or at a combat with his own shadow; and so goes on to the end of the second Section; For Will. Ramsey miserably mistakes, to say, Doctor Willet denied the Stars to be signs or causes, as to natural effects (which the Doctor expressly granted a little afore); and as meanly doth William 
Viz. Ex varierate causae, etc. and Ex unitate causae, etc.  go off of Doctor Willets Two mighty reasons against signs of humane events, and speaks not one pertinent word to them. Let the Reader compare and judge in the thing.  Quem penes arbitrium est, et vis et norma loquendi. 
To William. R. third Section, being a great body with little soul in it (as was Doctor Ames his Character of Bellarmine's works (Moles absque nervis) I need not add much to the substance of what D. Homes hath said. For let me but tell William. Ramsey. that he hath not fairly repeated Doctor Homes touching Keckerman, and he must needs be non-plused in his quibble. It was the fault of the Devil he quoted not the whole period of the Scripture he alleged. And certainly the ginger is not blameless in his curt quoting the Doctor, whose words you may see afore are, That Keckerman a most learned Philosopher, and a Christian, although he favours some things, which men now a days call Astrolology, did not in all his two great volumes in folio of the Arts and Sciences, set forth any Astrology, BUT IN HIS WORKS HATH THESE PASSAGES AGAINST IT, etc. Now this last clause here in capital letters are left out by William Ramsey to the immediate ruin of all he saith, till he come to MANENT TAMEN a fresh matter. Yea if that Capital clause had not been in, it had been good Logic and reason to say what the Doctor concludes; That Keckerman handling of purpose of the main body of Arts and Sciences, and among them all, the real Mathematics, and leaving out Astrology, doth show, that Keckerman was rather against then for Astrology. Or that Keckerman did think there was no such lawful Science. Even as if Moses of purpose had set himself to handle all Pneumatology, i.e. a System of Spirits and Souls, and handling of the Souls of Animals, and of the Souls or Spirits of men, and of the Holy spirit, had quite left out the doctrine of Angels, it would well have inferred there were no Angels. But the whole Bible is not a System, but a gradual discovery of truths, (according to the growth of the Church) with explications, and repetitions. And though Moses included the creation of the Angels in the creation of the Heavens (as Will. Cousin- Philosopher acutely well observes in his Enchiridion Physicae restitutae), but expresseth them not (that as Divines observe, the sons of men might not dream the concurrence of Angels in the Creation) till Gen. 18. and afterwards much, that was enough to clear it; Moses owned the being and Doctrine of Angels. But Keckerman from first to last doth not approve of the thing and doctrine of Judicial Astrology. Now for Wil. answer to Keckerman's MANENT TAMEN etc. i.e. The Stars abide, etc. unto Cometis in genere, which you have here inserted out of the Doctors Demologie word for word; let the understanding Reader judge, 1. Whether William. Ramsey hath confuted it! 2. Whether the Doctor by the rule of reason or Art was bound to argue out Keckermans assertions; seeing he allegeth him only as a particular example of one learned man among others, that was against Astrology! 3. Whether Will. doth not evidently contradict himself in saying, That the words of Keckerman are as much as comes to nothing; and yet presently labours, but in vain, to confute them. For Keckerman doth not say, That the inferior second causes are predominant and rule over the first, and superior; so as to alter them in themselves; but that they may be hindered by them. Which is no other, but what all Philosophy, and universal experience will confess. And William himself confesseth in his Epistle to the Reader, That with the necessity of the influence of the Stars some contingency may be mixed, etc. And his Brethren in Astrology do usually so excuse their mistakes in predictions; viz. That so the Stars promised or threatened, but second causes hindered, or altered the case. Lastly, William's own dear Ptolemy so often by him called upon, doth assert as much. 
Cl. Ptel. Predict. Astron. lib. 1. c. 1.  Deinde Regionum diversitas non exigua discrimina in nascentibus efficit, etiam cum eadem sint semina, ut hominum; et cum eadem coeli constitntio est, tamen magna est in diversis regionibus dissimilitudo, quod ad corpora, et animos attinet. i.e. in sum, and in a word, The difference in men both in body and mind may be great by reason of the diversity of countries though the seed of birth and the constitution of the Heavens may be the same. But I do ill thus fare to pursue a fly. For how simply doth Will. answer Keckermans grand conclusions upon the premises! viz. That the predictions of Astrology are with Ifs and And's; and that Astrology is not yet confirmed upon true Principles; and that Astrology conversant about Comets, doth rest upon most uncertain Principles. And lastly, That there is no reason appears why Astrologers should assign several Cities to several Signs. Of all which Conclusions asserted by Keckerman, William. Ramsey gives no other confutation, but like that of Doctor K. confuting B. with B. THOU LIEST. William Ramsey in like manner here replies, The assertion that the principles of Astrology are not confirmed upon true Principles: is here condemned as erroneous, false and malicious: which Will. utters, as if he sat Prolocutor in some Papal Council. And that the Pope's FIATUR must go for good, when they teled him he should have said FIAT. And as simply almost doth Will. confute Alsted for saying Astrologers are often deceived. (of the rest of Alsted afore expressed against Astrology Will. Ramsey takes no notice) I say, he confutes him simply; for it many professed Mariners or Artists endeavour to find Terra incognita, or the Judicial Astrology— Utopia, and cannot find it, 'twere better for them to go more certain Voyages. And though many Errors may creep into Professors (of which William. Judicial Astrology is one, now at he Trial) yet there is no uncertainty in the Bible. But in William's Astrological Bible, viz. in Ptolemy, de praedict. Astro is much uncertainty, and there, even there confessed by the Author. Humanum est errare, saith Will. But though it be so in sudden words, and rash acts etc. yet learned men have prudently fixed a Rule, that Arts and Sciences are not tobe composed of uncertainties. No not of single certainties because infinite. Scire, say they, est per causas scire. Wills Astrology must have been a Science if any thing. But Ptolemy affirms (ibid.) an uncertainty in it by reason of the contrariety of causes. As for that Sophisticum of Galen, I said afore it was quoted out of Alsted: and I do charge William. Ram. with a Sophisticum out of Galen, That a man is rather a Fool than a Physician, that is not an ginger. For, first, experience testifies that there have been and are many famous successful Physicians that are nothing in Judicial Astrology. And secondly on the other side, though Will. pretend much skill in Astrology, yet is he not famous for Physic, or freedom from folly, as his Book (now under consideration) doth amply testify. Yea, the next passage of this Section testifies. For he never would have mentioned Austin at all; or that place of Austin, if he would not have the shame of Astrology ripped up, and exposed to open contempt. But seeing Will. is so imprudent, or impudent, or both, to pretend that Austin is a friend to Astrology; William shall now have his belly full of Austin afore we part. Austin's words at length, in his second Book of Christian Doctrine, cap. 22. & 23. are these; Sed ex ea notatione syderum, etc. that is, But to undertake to foretell the manners, acts, and events of men from their births, is a great Error, and a great madness. And even with them that have learned these things (to be unlearned) i, without all doubt, this superstition confuted. For the Constellations, as they call them, is a notation of Stars, how they were, when he was born concerning whom those miserable wretches are consulted, by them that are more miserable. But it may be that some TWINNES are so immediately poured out of the womb, that no interval of time between them can be apprehended and noted in the numbers of Constellations. From whence it is of necessity that some TWINS must have the self same Constellations; when as of the things they do or suffer there are not the same events, but for the most part are so different, that the one lives most happily, the the other most unhappily; as we see in Jacob and Esau. Neither doth it appertain to the matter, for them to say, that that same least and narrowest moment of time, which distinguisheth the birth of Twins is of great consequence in the nature of things, and the rapacious swiftness of the Heavens. For though I should grant, in many things that to be of consequence, yet cannot the Mathematician find among the Constellations by what observations or considertions of them he professeth to foretell destinies. Therefore opinionatings, or conjecturings by certain signs of things taught by humane presumption are to be referred to the same as certain COMPACTS AND AGREEMENTS WITH DEVILS. For hence it is, that men greedy of evil things, by a certain occult divine judgement are delivered up to be illuded and deceived according to the merits of their lusts, the deluding Angels cozening and deceiving them.  
Thus Austin in the place aforesaid, gives Astrology a terrible Broadside, how ever William. Ramsey would mince the matter. And how untruly he minceth it, let the upright Reader judge by comparing Willams flash and gloss, with the Text and words of Austin himself. From which William flies, and declines the giving of due satisfaction to them, and most impudently and impertinently tells us Stories of Austin against Faustus, and of Aug. de Givitate Dei. Just as if a man should be called to answer at London upon an Action touching Cheese; but he runs to York, and pleads to the matter of Chalk: However we must follow the Offender, till he be ferreted out of all his hiding places, and taken. If it were as William. Ramsey reports of Austin against Faustus; yet Austin's judgement after his conversion is to be preferred afore his practice afore his conversion. And whatsoever the occasion was of Augustine's speaking those words (as 'tis clear in the said place, there is no mention of Manichees, or of adoration of Stars) the Question is whether Austin did not seriously and positively speak those words (which is the intent of Doctor Homes) viz. That Astrological predicting or foretelling of events from the Births of men is a great error and madness? And whether it be not now under consideration, that Austin all along his Works was of the same mind, and that justly, against Judicial Astrology, be it but as Ptolemy sets it forth, wherein he affirms for it (which is bad enough and too bad)? And particularly for Austin against Faustus, William R. doth most abominably abuse him. For in his fifth Booth, cap. 4. or 20. Book cap. 6. Austin hath not one word of his being a Manichee, or of his Conversion or non-conversion, or of the occasion of those words. So all Will. Ram. quotations of Aug. de Civitate Dei to make the Reader (that hath not Austin) to believe the contrary, doth but justly lay open Will. Ram. juggling, the shame of Astrology, and the glory of Truth. Will. Ram. quotation of that fifth Book of Aug. de Civitate Dei, cap. 1. shall be judge; and I will give it you according to the English Translation of Aug. de Civitate Dei, (commonly to be had) that the Reader may see, if he please, whether I deal truly with him or no? To omit Austin's Preamble, he falls upon the question, word for word thus, The God of Heaven by his only providence disposeth of the Kingdoms of the earth, which if any man will say is swayed by fate, and mean by that fate, the will of God, he may hold his opinion still, but yet he must a mend his speech; for why did he not learn this of him that taught him, what fate was? The ordinary custom of this hath made men imagine fate to be A POWER OF THE STARS so, or so placed, in Nativities, or conceptions; which some do separate from the determination of God, and other some do affirm to depend wholly thereupon. But those that hold that the Stars do manage our actions, or our passions, good or ill without God's appointment are to be silenced, and not to be heard, be they of the true Religion or be they bond slaves to idolatry, of what sort soever; for what doth this opinion but flatly exclude all Deity? Against this opinion we profess not any disputation, but only against those that calumniate Christian Religion in defence of their imaginary gods. As for those that make these operations of the stars in good or bad to depend upon God's will, if they say they have this power given them from him to use according to their own wills, they do Heaven much wrong, in imagining that any wicked acts or in juries are decreed in so glorious a Senate, and such as if any earthly City had but instituted, the whole generation of man would have conspired the subversion of it. And what part hath God left him in this disposing of humane affairs, if they be swayed by a necessicy from the Stars, whereas he is the Lord of men and Stars? If they do not say that the Stars are causes of these wicked acts, through a power that God hath given them, but that they effect them by his express command; is this fit to be imagined for true of God, that is unworthy to be held true of the Stars? But if the Stars be said to portend this only, and not to procure it, and that their positions be but Signs not Causes of such effects (for so hold many great Scholars, though the Astrologians use not to say Mars in such a House SIGNIFIETH this or that, no but MAKETH the child born a Homicide, to grant them this Error of speech, (which they wust learn to reform of the Philosophers in all their presages, derived from the Stars positions: (how cometh it to pass that they could never show the reason of that diversity of life, actions, fortune, profession, art, honour, and such humane accidents, that hath befallen TWINNES? Nor of such a great difference, both in those aforesaid courses, and in their death that in this case many strangers have come nearer them in their courses of life, than the one hath done to the other, be notwithstanding born both within a little space of time, the one of the other, and conceived both in one instant, and from one act of generation. Thus Austin in William. Ram. quoted place to a word. Now let the Reader having all Austin's words in this Chapter at once before his eye, judge whether he be not absolutely against all judicial Astrology disputing against it (as the Analysis and method of the Chapter plainly manifests) in a way of Dilemmas under all divisions, distinctions, and notions; and because not to be admitted in this or that, or t'other way, etc. therefore not to be admitted at all. And comes up close against Judicial Astrology to explain he means that by the instance of Twins, the same in conception, and birth, yet exceeding different in life and death. But let me not forget one passage wherein William. Ram. doth extremely abule Austin and the Reader; and it is that noted with *** in his third Section aforesaid, here now under the hammer; the right reading of which words are those words noted by us with † so that contrary to William. Ram. report and falsification, Austin is far from encouraging Astrolgers to continue in their opinions. Austin saith only that if any man means by fate the will of God, that swayeth all things, he may hold this his opinion (speaking in the singular number) but yet he must mend his phrase of speech. So that Austin doth not mention Astrologers, or if he meant them, yet doth he not say, they may hold their opinions (in the Plural Number) much less their Astrological opinions. Then Austin would be heautontimoroumenos, a fighter against himself, a self-vexer. But for all this, William. Ram. will not leave Austin so, nor will I the while leave him. For all that Austin hath said the Civitate Dei, lib. 5. cap. 1. and his prosecuting his great argument from Twins, ibid. cap. 2. cap. 3. cap. 4. and the head and sum of his fifth Chapter is, How the Mathematicians may be convicted of PROFESSING VANITR; and therefore far from concurring with Astrologers, as Will. Ram. would make us believe in his marginal note; yet Will. Ram. hopes to collect out of Austin's sixth Chapter of the same Book something to favour Astrology, Non usque quaque absurdè dici possit, (saith William, picking a Daisy here and there, and then stripping off the leaves of grass about it, I mean his ill translating) Where we see saith Will. Ram. nothing is exempted from subjection to the Stars that is bodily, but only our spiritual part, etc. and so William goes on, concluding this his third Section with a mighty outcry against the Doctor, for (as William saith) his false and injurious bringing of S. Austin against Astrology, etc. But Reader have patience ere thou judgest, till I have been at the pains to transcribe the whole sixth Chapter of Aug. de Civitate Dei as near as I can to a syllable, as 'tis in the common English Translation for thy better assurance of the Doctors truth, which is thus;  
It often falleth out (saith Austin) notwithstanding that in these concurrences, and unions of times, Conception, and Constellation, the children conceived are the one a male, the other a female. I know two Twins of divers Sexes both of them alive, and justy at this day. They are as like in favour one to another, as their difference of sex can permit; but in their fashion and order of life, so unlike, that (besides the actions which must of necessity distinguish between men and women) he is continually in war, in the office of a Count, and never cometh home; she continually in her Country, where she was born, and never goeth abroad. Nay, which is more incredible, (respecting the powers of the Stars, and not the wills of God and men) he is a married man, and she is an holy virgin; he hath many children, and she was never married. O but their HOROSCOPES had a great sway in all things. Tush, I have shown the power of that to be just nothing already. I but what soever it doth it is there in the nativity that must do it. What and not in the conception, wherein it is manifest, that there is but one generative act concurrent? For nature's power is such, that a woman having once conceived cannot second any conception, until she be delivered of the first. And therefore it is necessary, that the Twins conception fall both in one moment. Were their divers HOROSCOPES (think you) the cause that in their birth, he became a man-child, and she a woman? Wherefore since it is no such absurdity to say, that there are some Planetary influences that have effect only upon diversity of forms in bodies, as we see the alteration of the year by the Sun's access, and departure; and divers things to decrease and increase, just as the Moon doth (Crabs for example, and all shell-fish besides the wonderful course of the Sea) but that the mind of man is not subject to any of these powers of the Stars; those Artists now desiring to bind our acts unto this we see them free from, do show us plainly; that the effects of the Stars have no power so much as upon our bodies. For what is so pertinent unto the body as the sex thereof? And yet we see that two Twins of divers sexes may be conceived both under one Consteilation. Wherefore what FONDER AFFECTION can there be, then to say, That that figure of Heaven which was one in the conception of them both, had not power to keep the sister from differing in sex from her brother, with whom she had one Constellation, and yet that that fign of Heaven which ruled at their nativity had power to make her differ so far from him in her virgin's sanctimony. Thus Austin. And now for shame let Will. hold his outcries against Doctor Homes, for that the Doctor said Austin was against Astrology. And for shame let William endeavour no more to gull his Reader with pretence that Austin is for Astrology. The Battle grows hot; Will. is not able to bear the Shock. And if yet he, or his followers have not enough of Austin, let them turn to the Doctors Section of Answers to Objections, and his answr to the last Objection brought out out of Austin, where twelve places out of Austin are alleged, which vehemently contest against Astrology, 
Dormonolog. cap. 10. ●●t. 5.  besides others in the first Section of the Doctors tenth Chapter against Astrology. Now where is Williams boast and cry of victoria, that Doctor Homes did falsely bring Austin against Astrology? Go Will. off the Stage for shame.  
Will. Ramsey's fourth Section hath answered so little, or rather nothing (worthy to be called an answer) to Doctor Homes his faithful Allegation of M. Perkins, Bridges, and Geree, in the Doctors second Section before inserted, which the Reader may now by the help of this Survey compare together; and may see more (if he please) of M. Perkins in his Treatise of Witchcraft, and of M. Geree in his Asirologico-Mastix, and in him of M. Buidges (all commonly to be had) I say Will. Ram. hath said so little or rather nothing in form of an answer to the Doctor concerning these worthy men, that I need add but very little at all.  Sufficit exiguo strigilatio curta caballo. 
1. To Melanchton the Doctor answers in his fifth Section of confutation of Objections. Paragraph. 2.  
Secondly, to Will. cursed comparison of Astrology and the Scriptures together by the injury done to these to shelter that from justice (so oft repeated in his Lux V.) we answer, that a good man never wrote against the Word of God, (if some bad ones have, since the reign of Astrology) but generally all good men writ against Astrology. It hath been sealed to thousands of thousands by the holy Spirit of God that the sacred Scriptures are the Word of God (notwithstanding the diabolical opposition of some bad men) but Astrology is suspected, yea and asserted by many godly men, that is from, by or with the Devil in its predictions, or the Devil in, with, or by them; choose you whether. So Doctor Homes hath cleared it out of M. Bridges, M. Perkins, (who asserts other learned men up to the Apostles times of the same mind) and S. Austin who in his 5. Tom. C. 291. Edit. Basil. Frob. A.D. 1565. saith plainly, that The Answers of Astrologers are from evil Spirits.  
3. To that William distinguisheth of M. Perkins Treatise of Astrology, let M. Perkins his Treatise answer; which to any that shall view it, will quickly make it appear that he wholly bends himself by all manner of means to prove all Judicial Astrology to be altogether impious and unlawful.  
4. For Sir Christopher Heyden's answer to M. Chambers etc. it will be taken into consideration anon. Had not William so cracked of it and reprinted it in this his Book now under consideration, the fame thereof (as great as William proclaims to be) had not made it known to the Anti-astrologer; but at William's incitation it may by and by receive a due answer.  
To Will. Ramsey's fifth Section touching M. Bridges, that of the Doctors second Section, before inserted is reply enough; for Will. Ram. hath upon the matter said nothing to it, but only told his Reader most impudently two bouncing untruths, I might (but for respect to my own civility) call it worse. † Will. Ramsey's first Untruth here is, that Ptolemy, Galen, Hypocrates, 
Menti●i eft contrae mentem ● ire. Aug.  S. Austin, and thousands more found not only a Certainty in Astrology, but concluded and agreed that it was the most benesicial Art under the Sun. For it hath been written as with Sunbeams, for evidence, that Austin is totally and universally against Judicial Astrology over all his works. That Galen, and Hypocrates only spoke a little to Astronomy. And that Ptolemy in his Astr. Praedict. lib. 1. doth grant that many ways Judicial Astrology is uncertain. For William's thousands more, of his fellow Impostors, they are Anonymi, and so cannot have the honour to be called by their names; if it were true there were such and so many. But I have found Will. so often tardy with untruths, that he is not to be believed in any thing of this nature upon his own word. William's other bouncing utruth (if by undertaking he means performing) is this, That William will undertake to speak as much, nay and with more proof against any Art or Science the Doctor can devise to nominate (though never so true) then all his learned men in his Character of the present times against Astrology. For I suppose that was the sense he intended, or else 'tis nonsense. For I confess the man hath left it in print (if the Printer did not wrong him) with a semicircle (I mean half a Parenthesis) and he forgot, and then flies I know not whether, as if just then in speaking that loud and lewd untruth he had lost his wits in a passion, or had been confounded in his intellectuals by the just judgement of God. Turn back Reader, and read him at ** and see whether I wrong him! And if that be the sense he intended, than he carries a most false tongue and an impudent forehead in his Astrological head. For he may sooner eat his fingers then with good proof speak against Geometry, Arithmetic and divers other Sciences of the Mathematics; whose demonstrations are infallible (as the Maxim is) and apparently to sense. And for the rest of Liberal Sciences, their Principles are unmovable; and their bodies unquestionable, whether they be Arts and Sciences? But William's Astrology is questioned in the very Fundamentals of what is essentially proper to it, (as the Astrologers lay claim) viz. in the Theorems and Canons of predicting and Prognostications. Yea, the very System may justly be questioned (as the Doctor hath hinted) whether there be any such thing, as Judicial Astrology; or any Astrology as distinct from other Sciences. For clearly Natural Astrology (if we may indulge that name) is according to several matters and their considerations, parts of other Sciences, unto which it is to be referred for its being.    

W. R. his CHAP. III. Wherein the Doctors divine proofs against Astrology, are examined and confuted.  
BUt before I begin, I shall desire the Reader to have a special care to remember what Astrology is, which is now in controversy, and either to be confuted and condemned, or defended and cleared; the definition whereof you have at the beginning of the first Chapter, for otherwise our pains and arguments are but frivolous on either side; wherefore I commend M. Homes in that he did not first set down the state of his question, before he began to confute it; but thinking pleno ore, to condemn Astrology, will be enough to scare the Reader from the study thereof, leaving him to consider what it is he condemns, although he be altogether ignorant of the same; and so his words may have the more force, and take the deeper impression in the Readers heart to believe what he would fain, and as much as in himlies, studies to mainrain.  
SURVEY. Before we hear Will. Ram. any further, something must be said to this general of his third Chapter, in two particulars. 1. To join issue with William, to entreat the Reader to remember what Astrology is now in controversy, viz. That same Judicial Astrology whereby men undertake to foretell humane events. For as Ptolemy (whence Will. Ram. definition is pretended to be collected) confesseth (ibidem) Multi quaestus causâ, alias divinationes venditant nomine & dignitate hujus Artis, ac vulgo imponunt multa praedicentes quae non significantur naturalibus causis. i.e. Many Astrologers foretell many things which are not signified by natural causes, selling their predictions (under the name of Astrological) for money, making the common peoto believe them. And Will. Ram. in this his Christian Judicial Astrology professeth by the help of Astrology to foretell whether a man may be rich, Cap. 1. Sect. 6. Whether a Woman that came to him should have her money due to her from the Parliament; the Gentleman have his from his uncle, and where the woman's Husband was that came to Will. Ram. to inquire of him, Cap. 4. Sect. 3. And so others of them predict in their Books of Prognostications, and practise in their Chambers of the like humane events. 2. To join with Will. Ram. in commending D. Homes in that he spoke against Astrology in general, under that name, for that the Scripture so doth, without any distinction; and Art doth justify it; that there is no Judicial Asirology; no distinct Art of Natural Astrology.  

W. R. his SECT. I. Wherein the Drs first Scripture proof, viz. Deut. 18.10. is convinced and cleared, no wise to condemn ASTROLOGY.  
COncerning his first proof, Deut. 18.10. I have formerly in my Reply to Raunces' Declaration against Astrology said said something and referred the Reader, to the learned Sir Christopher Heydon, to be further satisfied in the rest of his divine proofs, in his answer to M. Chamber, and that so learned a piece may not be kept from the knowledge of the vulgar, under the cloud of silence, I will here along in the confutation of M. Homes his divine proofs, use his very arguments and word (as near as I can) against the same places alleged by M. Chamber.  
His first proof than is Deut. 18.10. There shall not be found among you any one that useth Divination, or an observer of times; which words saith he, by the common consent of the learned of all sorts, Signify Astrology and Astrologers; and for the which sins, the Nations were driven out before the Children of Israel: Now that you shall see how far M. Homes is mistaken to think hereby to persuade the world against Astrology I will give you that learned Gentleman's words against M. Chamber hereon, where he saith, Picus urgeth that Achinas' understandeth the word in the Original, to signify such, as observe lucky and unlucky hours, which our English translate, A regarder of times, and Tremelius, Planetarius, and and from hence they think they have pregnant evidence to condemn Astrology by this Law.  
I may reckon up here also M. Homes his Mercer, R. Kimchy, and Schindler, who, saith he, take the words in the worst sense, viz. The curious and Diabolical Arts, as Magis of the Egyptians, Ergo, saith M. Homes, Astrology is not lawful. But to proceed with Sir Christopher Heydon's discourse hereon, saith he, But notwithstanding all this, I will make it appear, that these Translations are of small force, and being admitted, little or nothing impeach this Art.  
And first, 
[A]  I encounter them with the authority of Church, even from the time of Moses until they wrote, being wholly against them. For to begin with the Septuagint, They have translated the word Gnomen, in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Augurare, or to divine by the voice and flying of Birds; S. Hierome and the vulgar expounded it, of such as divine by observation by Dreams. Pagnine in his Translation interpreteth it Hariolus, by a general name, or such a one, as divineth at the Altar by Sacrifices. Arias Montanus useth the word Praestigiator, that is a Juggler or Cofiner, that with Legerdemain deceiveth the eyesight. (See that that is also confessed by M. Homes himself) So that besides all antiquity, and consent of the whole Church against him, we see that divers men have diverfly interpreted this word; and therefore I leave it to the judgement of the Reader, whether we are to give credit to the new Expositors, rather than to the ancient and learned Hebrews themselves, who best understood their own Language, or to the common understanding of the Fathers and the Church, even from the first, until these men (which hath been long since) expounded it otherwise then all that had gone before them. And now to come to the English Translation, as we have it expressed in our English Bibles; see with what reason and sound arguments M. Homes is silenced, who is not only thus mistaken in the signification of the word, but most slanderously intrudeth Astrologers with, or at least makes them the same with Wizards, and those that have samiliar spirits; For, saith he, so that indeed (as 'tis in Leu. 20.6.) to follow such kind of Arts, (speaking before of Divination, by observation of times, and juggling which he all along concludes to be Astrology, as his Interpreters there have it) Is to go a whoring (spiritually) from Christ, and God will (saith he) set his face against such, and cut off such from among his people, weighty reasons against Astrology (saith he).  
The same Sir Christopher Heydon saith, 
[B]  Concerning our English Translatours, I find they rather leave us in doubts, then resolved; for whereas here they take the word Gnomen for a regarder of times, in other places they interpret it otherways, as in 2 Chron. cap. 33. vers. 6. for Witchcraft, and in the 5. of Micah. For Soothsayers. So that in this inconstancy to themslves, they must either give better reason (than any thing I know they are able) why in this place of Deut. it should not be intepeted as well a Witch, or a Soothsayer, as a Regarder of times, or else such a regarder of times, as makes his election by Witchcraft and Southsaying, and not by Astrology. Again, suppose the word be admitted, 
[C]  as the English translate it; yet neither is all regarding of time prohibited, neither doth it prove that regarding of time by Astrology is unlawful, For Solomon (the wisest of men) saith, That the heart of the wise man knows time, and that to every purpose there is a time, as to plant, to pluck up, to slay, to heal, to break down, to build, to weep, to laugh, etc. which none but the fool neglecteth. As in Ecclesiastes farther in the third Chapter, and more at large: and he that observeth not time, but shall laugh when he should weep, and sow when he should reap, is unseasonable and maketh himself ridiculous. Wherefore if this be the true interpretation or signification of the word, he must speak against that superstitious observation of times, which the Heathen used, and that superstitious people at present do use; the very same I may say to M. Homes.  
But in answer to M. Homes his Expositors, take the interpretation of the word Gnonan, as the same Sir Christopher Heydon delivers it by M. Edward Lively, Professor of the Hebrew in Cambridge to Queen Elizabeth: who was solicited by Sir Christopher Heydon to deliver his opinion and judgement of the Hebrew word, because it was objected by M. Chamber, that Tremelius did interpret it Planetarius, wherefore for the Readers better satisfaction, I have here delivered it verbatim as that worthy Knight hath it.  
I have looked in all the Hebrew Scripture, wherein that word is used, examining as well the judgements of the Hebrew Scoliastes in their Commentaries, as also many of the best Translations, Caldee, Greek, and Latin, among whom for the signification of that word, I find this general agreement, that it signifieth an unlawful and forbidden Art of Soothsaying, or Juggling, or Sorcery, or Witchcraft; but touching the certain and special kind thereof, there is such dissension and disagteement among them, as that there is great diversity of opinions, but none cometh to Tremelius his mind, for a planetary, (or of M. Homes his Arabrick versions, which it seems he is loath, or at least ashamed to nominate.   

W. R. his SECT. II. Wherein the Drs second proof is refelled, viz. Esay. 2.6.  
ANd if so, than I may with more confidence affirm his second passage of Scripture to the less material in all respects, for the blindest of people may clearly see. it doth no whit so much as either hint or mean Astrology, Esay 2.6. Therefore thou hast forsaken thy people, the house of Jacob, because they are replenished from the East, and are Sooth-sayeers like the Philistims; where is Astrology in all this? The Text tells us. God had forsaken his people, because they were Soothsayers. but as for their being Astrologers, I see nothing mentioned. But let us see but how he tugs to bring this far fetched argument or proof to serve his turn; he shows us first that the word clearly signifieth South sayers, which is enough alone to refel all the arguments therein let them say what they will to the contrary, Vatablus in his Notes (saith he) rendereth it Diviners; and Junius, Praestigiatores, that is, (saith he) that make show of that they cannot do: you have heard Junius opinion but now, but what of this? Vacablus saith, the word imports Diviners, must this consequently and infallibly be Astrologers, why not Necromancers, Auguries, Enchanters, Sorcerers, Auruspicers? Do not all these divine? but I need not insist longer hereon; for, he answers this point in his following words himself, The Septuagint (saith he) rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Budeus) saith he. A kind of foretelling: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith they) signifieth Divination, and generally the Caldee, Syriack, Arabic; Arias Montanus, etc. renders it Augurers or Auguries, Ergo, not Astrologers; but saith he, farther because antiquities tell us that that the Augurers did divine as well by the Aspects of the Heavens as by flying Birds; Authors of late times commonly use that word to express Divination in general: O brave reason! because for brevity's sake in Oration, or the like, Authors as he calleth them) perhaps use this word, therefore he will use it (being as he confesseth himself general) to condemn particularly Astrology? and because the Text speaketh against Augurers, and they know the Aspects of the Planets, therefore, it also condemneth Astrology? All that believe shall be saved (saith the Scripture) it is clear the Devils believe and tremble, Ergo, I shall conclude them not damned? rare Logic indeed!   

W. R. his SECTION III Wherein his third Text is convinced, viz. Esay 44.25.  
THirdly, he produceth the 44. Chapter of Esay, v. 25, etc. I am the Lord thy Redeemer, which do frustrate the signs of Wizards, making the Soothsayers mad, foiling their wise men, and making their skill foolish. This is to as little purpose brought to condemn Astrology, as it is weakness in him to allege it or affirm it. How can M. Homes, or any one living, prove Astrology to be signified by any of these names, when it is clear (as abovesaid) it dependeth merely on the natural influences and effects of the Stars? which is not to foretell by the flying or voice of Birds, observation of the entrails of Beasts, and the like; nor indeed is it properly to be termed Divination, for to divine is, or doth not naturally signify the foretelling of future events by natural causes, but by some divine instinct.  
But to come to the words in the Text, which he would needs enforce against Astrology; the same Sir Christopher Heydon, further faith upon these words. That they are purposely uttercd to advance the omnipotency of God, so greatly diminished by Idolatry, but to imagine that God would set forth the greatness of his power, by oppoposing the same against that, which in itself is fruitless, infirm, and of no force at all, were not only against sense, but in truth to frustrate the words and meaning of God himself; wherefore it doth necessarily follow, that so long as it pleaseth him to suffer the course of nature to proceed without interruption. Astrological signs must be confessed effectual, and not to be frustrated but by miracle, and by his omnipotent power, to which that the Stars are subject, all our Astrologers do confess, and none but an Atheist will deny. For as God is the Creator of all things so is he the first cause of all causes, to whom all causes are but his instruments; and therefore as the instrument worketh not of itself, but when it is employed by the hand of the Artificer, so the Heavens being God's instruments, do not exercise their force upon these inferior things, but as God doth use their Ministry in the Government of the world. And this he saith is taught us by the Prophet Hosea, (as abovesaid) Chap. 2.21, 22. where (saith he) he saith, not simply the heavens shall hear the earth, but first, I will hear the heavens, to show them the power the heavens have over the earth, and that it dependeth on God. In which sense, the Scripture saith also, God worketh all in all things, and that we live, move, and have our being in him. And therefore whether we respect the natural course of things, or those accidents which happen besides the order of nature, we are to acknowledge it to be the supereminent power of God, as the first cause of every thing, which nevertheless can be no impeachment to Astrology, because God doth govern ordinately, and therefore seldom perverteth or disturbeth that order, whereby in his eternal providence, he doth govern his Workmanship.   

W. R. his SECT. iv Wherein he saith the Doctor fourth proof is refelled, viz. Esay 47.12, 13, 14.  
FOurthly, he brings the 47. of Esay, 12, 13, 14. Stand now with thine enchantments, and with the multitude of thy Sorceries, Let now the Astrologers, the Stargazers, the monthly Prognosticatours, stand up and save thee. etc. Behold they shall be as stubble, the fire shall burn them, they shall not deliver themselves, etc. This very place (as I would have the Reader observe) is enough to confute his former injury to Astrologers, in reckoning them no other than Soothsayers, Wizards, Sorcerers, and the like, when he sees clearly the Lord here makes a particular distinction between the one and the other; for you see, Astrologers, Monthly Prognosticatours, Sorceries, and Enchanters paicicularly named.  
But to come now to the clearing of the Text which he thinks doth absolutely strike the fatal blow to Astrology; inferring from thence, that Astrology is opposite to confidence in God, and that Astrologers are much of the same abomination, with Enchanters and Soothsayers, and that they are to be derided, and no wise to be trusted in etc. But as I said before, the wit of man is not able to answer these his vain wrists and interpretations of the Scriptures, better than by that honourable Gentleman Sir Christopher Heydon, I here give you, as he hath it in his second Chapter, in answer to M. Chamber bringing in the same place of Scripture, and indeed with the same conclusions as doth M. Homes. I will not deny that, because God and his Prophets were not believed by the Chaldeans, (who reposed in their Magicians, Soothsayers, and Mathematicians) the Prophet here in a scorning Sarcasmus, biddeth them save their Empire from ruin, therein contemning their Power, and not their Predictions, and expressly noting that it shall not be in them to save themselves from the judgements to come. This I do plainly acknowledge, although were I disposed to stand upon all advantages with M. Chamber, sigh both Vatablus, and M. Calvin in their Commentaries, confess that word Chabar doth indifferently signify such observers of Heaven as were Enchanters thereof; I could easily avoid him as not disputing ad idem, sigh not Astrologers simply, but such as withal joined Magic, seems here to be mentioned. And it is manifest by the example of Moses, and the Egyptians, and of Balaam and Balack, that though they were Astrologers, yet they reposed their safety against God and his people, only in their Magical power, by which (as their Poets and others report) they profess themselves able to pull the Moon and the Stars out of Heaven, and so doth Diodorus Siculus testific, Lib. 2. cap. 8. that though they were cunning in Astrology, yet they did only prevent the cvils which they did foresee, by Enchantments and Charms. For in truth. Astrology professeth only to fore see natural mutations and accidents, and not power to prevent and save. But to return to that which he most expects, I will admit as much as M. Chamber himself can desire, that the Prophet here derideth the trust which was put in the skill of Astrologers (which is indeed M. Homes his chief drift also) now let him frame his argument, and he shall never be able to bring the proposition of this Chapter (which is, That Christianity and Astrology cannot stand together) (which indeed is M. Homes his argument also, concluding Astrology, to be opposite to confidence in God) within this conclusion. For it followeth not, that because upon some circumstance a thing may be derided, that it is unlawful. If this were any consequence, then because confidences in Princes, Psal. 1.16. in Riches, Psal. 52. in Horses and Chariots, Esay 31. in Cities, Jer. 5. in Physicians, 2 Chron. 16. in Negotiation or Trade of Merchandise. In the last verse of this same Chapter of Esay, (where the same words and phrase are used against Merchants, that before were used against Observers of Heaven, or Astrologers, as Arias Montanus and Tremelius translate it) is prohibited, derided, and punished; we must hold the permission of Princes, Riches, Horses, Chariots, Cities, Physicians, and Merchants, to be against Christianity, and unlawful. He ought therefore first to have distinguished of the trust that is here derided, and not thus to deceive by any elench, â dicto secundùm quid ad dictum simpliciter, as if all trust were taken away, because some trust is derided. For in these places, and the like, only such a trust as excludeth confidence in God is understood, and no other. As in our case, where notwithstanding God by his Prophets threatened the destruction of the Babylonish Monarchy, it was not believed; but these Heathen presuming rather upon their own power and skill, in contempt of God broke forth, as appeareth verse 10. into these blasphemous speeches, None seethe me. Quasi dicat (saith Tremelius) ne deus quidem novit rationes meas; Nay God himself knoweth not my ways; and again, I am and none else; and verse 7. I shall not sit as a widow, nor shall not know the loss of Children: Thus denying both God and his power; while they presume upon their own. But is this heathenish presumption and confidence to be imputed as a fault to Astrology? or is it not truly to be reputed the impiety of the Professors, and others, with whom the Prophet dealeth? who denying that to God which is due, and ascribing more than they ought to the Stars, and their own knowledge and power, do that which Astrology never taught them, and therefore is not guilty of their ungodliness. He ought then to make a difference between the Heathen, with whom the Prophet hath to do, and Christians against whom he writeth; for though it be true that Christian Astrologers do monthly prognosticate, as is mentioned in the Text, by the consideration of the Stars; yet is he not able to tax any of them with that derogation from God, or impiety, which is here derided. For to place confidence in Stars, as in divine causes and powers, is one thing, and to esteem them but as subordinate and second causes in nature, is another; the one maketh them Gods, the other but God's instruments, which (as our Astrologers do acknowledge with one consent) it is in his power to alter, as best pleaseth his divine will; and therefore they are very far from that heathenish presumption and confidence here taxed, whereby ye may see, that the trust may be reproved, yet the Art unchecked. For I omit here to show, that monthly Prognostications grounded upon observation, deduced from causes in nature, have ever been permitted and suffered, in all well ordered and Christian Commonwealths, so far as I know; and that not only the Fathers, and those later Divines by me before remembered, but even M. Calvin himself, in his admonition, with others (that attribute as little as they may to this Art) do allow thereof, so far forth as they extend to the state of the weather, of health, plague, plenty, dearth, and to the direction of the Physician, when to purge by Pill. when by Potion, when by letting of blood; this being as far as our Prognostications proceed; which nevertheless would not have been suffered, if God by his holy Prophet had showed any detestation thereof, or reproved the same as unlawful, and unchristian. Wherefore when these adversaries condemn the Art for the abuses of Artists, it is clear that they do but play the Sophisters, deceiving by a plain fallacy, ab accident. And lastly, if it be considered what S. Hierome, Hugo, Aquinas, Lyra, Haymo, and other ancient Expositors, have written upon the Text, it is most certain, that not one of them is so sharp sighted as to espy out any thing in this place that may prejudicated Astrology, but they all defend the same as fully as myself. Wherefore if in this place of Scripture M. Homes be not as far mistaken as in all the rest of his foregoing Cavils, and maketh not himself appear to the eyes of the world to be a mere Sophister, let the impartial judge.   

W. R. his SECT. V Wherein his fifth proof is proved weak, as to his purpose, viz. Jer. 10.2, 3.  
F●●●ly, he strives to condemn Astrology by the 10. of Jer. v. 2, 3. but to as little purpose as in all the rest; the words are, Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven, for the Heathen are dismayed at them, etc. whereupon he inferreth. Astrology not to be lawful, (because as he thinks God here by the Prophet prohibiteth the Jews to give credit to Stargazers) but as I said before, Astrologers do not make the Stars gods, but God's instruments; Not in the least attributing fatal necessity to be in their power: wherefore then consequently he argueth not against, nor contradicteth, nor condemneth Astrologers by these his Cavils, since they are as far from being as guilty thereof as himself; nay, and I believe more. But for the farther clearing of the Text, and the manifesting of M. Homes his mistake, if not wilful malice, let us hear what the same Sir Christopher Heydon saith in answer to the same place of Scripture alleged by M. Chamber also to condemn Astrology: Whereupon M. Chamber inferreth, that the Prophet willeth the Jews to give no credit to the Stargazers, (and M. Homes, trust or confidence, p. 134. opposite to the confidence and comfort in God:) But sure he that maketh this collection out of these words of the Text, never (I think) either gazed or looked upon them with half an eye: for the Prophet prohibiteth fear; M. Chamber, credit; (M. Homes, trust or confidence;) again, the Prophet speaketh of the Stars themselves; M. Chamber, of the persons that observe them; (so M. Homes also) wherefore what difference there is between the one and the other, so far ought we to be from giving M. Chambers assertion any credit (and how shall M. Homes his then take?  
For if he will truly inform the Reader, he knoweth there is nothing prohibited in these words, but that the Jews should not learn the way of the Heathen; which when he wresteth against Astrology, he doth both show himself to be out of the way, and to seek to seduce others, for to the creature, as in these words, Fear not the signs of Heaven; where the word Fear is not simply understood but for Religious reverence, and Divine worship: for that it is often taken in this sense, is no novelty to those that are acquainted with the speech and phrase of the holy Ghost: as for example Esay cap. 29. v. 13. And their fear toward me was taught by the precept of men: where fear is (by Christ himself, alleging this place of the Prophet, Matth. 15. v. 9) expounded for worship, saying, in vain they worship me, teaching for Doctrines men's traditions: as likewise the very same word is used in other places, for the idolatrous worship exhibited to false gods: as 2 Kings cap. 17. v. 7. when the children of Israel sinned etc. it is said, they feared other gods. I could confirm this by infinite like testimonies, were it not superfluous in so clear a case: But to prove that the Prophet even here, under this word, likewise revoketh the Jews from worshipping the heavenly bodies, is yet more evident by the words following: for after he hath in the two next verses expressed the vain customs of the Heathen, in erecting and adoring chose images which they worshipped; he likewise restraineth them from this second Idolatry vers. 5. in the very same phrase that he did at the first: Fear them not, for they stand up as the Palmtree, but they speak not, etc. whereby there is no colour of wrangling left to him, that disposeth not himself to be obstinately perverse: but of force it must be confessed, that the Jews are here only forbidden to imitate the Heathen in both these kinds of Idolatry.  
[" To confirm this more fully, by the consideration of other places: the Scripture giveth us plentiful testimony, that the Jews did follow the Heathen in their Idolatry to the Stars, but are never reprehended for learning Astrology of them: wherefore the Prophet Amos cap. 5. prophesied to them long before, even this captivity wherein the Israelites were held in Jeremy's time, because they had born (that is worshipped) the Images of Siccuth and Chiun. Abenezra and with him Montanus, understanding the Planet Saturn by Chiun: and S. Hierome expounding the word Coeab, thinketh it to be Venus whom even the Saracens in his time did worship: but S. Luke Acts 7. v. 42, & 43. following the Greek doth explain Amos, and saith, than God turned himself away, and gave them up to serve the host of Heaven, as it is written in the book of the Prophets: and you took up the tabernacle of Moloch, and the Star of your God Remphaim, figures which you made to worship them, therefore I will carry you away beyond Babylon: and therefore not unaptly have some Expositors conceived the Images by which the Prophet doth here exprobrate the Heathen, to have been the images of the Signs, and that not without reason; because that after the Prophet hath restrained them from this heathenish fear of the Signs, immediately he giveth this reason, For the customs of the people are vain: and declaring wherein, he addeth, For one cutteth down a tree in the Forest, etc. which should want sense, if this verse depended not on the former: thus also 2 Kings cap. 17. v. 15, 16. the History saith, they followed the Heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them.   

W. R. his SECT. VI Wherein (as he pretends) the Doctors sixth proof is refelled, viz. Dan. 2.1, 2, 3, 4, 5. hath nothing in it, but words, being left of Sir Christopher unto himself; and therefore his Section is not worth the setting down, as I dare be judged by the learned of his own judgement.  
SURVEY. Thus with long-suffering have we waited in silence, and quietly permitted William Ramsey to tell out his Tale. But I must confess, had not the most of that he hath said, been the words of Sir Christopher Heyden. or etc. that was wiser than himself, I do not know how possibly I could have born with him thus far. For let any wise man judge, whether whiles he speaks, he be not like Davus iste in the Comedy viz. qui interturbat omnia. Yet though he hath borrowed all the strength he could, herein is his unhappiness, that Sir Christopher wrote long since; and so his answers do not charge home to repel the impressions the Doctor, made upon the Squadrant of Judicial Astrologers. For let but an impartial eye compare what the Doctor hath said in his third Section (which is the Troop against which the former Brigade hath fought all this while) and it will appear that all this while to an an inch it hath fixedly stood its ground; which for the clearer manifesting of what I have said, I have here verbatim inserted him.   

The Doctors SECT. III. The condemnation of Astrology by the word of God, in several places of Scripture.  
THe first place is in Deut. 18.10, 11. There shall not be found among you any one that useth Divination, or an observer of times. An ill thing that it must not be found among them, not in any one Man or woman of all the Nation: Just as 'tis said the name Baali, Hos. 2.16, 17. must be removed, not sounded, because Idolaters used it, though of the same signification with Ishi, there appointed, i. e. My Lord, or My Husband: and as the Apostle saith, Ephes. 5.3. of covetousness, Let it not be once named among Christians. So the Prophet Moses here, as from God, chargeth that there must not be any one among them that useth Divination, or is an observer of times: both which words by common consent of the Learned of all sorts, signify Astrology, and Astrologers. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translatours is rendered, one that useth Divination (the phrase indeed is strong and emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Divining Divinations) is, as Mercer affirmeth, taken for the most part in an ill sense; and asserteth out of the Hebrew, R. Kimchi, that it containeth every Art which is used to foreknow things future. Shindler affirmeth to the same purpose, that in an evil sense it comprehends all things which are done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by any curious diabolical Art, as the Magis of Egypt. And Elias saith that it signifies to divine things; which is attributed to Balaam (see Josh. 13.) who because he could not curse from observation of the natural Stars, but was forced to bless; he yet expressed himself in his own Dialect, Astrologically, of a spiritual Star that should arise out of Jacob. Avenzara, they say, an ginger affirmeth that this word is a common name to all Diviners, but more proper to Astrologers. Lastly, The Arabian Version of this 18. of Deut. v. 10. renders our word, He that exerciseth Astrology.  
The second word in this 18. of Deut. vers. 10, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours render, An observer of times, is diversely taken; but all close to signify a prohibition of Astrology. The sum of what the learned Hebrews say (who must needs best understand their own Language) in brief is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praestigiari (whence is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Aben Ezra will have to be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cloud, as to foretell by the Clouds; that it will be well or ill to do, or attempt this or that upon this or that day. R. Solomon derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time, as to signify observation of times. The wise Ancients derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An eye, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify him that dazzles the eyes of the beholder, that he may see falsehood in stead of that which is true. Their words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, The wise men say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who holdeth the eyes. R. Akiva saith, it is he which computeth times and hours; saying, It is good to go forth to day; to morrow it is good to negociate, etc. Sanedrim, cap. 7. fol. 65.2. Of these Kimchis, in Lib. Radicum, maketh mention. In the later Etymology are signified Curious Astrologers, determining by the disposition and operation of the Stars, certain days to be days of good, merry, and prosperous things: Others to be days of evil, sad, and adverse things: Thus the learned Hebrews. The Chaldee renders the said two words; the first, Divineth Divination; the second, Observeth hours, which is proper to Astrologers. Note further, for the clearing of this first place of Deut. 18.10. that both our foresaid Hebrew words are used again by Moses, vers. 4. (and in the same manner translated by our last English Translatours: where again the Arabic Version renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astrologers.) And Moses adds these five strong arguments against the said Art of Astrological and other unlawful Predictions.  
First, that all such are an abomination to the Lord, vers. 12.  
Secondly, that such Arts being used by the Canaanites, God did drive them out before the Israelites, Vers. 12.  
Thirdly, that unless men cast away the use of the said Arts, they cannot be perfect; that is, upright and sincere with God, Vers. 13.  
Fourthly, that godly men must differ from Canaanites and Heathens, in the abandoning such Arts, because God hath forbid his people the use of them. Vers. 14.  
Fifthly, that instead of such ways of prediction the Lord raiseth up Christ the great Prophet, (vers. 15. compare Acts 3.23.) to foretell unto them what is meet for them to foreknow: so that only Christ. and they to whom he gives the divinely inspired gift of Prophecy, must foretell things to come: No Art may undertake it; for it is opposite to Christ, and presumes upon that which belongs only to divine Prophecy. So that indeed (as 'tis in Leu. 20.6.) to follow such kind of Arts, is to go a whoring (spiritually) from Christ; and God will (as 'tis said there) set his face against such, and cut off such a soul from among his people: weighty reasons against Astrology, without any intimation from God of any distinction or limitation.  
The second place against Astrology, is Isai 2.6. Therefore thou hast forsaken thy people, the house of Jacob, because they be replenished from the East, and are Soothsayers like the Philistims. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Soothsayers, is rendered by Vatablus in his Notes, Diviners; by Junius, Praestigiatores; that is, that make show of that they cannot do. Greek, viz. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is (saith Budeus, etc.) A kind of foretelling: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say they) signifieth Divination. And generally the Chaldee, Syriack, Arabic, Arias Montanus, etc. render it Augurers, or Auguries, which by reason of the antiquity of the word, and because antiquities tell us that the Augurers divine as well by the aspect of Heaven as by flying of Birds; Authors of later times commonly use that word to express Divination in general.  
But to come closer to the word; Learned Arias Montanus doth (as well as I) derive our word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Time; yea so doth R Solomon derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (same word in descent or substance) of whose signifying Astrology or Astrologers ye heard afore abundantly.  
The intimations of the sinfulness and prohibition of this Divination, in this second of Isai are. First, that the Jews therein to the displeasure of God, imitated the Heathens, and uncircumcised outcasts; as those in the East, that is, the Chaldeans and the Philistime. Secondly, in that the holy Ghost puts such a singular note on this sin: He saith not they are Swearers, unrighteous, etc. like the Chaldeans and Philistims; but they are Diviners, like those of the East, even Chaldeans, or like the Philistims. Thirdly that with a shrill and strong Emphasis the Prophet tells the Jews, though considered in their highest notion, as the House of Jacob, and God's people; Therefore for their Astrology, etc. God had forsaken, or cast down, or sent them away into Captivity: that is, had past an irrevocable sentence so to do.  
The third place of Scripture against it, is Isai 44.24, 25, 26. Thus saith the Lord thy Redeemer and he that form thee from the womb. I am the Lord that maketh all things, that stretcheth forth the Heavens alone etc. that frustrateth the tokens of the liars and maketh Diviners mad, that turneth wise men backward and maketh their knowledge foolish; that confirmeth the word of his servants, and performeth the counsel of his messengers. Mark by the way (afore we scan the words in the Original) the Geneva Notes, in the Magin of our greater English Bibles. Namely, He armeth them (say those Notes) against the South sayers of Babylon, which would have born them in hand, that they knew by the Stars, that God would not deliver them, and that Babylon should stand.  
But let us come more particularly to the words. First, 'tis evident here is mention of Diviners, a word in our English generally taken in an ill sense, to signify those that by unlawful Arts undertake to foretell future things. And the Chaldee, Syriack. Arabic Greek, and Ancient Latin, and that of Vatablus and Junius, render the Text in part, by Diviners, and Divinations. And Vatablus in his Notes upon this place, saith, Mendacium, that is, of Liars, is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of Astrologers. And Junius in his Notes on this place, faith, Signa mendacium etc. that is, The signs of the Liars, of which see following in the 47. of Isai vers. 10. and so forward to vers. 14. And sure enough there in Isai 47.10. Astrologers expressly, and under several other names, and notions also are bitterly inveighed against, as we shall see after, in the particular scanning of that place. Let us add to all, a little more particular sifting of the words of this 44. of Isai 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liars is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He feigned, lied, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isai 44.25. are understood (as Buxtorfe, and R. Solomon and R. David affirm) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspicientes astra, Astrologi, that is, Gazers upon the Stars, Astrologers. And for the other word in the 44. of Isai, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you have here rendered in English, Diviners; we scanned it afore in Deut. 18. showing you how the Hebrews, yea, the ginger himself confesseth that it signifies Astrologers. The intimations against Astrology in this Text are, fi-st, that it seems prejudicial to God's Creation, and Redemption, and Providence. For when God would here comfort his people against Astrologers Predictions, threatening evil to them, the Lord that is most wise, to order his words, gins with this preface; Thus saith the Lord thy Redeemer, and he that form thee from the womb, that maketh all things, and that stretcheth forth the Heavens, and spreadeth abroad the Earth: Intending plainly thus much; Fear not bondage under evil men and things, as the Astrologers threaten, for I am thy Redeemer, that redeems thee from troubles, in spite of all Astrology. Fear not those Astrological Genethliacoes, that is, Casters of Nativities; for I form thee from the womb: Fear not their Predictions by the Stars and Heavens, for I spread and roll them as I please: Fear not their predicted evils, for I make all things, and spread the Earth as I please. So that God pleads these of his Creation, Redemption, and providential preservation, against the Astrologers that oppose these by raising false fears from their lying Arts in the hearts of his people. The second intimation is, that God doth call, and can and will make those Astrologers and Diviners, Liars, and mad men: all their predictions shall prove but Lies and madness; and turn their pretended knowledge into foolishness. Thirdly, that the Lord will confirm the word of his Servants, and the counsel of his Messengers; that is, the Prophecies of his Prophets, in oppofition to all Astrologers. Astrology opposeth the Word, but that shall overflow it.  
The fourth place against Astrology is, Isai 47.12, 13, 14. It is spoken to Babylon, v. 1. The words are these, Stand now with thine Enchantments, and with the multitude of thy Sorceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayst prevail: Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Stargazers, the Monthly Prognosticatours stand up and save thee from these things that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them, etc.  
We see in the general, if we read but according to the English, how Astrologers under all names and titles are inveighed against by God himself, and in a holy way of divine taunting of them: The Original also is very full and home to the same effect: the first word or name in the 13. Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders Astrologers, is also by the ancient Greek Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Junius also Astrologi, that is, Astrologers whose business according to the Hebrew, is, to view and behold the Heavens for Predictions: For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his prime and native signification signifies to play the ginger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pagnin, and Schindler, is the Root whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ginger, Isai 47.13. Let not the Astrologers of Heaven, etc. stand up and save thee; and this is the righter rendering of the word. The Hebrew Doctors also expound it Astrologers. R. Kimchi doth derive it from the Arabian Language, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alhabram, signifies the Decision of a matter; as (saith he) the Astrologers are so called, who decide and determine things by the prescript of the Stars. And to put the matter out of doubt, that the Lord means Astrologers, he useth another word, by which he gives them a second name, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gazers in the Stars. Astronomers look upon the Stars, to know their colour, distance, motion; but Astrologers (saith the Lord) gaze in, or into the Stars; that is, their business is to know the influence and predictions by Stars, as they pretend. The Chaldee Targum doth also so render it; namely. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazers in or into the Stars: and their third name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders Monthly Prognosticatours: Vatablus renders, Those who declare what shall come to pass every several month. The Arabian Version of this Verse renders them all three thus. Let them arise and deliver thee, who presage future things by the Stars of Heaven; who contemplate the Stars, and foretell thee what event shall be to thee. All (you see) amounts to this, that without fail, Astrologers are here spoken against. And how.  
First, as opposites to confidence in God: as our Notes on the Bible affirm in these words. [He derideth (say they) their vain confidence, that put their trust in any thing but in God, condemning also such Sciences which serve to no use, but to delude the people, and to bring them from depending on God.  
Secondly, as of the same rank, and much of the same abomination with Enchanters and Sorcerers. Babylon useth both; and as we heard afore, from them that went far in Astrology; that Astrologers that usually hit any thing right, cannot do it but by help from the Devil.  
Thirdly, as a thing to be derided, that any man should undertake to presage good, when 'tis the counsel of God to bring evil upon a people.  
Fourthly, as a just thing with God to send such to their Astrologers in the day of evil of judgement on them, to see if they can deliver them.  
Fifthly, as that God will the rather bring irresistible judgement on a people that besides their evils, do believe Astrologers that they shall do well.  
Sixthly, that in the day of calamity, especially Astrologers, and those that believed them shall fall by the hottest fury of the judgement.  
The fifth place of Scripture against Astrology is Jer. 10.2, 3. Thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven, for the Heathen are dismayed at them. For the customs of the people are vain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign or token, doth sometimes and especially when joined with Heaven, signifies a prodigious, portentous, ominous sign. The word is the same, and the intent of the Text the same, as in Isai 44.24, etc. (afore discussed) that frustrateth the Tokens, or signs of the Liars. The Geneva on our Bibles on the word [Signs] say thus; [God forbiddeth his people to give credit or fear the Constellations and Conjunctions 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.] And the same Geneva Notes on the word [Customs] say thus; [Meaning (say they) not only the observation of the Stars, but their Laws and Ceremonies, whereby they confirm their Idolatry] so the Geneva Notes. I quote them and others the more, that ye may see, not only mine, but the judgement of the generality of the godly and learned touching Astrology. I add, as Astrology and Idolatry are conjoined here in the prohibition, so also was it in the practice of men: for they idolatrously made Gods of the Stars, as of Saturn, Jupiter, Mars, etc. as the names of our weekdays do unhappily to this day signify. And they also did astrologically use them to foretell by. And indeed in Prediction by them they made gods of them. For future things are in God's hands, and not for us to know till he will make them known by his Word; or perform them, Acts 1.7. The Chaldee Paraphrase renders that of the Text of Signs thus; And be not afraid of the Signs that are put in Heaven: which must needs signify the Stars: and the Hebrew word for fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cast down upon the earth with fear; which must intimate rather a fear of evil significations, then of adoration. The intimations against Astrology here, are,  
First, that it is the way of the Heathen. Now we, whom God hath with so much cost and care distinguished from the World, must not imitate the World, Matth. 6.32. Rom. 12.2.  
Secondly, that the Customs of the people in that and other things, are vain; and 'tis not for God's people to run after vain things but rather as a sign of their repentance to do as Solomon Eccles. 1.2. and Paul. Phil. 3.7, 8.  
3. That the regarding of such things causeth in men an evil fear, opposite to their confidence and comfort in God: so the Prophet intimates in exhorting them not to fear them.  
Fourthly, that to fear any Astrology or signs etc. is an heathenish thing: We do not as Believers, but as Heathens. Godly men, yea all men that profess the true God, aught to go to that God, and to him only to know the hidden things that are future. For it is the privilege of God only, to foretell such things to come, either by himself or by his spirit extraordinarily in his Prophets; and therefore not communicated to Stars: and whatsoever we set up, as imagining they are able to predict such future things, we advance up into the place of God, which are not Gods; as is manifest by this very thing, that they cannot really and truly predict such things: and therefore to go to any thing to know such things to come, but to God himself, is to do as Heathens that set up false gods, and not as men that acknowledge the true God. All this is fully and plainly held forth to us in Isai 41.21.22, 23, 24. In vers. 10. to 21. the Lord having prophesied and foretolá good things to come to pass for his people, he in a holy manner thus taunteth all other things that are set up by men in which they put confidence, as if they were Gods to declare hidden things past, or to come; verse 21. etc. Produce your cause saith the Lord bring forth your strong reasons saith the King of Jacob; let them hring forth, and show us what shall happen. Let them show the former things what they be, that we may consider them, and know the later end of them, or declare to us things to come: Show the things that are to come hereafter, that we may know ye are Gods, etc. Behold ye are of nothing.  
We do not count it inconsiderable to our business to discuss here what is the thing mainly meant in this place; as whether Idolatry or Astrology (sure enough in Astrology by them that confide in it for Predictions, there is Idolatry enough, as this Text sufficiently intimateth) but we attend the Argument to confute it viz. because it cannot foretell things to come; because that is God's Prerogative alone: and therefore nor Idols nor Stacrs; neither Idols nor Stars; neither Idolatry nor Astrology can predict things to come: for as Idolatry is but vanity, as 'tis oft called in Scripture: as the vanites of the Nations, or Gentiles etc. So Astrology is a lie, Jer. 60.35.36. A Sword is upon the Chadeans, etc. and upon her Princes and upon her wise men: a Sword is upon the Liars, and they shall dote. Upon which word learned Buxtorf (ad vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the word in the 50. of Jeremy, only an emphatical article is prefixed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies Lies and Liars, Isaiah 44.25. by which understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazers upon the Stars, Astrologers, according to Rabbi Solomon: and so understand that, Jer. 50.36. Rabbi David on the same; and the Chaldee Paraphrase renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft times; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Foretellers: but Jer. 50.36. the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diviners: The result of all is this; First, Astrologers are by God himself called Liars: Secondly, they that seek to them for Predictions are Idolaters, therein making them gods: Thirdly, that God hath expressed so much against both; both against the ginger and his Clients, because God will vindicate his own privilege, that he alone is the God of truth that can truly foretell things to come.  
The sixth place is Dan. 2.1, 2, 3, 4, 5, etc. Nabuchadnezzar dreamt dreams; and the King commanded to call the Magicians, and the Astrologers, and the Sorcerers, etc. to show the King his dreams: Then spoke they to the King in the Syriack, tell thy Servants the dream, and we will show the interpretation. The King answered; The thing is gone from me, if ye will not make known to me the dream with the interpretation thereof, ye shall be out in pieces, etc. They answered again, Tell us the dream, and we will show the interpretation thereof. The King answered, If ye will not make known unto me the dream, there is but one decree for you, for ye have prepared Lying, etc. Tell me the dream and I shall know that ye can show the interpretation thereof. Then the Chaldeans answered, etc. There is not a man upon the earth that can show the King's matter: there is no King, etc. that asked such things at any Magician or ginger, etc. But as it follows in the Story, God revealed the dream, and the interpretation thereof to the King: then the King answered unto Daniel, and said, Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a revealer of secrets.  
In all which we have these particulars against Arologers: First, that the Magicians and Astrologers, and the Sorcerers are put together, as Artists of the same kind. Secondly, that they themselves did confessedly so name and number up themselves. Thirdly, that all these laying their heads and hearts, and Arts together, and that to save their lives could not find out that Dream of the King. Fourthly, that the King calls them Liars. Fifthly, the King gives a reason; namely, that if they could certainly by any Art, etc. tell the interpretation of his Dream, they might also tell his Dream. Sixthly, that by a just judgement of God, ruin is pronounced by the King, against these as Deceivers. Seventhly, they thought that because they could not tell this Dream, that therefore no man on earth else could; and that therefore the King was unreasonable to require of them to tell it; intimating strongly their incomparable ability and confidence in their wicked Arts, that what possibly could be done in that nature, by any, could be done by them. Eighthly, that God according to his Prerogative could reveal it to Daniel; and so confuted the Lies of the Astrologers, etc. Ninthly, that the heathen King was hereby throughly convinced, that there was no God like the true God, whom Daniel and all godly men do worship.  
Seventhly and lastly, Note the word [Magician] and [Magic] (so oft used in Daniel, and joined there with Astrologers and Astrology) is by the vote of the Learned generally taken in the New Testament in the worse sense. Matth. 2. oft. Acts 8. Acts 13. And as oft as Ashaphim is mentioned in Daniel, the Septuagint constantly expounds it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magicians. Now Ashaphim say the learned Critics, signifies Astrologers, and those which observe the Stars in the morning or evening twilight. And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in the general signify Wise, yet because those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were among the Chaldeans and Egyptians, such as used devilish Arts; it is taken in an ill sense; as of that brood (afore they repent) mentioned, Acts 19.18, 19, 20. Many of them which used curious Arts brought their Books together to be burned before all men, and counted the price of them fifty thousand pieces of Silver. The most of these Books (in most probability) were Astrological Books, for Divination; because, first, the Arts are called Curious Arts; curious in the Rules and Principles above common means of knowledge, and curious in their end and use, to predict things that were not to be known ordinarily. Secondly; they were Book-arts, which are chief of Astrology; few, if any, are written of Sorcery, Necromancy, etc. but come down from Generation to Generation by Tradition. Thirdly, their price great, viz. Six thousand two hundred and fifty pounds Sterling, which imports also Astrological Books, because none others of unlawful and finfull Arts (as they all are here intimated) are so much valued, as Astrological Books. Fourthly, it's a thing apparently known to men acquainted with antiquity, that these Ephesians were greatly addicted to Astrology and Book-magick. Therefore the Syriack and Arabic render Curious Arts by Magic. All which sorts of Arts are condemned under the name of Sorceries, Revel. 21.8. as those which shall abound in the last times, afore the fall of Antichrist, as by woeful experience we do already find.  
To these things out of Daniel, and the New Testament, I might add much, both of Antiquities and Criticisms of Languages, to strengthen our Assertion; but the conveniencies of this little Volume constrains me to contract myself.  
SURVEY. Now that the Reader hath had presented before his eye what William and his Champion Sir Christopher on the one part, and what Doctor Homes on the other part have said, I can with more ease and brevity explain the impertinency and insufficiency of what hath been attempted against the Doctor.  
To William's first Section, and first to the Paragraph noted with [A] I answer that the Replier, W. R. or Sir Christopher Heyden is not as good as his word in his very first entrance of the Lists: For first he saith nothing at all to the word Diviner. 
Will, Ramsey brings us false Hebrew and fal●e Greek, to maintain his false opinion, his false interpretation of Latin you had afore.  Secondly, to the word Observer of times (which is given us in false Hebrew; for the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Gnonen, or to write it rightlier Onen but Menonen; and also in false Greek, for there is no such word in the Septuagint. The nearest that is is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is wide from the word William brings, and is not applied to Meonen, but is the last word save one in the Verse) I say to the word Observer of times, Will. Ram. or Sir Christopher Heydon doth not bring the judgement of the Church from Moses time and downward. But the Church hath been against them, rendering the Text against Astrology. So the Church in Israel; so the Church of the Jews; so the Greek Churches; and so the Churches formerly in Syria and Arabia.  
First, 
Because W.Ram. his great ignorance tell, D. Homes, that he the said Doctor quotes Arabic, but tells not his Author, as if he were ashamed; therefore to inform Will. when I first quote either the five Books of Moses in Samaritan, or the Bible in Chaldee, Syriack, or Arabic, I will give him a touch of aptiquity of each, Now first for the Samaritan, Ex hoc fu●te Hebraeo (●●quit Guid. Mich. le Jay) Samaritanus Textus ducit originem, non à divisione religionis, sed ● Colonia Cuthaeorum, quae in Samaream venerat, sedésque decem Tribuum sub Salmanasara deportarum, 2. Regum, c. 17. Anno Hosts, 9 post legem Mosis 776. Mund● 3228. vide ●lur. apud Hieron. in Prefer. lib. Reg. & epist. ad G●alat. c. 3.  for the Church in Israel, the Samaritan Penteteuch hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so I am fain to write it because the Printer hath no Samaritan Letters) which more evidently is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloud, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time, and is used to signify an Observer of Times. The Samaritan version (which again I am forced to give the Reader in Hebrew Letters) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one that by drawing lines exerciseth Prediction, or foretelling, accordingly upon the meaning of the word, the Learned quote and allege Herodot. Postquam (inquit Herodotus) arts. ommbus legibus vetitas, exereere coeperint in tantum, aucta est eorum vanitas, ut non solùm observatione syderum futura praedicere etc. profiterentur. Thus of the Church in Israel, or the seat of the ten Tribes.  
Secondly, for the sense of the Church of the Jews give of the word, viz. 
Chaldaeus' coatextus, celeberrima inter Judaeos Par-phrasis, hine desumpsit originem, quod à cap●vitate Babylonic● exolevisset Ling●a Hebratca neque eam anapliu intelligerent. G. M. l. J.  the two Tribes called Judah; 1. their Chaldee Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (near to the Hebrew) which the Latin Translation interprets Qui observet horas. that is, An observer of times. 2. Their Hebrew Talmud, and Rabbinical Tracts say thus on the word, These observers of times were such as did appoint times for the doing of things, saying, Such a day is good, Such a day is naught; Such a day is fit for to do such a work; Such a year or month is evil for such a thing. It is unlawful (say the Rabbins there) to observe times, though one do no work, but make it known. They are lies, which fools imagine to be true, and to be the words of wise men. Maim. in Treat. of Idol. Cap. 11. Sect. 8.  
Thirdly, the Churches formerly in Syria; do render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Periphrasis, 
Of the Syriack Translation of the Scriptures some think that the Pentateuch of Moses. etc. to the end of Canticles were translated in Solomon's time, at the request of King Hiram of Tire. And all the rest or absolutely all (say others) that after in the time of the Captivity of the ren Tribes; and after that in the time of the Apostles (say others) there was a Syriack Translation made. Thus Jesudad Syrus and Greg. Bar. Hebr. Syir in Syro. Arab-Morim. & alii.  or circumlocution, describing rather the Antic, or strange gesture or behaviour or manner of working in his unlawful Art, than the kind of the Artist himself; but they render the former word Diviner (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by exercising Predictions or foretelling, which is the immediate and native signification of the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fourthly, for the Churches in 
† Arabicum conte●tum omnes Orientales ecclesiae magnoperè venerantur. Guid. Mich. 1. J. Sed hinc maximam mutuantur cenamendationem quod S. Higher orzimi saecuso, quidam è sacris libris hâc linguâ scripti reperirentur, quorum auxilio librum Job. in septingentis fermè & octingent●● versibus, re●litust.  Arabia (mentioned in the New Testament) they render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses Text, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munaggim, that is an ginger.  
Fifthly, the Greek Churches in their Translation (of whose great antiquity divers hundred of years afore Christ, and after him quoted by the Apostles I need not speak, being well known) do render our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so small Editions of the Sept. that I have seen, which are more than one or two); which 
† Bib. M. Gal 7. Linguar.  one Translation renders, (I know not why unless in relation to the speeches of Astrologers) Qni verba observet, i. e. That observeth words. 
‡ Editie Paris. Sept. cum Aqu. Sym. & Theod.  Another Divinationes observans. i.e. An observer of Divinations; to which let me add my mite; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesych, is Divination. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Bud, etc. signifies Divinaculos consulo, to consult with Diviners. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lucian, is Ominatio vaticinii genus. So then Will. and Sir Christopher are quite out in their Greek, and quite beside the Authrity of the Church, unless by the old Latin Translation they mean the Popish Church; which is not worthy to be reckoned in the Balance against the forementioned Churches— Besides all them, the Protestant Churches in France in their French Translations, both former and later render the word by Prognostiqueux, that is, a Prognosticator, which is a name that Astrologers do willingly take upon them in their Books. So that we need not regard the Translations of particular men, unless it be to give a word or item that Will. and Sir Christopher had no reason to put so much weight upon Hierom. The Vulgar, Paguni and Montanus. For 1. Hierom, alias the Vulgar (for they were all one at the first, till some late Interpolator corruptly made a difference) they both render it, Qui observet somnia at que auguria, he that observeth Dreams and Auguries, putting two Nouns under one Verb with a Copulative, viz. Dreams and Auguries, both which are in the ginger, or else he would not so dote and tell us Tales. But if he observe either, he is here condemned. 
See the Roman Antiquities of Augury.  Who but an Ignorant knows not, that the Augurers did prognosticate from the Aspect of the Heavens, as well as by the flying of Birds (as the Doctor before hinted). And therefore Auguro or Auguror is commonly used, (as the common Dictionaries will show Will. etc.) in general to signify to divine, to conjecture, to foretell, to surmise what will be, to suppose, or guests. And for those that are more learned than Will. worthy of learned quotations; they may know that Augurium ratio est, & conjectura futuri; 
Vid. Calv. Bud. Alex. ab Alex. Var. etc.  sumitur autem latiùs pro quavis divinatione, sive conjecturâ, i.e. in a word, to signify [any foretelling]. 
Vad. ejus Lexic. Juridict. and the learned Authors he quotes.  And that learned J. Calvin hath these words, Augurs similes sunt impostoribus, qui Mathematicorum liberali nomine ad umbrantes suas ineptias, profitentur se fata cujusque nôsse, natalitias syderum observationes. i.e. Augurs or Augurers are like to Impostors, who covering their fooleries over with the name of Mathematicians, as if of a Liberal Art, do profess that they know every man's Fate, and the Nativity-observations of Stars. But saith he presently, Maleficorum appellatione, etc. that is, Constantius established by Law such foretelling Mathematicians, that they were contained under the name of evil doers, forbidding any to consult with them. And where or under what Title in the Law are they forbidden? Why saith he. L. Nem. 5. C. de Malef. & Mathem. So then the Civil Law also is against Divining Mathematicians. The Roman Emperors edicted against them more than once; 
Compare with this the Doctors Epistle to his Demonol.  and do make them and Augurs to be all as one.  
2. Pagnin and Arias Montanus (for they are both one and the same Book, and have the same word; Will. and Sir Christopher needed not to have multiplied this and the other quotation into four to make a show to knowing men) they both render the word by Praestigiator. But what hath Will. got by this? If it were as he tells his Tale, that it signified only a Cozener, have the ancient Roman Laws (but now mentioned) or the daily complaints of the Clients in the City of London set the Astrologers free from that? But let us tell all the truth: Praestigiator (saith a learned Etymologist) à prae & stige quia quaedam stigialia facta, prae, id est, ante faciunt. i e. in a word Praestigiator hath (saith he) his name from doing devilish Feats. As Austin saith, (as the Doctor shown in the Demonolog.) Astrologers have their Answers from his Devil. Add to this, that Guich. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Praestigigiatorem, qui computat tempora, & horas; making the Praestigiator and the ginger all one. Now for Will. interposing that Doctor Homes [confessed]; he doth not tell you distinctly what he confessed; but I will tell you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Doctor) which our Taanslatours render AN OBSERVER OF TIMES is diversely taken, but ALL CLOSE to signisie a PROHIBITION of Astrology. This is the Doctors confession. There is nothing more in this Paragraph [A] worthy to be touched: Sir Christopher and Will. Triumphs come to nothing. And Will. is needlessly angry with the Doctor for comparing Astrologers with Wizards, if he doth both consider that the word is but the old English wise or wiser. So that if Astrological Will. be loath to be called wise, or would not have Wizard to be taken according to the common use of the word, viz. to signify one that in an unlawful way foretells things to come, which God hath or doth not reveal, but by divine prophesying he is either not wise, or not just, or neither.  
To the Paragraph distinguished with [B] touching the English Translation, in brief thus; that though there was one English Translation in Sir Christopher's time that renders in 2 Chron. 33.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave himself to witchcraft; yet there was then also another excellent English Translation (more ancient) extant to this day, that renders the same, [He observed dismal Days] and our last English Translation, which was (if I do not much mistake) extant also in Sir Christopher's time, He observed times. So here are two for one. But if perhaps some one place may render it of Witchcraft or Southsaying, it is but putting a more general word which comprehends the special, and also still keeps the ginger within its Circle, under the lash. For whence is Witch but from the ancient British word [Wits] as if he should Witchcraft, the skill of Wits; or from the Dutch (the true Mother of our ancient English Wiichelen or Wiechelen to foretell. And what doth soothsaying signify, but (as is pretended) to say truth, as our English phrase of asseveration, not yet quite worn out doth testify, viz. In good sooth it is so. i e. In good truth it is so. Now Astrologers pretend to a great deal of wit, and craft or skill and in prediction, and according (as they will say) to truth. Therefore so far they will own the names, or at least the thing under those names. But whereas these words are commonly used in an evil sense, and therefore accompanied with the words of an ill signification, all to signify evil Arts, and unlawful Predictions, they are not much wide that use Witchcraft or soothsaying to signify Judicial Astrology. Especially seeing oftentimes (as the Doctor shown out of Austin expressly, and out of Ptolemy intimatedly) Judicial Astrology doth degenerate into, or is accompanied with witchcraft, or soothsaying. If this will not convince William, or the Reader, we will add a little System of the mystery of iniquity of ancient Astrology, as J. G. M. A. in his Notes and Observations upon some passages of Scripture hath collected them; 
Ptolem. Centiloq. Verb. 9  which to save labour, and for adding one's vote more against Astrology, I will give it you in his own words as near as the Printer can follow.  
1 Sam. 6.5. Wherefore ye shall make Images of your emrod's and Images of your Mice that mar the Land, and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your Gods, and from off your Land. When the Ark was taken Captive and detained by the profane Philistines, the hand of God was sore upon them, and smote them with Haemorhoids & ebullierunt villae & agri in medio Regionis illius, & nati sunt mures, & facta est confusio mortis magna in Civitate. So the vulgar addeth, the ancient Greek copies have it not. The later agree not, some Hebrew Copies acknowledge it not, saith Mendoza, as if there were any that did? 'Tis found indeed in the Dras, as Chimhi hath observed. And it cannot be denied to the Romanists but that it seemeth to be wanting, but by no means to be supplied. 'Twere better the Ark should shake still, then that Vzziah should hold it up. Howsoeur 'tis true that there was a plague of Mice as well as of Haemorrhoids. Concerning which the Astrologers being consulted gave counsel that there should be made five golden Images of the Mice, and as many of the disease to give glory to the God of Israel. The number was according to the number of their Lords, but for the thing itself the expositors howsoever pass lightly over it, or stop the mouth of the letter with a mystery, perceiving no more of the natural sense, than a bare trespass offering, but wondering withal and not without cause, what glory could accrue to the God of Israel from such a homely present as the counterfeit of a Mouse, or that which is worse. A thing which the holy Ghost here vouchsafed not to call by its own name, for the Keri is Tehorecem, Anorum Vestrorum. But the meaning of the Images is Stoichioticall, and to be given out of the telesmatical Traditions.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Ptolemy in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, the generable and corruptible forms are affected by the Celestial, which therefore the Talismans' make use of by observing the entrance of the stars into them.  
The meaning is (saith Hali Aben Rhodoan) or as the Hebrew translation, (Abu Giafar) that the forms of things here below are answered with the like figurations above, and that the Celestial forms have a ruling influence upon the sublunary, for example, the Scorpion and Serpent in heaven upon those in earth. Therefore the Sapientes imaginum inspeciebant quando planeta de sub radiis solis egrediebatur, & ingrediebatur hos vultus, eumque in ascendente ponebant, & vultum quem intrabant sculpebant in Lapide, et miscebant cum eo alia ad haec necessaria, faciebantque cum eo ex aptatione veldestructione quod volebant, etc. Observed when a planet was out of his Combustion, and entered into any of these forms, then placing the planet in the Horoscope they engraved the form upon a stone, then adding what else was necessary they fitted it to preservation or destruction, as they pleased, etc.  
These conceits the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence the Arabic Talismath. The Chaldeans from the word in the Text Tsalmanija, Images. An experiment of the force is set down by Hali upon his own knowledge practised upon a Saracens servant in diebus Camorchae Kegis. The servant had been stung with a Scorpion and was cured by his master with a stone of this kind engraven upon with the figure of a Scorpion. And the Saracen said, that the figure was cut when the Moon was in the sign Scorpio, and that the sign was in one of the four Angles.  
The mightiest in operation of this sort was Apollonius Tyaneus, a man of that note in the Heathen balance, that Hierocles the Stoic put him into the Scale with Christ himself, nay he accounted him the better man of the two, but which is sufficiently returned upon him by Eusebius Pamph. Cont. Hteroclem.  
But the performances of this man had such appearances of wonder, that they extorted this doubt from the Orthodox themselves, 
Justin. Martyt R. sad Orthod, quest. 24. 245.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If God be the Creator and Lord of the World, how comes it to pass that Apollonius his Talismes have so much overruled the course of things, for we see that they also have stilled the waves of the Sea, and the raging of the winds, and prevailed against the noisome flies and incursions of wild beasts, etc.  
And though Philostratus in that large Legend of his life hath no memory of these things, yet they are constantly ascribed unto this name by Codin. Cedrens. Hesychius. Olympiodorus, the Greek Ms. cited by Leunclavius. The Chronicon Alexandrinum and John Txetzes, 
Joseph. Scalig. Ep. 180.  C. 60. of his third Cbiliad. quòd omnino legendum (saith Scaliger) siquidem horum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiam habere placet, et sanè lectio non injucunda. Name in illo capite Apollonius sculpturâ Culicum et Ciconiarum culices Antiochiam, Ciconias Byzantium ingredi prohibuit.  
But a fuller Tradition of this matter I shall here set down out of Domninus cited by Joannes Aretiochenus Melala in the tenth Book of his Chronography.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the same times of the Reign of Domitian, flourished the most learned Apollonius Tyaneus, who got himself a great name by travelling about and making Telesmes in all places where he came for the Cities and the countries'. From Rome he went to Byzantium, and entering into that City of Byzus (now more happily called Constantinople) he made there also many Telesmes at the instance of the Citizens, as that against the storks, against the river Lycus which passeth by through the middle of the City, that against the Tortoises, that against the Horses, and other strange things. Then afterward leaving Byzantium, he went and did the like in other Cities. From Tyanis he came into Syria, and so to Antioch the great, where also he was desired by the chief men of the City to make such Telesms as they had need of. And he made one against the Northern wind, and set it up upon the East part of the City.  
The Author goeth on, and at large describeth Apollonius his charms against the gnats and Scorpions, adding moreover that Apollonius walking upon a day with the chief men of the City, to observe the situation of the place, happened upon a ruinous pillar, and enquiring into to the purpose of that, the Citizens related unto him, that in the days of Caius Caesar when the City had been shaken with an Earthquake, 
Johan. Antioc. Ms. in Arch. Barotion Bib. Bod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One Debborius a Talisman to prevent the falling of the City in case an earthquake should happen again, set up this pillar, and upon that a marble pectoral inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but which in process of time had been consumed by lightning, etc. The Citizens therefore were earnest with him, to set up a new Telesme, but Apollonius fetching a deep sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refused to make any further Telesmes against the Earth quakes; but the Citizens being urgent upon him, he took writing Tables and foretold as followeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And thou miserable City of Antioch shall suffer twice, and a third time shall come upon thee, wherein thou shalt be consumed by fire even in that part by which Orontes runneth. And it may be thou shalt suffer yet once more.  
This written, he delivered the Tables to the Citizens, and departed into Scleucia, and from thence into Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But the most concerning Telesme to the matter in hand is that against the Scorpions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollonius caused an Image of a Scorpion to be melted in brass, and set it up upon a little pillar in the midst of the city of Antioch, and the Scorpions vanished out of all their coasts.  
A like Telesme to this was set up at Hempts a City of Syria Apamea, that which Ptolemy calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Geograp. Nubien, Clim. 3. p. 5.  In the middle of this, saith an Arabic Geographer, a stone there is set up in a wall having upon it the figure of a Scorpion, and when any one is bitten he bringeth clay and taketh out the figure, which having applied to the place affected, he is immediately cured.  
In the nether Region of Grand Cairo the Crocodiles were harmless, in the upper they destroyed the Inhabitants. 
Card. de subt. l. 9 Scal. exercit. 196. Num. 6. Joan. Bod. ma. daemon. l. 3. c. 6.  To provide against this, the Talismans' cast a leaden Crocodile, which written upon with an Egyptian charm they buried in the foundation of a Temple. This for a long time defended the people but when at the command of Achmet Ben Tolon the Caliph, the leaden Image was melted, the Crocodiles returned to their own malice again.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fortune of Byzantium stood with one foot in a ship of brass, the Statue concerned the general Genius of the whole City. The Ship was a Telesme erected against the dangers of that tempestuous Sea, and while it stood entire stilled the rage, but some parts thereof being (none knew how) broken off and conveyed away, the Sea began to be as unruly as before. The cause whereof being curiously enquired after and discovered, the broken pieces were solicitously searched, found out and put together again, and forthwith the winds and seas obeyed. 
Zonar. Anna Tom. 3. in Anas.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, And that it might be certainly known that this indeed was the cause why the ships could not safely arrive, the pieces of the brass were again taken away. Thenceforth whatsoever vessels touched upon the Coast were driven back by the violence of the winds. This confirmed them in opinion that the breaking of the brazen ship was that which hindered their Carriages from coming up to the City. They therefore caused the ship to be most carefully repaired.  
These consecrations (for so also they are called) were more usually but not only practised in the East. For Gregory of Tours reporteth, that at the repairing of a Bridge in Paris, there was found the Images of a Serpent and Dormouse in brass, and that at the taking away of these, the Serpents and Mice came up in great number. More might be added of the Serpentina columna, and the Statue Equestris ahenea, 
Leunola. pandest. hist. Tur. N. 130.  set up (this latter) against the Plague in Constantinople, the destruction whereof hath been followed with fearful and periodical mortalities. But enough hath been said, Mizaldus may be seen, 
Mizald. Cent. Ms. Gaff. curiojitez innoyes sur la sculpture Talifm. des pers. c. 6.  and the late Author of the Curiosities.  
If we draw all up, the sum will be the Ancient Rite of Averruncation, That in case a City or Country should be infested with any plague either of disease or noxious Creature, the Talismans' were consulted and desired to erect an Image of the plague under a certain Influence of Celestial Configuration.  
And this I say was the cause why the Philistin Astrologers gave counsel that golden Images should be made of the Haemorrhoids, and the Mice that marred the Land, to give glory to the God of Israel.  
The Telesme against the Mice according to Paracelsus is to have this manner of Consecration. 
Aachid. mag. l. 3. p. 131. edit. Lat. germ. p. 102.  Make an Iron Mouse under the conjunction of Saturn and Mars, and in the House of Jupiter. Imprint upon the belly Albamatatox, etc. Then place the Telesme in the middle of the house, and the Vermin shall instantly leave the place. More than so he promiseth. Take a live Mouse and tie it to the Iron Image, and it shall die immediately. But I undertake not that the golden mice were so ceremoniously consecrated; yet that they had a telesmatical way of preparation answerable to the beginnings and mediocrity of the Art, my own reason, and above that the weight of Maimon's words induce me to conclude.  
I say (saith he) of that of Samuel concerning the Images of the Haemorrhoides, 
More Nevich. P. 1. c. 1.  that they were so called not so much from their external form, as from a secret influence within, remedial against the plague in the hinder parts.  
The Astrologers had perceived that this God had been pleased with the Brazen Serpent, which Moses the Talisman (so they would account him) set up upon a pole in the wilderness, Numb. 21.8. And I need not stick to affirm, that the Brazen Serpent against the fiery Serpents was the first occasion (I say not given) but taken, of all these telesmatical practices.  
And thus also we may come to know (See Pliny lib. 10. c. 27. Cyrenaici Achorum: Deum muscarum multitudine pestilentiam inferente, invocant. Why the God of Ekron was called by the name of Baalzebub, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Lxx) or the Fly-God. The Greek Copies of the Evangelists for the most part read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzeboul-Deus or Belus Stercoreus. So the Printed Arabic and the Hebrew Translation of Saint Mat. But I presume not originally. And so Saint Hierome observed, for seeing the Idiom of Zebul is Syriack, it would have been expected, that that Paraphrase should not have read as it doth, (and undoubtedly ought) Beelzebub.  
But for the reason, if any could be given, Scaliger was likely to give as good as another, and yet his reason is, that the Scripture put this name upon the God of Ekron by way of derision, quòd in Templo Hierosolymitano Muscae carnes victimarum non liguriebant, quum tamen Gentium fana à muscis infestarentur propter nidorem victimarum.  
True indeed it is out of the Pirke Avoth, that a Fly was never seen in the Slaughter-house of the Temple. And 'twas a privilege of the Jewish Sacrifices above those of the Heathen. But that therefore the God of Ekron should be called the Fly-God, is a reason below that man's sagacity. He was properly so called as the most learned Selden. But for the cause he confesseth. Nequeo dicere, 
Syntag. 2. c. 6.  nec mihi quis alius opinor satis potest.  
But the Ekronitis were pestered with noisome Flies; To avert this Nuisance the Astrologers set up the Image of a Fly Telesmatically endued; the people finding the benefit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made it a God. The Israelites themselves did as much to the Brazen Serpent.  
Thus fare J. G. and the learned Antiquities in him. Judge now whether Astrology be not Demonologicall, Diabolical, Devilish!  
To the Paragraph noted with (C) we say, that if the word be admitted as in the English, with the judgements of so many Churches, and in so many languages and reasons upon it as hath been declared, the intent of the Text must necessarily be to condemn judicial Astrogie. And the allegation of Solomon in Ecclesiastes concerning a prudential observing of present providences and times allotted by God for men to lay hold on, if wsie, is a mere impertinency, as to predictions of future times, by Astrology. And the distinction annexed is indeed a general Epithet or name of all Judicial Astrology, that 'tis all Heathenish, and superstitious as hath been, and will be more made to appear. William's large quotation of Sir Ch. his alleging Master E. Lively Professor of Hebrew, etc. amounts in reality but to this: first, that M. Lively ingenuously confesseth, that among the diversities of men, and their opinions, there is general agreement that the word signifieth an unlawful and forbidden Art, as suppose of Southsaying juggling, witchcraft etc. which how sufficiently they comprehend Astrology I did but now declare; and how when divers words to signify divers unlawful Arts of unlawful Prognostication, come together, that which nearest signify the manner, matter, and means of Astrological Prediction, must needs there signify Astrology, the Doctor hath sufficiently declared. Secondly, That M. Lively acknowledgeth the word is taken to signify such as take upon them to define times of good and bad luck: which is the daily practice of our Astrologers in these times. Thirdly, that yet M. Lively doth not confess all the truth, either of the readings of the Learned, or the Reasons in Text, to prove the word signifies Astrology, which the Doctor clearly produceth. It was too common in Sir Christopher's time, for a Professor of the Universities too much to please Courtiers and great men: of which if M. Lively were free (as my Charity would willingly think) yet he could but produce his own reading, and Books then known to him. We have had the Samaritan, Syriack and Arabic Translations of the Bible brought over since. Thirdly, for M. Lively's opposing Tremelius, a most learned Christian Jew, whom the learned World admire to this day, I must justly undervalue him to great Tremelius: and if Tremelius according to the nature and circumstances of the place doth sometimes render the word Praestigiatores, that is, as M. Lively calls them, Jugglers, that word (as the Doctor hath showed) doth very conveniently comprehend the ginger. As for Will. Ramsey's Ignoramus, that Doctor Homes quotes Arabic versions, which it seems he is loath or ashamed to name; I send Will. to Paul's Churchyard to the Booksellers, who will inform him of the known Book, and fame of the Bible in Arabic. The result of Will. and Sir Christopher's struggle upon this 18. of Deut. 10. that they are content that Witchcraft, soothsaying Juggling or (at the least) Superstitious and heathenish observation of times. or any thing else should be there understood, but not Astrology. But that Astrology must be there meant, the Doctor hath sufficiently discussed afore, and I have now added my two mites. And that Judicial Astrology is not free from all kind of Witchcraft, soothsaying, and Juggling; but guilty of Superstition, Devilisine, Heathenism, and profaneness, let M. W. Perkins, and M. J. Melton speak; whose own arguments, and in their own words you shall have ancn, all to this very tune aforesaid.  
To Will Ramsey's second Section touching the second of Isay v. 6. we need not say much, because his usual manner of Jigs and Jeers he hath said little, yea indeed nothing at all, to the main strength of the place, which was urged by the Doctor. If Will. do hope it yet let it not be, that the Reader forget what Doctor Homes urged from that place, now the Copy of it is afore presented to his eye, viz. Authors of late times commonly use the word to express Divination in general. But to come closer to the word, learned Arias Montanus doth, as well as I, derive our word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time; yea so doth R. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (same word in substance and descent) of whose signifying Astrology ye heard afore abundantly. So the Doctor. To all which Will. saith, upon the matter, nothing; nor hath he or his Sir Christopher clawed off (as we say) what was discussed on Deut. 18.10. to which the Doctor referred us to better understand this. If the Hebrew word is derived of Time, then in its native signification it doth more than barely signify Divination in general; it specially relates to Astrology that undertakes to predict touching humane affairs, by or from the times or turn of the Heavens. And seeing William is so peremptory, he shall now have the proper idiom of the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isay 2.6. whose special signification is by experience and inquisition to ominate and foretell; which is the character of the pretended skill of Astrology. And William's brave reason is a weak reason that ponderating Translatours should use words for brevity of oration. 'tis true indeed that it is their wisdom as fare as the word will bear, to give the most comprchensive signification, because the mind of the holy spirit is such. But every general comprehends the particulars, as he that saith William Ramsey to be an animal saith true; he that saith he is an ignorant man, etc. saith he is an animal; ergo, he that saith he is an ignorant man saith true. This is better logic, than William's endeavour to make the Scriptures opposite to themselves. Where the word saith, He that believeth shall be saved. the circumstances of the place show the meaning to be of justifying faith in Christ, whose property is, saith the Apostle, to work by love. But by the Devils believing, Saint James plainly signifies such a faith as works not by love. And therefore if Williams or any man's faith hath no love; it is no better than the Devil's faith. That's true Logic, and according to the mind of S. James. Beside all this, note that W. R. saith nothing to the Doctors reason from the word EAST, proving thereby Chaldeans or Astrologers to be there meant. We add here nothing touching the aptness of the word Sooth-saying to signify Astrological predicting, because before discussed.  
To W. R. his third. Section touching Isay 44.25. and in it to Sir Christoph. reason I will say nothing; because the Doctors exercitation upon the words (set down afore in his Demonology) stands still as a wall of Brass. William hath only alleged a fragment of the text, and in a different Translation from the Doctor, and our best translation. And Sir Chr. reason, viz. that Astrological signs must be confessed effectual, and not to be frustrated but by miracle; etc. is a most unwarrantable speech; contradicted by many friends to Astrology, and by Will. Ram. himself in several expressions in his Epistle to the Reader. Therefore I have nothing to do here; but to pass hence to the fourth Section of Will. Ramsey on Isay 47.12, 13, 14. In answer to which if the Reader will be pleased but to turn back and read the Doctors short discourse upon that 47 of Isay, he will find that there is little need I should speak much to Will. and Sir Chr. words here. Briefly therefore. 1. William here confesseth that the Lord here with particular distinction, names Astrologers, Starre-Gazers and Monthly Prognosticatours. whereby he gives fair way that this Text may have its full blow at the head of Astrology. 2. That Will. doth think that in the judgement of some, this text may seem to give a fatal blow to Astrology, yet saith never a word himself, to stave it off. 3. He calls in Sir Christopher to speak for him; in whose words there are several great mistakes. For 1. Vatablus hath nothing at all in his Commentary on that 47. of Isay 12, 13, 14. touching Chabar. 2. Sir Christopher urging of Chabar and Calvin, is against himself and his cause. For Chabar is in the 12. verse, to signify enchantments; and therefore by Sir Christopher's argument, there also Astrology is forbidden (as well as v. 13.) and so also contrary to W. R. struggle, enchantment goes along with Astrology. 3. In that criticism on Chabar, Calvin is greatly against Sir Christopher's Astrology, Calvin on verse 13. STINT NUNC. Hîc perspicimus quos potissimùm consiliarios intelligat Propheta; nempe divinatores illos, qui vano scientiae nomine sese populo venditabant, quasi futura omnia tenerent ex ASTRORUM CONSPECTV. Sed de JVDICIARIA ISTA ASTROLOGIA, & ejus VANITATE priùs diximus. Si quis objiciat, istorum non fuisse pericula cula, quae impendebant amoliri; respondeo horum monitu idfacturos fuisse Babylonios', si cladem praevidissent. Cùm non praeviderint, sequitur VANISSIMAM ipsorum esse APIEM Frustà verò nonnulli obtendunt inscitiamartis, non artem ipsam exagitari à prophetâ. Alloquitur enim Chaldaeos, à quibus haec soientia profecta est. Sulsè autem dicit, coclos ab ipsis sociari; quia perinde proferunt sua decreta, ac si stellarum colligatione, & complexu, constrictum tenerent humanum genus. Quanquam si quis malit incant oars vertere, sensus non male; & verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrunque significat. Etsi verò Astrorum ordinem speculari per se malum non est, longius quam liceat prorumpere dicit propheta, qui obscuros rerum event us inde colligunt, ac videtur obliquè speculatores istos opponere prophetis, quo magis detestabiles reddat: quia divinas omnes praedictiones extinguant, etc. So that by this of Calvin touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, William and Sir Christopher are shot with their own Bow. Wherein Calvin doth declare that this place doth not only condemn Judicial Astrology, as opposite to confidence in God but also as opposite to divine prophesying, as being an Art of very vanity in itself; As an are that would pretend by the stars to know future events, yet could not fore know to fore-admonish of the judgements that were coming. And that the Prophet doth not reprove only the ignorance of the art as some would pretend, but the Art of Astrology itself, in that the Prophet speaks to the Chaldeans from whom this Science sprung. As a presumptuous art that would bear men in hand, as if they held all mankind by the colligation and complex of stars, etc. As likewise the Doctor before shown that a many evils in all Judiciary Astrology are here forbidden. So that if disobedience to God's word and Christianity, cannot stand together, then Judicial Astrology and Christianity cannot stand together, what tale soever Sir Chr. or Will. Ramsey tells us to the contrary— For 1. those instances touching Princes, Riches, horses, Physiciaus, etc. the Scripture expressly forbiddeth only confidence, etc. in them; but elsewhere commends the use of them. But doth not so speak of Astrology; but every where it mentions it, condemns the thing— 2. That of Merchants in the last verse of that of Isay with Tremilius and Arias Montan, on it; it comes all to nothing; there is no such thing; unless they mean laborasti a pueritiâ, is in 12. verse and last verse, which were but a childish labour to take off the edge and dint of that mighty Text in verse 13. against Astrology. I am sure Junius hath these words on that 37. of Isay 13. Emphatica demonstratio, etc. that is, This (saith Junius) is an emphatical demonstration of the vanity which is in all Chaldaeans and Mathematicians, etc. So that we argue ad dictum simpliciter, that Judicial Astrology is absolutely forbidden; because so here; and wheresoever the Scripture names it, it gives it never a good word. 3. That that on verse 10. None seethe; with Tremilius his Quasi dicat is a mere impertinency: because there one sin is condemned, here in verse 13. another. 4. To the distinction they would have put between Heathens and Christians, is a vain motion, when Jews or Christians follow the sins of Heathens and become as bad, or worse than they, sinning against greater light; God reproves both alike, and the one and same word of God to be to the end of the world, is intended against all; as we may see in the Prophets and Apostles application of the Scriptures, from the beginning of the Bible to the end. 5. The distinction of making stars causes, and subordinate instruments, comes to nothing, as in Logic, (for instruments are causes) so in the present dispute about Judicial Astrology. For Will. Ramsey tells us but now, that Sir Christopher should tell us that strange untruth, that the influences of the Stars cannot be altered without a miracle. Which if it were true; the Astrologers confidence in the stars is very great. And our relic from their fatal necessity very small, by the word subordination. But Keckerman (as the Doctor shown) demonstrateth that the influence of stars may be altered by many petty natural causes below. 6. 'tis untrue that all well ordered and Christian Commonwealths have permitted and suffered Judicial Astrological prognostications; (which is the question in hand, and that which W. R. professeth in this his Lux Veritatis; witness his three Schemes or figures). The Roman Common wealth forbids it in a law. See the Doctors Epistle afore his Demonology— And again (as I have showed afore) it was forbidden in a law by Constantius. l. Nemo. c. 5. de Malef. & Mathem. And some of the Kings of France have questioned Astrologers. And the Epistle before Sir Christopher's Heydens' Astrological discourse confesseth, that in the times of the Kings of England, that discourse would not be permitted to be printed. Besides some of William's brethren in Astrology have been questioned for their predictions, as they themselves can best inform him. And lastly, if any times or places have not punished such, 'tis but their permission and sufferance (as the objectours words are) which is of unlawful things, properly. 7. 'tis untrue that the Fathers or Calvin do allow Judicial Astrology (as hath been cleared by the Doctor and myself) or that the Astrologers meddle not but with weather, health, plagues, etc. William, and the yearly Books we have show the contrary. 8. For calling Master Chamhers, the Doctor, or any other Anti-astrologer by the name of Sophister, it must be retorted. He is a Sophister indeed, that allegeth Aquinas on Isay 47. for Judicial Astrology, when Aquinas hath no Commentary on Isay, and in his sums, he is against it, as I have afore largely showed. He is a Sophister that will say, that will also say Haymo on Isay 47. is for it; when he is flatly against it, 
Let Will. see his Author using Augurs for Astrologies before h m. Cicero saith, Ac. gurari pro divicure usu pimu. Cic. de div li.  Stentz] (saith Haymo on the place) Augurs coeli hoc est Astrologi; qui vulgò Mathematici appellantur. Qui contemplabantur sydera] & ex astrorum cursu, lapsuque res humanas arbitrabantur gubernari, & regi, & supputabant menses] dicendo hoc erit isto, vel illo mense vel anno, etc. not a word for, but all against Astrology. Finding this falsehood in two Quotations, I thought it not worth the while to look into the other two (being not at hand, when I should have perused them) being loath to fling away my precious time upon flamms. Thus briefly have I touched upon these eight particulars (beside my first intent) least only the fluency of Sir Christopher's Oration should have carried away the mind of them that love not to go down the stream. Now let Will. as Job said to his Objectours, Mock on, and crack. Great is the truth, and it will prevail.  
To W. his fifth Sect. of Ch. 39 touching Jer. 10.2.3. I do answer, that in this Section also Will. hath yet his Spokesman Sir Christopher to speak for him. Sir Christopher disputes, and Will. (more suo) rails. But neither of them speak any thing to the Hebrew or Chaldee of the Text; or to the Geneva Notes once, or the Reasons, and deductions from it, against Astrology; all which are to good purpose pressed by the Doctor. See afore Will. saith, The Astrologers do not in the least attribute fatal necessity to the power of the Stars. But Sir Christopher asserted (as we heard afore) that their power cannot be altered without a miracle. And Will. all along avoucheth the certainty of Astrology, and with many high epithes of a most divine, most heavenly Art, etc. with several instances of his Diagrams of Figures. Put all together, and it can spell no less then that (in their opinion) the Stars hold forth a necessity of certainty in the power of the operations. And though the Astrologers confess the Stars to be God's instruments (as the Jews did) yet may they by confidence in their effects deify and idolise them, as did the Jews in some of those places alleged after by Sir Christopher. The Papists confess their images to be in themselves, but creatures; and therefore assert they worship not the images, but God in or through them. But the orthodox Christian World do generally and justly condemn them guilty of Idolatry by the second Commandment, forbidding any Image to be made in relation to divine Worship. The Jews Exod. 32. could not possibly be so stupid as to think that the molten Calf made of their own earrings could be a real Deity. They desired Aaron to make it, v. 1. and that Idol to go before them in stead of Moses, who had been long absent, that (as they said) they knew not what was become of him. v. 1. And the Proclamation, vers. 5. of keeping a feast in relation to it, was express thus, To morrow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. A Solemnity or Feast to Jehovah: yet the Apostle 1 Cor. 10.7. expressly calls their respect to God in, through, or by that image, by the name of Idolatry, saith he, Be ye not Idolaters as were some of them, as it is written: (meaning in Exod. 32.6.) The People sat down to eat and drink and rose up to play. The Doctor in his exercitation upon this place of Jeremy, (presented to the Reader afore did effectually urge that the scope of it was to assert that those that go to the Stars to foreknow future humane events do therein make them Gods; in attributing to them thereby, prophesying, which is peculiar to God, either immediately by oracle, or mediately by his extraordinary inspiration in the Prophets. To which as I said, Will. Ram. hath answered nothing. But I will leave William's triflings, and come to Sir Christopher, who argues like a Gentleman, and a Scholar (for whose sake this Survey is carried on thus far; for without him Will. had lain so naked that he would of himself soon have sterved, or beaten himself with striving unto death. All that Sir Christopher saith is but two things. First, that this place speaketh of things, viz. Stars, not of persons, viz. Starrgazers. Secondly, That adoration of Stars is here forbidden, not Astrological Predictions by them.  
To the first, my Reply is, Persons, viz. Gazers upon Stars are here meant: for Sir Christopher confesseth persons adoring or worshipping the Stars are here reproved; which adoration could not be without gazing or looking on the Stars. But as the adoration of them that have worshipped the Stars must needs begin from the beholding the glory of them, or else they worshipped they knew not what, so their worship was acted by looking upon them: Job 26.27. If I beheeld the Sun when it shined, or the Moon walking in brightness my heart hath been secretly enticed or my mouth hath kissed mine hand.  
Secondly, it is at the beginning and ending of this Text of Jeremy, Learn not the way of the heathen, and the customs of the People are vain. Therefore Persons acting in relation to Stars must necessarily here be understood. To the two particulars of Sir Christopher, that here is forbidden Divine worship of Stars, etc. not Astrological contemplation and Prediction of and by them; I say that Sir Christopher's first Reason that fear is often used to signify worship, is too weak for his design here: for first, when fear is put with its object, unless the object named be the true God or Idol, it doth not (that I know) signify worship: as fear not them that kill the body, Matth. 10.28. Give fear to whom fear is due. Rom. 13.7. Ye shall fear every man his Mother: Leu. 19.3. Fear not the People of the Land: Numb. 14.9. with hundreds more of instances; where fear doth not at all signify divine worship. But secondly, (which is far more considerable) Sir Christopher is extremely mistaken in the Hebrew word, that in Isay 29.13. signifieth fear, how different it is from the word in Jer. 10.2. Sir Christopher Heydon extremely mistaks the English Text; yea, most inconsiderately runs away with a notion in his own head, that he regards not the English Text. For this of Jeremy, in both the old Translations is, Be not afraid for the signs of Heaven; the heathen be afraid of such. And in our last English Translation it is, Be not dismayed. All most suitable to the force of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as the Doctor you see afore admonished) signifies to cast down upon the earth with fear, which must intimate rather a fear of evil significations, then of Adoration. And therefore W.R. is infinitely more to be blamed & shamed, that would not take warning, but own the allegation of Text with so palpable a gross mistake. For was there ever such a phrase extant, or imaginable, that to be afraid or to be dismayed should signify worship? That consternation & throwing or casting a man down with horror (as rightly Arias renders our word by consternari) should signify divine adoration? But there is more than that to be considered, which lies in the phrase, (besides the single word) viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A signis coclorum ne consternemini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod consterncntur Gentes ab iis. which fully imports that here is meant a passive surprisal or possession with fear (Timor occupat artus) by reason of the direful aspects of the Stars in the opinion of those that gaze after them; not an active fear (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isay 29.13.) to reverence and worship (as 'tis interpreted Matth. 15.9.) you see then clearly that the Scene and face of Sir Christopher's argument is changed, now the vizard is taken away, and the paint rubbed off. To Sir Christopher's second reason, I say, first, he hath well prompted me, to tell his Client Will. that in that fifth verse of this tenth of Jeremy, where idolatrous fear, or worship of images is forbidden the phrase is altered, according to our sense afore, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear not with an active fear in a way of worship of them, or setting them up in your hearts for gods; and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not dismayed or amazed; as the phrase is in 2. vers. of fearing the signs of heaven. 2. The Authors of the Geneva Notes were not engaged in any wrangling (as Sir Christopher's phrase is of them that yield not to him) yet you heard afore in the Doctors Exercitation the place presented to you, how those Notes interpret the second verse. of the Conjunctions and influences of the Stars, and their Ceremonies or Laws to make a judgement by them. Nor was Calvin moved by any, or disposed to wrangle, when he wrote his Commentary on Jeremiah; yet he largely (beyond his wont) doth interpret this second vers. of the tenth Chapter of Judicial Astrology, to the value of near one whole leaf. or half sheet in folio, in which he hath some strong and stinging passages against it. Ne metuatis, vel ne expavescatis signis coelestibus: 
The opinion of Caloin against Astrology grounded on Jer. 10.2. with his reasons.  hoc est ne fortunam, etc. i. e. Be not afraid, etc. that is, let not men feign to themselves good or ill fortune, by the position, or aspect of the Stars. If the Stars do presage to us good or ill fortune, we have cause to be afraid of them. But the Prophet calls them here Signs in an improper sense; because he hath no respect to their true original, but accommodateth his speech to those perverse Errors which then prevailed. And we must remember, what I touched afore that the Egyptians and Chaldeans were given to that Astrology, which at this day we call Judicial, or Judiciary. For the bare name, in itself it may be easily admitted, but long since. By wicked Knaves it was made a profane thing. For that Art was adulterated among the Chaldeans. That therefore the mind of the Prophet may be certainly clear to us, let that Principle stand fixed, that the Sun and the Moon the rest of the Planets, and the fixed Stars which are in the Firmament, are Signs. But withal here must be noted the relation. Wherefore would then God have the Sun and the Moon to be for Signs. Namely, that the course of the Moon might perfect one month, the course of the Sun, one year, etc. Again, the Sun as it hath respect to the twelve Signs one while it makes Spring, another while Summer, etc. and other things blonging to the Order of Nature. But whosoever will stretch out these Signs beyond that, doth utterly confound the order propounded of God. Even as formerly when the Egyptians and Chaldeans would swore higher than reason did bear, they would conjecture by the position of the Stars, What should be the events of all Nations. After that they durst descend to all particular men. Hence sprung the Nativity-casters. Therefore they first began to philosophise more subtly, that the Sun when it was under such a Sign, it portended the ruin of the only child; happy events to another. But these things are without the bound of the accustomed course of Nature. For instance, to be Summerand Winter, this is natural and ordinary; but that war is moved by one Nation against another, this is not of the accustomed course of Nature, nor from thence, but from the ambition and covetousness of men. Indeed a secret providence of God over-ruleth; but we speak of causes which may be weighed and comprehended by us as falling under sense. Albeit this also is to be noted, The course of the Stars of themselves have no matter of moment. For we see how God varieth times; we have not equal Winters or Summers neither is there a constant temper: no year but is unlike to the former; and the third unlike to the second, etc. Sometimes the air will seem temperate, yet the Plague will destroy: Sometimes there cannot be found a reason why the year should bring scarcity, and yet men may be pined. So that God according to his own good pleasure tempers the world otherwise then any the acutest is able to divine by Stars. But they that will transcend the bounds that God hath set will also conjecture by the Stars whether war should be in that country, or peace in another. They therefore that will collect by the Stars the things that are beside the course of Nature, they surely mingle Heaven and Earth together. Neither is there any doubt, but that the Prophet chastiseth this madness, whiles he forbids the Jews to attend unto the Signs of Heaven, as to be afraid of them. But withal the reason is to be attended why the Prophet so grievously condemneth that Fear which reigned among the Heathens, to wit, because where this opinion prevailed, That all events of things depend upon the Stars, the fear of God is taken away faith is extinguished, etc. For all Astrologers who falsely usurp that name to themselves, I say, those Knaves, 
Lat. Nebulones istos dico.  who for their Impostures pretend the name of Judiciary or Judicial Astrology, do conclude that a Judgement, or determination, or Prognostic, touching the life of man ought to be made by the Horoscope; as if both fortunes depended on the Stars. If therefore any man be born at this hour, according to their opinion, that condition shall abide him; so together they feign a fate, to wit, some necessity which may hold a man bound to the rule of the Sun, and Moon, and Stars. For one born when the Sun was in the tail of such a Sign, or when it was in the head of another, this Nativity portends such or such a fortune; this man shall be of a short life, the other of a longer. At length they also gather to themselves more boldness, and will pronounce concerning every day, such an event waits upon this expedition, etc. After that, when or where the Nativity cannot be brought into consideration, they subject all mankind to the necessity of the Stars; behold if thou undertake any Expedition, this or that day, it shall be well with thee; but if thou hasten afore noon, ill success attends thee. So therefore they divine of the whole life of man, and each single action; when as God would not have the Conftellations and Stars to be for Signs to this end or use. Now, as I said, hence it follows, God doth not govern as to reign; so faith is extinguished, and all duties of piety are reduced to nothing. For whosoever is persuaded that he is bound by this necessity, that because such is the Horoscope, he must necessarily perish in that hour, and also necessarily perish by this kind of death, he therefore being thus persuaded, will he call upon God? Will he commend his life to him? Again, if any adversity befall him, will he impute it to his sins? Will he acknowledge that he is called unto judgement by God? Or if it be prosperous with him, will he be excited to sing praises to God? We see therefore how this Divination extinguisheth all Godliness; because there will be no faith; and then no acknowledgement of punishments, no acknowledgement of the benefits of God, no industry in praying, If once that diabolical Error hath possessed or surprised our minds, that we are subject to the Stars, such is our Nativity, and further that the Stars each single day and moment portend some kind of death. This therefore we ought chief to think upon when the Prophet forbiddeth the Jews to be afraid of the Signs of Heaven. Neither is there any doubt but that the Chaldeans did predict that a new Empire was promised unto them; so terrified the poor Jews, far well to us. For so the Astrologers spoke among the Chaldeans. And then on the other part, the Egyptians saw this to be foretold by the position of the Stars: so it was that the Jews sunk as spiritless or unsouled. And so it came not into their minds that God had so often, and so many years threatened them by his Prophets, whiles they ceased not to provoke his anger against themselves. The judgement then of God they counted as nothing; and yet the mean while this did astonish them that the Chaldeans had discerned by the Stars that there would be some change. By this time we apprehend the mind of the Prophet, where he saith, We must not be afraid of the Stars. I know how many at this day are foolishly curious, and therefore some way given to Judicial Astrology; and this Dotage hath violently curried away some men otherwise pious, and very learned. But we see what here God pronounceth by his servant. And I wonder that some men are so addicted to the Stars, who too too philosophically speak of free will. Thus Calvin, whom I have represented largely, and yet have brought you but part of what he saith. So you have heard a most pious and learned man, uningaged from any wrangling, clear this Text to signify Judicial Astrology.  
Sir Christopher's third Reason, that the Jews worshipping of Stars is here meant (not Astrology) because other Scriptures mention such their worshipping of the Stars, comes in just account, to no more but this, that because the Jews are guilty of other sins, reproved in other Scriptures therefore they are admonished of no other sin, but of the very same here, which connexion is as far wide as the Texts alleged by Sir Christopher are divided in the Bible from this of Jeremiah. All that Sir Christopher hath of any weight to pretend a piecing up of such a coherence is (noted with) or this of Jer. 10. v. 3. The customs of the people are vain, for one cutteth down a tree in the forest, etc. which (saith Sir Christopher) should want sense, if this verse depended not on the former. But the Doctor hath very well anticipated this Objection in his third Section, in his Paragraph on the fifth Scripture, that all Judicial Astrology includes consequentially an Idolatry, yea, and an internal idolatrous heart-worship of Stars; as hath been largely cleared by Calvin; Note further that, Learn not the way of the heathen; (v. 2.) is (saith Calvin) Praeceptum generale; the General of the prohibition. The particulars are two. First, the forbidding of Judicial Astrology, containing heart-Idolatry; fearing with that fear, that thing and therein; which is due only to God, v. 2. The second is forbidding Idolomany, Idoloxoyie, containing outward corporal worship of Images; v. 3. etc. But how doth that same For in the third verse. come logically in? Answer, First, the Prophet thereby takes them off of the ways of the heathen in one gross practice, viz. Astrology, by proclaiming and instancing the vanity of the Heathens in another thing that is more gross and palpably vain; viz. in making and corporally worshipping material Images. Secondly, Calvin makes up the matter of the particle For, thus; Videtur propheta abrumpere, etc. i. e. The Prophet seems abruptly to break the sentence, and to reason unaptly. For he had said in the former Verse, Learn not the way of the heathen, and be not afraid of the Signs of the Heavens, FOR or BECAUSE the customs os the people are vain. FOR one cutteth a Tree, etc. The Prophet therefore seems to make his transition to Idols, as if he had forgot himself. But we must mark that the Jews were affected with that ancient persuasion, that, to wit, the Chaldeans and Egyptians boasted that they were the only wise men; and had procured to themselves that fame among all Nations. For we see also that profane Writers when they speak of the rise of all Sciences, they attribute it to the Chaldeans and Egyptians. For among them 'tis said, was born or sprang up Astrology, and all Liberal Sciences. There is no doubt therefore but that the Jews would asscribe so much authority to the Chaldeans and Egyptians, that their minds being seized upon are possessed with that prejudice they would see nothing. Therefore the Prophet shaketh out of them, this negligence, and demonstrateth that they were foolish, notwithstanding they would be the only wise men and account others in comparison of them to be barbarous and silly. Now therefore we see why the Prophet knitteth on idolatry with that false and adulterate Astrology of which afore. So Calvin.    

W. R. his CHAP. IU. Wherein he affirmeth that the Doctors reasons and arguments against Astrology, is particularly examined and condemned, neither to consist with reason or truth.  

W. R. his SECT. I. Wherein, as he saith, the Doctors fore-fold reason is convinced.  
HIs first reason than is, (to prove Astrology is false) that Astrologers themselves confess, that either the prudence of amortall wise man, or the piety of a godly man, or the tutelarity of Angels, or the providence of God, overruling all things, may prevent their predictions. Whereupon he concludes that Astrology is false; for saith he, what humane providence cannot do grace can; if not, Angels may; and where all fail, providence doth order according to the mind of God, etc. To answer this his most weak cavil, I shall begin with what he sets down last, viz. The providence of God overruling all things, which he saith himself (as well as the other three clauses) is the concession of Astrologers themselves, and if so, I would demand then what advantage he hath hereby, against Astrology; when he can say no more against it, than what the Practitioners in the Art do confess themselves? there is certainly none but wretched Atheists, that will deny, that God hath not an overruling, and restraining power over all things, as well celestial, as terrestrial; but whether his will and pleasure be to alter thenir natural courses, is a question, but he hath heard that Ptolemy himself, nay and all Astrologers in general, do attribute nothing (farther than natural things, which are in sublunary elementary bodies) to the power and influence of the Stars; He weakly therefore infers the Stars not to have power, because God can alter, or is able to alter their motions, influences and effects. I demand then whether Astrology be Diabolical, Idolatrous, the Doctrine or Language of the Devils, or wicked, as these two seeming zealous blades, most falsely, maliciously, inconsiderately, and ignorantly traduce it? and than I demand, since as the Philosopher saith, ignorance is the enemy of all good learning, whether they deserve not exemplary punishment, to condemn so noble, so profitable to the Commonwealth, so excellent, so divine, and so pleasing a study, as Astrology is teaching and traducing their vile ignorance to the world; and truly as one of them most wisely said, if he should make appear what he knoweth of some Astrologers, the Parliament would make a Law against it, as sometimes was done in the Senate of Rome; but would he becontent all Divines should be silenced, because some are Knaves, and prate nonsense, and so consequently conclude no verity or truth in Divinity? Truly might I be worthy to advise that High Court; in the stead of condemning and prohibiting this most worthy study, they would do well to prohibit all such Pamphleteers, which without either fear or wit, undertake to condemn what they are ignorant of; and that none should be suffered to condemn, or falsely undertake to traduce any Art or Science whatsoever, without first before the publishing of their writings, to make appear to the world, that they are throughly versed and read in the Art they undertake to condemn. The verity whereof, as also its legality, I dare undertake to defend, not only against what they can say against it; but also all the Divines in England (put together to help them) can imagine or contrive to say. But to return to our business in hand, Master Homes on his fore-fold argument, brings this conclusion, that God worketh not by the stars as secundary causes, but Eph. 1.11. he ruleth all things after the counsel of his divine will. If because God ruleth all things after the counsel of his own will; he worketh not by causes: then, to what purpose I pray you are Armies, and the success sometimes this way, sometimes that, till in conclusion the victory is fully obtained on one side or other? will he say, (notwithstanding the various success of the business in time of the war) that it was not concluded in the counsel of Gods own will, that the victory should be given on that side?  
SURVEY. Now what will this youngling do to go on high-lone, Sir Christopher having left him: and what shall I do with this Junior-Sophister, his moderator being gone? For, from hence forward there is nothing almost to be found in him alone, but as at first; viz. either Cretensian untruths, or Thrasonical vapourings, or sophistical impertinencies, or self-contradictions. For that at (A) is Wills. UNTRUTH. For Doctonr Homes said not Astrologers, but the Friends of Astrology. For such only were they that spoke to the Doctor. That at (B) is also William. UNTRUTH, For the Doctors conclusion is there in that Argument, That there is no certrinty in predictions from the stars. That at (C) is Will. sophistical IMPERTINENCY. For though Astrologers confess one thing in words, yet they profess clean another in the practice of their Art (as they call it) as we have heard by comparing W. R. Epistles and his Book together, and shall see more presently. That also at (D) is a mere CONTRADICTION of himself. For he confesseth at (C) for himself, and all Astrologers that they grant that the providence of God overruling all things, may prevent the predictions of Stars, etc. of the particulars at (A) and yet now at (D) makes it a question whether his pleasure and will be to alter their natural courses. That at (E) touching Ptolemy etc. of Astrologers, attributing nothing to the power of Stars farther than natural things; is W. R. gross untruth. For Will. undertakes by virtue of stars to predict other matters, in his Schemes figures etc. in this his Pamphlet, and at the end of his discourse about the Eclipse. And Ptolemy saith in his Quadrip. lib. 1. cap. 1. that by the stars may be foretold mores animi tales, & tales eventus secuturas, etc. id est, the manners of men's minds, and their events; with infinite more to the same tune, if worth the hearing. That also at (F) is W. R. UNTRUTH and impertinency. For the Doctor confesseth the thing they call natural Astrology, and therefore the power of stars; who though he asserts that God altars their effects, is far from infering that therefore they have nopower at all. To clear all this the better, see the Doctors Daemonol. chap. 10. Sect. 4. (which is that W. R. here would have confuted) word for word, Section 4. Containing reasons or arguments against Astrology. The first is from the concession of the friends of Astrology. They grant that either of these four may prevent the predictions of Astrology; namely, either the prudence of a moral wise man, or the piety of a godly mun, or the tutellarity of Angel, or the providence of God, overruling all things; much more all four concurring may anticipate. Now these four swallow up, and gripe within their sphereall things, especial arbitrary things: what humane prudence cannot do, grace can; if not, Angels may: and where all fail, providence doth order according to the mind of God, who worketh All things according to the counsel of his own will, Ephis. 1.11. 'tis said, All things; for, not a Sparrow falls to the ground without his will. And all the hairs of our head are numbered, Math. 10.29, 30. Which our Saviour speaks to comfort Believers against bodily dangers, and corporal causes of fears. And on the other side, 'tis not said in that Ephes. 1.11. He worketh all things according to the Stars; which are visible things, and natural necessary causes; but according to the counsel (which is secret and invisible) of his own will (which is arbitrary and free.) And to express it more significantly and emphatically, that God doth not rule by a deputation committed to Stars, especially in things either humane and arbitrary, or spiritual; 'tis said he ruleth all things after the counsel of his own Will. Which being set over against the many soar invectives the Lord makes against Astrological observers of the Stars demonstrate sufficiently to them that will understand, that there is no certainty in predictions from the Stars. This argument might be much enlarged to good purpose; but a word to the wise is sufficient.;;  
Thus far the Doctor. By which it appears not only that W. R. did most falsely report him; but also that Wil. did never rightly apprehend the dint of the Doctors argument from Ephes. 1.11. which was, that seeing all humane future events were ordered according to Gods own secret will: that therefore we could not by vision of Stars, or inspection into constellations find visible signs of such humane future events, which before their fulfilling are hidden in the secret counsel of God. And therefore William's quibbles on Ephes. 1. are merely impertinent, shooting at a Butt the Doctor never set up. As his frequent comparison of Astrology and Astrologers, with divinity and Divines; is gross enough of itself, to render itself odious without a confutation. Divinity is the Judge of Astrology, therefore the offender at the Bar must not compare with it. And Calvin (we heard afore) called Astrologers KNAVES, that pretended Astrology for their Knavery; but if any Divines be Knaves, it is not as they are Divines. And therefore if William had his wish, I believe few Astrology-books, much less his Fustiano-bumbastico-cretian-rubulisticall would ever attein the honour of the Press. For William (poor passionate ignorant young fellow) is an unfit piece, the Lord knows, to write confutations; and more unfit to give counsel to a Parliament, and in a mystery of iniquity wherein he is a party. 'tis true he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellow out his high Throsonicall Brags verbis sesquipedalibus without measure, That he dares to undertake to defend Astrology against all the divines in England put together. But such an expression (if he meant not only to dare but to do it) never came out of the mouth of one that was a Scholar indeed, and morally in his sober wits, upon any dispute whatsoever. But if he mean to dare to undertake it, but not to do it. Then I confess I am brought in part to believe him, by that story of the man, that did dare to undertake to take his flight from the top of Paul's Steeple, and to fly; though he did it not, but fell down and broke his neck, But I may not forget to satisfy the Reader in one thing; how neatly W. R. calls some of his Astrological Brethren (whom he cries up in this Pamphlet) by the name of Knaves. For the Astrological misdemeanours deserving a law of the Parliament against that Art, were committed by his admired Astrological friend.  
To those interrogatories at (G) whether Astrology, be Diabolical, Idolatrous, Knavery, deserving a law to be enacted in England against it, etc. Master John Melton shall answer in his book called the Figure Caster, which is as follows.  


The intent of the Author in this Work is first to confute all FIGURE-CASTERS, by the 

Divine Law,  
Imperial Law,  
Canon Law; by  
Philosophy,  
Commonsense, and  
Reason.    
Secondly, to overthrow the absurd Opinions of many. 

Philosophers,  
Astronomers,  
Geographers,  
Cosmographers.    
Thirdly, to unfold the dark and abstruse Answers of the 

Delphian, rather devilish  
Oracles.    
Fourthly, and lastly, to show the Sympathy and Correspondency that is between the Roguish Conjurers, and Romish Impostors, in their 

Ceremonies,  
Superstitious,  
Deceits, and  
Cousenages.     
MELTONS' Figure-Caster.  
IT was about the Heart of Summer, (when the Celestial Dog belched from his burning Galls infectious Diseases to poison frail Mortality) that I walked into a Friend's Garden of mine, no far distant from this sumptuous (but sinful) City, to scent the fresh and cool Air, that did breathe on those sweet-smelling flowers. But I no sooner entered into this Microcosm of sweetness, but the amenity neatness, elegance, and splendour of the Place did so tickle and delight my senses, that I thought it rather a celestial Paradise, than a terrestrial Garden.  
But, as I was wondering at this Place worthy of wonder, this ecstasy of my admiration was broken off by the occasion of a noise I heard not far from me, which at the first was but like the soft breathing of a wind, sighing from the pregnant entrails of the Earth, but by degrees it began to resemble a Tempest, sailing aloft in the Air. When it drew nigher me, I perceived this lowdness to be engendered by the ever-moving Tongues of some twenty Women, that came talking and walking down an Alley (neighbouring very nigh me) and all of them talking together; so that although I had an itching desire to understand, and an attentive ear to hear the subject of their Discourse, yet it was as possible for me to know what they did talk, as to make them leave talking. In the Rear of these I perceived an ancient Man (on whose head the hand of Age had snowed white hairs) come with a grave pace after them; whom I entreated, if it lay within the reach of his knowledge, to resolve me what the cause was so many people, and most of them Women, should flock together, or what business they should have in such a remote and by place as that was, so early in the Morning? This old Father without any pievishness (which is a passion incident to Age) first smiled in my face, than took me by the hand, and began to open the mystery of their meeting, and his own being there, in this manner.  
Son, said he (for so I may properly call thee, because Smoothness and Alacrity, the Characters of Youth, sit on thy unwrinkled forehead) these Women your eyes did lately take notice of, are Creatures so ignorantly obstinate, that neither the mild entreaty of a Friend can persuade them from their Follies, nor the bad report of an Enemy dissuade them from their perverseness. The party to whom they come, is a Bird, of whose kind I think there are but few living, for he professeth himself to be a Wiseman; and the cause of their coming, is to be resolved either of Money, Silver-spoons, Rings, Gowns, Plate, or Linen they have lost; some, to know how many Children they shall have; some, how many Husbands, and which shall love them best; others, about other business; but in general, all of them to know something, which indeed at last comes to nothing. And I myself (like an Holiday Fool) have been there at the least half a score times, only to give my money away, to be laughed at. Yet I have words enough; for he will promise more than twenty Courtiers, talk more for half a Piece then half a score Lawyers, and lie more than twenty Chronologers: yet with some trick or evasion, he will come clearly off, without being suspected for an Impostor, especially if he have some man in hand he thinks he dare work on, as he hath done me for example.  
For going to the Cross one Sunday morning to hear a Sermon, some Mercurian and nimble-fingered Pickpocket, that had more mind of my Purse then the Preacher, gelded it of sixteen pound; so that I went home lighter by two Stone than I went out. After I had fretted much, and to no purpose, I used all the means I could to recover my loss, as by seeing the Keepers of Newgate, who know which of that Law are appointed to filch in every part of the City; yet still I came home a greater loser than I went out: for always being in hope to find that which I lost, I lost more, by bribring one Knave to discover another. At the last, it was my bad fortune to meet with an old Woman, that put a greater confidence in the Jews Cabals, and Thalmud, the Shepherd's Calendar, and Books of Palmistry, than any part of the Bible; who advised me to repair to Doctor P. C. in moorfield's, at the upper end of this Alley, and if Art could help me to it again, I should be sure to hear of it. This draught of good News this old Woman gave me, to quench the thirst of my desire, which I drank in at mine ears as greedily as a man sick of a burning Fever will the coolest Julips: so giving this old Piece of Superstition a Tester for her News, I instantly went to Master Doctor. Who perceiving me to be one that loved Gold well (because Age most commonly is covetous) thought the better to work upon me, as he did; for his Doctourship had the Art to hold me in hand three Weeks; in which time, he made the sixteen pounds I lost, twenty: and when all came to a period, he told me, that he had laboured hard for me, and at the last, by his no small industry and pains, had found out the Thief that had my Money, but he was fled into the Low-countries, because there were many Warrants out to apprehend him for many Thefts and Burglaries he had committed; and if it pleased me to take shipping, and sail thither, I should be sure to find him at the Labour in vain in Breda. But this comfort went as cold to my heart, as the Sentence of Death to a man that stands arraigned at the Bar; for I had rather go five thousand miles by Land, than five miles by Sea, and if it had been a hundred pounds I had lost, I would rather have given as much more, than hazard myself by Water. Yet howsoever I may doubt, nay truly resolve myself, that he hath palpably cheated me: yet it was impossible to find him a Liar, except I meant to take more pains about it, than it was worth. Therefore as patiently as I am able, I am going home again, purposing hereafter to take heed of two Pickpockets; the one the Diver that met with me in Paul's Churchyard, the other the Doctor in moorfield's, that robbed me as well as the first, who in my mind hath deserved, for his artificial Cheating, the Pillory, as well as the other did the Gallows, for Stealing.  
He no sooner had delivered me this Relation, but he hasted away from me: therefore seeing he was so importunate to be gone, I only shown myself grateful in thanking him for his kindness; so he went homewards, and I into my Garden. But now my mind was quite transported from the sweetness of that Place, and only fixed on the subtlety of the Doctor, and his politic answer to the old man about the recovery of his money; so that I could not be at quiet with myself, while I was truly resolved of the Art of this Stargazer. Therefore on a morning which was as calm as I could wish my thoughts now were, I put on a Suit of course Northern Dozen, with all accoutrements that were most suitable to that homeliness, and with all expeditition went to Master Doctor, and hastily knocking at his Worship's door, there came running down the stairs with a nimble dexterity (the little Mephistopheles) his Boy, demanding with whom I would speak; to whom, in a broad Somersetshire language, I answered, With Master Doctor, upon an earnest business. Upon the delivery of this Message, this young Spirit, like exhaled Dew, nimbly flew away from me, who upon an instant, like a flash of Lightning, was in my bosom again before I could perceive him; and then, without any more Interrogatories, mashalled me up into his Master's Study, who sat in this manner following:  
Before a square Table, covered with green Carpet, on which lay a huge Book in Folio, wide open, full of strange Characters, such as the Egyptians and Chaldeans were never guilty of; not far from that a silver Wand, a Surplus, a watering Pot, with all the superstitious or rather feigned Instruments of his cozening Art. And to put a fairer colour on his black and foul Science, on his Head he had a four-cornered Cap, on his Back a fair Gown (but made of a strange fashion) on his right hand he held an Astrolabe, in his left a Mathematical Glass. At the first view, there was no man that came to him (if he were of any fashion) could offer him for his advice less than a Jacobus, and the meanest half a Piece, although he peradventure (rather then have nothing) would be contented with a brace of Twopences. I no sooner came into his Study, but I did him the reverence belonging to his Doctourship, and stood as long bare to him, as a poor Country Client that sues in formâ Pauperis, will to his hungry Lawyer. At the last, with the expense of many a Leg, and May it please your Worship, I told him that the cause of my coming was, that having lately lost at the King's Bench Bar in Westminster Hall a Chain of Gold of three hundred Links, therefore I came to his Doctourship, having been informed, that his Art could bring it to light again: so putting my hand into my Leather Pouch, I greased his ever-dry Palms with an Angel; who no sooner had a feeling of my bounty, but he began to be more liberal to me of his Tongue. And while I stood leaning on my Staff, he delivered his Emperick-like Oration.  
Honest Friend, the loss you have sustained, 
The Figure. casters Oration?  is so great that I make no doubt, what you now have given, or hereafter shall give, will nor come forced or wracked from you, but voluntary and free. For it is wisdom in Man to adventure small things to regain greater, where there is a possibility of obtaining. He is not worthy of Money, that will not seek after it, and he cannot truly judge, how to value so precious a Metal as Gold, that is not stung with the loss of it. Therefore Sir, your care deserves a redress, and this Book (meaning his Ephemerideses) with my Art and industry, shall be the instrumental Causes to make you happy in the recovery of that which is worthy both of my Care and your Cost. And to put you in some hope, if that Man that had your Chain lives either within the Horizon of England, France, Spain, Italy, or the Low-countries, I will undertake to show you him, and in what place, and what company he is in. There is not a Spirit, either of the Fire, Air, Earth, or Water, but I have at my command as readily as any Gallant hath his Page or Footboy: I can conjure them all together, and make them troth up and down the City, leaving not a Pickpockets, Guilts, Lifts, Decoys, or Divers Hose unsurveyed.  
Look here Sir, (with that, he advanced his Mathematical Glass) with this Instrument, first devised by that learned Man in our Art, Hermes Tresmegistus, otherwise called Mercury, I can see all things done in Christendom. If in the day time I look in it, I will as easily see what is done in the City, as the Sun. There cannot a withered-faced Lady paint her decayed Countenance at her Chamber-window, and set a fair gloss on it with her Fucuses and Italian Tinctures, but I see her as perfectly as her she Secretary her Chambermaid. There cannot a Counter-book-keeper and a Constable share a poor man's Fees, that the Night before was brought into Prison (because he would not give the blinking Beadle or begging Watchman a Tester) but I see it as easily as their Fellow, the Bawd-like Doorkeeper. There cannot a Justice's Clerk, that it may be is more Justice than his Master, take a Bribe of a noted Cutpurse, whose name peradventure stands at least twenty several times upon record in Newgate Book, but I perceive it as well as the Doxy that brought it him. In the Nighttime, if I stand with this Instrument in in my hand, I can see what is done in the City as well as the Man in the Moon. There cannot a Drunkard come reeling out of a Tavern at twelve a clock at Night, but he is as manifest before me, as the Drawer that beat him out of Doors after he had spent all his Money. I can see the commanding Constable and the drowsy Watch fit nodding on a Stall, while a company of Roaring Boys, alias Brothers of the Sword, come by first swearing them awake, then out of their Authority, who in spite of their teeth will crave leave to pass by them. There cannot a Tradesman's Puritanical Wife rise early in a Morning, under the pretence of hearing a Lecture, but I know whether she goes as well as the Foreman of her Shop that ushers her. Nay Sir, I have seen the Pope go in his Pontificalibus with his whole Herd of Cardinals to S. Peter's Church in Rome, as often as any Citizen hath seen the right honourable the Lord Mayor go to Paul's Cross in London. As for Prester Jack, the great Mogul, the Sophy of Persia, and the great Turk I can see them as often as I do my Boy, that is never from my elbow. And all this is done by Astrology, by sacred Astrology, divine Astrology, the Art of Arts, the Science of Sciences, for it is the ancient, the most authentic, the most excellent Art in the World. For old father Adam was both an Astronomer and ginger; Abraham and all the Patriarches: Nay, I will asture you, the Students of our Art have been famous in all Countries; for Porphyrius and Apuleius derive the Original of Magic from the Persians, although Suidas will have it from the Maguseans, and from them he calls them Magis; the Latins call us Wisemen, the Grecians, Philosophers; the Indians, Gymnosophists; the Egyptians, Priests; the Cabalists, Prophets; the Babylonians and Assyrians, Chaldeans; the Frenchmen, Bards: And many excellent and eminen: men have flourished in this Knowledge; as Zoroaster the son of Aromasius, who laughed when he was born, among the Persians; Numa Pompilius, among the Romans; The shion, among the Gymnosophists; Hermes, among the Egyptians; Buda, among the Babylonians; Zamolxis, among the Thracians; and Abbaris, among the Hyperborcans. A thousand more beside these, were excellent Astrologers; as Ptolomeus, whom some (though very Fools in their Opinion) hold to be the first Astronomer that ever was: then Messahala, Aboafar, Abenragel, Alchibichius, Albumazar, Abraham, Avenezra, Algazel, Hermes Tresmigistus, Aratus, Higinus, and Thebit; after whom, did arise Maternus, that famous Mathematian: then, Georgius Purbachius; after whom followed Johannes de Monte Regio, Alphonsus' King of Castille, as his Tables can testify. Was not broad-shouldered Atlas, that was bigger than the great Porter, an admirable Astronomer and ginger? Was not Erra Pater (whom I had almost forgot) a rare Fellow at Astronomy? Yes, as this his Table can testify. What think you Sir, was not this learned Artist deeply read in the large-leaved Book of Heaven? Do not you think he could learnedly discourse of the Poles, Spheres, Orbs, Circumferences, Circles, Centres, Diameters, the Zodiac, the Zenith, the Arctic, the Antarctic Poles, Tropicus Capricorni, and Tropicus Cancri? He was as well acquainted with the Twelve Signs in Heaven, as any Tradesman with those in Cheapside, and run over the Nature of the seven Planets as nimbly as the French Vaulter over the Ropes. And I myself, (but that I know this kind of Learning is out of your Element) could discourse to you what a sullen fellow Saturn is, (on whom the permanent continuation of all things depend) what a jovial fellow Jupiter (on whom the fecundity of Agent Causes rely) what a quarrelling Swashbuckler Mars (on whom the swift expedition of any thing to the effect doth hang) what a hot fellow Sol (whom all Agent Causes follow) what a wanton Wench Venus (on whom the fecundity of all Material Causes look after) what a merry fellow Mercury (in whom a manifold virtue doth flourish) and what a mad Lass Luna (on whom the increase and decrease of humane things consist.) For know, that the rich and golden Harvest that I have gathered out of the sweet and fruitful Fields of many learned men's Works, and carefully hoarded up in the Garner of my breast, hath made me full and copious in my knowledge; so that there is no Art and Science, but I am as deeply and profoundly read in, as those that have taken the Worshipful Degree of Doctor. I am so good at Physic, that every morning I have whole Troops of mad men, and others, sick of Sarpegoes, Gouts, Epilepsies, Fevers, and many others labouring under as dangerous Diseases as these, send their Urine to me, so that never Doctor was so famous: for when Medicine will not prevail, and that neither Galen, Paracelsus, Avecin, Hippocrates, nor all the Heirs of Aesculapius can cure them; I have a Spirit that will fright any Disease from the most dangerous and over-spent Patient. My skill in Alchemy is so great, that I can turn any thing that is brought to me into as perfect Gold as ever came out of the Indies. Friar Bacon was an Ass, Doctor Faustus a Fool, Ripley an Empiric, and Kelly a Coxcomb to me; they were not worthy to blow my Bellows, or look to my Stills, while I work for the Philosopher's Stone. But for Astrology, I can do that none of my Profession besides myself, could ever reach unto: for there is nothing lost but I can find again; nothing in hazard of losing but I can preserve safe & sure; I have given Tradesmen Spirits, that have kept their Shops as faithfully, as if they had twenty Journeymen continually in it. There is not a part of the Body, but I can give a Spirit to keep it safe & sound. Therefore Sir, to conclude, assure yourself, that if all my Spirits & mine own endeavours can do you a pleasure (as you need not doubt of my Art) you shall not fail of your Chain: so merrily return to your Lodging again, and repair to me to morrow morning, 30, Minutes after 6. and always remember to admire at the wonderful power of sacred, divine and heavenly Astrology.  

A Table made by the learned Astronomer Erra Pater, showing, that the Twelve Signs and Seven Planets have as great a Predomination over all Trades, and Callings, which are the Members of the Body of a Commonwealth, as over the Body of Man.   ♄ Saturn ♃ Jupiter ♂ Mars ☉ Sol ♀ Venus ☿ Mercury ☽ Luna ♈ Aries; Goldsmiths Haberdashers Merchant's Mercers Draper's Vininers Horners ♉ Taurus Butcher's Graliers Cooks Drudsters Tobacco men Players Fiddlers ♊ Gemini Sergeants Bailies Highway men Lifts Cut-puries Guilts Decoys ♋ Cancer Brewer's Draymen Porters Tapsters Ostlers Constables Beadles ♌ Leo Roaring Boys Young Gallants Courtiers Cutlers Fencer's Armourers Brothers of the Sword ♍ Virgo Sempster's Laundresses Chambermaids Tirewomen Waiting Gentlewomen Flax maids Tobacco-women ♎ Libra Grocer's Chandlors Cheesemongers Silkmen Apothecaries Pewterers Plumbers. ♏ Scorpio Usurer's Brokets Informers Promoters Pettifoggers Summoners Jailers ♐ Sagittarius Fletcher's Gunners Scriveners Smith's Braziers Iremongers' Turner's ♑ Capricornus Drugster's Milliners Coach-makers Jewellers Stone-cutters Painters Shoemakers ♒ Aquarius Watermen Water-bearers Clothworkers Bakers Salter's Saddler's Barbers ♓ Pisces Oyster-wives Fishmonger's Fruiterers Hosiers Gold-finders Tailors Plasterers  
When he had made an end I gave this Answer to the Figure-caster, and the Confutation of it.  
SIr, if you every day should trouble yourself, or rather those that hear you, with these longwinded Exercises, you had need eat great store of Lycoris: and if you lie so much to every man, as you have done to me, you had best learn of Simonides the Art of Memory; for these two things are most requisite for those that talk and lie so much as you do. You have made a large Astrological discourse, only to make me a Fool, and prove yourself a Knave; for cunningly in your Exordium you hearten me on to cheat myself: for doth not a man palpably cousin himself, when he gives money to a Knave, that first cheats him before his face, then laughs at him behind his back; which is the true custom of all Figure-casters, of whose faculty you profess to be.  
As for your Instruments, as your Mathematical Glass, with which you can do Wonders, your silver Wand, Watering Pot, four-cornered Cap, are but mere superstitious Ornaments, either borrowed from the Jews or Romans. And it is a question, whether the Romish Priests had these from the Roguish Conjurers, or the Conjurers from them: for just such Ceremonies and Exorcisms the Conjurers use upon their invocation of Devils, the Papists do in their Invocations; for they exorcise and conjure their Salt, that it may not lose the savour, and their Water, which the ignorant people gape for as greedily as a Raven will for cool air in the midst of July, and this they call Holy Water: then they conjure their Oil, their Balm, their Herbs, and Plants, that they may have the virtue and influence to heal the sick and diseased: they conjure their Candles, that they may not burn blue; and Bees, that they prosper, and not sting any holy or religious Friar, when he dares adventure his bald Crown nigh one of their Hives. What is the Christening of Bells, Altars, Pilgrimages, Processions, Images, Holy Ashes, Holy Pace Eggs, Flames, Palms, and Palm-boughs, Albs, Copes, and Maniples, Vestments, Mitres, Staves, Fools, and Friars Hoods, Shells, and Bells, Paxes, licking of rotten Bones, creeping to wooden Images and Crosses, shaving of Crowns, and a thousand of the like Antic Tricks, but flat Sorcery and Witchcraft? And do not all these Fooleries agree with the Conjurer's Rogueries? Who always observe the Time of the Moon before they set their Figure; and when they have set their Figure, and spread their Circle, first exorcise the Wine and Water which they sprinkle on their Circle, then mumble in an unknown Language: Do they not cross and exorcise their Surplus, their silver Wand, Gown, Cap, and every Instrument they use about their black and damnable Art? Nay, they cross the place whereon the stand, because they think the Devil hath no power to come into it, when they have blest it: therefore I cannot be persuaded, but you had your Ceremonies from the Papists, who first had them from the Jews or Pagans, or they from you, for you both cousin the poor blinded people after one manner; first, of their Souls, by drawing them to Superstition. Secondly, of their Estates, by defrauding them of their Money: for which cause, both of you have devised these Ceremonies. Thus much for your Instruments. Now for your Authors you pile up on the neck of each other, I hold not lawful to be studied to an ill intent; and for most of them, I hold Atheists, and Fellows, whose Works ought rather to be burnt, for being stuffed full of Blasphemy, then to be read for our instruction, or knowledge, as hereafter I will show you. As for Adam, Abraham, or any of the twelve Patriarches skill in Conjuration, Figure-casting, or raising a Spirit, as you say, I am sure they practised none. And for you knowledge in Astronomy, this is my opinion of you, that you have as much skill of the Poles in Heaven, as you have of the Poles of Paul's Steeple. Your skill in Physic shall by no means make me (if I chance to fall sick) choose you for my Doctor, except I am weary of my life; for I shall be in more danger of Death by taking your Potions, than I shall be of the Disease. But indeed, for a Man that desires present Cure, I think you are excellent for, because I make no doubt, that you will hold him long in hand: and in this you and all other Medicasters' and Dog-leeches are happy, because the Sun doth always behold your good success, and the Earth covers all your ignorances'. It is a common saying, 
Plin. l. 29 c, 1. Talis Medicus est Dedecus.  Nullum medicum esse peritum nisi triginta homines ad orcum dimiserit: That it is impossible for any Physician to be skilful, except he hath killed his thirty men. But for your part I dare swear, if you should kill three hundred (as it may be it comes something nigh that number, because you have been a long Practitioner) you would still remain but a Quack-salving Physician; one, that it may be hath some little faint glimmering of the Practic, but nothing of the Theory of this most learned and deep Art: for being so illiterate as you are, how can you, (neither understanding the Greek or Latin Tongues, in which the grounds of Physic were first writ) be so famous as you report yourself to be? Yet there is one thing in your large Oration, that you would make a Man believe you have some skill in Physic, because you say, that whole Troops of mad men come to you; in this a man may believe you; for if men were not mad, and stark out of their wits, they would never come to you for your advice. There is nothing you have spoken, that I can persuade myself you have said true, but in this, in professing yourself an Alchemist: for I dare undertake, that if a man bring you a Cartload of Brass, Iron, or Pewter, you can, in the time a man will go either into Long-lane, or Hounds-ditch, turn it into as good Gold, as is in the richest Usurers close shut Pouch in the City. But for the Philosopher's Stone, I think you can find out the Quadrature of the Circle, or a new way to the East Indies, as soon as find out that: if you can find it out for others, why cannot you as well for yourselves? By this a man may perceive the Roguery of all Alchemists, and the true nature of their Art, which indeed is an Art without Art, whose beginning is, stoutly to lie, and whose end is, miserably to beg. And to conclude, all these Gold engendering Chemists, 
Libavive. Erasmus.  are Archymists, rather Lechymists, and make all those that follow them, Lachrymists. For your Art in giving men Flies and Spirits to expel all ill luck from them; I think it as easy to be done, and to as much purpose, as the Licence and Power Pope Paul the third gave to Serona Maria Osorio, and twelve of her Blood, who by the virtue of a pair of conjured Beads, could be forgiven the third part of their sins, if they said but one Pater noster, although it was said without Devotion. Also your Spirits for all Trades, and to cure all Diseases, and to defend every part of the Body, is as pretty and quaint a Deceit, as that of the Romish Religion; who will fallen any Vocation a Saint, to keep, defend, and prosper it: For they hold, that S. Hugh and S. Eustace guard Hunters from perils and dangers, that the Stag or Buck may not hit them on the Head with their Horns; S. Martin and S. Vrban guard all Ale-knights, Tavernhunters, and Drunkards from falling into the Kennel, as they go reeling to their Lodgings; S. Chrispine and Chrispinus defend all Shoemakers; S. Arnold preserves Millers; S. Stephen Weavers.  
It may-be (Sir) at the first you supposed me to be (because of my plain Country Habit) a Woodcock fit for your Springe: but to be plain with you Sir, your Worship is deceived of me, for I can perceive you to be an arrant Knave; for your Tricks are so thin and slight, that a man of a very dim understanding may see clean through them. Your Discourse is neither knit together with the Nerves of Understanding, Wit, Art, Judgement, or Discretion, it hath no reality or essence in it: but you huddle a company of Astronomical words together, wanting both coherence, method, and congruity; you pour out whole Dictionaries of strange words, talk as though you could repeat Dutch Gallobelgicus, or English Holinshed without Book, and lie as if you had held Herodotus Pen while he writ the Nine Muses. To tell you true Sir, I came not hither to find out a Chain (for indeed I have lost none) but first to find out, then to express your Roguery: therefore I think, if you had been a true Wizard, it were impossible I should put a Trick upon you, that is so excellent at the most cozening, cheating, and coney-catching Art of Astrology. I perceive by your swearing, I am very tedious to you: but good Sir be patiented, for I have given your Tongue an  liberty, to speak in the defence of your Art, that hath been so benesicial to you: therefore I hope you will give me leave (if not, I now will be so bold as to take it) to speak in the dispraise of it, because it hath been so prejudicial to many. If Figure-casting be an Art, or Science, why is it not a Liberal Science as well as all the other? Or why is it not studied as freely and as lawfully as the rest, but that the Professor of it is forced to fly into such by-places, dark corners, and Garden-allies as these? If you are ashamed to show the Reasons, I will not, but truly reveal them; which are, either because the general eye of the World may not take notice of the foolery of those people, and so give them warning, or that the Roguery of you that entice them may not be apparent, and so you come to a deserved punishment: Or that you may be thought more famous in the opinion of the ignorant, who suppose that such melancholy places best suit with such as study these Arts. This may appear by the cunning Man on the Bankside, Mother Broughton in Chick-lane, young Master Olive in Turnbole-street, the shag-haired Wizard in Pepper Alley, the Chirurgeon with the Bagpipe Cheek, Doctor Foreman at Lambeth, and you here in moorfield's, and many such Impostors, that like the Birds of Wonder, fly the light of the City.  
Again, there is no Art or Science, but the definition shows the excellency of it. Grammar is the Science of speaking and writing truly, the Fountain and Original of all Arts. Logic the Art of Arts, the Science of Sciences, that makes way for the beginning of all Methodes, and an Art that by disputing finds out the Truth. Rhetoric is an Art teaching to speak elegantly, by Tropes and Figures. Arithmetic is the Doctrine of Numbers. Music the harmonious faculty of weighing the differences of Sounds by sense and Reason. Geometry the Discipline of  Greatnesses, and the contemplative description of Forms. Astronomy a certain Law and Rule, considering the Motion of superior Bodies. Philosophy the knowledge of Divine and Humane things, joined with the study of living well. Physic the Art of curing and healing the sick and diseased.  
But for your Astrology, your sacred Astrology, your divine Astrology, I never read, that any Divine, Father, or Preacher ever gave any commendable description of it: indeed, some of that wise Sect you profess yourself to be of, have endeavoured to illustrate and beautify, with one of whose Authority I will not allow of, because Divinity (the Queen and Mistress of the Arts) doth deny it. Therefore, because there is no true description of this Art, if the Students of it will think themselves beholding to me, I will furnish them with one.  

A new and true Description of ASTROLOGY.  
AStrology is an Art, whereby cunning Knaves cheat plain honest men, that teacheth both the Theory and Practic of close Cozenage, a Science instructing all the Students of it to lie as often as they speak, and to be believed no oftener than they hold their Tongues; that tells truth as often as Bawds go to Church, Witches or Whores say their Prayers, or never but when the English Nones and the Greek Calends meet together.  
This is the true Description of your Art. Now the virtue and power of your Art, is to calculate Deaths and Nativities, cast Figures, find out things that it may be were never lost, gives Fools Flies to win if they can at Ordinaries, and more of the like, which I will not nominate, because it will be troublesome to myself, and tedious to your Doctourship (whom I perceive to be as full of Frets, as a Musician) all which I will prove to be unlawful, to the disgrace of all the damnable and diabolical Students in that Art: and if I do not artificially confute and confound all those that can raise a Spirit, and cast a Figure, and all other Mountebanks, Empiric, and Impostostours, such as you are that pretend to do it; then let them boldly and confidently say, I am but a mere Freshman, and no true Master in my Art.  
Some Principles, conducing to the perfect Science and knowledge of Astrology, handle the Natures and the Parts of the Zodiac; others, the Qualities of the Planets; some the Dimensions and abstruse significations of the Houses. The Astrologers themselves divide the Zodiac into twelve Parts or Signs, having every part consisting of thirty Degrees of Longitude, and twelve of Latitude. In these pretty Inventions they show themselves Poets as well as Astrologers, in feigning so neatly: for can any of them make me believe there are twelve Signs to be seen in Heaven as visibly as those on the Earth, or that there are any such Creatures in Heaven, as the crook-horned Ram, the goring Bull, the poyson-spitting Scorpion, any lecherous Crabfish, unconscionable Scales, roaring Lion, or hot-rained Goat? Can any of you make me believe there is such a Wilderness of wild Beasts as these? it may be indeed there is Virgo, because she is seldom seen on the Earth; but for the angry Bear, snarling Dog, venomous Dragon, greedy Vultur, hissing Snake, horrible Hydra, fearful Hare, or Man-loving Dolphin to be in Heaven, I never will believe it: howsoever I have heard a plain Country fellow stand in defence of it, that if there were no such things in Heaven, such wise men as Almanac-makers would never put them forth in Print. But I will laugh at their ignorance, and scoff at all weather-wise Wizards with Bion the Philosopher, that held those Astronomers and Astrologers ridiculous, that cannot see Fishes swim in the Sea, yet affirm they have seen them in Heaven: Or deride them, as Diogenes did.  
The same Philosopher hearing a Star-catcher make a long, and (as he thought) a learned Discourse about the Celestial Signs, asked him if he ever were there, he knew them so well, or ever had any hope to come thither, he did lie so much? For is it possible (saith he) that you can truly know what is in Heaven, or what is done there, when in your absence, you cannot see or know what is done at home? But these are only Jests put upon them, not Arguments to confute them: but I will prove there are no such things in Heaven as these they talk, and show the Reason why they feign such things to be in Heaven.  
As the diversities of the Circles described in the Spheres are merely imaginary: so the division of the Zodiac is not material, or of the first Creation, but only feigned by the will and arbitrement of Astrologers, that thereby they may know the Beginnings and the End of the Heaven's motion. And the reason that they divide the Zodiac into twelve Signs, neither more or less, and that every Sign is divided into thirty Degrees, and every Degree into sixty Minutes; is because this Number is most fit for Calculations, as the Astrologers themselves do witness: as Hales Avenradon on the Exposition of Ptolemy, and Abraham Avenozra in his Book of Astrological Reasons, so that they might, if it had pleased them, have divided the Zodiac into more or fewer parts, but they would not: which Division is clean contrary to the Doctrine of the Chaldeans, for they teach, that there are not twelve Signs but eleven Images, so couple Libra and Scorpio together.  
A man cannot allege a stronger Reason not to believe these Astrologers and artless Empirics, than the strange opinions they hold, and to hear how stoutly most of them will defend the gross absurdities of many Philosophers and Astronomers: For do you not think Eudoxus and Aratus were mad when they would boldly affirm, 
Aug. de Civ. Dei.  that they knew how many Stars were in Heaven, and the Names and Operation of them all? Were not the ancient Astronomers out of their wits, that held the Stars were stuck on the Roof of Heaven, no otherwise then artificial Stars on the top of some sumptuous building? Was it not a foundness in that Epicure, that did certainly believe, that when the Stars did shine in the Night that then they were but kindled of God, and when they did vanish away, by the approach of the Day, that then they were quenched by him? As if we would say, when we see a man, than he is born; but when he is out of our sight, than he is dead. What an absurdity was it in Origen, to affirm that the Sun and the Moon, and the rest of the Stars, were living Creatures, being capable both of our Vices and Virtues? grounding his wak argument upon the words of Job, 
Laectant. coufur. hanc opinionem. in lib. 1. Inst. c. 5.  who said; That the Stars were not pure in in the sight of God: which was not meant, or spoken, as they were rationable Creatures, but as they were glorious Stars, and of a most excellent and full brightness, who although they were never so tralucent and bright, yet they were but dim in the sight of their Maker. Therefore in my mind, what Astrologers or Astronomers soever they be, that think Stars rationable Creatures, are worthy to be accounted most unreasonable and senseless themselves. What a vanity was it in that Astronomer, that held, that Stars had their motion from themselves? which is most absurd: for if a Star is moved by itself, than Nature is defective, which never gave any Figure or Organ to any Star for such a Motion. But Nature never was defective in any thing, doth not abound in superfluous things, or doth any thing in vain: Therefore we must conclude, no Star hath the motion from itself, but hath it from God, 
Motue Stella. rum.  that is the true prime Motor all the wise and learned Philosophers have so much talked of. What an Error is it in some again, that doubt whether the World be Spherical, or round, or not? which doubt is most vain and idle: for this sensible World was made according to the example and similitude of the Intellectual, the Arch Type and Idea of the Divine Mind; in which is neither Beginning nor End, 
Boetius. de consolat. lib. 3. Plato, & Mercus, rius Tresmegistus.  such as you may perceive in a Spherical Figure. Again, it may be argued mathematically thus, that it is a fit thing for that Body that contains within it all things, should have the most capable Figure, which is is Spherical.  
Was it not a great oversight in Cicero, Plato, and many other Philosophers to believe, that there is a musical consent and sound wrought by the ordinary motion of the Stars and Planets? which cannot be: 
Ambros. lib. 2.  for the celestial and superior part of Heaven hath no Air in it, without which there can be no sound made; neither do celestial Bodies, while they move in their Spheres, touch any hard or harsh thing, as the Finger doth the Lute or Harp, which is the cause of such musical and harmonious Raptures. Also to what purpose was it in many Writers, to hold a difference whereabout the middle of the Earth should be? But I fear I have erred too far out of the path I am bound to follow: therefore I will come into it again.  
There cannot be a greater argument of the falseness of Astrologers, than the leadly Antipathy that is between them concerning the Art itself; for some of them hold, that the Degrees, Planets, Qualities, Appearances, Ends, Exaltations, 
Diversitatis qualtatum & influentiarum Coeli ab effectihu● cognocuntur.  and Fall, they attribute to the Planets, may be attained to by the diligent observation of the Effects of the Heavens, who by degrees may come to the knowledge of the Causes: for they think, that in the beginning of the world God gave Men so long Lives, that they might give their Minds to Speculation, whereby they might find out Astronomy, Astrology, and such Arts and Sciences, which require a long, large, and exact experience. In this I believe they say true: for some say (it is a sin to belly the Devil) by long observation they may learn many Experiments concerning Astrology; yet, if by mere experience they had attained to the Principles, than not once, but often, they should have observed the same Constellation, which is opposite to the Tenent of most of them, who hold, that the same Constellation cannot appear wholly again, unless it be after the revolution of many thousand years: and if they could perceive them sooner, yet doth it not suffice to observe the same particular Constellation, because seeing the influence of no Star tends upward, it is decreed by Astrologers, that it is uncertain whether the experimental effect is to be ascribed to this or that Planet, unless by chance it be to the Sun or Moon, which are often proposed to us in operation, when oftentimes they are the influence of a lesser Star, although farther from us. For another Constellation in superior parts doth vary, hinder, and diminish the operation of Heaven in inferior parts, the disposition of the matter. But suppose the influences of Constellations may be understood, yet they are not sufficiently made manifest, as may appear to him that reads the many doubts that arise about Astrology, concerning the Motion of the Stars, the Firmament, and the Planets. Some grant, that there is a Heaven above the Firmament: some late Writers make use of and practise another Heaven; the Chaldeans and Egyptians one Motion, that is to say, 
Stellarum fixarum motus tri● plex.  diurnal to the Stars: Ptolemy adds a second, which is from the East to the West; Thebit a third, which is from the North to the South: but they all vary about the time. And wonder not, if they vary about the fixed Star, seeing they differ about the Motion of the Sun and the Moon, for the precise knowledge of the Solar Year: and it is needless to report, how much they differ about the declination of the Sun. Therefore, why should any man believe them, when their Writings and Opinions differ so far from one another? for it is certain, that if Astrologers be deceived but in one Degree, in taking an hour, they err likewise in the Division of the Houses; for the Degree will change the Sign: then is it necessary that their experiments are deceitful. The Chaldeans (the most ancientest Astrologers) differ from the opinion of the Egyptians; for the Egyptians divide the Zodiac into twelve Signs, but the Chaldeans into eleven Images. Again, some of them disagree in their Degrees: some of them will have this Planet placed in this House, another in the third, fourth, fifth, or fixth. Thus is there such a deadly enmity between these heavenly Doctors, that like so many Masters of the noble Science of Defence, they strive to break the head of each others Reputation, and stand at defiance with each other. For when Ptolemy hath his jacob's Staff in his hand, he thought himself as skilful at it as Turner was at his Rapier and Dagger, and was assured, that Hermes Tresmegistus durst not stand up against him. When Alchibicius had got hold of his Astrolabe, he was as safe as Robin the Devil with his Sword and Target, and durst prognosticate, that neither Albumazar nor Aboazar durst challenge him. When Abraham Haly, or Thebit, were peeping through their Prospective Glasses, they did believe, that neither Avenozra nor Algazel durst look them in the face. Nay, do but look into the humours of our Modern Calculatours, and you shall find them rail one against another as bitterly as Nash against Harvy; and why is all this? but because they condemn each other for lying; when Heaven and Earth, God and Man, know, that he that lieth the seldomest, doth lie very often. Some of them will prognosticate, that on such a day very infallibly there shall be Rain, when it is a thousand pound to a Farthing token, but all the People dwelling in that Meridian his Almanac was calculated for, but will find them Liars. Yet, howsoever they do often miss in their Prediction, when they foretell of the disposition of the weather, of war, of sickness, of the change of Times, and of Laws; yet I cannot deny altogether, but that future's may be seen by the Contemplation of Heaven. For there is none can doubt, but that God, 
Arist. lib. Metere. rum, & de Generatione.  the great Architect of this visible and invisible World, infused a manifold virtue and operation in the Heavens: but that many of these Qualities are secret, and occult, the kingly Prophet David telleth us, saying; God numbereth the multitude of Stars, 
Corpora inferiora subjiciuntur superiorum & influentiis.  and imposeth several Names unto them. Therefore it is manifest, that things are named according to their properties, which none but he that made them, can perfectly and distinctly understand. Yet many Philosophers by their Speculation knew and observed the general influence of Heaven, by their Motion, Heat, and Light: which made Aristotle affirm, that this Elementary World is contiguous to Heaven, and that the Sun, under the obliqne Circle, or the Zodiac causeth Generations. Which is not absurd to affirm: for certainly, the thick and gross Bodies are governed by the thin, and that the influences of the Stars do rule the differences of Bodies; as in the Sun's rising or setting, we see the times of the year do vary, and by the increase and decrease of the Moon, some Creatures are augmented and diminished; as Shellfish, at the wonderful flux and reflux of the Sea. But to be of the Astrologers opinion, that the Stars have a power over the Will of Man, I never will believe; for the Mind cannot be subject to the Position of any Star: nor is it at all times true, that the differences of Bodies are caused by the influence of Heaven: 
Sexus diversitas.  for two Twins of divers Sexes may be conceived in the same instant a Man and a Woman. And though many hold, that there may be a general influence into Bodies, yet not into the faculties of the Soul or Mind; for a corporal substance cannot cause an operation in a spiritual essence. But the Reason that many Astrologers and Prognosticatours err in their opinion (although there be an influence in the Stars concerning the fertility of the year, of pestilence, of war, of thunder, hail, rain, fair or foul weather) is, because they do not keep themselves within the compass of Astrology, but thirsty after vainglory, go beyond their limits, thinking to presage that by the Stars, which possibly they cannot do. Again, most Astrologers informer Ages held divers opinions concerning the Principles of Astrology, and they (though but Pupils in this Art) presume to come in with their opinions, because they would be thought Masters of their Art: and although oftentimes they hit upon the disposition of the weather, and future things, by the observation of the Heavens; yet at all times, concerning the disposition of the Corn especially, they cannot choose but err, because the four parts of the year are so different in quality, so that it is impossible, but that the excess of the heat in one part of the year, and the excess of cold in the other doth distemper the Soil. Concerning the Predictions of Diseases, they may the easiest tell: for by the corruption of the Air, Physic teacheth us, many Infections may putrify the Brain. This only shall suffice for Astrologers. Now I will come to the Art itself, whereby they can calculate Deaths and Nativities, tell Fortunes, either good or bad: which they fetch as far as from the twelve Houses they have built in Heaven.   

The signification of the twelve Houses of Heaven.  
THese twelve Houses are the Tenements most commonly such Astrologers as you yourself do let out to simple people, whereby they purchase to themselves much Money, and to their Tenants much sorrow. And to tell truth, these twelve Signs, placed in their twelve Houses, are like a Jury that sit upon the life & death of Mortality. By the disposition of the first House, by the Planets and Stars fixed in it, by the natures and divers effects that are wrought by them, many wonders are discovered: as to know of what condition he shall be of, either as liberal as an Alderman's Son and Heir, or as penurious as the Irish Catchpole, that will feed his Dogs with Rabbits in Lent, while he sits eating a piece of poor John: it can tell of what Vocation or Calling a Man shall be of, either a Stubble-bearded Barrister, and wrangle stoutly and loudly at the Bar; or whether he shall be a Soldier, and fight bravely, if a man do but scorn for to pledge him a deep Health untosome of his White-Frier Mistresses, etc.  
By the second House you can foretell of the prosperity or adversity of him that is born: whether he shall be a rich Citizen, and break three or four several times of set purpose, either of set purpose to cousin the World, or out of mere poverty; whether he shall be an Heir, and inherit his Father's vices as well as his riches; or whether he shall be a Merchant, and lose his Goods on salt Seas, or have them drowned in the Canaries of some Tavern.  
By the third House you can judge of the secrecy of the Conscience, whether it be good or bad toward God, or Man. In my Conscience they err from the truth at the least a thousand Dutch Miles, because the Holy Ghost tells us, that No mar knows whether he deserves Hate or Love; so that by this we may perceive that the secrets of the Conscience are only known to God. Therefore this madness of the Astrologers is not only to be confuted, but burnt for an Heresy. Besides this wickedness, they hold there are two most fortunate Planets above all the rest; which are Venus and Jupiter, and that Venus gives the felicity of this life, and Jupiter of the life to come, which I utterly disallow of: for if a man follow such a wanton Wench as Venus is, he shall in small time lie sweeting in some Hospital, or groaning in some Barber Surgeons house, which I think can be no great felicity; and he that follows the humour of jovial Jupiter, shall find, and quickly know, that it deserves that place which is contrary to Immortality. So that by the assertion of these Astrologers, whosoever is born when Venus reigns shall live in this World most pleasantly, in spite of ill Fortune: and when Jupiter reigns, he shall live in the World to come, although he live never so wickedly, for you make no exception, but indefinitely say, They shall.  
Maternus was as mad, or rather as wicked as the rest, who writes and affirms, that when Saturn is placed in Leo, men live long, whose Souls afterward shall go to God. Mark but how confidently and arrogantly he speaks this, which I will confute with the words of our Saviour, who saith; Whosoever will enter into the Kingdom of God, must keep his Commandments. And not whosoever will enter into the Kingdom of God must be born when Saturn is in Leo. Albumaezar also is as devilish as the rest, heaping impiety on impiety; affirming that he that prays to God in the hour which the Moon with the Head of the Dragon is joined to Jupiter, shall obtain whatsoever he asketh. If this sacrilegious Foolery is true, why do not the Astrologers themselves observe this hour, that they may pray that they may never more err, or that they may obtain so much Riches that they never after may be forced to set their Lies to sale, or that they may live no more on the four-penny reward of some Suburb-sinner, for casting her hot water; or the sixpenny gratuity of some old Maid servant that would be loath to die a Virgin: or they may pray that they never more sell their good Fortunes to Oyster-wives and Butter-women for greasy twopences? But by this Argument that you cannot follow that you prescribe to others, a man may smell your Roguery to be as rank as a Mountain-goat.  
By the fourth House, you will judge of the essence of the Child that is born, how long it shall live, and how well; if it shall be as long-lived as a Raven, or Stag, or as short-lived as a Goat, or Cock-Sparrow.  
By the fifth House, you can judge, how he shall live, and affect his Parents, whether he shall love his Father better than his Mother, or his Mother then his Father. Ptolemy thinks you may judge by the tenth House, but Malleus ab Ascendente.  
By the sixth House, you will know of what Profession it shall be of, either a Fool or a Physician, a Parasite or a Courtier, a Beggar or an Alchemist, a mad man or a Musician, a Thief or a Tailor.  
By the seventh House, you will judge what Wife he shall have, either a delicate young plump Helena, that looks as merry as May, and as jocund as June; or an old decrepit Lamia, that is as frosty as February, and as dull as December; whether she shall be as mute as a Fish, or have a Tongue as loud as a Fishwife.  
By the eighth House, you will judge how unfortunately a man will die, either on the water, like a Pirate, or in the water, like a Fish, or on a Tree like a High-way-man, or on the Bough like a Bird: whether he shall be starved to Death in a Prison, like some Prodigal; or in some Bordello, like a French Monsieur, or a Spanish Don, whose Bones the Neapolitan Dog hath picked so clean, that they would serve well some Gilder to burnish with.  
By the ninth House, you can judge, whether he shall be a Traveller, as famous as our English Coriate or outlandish Peter Columbus; what fortue he shall have in his Travel, what Fashions he shall wear.  
By the tenth House, you can judge of the state of the Mother.  
By the eleventh House, you can judge of what Complexion he shall be Sanguine, Choleric, Phlegmatic, or Melancholy, or what hair he shall be of, of a brown or Abraham colour, as the English; of a yellow, as the Dane; flaxen, as the Irish; or black, as the Spaniard.  
The twelfth and last House, where he shall dwell, and what Neighbours he shall have.  
Thus have I run over the twelve Celestial Houses, whereby you can infallibly foretell of our good or bad Fortunes, according to the nature and influence of that Planet that reigned at our births, in which you are most lamentably deceived: for you say, There is no man born but he is born either under an Auspicious or Malevolent Star, and according to that Planet's influence he is born, under, he shall thrive and prosper; also you say, that every Planet bathe but one influence, either good or bad. Now that this is false I instantly will prove. I have heard of two Bretbren that were Twins; now there is no ginger will deny, but that these Brethren were born under one Constellation, because they were born within the space of one Minute, and being born under a malevolent Star, they must be both unfortunate; and under a smiling and lucky Star, happy. But not long after the birth of these Twins, there was a Fortune-teller did calculate their Nativities, and told the Parents of these Children that they should both be fortunate, because he perceived they were born under a fortunate Planet, which proved contrary to his predictions: for these wanting means belike to supply their Wants, being come to men's Estates, did against some good Time, (although they had no Lands or Tenements of their own) take up other men's Rents either on Newmarket-heath or Salisbury-plain; who for those Facts, to be short, were taken, carried before a Justice, by him committed to Prison, the next Sizes were brought to their Trial, convicted, condemned, and judged to be hanged. Now all this while their fortunes were equal, but contrary to the prediction of the ginger; but belike the Star that reigned at their births had a double influence, which is contrary to your Writings, for when these Brethren were brought to the place of Execution, and ready to be turned off, there came a Reprieve for the youngest, who was carried back again to prison, had his pardon, and afterward became an honest man; but the eldest with the loss of his Life satisfied the Law.  
There was another ginger did divine, that one Donello Forobosco a notorious Thief should be hanged, which did come something nigh his prediction, for he being a hungry Lazarello de Tormes, robbed Market-women, and Country people of Cheesecakes, and Buttermilk, for which Fact he was apprehended and condemned to be hanged; so coming to the Gallows, he studied how he might escape that Destiny; at the last, seeing his time, he fling Ginny-Pepper in the Hangman's eyes as he came to put the Noose over his Neck, leapt off the Ladder, and shown himself a very nimble Footman, for he ran away, making toward the Sea, which was nigh the place of Execution, and endeavouring to swim to save himself from those that pursued him, the Cramp took him in the great Toe: and so, whereas by the Law of Nations, and the opinion of the ginger he should have been hanged, he was most unfortunately drowned: and thus these learned Astrologers were deceived.  
It stands to great reason, that these Artists cannot at all times tell other men's fortunes, when they cannot foretell of their own good or bad luck: for there was an ginger made a prediction of Henry the sevenths' Death, (but some attribute this to Alphonsus' King of Arragon) and that should die on such a year. The King hearing of the Soothsayer, sent for him, and asked him if he were an ginger, and could tell fortunes, to whom he answered, Yes. The King again asked him, if he never did foresee by his Art that there was imminent Danger, that much about that time should hang over his head, meaning the Astrologers, to whom he answered, No. Then the King replied, Thou art a foolish Figure-caster, for I am more skilful than thou art; for as soon as I saw thee, I instantly prophesied thou shouldst be in prison before night, which thou shalt find true: so the King instantly sent him thither. But he had not been long in custody, but the King sent for him again, to know, if he could cast a figure truly, to know how long he should be in prison; to whom he still answered, No. Then the King said, Thou art an illiterate fellow, that neither can foretell of either good or bad luck that shall befall thyself;  I will conclude, thou canst not foretell of mine. So forthwith set him at liberty, giving him many disgraceful words. Yet howsoever these Examples touch the Reputation of those that profess your Art; yet I will not infallibly say, that such things were never done, although it be not ordinary to do them; for it is almost incredible to believe, yet I persuade myself that it is true what Zonoras' declareth, that the day before Julian the Apostata died, a certain man lying in a solitary place by himself, saw a heap of Stars in the Element, which he said, did express these words, Hodie Julianus in Persia occiditur. That this day Julian the Apostata is slain in Persia. And the time being afterwards noted, it was perfectly known that he died that day. But this I take to be an extraordinary Revelation.  
Another ginger did foretell a Prelate, an Acquaintance of his, that he should have a great fall. Therefore the Prelate, that he might be more safe (knowing the ginger to be a learned Man) would never go higher than the lowest Room of his House; would never dine, or sup, but sit on the ground; when he went to Bed, would lie on the ground; hoping by this wariness, to change the position of the Star that did threaten him: but it was in vain for a while after News was brought him, that he was deposed of his Bishopric: who instantly cried out, Now the Astrologers prediction is come to pass, for indeed I can fall no lower.  
Byron, Martial of France, was told by a Wizard, that a Burgundian should be the death of him: upon which prediction he gave express Command, that not a man of that Nation should come nigh him: but all would not help, for he found the prediction true, by the loss of his head, which a Burgundian cut off, that was his Executioner. These two last seem to savour somewhat of the Devils subtleties, and the Astrologers Amphibologies.  
There was another Wizard (as it was reported to me by a learned and rare Scholar, as we were discoursing about Astrology) that some tweuty years before his Death told Cuffe our Countryman, and a most excellent Grecian, that he should come to an untimely end: at which, Cuffe laughed, and in a scoffing manner entreated the ginger to show him in what manner he should come to his end: who condescended to him, and calling for Cards, entreated Cuffe to draw out of the Pack three, which pleased him; who did so, and drew three Knaves: who (by the Wizard's direction) laid them on the Table again with their faces downwards, and then told him, if he desired to see the sum of his bad fortunes reckoned up, to take up those Cards, one after the other, and look on the inside of them, and he should be truly resolved of his future fortunes. Cuffe did as he was prescribed, and first took up the first Card, and looking on it, he saw the portraiture of himself, Cap à Pe, having men compassing him about with Bills and Halberds: then he took up the second Card, and there saw the Judge that sat upon him: at last, he took up the last Card, and saw Tyburn, the place of his Executiou, and the hangman, at which he then laughed hearty; but many years after, being condemned for Treason, he rememembred the fatal prediction of the Wizard, and before his death revealed it to some of his friends. If this be true, it was more than Astrology, and no better than flat Sorcery or Conjuring, which is devilish.  
There was another (with whom I will end) that was told by a Scholar, 
Anonymous.  that he should have his brains beaten out: but he was so wary of himself, that he would not lie in a House for fear the Roof should fall on his Head, resolving to lie in a Tent; but that Resolution lasted not long, for he durst not trust himself there, for fear the great pole, that went cross over it, should knock him on the head: then he resolved to lie under some Tree, but then he feared, if he should fall asleep in a windy night, the Tree might fall on him. He durst not go into any Town, lest a Tile should crack his Crown: so that what place soever he went into, he still was very wary of himself. At the last, as he was walking in a hot Summer's day in the Fields, he was forced to put off his Hat, and having a bald head, a strange bird that was in the Element having an Oyster in her Claw, thinking it to be some white Stone, let it fall on his head, and so beat out his brains. Thus for all his care and providence, he came to his untimely end, and fulfilled the prediction of the ginger, or rather Conjurer, if the Tale be true, which I scarce believe.  
Thus Sir, you see, I will not so much disparage your black Art, as to say, that you cannot foretell of things to come, calculate Nativities, or do strange things, though not by it, but by the help of the Devil, who abuseth you: but I say, they ought not to be done, 
Jerom in Com. super pre-phetam Sophoniam.  because as S. Jcrome saith, You lift up yourself against the knowledge of God, giving yourselves to a feigned Art, imputing every Accident that happens in a Year or an Age, 
Greg. in Hom. Epiphaniae accepia occasione ab apparitione Stellae quam Mag● viderunt in Oriente Nate Domino contra Matheresaticos, oratiovem texons.  to the rising or setting of Stars, thinking that humane affairs are managed by the course and falling of the Stars, 
Ambros. in 4. lib. Hexa. August  and while you promise health to others, you are ignor an't of your own punishments. Again he saith, that to seek out the course of the Stars, and the events that follow them, is the scandal of Egypt, and plain Idolatry. S. Ambrose saith. He that thinks to express the several qualities of Nativities, and will tell what disposition the Child shall be of as soon as it is born, is both a villainous and vain man, because it is most wicked and impossible to do. S. Augustine saith that these Astrologers and Soothsayers hold, that all things good or bad happen by fortune, which is both wicked and heathenish: for the Gentiles called Fortuna, Dea, or a divine power, not considering any man's merits, but gave Riches to one, and misery to another. And the better to express her, they made her Image according to the form of a Woman, sitting in the middle of a Wheel, always turning it, having the right side of her face bright, the left obscure, yet both blind; showing, that those she favoured, were merry and jocund, but those she hated, discontent and melancholy. Her blindness shown the indifference both of the good and bad: by the Wheel, they did show the prodigious change of this unconstant Goddess, which is impious, and against all Christian Faith: for we ought to consider, that all the ill that happens to us have their original from our sins, and all the benefits and good that come to us, from the mercies of God, and not from this or that malevolent or smiling Star, or from the frown and smile of Fortune.  
But if you will have these Accidents good, or bad, that happen in the minute of an hour, and sometimes in larger and lesser distances of time to Foxtune, she is very predominant among us, and like one of the most powerfullest Planets reigns and rules over our Nativities and Affairs. For it is some men's fortune to be Citizens, some again to be Cuckolds; some men's fortune to be Courties, some to be Flatterers; some to be Scholars, some to be Fools; some to be Lawyers, some to be Knaves; some to be Usurers, some to be Devils; some to be Captains, some to be Cowards; some to be Beggars, some to be Alchemists; some to be Heirs, some to be Fools; some to be younger brothers, and some to be wisemen. Again, it hath been many a Gallants good fortune, to have a brave Suit of Clothes on his back in the morning, yet it hath been his bad fortune to have them in the Lombard before night. It hath been many honest men's good fortune to have a fair Wife, yet it hath been his bad fortune, not to know truly how many Children he hath had by her of his own getting. It hath been many a roaring Boys good fortune, as they say, to kill his Enemy in the field, yet it hath been his bad fortune to be hanged for it the next Sessions.  
Thus you see your Goddess Fortune hath a great predominance over this lower world the Earth: yet howsoever I will not believe these things happen by fortune, and the mere influence of the Stars; therefore let all men avoid them, for this opinion causeth many to affirm there is no God. S. Augustine will not allow of your Astrology, but calleth it a mere vanity; and those that profess it, 
Aug. contia Mathematicos in capitulo quinio & in fine capitis.  Enemies of the Truth: he saith, that the Devil first found out this Art, and those that are curious in it are Enemies to God, because it breeds many superstitious Opinions in Men and Women, especially the ancientest, which they hold as Canonical, and as lawful to be observed and followed as any part of Scripture, of which I will reckon up some.  
S. Augustine calleth your Art, a Sacrilegious Foolery an unlearned Learning, 
Lab. 2. de doctrina Christiana.  and a kind of Fornication with the Soul. S. Jerome makes mention that Pope Alexander the third, finding a Priest that found out a Thief that had robbed the Church, by the inspection into his Astrolabe, suspended him from his Order for that Fact for a year together, saying, it was a most heinous sin for a man of his Order, to exercise such an unlawful Study, although it were for the good of the Church.  
Thus Sir, you see your Art is forbidden concerning telling of fortunes, or finding out things that are lost, etc. And in forbidding the practice of this Art, is also included all those for whom it is practised; for many people in these days cannot break his Shins, have his Nose bleed, lose a Game at Cards, hear a Dog howl, or a Cat wawl, but instantly they will run to the Calculatour, and have him turn over his Ephemerideses, and his annual Calendars, flust full of Lies and superstitious Observations. I will ccunsell all those therefore, that would know their fortunes, 
Calendarium ve●●m & perpeiwm.  to look to that everlasting Calendar, the sacred Bible, for the Astrology they shall learn there, never tells false, but will certify them, that the cause of their ill fortunes is their sins; and the good, the Mercies of God: that will tell them of the nature of Summer, that is of their Resurrection and Salvation, and the true condition of Winter, that is Death and Damnation. If they study this Book, they will quickly learn to be excellent Calculatours, and learn what will become of them if they do ill, and what if they live well, it will tell them the Causes and the Cures of every Disease that doth infect the Soul. Yet for all this, it is the true condition, rather superstition of the world, to put their confidence rather in Astrological fallacies, then in the Holy Ghosts verities, drawing from the Stars the Events of future contingencies, ascribing what good soever befalls us to the influence of some lucky Planet, and not to God's Mercies; and what mischief soever to the position of some malevolent Star, and not to our sins, we put our confidence in Astrologers, Stars, and Planets for a few experiences, and never hate for their innumerable fallacies: but this is especially hereditary to Women, because by succession it came from their Mother Eve, who by her vice of curiosity or levity, or admirable facility rather than fatuity, was deceived by the Serpent, in desiring to know future things, which folly descends naturally to Women, who will rather believe a Mathematician then a Divine; so that these Calculatours if among a hundred Errors they happen but upon one Truth, then without any suspicion they may lie a thousand times after, yet these foolish, credulous, 
Francis. Peirar.  and Apple-eating Women will believe them.  
Sebastian that writ bitterly against Astrologers, saith, it is an Art against the Law of God, and full of deceit and villainy. For, saith he, Go to any Doctor of the Mathematics, an tell him thou hast had very ill luck all thy life time, and desire him to tell thee under what Planet thou wert born, and no doubt his Answer will be that thou wert born either under malicious Mars; or that Saturn was Apostolical and Retrograde: when you have been with him, then go to another, and tell him that you have had very good fortune, and desire him to tell thee what Star reigned at thy birth, and it will be very strange, if he do not tell thee as the first did, either under Mars or Saturn; who to prove himself an Artist, will turn over huge Volumes, by which he will show, that it is nocessary that you must have good fortune, being born under those Stars the first said were ill, and in a Circle drawn together in every part, by which he will take divers and sundry occasions to speak any thing. Now if they chance to miss any thing in their predictions, they have a pretty evasion to shun the suspicion of Lying, which they draw from the interrogatory part of Astrology.  
The opinion of Astrologers is, when the mind of Man is spurred to the desire of knowing any thing; that suddenly it cannot be done by election, or consultation, but the influence of the Constellation that hour consisting in Heaven. And when any man consults with an ginger, by a figure in Heaven the hour of interrogation being found out, the ginger can answer truly of any thing sought for, or demanded: As whether an absent Friend be alive or dead; if a Legate or Messenger, that is sent into any Country, shall return home again safe and well, and whether he will dispatch that matter he went about prosperously and an innumerable many of other things, that humane curiosity doth doubt of: to which sometimes they may answer truly, although they often lie, and are never found fault with for it; for they have found out a way, whereby they can sufficiently excuse themselves to those that are ignorant and simple in these things. For they say, that if any man, being doubtful of any thing, doth with a natural motion and radical intention ask them any thing, that then they can resolve them of any Question they ask. Now if they miss, and cannot answer directly and truly to what was propounded to them, than they say, that he that asked that Question, did it not with any natural motion, or any firm or radical intention to be resolved, but only to try their Art. Thus oftentimes they deceive, and are deceived in their Answers; not by the defect that is in their Art, but by the levity of him that did ask the Question: and thus they excuse themselves: which are mere Tricks for Evasion, and have no ground at all from Reason.  
But I admire what Excuse the Egyptian and Chaldean Astrologers could find, 
Chaldaei Astrologi Nobuchodonosor somnium dicere nequierunt.  when among such an infinite number of them, not one of them could truly answer touching the Dreams of Pharaoh and Nabuchadnezzar, when Joseph and Daniel could answer directly? 
Aegyptiaci Divinatores somnium Pharaonis dicere non potuerunt.  Do you think this was done by any inspection, or peeping into an Astrolabe, or observing any Constellation? No: for it was done by the revelation of Almighty God; therefore it was passed the Rules of your Art. There is another neat Delusion, whereby they benefit themselves very much; which is, by the observations of the Heavens to know, if it be fit or convenient for a man to travel, or do any other business in: which is most superstitious and diabolical. For they will not have a man eat, drink, be merry, take Physic, or travel, marry, join friendship, send forth a Messenger, buy, sell, put on new Clothes, begin the Alchemists work, set Boys to School, go to Law, hawk, hunt, fish, or go to the , but they will have them to do it under some Constellation, and will set forth Rules when to do these things, and when not. If they can do these things, I wonder they do not set forth a Rule, and choose an Hour and Constellation, under which a man may die well, and avoid Hell-fire, and enjoy the Joys of Heaven: but I think their Art hath nothing to do with this. Yet I will not deny, but that the influences of the Stars have an operation in the differences of Bodies: for what is more belonging to the Body, then to exercise Husbandry, to cut down Timber for Building, while it is not too full of Sap, and to observe the Times and Seasons when they should be done. But those observers of Time are to be laughed at, that will not go out of their house before they have had counsel of their Almanac, and will rather have their house fall on their heads, then stir, if they note some natural effect about the motion of the Air, which they suppose will vary the lucky blasts of the Stars, that will not marry, or traffic, or do the like, but under some Constellation. These sure are no Christians: because faithful men ought not to doubt, that Divine Providence, from any part of the World, or from any time whatsoever, is absent. 
Canonica inhibitio 26. q. c. 7. Divina Providentia.  Therefore we should not impute any secular business to the power of the Stars, but to know, that all things are disposed by the arbitrement of the King of Kings. The Christian Faith is violated, when so like a Pagan and Apostata any man doth observe those Days which are called Aegyptiaci, or the Calends of January, or any Month, or Day, or Time, or Year, either to travel, marry, or to do any thing in: for whosoever he be that believes these things, hath erred from the Christian Faith and Baptism. S. Augustine in his Enchiridion saith, that it is a great offence for any man, to observe the time and course of the Moon, when they plant any Trees or sow any Corn: for he saith, None puts any trust in them, but they that worship them; thinking, that the position of some Star ought to have an influence in them according to those things they believe concerning the Nativities of men. This me thinks, is most simple and ridiculous; for thus I will argue against them. If this be true which they hold, that it is good to sow Corn under such a tuckie Constellation, what is the reason then, that after the Corn that is scattered on the Earth by the laborious hands of the Husbandman, that after so much Grain is come up together, look green together, ripen together, and fit for the Sickle, that some of it is blasted, some quite choked up, some devoured by Birds, some by Beasts, some trodden down, and some of the Ears pluck from their stalks by men that come by that Field they grow in? How comes it to pass then I say, that some of this should go safely into Barn, and some of it again be devoured and spoiled? which me thinks, should not be, if the same Constellation under which it was sown had but one influence, which should be good, and not a second, which was bad.  
But I will now let these things pass (because I make no doubt but I have strongly confuted them) and come to the last, but the wicked part of Astrology; which concerns the making of Astrological Images, and to what purpose they are made: where I will show, they have no force or virtue from any Star or Constellation, but that the Devil worketh about them, and in them, causing them to be made under a Constellation, that the impiety of their Idolatry may the more secretly be hid.   

The vanity of Astrologers about their Images.  
THe Fabric of Astrological images are made under a certain Constellation, either to avoid hurtful things, or to entice profitable things, for to divers uses they are made. Some are made for the destruction of some things: as if you would remove a Scorpion from a place, you must carve the Figure of some Scorpion either in Stone, Wood, or Iron, under some convenient Constellation, and inscribe on it an effectual Name, signifying the Name of the thing that is to be avoided, and the Name of the Sign ascending, and of the like in divers parts of the image, with many other Observations, which for brevity sake I will now let pass. For a contrary effect, you must have a contrary Constellation, and a contrary Operation, as in the like images, pertaining to Love, Enmity, Health, or the like. And although there are many Effects caused by these images, as experience teacheth us, 
Non virius imaginis sed operatio daemonis producit effectum.  yet they are miserably deceived, that think it done by the virtue of any Constellation, when it is done by the mere operation of the Devil: For not the virtue of the image, but the operation of the Devil, worketh the Effect. And learned Averrois' writing against Algazel the ginger, saith, that these images have no virtue from the Stars, because artificial things are not capable of any influence, neither are they any cause of a natural operation: for Quality is in the Predicament of Actio. An image therefore made of any earthly substance, is nothing but a massy Effigies, and capable of no Action. And in like manner, those images that are buried in the midst of the place where their Operations are expected, are contrary to natural Reason. And other things that are observed in them, show as great vanity: as, when some men's Names must be with the left hand, some with the right; some images must be buried with their faces upwards, some with their feet upwards: which are all signs rather of a Compact with the Devil, than any other natural cause; as in the Necromantic images of Angels, or rather of their inscription of Devils, and other unknown Names and Characters. Also, the use of their Suffumigations and invocations are signs of a Compact and League with the Devil.  
The prodigious impiety of the Dominick Friars in the Fabric of these images, would make a History bigger than the Iliads: for they have made by their Magical tricks weeping Statues, by which they wrought many Miracles, which they learned of the Priests of the Idols of the Gentiles, who have deceived many, as may appear by the Alexandrian Statues, destroyed by the Christians: for when they overthrew the Fane of Syrapis, there were images found both of Wood and Brass, whose inward parts were made hollow, and with instruments were fastened to the Roofs of their Churches and Temples, from whence they spoke. And since the time of Popery, there have been found in Churches images that have had Eyes put in by Art, that would weep, and let Drops of Blood trickle down their faces, sweat blood, and would twinkle with their Eyes to the People, by the help of instruments, and would writhe their heads and Necks backward and forward, according to the will of the Priests that invented them, to beguile the People, and enrich themselves. These Puppets had no Tongues, but only moved and stirred, making signs to the People, many of which, the Cardinals erected, adorned, and commended, to instruct the People: which were nothing but Deceits and Tricks of these holy and religious Fathers, still to detain the people in ignorance, and that they should not smell out their Knavery. Also, many of these Scab-shin Friars (when any rich man died, that had left their Abbeys and Monasteries nothing to feed their fat Guts with) would place some of their Accomplices in a Vault they had made of purpose under the dead man's Tomb; so that when any of his Sons or Kindred came (as the Custom in those Times was) to pray for the soul of their deceased Father, or Kinsman, they should hear a dreadful voice under the Sepulchre, telling him, it was the Spirit of him that was but lately buried there, and that his Soul could never be at rest, while such (the Friars had most mind to) were given to the Monastery: so that the blind people believing this to be the Spirit of their father, or Kinsman, would instantly go home, and confirm those Lands on their Monastery. Thus poor Souls, they were often deluded by such counterfeit Voices of some subtle Friar, or as knavish a Companion of their Fraternity. Therefore if there be any in these Days (especially old Men and Women) that believe the Souls or Spirits of the Dead walk, let them but read the Scriptures, and they shall find it to be most false: for that affirms, that the Souls of the Good instantly go to Heaven, and of the Bad to Hell; therefore their Spirits cannot wander. Again, the Soul that is in Heaven minds no earthly matter; and it was never known, that any Soul ever returned out of Hell; for the Poets themselves say,  Nullus reditnrus ab Orco. 
But these images and Tricks of the Friars do but resemble the statues of Negromancers, made with great toil and labour. For Friar Bacon was many years, before he could make his Head speak. And the image of Albertus Magnus was to be wondered at, which he made in the full and perfect shape of a Man, who with the wheels and other Engines that he had cunningly and artificially wrought in it, made it speak and pronounce words as distinctly, as if they did proceed from a Man endued with Sense and Reason. This Statue, when Thomas Aquinas was sent into his Chamber, where it lay hid. heard it speak very articulately; which when he heard, then looking for it, and finding it, and viewing it very seriously, at last struck it with a Club, and broke it all to pieces. Which when Albertus heard and saw, he cried out, and said; Thomas, thou hast destroyed the Work of thirty years' labour and pains. Now can any man judge, that either Bacon or Albertus made these under any Constellation, or that it spoke by the influence of any Star? if they do, they are wretchedly deceived: for it was either by a material Engine, or the Devil that spoke within them, brought into them by their Art. Therefore we may persuade ourselves, that all these images, made by the Art either of a Friar or Necromancer, are unlawful to be made of them, or used of any other. But if we must allow any statue or image, they must be those of Pasquil and Morphirius, on whose breasts were no Lie-Bills, as the Popes called them, 
Phil. Camp. Medita Cent.  but True-Bills of their Villainies. statues were of stone, and the Verses carved on their breasts, were bitter and Satirical, sharply reviling the Sorcery, Sodomitry, Simony, Incest, Murder, Witchcraft, Poisoning, and Sacrilege of the Popes and Cardinals whereupon the Gentlemen of Rome wittily said, that it was not lawful for men to speak there vices, the stones did proclaim them. But Pope Adrian would have taken an order, and have them fling into Tiber, if Suessanus the Legate of Charles the Emperor who favoured them, had not prevented him; who said to his Holiness, that if they were fling into Tiber, the Crocodiles and Rats, and other monstrous Serpents would catch them, and sing them. To which Answer some report, the holy Father stood as mute as one of his Cardinal's Mules: but some report, that he began to be angry at Suessanus Answer, and in a rage suddenly said, that he would have them burnt, to whom the Legate wittily replied again, saying, If you burn these images, their Ashes will not be blown through the City, but into other Countries, so that the people will take occasion to celebrate and reverence those Ashes for the writing sake, and so it will come to pass, that they being dispersed through the world, the sins of Rome will generally be known to all Nations. At this second Answer, his Holiness was more perplexed then before, and seeing he could do no good, either by Drowning or Burning, he bid them stand in the Devil's Name. But I have made too long a Digression, therefore I will return again to our Negromancers, and now I have spoken of their images, I will briefly and plainly lay open the viperous Generation of Negromancy, which are Idolatry, Divination, and vain observation, with all the hellish brood that proceeds from them.   

The damnable Offspring of Negromancy.  
I Dolatry is a divine worship, attributed to idols, which idols are statues or images, which the Gentiles worshipped with divine honour, believing there was some Divinity in them, by reason of their Answers and wonderful Effects the Devil wrought in them. Such were the images of Hermes Tresmegistus, otherwise called Mercury, in which they did believe, that by a kind of Art the Souls of Devils and Angels were included, under a certain Constellation, which Divinity and Natural Philosophy doth reprehend: for they hold that a Spirit cannot possibly be vegetable, or can substantially inform artificial Bodies. For the Soul, as Aristotle saith, 
De Anima.  is an Act of a natural Body, not artificial: for a man cannot by any matter, as Herbs, Wood, Stone, Words, or Constellation, expel a good or bad Spirit, or being called, that it can come presently, and dwell in an idol; because corporal things cannot by any natural order have any operation in incorporal things. There have been some of the Gentiles that have not only attributed divine honour to statues and images, but believed them to be Gods, for some virtue, or magnitude of their Acts these statues represented; as to Jupiter, Hercules, Venus, and the rest, and other Monsters of this kind. Also they did not only honour corporal, but incorporal things, as intelligences, Angels, and the souls of heavenly bodies, which they call Aeria Animalia, and they did not separate the Souls of men from divine honour, which is most devilish. This kind of idolatry at these days is used among our Antagomsis' the Papists, for they pray to Iron, Wood Gold, Silver, and wooden images, that have neither sight, feeling, sense, life, or operation in them, & have as small influence in them after they are made, either by the Carver, or Goldsmith's hand, as they had when they first were in a massy lump, either in the Tree or Mine.  
The second Daughter of Superstition is Divination, by which our Astrologers miserably labour to know of future things, 
Lib. 8. E●ym.  either good or bad. These are they (I sidorus saith) report themselves to be full of Divination, who by craft and device foretell of things to come, by the effects which proceed upon necessity from Causes, unless they are especially hindered of God, certainly proceeding from the cause of Nature: as the Eclipse of the Sun and the Moon, and the Effects which proceed from these Causes may be foretold of by as probable conjecture, as well as a Mariner may foretell of a Storm, that will arise by a dark Cloud, that is either before or behind him. Have not many old women told by the unhappy conditions of a Boy, that he would be hanged, and hath it not fallen out right? Have not many grave Matrons foretold, that young wanton Lasses would prow Wag tails, and hath it not come to pass? Have not many men by the damnable Tricks they have seen in Catchpoles, foretold, that they would prove Knaves, and hath it not been true? Yet these are but mere Conjectures. Again, Astrologers boast they can divine, which is most false; for the Prophets themselves foretelling of future things by Revelation of God, did not divine but prophecy; for Divination is always taken in the worst part, because in it the operation of the Devil doth always come. 
Lib. 2.  For Bonaventure saith, to ask counsel of the Devil is a great mischief. The species of Divination by which they can foretell of future things are many. Sometimes they do it by plain invocation of the Devil, 
Pr stit z●m.  who with their execrable Exorcisms, Conjurations, Characters, and Figures, and divers other Ceremonies, and to speak more truly, Sacrifices at divers times do call the Devil to give them Answers, who by divers manners and forms appear to them, who as subtly and deceitfully doth answer to those Questions propounded to them, as may appear by these Examples. Pope Sylvester the second, that with small Learning had attained to his Pontificalibus, being greedy long to enjoy that Sea, by this devilish kind of Conjuration raised up the Devil, 
Papa Pater. Polyd. Virg. l. 5. de rerum inventione.  and ask this Counsel how long he should live. To whom the Devil answered, that if he did take heed of Jerusalem he should live a long time. Pope Silvester now thought himself long lived, because he determined never to see Jerusalem: but four years after he came to his Palace of Sanctae Crucis, he lay in a Chamber unknown to himself, called Jerusalem, then instantly being mindful of the Devils Answer, he said, that he should, as he did not live long after. Also Alexander the sixth, 
Gui●c.  whom the Devil did help to his Popedom, promising him that he should live Decem & Octo in his Popedom, upon Composition that he should be his after that time was expired. Now these Numbers were over generally expounded of Alexander touching his Years, for he supposed the Devil meant by Nine and Ten, Nineteen Years, when the Devil meant but Nine Years and Ten Months, which was much about the time he came to claim his Right of the holy Father. Also Albertus Scotus doubting of his fortunes, raised up the Devil, and asked him, 
Lord of Placeny tia.  concerning the security of himself and his state, to whom the Devil thus subtly and intricately answered, Domine stes securus, inimici tui suaviter intrabunt terram, & subjicientur Domuitui; which as the words now lie, bear this interpretation in English. Sir, you shall stand secure, thy Enemies shall peaceably enter into thy Kingdom, but shall be subject to thy house. Therefore he did hope well of this Answer, and made no doubt of the Victory; but the Devil did not promise him the Victory, but the Overthrow and meant thus, Domi ne stes securus, so did divide the word Domine into Domi ne, again, inimici tui sua vi ter intrabunt terram, subjicient ur, that is, ignem Domui tui; so the Devil did expound it, thus any man else would do the syllables, being so divided and cut a pieces. Thou shalt not stand secure at home, thy Enemies three times 〈…〉 their Forces shall enter upon thy Land, and shall overcome with fire; and so was Albertus deluded. Also the Oracles of Apollo were but mere Witchcrafts and delusions of the Devil, giving Answers from a hollow place of the Temple, after the Priests had sacrificed to him, who did most commonly speak nothing but Amphibologias nodosas & flexiloqua responsa, deceiving many that came to it, because his Answer did still include a double sense: so that if a man did read over all Chrysippus' Volumes, concerning the Oracle of Apollo, he should not find one Answer but did include a twofold meaning, of which I think it not impertinent to remember two or three of them.  
Francis Petrarch maketh mention in his Morals, that Nero ask counsel of Apollo at Delphos, desiring to know how long he should live; this Answer was made him, 
Lib. de Mora.  that if he did take heed of seventy three years, he should live a long time. When Nero did hear this Answer, such a security did rock him a sleep, that fearing nothing, he did glut himself in delight, because he thought he should not die before the prefixed time of the Oracle, so that his mind was ravished down the swift Torrent of an insolent vanity and vain insolency, pampering himself with high Diet, Music, and delights that please his Senses, but being in the Meridian of his happiness, in a minute he was fling down into the Dungeon of Disgrace, for he heard the popular Voice curse the Name of Nero, and celebrate the Name of Galba, by whom he was disceptered, and who at that time was just seventy and three Years of Age. But one of the prettiest Tricks the Devil played by his Oracle, Valerius Maximus makes mention of; for he reporteth, that a Sophister to make himself merry, came to laugh at the Oracle of Apollo in Delphos, and asked him if he should find his Horse he had lost. To whom the Oracle answered, that he should find his Horse again, but if he did not take heed, he would take him such a kick, that would break his Neck. At this Answer of the Oracle, the Sophister went away laughing, because it promised him to find a Horse he never lost. But as he traveled into his own Country, he fell into the hands of King Attalus, to whom in former Time he had done some wrong, and was commanded by him to be set upon a Stone, called Equus, a Horse, from whence he was fling headlong down, and broke his Neck; fulfilling the Oracle of Apollo. Thus much for the Devil & his Oracles, 
Cui nomen erat Equi.  which always were some such cunning Delusions, whose end was commonly mischief. Sometimes you dodivine by Dreams, and that is called per somnia. Natural Philosophy and Divinity do manifest the cause of Dreams; 
Somnium.  Dreams sometime proceed from the fullness or emptiness of the Belly, sometimes by illusion, sometimes by revelation, and sometimes by cogitation and revelation. Also, the divers habitudes of the Body doth administer divers causes of Dreams; so that melancholy men often dream of horrible and fearful shapes and forms of Devils. Choleric men, of cutting Throats, of Quarrels, of Stratagems, and firing of Cities. Phlegmatic men often dream that they are in fear of drowning, and sometimes dream a sweeter Dream than this, that they are eating Honey, which is caused by the Phlegm which is naturally sweet, distilling to the palate of the mouth. 
Incubus morbus noctu quiescentes infestans quum scil cet externa quadam vis quiescentes videtur evadera & viluti suo pondere pressos gravare. Nasciiur hoc morbigenus copia vaporum exvoraevaie & cruditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput redundantium.  The Sanguine Complexion, from the abundance of Blood causeth men to dream of the Incubus, which Physicians hold is the cause of a future Apoplexy: And that is the reason that many ignorant people that are of Sanguine Complexion, and feed on Flesh, Eggs, Veal, and drink Wine, and such like, which causeth Blood, that believe that in their Sleeps they often feel the Nightmare, or an Incubus, which is nothing else but a Disease arising of Vapours, disturbing those that are at repose in the night, whose external force doth seem to evade their senses, and to press their Bodies with their ponderous weight, and this is the reason that Physicians hold that the Incubus is a sign of future Apoplexy, because the Apoplexy is a stupefaction of the Nerves in the whole Body, with a privation of the sense and motion.  
Again, 
Apoplexia. stupefactio nervorum totiue corporis cum privatione sensus, & motus, a verbo Graeco, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est percutio aitonitum reddo.  some hold that the cause of dreams arise from the business and affairs a man is most employed in the day time, so that the impression of them sticking in the Table of the Fantasy, makes a man dream of those things in the Night which he hath done in the Day. as for example: Men given to drink much, often dream that they are in the bottom of some Nobleman's Seller, drinking Healths. And men according to their Employments dream of their business over Night. Your Lawyer he dreams of Angels, a most blessed dream, and if he chance to talk in his sleep, it is most commonly of Demurs, Habeas Corpuses, Scisseraries, Writs, Latitats, and Procidendoes. The Physician he dreams of a great Plague, and if he talks, it is of nothing but Purgations, Vomits, Glisters, and Pills. I knew a Player dreamed that his Brains were beaten out with the Cork of a Groat Bottle of Ale, and as he was speaking the Prologue it hist at him, because he spoke it so scurvily. The Cutpurse and Catchpole most commonly dream of a Michaelmas Term, for that is their best time to pick Pockets and cheat in; and so of all the rest according to their Employments: therefore this makes me not of Simonides opinion, who held that all Dreams are sent from God, which all honest men will deny, because they know that God is not Author of any ill. Again, Dogs and Kine dream, especially when they have lost their Whelps and Calves, who suddenly will wake out of their sleeps, and howling and lowing into divers places to find them. Nor must we believe these Negromancers in their devilish work of working in our Fantasies by Dreams, that they can do any thing that is true, as when they cause us to dream of Gold, or Silver, and we chance to find it instantly, to affirm with many old Women that all Dreams are true, for this is but a Trick of the Devil to bring us into Superstition: which Trick is not much unlike that he hath put upon the Papists, making them believe that at the sight of the Cross he cannot be quiet, but must fly away from it; but there is no true Christian will think that the Devil is afraid of a piece of Wood, Gold, or Silver, but flies from the Cross of purpose to draw them into the Superstition of adoring the Cross, and kneeling to it in stead of adoring him that once hung on the Cross: for although it be a Cross, yet it hath no more virtue and influence in it then when it was a piece of Wood, Stone, or Silver. Thus than you see we must trust to no Dreams, except they come by the inspiration of God and the Holy Ghost; of which God spoke in the 12. of Numbers. I will speak to him in a Dream, this was now by a good Angel, that God warned Joseph to fly into Egypt. And oftentimes God suffereth the evil Angel to delude the minds of men, so that many times they have been banqueting with gallant Ladies, and by the fantastical illusion of the Devil, think that they have been in the company of divers Women that rid on the backs of Cats, Dogs, Hogs, or that they have been sailing on the main Sea in Ships no bigger than Eggshells; and that in the peace of midnight they have traveled through many parts of the World. Holy Job prayeth against such illusions, saying, Thou dost terrify me by dreams, and dost shake me with horror by visions. There are many Monks as the Golden Legend testifies, that report this of their holy S. Dominicus, that his Mother before he was born dreamed that she bore a huge Dog in her womb, holding a burning firebrand in his mouth, who entering into the world set it on fire. This Dream the holy Monks did thus expound; that the Vision was not vain, seeing Preachers in the Scriptures are called dogs. But I will give them a truer Exposition than this, not sparing their holy Order. It was certain that this Dominick was the Author of one of the four Mendicant Orders, and the first that found out the burning and firing of the Professors of the Gospel. Therefore his imitators have peculiarly challenged to themselves the Inquisition and many other such places, to exercise their Fire and Sword. And so by this was signified the burning Firebrand Dominicus held in his mouth; by which an infinite company of godly men were consumed into Ashes. Thus by this dream did the devil delude Dominicus Mother, and many more that did belive the interpretation of it by the Monks. But in general, dreams are not to be believed, for they are most wicked and odious in the sight of God, that think so; as may appear in the 19 of Leviticus, Deut. 23. ibid. 18. Ecclesiast. 24. and many other places of the Scripture. Thus much for your divination by dreams. Sometimes they do divine by a Spirit; and that is called Pythonissa. Sometimes they answer to that they are called for by divers Figures, Men or Women set in polished stone, Iron, Brass, Steel, Glass, or the Nails of one's hand; and this is called by the general Name of Geomancy: And most commonly to such as these, they choose out Women and Children. And I myself have known many old Women old dog at this kind of divination; who hold, that if the Nails of the hand grow yellow, it is a great sign of ill luck; and that specks are the true signs of future ill luck. If these Apparitiors appear in the Water, than it is called Hydromancy. These I have heard are very incident to Catchpoles, Eum-bailies, and the like, when they are ducked under Water at a high Tide at one of the Temples. If these Apparitions are in the Air, than it is called Aeromancy. If in the Fire, Pyromancy. If by the Bowels of Beasts, offered up on Altars to the devil, it is called Aruspicium. But if by Incantations, the devil seems to rise and answer to Questions propounded to them, than it is called Negromancy. In this worst Superstition, Blood is also used; and the Reason Isidorus gives, is this because he desireth divine worship; for in the old Law, Blood was offered up to God. If by the chattering of Birds, or by the voice of any other Creatures, they foretell of things to come, it is called Augury. This kind of divination is most blasphemous, odious, and against the honour of God: For they fain, that with a divine instinct, Birds, and Fowls, with their Motions, Chattering, Croaking, Winding, or foreright flying portend either good or bad luck: which the Ethnics themselves did laugh at, and contemn. For Hector in Homer sharply reproved Polydamantus, who delayed his fight, expecting an Augury; to whom Hector said, Vnum esse Augurium optimum, Patriam fortiter defendere: There is one Augury which is the best, stoutly to defend thy Country. Also this kind of divination was very frequent among the Jews, and was laughed at, and crossed by that learned and courageous Jew, Mossolamus; who being in the Wars, was told by an ginger, that he should march no farther, until he had received an Augury from the next Bird he should see come flying over his Army. But the Jew scorned the help of the Bird, and laughed at the skill of the Soothsayer, instantly taking his Bow in his hand, and as the Bird came croaking over the Army, slew it, than spoke these words, Dost thou think thou superstitious Soothsayer, that this Bird, ignorant of her own safety, could tell of the event of our Wars? If it could have foretold of things to come, it would never have come nigh this place, to be slain of Mossolanus the Jew. If they foretell of things to come, by the moving of divers Members of Beasts; than it is called Auspicium. Also, when a man speaks any thing to another without any intention, and as it were in jest: as to say, He will be hanged, drowned, killed, or the like; if this come to pass, than they call it Omen. If they foretell of things that shall happen by signs that they see in the Lines of a man's hand; than it is called Chyromancy. This Art many old Women are learnedly experienced in, and will tell any Man or Woman, for meat, drink, or money, what shall befall them. If they foretell of any thing that shall happen by the signs they see in the shoulderblades of Beasts, than it is called Spatalmancia. There is also another kind of divination, which is by Lots: which Lots are made, by drawing out points of an uncertain number, with their Faces turned towards the Moon, with other Observations to as little purpose as this. The Dutchmen are very skilful at this, and have cozened the English of infinite Masses of Money, by their selling of Papers; so that there was not one among forty, though he came never so merry to the Lottery, but he should be sure to go away Blank. Thus Sir, have I laid forth the Brood of divination; now I will come to the Observations. It is a disputable Question, whether by words or deeds the Devil will be compelled by Negromancers, or whether being called by them, they come, because of some League that is between them? If Devils appear, forced by Necromantic witchcrafts, why do not Negromancers make them come against their wills? which sure they cannot; which is a sign, that there is a League and Covenant concluded between the Devil & Conjurers either manifest or occult, why else do Negromancers dedicate their Books to the chief Devils, whose Name they often use, but only to make a Covenant with the Devil, that when they call them by those Names, Charms, Characters, Exorcisms, and the like, they may appear themselves, or send some of their inferior Devils as soon as they hear them. These than are approved signs and marks of a Covenant: and that the Spirits may show themselves to have a geater power, sometimes they seem very unwilling to come, either because they would make the enchanter more zealous, or that he may delude simple people: for he is a Liar, and the Father of Lies. And now I hope it will not be impertinent to confute the Opinion of many, who will not believe, that there are any devils but those that are in Hell: but I am persuaded, that in every corner there is a Spirit. I proceed a little further, to show, why under a certain Constellation at certain times. and in certain terrible places, Apparitions appear rather to Women and Children, rather than to Men. Such matters as Conjurers use, do not compel Devils, but rather are signs of a League compacted between them. For as S. Augustine saith, The devils take their habitations in bodies, that God, not themselves, created; and are delighted in several bodies for variety sake, not as creatures with Aliment, but as spirits with signs, which signs are delectable in variety; as sometimes by Stones, Herbs, Wood, living creatures, Verses, and Rites; and men are often delighted with these things. Which the Devil perceiving, seduce them either by subtle or crafty means, or by Appearances, in fawning and Friend-seeming shows, or beautiful and amiable shapes; as they have appeared to some men in the Forms of Lamiaes, which are but mere Phantasma's of fair women appearing in that beauteous shape, feigning themselves to be in love with young men, who have been so often conversant with them, that at the last they have brought them to destruction. But I think there are few Lamiaes in these days appear, except they be substantial ones, which are Whores, who well may be compared to these midnight delusions; For they will profess love, and never leave a man, while they have brought him to some Hospital. Neither could the Devil do these things, but that he prieth into the heart of man, and then feeds them with that which most delights them. Thomas of Aquin teacheth, that by these corporal things they can the more easily bring to effect that to which they are called, and they desire this, that their Art might be held more admirable: and for this case, being called under any Constellation, they rather will appear, But why to Virgins, Children, and such weak Creatures do such Appearances show themselves more then to others, but that they may bring them into an opinion of their Divinity, and that prestigious Witchcrafts and delusions may soon tempt them that have the weakest Faith? And to make them afraid, they appear in the Night, as it were in hollow Caves and Caverns of the Earth, Deserts, dark and solitary Chambers, whereby the fear of these melancholy places, and the unseasonable time of the appearance of the Devil, may the more terrify them. Thus the policy of the Devil still works on the weakest and silliest kind of people. 
Avec. 6. de Nat.  Avecin shows how the Senses may be deluded. The general means is this; Spirits work nothing extra nos, without us; for it is easy for Spirits to make many bodies of the Air, which earthly bodies may wonder at. For Erasmus reports a pretty piece of Magic performed by a Roman Priest (who had it not out of any place of the Scripture I am sure) that invited a company of Ladies to a Banquet, 
In Epicureo.  bidding them bring good stomaches with them. The Ladies came, were welcomed by him, entertained by delicate Music, and were seated at the last at the Table according to their Births. There were such variety of rare and strange Dishes, that they thought that others, not their own Nation, did furnish their Table: they eat well, drunk well, and were merry; and which is better than a piece of Cheese, Pippins, or Carroways, to close up the mouth of the stomach after Supper, they were welcome. When this Feast, rather this Fast was ended, and (which is not very usual with Courtiers) Grace being said, they rendered the Priest hearty Thanks for their Banquet, and went home. But they had not been there at the most half an hour, but their stomaches began to call upon them for meat, for they were all as hungry as if they had eat nothing at the Banquet: therefore did much wonder at themselves, that they should have such a great desire to meat, seeing they did but newly come from such a royal Entertainment. But this quaint delusion the Priest afterward revealed to them: For although he invited them to a Feast, yet they had never a bit of meat; For his Art did delude both the Eye, that thought it saw such things, and the , that seemed to taste those delicates. I myself have seen a Fellow, that would make people believe, that they saw Orange trees spring out of his Forehead, having Birds sit and sing on the Boughs, which in an instant would vanish away again. This Fellow was at Cambridge drinking at the Dolphin, and made a Drawer that filled him bad Wine, believe, that he would geld him, if he would not bring him of the best Claret in the Cellar: which the Drawer laughed at, and the more to cross him, fetch of the worst he could find. This Juggler swore he would be even with him before it be long; but the Drawer went away laughing, bidding him do his worst. But the Conceit came at the last, like a Jest in the last Lines of an Epigram; for when the Drawer lest thought of it, as he was running down stairs to fetch Wine, he felt something trickle down his Thighs, at the first thinking it had been some Wine he had spilt on his Breeches, but putting his Hands into his Hose, he pulled them out bloody again; so that he came running up stairs, and with a wide mouth came roaring into the Room where we were drinking, crying, the lame man had gelt him, and that he was utterly undone. At the first this Vox exclamantis did beget such a Laughter in us, that we were not able to speak to him; but yet at the last, by giving the Fellow good words, and good Wine, he made him a perfect man again. This was but deceiving of the Senses, and so not done, or if done, the work of the Devil. 
Lib 9  Rhodoginus makes mention of one Syreneus, that would run his Horse a straw's breadth a Mile together, and make him amble, curvet, trot, pace, and gallop within the compass of a Bushel. Martin Berrhaus reports, that he saw a Dancer carry two men on his shoulders, two on his arms, and one upon his neck, yet would dance and vaunt with such agility, that a Baboon with his drinking-glasse could not tumble nimbler.  
Rhodoginus and Erasmus makes mention of an Indian, that by a trick he had learned of a Witch, 
l. 12. c. 40  would shoot through the narrow circumference of a small Hoop-ring, standing a furlong off.  
Julius Piscarius reports, 
Quiuti. l. 2. c. 2.  that a Dice-player (who commanded, that after he was dead, his skin should be made a Cafpet for Gamesters to play on, his bones Dice to play with, and Trestles for stools to sit on) by a Magical trick he had, would cheat the most cheatingst Gamester.  
Therefore, if these that are but Mataotechnia, vain imitations of Art, seem so wonderful to people beholding them on Stages and theatres: how less miraculous is it, if the devil by Elements can make stranger apparences, or by secret inspirations delude the sense, by framing the Phantasms of Images, by which he will deceive men running, 
Phantas.  sleeping, or walking?  
Why may not these Spirits be turned into as many shapes as Diomedes companions were, that were in the Island called Diomedes, not far from the mountain Garganus, that is in Apulea? Why not as well as Ulysses' companions, that were turned into beasts, and whom Circe's the famous Sorceress enchanted? Why not as well as the Arcadians, that were turned into Wolves? Why may not there be a transmutation in these incorporeal spirits, as in these terrestrial bodies? And why may not there be as strange Metamorphosis in these days, as there was in the days of Ovid and Varro? nay I will stand to it, that in these days there are as marvellous changes and more true, for I have known a Gallant that at the age of fiveteen, hath been a pregnant witty youth, but before twenty he hath been turned into a right Asinego. There have been many Citizens that have been very handsome personable men in the morning, who before the Exchange hath been done, have been turned into monstrous beasts. There are many tradesmen that at their first setting up have been very honest men, but after the third or fourth breaking, have been turned into most fearful Sergeants. I have known many that have been accounted wise fellows in the University, that have no sooner peeped into the Temples, or one of the Inns of Court, but have been transformed into monstrous Asses. Then seeing there is such a transmutation in earthly bodies, why should we think it so strange and rare in incorporeal spirits? Yet these and the like are not recited as if they were true, but to show how the senses may be deluded. and the like may appear by those women that oftentimes are persuaded that they are riding on the backs of beasts. Yet for all this, I will not grant there is any virtue in the words or charms of a Necromancer to raise up these forms. Also there is no virtue in those ceremonial Exorcisms, with which Priests exorcise Wine, Salt, Water, and the like, which I will manifestly show you. First, in respect of the Matter, for the Matter is but Air, or Water, or Ink; which can have no virtue in them, for by that reason, every substance of the like kind should have the same virtue. Secondly, in respect of the Accidental Form, which is nothing else but a configuration of divers Characters, either in writing or speaking, for Philosophy teacheth that Accidental forms have no Action of themselves. Thirdly, in respect of the thing signified, as the word fire to burn this paper, or the word Death to kill this Man, or the word God, to save this Soul, or to raise up any dead body; which cannot be: for the name of God cannot do it. But God must be invocated by true Faith, whereby he is often pleased to grant our requests. But Conjurers and Astrologers use the name of God in another kind, and other Ceremonies, which rather drive away divine Grace and Virtue then procure it, and so much the more they sin, by how much the more they take the name of God in vain, and to the worship of the Devil. Therefore to conclude this Treatise of Divination, I will prove both by the Divine, Imperial, and Canon Law, that it is not lawful to be used.  
The Divine Law saith: Thou shalt not suffer such Malefactors to live. A man or a woman in whom the Spirit of Divination is found, let them die the death: Let them be stoned to death, and let their bloods be upon their own heads. Also the Holy Ghost in another place saith: Let that Soul that is inclined to Soothsayers be slain in the midst of the people. The Imperial Law commands, that they should be beheaded, or be put to any kind of punishment the Judge shall think most convenient and fitting.  
The third daughter of Superstition is vain Observatition, which teacheth to know future things either good or bad, as to tell whether a man condemned to be hanged, shall die that death or no, which is but a mere roguery and cheating. For this notorious Art, is nothing but a vain superstition, 
Canen exira de sortilegiis partosum. Ars notoria.  nay indeed a most notorious piece of Roguery, working by Figures, Characters, and unknown names also containing many speeches, concluding in them strange and unknown significations, which a man must learn and repeat, always observing a continency in his Diet, and sometimes to punish and macerate himself, would not do amiss, if he mean to attain to the perfect knowledge of this science, 
Quest. 96. Art. 1.  which Thomas Aquinas quaest. 96. art. I doth utterly deny: For, he saith, he that doth use this, can attain to no such kind of knowledge, and that the Devil invoked by it, cannot infuse any knowledge, or illuminate the intellect, although he is able to deliver the rudiments of some kind of Art; for the devil doth only work to infatuate and befool them that exercise or study it. Nor is it available for any Doctor in this Art, to produce the Examples of Daniel and his fellows, who abstaining from meat and drink, came to such a perfect knowledge; for they did not abstain from those meats by the vain observation of this notorious Art, but least that they should be defiled with the meat of the Gentiles, which was forbidden them by God: therefore not without desert they were endued with knowledge above the rest. And Solomon begging knowledge of God to govern his people, did obtain it of the Holy Ghost. Other vain Observations of this Art, divine Augustine hath learnedly confuted. Lib. 2. de Doctrina Christiana.    
Thus far Milton.   

W. R. his SECT. II. of CHAP. IU. wherein he saith, the Doctors Objection touching the diversity of Twins, is refelled. As also some other quirks against Astrology examined and convinced.  
HIs second Argument or Reason against Astrology is, saith he, from clear experience in Twins conceived at the same instant, and born in the same hour or less. Now M. Homes had done well to have made this his clear experience, as clear to his Reader, by demonstration or example, and not to content himself with his bare word, this is but one Doctors opinion; but will he say, that all Twins are conceived at the very same instant of time? Sure he will not; but admit some are, yet will he not affirm they are therefore born in the same instant of time; I will appeal to any one of discretion and understanding in such matters, if it hold with reason, that two Children should be born both together; and to make it more clear, that all Twins are not conceived at one and the same instant of time, I refer him to the perusal of Aristotle, Pliny, Cardanus, Dodoneus, etc. But let me ask him what he thinketh of the Story of Proconesia, who as the story goes, lying with her Master, and his Man her Fellow-servant, both in one day; conceived by both, and brought forth one Child like the Master, and the other like the Man. Wherefore the first part of his Argument is not available; neither (upon good consideration) will his following words; for he confesses himself that the nearest time of their Birth is, in the same hour or less, when all that knows any thing in Astrology, knows that four minutes of time in the Birth, gives near upon a years time in directions; wherefore certainly when he made such clear experience in the Birth of Twins, they were not born in the same instant, but at least four and four and four minute's difference, for the nearest time he confesses, may be somewhat less than an hour; which certainly must breed very much difference indeed; wherefore except he could have proved that they were born both at an instant, or give us an example of any such that he hath made clear experience of, his Argument and Reason is a mere sophistical Cavil. And whereas he allegeth, that Pharez and Zara did put forth themselves interchangeably in one hour; but how he can prove it was in one hour, is I believe too hard a Task for him to do, he having no Warrant therefore, from the Word of God. But all this is nothing to the point, for though Zarah put forth his hand first, and for distinction had a red Thread tied about it, yet he plucked it back again, and Pharez was born before him, Gen. 38. v. 29. He brings the Example of Jacob and Esau to condemn Astrology, which is far weaker: For all that is acquainted with that story in the Scripture, knows that Esau was born first, and after him came his Brother Jacob; and that this is clear, the Scripture further saith, The Younger shall serve the Elder, Ergo, they were not born at one instant of time, and therefore I may very well conclude, that this Cavil serveth no whit to the condemnation of Astrology; since for aught he can prove to the contrary, (or any one can tell) they were born many hours distant, and so consequently they must needs have several Significatours at their Birth, which will cause very much diversity of manners, fortunes, form, and shape, etc. But if he will tell me there was so small difference in the time, as that Jacob had hold on his Brother's heel; I say, that yet notwithstanding, doth this prove them to be born at one and the same time; but that there was so much time betwixt their Births, as may cause much difference in most matters of their Lives: but admit this Objection, any understanding man knows it could not wise stand either with the safety of the Mother or Child, that he should be thus born with one hand before all the body. And again, since it is no wise possible in nature, that Twins should be born both at the same instant of time; this his frivolous Cavil is of no use, unfitly brought for the matter in question; and altogether inconsistent with reason.  
But this by the way; we come to his example of Jacob and Esau, which he saith, by reason of their Differences, confuteth Astrology: but if he could prove all the difference that possibly could be imagined, yet is not this a sufficient ground for him to condemn Astrology, sigh it hath nothing to do with Divine providence, or matters beyond the common course of Nature; which may evidently appear, that this Birth of Jacob and Esau is, by the story of their Conception, which you may see was absolutely a thing beyond the power of Nature; for their Mother Rebecca (the Scripture telleth us) was barren: wherefore this being so, this I say alone, is enough to silence all that he can say against Astrology, by this Example of Jacob and Esau. But sure, notwithstanding, if one should particularly examine their lives, one should hardly find such great difference between them as could justly be alleadged to condemn Astrology; for if we look to their qualities, they were both Princes, if to the number of their Wives and Children, look into the Antiquities of the Jews, viz. Philo, and you will find their Children were alike in number within one, and we know that Jacob had Leah, Rachel, Billa, and Zilpah, to his Wives, four: and Esau, Bathshemah, Mahalah, Adah, and Aholibamach, four: also, if we again look to their Riches or Wealth, they were both so abundantly wealthy, as that one Country was not able to contain them both: but if any one say, they differed in the matter of their birthright: I answer, that this simple Objection is of no validity; for, Astrology is not to decide or premonstrate, or foreknow the cause of Divine matters, neither the secret will of God, which that this was Gods secret will, there is none but knows; for, as he was chosen to be the root or foundation of God's people; so by the obtaining of the birthright of his Brother, did clearly premonstrate, both this his Election, and the power of his Seed, to exceed the power of the others Seed, being the Elder: And here I may also add, they were both roots and foundations of two great Nations: but as this maketh neither for, nor against Astrology, It may be (saith he) they will read us a Lecture of difference from magnitudes and motions, which Answer I must confess suits just well enough with the Question, neither of them both being fully to any purpose; but to be farther satisfied herein, let him look Ptolemy, lib. 3. cap. 7. of his Quadripartite, where he shall be clearly taught the Reasons of Differences in Twins, and convinced of his erroneous Cavil, that they are born at the same instant of time; it is not from magnitudes or motions, though somewhat might be said thereon, and that so much, as that I believe would trouble him to answer; but let that pass, and hear how he questions and answers for and against Astrology, if so (saith he) if the ☽ be less than the Earth according to Keckerman at least twenty times, and the rest of the Planets below the ☉, as ♀ twenty seven times less than the Earth, and ☿ twenty two times, how then shall these at any posture, at one and the same time effect or signify any thing to all the world? It is the opinion indeed (and with very much reason) of all the Mathematicians and Astrologers that ever writ, that these three Planets under the Sun are less than the Earth, but amongst the most learned of them there is much dispute of the certain magnitude thereof; but how equivalent this Quirk is against Astrology is wonderful! A Candle is not able to give light to a Bowl, or any thing as big as a Peck, because it is so much bigger than the Candle; when we know and commonly see that it will give light to a great spacious Room, a thousand times bigger than itself; we know and see, that the influence of a Planet extends itself ten thousand times beyond its visible light to our sight; but to come closer to the matter, hath not the ☽, ☿ and ♀, their ⚹, □, △ dexter and sinister, and ☌, to all and every part or utmost parts of the Heavens (that are millions of times bigger than both them and the Earth) according to their several motions? And hath not these Aspects as much power and influence, as a perpendicular ☌? and whereas he asketh, what is the difference of Natures in Twins? when the superior Planets are proportionably bigger than the Earth, but sure he never read that part of Ptolemy, which I before cited, concerning the several Significatours in Twins, which is the only cause and reason that can be given for his frivolous Quirk: but as he questions to bring his bald Arguments about, so he answers his own Questions in hopes to confirm them; If (saith he) this is because of the swift external violent motion of the Stars; why then I again demand how the Stars can have time to make any distinct impression by any particular influence on one born, especially on one who perhaps may lie in the mouth of the womb partly born, partly unborn; for a quarter or half an hour, or many hours; when the motion of the Zodiac is sixty times sixty miles in an hour, which is sixty miles complete in one minute.  
But to answer to this weak Cavil, I shall say no more, but that though the Heavens be so swift, yet in comparison of us it is not so much as an inch is to ten thousand Miles; for we see by daily experience, that the ☉ (who is also by the same violence (contrary to his own natural course) carried in like manner) doth not as to us move at all in two or three hours; for mark how small a thing in a Dial gives this sixty Miles in a minute; so that this doth no whit at all hinder the influence of the Stars, if they should be hurried ten times swifter; for this great course is in relation to the circumference of the Heavens, not of the Earth: besides we know that those Signs that are of longer ascensions, as are ♋, ♌, ♍, ♎, ♏, ♐, are sometimes an hour and a half, nay, perhaps two hours ascending or in the first House, and so consequently may be in any House.  
And for his long continuance of the Infant in the mouth of the womb, 
W  this may somewhat refel, but there is no ginger that will take that part of a Birth, or the beginning of the Mother's Travel, to be the Ground or Radix of the Infant's Nativity; but that instant in which He or She is perfectly separated from the womb, and entered the elementary world, since no man can properly call that a Birth, which is but half expelled, or but half perfected, when also sometimes the Infant may draw back again.  
Saith he, If Astrologers will plead any thing to help themselves herein from the slowness of other motions of the Stars, that are natural to them, viz. that the fixed Stars, move with so slow a motion from North to South back again, as that their courses are not finished in less than seven thousand years; Now I would very fain know of any rational man, how this Answer of his in the behalf of Astrologers, is able to avail them a rush, or himself in his purpose, since they are also hurried with the like violence aforesaid, every twenty four hours once about the Earth? But as all these his Quirks are brought into his advantage (as he thinks,) so the advantage he strives to gain hereby, he may brag of, as much as of the former; for all this his gain is but the opportunity of this Question, viz. How then can any age since the beginning of the world have experience, what the conjunction of the Stars may produce? This is a great Conquest indeed, but how slender an Artist he herein renders himself, let the judicious judge, since it is most certain that these stars we call fixed, move not at all; Ergo, are nominated fixed, for they move unanimously together in their sphere, which is about seven thousand years finishing its course, not the Stars; but suppose they do move, yet they move not by several motions, as the one being slower or swifter than another, for they are all alike distant each from other continually, and if these come not to aspect nor conjunction of the Planets; yet the Planets come to configuration with them, as Saturn cometh in configuration of them once in 29. years some odd months and days; Jupiter in twelve years, Mars in three years, Sol in one year or twelve months, Venus and Mercury in the like time or there abouts, the Moon in twenty eight days and some odd hours. I hope then this experience may be learned in a far shorter time than seven or eight thousand years; and since these is so apparently and vulgarly known, it is sufficient ground for any one to take the exact position of the heavens, either in Twins births or any others, without the error that these motions he speaketh of can cause, which indeed is none at all.  
SURVEY. The annexing of the Doctors second Argument will be a sufficient reply to these extravagancies of Will. Ramsey. The Doctors second Argument was word for word, thus.  
The second Argument is from clear experience of Twins conceived at the same instant, and born in the same hour, or less, and it may be, put forth themselves in part, at the womb interchangeably in that hour, (as Pharez. and Zara did, Gen. 38.) yet before God put any difference by any inward change by grace, the Twins may be of an apparent vast difference of complexion as we see in Jacob and Esau. And experience knows of other Twins, either both natural or both spiritual, that far different events in the world have befallen them. Where then is the certainty of Star-predictions? Where is the verity of Astrology? It may be they will read us a lecture of difference from magnitudes and motions of Stars; that some are bigger than the earth some lesser; again, that some finish some motions in 24. hours; others not other motions in so many scores of years, or more. But if this be their defence, the matter of predicting Astrology is thereby made to be more incredible. For if (as they say with Keckerman) the Moon be less than the earth, at least twenty times, and the rest of the Planets below the Sun proportionably, as Venus twenty seven times less than the earth, and Mercury twenty two; how then shall these at any posture, at any one and the same time, effect or signify any thing to all the world? For all the Astrologers in the World will undertake to prognosticate from these Planets upon all men on Earth, born at one and the same hour. If the Sun as they confess, be about an hundred and sixty times bigger than the Earth; and all the Planets above the Sun proportionably; as that Saturn is fourscore and eleven times bigger than the Earth; Jupiter fourscore and fifteen times; Mars one time bigger, with one third; how then is it that there is difference of natures and events in thousands born at the same hour, and especially n Twins, as we said afore. If they say that this is because of the swift external violent motion of all the Stars Planets, and Fixed; that they are hurried round the Earth by the first movable from East to West, etc. in twenty four hours; which is to run sixty times sixty miles in every hour, than we demand how can the Stars have time to make any distinct impression by any particular influence on one hour, cspecially on one who perhaps may lie in the mouth of the womb, partly born, partly unborn, sometimes in the head and foreparts, sometimes in the hinder parts, for a quarter or half an hour, or many hours. Or what ginger upon the swiftness of those motions, and the slowness of the birth, which cannot be born in an instant, but at best gradually, shall be able to prognosticate punctually that such Stars, with such inflnence, did so complexionate such an Infant at such a Minute of time? For by the computation aforesaid, the Stars run in the said motion, in every minute of the hour sixty Miles. If Astrologers will plead any thing to help themselves herein, from the slowness of other motions of the Stars, that are natural, and internal to them; as that all the fixed Stars (which are known by their twinkling to our sight) move from North to South (as they say, so Alsted) in three thousand five hundred years, and back again in three thousand five hundred years, so that they finish not that motion under seven thousand years; how then can any Age since the beginning of the World have experience what the Conjunction of the Stars may produce? So for the motions of the seven Planets: If they say (as Keckerman, etc. affirm) that the Sun hath three Orbs: First, that in which the Sun itself is fixed, and is the middle Orb, and is excentrical to the World; that is, The World, or Earth is not just in the middle of it; by reason whereof the Sun is sometimes in the Perige, namely nearer the Earth for some months; and sometimes in the Apoge, to wit, more remote from the Earth, for other months. And in this Eccentrick Orb the Sun moves, as they say, according to the succession of the twelve Signs from West to East, not finishing that motion under three hundred sixty five days, and about six hours. And withal as they assert, that by reason of this Orb the Sun moves as in relation to the centre of the earth, one while swifter, another while slower; that is to say, it moves slower whiles it is on the Northern part of the World, linger there an hundred eighty six days, eight hours, and twelve minutes; but runs swifter on the Southern part of the World, dispatching its race in an hundred seventy eight days, one and twenty hours, and twelve minutes; and so stayes longer with some of the Signs (as they say) and less while with others. And that secondly, The Sun hath, as they say, a supreme Orb contiguously adjoined above to the aforesaid Orb. Thirdly, an inferior Orb, in like manner adjoined beneath to the said middle Orb, both partly Concentric, partly Eccentrick (the use of which two Orbs, as held forth by Astronomers, I shall not here stay to relate.) And the motion of those two extreme Orbs, is, as they confess, very slow, so that they finish not their course, which is like some motion of the eighth Sphere, under forty nine thousand of years (as Keckerman affirms.) All which makes me again demand, how any men could ever attain to a certain experience of Conjunctions of Stars, seeing this number of forty nine thousand extends itself to an age above seven times older than the creation of the Stars.  
It would be two tedious to recite all the several Orbs and motions of all the other Planets, according to the common opinion; as, that the Moon hath five Orbs, some of which move swifter than those of the Sun, putting her twice every month in her Apoge or exaltation, and twice in her Perige or descension, with differences in both, that in the same Apoge it is sometimes higher and sometimes lower, and so in the same Perige; and hath one motion that is not finished under eighteen years, seven months, and about twelve hours.  
That Saturn hath a motion whose course takes up thirty years; Jupiter one of twelve, Mars one of two, Venus of one. And Mercury's motion (as Ceckerman affirms) Est admodum varius imo magna parte adhuc incognitus; that is, It is wonderful various, yea for the most part yet unknown. Now lay all these varieties and uncertainties together, and then judge what certainty of experience there can be had of the conjunctions of Stars, just so long and so much, as to make such a sure impression of such influences and efficacies on men in the birth, as may duly and truly prognosticate, that so shall such a man be, and do; but so another, especially in Twins. Thus the Doctors second Argument. By which it is apparent that Will. Ramsey did neither rightly take, nor truly report the dint of the Doctors Argument, but runs out into many extravagancies; which notwithstanding, for the better clearing the coasts round about the Argument, we will a little take into consideration.  
To that at (A) about the Doctors not bringing of an Example touching Twins; we say, that the Doctor did bring examples; See the Doctor second Argument (afore inserted) at the mark (**); which if need be might be named; though he then forbore in civility to the persons and their generations.  
To that he adds of one Doctors opinion; it is sufficient for me to show Will. false tongue, by minding the Reader that Doctor Homes did show Doctor Augustine's opinion touching Twins, that the consideration of the diversity of them, born so near at the same time is a great Argument against Astrology; as is to be seen in the Doctors Demonology Chap. 10. Sect. 5.  
At the end of that Section, in answer to the Objection, that Austin should say Astrologia perscrutanda est, etc. inserted after in this Treatise. See also in this Chapter following. And if it hath not been enough to give Will. Ramsey Austin by retale, yet by this time in this Reply he is given him in wholesale, with his large discourse upon that Argument of Twins, against Astrology, (in answer to Will. Ramsey Sect. 3. of chap. 2.) the said Will. Ramsey will have his belly full of two Doctors opinions, jumping in the same truth.  
In that at (B) in asserting that Twins are not conceived at the same instant of time, and his Utopian Quotations of Aristotle, Pliny, Cardan, Dodon at (D.) in tending to make us believe what he could not show, Will. Ramsey shows his ignorance, though he pretends to be a Physician (a sucking one). For in reason the formative part of the womb must needs be most tenaciously shut up for cherishing the conception as soon as the semen is clasped within it. And ancient experienced Physicians have demonstrated it to the eye by corporeal diagrams. Add the authority of that universal great Scholar in all Arts, Sciences, and Divinity, Augustine, and the learned whom he quotes. Possidonius a Stoic (saith Austin de Civit. Dei cap. 2.) and one much affected to Astrology, laboureth to prove that the two Brethren whom Hypocrates supposed to be twins, by the sameness of their diseases, at the same time, were both not only born, but also conceived under one and the same constellation, which must needs be in the same moment, or else the constellation is altered, in regard of the swift motion of the heavens, running (as the Astrologers confess) sixty miles in a minute of an hour. And Austin in his sixth chapter saith expressly and peremptorily, That it is manifest, that in conception there is but one generative act concurrent. For nature's power is such, that a woman having once conceived, cannot Second any conception, until she be delivered of the child. And therefore it is necessary that the Twins conception fall both in one moment.  
To that at (C) and (K) of Will. Ramsey contending that Twins are not born together, or at the same instant; it will be sufficient to say, no man did affirm it, and therefore Will. Ramsey doth but fight with his own fantasy.  
For Will. Ramsey his Legend of Proconesia, at (E) it comes to nothing, if we dare believe Learned pious Austin, afore Will. Ram. his ignorance. Augustine's very words are these, de Civ. Dei, l. 5. c. 2. Twins cannot possibly have diversity of Fathers. And learned Lemnius a Physician, shows other reasons of the different faces of children of the same Father,  
To that at (F. G. H.) of the difference of a few minutes, and the impossibility of the same instant to finish the birth of Twins, as if the Doctor had forgot that all Locomotive motion is in time; Austin shall answer; Aug. de Civ. Dei, l. 5. c. 2, & 3. whose very words are these Neither Possidonius, nor any Patron of this Fate in the Stars, can tell what to say in this case of Twins, if he will not illude the simple, and ignorant, with a discourse of that they know not. For, that they talk of the Space of Time, between that point they call the Horoscope in both the Twins Nativities; it is either not so significant, as the diversity of will, acts, manners and fortunes of the Twins born do require; or else it is more significant than their difference of honours, state, nobility, or meanness will permit; both which diversities they place only in the figure of Nativities. And if they should be both born ere the Horoscope were fully varied, then would I require a Unity in each particular of their fortunes, which cannot be found in any two Twins that ever yet were born. But if the Horoscope be changed, ere both be born, then for this diversity I will require a difference of Fathers, which Twins cannot possibly have. Frustrate therefore is that notable fiction of the Potter's wheel, which Nigidius (they say) answered one that plunged him in this controversy, whereupon he was called the Potter. Turning a Potter's wheel twice, or thrice about as fast as he could, he took ink, and in the turning made two marks (as it seemed) in one place of the wheels edge, and then staying the wheel, the marks were found far asunder one from another upon the edge of the wheel: Even so (saith he) in the swift course of heaven, though one child be born after another in as short a time as I gave these two marks; yet in the heavens will be passed a great space, And that (quoth he) is the cause of the diversity of conditions, and fortunes betwixt two Twins. here is a figment now far more brittle than the pots that were made by the wheel. For if there be thus much power in heaven (and yet cannot be comprehnnded by the constellations) that one of the Twins may be an heir, and inherit, and not the other; how dare those Astrologians give such presages unto others that are not Twins, when, as they are included in those secret points in Nativities, which none can comprehend? But if they say they do prognosticate this to others, because they know it belongeth unto the known, and discerned spaces that pass in Nativities, and that those moments that may come between the births of two Twins, do but concern slight things, and such as the Astrologian useth not to be troubled with: For no man will ask the calculatour, when he should sit, walk, or dine? how can this be said, when we show such diversity, in the manners, states, actions, and fortunes of two Twins.  
To that at [I] touching Pharez and Zara, the reply is easy and home: that what space soever was between their births, and which soever was born first; yet being they did in part interchangeably put forth themselves at the womb, which was the exposing of themselves to the influence of the heavens according to the Astrologers doctrine, (putting so much weight upon men's births) as likewise jacob's continued successive birth after Esau; jacob's hand holding Esau's heel; so that the first is not wholly born, till the other be born in part, is argument enough, to prove that the Aspect of Constellations upon the birth of such Twins, is exceeding uncertain; and so the Astrological prediction as groundless. Which Austin doth notably argue out, (which may serve for a full answer to W. Ram. his frabble about Jacob and Esau) thus: 
Aug. de Civi. at. Der lib. 4.  In the ancient memory of our forefathers (to speak of them of note) were two Twins born, so near together, that the second held the first by the heel; yet in their lives, manners, and actions, was such disparity, that that very difference made them enemies, one to another. I mean not this, that the one sat when the other stood; nor that the one slept, when the other waked; these belong to those first marks and moments, which they cannot comprehend, who erect those figures of nativity for the Astrologers to judge upon. One of them bound himsef to serve for wages, the other served not at all: the one was loved by his mother, so was not the other: the one lost his honour, and inheritance (a matter of great moment among them) the other obtained it. And how great a difference was there in their marriages, wives, children, and goods? Exceeding much. Thus Austin, whom we have reason to believe far before false tongued W. Ram. [at L. M. N. O. P. R.] or his Forged Philo (as the learned call him) whom W.R. there quotes; or his Ptolemy quoted at [S] At [T] Wil Ram. consuteth himself. For if as a Candie being less than a Bowl, cannot shine light round about that Bowl, so the Planets that are less than the Earth, cannot shine round it; how then, can they pour down any influence at the same minute on the whole round of the Earth, in which many thousands of infants are born, whose nativities all Astrologers will cast, and from them all, undertake to predict? And for his intimation that the dexter and sinister, that is, the obliqne and indirect Aspects of Stars have as much power and influence, as those that are direct and perpendicular; it is contrary to plain sense. For the sun doth not so enlighten or heat with its obliqne aspect, as when it is perpe ndicular over us. And the Moon comes to her loss of light, and to be of less operation, by the obliqne aspect of the sun on it, and of it on the Sun; in comparison of the Moon at full; ut which time (as Wil. confessed afore) the powerof the Moon is greater on things below,  
But because there hath been such oft mention of Astralogical influences: 
The dangerousness of Astrogicall doctrines and influences.  let us inquire of the Astrologers themselves, what these influences are. For by their vote, they seem to be no less than a part of Magic and Incarnation, or the appertenance thereof. Agrippa in his book of Occult Philosophy tells us, that Omnia inferiora esse Ideata a superioribus Ideis etc. that is, 
H. Cor. Agri. Oc. Phil. I. 1. c. 11.  That all inferior bodies are Ideated or exemplified with inferior Ideas, by the superior ideas. An Idea is a form above bodies, souls, minds, and to be but one simple, part immutable, indivisible, incorporeal, and incorporeal, and eternal. And that the nature of all Ideas is the same. They say that Ideas are first in God himself, by way of cause, and that they are distinguished among themselves, by some relative considerations only, lest whatsoever is in the world, should be one thing without any variety; and that they agree in essence, lest God should be a compound essence. In the second place, they place them in the very Intelligible itself, that is, in the Soul of the world, differing the one from the other by absolute forms. So that all the Ideas in God indeed are but one form; but in the soul of the wood, they are many. They are placed in the minds of all other things: whether they be joined to the body, or separated from the body, by a cetain participation, and now by degrees are distinguished more and more. They are placed in nature, as certain small seeds of forms infused by the Ideas. And lastly they place them in matter as shadows. Hereunto may be added, that in the soul of the world, there be as many Scienciall Forms of things, as Idca's in the mind of God, by which Forms she did in the Heavens, above the Stars, frame to herself shapes also, and stamped upon all these some properties; Therefore, on these stars, shaps, and properties, all virtues of inferior species, as also their properties do depend: so that every; species hath it's celestial shape or figure that is suitable to it, from which also proceeds a wonderful power of operating, which proper gift it receives fromit's own Idea, through the seminal forms of the soul of the world. etc. The same Agrippa in the same book, cap. 13. hath these words Provenit ergo virtus primò ab Ideis etc. i.e. The form therefore and virtue of things comes first from the Ideas, then from the ruling and governing Intelligences, then from the Aspects of the Heavens disposing, and Lastly from the tempers of the Elements disposed, answering the influences of the heavens, by which the elements themselves are ordered, or disposed. These kinds of operations therefore are performed in these inferior things, by express forms, and in the heavens by disposing virtues, in Intelligencies, by mediating rules, in the original cause by Ideas, and exemplary forms, all which must of necessity agree in the execution of the effect, and virtue of every thing. And the same Agroppa in the same Treatise lib. 2. cap. 53. (whose title is, That no divination without Astrology is perfect) writes thus. We have spoken (saith Agrippa) in the foregoing Chapters, of divers kinds of divinations, but this is to be noted, that all these require the use, and rules of Astrology, as a key most necessary for the knowledge of all Secrets, and That all kind of divinations whatsoever, have their root and foundation in Astrology, so as without it they are of little or no use. Therefore whether the Physiognomists look upon the body, or countenance, or forehead, or head, or the Soothsayer sercheth by Dreams or Auspicy, that the judgement may be right the figure of heaven is also to be enquired into etc. And in his next chapter, he showeth how Astrology concurs to help divination by lots. He that will have more of this, let him read Cornelius Agrippa his occult philosophy, of which we have here given you a taste: by which you may evidently perceive the diabolicalness of Judicial Astrology and the abominable meaning of Judicial Astrological influences. And therefore we had little need affore to bestow the pains to answer W. Ram. about the signification of the words, Augurate, inchant, witchcraft, etc. when Cornelius Agrippa one of Wil Ram. Astrological tribe openly confesseth that Astrology concurs to All Divinations of what Sort soever.  
But to go on with W. R. silly discourse at [T] whereas (saith Wil.) the Doctor asketh what is the difference of natures in Twins, when the superior places are proportionably bigger than the earth, but sure he never read that part of Ptolemy, concerning the several significators in Twins which is the cause of his frivolous Quirk.  
Now Reader, is this an answer to the Doctous. I pray thee read afore, that marked with * ⁎ * (where the Doctors words do fitlyer put the question that W. Ram. here reports) and then judge. Surely thou mayest easily conclude that as W. Ram. cause is astrological Inchautment; so his defence is base juggling. He tells us the Doctor hath not read Ptolemy; and before, at [S] he tells us that Ptolemy l. 3. cap. 7. of his Quadripartit. shows us the reasons of the differences of Twins. But nor here nor there doth he produce a line out of Ptolemy to convince the Doctor, or to clear the mind of the Reader. He tells the Doctor afore quoting the words of Keckerman and &c, he should have made good the matter of those quotations: But W. Ram. here neither gives us the words of his quotations, nor his own applications, that we might have an hint to what to give an answer. And therefore I must pass from this, leaving only a story with William; but I think I must be fain to apply it for him. One Mr. F. C. of H. in Hartfordshier, a rich Gentleman, and a Scholar of much reading, but greatly affected with a retired life, was wont to say unto me; I might (said he) have been a Justice of Peace, and have had offenders brought afore me, and when I had wanted wit, what to do with them, I might have bound them over to the Quarter-Sessions. So W. Ram. undertakes to be a judge in this great Question of Judicial Astrology, (too heavy for his infant shoulders) and when he finds he wants wit what to answer to many objections, than he refers the Reader to Ptolemy, or to Sir Christopher Heyden.  
To that at [V] Will. shall answer Will. here he saith, though the heavens be so swift, yet in comparison of us it is not so much as an inch to ten thousand Miles: and backs it with a lie apparently against sense, viz. we may see (saith W. R.) that the Sun doth as to us move at all in two or three hours. And but a little afore at [F] quite contrary he hath these words, All that know any thing in Astrology, know that four minutes of time in the Birth, gives near upon a years time in directions. Let them reconcile this with that, who can. 'Tis no help for Will. to talk of Quoad nos, as to us, when he is to answer quoad rem to the nature of the thing.  
Romae Tybur amat, vento sus Tybure Romam. He shoggles in the socket of his principles: when he is non-plussed with the swifnesse of the heavens: then to us their motion is but slow, viz. not so much as an inch to ten thousand miles: (which is a gross untruth. For according to our ordinary sun-dials on walls, and towers, the sun runs a degree, that is three thousand six hundred miles in an hour, which is an inch upon the Dial.) And when Illwill is confounded with the slowness of the motion of others of the heavens, than four minute's difference of time, gives near a years time in direction: Which is also a gross untruth quoad veritatem rei, if we speak according to the truth of the thing, and not according to the Diabolical traditions, received by Judicial Astrologers. For not any of the Planets, much less the fixed Stars, do finish their daily motions in four or four hundred minutes, as we heard but now; but in each hour containing sixty minutes, run three thousand six hundred miles. And none but the Moon wholly finisheth any other motion, in a Month. And in every minute, the whole constellation of all the Stars, is quite different, the heavens running in their daily motion in each minute, sixty miles. Therefore strong must the principles of Judicial Astrology be, that lay the stress of their certainty of their Astrological predictions upon the Aspect of the heavens; yet will now (suppose at this pray sent minute) prognosticate from an aspect that is passed three minutes after, that is, is gone ninescore miles off; for W. Ram. (if we follow his words) takes in four minutes, into one and the same consideration. And who can truly tell the exact time of his Birth so near as four, or fourteen minutes? And though the great swiftness of the Heavens were (as Will. Ram. saith) in relation to the circumference of the Heavens, and not of the Earth: why then doth Will. and his Fellow Astrologers consider their motion such as it is in relation to earthly Bodies here below? Why do they distinguish of their Motions by minutes? Do they not confess (that which they cannot deny) that every half, yea quarter of a minute, by the Conjunction of other Stars (how slow soever the Ascensions of some may be) there is a new, specifically different beam of influence, radiated upon the Earth, all taking their circular turns to dart their efficacy, though upon the same Centre-point, if the Earth and its Bodies were so small? So that let the Heavens be never so swift, their varieties of influences doth touch by turn the things below. Only here is the Knot (which the Doctor put) not yet solved; how such sudden touches of influences, coming on, and going off, as in a moment, should make any change on the Complexions of men on Earth, so as to specificate them to such a temper by proportion to the temper of the Heavens at such a minute, if the temper of the Constellation of the Heavens at that minute could possibly be known?  
To William. Ram. [instant] of separation of the Infant from the Womb, to be the Radix of the Infant's Nativity; we need say no more: but 1. That locomotive motion is the time, not in an instant, Tempus est mensura motus. Arist. 2. That if a minute is in reason (as hath been argued) too short, by reason of the swift motions of the Heavens, to make, or make known any specifical different impression upon the Infant, how then shall an instant (that is too small to be any part of time) be long enough to be the Radix of a Prognostication from the Nativity.  
To William. Ram. his [I would fain know, the non-moving of the fixed Stars, and the Planets consiguration with them] noted with [X, Y, Z] a few words will serve. He needed not have been so fain to know, if he had observed the Doctors Argument afore; or to have put the Quere, he would fain know, if like an Artist he had given the Doctor a Logical distinct Answer. His poor suggestion of the fixed Stars motion, once round the Earth. every four and twenty hours, adds nothing but confusion to the solution of the Argument, to Astrological Predictions, and to William his own words. For presently at [Y] he saith, that the Stars we call fixed, move not at all, etc. Surly Will. Ram. would feign tell us some News if he could: but we cannot gather up any thing but Contradictions. For 1. do not the Planets as well move in and together with their Spheres, as well as the fixed in theirs. 2. If the eighth Sphere be about seven thousand years finishing its course, then of necessity so long are the Stars fixed in that Sphere, finishing their course. 3. That if some Planets and some fixed Stars should come into configuration in less than seven thousand years, yet perpetually in every minute many other Stars successively intermingle themselves so, that a distinct and certain Prognostic, or experience touching humane Events cannot be gathered from any posture of the Heavens.   

W. R. his SECT. III. of CHAP. IU. Wherein the Doctor endeavours to prove Astrology of no truth or certainty, as also its Rules and principles, are themselves of less truth, or ground, nay and indeed senseless.  
HIs third Argument against Astrology is, to prove the Maxims, Theorems, Axioms, and Canons of the Art, inconsistent with truth or foundation; but first he denieth absolutely any such (viz. Ground or Principles) at all to be in the Rules of Astrology, but with what apparent falsehood, that is done, shall appear to the World by these Examples following, being some few Questions and Resolutions, which by my own experience I can against all malicious Adversaries affirm to be most punctually true; wherefore I have thought good here to divulge them to the World, that such envious Carpers at this most true Art, may be for ever silenced, or at least that their perverseness may be apparently and vulgarly known in their colours; but see how in veterately they traduce it, notwithstanding millions of the like Examples, which they know not otherwise what to say for themselves, unanimously (this surpassing the natural capacities of their profound judgements, when they so clearly see themselves by experience convinced) they presently say, It is impossible this should be true! Sure this is very strange? Nay, I am confident this could not be done by Art! this is a plain dealing with the Devil! It is Witchcraft! and the like simple and malicious Censures, or rather Scandals hereon, but to the business intended. Where Will. Ram. draws three Schemes or Figures. One to show a Gentleman, whether he should receive some Money from his Uncle which he expected. The second, to resolve a Gentlewoman (that said no ginger would undertake to resolve an unbelieving Quaerent) whether she should receive any Money from the Parliament? The third, to resolve an incredulous Gentlewoman also: viz. Where her Husband was, and when he would return? And in all these Will. Ram. saith the Prognostications proved true. And he brings them to confure the Doctour's third Argument. For besides these, all the rest in this his third Section, hath no show of an Answer; and therefore not worthy the transcribing, or reprinting.  
SURVEY. We will give you in Answer to this Section.  

1. The Doctour's third Argument word for word.  
2. We will show you Will. Ram. juggling in the said Schemes or Figures.  
3. We will give you Proofs that under Astrology is couched the Assistance of the Devil; and the Quaerents or Consultours confidence in that diabolical Art, as necessarily concarring to have a true Prediction.  
4. The sum, or main Heads of M. Perkins Resolution to the Countryman; showing the wickedness of Astrology.   
1. The Doctonr's third Argument. The third Argument. All Rules of Sciences & Arts (by the fundamental Position of Artists) are Axioms, Maxims, Theorems, Canons, etc. that is, Most worthy, and most special Principles, I experiments, or Rules, for their verity and certainty. But such are not the Rules of Astrology. First, because of the for said various varieties and uncertainties of Stars, both in their own motions, and in comparison with others, Secondly, because no man knoweth the particular qualities or essicacies of all the Stars. No Artist yet ever undertook to speak of more than the seven Planets, and some few nominated Fixed Stars of some few several magmtudes; leaving out millions that are neither named nor knewn. Yea Thirdly, thousands of Stars cannot be so much as seen a minute together; as the Philosophers confess in their Discourse of Via lactea, the Milky way in the Heavens, to be seen in a most starry Night, especial in Winter. Fourthly, because all the Stars do shine upon the Earth at once, jointly and promiscuously; so that they that are under them cannot by any Rule from Nature know what influences shall be predominant in their Effects. Fifthly, they have more time to alter the Complexions of young People from the Cradle to Manhood, carried and walking abroad. I say, to alter their Complexion by radiation and influence; then to stamp an unchangeable impression upon them in the secret Chamber of their Birth; as we see many natural Men and Women, not differenced by grace, much altered from Melancholy to cheerfulness etc. So that if some Stars in one Position, in an instant at Birth have a power to imprint; other Stars, and perhaps more prevalent, have likewise a power to blot out that in many years, and to instill a new one. Sixthly, there are many Causes below between us and the Stars to alter the influence of the Stars, or interrupt their native operation; as the various Complexion of the Air, diversity of Winds, the different postures and situations of men, as sometimes under a direct, sometimes under an obliqne radiation, etc. Seventhly, Astrologers depend on Clocks and Dial's, to know the posture of the Heavens at the hour of their prognosticating; which Dial's and Clocks often are false, which may make a wide difference in a minute, in which, as we heard, some motions of the Heavens run sixty Miles. Eighthly the ginger cannot be able to allow exactly for the exaltation in the Apoge and descension in the Perige of the Planets, with their swifter motion in the one then in the other, so as ●o determine justly how much power of prevalence they may be in their influences at such changes. Ninthly, man can never certainly conclude of a particular Event from a Cause that is most universal, most remote, and ●o but a partial Cause of the thing predicted. But the Stars are no other but such a kind of cause of men's Complexions and Actions; and theresore are no sure Grounds of Prediction concerning the future affairs of men. The Parent's Complexion, divine Dispensations, occasions, and opportunities among men, and a man's own obedience or disobedience to God, have far more influence into man to dispose him to be, or do this or that, than all the myriads of Stars. Tenthly, Astrology contending for such a power of Stars over the Soul of man (which is the Principle of all Actions) infers as if the Soul of Man were ex traduce, generated by the Parents.  
First, contrary to many Scriptures, Psal. 102.18. The people that shall be Created shall praise the Lord. Eccles. 12.7. The spirit returns to God that gave it, whiles the Body returns to Earth. Hebr. 12.9. We have had Fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of Spirits?  
Secondly, contrary to the Rules of Art. Reason, and Experience, Coelum non agit in animam, etc. The Heavens cannot act directly upon the Soul; nor can a man's Body complexionate, altar, or master his natural spirit. So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligere, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, velle, the Acts of Reason and Will do not depend on Sense. For in sleep, we have strong Actings of Reason: and when awake, in the time of deepest rational meditations, the Senses are useless, and their Acts suspended, as if we did neither see nor hear.  
2. Will. Ram. his juggling in his Figures.  
It is well worth our observation to see William. Ramsey juggling in these his Schemes or Figures, compared with his Epistle to the Reader, and some Passages in his Book. In that Epistle he hath these particulars: 1. That Astrology doth not meddle with Contingences. 2. Man's will is not subject to the influence of Stars. 3. Neither doth Astrology meddle with the providence of God. In his first Chapter, Section, he defines Astrology to be that which teacheth to prognosticate by the Stars of Natural Effects, etc. But here by his Figures in this Section, he undertakes to tell of Events purely humane, and altogether depending on God's providence in the acting of Man's will; viz. whether the Gentleman should receive his Money from his Uncle; the Gentlewoman receive hers from the Parliament; & the other woman know where her Husband was, and when she should see him again? Now let all the World judge whether Astrologers do not juggle with us; professing one thing, but practising another, in the way of their pretended Art?  
3. Proofs of the concurrence of wicked Magic, or Enchantment, and of man's confidence or desire, and consequently of the Devil's assistance with and in Judicial Astrological predictions.  
H.C. Agrippa an ginger, in his second Book of Occult Philosophy: cap. 60. hath these words, Non ab aliâ causâ, quàm à coelesti, terrem orbis virtutes provemunt. Hinc Magus, etc. that is, The virtues of the terrene Orb. proceed from no other cause then celestial. Hence the Magician that will work by them useth a cunning Invocation of the Superiors, with mysterious words, and a certain kind of witty Expression, drawing the one to the other, etc. Hence saith Aristotle, in the sixth Book of his Mystical Philosophy, that when any one by binding or bewitching, doth call upon the Sun, or other Stars, praying them to be helpful to the thing desired, the Sun, and other Stars do not hear his words, but are moved after a certain manner by a certain Conjunction, and mutual series, whereby the parts of the World are mutually subordinate the one to the other, etc. And though the said Agrippa did in some show retract some of his devilish Inchamments, or Superstitions; yet in that Retraction he retracteth not this, but there affirmeth it, viz. Magna cum Astrologia sic conjuncta, atque cognita est, etc. that is, That Magic and Astrology are so conjoined, and of near kin, that he that professeth Magic without Astrology, doth nothing, but wholly errs from the way.  
The Book named the Centiloquy asserteth, that No ginger is able by mere Art, without the help of a familiar Spirit, to foretell any particular Event.  
Ficinus proveth, that Judicial Astrological predictions are managed not by Art, but by instinct.  
Jamblicus boldly affirmeth, (Lib. de Mist.) Est impossibile judicare certos, etc. that is, It is impossible to judge of certain Events, when as we cannot comprehend the concurrence of all Causes, unless we attain it by inspiration, etc. and disputing against Porphyry, saith, that The Lord of the Figure is a Devil.  
Philostratus writing the life of Apollonius lib. 3. c. 13. (the most famous Magician and ginger) saith, that Arcanas libationes per quas Astrologicam facultatem, etc. that is, Jarchas (the chief of the Indian Wizards called Brachmanae) did privately communicate to Apollonius the secret sacrificings by which they did find out the Astrological faculty, and skill of divining.  
Touching elevation of mind (either in confidence or desire) hear Cornelius Agrippa in his second Book of Occult Philosophy. and his 22. Chapter, Nihil materiales, etc. that is, Material Numbers and Figures can do nothing in the Mysteries of hid things, but representatively, by formal Numbers and Figures, as they are governed, and informed, by Intelligences, and divine Numerations, which unite the extremes of the matter, and spirit to the will of the Elevated Soul, receiving through great affection by the celestial power of the Operator, a Power from God applied through the Soul of the Universe, and observation of celestial Constellations, to a matter fit for a Form, the mediums being disposed by the skill and industry of Magicians. And in the same Book, Chapter 54. the same Agrippa hath these words, Now, that there is in Man's Soul a sufficient power and virtue to direct such kinds of Lots (of Divination) it is hence manifest, because there is in our Soul a divine virtue, and similitude, and apprehension, and power of all things, and all things have a natural obedience to it, and of necessity have a motion and efficacy to that which the Soul desires with a strong desire; and all the virtues, and operations of the natural, and artificial things, obey it when it is carried forth into the Excess of Desire, and then all Lots of what kind soever are assisting to the appetite of such a mind, and acquire to themselves wonderful virtues of passages, as from that, so from the Celestial Opportunity in that hour in which the excess of such a like Appetite doth most of all exceed in it. And this is that ground and foundation of all Astrological Questions, wherefore the mind being elevated into the excess of any desire, taketh of itself an hour and opportunity most convenient and efficacious, on which the figure of Heaven being made, the ginger may then judge in it, and plainly know concerning that which any one desires, and is inquisitive to know.  
Thus you see how the Mathematicians themselves cast great Blots and Blurs upon Judicial Astrology; and that in relation to the particulars afore mentioned, viz. of the concurrence of Magic, of the desires and confidence of Clients and Actors, and of the Devil himself. And therefore well may all ingenious men for ever be ashamed to speak in the behalf of Judicial Astrology.  
4. Hear what Master Perkins saith, concerning the unlawfulness of Astrology in his Book entitled his Resolution to the Countryman.  

A Resolution to the Countryman, proving it unlawful for him to buy or use our yearly Prognostications by W.P.  
Not convenient to have Prognostications Reasons: 

1. Concerning the buyer. 

1. Immoderate care, joined with distrust in God.  
2. Contempt of the providence of God, in not reverently regarding it.    
2. Concerning the maker 

1. His unability in Prognosticating proved 

1. By the true end of the heavens.  
2. By want of good experience.  
3. By ignorance of particular causes.    
2. His manifold untruths.  
3. His impieties and profane speeches, and actions, not seeming a Christian.  
4. His tricks of deceit.      
GOod Reader, I have thought it convenient (for some special causes) in this short Treatise, to disclose a part of my mind unto thee, concerning the making of Prognostications, and if it might be, to persuade thee, not to spend thy money in buying any of them. I have long studied this Art, and was never quiet until I had seen all the secrets of the same: but at the length, it pleased God to lay before me, the profaneness of it, nay, I dare boldly say Idolatry although it be covered with fair and golden shows. Wherefore, that which I will speak with grief, the same I would desire thee to mark with some attention. My reason shall partly concern thee, partly the Prognosticatour himself.  
1. First on thy behalf. I reason thus.  
1. As a man doth see the blessings of God upon him, so he must also labour with a careful diligence to maintain the store of this life. But because the affection of man is carried headlong unto a greedy covetousness; this desire of overmuch carping and caring, must be bridled with two strong bits. First, all our care must extend itself no further, than the present day. Secondly, in caring we must not trust unto ourselves, but six all our confidence in the mercy and providence of God who blesseth all, and without whose goodness, nothing can come to pass, do what we will.  
1. As touching the first, we have the direction of our Saviour Christ: who teacheth us to pray on this wise. Matth. 6.11. Give us this day our daily bread, whereby we are given to understand, that we are only to seek for the present time, resting with this persuasion, that he which hath blessed us this day, will also to morrow, and the next day show his like goodness unto us. Again, in the same place, our Saviour Christ speaketh on this wise. Matth. chap. 6. v. 34. Care not then for the morrow: for the morrow shall care for itself: the day hath enough with his own grief. By this welearn, that God will provide for every day all things necessary, though we do not increase the present grief, with caring and casting in our heads how we shall live in the time to come. Now tell me what is the cause that thou yearly dost buy a Prognostication, and one of those, which tell the strangest things: Is it because thou hast a delight to read the style of Prognostications? Or because thou wouldst learn to Prognosticate? Or because the pictures and Characters which they make, delight thy mind? it were folly to be persuaded of this, seeing the very cause itself is manifest. Thy whole desire is to fill thy coffers, and to heap up wealth, thou art afraid lest thou shalt become poor, therefore thou greedily buyest thee Prognostications, and continually searchest all the corners of them, to see the state of the year to come, even thus in mind reasoning with thyself. I can never be quiet, nor take my sleep, until such time as I have known the state of the year ensuing, that I may frame my business accordingly: This next year there will be much rain, it will rot corn upon the ground, it will be spoiled, I will keep my corn until the next year following: I find that corn will be dear about half a year hence, I will not sell my corn now, but keep it, that I may have plenty of money for it, and sufficient beside, to maintain my house: the sea and land is calm and quiet this year, the next year many shipwrecks and troubles in many countries will fall, now I will fraught my ships that then I may be quiet. These imaginations are lively arguments of thy diffidence, and despair in the goodness and loving kindness of God. If thou fear God, love God, put thy whole trust in God, thou art content to refer thy whole preservation unto the hands of God: now, these proling and ranging conceits of the time to come, argue that either thou never thinkest on God, or at the least persuadest thyself, that either he will not, or cannot help thee. Wherefore seeing the having of Prognostications, cometh of so wicked causes, as is the greedy desire of prosperity, and wealth, and argueth some kind of diffidence in God: when thou readest these my words, examine thine own heart, if thou find my say true (as certainly thou shalt) never hereafter desire to know the state of the year beforehand, except it be for the seasons of the year, which I am persuaded, thou mayst in some part, without any skill, even by thine own experience.  
2. Concerning the contempt of God's providence, thus much I say. The Prognosticatour, if he be asked whether he confess the providence of God, he will with all his heart confess it: but by his deeds he doth deny it, for all the things whatsoever, which can happen in a whole year, he attributeth them to the stars, and so he publisheth his predictions, always mentioning stars, never, or very slenderly, making any signification of the power, and justice, mercy, and everlasting wisdom of God. And surely, even for the very paring of thy nails, for the cutting of thy hair, for the putting on of thy shoes, for taking a journey two or three miles from thine house, for obtaining at God's hands thy request, for making thy bargain with thy neighbour, for all thine actions be they never so small: these wise men (if thou wilt ask their advice) will give thee counsel from the stars. Now when these their irreligious predictions shall be had in thy bosom, and read of thee daily, thou being a man unlearned and worldly given, never hearing any mention of the special providence, and hand of God in every thing, but long discourses of the virtues of Planets, and signs, dost never think upon the wonderful and most infinite power of God, working after a special manner in every matter, but are drawn strait ways into an admiration of the ginger, and a great fear of the constellations of heaven. An experience of this I found in thee, about two years ago. A learned man (yet in this case far deceived) wrote an Astrological discourse of the conjunction between Jupiter and Saturn, wherein he shown of great alteration in every thing to fall. At this thou wast sore aghast, thy mind was encumbered with fettling thy goods to set them in order against that day: thy song for half a year was nothing else, but, the conjunction the conjunction: the day being come, what staring was there and gazing into heaven, to see the meeting of those two Planets: Now all this while, where was God's providence? where was that trust and rejoicing in him? Wherefore me thinketh that in a Christian Commonwealth, those only books should be published for thy use, which might beat into thy head, and make thee every hour and moment to think on the providence of God: Contrariwise, to tell thee the means which God doth use, to thunder out the aspects and constellations of stars, and seldom to mention of his providence, maketh thee to fear, and admire, and love the means, quite forgetting the work of God in the means. This fault was very rife amongst the Israelites, who came yearly unto Astrologers and wise men: Wherefore that which is spoken by Jeremy chap. 10. v. 12. unto them, is also spoken unto thee. Hear ye the word of the Lord, that he speaketh unto you, O house of Israel: Thus saith the Lord, learn not the way of the heathen, and be not afraid for the signs of heaven, though the heathen be afraid of such: In like sort, God forbiddeth his people of England to give credit, or fear the constellations and conjunctions 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. If thou wilt not hear and follow this which I say, see what will ensue. Thou seest that the greatest matters which these Diviners and Prognosticatours foretell, fall out flat otherwise then they say, to their perpetual shame. Truly I am persuaded, that it is the judgement of God upon them (although they cannot see it) who maketh them, when they think they are most wise, to be most fools. For so the Lord used the wise men and Astrologers of Chaldea, as he speaketh by his Prophet Esay, chap. 44. v. 24. I am the Lord that made all things, that spread out the heavens alone and stretch out the earth by myself, I destroy the tokens of Soothsayers, and make them that conjecture fools, and turn their wise men backward, and make their knowledge foolishness. Dost thou then O careless and miserable man, think to escape the same, or greater punishment being a cause of this fault, for if none desired to know what is to come, none would busy themselves in that vanity. Wherefore read the word of God in the 18. of Deut. verse 9 When thou shalt come (saith the spirit of God) into the Land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. In the words following Moses numbereth nine abominations.  

As 

1. To make his child go through the fire.  
2. To use witchcraft.  
3. To regard times, this is thy fault.  
4. To mark the flying of fouls.  
5. To be a Sorcerer.  
6. To be a Charmer.  
7. To counsel with Spirits.  
8. To be a Soothsayer.  
9 To ask counsel at the dead.     
All these horrible abominations being rehearsed, mark what followeth. Deut. 18.9. For all that do such things are an abomination unto the Lord, and because of their abominations, the Lord thy God doth cast them out before thee: now seeing most of these abominations, and especially the third is used of us, why should we not fear the like judgements upon us, unless we will repent, and that with speed.  
2. The reasons which concern the Prognosticatour, and may avail to the persuading of thee, not to buy any more of their unprofitable books, as these which follow, First, their unability in Prognosticating: Secondly, their manifest untruths: Thirdly, their impieties: Fourthly, their tricks of deceit. What? can they not foretell that which is to come? can they not make conjectures of that which is like to ensue? No surely. And I will use arguments to confirm it unto thee.  
The true use of the heavens consisteth in many points. 1. To declare the glory of God. The heavens (saith David, Psal. 19.2.) declare the glory of God, and the firmament showeth the work of his hands. It is an Alphabet written in great Letters, in which is described the majesty of God, and that by these four special points: First, the Majesty of the work itself. 2. The infinite multitude of Stars. 3. By the wonderful variety of Stars. 4. By the greatness of the Stars.  
2. Secondly, it maketh sinners and wicked men inexcusable before the judgement seat of God. Rom. 1.20. For the invisible things of him (saith Paul) that is, his eternal power, and Godhead are seen by the creation of the world being consiaered in his works, to the intent that they should be without excuse.  
3. Thirdly, they serve to the appointment of times, as day, night, month, year, which are both measured and described by the course of the Sun, and Moon, and other Stars. Gen. 1.14. And so the feast of the Israelites, and the computation of the year in our Church, dependeth thereupon, and without them there would be great confusion both in the common wealth and Church.  
4. Fourthly, they serve to be signs, that is to foretell things to come. And they are signs either of extraordinary things, or things which be ordinary. When they are signs of extraordinary things, than there is and appeareth in them some extraordinary work of God: as appeareth in these examples which follow. At the suffering of Christ, not only the vail of the temple rend, and the dead rose forth of their graves, Matth. 27. but also the Sun was wholly eclipsed, the Moon being in the full. At which sight, Dyonisius Areopagita, a good Astronomer spoke these words: Either the frame of the world is destroyed, or the God of nature suffereth. The Prophet Ezek. cha. 32. v. 78. being commanded to prophesy the destruction of Egypt. he first putteth down such extraordinary signs: Before the second coming of our Saviour Christ, there shall be signs in the Sun and Moon, and in the Stars. Lastly, the extraordinary going back of the Sun signified the lengthening of the life of King Ezekias. Secondly, the Stars are signs of general things, which happen ordinarily every year in nature among us.  

As of 

1. Approaching and declining of 

1. The Spring.  
2. Summer.  
3. Harvest.  
4. Winter.    
2. Ordinary weather in these quarters.  
3. Ebbing and flowing of the Sea.  
4. Seasons of 

5. Ploughing.  
6. Sowing.  
7. Setting.  
8. Planting.  
9 Cutting.  
10. Felling.  
11. Reaping.       
I say general, because the particular estate and affairs of men can in no wise be fore-signified by the stars. I say ordinary, because the things which fall out seldom, and are besides the common course of nature, as plenty of all things, famine, plague, war; eversions of Kingdoms, etc. Do not depend upon the Stars. For the confirming of this, I have three reasons: First, in the 1. of Genesis v. 14, 15. God saith, that he made the lights to be signs, and yet the same God in the 47. of Esay v. 13.14. saith, he will destroy the signs of them which divine: flatly forbidding us to use Stars, as means to judge of any thing to come, saving only of those, of which they are expressly made signs of God in the creation: all which are put down before. Secondly, this is manifest by the order of the creation: Gen. 1.12.14. The third day God created upon the earth herbs and trees, and the earth brought forth fruits and was fertile: the fourth day God commanded lights to be made in the firmament of heaven, to separate the day and the night, and to be for signs and for seasons, and days, and months, and then it was so, and then God saw it was good. Out of which I gather that it cannot be a sign causing famine, or plenty and fertileness, because fertility went before the creation of the host of heaven. Also of wars, and plagues, and the particular estates of men, they can be no signs, because man was not yet created, and yet even then they were signs. Some will say they were no signs of those matters in the creation, but now they may be, and are: No, for the works which God created, he now preserveth, neither increasing, nor diminishing any thing in them. Philo Judaeus in his book de opificio mundi, saith, he was persuaded that God foreseeing the minds of men, given to search strange matters to come, did in this order create the heavens, to confute and disprove their imaginations. Thirdly the Heavens and Stars were made for the use of man, and man is their end, so that it is absurd to imagine they have any force in the affairs of man. Now then Prognosticatours if they will foreshow of strange things to come: they must undo the work of their Creator, and give unto it new uses, otherwise they shall not be able to Prognosticate as they yearly do.  
The providence of God is his decree by which he appointeth how every thing shall come to pass. The continual execution of this decree is ordinarily by means, but often without means, The means which God useth are either general or special. General are these by which he governeth all the whole world, and every particular thing, which concerneth this life: unto this kind are referred spiritual creatures, called Angels, by whom the Philosophers say the heavens are governed, and we see that whole Kingdoms, Provinces, and Cities have been kept and defended by them, as also consumed and destroyed. Again, the stars and heavenly bodies are used of God to govern and order things here below, as it is the 19 Psal. Nothing is hid from the beat of the sun. And by the Prophet Hosea. the Lord speaketh thus I will hear the heavens, the heavens shall hear the earth, the earth shall hear the corn, the corn shall hear Israel, But this instrument is only a general instrument, and hath his work in ordinary matters of nature. Beside these means, there be many other by which God ruleth the world. In the beginning he set man over the whole world, that he might have rule over fishes, fouls, and beasts, and all things else. He appointed husbands to govern their wives, he set the firstborn before their brethren, as Cain before Abel: Princes over Cities, Kingdoms, Commonwealths, and therefore by reason of their dignity calleth them Gods. There be Governors of Families, Fathers over their Children, Masters over their Servants. Yet God hath more near care in preserving and governing his chosen, as appeareth in the 43. of Esay. Thus saith the Lord God that created thee. O Jacob: and he that form thee O Israel: fear not, for I have redeemed thee, I have called thee by my name. thou art mine: when thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee, When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy one of I srael thy Saviour. This is also manifest by that Sympathy which is in the Lord, when his children are afflicted as appeareth by the 11. of Zechariah He which toucheth you, toucheth the appleof mine eye, And in the 9 of the Acts, Saul Saul, why persecutest thou me, that is, my elect. Wherefore therebe also special means by which he more carefully governeth the elact. As be Angels whom Paul to the Hebrews calleth Ministering spirits: it is certain they defend every one of the elect particularly. Hitherto may be referred the preaching of the Word of God, the ministering of the Sacraments.  
All these means God's providence useth, first that he might show his goodness towards us: secondly, that he might be known to be the Lord over all, thirdly, that we might be thankful, because he not only himself governeth us, but also maketh his creatures to serve our turns. But this must be noted (as I said before) that in all these secondary causes, beside their natural work, which God hath given them, there is also the special work of God his special hand showed. God worketh not by second causes, as Magistrates govern their Common Wealths by their inferior officers. For they so govern by them, that they do nothing or very little themselves; and peradventure, never know what is done. God governeth not the world so, but in every particular work, he hath his particular stroke. That the thunder burneth, moveth, hurteth, it is the general providence of God: but that it burneth, or hurteth this or that man, on this or that part, in this or that manner, it is the special providence of the same God. The Lord hath showed his special providence in one excellent example. If the hatchet (saith God) fall forth of the hand of him which loppeth the tree, and kill a man in the way, I the Lord have killed him, God also governeth the world immediately, and his providence worketh without means, and many things he bringeth to pass against all means, which is manifest by that of Matthew, Man liveth not by bread only, but by every word which proceedeth out of the mouth of God.  
Now to come to our Prognosticatours, and Moon-prophets, how shall they be able to know what will come to pass hereafter? For first, the Heavens being only one particular Instrument of God's providence, amongst many, they cannot certainly and truly say, this thing or that thing proceedeth from the Heavens. Secondly, they cannot determine whether God in extraordinary matters, as Plague, Famine, Barrenness, distempered Wether, Earthquakes, Wars, etc. Doth work immediately, or with means: if with means, they cannot determine, whether the Heavens, or Angels, or men, or any other things be the means of his providence. Thirdly, if they were able to know what the Heaven worketh naturally, yet they were never the better; for God beside the power of the Heavens hath in all things his particular working providence, altering, and framing, and bending as Wax his Instruments to his good will.  
The third Reason the want of experience.  
If our Prognosticators have any means to foretell things to come, they have those means either without experience, or with experience: if they have them without experience, then must thou account all which they do to be foolish Dreams, and deceit. For all kind of humane Learning which is profitable, and hath use in the Life of Man, is taken from often observations, and experience. If it be said, that they have their Directions in prognosticating from experience, and that of all times; I will convince them thus: True experience of the Causes of Things is an often observing of the Effects of the same Causes, with this Ground, that they can proceed from no other thing. The Physician saith Rheubarde, doth purge Choler. Well, how knoweth he this? he hath often tried this, and that in old men, young men, children: and hath found, that in the Bodies of all Men, the Cause of purging this Humour, could be ascribed to nothing else. Wherefore he may peremptorily conclude, Rheubarde purgeth Choler. Our Prognosticatours, in the Heavens can have no such experience. For they cannot observe often the same position of Stars in the Heaven. The order and cause of the fixed Stars and Planets, which we find in the Heavens this day, the next day will be changed, and never the like again. They will say, in deed, although the same position of the whole Heaven never happen, yet the same Conjunctions of notable Stars, the same Rise and Setting, and the same Constellations of the chiefest Stars are marked often. I say again, that when these Eclipses and great Conjunctions happen the rest of the Stars being otherwise affected than they were before, and having new Positions, may either increase or diminish their Effects, or else hinder them, and quite take them away. As we see when the Sun casting his beams into a Chamber, the light of Candles, and Torches, and Fires do make it shine dim, yet these being absent it will shine bright. Again, they are not able to say, that Constellations, which they have marked, are Causes of those Effects which follow, as Wars, Diseases, distempered Wether, Earthquakes, Famine, etc. For in those things which happen together, the one is not the cause of the other. When Nero played upon his Harp, Rome was on fire; yet Nero's playing on the Harp was no Cause of the burning of Rome. Also these Effects may have other Causes in the Heaven, than those which they mark, and they may come immediately from God, they may come only from the will of man: wherefore seeing that they cannot assure themselves that those Eclipses, and Conjunctions are the Works of such Effects upon Earth, and they cannot have often Observations of the course of Heaven, their Rules of Predictions are feigned and supposed, and not built upon true experience. Let a man which knoweth not one Herb, take all kinds of Herbs, and put them into a great Vessel, yet so, that there be more of some Herbs, and less of other some; let him beat them all together, and make a compound virtue of all their virtues; Can he now tell the nature and operation of every particular Herb? Can he divide and sever by any help the virtue of one Herb from another? No indeed. The same thing may be said of the Stars of Heaven; all their Lights, and all their influences (as they term it) are in the lower Bodies: more plainly, every earthly Body hath in it all the secret powers, and working of every particular Star: so that they make (as it were) a compound operation rising of all, or of the most of their virtues joined together? for the Astrologers hold, that although the Light may be hindered by the thickness of the Body, yet the heavenly influence pierceth through all. Therefore they are not able to sever, and learn the nature of these Stars, except they can stop the influence of what Stars they list, and bring them into what compass they will. Yet thus much I will grant them, that they may have a little knowledge of the virtue of the Sun, and Moon, and some other Stars: as we see those Herbs in the former composition, whose virtues be the chiefest, though not fully, yet somewhat do represent their nature, and show themselves above the rest. But what is this to the purpose? If I confess the operations of the Sun and Moon. If I shall grant that Saturn is in nature cold and dry, Jupiter warm and moist, Mars hot and dry, Venus' cold and moist, Mercury in nature mixed, the notable fixed Stars in the Zodiac to be of the nature of the Planets, and to have manifest operations, as the rising of the Dog to make heat and tempestuous Seas, the rising of Arcturus to make rain and showers, Pleyades to be of the nature of Mars, and the Moon, etc. what will all this suffice to make a Prognostication? for seeing all stars have their own powers, and peradventure also the least stars, which we make no account of, have great Effects amongst us (as one Grain of Musk in the Apothecary's shop maketh a greater smell than all other Powders, be they never so many) nothing will the knowledge of the operation of some stars prevail, the rest being not known and never regarded. They will say, they have some experience, but yet imperfect. I have showed how they have no true experience at all: and their imperfect experience maketh them perfect Liars.  
The fourth Reason, the ignorance of Causes.  
A man which will judge rightly of any matter by the Causes, must not only consider the common Causes, but he must also with them confer the particular Causes of all things which happen amongst us, so he shall judge aright. In Heaven the stars be common Causes of all things amongst us, because they show their virtue on every matter, one way or other. The same things have their peculiar efficients, and matters, and forms, by which, and not by the Heavens, they are made that, whatsoever they are. These proper Causes, because their natures be unknown unto us, I cannot see how the Prognosticatour is able to foretell any thing to come, in good and convenient manner, laying aside all deceiving, and forging of untruths. To make this more plain, I will use this similitude, Suppose an Hen to sit upon many Eggs, some of her own, some of divers other Fowls; she impartoth her heat equally unto them; at the length she hatcheth, and some of her Chickens are Cocks, some Hens, some Crows, some Partridges, some Doves, some black, some white. some like and live, some die, some are killed of the Kite, some are roasted. No man (I think) will profess so much skill, as to say, that he by the considering of the Hen and her heat which is a common Cause of the Chickens, and all that befalleth them, is able to tell, why of this Egg came a Partridge, of that a Crow, why this Egg had no Chicken, why that had a dead Chicken, etc. except he do therewith all adjoin the consideration of the particular Effects. The Heaven is as it were a Hen, fostering under her Wings all earthly things, imparting his virtue and heat unto all. Can our Prognosticatour, by the erecting of Figures, by considering the Disposition of every Planet in their Houses, and the significations of every thing, judge, why this man is wealthy, that man a Beggar, why this Nobleman dieth this Year, none the next Year, why it is naught to travel this way good to travel that way, why these Diseases abound, and not other why Corn shall be dear this Quarter, not the next, why this Week is fair and temperate, that Week, that Month unseasonable and tempestuous. Tiuly, it is a thing flat impossible. They must hereun to adjoin the particular nature of the Country, the particular Causes both in men's minds and bodies, as, education, place, honesty, birth, blood, sickness, health, strength, weakness, meat, drink, liberty of mind, learning, etc. and all other special circumstances; which they never do, as we may see in their Prognostications: and if they would do it, yet they could not. Wherefore I must needs say this, that their folly is great in publishing their Prognostications: and thou also greatly to be blamed, which by thy greedy desire givest them great occasion to be unprofitably occupied.  
To show more briefly and plainly of their unability in prognosticating, Hos. 2. although I grant the Stars have great force, yet I say they cannot judge of things to come. And there be six Impediments.  
The first Impediment is, imbecility of wit, for as man's eye from the Earth beholding the Heavens and the Stars, perceiveth them not in their just quantity, but as very small Lights: for indeed the Sun is a hundred and threescore and six times bigger than the Earth, Saturn ninety times, Jupiter ninety and five, Mars one and an half, the Moon is the thirty and ninth part of the Earth: the biggest fixed Stars contain the Earth an hundred and seven times, the Stars of the second magnitude ninety, the third seventy times, the fourth magnitude fifty and four times, the fifth magnitude thirty and five times, the sixth magnitude eighteen times. So the weakness of man's understanding is not able to conceive and learn the things which the Heavens do bring to pass on Earth.  
The 2d Impediment, the infinite number of Stars, which no doubtall have great power, although we do not find it. For the Prognosticatour only maketh one thousand twenty and eight Stars, and of these he taketh only heed unto a very few: which is as though a man should judge the power of an Army, by the power of one or two Soldiers and Captains, not by the power of the whole company.  
The third Impediment, is the infinite varieties of the virtues of Stars, and the parts of Heaven, which Astrologers grant to be: yet they do not know them. As touching the nature of the Fixed Stars, they know nothing but by colour, which is red, leady, white, pale, etc. resembling some Planet. And because they know not the virtue of all Stars, and every part of Heaven, they are not able to judge any thing but to their own shame, no more than the Physician is able to know the nature of the compound Medicine without the knowing of every Simple.  
The fourth Impediment, the manifold and daily change of the Motions, Positions, and Configurations of the Stars: for if a man could tell both the number and nature of Stars, yet the variety of Positions breedeth Trouble, and hindereth right judgement: because by this means the powers of Stars are increased, diminished, and changed. And these Rules which served for ancient times to foretell things, will not serve us, because all the Fixed Stars have changed their places, and the reft are daily changed.  
The fifth Impediment, the infinite variety of inferior things, which do hinder, pervert, change, receive, or not receive the virtue and Predictions of Stars as the nature of the Soil, the disposition natural of Air, orders and Constitutions of the Commonwealth, occasions, education, institution, kinds of meat and drink, etc.  
The sixth Impediment, the will of man, which freely in common matters chooseth this and refuseth that. There are many things which are caused without any work of Stars, only by the will of man, and study, as we see in Socrates, Demosthenes, and other, etc.  
Thus much shall suffice to show that they cannot prognosticate of things ensuing; now follow their manifold untruths, and most false Rules. In disclosing them I will keep the same order they use in their Almanacs.  
In the first or second leaf of their Books thou shalt find a Picture of Man's Body with the twelve Signs round about it they call it the Anatomy of Man's Body, showing how the twelve Signs have Government of the same, for the Moon or any other Significatour of any thing being in the Sign, they say, that it is dangerous to box, to sear that part, or to let blood in it, which is subject to the dominion of that Sign, All these are nothing but vain Fables, as I will manifestly prove.  
1. Whereas they call it an Anatomy, me thinks, it is a butcherly Anatomy; nay, that of the Butchers is far better, for they join Head and Appurtenance together; these men being sparing give Aries the Head, Leo and Cancer the Heart and Lungs, As for the Liver, I know not which Sign hath it, peradventure in old time men had no Livers. At the Anatomy of a Carrian, Crows deal friendly, for every one hath somewhat; but in the division of Man's Body, Signs play foul play, for Capricorn hath got nothing but a pair of Knees. It is like that the Signs scrambling for their portions, Capricorn being slow got nothing, hereupon compassion being had, there was a gathering made, and Sagittarius gave the lower part of the Thigh, Aquarius the higher part of the Leg which both together make the Knee. But to deliver thee without all doubt, mark these reasons which follow. I. The signs cannot have any such dominion over man's body: I make it manifest thus. There is no corporal heaven in deed above the firmament, yet because the firmament or eighth Sphere hath many motions, to give reasons to those motions, the Astronomers have feigned two heavens above the firmament, the Crystalline heaven, and the first movable or tenth Sphere, which they divide into twelve parts, which parts they call signs. Now, I pray you tell me, 
The 12. Signs feigned.  is it possible to conceive that an imagined part of any imagined heaven void of all stars, shall either have in itself, or give unto other Stars power to govern the parts of man's body? More reasonable was that man, who being asked what was the cause of the sands in Sandwich haven, he answered the building up of Tenterton Steeple. Secondly the government of the Signs in the body is not taken from experience in nature, but feigned long ago by some drowsy pate, and now because it hath a cloak of antiquity, it is allowed. More natural was this kind of way, that hot signs should govern hot parts, cold signs cold parts, earthly signs earthly parts. So Aries should govern the heart and the vital blood, not the head, and the rest of the signs those parts which are of their nature and disposition. Thirdly great experience of many men daily confuteth this rule. For many learned Physicians, and expert Chirurgeons have by infinite examples found, that if a man be let blood in the sign, or launched, or boxed, or seared, no harm ensueth, nay they have given testimony that the patients have found even then great comfort. Wherefore let not these things trouble thy mind any more, but let them be numbered even amongst vain and unprofitable fables.  
2. Next after followeth Elections of days and hours, necessary for all matters as followeth.  

Special days to 

Prepare humours.  
Let blood.  
Purge with Vomit.  
Purge with Electuaries.  
Purge with Potions.  
Purge with Pills.  
Cut hair.  
Comfort the virtue Attractive.  
Comfort the virtue Digestive.  
Comfort the virtue Retentive.  
Comfort the virtue Expulsive.  
.  
Put children to School.  
Travel.  
Marry.  
Hunt, Hawk, Fish.  
Plant.  
Geld Cattell.  
Lay foundations.     
Here, I pray thee, mark their naughty deal, how they abuse thy ignorance, to make themselves skilful, and to do more than they can do. For, if the judgements of the best Astrologers may be taken, certainly most of these elections cannot be prescribed to thee, unless they know before hand the figure of thy Nativity. For all Election, which concern thy person, must be moderated (to speak as plainly as their toys will suffer me) by the direction of the root of thy Nativity, and by the monthly and diurnal progressions of thy present Revolution. If any of these pretend some evil, the particular election may be a means to increase, and to bring it to pass. For example, suppose thou being a man toward marriage, in the Almanac thou findest a good day noted by the Prognosticatour to marry in: thou takest thy opportunity: after a while, thou art weary of thy life: the first day of thy marriage was the last day of thy joy. What is the cause of this? All the Planets which were signifiers of thy marriage in thy nativity, were then evilly affected, and peradventure also, at the first thou wast born, they received some disgrace. So then thou mayest lay all blame, partly upon thyself for believing and partly upon the Prognasticatour, who deceived thee. But to come unto particulars, the elections of days to purge the body with any kind of purgation, and to comfort the same, are most ridiculous. Why do they not also prescribe hours of eating meat? Why do they not appoint the kinds of meats and drinks, which we must eat and use daily? If thou see that God doth daily bless the enterprises of those Physicians, which never regard those elections in ministering to their patients: never esteem of them, let them go as lies to the Devil from whence they came. Concerning the elections of days to sow, to set, to plant, to lop, they are also foolish: the general observation of the season of the year, in which these things are to be done is sufficient. And S. Augustine in his book de civitate Dei laugheth at the folly of them, which choose particular days to do their husbandry, as though some certain positions of stars had some special influence to the things which are sown then. His reason is, because many grains of corn being cast into the ground together, springing up together, and riping all at one time: yet some of them are blasted, some are eaten of birds, some are trodden down under foot, some stand and are never touched. The rest of the elections, and especially that of laying foundations is most absurd. They say, that if an house, a city, a town have his foundation when the stars be well affected, the inhabitants shall have prosperous and quiet living: if when the stars be evil disposed, than trouble and disquietness. They have no experience of this, but that only which is most false, for they know not the foundations of cities and towns, neither the positions of the Stars when they were built. Let Rome and Venice be examples, because these are most alleged of Astrologers, the time in which they were built is uncertain, and the Planets are falsely set in the figure of the foundation of Rome, because Mercury is contrary to the Sun, a thing flat impossible. Again the folly of this is thus manifest, that an house, or city, or commonwealth may remain, the people being gone, as it is in the time of plague, and banishment, and conquests of Princes: And the inhabitants also may be safe and remain, the building quite ransumed, and beaten down, as we may see in Carthage, the people and commonwealth remained, the City quite defaced. That all elections are unlawful, Saint Augustine wrighting unto Januarius, proveth it forth of the fourth to the Galathians, by these words: Ye observe months and times and years (Therefore saith he) let us not observe days, and years, and months, and times, lest we hear this of the Apostles: I am afraid lest I have taken labour in vain with you: for he rebuketh them which say, I will not go, because the Moon is thus or thus moved, or I will take my journey that I may have good success, because there is such a position of Stars: I will not do my business this month, because such a Star governeth this month: or I will do my business this month because such a Star ruleth. How then shall a man do, not to break the word of God? Art thou a man that desirest to lead a Christian life? Then take the example of Paul, Rom. 1.10. as a pattern to govern all the actions of thy life: without ceasing (saith he) I make mention of you in my prayers: beseeching that by some means, one time or other I might have proserous journey by the will of God to come unto you. So thou if thou hast any business in hand, any journey to take, any thing to buy or sell, or any other matter: never regard the constellations of Heaven, commit thyself to the only providence of God, in whom thou hast thy life, and motion, and being, who directeth all thy steps: pray unto him privately with thyself to bless thee and all thy actions, that they may tend to his glory, thy welfare: thou shalt find that all thy enterprises will have better success, then if the whole host of heaven, and all the Prognosticatours of England had promised never so much prosperity. Now let us show their absurd folly in Prognosticating of the state of the year: of which their predictions are either general for the whole year, or special for every day. In their general predictions are considered either the grounds of them or the matters which they foretell. Their grounds are especially two. 1. The figure of the revolution of the year, erected when the Sun entereth the first minute of Aries. 2. The figure celestial for the time of the Eclipse of the Sun and Moon: for upon these twain, say they, dependeth the whole state of the year. In their celestial figures they consider the erecting of them, and the finding of the Lord of the figure. The erecting of the figure, containeth very many absurdities.  
1. They follow that way, which Regiomontanus did invent, never as yet proved by any experience, and flatly differing from those ways which of ancient Astrologers were used: and were invented by Gazulus and Campanus. Nay oftentimes it maketh the Planet or fixed Star to signify a flat contrary thing to that which these two other do.  
2. The casting of the heavens into twelve parts, signifying twelve distinct kind of matters is ridiculous, because it being imagined, and void of stars, can have no force. Yet (some will say) other stars being in those places may have and signify such or such effects. I answer, that if Stars of divers natures coming to such an house always signifying some one kind of thing, than the house must of necessity give some force unto the Planet: and so it shall have not only an augmenting, but also an effectually working power, which Astrologers deny, and no reason can prove.  
3. They make the twelfth and eleventh houses being higher above the horizon than the first, to be of less force than it: and the fourth house to be of greater power than any above the Horizon not Cardivall: and the end of the ninth to be more in power then the beginning of the eleventh house: all which are against reason, because a Planet the more perpendicular his beams are, the more is his force. They answer, although the force of the light be greater, yet the secret influence is less, and the first house hath more forcible influence than the twelfth or eleventh. If the influence be secret how can they know it? again, they can by no good experience show that those houses have more influence than the rest: this influence maketh against them. I say they cannot prognosticate because they know not one stars virtue. For whereas they say, that the Sun, and Moon and Planets have most force. I answer that it is by reason of their light, not their influence, which is small, and there is far greater in the smallest fixed Stars. So that the fixed Stars although they have no light, or very small light perceived, yet they have most influence. And so these men must needs dream because they judge by wrong causes. Well, their figure being framed and distinguished with fair characters, then go they on to find the Lord of the figure, that is, that Planet which hath most dignity in the figure.  
The dignities of the Planets, are found out by these means especially 

1. Houses of Planets.  
2. Exaltation.  
3. Triplicity.  
4. Terms.  
5. Stars.  
6. Houses.  
7. Freeness from Combustion.  
8. Directions.  
9 Velocity of course.  
10. Sazimi.  
11. Some aspects of other Planets,    
These toys be so foolish that a reasonable man would not vouchsafe to refute them: yet a word or twain. If the houses of the Planets shall be battered and pulled down, all the rest of their worship and dignity will lie in the dust. Aries and Scorpius are appointed the houses of Mars, Taurus and Libra the houses of Venus, Gemini and Virgo the houses of Mercury: Cancer the house of the Moon, Leo the house of the Sun, Sagittarius and Pisces the houses of Jupiter, Aquarius and Capricornus the houses of Saturn. What reason do they give of this? Leo and Cancer, say they, are the houses of the Sun and Moon, because they resemble the nature of these Planets, and because they come most near our heads: such reason they give of the rest. What feeble grounds are these: As in the North part of the World Cancer and Leo resemble the nature of the Sun: so in the South part, in the contrary Climates, Capricornus and Aquarius do resemble their natures. Also in every country some divers signs be either vertical, or else come near the top of the country; and so all signs shall be the houses of the Sun and Moon. Now then, the Sun being displaced, I cannot find how the rest of the Planets can keep their hold. To go further, the exaltations of Planets in like manner are the very dreams. They suppose Exaltations be those degrees in which the Planets were in the beginning of the world. But why should those places give more force than any other? And if they could give more force, yet they have falsely assigned them. For the Sun was not in Aries when it was created of God, but was placed in Libra, which I prove by this reason. God created Man and Beast in perfect age, giving unto them all kinds of fruits being then ripe, so that in the beginning was the time of the year, which we call Harvest. Now, because God never afterward changed the Seasons, and we find that in the time of ripeness the Sun is always in Libra, we must needs also say that his place in the creation was in Libra. In the 23. of Exodus God commandeth that the Feast of Tabernacles should be celebrated in the end of the year when the Israelites had gathered their fruits out of the fields. Wherefore it must needs be that Harvest was in the beginning of the year (the beginning and ending being both together) and so by counting backwards we shall find that the Sun was in Libra in the beginning of the World. To this agreeth Josephus de antiquitate Lib. 1. cap. 3. Rabbi Eleazar upon Genesis and Rabbi, Abraham; Aben, Esra upon the 7. of Daniel.  
The rest of the dignities of the Planets consist of principles more weak than water. First, what is more unreasonable to a reasonable man then this, that swift motion should give unto a Planet two dignities, and slow motion two debilities,: it seemeth to be plain contrary. For a swift course hindereth the force of the Planet, a flow course helpeth the same: and the stations of any Planet make an effectual and sensible operation. A coal of fire in a man's hand if it be shaken about very much, it heateth very little, if it be shaken more slowly, it heateth more: but if it lie still, it burneth violently. Beside this, also experience confirmeth my Assertion. In the year of our Lord 1513. the Sun entering into Pisces was almost in Trine Aspect with Saturn stationary, a little while after, there was a great Frost and Snow continuing many days: and when Saturn began again to be direct, the Wether was indifferent warm. In the year 1518. In April Jupiter almost in secunda station beholding Saturn in station prima caused a great heat, considering the time of the year. In the year 1520. Saturn (as I said before) being stationary made such a cold, that spoilt the Grapes, and made Wine dear. Upon these Examples, and many other I may conclude, that the work and influence of Planets, is most felt when they are stationary; because their virtue is fixed (as it were) in one place by reason of the slow motion.  
Combustion is in like sort a feigned thing, What reason can Astrologers give, why it should give unto a star 5 debilities? They talk how that experience teacheth them, that Planets being under the beams of the Sun do lose a great, nay (some say) all their force. It is a manifest untruth. For, Mercury being of the nature of that Planet with which he is conjoined, if he go from conjunction with Saturn unto the Sun, he getteth no debilities thereby, but rather losing the feeble and unfortunate nature of Saturn, receiveth a more strong and fortunate nature of the Sun. If any man say against me that Mercury combust hath no force, he deceiveth himself. For if he be not hindered, he naturally will cause Winds, being combust he not only engendereth Winds, but causeth tempestuous Winds and foul Wether. In Aries, Taurus, Cancer, he maketh Tempests; in Virgo, and Scorpius, raging Seas; in Sagittarius, Capricornus, Aquarius and Pisces, Rain and Snow. Again, when many days together there hath been fair weather, the Sun if it come to be in conjunction or any other Aspect with Saturn maketh very foul Wether, and therefore the Aspects of the Sun and Jupiter are called, Apertiones portarum per pluvia. This could not come to pass if Saturn had his force diminished by the beams of the Sun. A Planet also being in Cazimi, that is, being within sixteen minutes of the Sun's middle hath thereby five Dignities, which cannot well be, if that Combustion give five Debilities. For the Planet is in the middle of his Combustion, and the Sun casteth his beams and force very vehemently upon it. These Sun's show how absurd a dream Combustion is: yet if it were a good and sound principle of Astrology, and gave unto every Planet five Debilities, yet it could not be proved, that liberty from Combustion should give five Dignities, being only a mere absence and privation of the other. Magnes at the presence of the Adamant, is hindered from drawing Iron: yet if the Adamant be away, the attractive virtue of the Magnes is not increased. Here I might with ease confute the triplicities of Planets, Directions, Aspects, Applications, Preventions, Refrenations, with many such like; but my intent at this time is only to show thee some untruths of our Prognosticatours.  
Thus much of the Grounds of their Predictions, now follow the matters of which they prognosticate, and they are very many: nay, there is no matter almost, of which they will not give their verdict: but how they do this I will briefly make it manifest unto thee, that their Lies and their unchristian dealing may be more loathed of thee.  
1. They foretell of Comets, Earthquakes, Famines, and Plagues, etc. but they do it as the blind man which casteth his staff he knoweth not where. No man as yet ever knew the true Causes of these. As for Comets and Blazing stars, they do not rise of the influence of any stars, neither are they any earthly things, but are in Heaven, most commonly far above the Moon as by Geometrical and Astronomical Demonstrations may be proved: how this cometh to pass the Lord only knoweth. And surely they do thee great injury, that when as no doubt, God doth lighten them, and send the rest extraordinarily, as threatening tokens of his sore displeasure, yet they will rock thee asleep in the Cradle of security, by telling that such tokens came from the ordinary course of the Heavens.  
2. They foretell all things which happen in civil affairs amongst men, as these which follow: As,  

Love and hatred of Kinsfolk.  
Marriages.  
Increase of Farms and Live.  
Injuries and Quarrels.  
Raising of Rents.  
Exacting of Subsidies by Officers.  
False Rumours.  
Imprisonments.  
Hard entreating of Ecclesiastical Persons.  
Buying selling, undermining.  
The studying of Sciences.  
Friends fall out for Trifles.  
Solemn progresses.  
Favour of Noblemen.  
Men shall fall, Body, and Goods into the Prince's hands.  
Merchandise unprofitable, etc.   
These and such like proceed only from the will of man: the Constellations of stars are neither signs nor Causes of them. Some will say Non imponere necessitatem, sed inclinare Stellas, that is, That stars do not constrain, but only incline the minds of men: a most wicked saying, although most commonly spoken of, and defended. For the inclining of the will of man is only the work of God, as the holy Scriptures do teach us, The heart of man (saith Solomon) purposeth his ways, but the Lord directeth his steps: Prov. 1.6, 9 O Lord (saith Jeremy the Prophet) that the way of man, is not in himself, neither is it in man to walk, and direct his steps: Jer. 10.23. He speaketh this, because that Nabuchadnezzar purposed to have made war against the Moabites and Amonites, but hearing of Zedekiahs' Rebellion he turned his power to go against Jerusalem, therefore the Prophet saith, that whereas he had otherwise purposed, yet this was the Lord's inclination and direction. Again, in the Proverbs we read this; that the heart of the King is in the hands of the Lord, as the Rivers of water he directeth it whether he will. Prov. 21.1 It will be said, that although God properly and immediately inclineth the will of man: yet also some small inclination must be given unto the Stars, and that immediately. For say some, 

Constellations work upon the Elements by the four first qualities.  
Elements work upon, and alter the compound Bodies and humours.  
Compound Bodies by their qualities change the Senses.  
The Senses being altered, the understanding is altered.  
The understanding lastly altereth, and inclineth the will of man.  
Therefore Constellations incline the will.    
This Reason is not much unlike that which the drunken man maketh, serving as well for the defence of his Vice, as the former for approving of truth in Divination.  
He which drinketh well, sleepeth well:  
He which sleepeth well, thinketh no harm:  
He which thinketh no harm is a good man:  
Therefore he which drinketh well is a good man.  
The deceits and untruths which be in their Reasons, are very many.  
1. The stars work upon men's bodies, yet so that the nature of the Country and Soil, the Meats and Drinks have most commonly greater force. Why are the bodies of Gentlemen of England and poor labouring men of divers dispositions? Are they not both in one Country? Do not the Stars show their force in them alike? Yes truly, but the kind of life and diet prevaileth. In the same Region why are they, which dwell upon hills, of other temperatures than they, which dwell upon plain and champion ground? why do not the same influences of Stars make them of like natures? is it not because the nature of the soil prevaileth: So then, when as there be many causes effectual, and differing in altering men's bodies, to build an argument upon one cause is most unreasonable.  
2. The stars work upon the Elements earth, water, air, by making heat, cold, moisture, dryness. The elements, how work they on men's bodies: They will also say by making heat, cold, moisture, dryness: which is most untrue: for the hotter and drier the Elements be, the colder and moisture by nature are men's bodies. According to the saying of Empedocles: Nature placed a hot Body in a cold Country, and a cold Body in a hot Country.  
3. The Philosophers say that all causes are either per se or per accidens, Now the heavens being causes of the alteration of the senses per accidens, they must not be causes of the inclination of the will, either per se or per accidens, but per accidentis, accidens, which is most ridiculous,  
4. This long chain by which they link the will of man to the stars, if it shall be applied unto particulars it must needs break: for the actions of the will is buying, selling, travailing, lying, heaping up wealth, murdering, spreading of falls ruomrs, offering of discourtesies, hating of kinsfolks, and such like, which our Heaven-gazers foretell, have no coherent with the first qualities, heat, cold, moisture, dryness: neither can they any way proceed from them, and therefore the stars cannot be causes of them, for they work only by these qualities.  
5. This reason is nothing to their purpose: for because they grant that a man may freely resist the inclination of the stars, and he may hinder that, unto which the stars bend his will, how dare they presume to say this or that will come to pass. The heathen men gave up themselves to their own lusts and vanities and followed every little and vain inclination: and of them, in this order, did ancient Astrologers among them divine that this or that time, such actions, such vices, such enterprises, such affairs should be among them. In like manner our English wise men, speak of us as though we were beasts, not reasonable men, as though we never heard the blessed Gospel of God, never tasted of the grace of God, never learned what is good and what is bad, never laboured to subdue our lusts and affections, always turned too and fro with the blast of any influence, working very slenderly in us.  
Thus much of Civil Affairs. They make mention also yearly of the diseases which shall reign: but the way which they follow, is taken forth of the barren and uncertain rules of the old Astrologers, who do so ascribe unto every Planet certain Diseases, that if need shall requite, they may refer the same disease unto any signicatours, as in the Plague, the putrefaction of humours is attributed unto Jupiter; the sharp Fever unto Mars, the madness which followeth unto Mercury, the whole Plague unto Mars. In the Pleurisy the inflammation of the blood between the skin called Pluritis, and the ribs is attributed unto Jupiter, the suppuration of the Blood unto Saturn, and the whole Pleurisy unto Jupiter, In the Jaundice the inflammation and corruption of humours, unto Jupiter, the yellow humour in the gall, unto Mars, the obstruction of the parts unto Saturn the whole Jaundice being white, unto Mars, black, unto Saturn. And so in every disease, they use this inconstancy and ambiguity in Prognosticating. It is a rule among the Astrologers that if the Planets signifiers of diseases be well affected, then there shall be no diseases but health: if they be evilly affected, than diseases follow. Our Prognosticatours never mark this rule but howsoever the Planets be affected they straightways pronounce that such diseases shall reign. For example the last winter quarter, it was said by one of them, that the diseases which should afflict men's bodies were rheums, coughs, cold lasks, swelling of the face and throat, falling of the Colmel, sore eyes, deafness, the stone, gout, dropsy, green-sickness. madness, quartern fevers. etc. And all the Planets, signifiers of diseases in the quarter were indifferent well affected: wherefore thou hast not one cause to fear their threaten, but rather to be sorry for their continual deceits, wishing them minds that they may one day see their own folly.  
Concerning the time when the constellations take their effects, our Prognosticatours say that some take their effects, the same year, some not the same year but long after, as great Conjunctions and Eclipses, for they say if the Moon be eclipsed one hour, she worketh her effect a month after, if two hours, two months after: and the Sun for every hour it is eclipsed taketh his effect an whole year after. Truly this rule which they follow, must needs be against all reason. For why should not all conjunctions and oppositions of the Sun and Moon disserre their effects as well as those conjuctions and oppositions in which the Sun and Moon is eclipsed? if they show forth their power immediately after, why should not these also do the same? Moreover the Epignosticall Astrologers who have conferred the course of the heavens, with Histories, show very manifestly, that Eclipses do not defer the time of working their spite upon the Earth.  
In the year of our Lord 1419, the Sun was Eclipsed in Aries, and presently after shown all his force. There was a great sedition in Prague that year: In Paris an uproar between them of the City and the University, and two thousand Scholars were slain, then also Wenzeslaus King of Bohemia being in a great Palsy died. In the year 1524. There was a conjunction of Saturn and Jupiter in Scorpius and also a great eclipse of the Sun in June, which took their effects the same year: Charles King of France driven forth of his Country: war between Danes and the men of Sleswick. There was a great plague in Germany, Civil dissension amongst the Princes of the Empire, and them which took the part of John Husse. 1452. An eclipse of the Sun in Sagittarius, his effects began presently, and lasted a great while: Even than Constantinople was taken by the Turk. The Hungarians and Bohemians besieged Frederick the Emperor. 1473. the 27. of April: the Sun was eclipsed in Taurus Mars being in Aries and Jupiter in Sagittarius. The same year in Summer was such heat and dryness of weather, that woods even withered, and one might wade over deep rivers. In the years of our Lord. 1476. 1460. 1469. 1486. 1502. 1518. And many years after their were both great conjunctions, and strange eclipses, which took their effects presently, not one, or two, or three years after (as our heaven-gazers bear them in hard). All these examples which I bring against them, I have not feigned, but taken forth of those books which they have in greatest estimation, and could, if need should serve, bring an hundred more, all to show their lies when as they commonly say thus, There shall be an Eclipse this year, marry I will not here determine his effects, but reserve them to be declared in my Prognostication one year or two years hence, when it will take place.  
To know where the effects of the stars shall take place, they have appointed unto every sign certain countries, as over Europe they have set the fiery Triplicity, over the Oriental and North parts of the Asia the airy Triplicity: the watery Triplicity over Africa, over the South parts of the Asia the earthy Triplicity: and so every peculiar sign hath his dominion over some parts of those. Now therefore, when a conjunction or eclipse is in any of these signs the Cities and Country's subject unto them feel the force of that constellation especially. This is a most manifest untruth and may be confuted by many reasons. 1. The nature of the signs is not the same now as it was in times past and by the confession of the best learned have other effects. now, than they had in the days of King Ptolemy: yet we see the nature of Countries and people to remain the same still, as may be seen by reading Tacitus, Plime, Caesar, Strabo. 2. America which is half the world, hath no signs appointed over it: why? it was found out of late. True it is, but this is an argument that the Rules of Astrology, are absurd, and were the bare inventions and imaginations of idle brains, For, there is no doubt, but that America his parts and I lands as Bresilea, Peru, Pari, Terra Florida, Java Major, Java Minor, Puloana, Pavilonga, Subath, Massana, Mattan, Juvacana, Cozumella Jamaica etc. have felt the force of these Constellations, which they attribute to some parts of the old world. Because these countries' be about the middle Zone, and have both Planets and signs full over them, and therefore if the Stars threaten any strange thing to come, they must especially feel it. 3. Experience the cause of all acts is against them, as is manifest in these examples. 47. years before the Nativity of our Saviour Christ there was a Conjunction of the higher Planets in Scorpius. and then was civil war between Caesar and Pompey: And the change of the Empire was in Europe. But according to the institution of Astrologers all these troubles should have been in afric, because Scorpius hath his dominion there. In the year of our Lord. 34. there was a great Conjunction of Planets in Leo, and then (faith one very profanely) was the Gospel preached through the world, But if he make this Conjunction to be a sign of the preaching of the Gospel, than it should more have been preached in the parts of Europe then Asia, which is not true. In the years of our Lord. 331. and 1127. There were great Conjunctions in Virgo, and yet the Country's subject to this signselt no harm, but Italy was troubled with the Pope's superstitions, and Arrius his heresy broached. There was a meeting of Planets in Sagittarius. 73. years after Christ, when as Otho, Galba, vitellius, and Vespasian troubled the Roman Empire, yet there was no where more grievous wars then in Palestine, and no greater slaughter than of the Jews, who are subject unto Scorpius and not unto Sagittarius, In the year 1464. a Conjunction of higher Planers was in Pisces, under whose dominion, although Europe be not placed, yet it most felt the smart by troubles and civil wars. So 1576. and 1577. Two eclipses of the Sun, the one in Leo, the other in Capricorn, took their effects in Germany: when as Leo and Capricorn do not rule that Country. It is vain to show the absurdity of this rule by more examples, these shall be sufficient.  
This shall suffice to have spoken of their general Predictions, now follow their special determinations of the state and temperance of the weather, wherein I will set forth first of all a most manifest and absurd contradiction, which most of them make, and that is this. They use (as I have said) to set down their judgements of the whole quarter, that it should be either moist, hot, cold, or dry: afterward judging particularly they disprove by particular days that which they said before. In the year of our Lord. 1581. one said that in the Autumn quarter should be a great drought, yet I perusing his particular judements upon the days of the quarter, I find it should have plenty of rain. In the year last past another said, the summer should be so hot and dry that wells and rivers should be dried up, and fishes be scarce, and  die for want of water: yea the same party in his particular judgement of the weather, maketh 20. days of the same quarter, at the least rain and misling, and 30. other either temperate or very cold.  
In one word, the judgements which are set down, of the weather, they are more tolerable than the rest: yet as long as the wood endureth, no man shall be able to prognosticate truly what weather shall be in every day of the year. The causes of this I have set down before, and need not now to repeat. Wherefore they might leave of any longer to busy themselves in this kind. And it shall be sufficient for thee, leading a christian life, to know the general and ordinary estate of the parts and seasons of the year.  
The third Reason Impieties.  
Besides all this the impious speeches and ungodly practices. which these men use, might move a christian man to loathe their Predictions. First, yearly some of them do foretell whether men shall study and embrace, or forget and neglect true Religion. What a filthy and devilish thing is this, not to be suffered in a Commonwealth where the Gospel of Christ is preached. Every man naturally is the child of wrath, the unprositable servant, dead in all kind of sin, his understanding is enmity against God, his affections are tebellious against his will: none doth good, no not one: not one hath any faculty to receive or keep true Religion: we are as saws in the hands of God, as the Prophet Esay speaketh: how then become we religious? by the only work of God. No man can come to me (saith Christ) except the Father draw him. And as God draweth us first unto true Rehgion, so he also maketh us continue in the professing of the same, as S. Paul saith, he which hath begun a good work in you, will finish the same etc. By what means doth God do this? by the outward preaching of the law and the Gospel, and by the inward working of his holy spirit: other means the Scripture never mentioneth. On the contrary part, if any man refuse the Grace of God, and will not embrace the true Religion, it proceedeth from the hardness of his own heart, and wilful rebllion. Seeing therefore the rebellion of man cometh from his own will, and the embracing of true godliness from God alone 2. Corinth. 4.34. Why date they presume without great impiety to adjoin the Constellations as Adjuvants either unto Man or God in this divine work. Again, these Predictions are very perilous, for if a man be wickedly given, they hinder him from the acknowledging of his sin, because they make him lay par: of his faults upon the stars, when as all indeed come from his own soul: and if a man be a penitent sinner, and feel the Grace of God; yet being weak in faith and conscience, they make him not to put his whole trust in God, and to love him with all his soul, with all his strength, but allure him in some part to attribute that unto the stars which is the only work of God, and not of any Creature.  
2 They use to foretell what Vices shall reign, as in these Examples: As, 

There shall be much unlawful and secret whoredom.  
Great robbing by Highways sides.  
Wanton and young women shall sit in their Lady's laps, by reason of their Goddesses well placing.  
Many shall use deceit and cozening.    
By these and such like, lewd and dissolute people, take occasions, and are stirred up to live profanely, and to follow those vices unto which, the lusts of their nature carry them.  
The fourth reason tricks of deceit.  
A Juggler which taketh upon him to do strange things must use many slights, lest if the slander by shall see his Tricks of legerdemain he be descried, and all his former cunning turn to his shame. Our Prognosticatours understanding this, have thought it convenient to use in their kind some tricks of deceiving Jugglers, I can call them by no better name, for so they are indeed. First, publishing their Predictions in thy behalf, they use such absurd, unknown, and insolent words, as (I think) never the like were read or heard amongst us in England: as are these which follow: 

1 A Prognostication Astrologically calculated for the Pole Arctic for such a City whose longitude and latitude is thus.  
2 Quartil Revolution.  
3 Rectified for the motions and Aspects of the Meridian and Elevation.  
4 Capricorn in quality cold and dry, melancholy, in taste bitter, nocturnal, feminine, meridional, of the earthly Trigon.  
5 Mercurialists, Jovialists, Martialists. Hiema Solstice Aestival, Verval, Autumnal.  
6 Pars torturae coupled with the Dragon's tail.  
7 Taurus a Sign of the earthly Trigonisme, naturally cold in the Sign Horoscope; and Virgo of the same stamp the sign of the prevention preceding.  
8 A sign of the same triangularity Jupiter Lord of this Revolution resident with Venus in domicilio deorsum ab Angulo cadente.  
9 Planets retrograge.  
10 Cardivalor a succedent position.  
11 Lunary defect. In his Dodecatimorian.  
12 Names of strange Authors;   Proclus, Alchindus, Messahala, Zael, Albohazen Haly, Albumacer, Albubater, Guido, Bonetus, Hispaleusis, Firmius, Abraham, Avenezra, Trismegistus; with many other wondrous Doctors, having a great deal of small learning, and being far born, as in Caldea, Persia, Arabia, Jury.  
1 Thou wilt say, What means all this? Here is great Learning no doubt, it passeth my capacity: who would not have an Almanac, if it were for nothing but for this, to see and hear how profound our Prognosticatours are? Thou far deceivest thyself; for they perceiving well, that their Deceits and Lies may be soon espied, have invented strange terms to colour them, and to cast a mist before thine eyes, that thou mayst not see their naughty dealing. For any man the more true and honest he thinketh his matter, the more desirous is he to speak plainly to the understanding of all.  
2 It was a point of the Knavery of the Devil, otherwise called Apollo, as the Heathen men asked his counsel, to answer doubtfully, because when as he was ignorant of the Event, yet would not, but seem to know, as in this Answer.  
I tell thee Pyrrhus the Romans may conquer.  
It is understood two ways, either that Aeacides might vanquish the Romans, or the Romans Aeacides. Our Prognosticatours have chosen a very good Pattern to follow, their dealing with thee is the like: when they doubt and cannot tell what to prognosticate, than they use two ways of foretelling, either to speak that which is true every way, or that which is true every year. For the first, amongst many Examples, I will put one or two that thou mayst see their dealing in true, not forged Examples.  

1 The conjunction of Mars and Saturn threaten Wars, but Jupiter will mitigate the same; as a man should say, the Prognosticatour telleth true, except he tell a Lie.  
2 1585. We shall have a very dry Winter, if peradventure any floods and store of Rain do fall, they shall proceed of former Causes.  
3 This Summer quarter is like to be for the greatest part dry and hot, yet it is neither to be too hot, nor too cold, but indifferent.  
4 Neither fair, nor foul, both together.  
5 Fair and calm, but little misling.  
6 Clouds portending Rain and Snow.   
Examples of those Predictions, which may agree to every year are common with them as these.  

1 This year Artificers must take heed of too much straining their Backs.  
2 Take heed of venturing in slippery places boldly in building.  
3 Old men shall die.  
4 Death of Sheep and other , this year shall be.  
5 Sundry Diseases are like to reign amongst many which will sweep away many.  
6 False Rumours, Imprisonments, Tortures.  
7 Brethren and Sisters shall love one another.  
8 Sundry men and women shall be trouble with pains in the Eyes.  
9 Much strife amongst men and women.  
10 Small love amongst Kinsfolks.  
11 Much unlawful Lust, this year, and secret Fornication.  
12 Some Ecclesiastical Person shall be in trouble, and some Nobleman shall die, this is ever at one place or other.  
13 Many ship-wrecks, and other stirs on the Seas.  
14 Many shall addict themselves to the study of Necromancy.    
Thus far M. Perkins.   

SECT. iv of CHAP. IU. Wherein the Doctor thinketh the ground of the Art wholly shaken and overthrown, by affirming it merely imaginary, viz. the ninth and tenth Sphere, and in them the Zodiac, therein proveth and showeth his own ignor ance the more apparently manifest.  
BUt what doth this so phistical Cavil avail him, to the subversion of the verity or certainty of Astrology, when the motions and Effects of the stars are known? but even as well may he condemn the Rules, and Precepts of all Arts, which are also gathered by experience and Reason, as Astrology, because the signs of the Zodiac are devised by men; but the reason they attribute these Names, as Aries, Taurus, Gemini, and the like, to the Constellations of the Heaven, is by reason of their forms and particular virtues, expressed under these figures; for Ptolemy hath delivered the nature of the particular stars in them by themselves, as also their particular Complexions and efficacies, as also the Houses, exaltations, triplicities, terms, and faces, and other Dignities, of the signs, as they follow the nature of the Planets: and since these are known, to what end are all these his Cavils, whether there be a ninth or tenth Sphere? for let there be none at all (as he saith) nor any think called a Zodiac (as he would fain persuade the World) yet since clear experience and practice evinceth him, as also demonstration that there are such Constellations (call them what you will) his sophistical weak Argument will no wise serve his turn; for I may as well deny there is a Dog a Bear, both lesser and bigger, a Swan, a Crown, a Waggoner, and the like; as he denieth there is not a Bull, a Ram or a Lion in the Heavens, when it is not desired literally (by any ginger) to be understood: * ⁎ * that not proved.  
SURVEY. First, that men may see whether Will. Ram. hath not been impertinent in his Answer, we will insert the Doctors third Argument.  
The fourth and last Argument (saith the Doctor) against Astrology that I shall urge, passing by innumerable others, is, that a main part of the Basis, and bottom, on which Astrologers build the structure of their Art of Prediction is but meet imagination: for there is no such thing as the tenth or ninth Sphere: and therefore the Zodiac placed by Astrologers in them is but a dreamt Fiction. Yea, and one of the quondam great Astrologers (M. P.) will dare to say, that the twelve Signs, bounded (as they suppose) within the dimensions of such a thing as a Zodiac; namely, the signs of Aries, Taurus, Gemini, etc. that is, a Ram, a Bull, etc. (feigned to have power over the twelve parts of Man's Body) are only twelve imaginary Signs; for in the Heavens (saith he) there is no such matter as a Ram, a Bull, etc. And how (saith he) can it stand with reason, that in a Firmament, feigned by Poets, and Philosophers, a forged Sign (which indeed is nothing) should have any power and operation in the Bodies of men. Again, the very order of Government of these Signs in Man's body, is found and without show of reason: for according to this Platform, when the Moon cometh into the first Sign Aries, she ruleth in the head; and when she cometh into the second Sign Taurus, she ruleth in the Neck; and so descends down from part to part, ruling two, in some three days, etc. Where observe (saith he) that the Moon is made to rule in the cold and moist parts, when she is in the hot and dry Signs; whereas in reason, a more consonant order were this, that when the Moon were in hot and dry Signs, as in Aries, Leo, and Sagittarius, she should rule in hot and dry parts of the body; and when she is in cold and moist Signs, she should rule in the cold and moist parts of the Body; and so still govern those parts which in temperature come nearest to the Signs wherein the Moon is. Beside this, some learned Physicians have upon experience confessed, that the observation of the Sign is nothing material and that there is no danger in it, for gelding of Cattles, or letting of blood. And the vanity of the old conceit and imagination of them that have put much in the Signs, appears in the common practice of men, who commonly upon Stevens day use to let blood, be the Sign where it will. The truth is (saith he) the Sign in its own nature is neither way available, being but a fantasy, grounded upon supposed premises, and therefore aught to be rejected as mere Vanity. Thus far he.  
Now let me add some particulars suiting to what he hath said to illustrate the same; and so I shall not only confirm him, but also what I affirmed myself in the beginning of this Argument.  
First, touching those feigned Firmaments, or Heavens, called the ninth and tenth Heavens; besides that the ancient famous Astronomers, Plato, Aristotle Hipparchus, and many others, knew no such thing; sense also doth evince that we can be sure of no more but eight: For we see distinctly the seven Planets, Sun, Moon, etc. and their several motions in twenty four hours, etc. And we can perceive the eighth Heaven of the fixed stars (known by their twinkling) to move in one motion, round the Earth in 24. hours; because we can see the heels of the lesser Northern Bear; adjacent to the North Pole, to be downward towards the Earth in the Evening, and to be upward in the Morning. But we have no sure ground to conclude that there are more Heavens, either the Crystal Ninth, or the first moving Tenth. The grand reason brought to prove them from the two other motions of the eighth Heaven of fixed stars beside that from East to West in twenty four hours, as that the eighth Heaven of fixed stars moves from West to East, coming to be in the same posture as when they began that motion, by the end of forty nine thousand years: and that the same eighth Heaven hath another motion from South to North, and thence to South again, which process and recess is a finishing seven thousand years; and therefore that that motion of the eighth Heaven, from East to West in 24. hours, must needs be violent, as forced from some tenth Heaven, naturally so moving; and that from West to East in forty nine thousand years, must be also violent, as forced from some ninth Heaven, naturally so moving; and the last motion of the eighth Heaven, viz. From South to North, and back again in seven thousand years to be the natural, peculiar, innate motion of that eighth Heaven; seeing that (as they form the Argument) one simple single movable body can have but one natural motion; I say; this Argument doth not evince my reason in the least, to believe the existence and being of the ninth and tenth Heaven: for God that by his Word at the beginning said to the Earth, Stand thou still, and to the Sea, Move thou continually, with several motions, as of flowing and reflowing, twice every twenty four hours, and they obey his voice to this day; the same God commanding the eighth Heaven to run from East to West every twenty four hours; and withal to linger and slinck back every day a little from West to East (as suppose with the Astronomer) as much as comes to one Degree, or sixty miles in an hundred years (which is about three quarters of a mile in one year and half a quarter) and also to roll forward from South to North, and back again from North to South, so gradually till in seven hundred years it is as it was, cannot choose but obey the voice of God; and so move without ceasing. And (to throw away Traditions in Philosophy as well as in Divinity) 'tis a readier way and surer, to say, God commanded the Heavens so to move at first Creation, and they obey; then to say, Primus motor God moves the Angels, or Intelligences, they move a tenth Heaven, and a tenth Heaven moves the other Heavens. And to the clause of one natural body, we say, that there is hardly any natural motion, without some violent, as the Philosophers calls violent: for if Fire ascends, no more of the flame ascends in a pure natural motion, but that which ascends in the Mathematical indivisible Line in the point of the Pyramid, pointing at the Centre-point of the Earth, to its correspondent point in the Sphere of the lowest Heaven. Indeed if the Pyramical form of the flame were turned upside down, than all the flakes of flame might seem to take their natural order proportionable from one Centre-point in the Earth, to their several correspondent points in the Sphere of the lowest Heaven.  
So of any heavy Body, Stone, or Bowl, etc. falling down from some high places to the Earth, no more of it moves naturally, than the very middle of it tending downward in a Mathematical straight Line to the Centre-point of the Earth; the corners of such a stone, or the circumference of that Bowl, falling not with the like natural motion, because there is but one universal Centre-point in the middle of the Earth, to answer to all downward motions; which is the Physical demonstrative reason why naturally the Earth is round, the heavy parts more pressing to the general Centre-point, the lighter lesser.  
So the Water in its motion in a River, it naturally tends downward, yet desires not to be so low as the Centre of the Earth: and the mean while it tends progreffively forward; and in this progressive motion, no more is precisely natural, but what proceeds in a straight Line: for the Water hath no mind of itself to go out of its Line; that being out of its way, and besides its design. So that either we must say, one man may have many natural motions, or we must no more feign more Heavens than eight, to move the rest, in their several motions, than we dare feign more Elements than four, to manage the several motions that are in each one of them.  
Secondly, touching the imaginary Sphere the Zodiac, this must needs be an infallible Conclusion, so far as the Heaven or Firmament of the Zodiac is feigned, so far of necessity must the Zodiac supposed in that Heaven or Firmament be a mere feigned thing. (We heard afore, that most learned Philosopher and Astronomer Keckerman lay it down for a sure Rule; that Astronomers may make, and use Hypotheses, that is, Suppositions, but Astrologers may not.) But the ninth or tenth Sphere or Heaven are feigned, therefore the Zodiac imagined in them is also feigned. 'Tis worth the while to hear Alsted (which is to our purpose) what he saith concerning the Zodiac, the Zodiac (saith he) of the first Mover (that is the tenth Heaven) is imaginary, of the eighth Sphere real. The imaginary is primarily and originally in the Mover, or tenth Heaven, in the inferior Spheres it is secondarily conceited. The Real changeth its situation; the imaginary doth not. The signs also of the real Zodiac, are wonderful unequal, but in the imaginary equal. In Accounts the imaginary Zodiac is more commodious; but not so in Predictions. Thus you see how much fiction there is about the Zodiac; and more honour ascribed to the feigned then to the real.  
Thirdly, touching the twelve imaginary Signs; there is no such forms of stars, as of themselves seem such. Compare Taurus and Aries; and Aries lying under Balaena. Tradition and Globes tell us such things, but the stars of themselves could never make us so imagine. See the Celestial Globe.  
Fourthly, touching the disorderly placing of the hot dry Signs in parts that are not hot and dry: Nore that Alsted a learned Philosopher, and was also an ginger, (at least in opinion) affirms in his System, or Treatise of Astrology, that the twelve Signs are divided into four Trigonos, that is Ternions. or Three. In primo trigono sunt signaignea, videlicet, Aries, Leo, & Sagittarius: In his dominantur calor & siccitas, quae dominantur cholerae & sapori amaro: that is, In the first Ternion are the fiery Signs. Aries the Ram, Leo the Lion, and Sagittarius the Archer. In these Signs are predominant heat and dryness, which have dominion and rule over Choler, and bitterness: so Alsted, Vranosc. Par. 4. Cap. 4. Now that these Signs are thus affigned to have dominion; Aries on the head, and Leo on the heart, and Sagittarius on the Reins and Loins, your Astrologers show you in your ordinary and common Almanacs. But your Philosophers and Physicians will assure us upon strong reason, that a man hath the coldest Brain, and moistest Heart, and humid'st Reins.  
Fifthly, touching the imagined Signs, and their supposed dominion over the parts of Man's Body, this would be taken into consideration, that the Traditions about them is such a Fiction in the eyes of some Astrologers, that some of them omit them in their Almanacs, others expressly deride them. So that which goes under the name of Master Pond: 
Should I but dare to omit the Anatomy,  
Which long enough hath gulled my Country Friend:  
He with contempt would strait refuse to buy  
This Book; and 'tis no Almanac contend:  
Ask him its use, he'll say he cannot tell;  
No more can I; yet since he love'st so well,  
I le let it stand, because my Book shall sell.   
And for my part, I have of purpose tried the experiment of letting Blood in that part where the Sign hath been (as the Almanacs prescribe) with good success. Thus the Doctor, which Will. Ram. hath in no measure answered, neither in quantity nor quality, either to M. Perkins, or Alsted, nor to the Doctor. Will Ram. saith, Let there be no ninth or tenth Sphere. Then we ask what becomes of the Basis of Astrology, seeing the Zodiac (supposed in them originally unchangeably, and equally) is thereby taken away. ret saith Will. Ram. the said twelve Signs or Constellations are there, call them (saith he) what you will. But we have showed Will. Ram. that they are not there; there is no such Configurations. And therefore the Effects of such Constellations as such must needs be nonens, as the Effects of any stars for the most are incognita, and Will. Ram. hath not demonstrated to the contrary; but only Verba dare. And played the Dictator not Confutor; or as if he had been rather Jester on the Stage at Technogamia, than a Juridical Advocate at the diyorce of Astrology.    

W. R. his CHAP. V Wherein the Doctors confutation of the objections that are brought for Astrology is (he saith) examined and refuted.  
THere remains nothing more to be answered of Master Homes his discourse but his confutations of the objections that are brought for Astrology, which indeed is already refelled in what hath been already said; having consideration to the definition of Astrology, and the Tenants of Astrologers: but because I will not give him occasion to carp or brag of my leaving him here, I shall go along with him in every particular of his remaining cavils; that so the Reader may see on what small grounds he builds up his tower of opposition against Astrology, and what small reason he hath to carp thereat.  
First he saith Melancthon standeth not for Astrology; but you have heard before how he also thus falsely abused S. Augustine and Galen; but admit neither of all these were one jot for it, but positively against it; yet will not this (if granted) make a whit against Astrology; since he will not deny but these are men, and humanum est errare, man is subject to frailty and error, and therefore is not Astrology absolutely condemned hereby; since already you have heard it no wise condemned by the word of God, but the effects of the Stars clearly thereby manifested; yet for the answer of this his delusive quirk. I shall only send him to Melancthon to be better perused (which here to clear would be too too tedious) and then he will not thus inconsiderately wrong him, as the other two S. Augustin and Galen, the reason whereof was also a negligent perusal of them.  
Secondly, ro gainsay (as he thinks) Astrology, he saith, that some make a great matter of the Star that was seen at the birth of Christ: But I answer, that this appearance of this Star maketh neither for nor against Astrology.  
But to come to the objections Logical, which he saith are brought in defence of Astrology and his answers, the first is, that God made the Stars to be signs, Gen. 1.14. therefore the knowledge of the signification of these signs are lawful: his answer is, God made them to be signs of natural effects or events, not of arbitrary and moral, that depend on man's will. Wherefore here first the Reader may take notice that M. Homes doth now (contrary to what he hath all this while denied) confess the Stars to be signs of natural effects and events, and whereas he denies them to be signs of arbitrary and moral events depending on the will, he gaineth little of the ginger, who (as you have already heard) acknowledgeth the same.  
To handle here every particular objection and his answers hereon, would be too tedious, and indeed but vain, and to little purpose, since he can say no more than what hath been already (if rightly understood) answered: for to insist upon every vain quillet were an Herculean labour, and to render myself more weak than the propounders or authors thereof; wherefore I conclude.  
SURVEY. A full answer to this fifth Chapter will be to show you  

The Doctors SECT. V Confuting the Objections that are brought in the behalf of Astrology.  
I will not be so severe (unprovoked) as to take public cognizance of, and to name to the world, the Authors Books, Predictions, or Practices that have apologized for, and acted in Astrology; because of other good learning in them (which I reverence); though in their Astrologicalls, I know they have exceedingly erred. If any will be violently impertinent, Viis & modis, by all means to lay low others persons or parts, thereby to advance their mistakes, the Defendant than is bound to tell All the Truth, which can be made good by substantial witnesses, and testimony. That which I have in my eye to do, is only to give a light touch, and pointing with the finger upon some few things that are most speciously pretended to be Patronages of Astrology.  
And because some are more Oratorious, others more Logical. I shall suit my language to theirs. And to the first I must say, it appears by what hath been said in the precedent Treatise, that The Heavens yet never spoke the Language of Astrology, so as the most learned in the World (afore named) could ever understand. And to rhetoricate high in the behalf of Astronomy; or to kick down low them that slight it, is wide from the business in hand touching Astrology, whose vast difference from the other was afore sufficiently, though briefly, intimated: And though he should own it, that Pleyades, Arcturus, Orion, and other Stars (mentioned in Scripture, and allowed therein to be lawfully mentioned by us) have stamped in them by creation a power of Influences, whereby accordingly they Operate on sublunary Bodies; men knowing in some measure those influences, so that they lawfully Predict according to the known nature and quality of those influences; yet will it not thence follow that there is any such thing allowed as Judiciary Astrology, to predict and foretell what shall befall men, and Cities, and Commonwealths, in relation to humane affairs, arbitrary actings, and Spontaneous voluntary transactions that depend immediately upon the move of the will of man. All that would naturally follow from those indefinite premises (if granted) would be only a particular conclusion, that therefore in some things men may be able in a lawful way probably to predict some kinds of events, as that whether there shall be, or perhaps whether it will be an healthy or sickly time for men or beasts, or such like natural effects of the natural influences of Stars. Which if mwn can attain at times of the year to see distinctly in their just positions, exaltations and conjunctions, etc. and have had experience of the operations of their influences; they may perhaps sometimes blunder right, that so weather, health, or sickness, etc. may follow as they conjectured. But all this, and if we could name an hundred more natural effects, would not satisfy the ginger, or his Clients; nor keep up the reputation of the one, or answer the expectation of the other. They ordinarily come to the ginger with these Queries? Such a time I was born, after what manner shall my life and death be? Thither I intent to go, and so and so to do, what shall be the success? Such a night I was rob, what manner of person was the Thief, and where, or how may I find him? Such a thing I lost at such a time, how may I get it again? I am loved and do love several persons in a way of marriage which may I take as lucky, which refuse as unlucky? with infinite the like Questions, and many more stranger than these. To which if the ginger make no answer, the reforters despise him. If he doth not undertake to give a positive answer to such interogatories, than I must ask him what Scripture, or reason doth teach, or allow such a kind of Astrology? The Heathen Roman Senate (without direction from Moses, Deut. 18. whom they knew not, or acknowledged not) made laws against Vaticinatores; that is, Those that would foretell things (as Ulpian in his seventh Book, De officio proconsulis, tells us) And if Gellius doth think that the common people understood by that name the Chaldaeans (A. Gell. lib. 2. Noct. Art.) this doth not conclude that the learned Legislators so understood it. And if they did, the suspicion is yet unremoved, whether all Astrological Predictours of humane events and arbitrary transactions are not of the same bran with the Chaldean Foretellers? And therefore Moses and the prophets, etc. condemning Astrology, condemn all without limitation, or distinction: so that we have no warrant to take man's word against God's word; but to refuse their distinction of lawful and unlawful Astrology. For all Astrology, that is properly Astrology in the opinion of Astrologers (and not Astronomy, Physiology or Meteorology etc.) that is, to predict the effects aforesaid, is unlawful, superstitious, false, abominable, etc. And so are we to understand those Epithets or aditional titles of Astrology, in divine, and humane pious Writers. For they do no more intimare a lawful Astrology then in the common expression, Turpe vitium filthy or uncomely vice doth intimate that any vice is not filthy but comely. So that Astrology was not heretofore before the time of Ptolemy and An. Pius, unlawful, only because then the Art was imperfect, and its prognostication uncertain; but because for many other and greater reasons (as we heard afore) did God condemn it in his word the imperfection and uncertainty also still essentially adhering to it, as learned Astrological Alsted, but of the other day, and others more assert; before mentioned sufficiently. Melancthon, they say, teacheth us, how necessary Astrology is. Can I have found it by perusal of all his works, I should have thought so too; but with the same labour finding the contrary, I must rather believe what I see, than what I hear. He speaks against Astrology in his Commentary on Gen. c. 1. upon the words, Videre quod sit bonum, etc. it is in the beginning of his Works (and therefore one would think he would not afterwards so grossly contradict himself: His words against Astrology in that place are, Primum hic observabis, vanum esse Commentum Philosophorum, quod de ordine causarum. & de fluxu syderum prodiderunt. Nam ante astra conduntur plantae, quas potissimum nasci, et servari virtute syderum existimaverunt. That is, First thou shalt observe here that the Fiction which the Philosophers have set forth concerning the order of causes and the Influence of Stars is Vain. For the Plants which they have imagined to be created and nourished by the virtue of the Stars, were created afore the Stars: so Melancthon. And I much suspect that the original pretenders of Melancthon for Astrology, mistake by a negligent view of his words on the Epistle to the Colossians, c. 2, which are these, Medicina comprehendit Physiologiam & Astronomiam. Sunt enim in mendendo, temporum discrimina quaedam servanda. Est autem & alia Astronomiae utilitas, quòd oportet habere civilium negotiorum causâ certam anni et mensium descriptionem, &c, Necessaria est et altera philosophiae pars quae Morum Praecepta Tradit, & quae Leges Regendarum Civium Peperit. In which words Melancthon speaks something of the usefulness of Astronomy; of Physiology (or Physics; that is, Natural Philosophy:) of Ethics; that is, Moral Philosophy, to teach men external good manners; and of Politics; that is, touching the civil government of cities, and Commonwealths: But not a word of the name or thing of Astrology; and therefore I thought it not worth while to translate this last place. 'tis sufficient for us, that Melancthon doth appear rather against Astrology.  
We have confessed afore, that many strange things have, and may be done by the Optics (the Art of seeing) and several other Arts; as the same may be granted to Staticks (of Ponderations) &c, So that Ignoramus would think them to be Juggling, or etc. We honour all true Art and Artifices, of which the Artist (at least) can give from nature, justissimam rationem, a due account and cause. But this doth not countenance, in the least, the Astrology, and Astrological Feits we speak of. A friend of Astrology, to patronage it, makes great use of that place in Job, chap. 38. v. 31. which our English Translatours thus render, Canst thou refrain, or bind the sweet influence of the Pleyades, etc. And from this one word Influences, draws forth great conclusions for Astrological predictions. But first note, that in the Hebrew (the sole judge of the right reading of the Text) there is no such word as Influences or Sweet, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The Pleasures, Delights, or Delicacies; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Virgiliae, or Pleyades, In the Syriack and Arabic, there is less; mentioning only the Face of Pleiades. And in Hieroms Latin translation as little, namely, The shining Stars Pleiades. In the Chaldee less yet, for it neither names Pleyades, nor influence, nor any effect of any virtue upon the sublunary bodies, but mentions only the motions of Stars, thus, Wilt thou bind Orion with Chains, and lose the Cords that draw Arcturus? And to the same tune the Greek Translation of the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, Hast thou composed the bond of Pleyades, and hast thou opened the fence, or enclosure of Orion. Secondly note, that whatever intimation of influence any ginger can draw from this Text, it will prove but a natural influence upon Plants, and natural bodies, to further their natural effects, nothing tending to Predictions of voluntary actings, and humane events of men, as men, as that same friend of Astrology hath ingeniously confessed enough to this purpose. Although (saith he) All things are governed by the influence of the Heavens, yet Many eminent things do Happen in the Air, and in the Body of man, whose Original cause is from the virtue 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. 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 there virtue and power altogether to be rejected. Influences though they descend on man, etc. yet they do not Compel, through any necessity: For the free mind of man is not subjected, and as it were, enslaved to any Position of the Stars; For Sapiens dominabitur Astris; that is, A wise man shall rule over the Stars. Thus fare the great Friend of Astrology, if not an ginger. In which, I much commend him for his ingenuous and candid dealing. For according to this declaration, there can be no due, true, and lawful prediction of humane things by the Stars: Though we grant Meteorological effects; yet this infers nothing for rational events. But our lover of Astrology afore quoted, allows not in his gloss on Luke chap. 12. vers. 54. a certainty of effects of Stars in Meteorologicals; How then shall we in Arbitraries? Nor will the distinctions that some make, help up the credit of judiciary, or divinatory predicting Astrology. They say there is a threefold Prognostication, or Divination; namely, Superstitious, Supernatural, natural: And Superstitious is either Heathenish, or Oraculous.  
Not to spend time about the form of these distinctions, either to note the low debasing, Scripturelesse, and unworthy phrases of Supernatural Prognostication, or Divination, whereby to signify the wonderful Predictions of the extraordinarily inspired Prophets; or to show that the terms of the distinctions, Coincidere, are not distinct; Superstitious, and Supernatural being both above nature. God so acting in the Supernatural, and Satan in the superstitious, and Heathenish and Oraculous all one; those Oracles they mention of Apollo etc. belonging to the Heathen. I say not to spend time about words; I shall briefly speak to the thing; namely, That by the Arguments, the Scriptures use and urge against Astrology in general, without the least distinguishing in favour of any kind of Astrology, properly so called; it appears that all Astrology is Superstitious, Heathenish, etc. To tell us of the effects of Stars in Meteors, Elements, Plants, etc. is only to Physiology, or Meteorology. To discourse further, as to say the effect of the Stars is a voluntary action, by which the principal efficient God, is Helped, Assisted, and Furthered, in producing the effect, as the Master Builder is helped by his servants to build an House, is not only an unwarrantable, but a most sinful, I had almost said, a blasphemous speech. That God that can do all things immediately of himself (as we see in the Creation, and miraculous operations) when he useth any of the Creatures in producing any effects, He Assisteth them, not they Him. And we find not in the Scriptures that he used any Creatures to predict Voluntary actions, but his prophets.  
Those that will defend Astrological predictions, by a distinction between Non illicitium, and Licitum, that though Astrological predictions are not lawful; yet they are not unlawful, do not consider that lawful and unlawful are immediate contraries; so that whatsoever cannot be truly asserted to be lawful, is unlawful. And as weak is their defence to presume to say that Astrological predictions are not where in the Word of God forbidden; either explicitly or implicitly: For not withstanding their superficial glosses (not worth a particular answer) on two or three Scriptures that are against them, whereby to abate their edge, and to save the head of Astrology from wounding; it hath been abundantly afore demonstrated out of many Scriptures, that Astrology, indefinitely, without exception is condemned by the Word of God. To whiffle off the dint of any Scripture, expressly disliking Astrology (as Isa. 47.13. etc.) with the distinction that their superstitious, or Heathenish Astrology is forbidden, not lawful Astrology; hath been already answered: That all Astrology, properly so called, is condemned in the Word of God, by such and the like Epithets, of superstitious, heathenish, etc. as all vice is condemned by the names of filthy, uncomely, (etc.) vice. And those terms added to Astrology, of superstitious, heathenish, etc. are of the very dint of the Arguments in many places of Scripture, whereby the holy Ghost intends to render all Astrology odious.  
For the great matter that some would make of the mention of a Star (Matth. 2.2.) appearing at Christ's birth, etc. whereby to countenance Astrology; I shall answer briefly (because the Press calls upon me to shut up.) Either we must consider this Star singly, or conjunctively: If singly, then if this was a real Star, it was either ordinary, or extraordinary: If ordinary, namely, made and settled in its being in the first creation, and ever since common in appearance, how should it of its self signify Christ's birth an effect, once only to be, from the beginning to the end of the World? It is impossible that a common cause, or sign, of itself can be a sure demonstration of a new single singular effect, never to be but once. If it was an extraordinary star, then either so it being newly created; which infers that God did not create all things in the beginning, no not all kinds of things; for the Stars, say the Philosophers upon the ground of their different natures, do Differre specie. differ in kind. If extraordinary only in appearance, now, and not afore appearing, how should it of itself teach any ginger the said event, who mainly pretends experience? If it were a seeming star; that is, a Comet, or Blazing star: First, that rather presageth death, than birth, by reason of the noisome and filthy fumes and exhalations of which it is compounded, and being on fire diffuseth them into the air in which the Sons of men are enwrapped. Secondly, Then, this star belongs rather to Metereologie (a part of natural Philosophy) then to Astrology. If we consider this Star conjunctively; namely, together with prophetical explanations upon it (as the stars in Joel 2. And Matth. 24.) then the consideration of this star was more Theological than Astrological. And this is supposed by the Learned, both ancient and modern, that the wise men of the East took into consideration the signification of this star by the help of Scriptures, either immediately coming to their view (being Eastern neighbours of the Jews) or mediately by the hands of them that had their glosses (of such a thing to come) out of the Scriptures. 'tis put upon chrysostom, that he affirms that in the East in a City called Seth, near the Ocean there was a society of men, twelve in number, studients in Astrology; who learning out of Balaams' prophecy, Numb. 24.17. that such a star was to appear, gave themselves from year to year to observe the heavens, and to wait for the appearing of it: and for continuation of that observation throughout many ages till it did appear, did at the death of any of the twelve, choose another in his room; by which at last they saw this star. Calcidius likewise a Platonic Philosopher flourishing in the time of Christ's birth, writing upon Plato his Timeus, concerning divers Stars and their wonderful effects, faith thus, There is a more holy and divine history (meaning the Scriptures) which reports that by the appearing of a certain extraordinary Star, not diseases and death were foreshown, but the venerable descent of God for man's salvation; which Star was observed by the Chaldaeans, who worshipped God, new born and become man, and offered him gifts. So far Calcidius. And whereas in Hebrew, that prophecy of Balaam runs thus. There shall come a Star out of Jacob, and a Plant or Branch shall rise out of Israel (according to which Isaiah and Jeremiah Prophecy, Isay 11.1. Jer. 23.5. and 3.15.) the Greek of the Septuagint (who wrote about 300. years afore Christ) translates Star by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star, but Plant or Branch (which our Translatours render Sceptre (the Septuagint translate by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man; which the vulgar latin follows. So that the learned Eastern people, by their knowledge of the Hebrew, and of so ancient a Greek Translation, might compound a due sense out of these two, that a star should arise to signify the birth of a most eminent man to be born of the blood of Jacob or Israel. Lastly, the Ancient sibils (who wrote long before Christ; Some as anciently as the Babylonian captivity; some mentioned by Virgil, who flourished above forty years afore the Birth of Christ, etc.) do in their way, foretell of Christ, and sometimes in an Astrological Phrase, 
Jam redit & virgo redeunt Saturnia regna:  
Jam nova progenies coelo demittitur alto.   
These Sibylls were so well known in the Eastern world, that from them (how ever they came by it) they might have some hints of this Sarr and it's pointing at Christ. These things being so; 'tis plain, not the Star of itself Astrologically, but the Theological pre-expositions of that Star did cause men to understand, at the appearance thereof that Christ was to be born. 'Tis well confessed by some, whom they cry up to be for their Astrological way, That both Nature and Art may beat a stand in spiritual things, especially concerning Christ, which as the Apostle witnesseth are very mysterious, Ephes. 3.4. 1 Tim. 3.16. The wisemen hoping well of the Jews, as Gods peculiar people, go to Jerusalem, and consult with them. These wise men came to Christ by a guidance of a Star, which may justly blame the unwise, who ascribe their not coming to Christ to fatal necessity, or the influences of Stars; as Tertullian hath it, Deonerant seipsos, & malae mentis impetus vel fato vel astris imputant. As Austin hath to one same purpose, Falso ds stellarum influxu conqueruntur mortales, quod peccatum adeo vountarum; est quod si non voluntarium non est peccatum; that is, mortal men falsely complain of the influence of the stars; that sin is so voluntary, for if it be not voluntary, it is not sin. Did we resist by grace our corruptions, we should deceive the Astrologers, by ruling over the Stars. The highest God can, and doth oft cross the course of Nature, and often produceth that which could not be foretold by the observation of the Stars. And therefore men should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to think beyond that we may wisely think, to be wise to sobriety. Certainly to foretell contingences is the property of God himself.  
Thus far for answer to the Orators for Astrology.  
Next we will give a short reply to them that are more Logical.  
Ob. God made the stars to be signs Gen. 1.14. therefore the knowledge of the signification of those signs is lawful.  
Answ. God made them to be signs of natural effects or events; not of arbitrary and moral, that depend on man's will, on which the stars have no power. Corpus non agit in animam. A body cannot act upon the spirit of a man, no more than a material sword can wound an Angel. Again the stars are not signs to us of all natural events, as to wit, not of natural contingences (to us contingent) as the lighting of a Crow near us, or, etc. but of all natural necessaries known by apparent common experience. As that of Solomon; when they cause a North wind; it drives away rain, etc. And that of our Saviour Mat. 16.3. speaking according to the common experience men had. when the sky is red in the Evening, ye say it will be fair weather. But when the sky is red and lowering in the Morning, it will be foul weather. Further, The stars may be signs in regard of their motions, belonging merely to pure Astronomy, as when there will be an eclipse; though they should never be signs of any events in regard of their influences or qualitative Virtues.  
Obj. The Stars are causes of many things here below. But it cannot be unlawful to observe Causes how they produce their effects, Scire est per causas scire. All true knowledge is by the Causes. And therefore, Felix qui poterit rerum cognoscere causas, He is happy that knows the Causes of Things.  
Answ. 1. We said but now, the motions of the Stars cause Eclipses; sometimes of the Moon by the interposition of the Earth exactly between it and the Sun; sometimes of the Sun by the direct interposition of the Moon between us and the Body of the Sun, which the Astronomer (though he never knew the least of the inward influential qualities of any of the Stars) can predict. And therefore all this doth add nothing at all to countenance Astrology.  
Secondly, we demand what Causes are the Stars? Not particular Causes of particular Events, but general common Causes that work in common, and alike upon all things. Now no man can divine of a particular Event by a general Cause, unless he know the particular Causes subordinate and their particular virtues. Some give this instance, that a man cannot, by setting many sorts of Eggs under a Hen, foretell what will be hatched, by the mere sitting of the Hen in common upon them all; unless also he know the particular qualities of those Eggs; so from the stars, being common Causes no man can foretell Events, unless he knew the kinds and qualities of Causes and Things subordinate to them.  
Object. Experience shows that Astrologers sometimes hit right.  
Answ. To this M. Perkins, and other pious learned men, and with appeal to many others, and of those of as great Antiquity as the Times of the Apostles; gives this Answer, and with great confidence; that in this there is a secret Magic at least; if not an open Covenant with the Devil; he making supply what is wanting in the virtue of stars, and Rules of Astrology. And say they, this is the judgement of those that have known this Art. So far they. Consonant to which we refer the Reader to what before was confessed by Master Bridges, S. Astin and others, he makes mention of. Which is the more confirmed; because if the Astrologers client comes tempting him and not confiding in him; that is, in his skill, he can do nothing, but if he can admire the Artist, and rely upon his skill, than he can answer his desires. And this is confessed by them that have been great Astrologers but now repenting have left it, whom if need be, I can name.  
Obj. Moses and Daniel were greatly skilled in this Art. For of Moses 'tis said, Acts 7.22. That he was learned in all the Wisdom of the Fgyptians. And of Daniel, cap. 1.17.20. That he had skill in all Learning and wisdom of the Chaldeans.  
Ans. If they had practised it in their younger years, it doth neither follow nor appear in the Bible, that they continued to practise it. For we are sure at man's estate they were precious Godly men. Secondly, It is said, they had skill, not, that they practised it. They might have skill, and to use it as S. Austin Master Perkins, and Master Bridges etc. to abhor and testify againstche evil of it.  
Thirdly, It is plain that Moses was opposite to the Egyptian Magicians, etc. and by his skill conquered and shamed them, and convinced them, that the finger of God was in what Moses did. And of Daniel it is said, that he was in skill ten times Better than all the Astrologers or Magicians that were in all Nebuchadnezars Realm, Dan, 1.20. Therefore his skill must needs be divine, and above Astrology.  
Obj. We see and feel that the Sun and Moon and other Stars have great powe on the air, and so by it on the bodies of men, as appears even by this, that in some weathers we are more cheerful, in some more Melancholy; in some more healthy, in others more sickly.  
Ans. All this is nothing at all to Astrological prediction of natural contingents; much less of voluntary morals. Nor can we tell so much in many natural things, as to which Star to attribute which effect seeing they all at once cooperate: As a man in a juce, extracted mixedly out of several herbs pounded together, and strained, cannot by all his senses distinguish the virtues of these acuratly, much less foretell which (being medicinably applied) shall operate most, and what peculiar effect it shall produce; least of all if this compound juice must be mingled with some other liquors, as the operative qualities of the Stars are mingled with the qualities of the Elements; of them above, in their radiation afore they reach to us; and of them beneath by exhalation of them, and reflection of the beams of the Stars, which is a second mixture, and so a further confounding of humane understanding how to judge of them what they will effect.  
Obj. Sol & Luna, post Deum omnium viventium vita sunt: Herm. Trism. The Sun and the Moon, next under God are the life of all living creatures.  
Ans. If they be the life of all living creatures, than no more of men then of Beasts, or plants. What is this then to the acting of their understandings and wills wherein they are distinguished from, and sublimated above all corporal things, whose forms are (materiales) material, not spiritual. Food is the cause of man's life, yet that hath no influence upon the soul. The soul of man acts pure, yea purest reason when the body is as dead by deep sleep, Therefore all this objection makes nothing so Astrology.  
Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Jud. de Mund. Opif. Movings and Earthquakes proceed from the concussions of the Heavens. etc. because the Stars are made for Signse.  
This objection out of Forged Philo (as learned Broughton calls him) is nothing for the praise of Astrology. In Meteorology are handled Earthquakes. They are passions of the Earth, not of men, the Earth hath a fit of the Wind, and makes it in part, to tumble for ease, till it belcheth it up again. If the attractive Stars, that at , draw light things upward, are become depulsive to make the Air descend; I wonder 'tis not so said in all the body of Philosophy? And if any thing be ascribed to the Stars in the ascent of that Earthquake-ayre, 'tis needless; for it would as surely ascend of its own levitating quality (as soon as the Earth gives way) without the help of the Stars, as without them, water descend.  
If Stars be said mediately to cause Earthquakes (I know not how;) their Hosts and Myriads, bespangled over the Heavens, surrounding the Earth, operate in common, as well as constantly; and the Earthquakes are so seldom in time, and so particular to petty places, in comparison of the Universe, that no just reason can predict this event by them. to say, that because the Stars are signs of some things; as of Day and Night, Heat and Cold, etc. which are natural; therefore they are signs of all or most things, even of Contingences, Arbitraries, and Moralities, and to a ground of prediction, of such; is such a gross Nonsequitur, that no man that hath and useth reason, will, or can believe it.  
Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. 1.6. Demtcritus foretold many things, by the observation of things above; and it was called Wisdom.  
Answ. By what things above? For there are some Elements above, and in them many airy, fieri, and watery Meteors as well as Stars. If by the Stars, than what things did he foretell? If that in Clemens Alexandrinus, That Stars are Instrumetts of Time: Or that of Thales Milesius, to foretell Eclipses of the Sun, etc. or find out Vrsa minor, or the like stars, to direct the Mariner in Navigation; these belong not to Astrology, but to Physiology, and Astronomy. Nor do they conduce to Predictions of humane Actings. If he foretold any thing (being a Heathen) which is not clearly pre-visible by Nature or Reason, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom, was falsely so called. But to do him lawful right, as far as we can know; He was (saith the Story) an Astronomer, which produceth nothing for the honour of Astrology.  
Object. Augustine saith, Astrologia perscrutanda est ad cognoscendum proprietates istorum syderum, ut hunc locum intelligere possimus, that is, Astrology is to be searched into, to know the properties of those stars, that we may be able to understand this place: therefore in the judgement of Augustin, there is a lawful use of Astrology.  
Answ. This place in Augustin can import no more but this, that some place of Scripture, speaking of some stars; the knowledge of the qualities of those stars would further the fuller understanding of that place of Scripture: but what makes this to predicting Astrology, more than Meal, Leaven, etc. (Matth. 13.) or the precious Stones, a Jasper, and Sardine, and Emerald, (Revel. 4.) whose properties well understood, help more fully to know the meaning of those Scriptures? Surely, Augustine never intended in that Expression if any such be in his Works, to advance Astrology or Astronomy, or the Consideration of stars and Constellations for understanding of the Scriptures, or any other good use: for in his Works, Edit. Basil per Frob. Anno Domini 1569. he hath these Expressions, opposite to any such intent.  
Astronomia parùm avi nihil commodat Scripturae, Aug. Tom. 3. Col. 38. that is, Astronomy little profits or lends to the Scripture.  
Syderum cognitio parùm utilis Scripturae, Aug. Tom. 3. cap. 38. that is, The knowledge of the Stars, or Constellations is little profit to the Scripture.  
Augustine in his tom. 1. cap. 761. tom. 8. cap. 197. speaks against, Astrologos & eorum curiositates, Astrologers and their Curiosities.  
In his 1. tom. cap. 90,100,102,126,418. He detests the vanity of Astrology.  
In his 4. tom. cap. 742. He pronounceth that, Astrologi veritat is inimici Astrologers are Enemies of the Truth.  
In his 5. tom. cap. 279, etc. he abundantly disputes of the uncertainty of Astrology.  
And in his 5. tom. cap. 291. Augustin hath this terrible speech against Astrologers; namely, Astrologorum responsa ex malis esse spiritibus; that is, That the Answers of Astrologers are from or by evil Spirits.  
And in his 8. tom. cap. 165. Augustine affirmeth, that Astrology is not necessary to this life, Astrologia huic vitae non est necessaria.  
Augustine in his 10. tom. cap. 525. showeth the vanity of Astrologers.  
And in his 8. tom. cap. 197. is his Invective against the new Astrologers.  
Augustine in his fifth Book, De civitate Dei, Cap. 1. (to which some give this Title, Contra Astrologorum ineptias, idest, Against the Fooleries of Astrologers, Jo. Crisp. hath these words, Illi verò qui positionem stellarum quodammodo decernentium qualis quisque sit, & quid ei proveniat boni, quid ve mali accidat, ex Dei voluntate suspendunt, si easdem stellas putant habere hanc potestatem traditam sibi à summa illius potestate, etc. id est, As for those that make these operations of the stars in good or bad, to depend upon God's will, if they say, that they have this power given them from him, to use according to their own wills, they do Heaven much wrong; in imagining that any wicked Acts or Injuries are decreed in so glorious a Senate, and such as if any earthly City had but instituted, the whole generation of man would have conspired the subversion of it. And what part hath God left him in this disposing of humane affairs, if they be swayed by a necessity from the stars, whereas he is the Lord of stars, and of men? If they do not say that the stars are Causes of these wicked Acts, through a power that God hath given them, but that they effect them by his express command, is this fit to be imagined for true of God, that is unworthy to be held true of the stars? But if the stars be said to portend this only, and not procure it, and that their Positions be but signs, not Causes of such Effects (for so hold many learned men;) Truly the Astrologians use not to say, Mars in such a House signifieth this or that; no but makech the child born an Homicide. But to grant them this error of speech etc. how cometh it to pass, that they could never show the reason of that diversity of life, actions, state, profession, art honour, and such humane accidents, that have befallen two Twins? Nor of such a great difference both in the things aforesaid, and in their death, that in this case many strangers have come nearer them in their course of life, than the one hath done to the other, etc. Upon which words at * Erasmus of himself, and out of Firmicus, saith, Mars is a star bloody, fiery, and violent: Being in the seventh House saith Firmicus, lib. 3.) in a Partile aspect with the Horoscope (that is in the West) doth presage; that is, maketh men Murderers, wicked, and heinous.  
Augustine in the same Book, Cap. 7. hath to this purpose, Jam illud quis ferat quod in eligendis diebus, novae quaedam suis actibus fata moliuntur? Non erat videlicet ille ita natus, ut haberet admirabilem filium, sed it a potius ut contemtibilem gigneret, & ideo vir doctus elegit horam quà misceretur uxori. Fecit ergo fatum quod non habebat, sed ex ipsi● fato cepit esse fatale, quod in ejus nativitate non fuerat. O stultitiam singularem! Eligitur dies ut ducatur uxor, credo propterea, quia potest in diem non bonum, nisi elegatur incurri & infeliciter duci. Vbi est ergo quod nascenti jam sydera decreverunt? An potest homo quod ei jam constitutum est, diei electione mutare, & quod ipse in eligendo die constituerit non poterit ab alia potestate mutari? etc. that is, But who can endure this Foolery of theirs, to invent a new destiny for every action that a man undertaketh? That wise man aforesaid, it seems, was not born to have an admirable Son, but rather a contemptible one; and therefore elected he his hour wherein to beget a worthy one: so thus did he work himself a destiny more than his stars portended, and made that a part of his Fate, which was not signified in his Nativity. O singular fondness! A day must not be chosen for Marriage, because otherwise one might light on an unlucky day, and so make an ill Marriage. But where then is the destiny of your Nativity? Can a man change what his fate hath appointed, by choosing this day or that, and cannot the Fate of that day which he chooseth be altered by another Fate? Again, if men alone of all the Creatures on Earth, be under the starry power, why do they choose days to plant, and days to sow, and so forth; days to tame Cattle, days to put to Males for increase of Oxen, or Horses, and such like? If the election of those days be good, because the stars have dominion in all earthly Bodies living, Creatures and Plants, according as the times do change; let them but consider how many Creatures have original from one and the same instant, and yet have such divers ends, as he that but noteth, will deaide those Observations, as children's Toys. For what Sot will say, that all Herbs, Trees, Beasts, Birds, Serpents, Worms, and Fishes, have each one a particular moment of time to be brought forth in? Yet men do use for trying of the Mathematicians skill, to bring them the figures of the Births of Beasts, which they have for this end diligently obobserved at home; and him they hold the most skilful Mathematician that can say by the figure, this portendeth the Birth of a Beast, and not of a Man, etc. Thus far Augustine, out of whom I might have quoted much more; but they that list, may in his Works easily find it of themselves.  
Thus you see evidently, even by this of the Doctor, that Will. Ramsey hath given no real Answer to him, where he seems to give an Answer, as 1. Touching Melancton. 2. Touching Austin. 3. Touching the Doctors denial of the natural Effects of the stars, etc. there William. Ramsey tells us notorious untruths, as hath been most evidently demonstrated by the precedent Treatise. Of the same brain are those passages of William. Ramsey, touching the star that appeared at Christ's Birth; and of his yielding that stars are not signs of arbitrary Events, etc. For his Crew do mightily cry up that Book as the Friend of their Astrology, wherein that star is handled. And William in this his Lux hath stood for arbitrary Effects of stars, and hath by figures showed his practice therein, as hath been abundantly demonstrated. And therefore William. Ram. doth plainly juggle with his Reader, and play Legerdemain (as they say) or Bopeep (as Children speak) For in the beginning of his Book he lays down a definition of Astrology, by the natural Effects of Stars; with some Glosses to the same effect in his Epistle to the Reader, (to which if he had adhered, there had been no Controversy between us) but when he comes upon the Stage of Dispute in his Book, he changeth his Habit; until again he be quite stripped by his Opponent; and then he runs to his definition again. And when he is ferretted, that he cannot tell where to be, he puts Queries, that when he cannot fairly win, he may foully beg the Question. But that will not be granted.    
FINIS.