DIVINITY NO ENEMY TO ASTROLOGY: Intended to have been delivered in a Sermon to the Students in that ART, but prevented by the Sickness of the AUTHOR T.S. D.D. LONDON, Printed by J.G. for NATHANIEL BROOK At the Angel in Cornhill. 1653. TO THE READER. IF thou art Man, Gentleman, Scholar, I fear not thy Censure; under such a one, whether I stand or fall, it displeases me not. If thou be Beast, and biased by Fancy; if thou be barbarous, and ruled by passion; if thou be humorous, and led by popularity, I care not for thy Censure. It is Astrology I seek to maintain, and the Question is, not 1. Whether Juggling be lawful? It is, I confess, Deception, and against Society: nor 2. Whether Witchcraft be lawful? it is, I confess, Diabolical, and against Divinity: nor 3. Whether Calculation of Prince's Nativities be lawful? it is, I confess Curiosity, and against the Law of Man. But the Question is, whether Astrology be lawful? and that thou mayst resolve thyself in this, I propose these Queries, which when thou hast revolved, it may be thou wilt resolve with me, Astrology is lawful. 1. Whether the End, for which God created things, be lawful? 2. Whether God created not the Sun, Moon, and Stars for this very End, to know the Times and Seasons? 3. Whether the knowledge of Times and Seasons can be had by any means, but Astrology? If thou give a Negative to these, thou shalt be answered with the silence of him who is of another opinion, and acknowledgeth his name to be THO: SWADLIN. DIVINITY NO ENEMY TO ASTROLOGY, etc. MAT. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have seen his Star in the East. AStrologers make their Ascension from one Planet to another, from Luna which is omnium infimus, the lowest of the seven, to Mercury in the 6. place, to Venus in the 5. to Sol in the 4. to Mars in the 3. to Jupiter in the 2. to Saturn which is superiorum altissimus, the highest of them all. Divines observe the same degree in the Ascension of their Luminaries; from Natura ad legem; from lex ad prophetiam; from prophetae ad Evangelium; from Evangelium ad Gratiam; from Gratia ad Consolationem; from Consolatio ad Gloriam. 1. Nature is Luminum limpidissimum, the dimmest of our seven lights; and yet as Mephibosheth, though lame was of the Kingly Race, because he was the Son of Jonathan; so is Nature regia proles, of the Blood Royal, as dim as it is, because she is the Daughter of God; and therefore is called by Solomon, Candela Domini, Prov. 20.27. the Candle of the Lord; and by the light of this, if thriftily used, we may see the way how to fulfil that universal Law; Quod tibi vis fieri, alteri feceris; Do as thou wouldst be done unto. 2. From this we ascend ad lucem legis, to the light of the Law, so Solomon the wise calls it; lux lex, The Law is a light: Prov. 6.23. Ps. 19.8. and David the Father says, Thy Law is a light unto my steps, and of this, if we make an holy use we shall not stumble at any straw of sin. 3. From hence we ascend ad lucem propheticum, to the prophetical light; 2 Pet. 1.19. which St. Peter calls lucernam splendentem in loco obscuro, a Light shining in a dark place, and this will cure any pharisaical Eye, that he may clearly see the inward lust as well as the outward Act forbidden; wishing of Murder, and shedding of blood equally prohibited. 4. From hence we journey ad lucem Evangelicam, to the light of the Gospel, which St. Peter calls Lucem admirabilem, 1 Pet. 2.9. a wonderful light; and deservedly, for it brings us from the wonderful darkness of sin, by the wonderful Eye of Faith, to see the wonderful mercy of God in the forgiving of our sins, by the wonderful death of Jesus Christ, because both God and Man. 5. From hence we pass ad Lucem Gratiae, to the light of Grace; 2 Cor. 4.6. which St. Paul says is a light that shines in our hearts, to give us the light of the knowledge of the Glory of God. 6. From hence we ascend ad lucem consolatoriam, to the light of comfort, as King David calls it; Ps. There is a light sprung up for the Righteous, even joy and gladness for such as be true of heart. 7. And from hence we pass ad lucem gloriosam, to the Light of Glory, the Presence of God, which St. Paul calls the inheritance of the Saints in light. And hitherto they agreed, in their several degrees, by their several Ascendants. They from their Luna to their Chronos, their Saturn, who is said to begin with Time; we from our Minerva, to our Thrones, to our Eternity, to our God, with whom all Achrones are alike, and who is without all distinction of Times, Et à parte ante, & à parte post, having no more Ante-meridian before him, than he shall have Pomeridian after him. Whether they are compatible, and may live together, without deposing or Excommunicating one the other in other things, we shall see in the dissection of these words, by the disquisition of these Queries, as the Members of the whole body. 1. Who these Videntes were, not only qui, but also quails, and cujates; who, what conditioned, and what Country men they were? 2. Whether this visum were a common, and pre-existent, or a new created Star? 3. Whether by the Stars any knowledge could be had of Christ's Birth? 4. Whether the study of Astrology be law full? 5. Why God directed them by a Star, and notby a Prophet, not by an Angel? 1. Pars 1. First, for the qui, quales and the cujates: who, what, and what Countrymen they were? 1. 1a. 1ae. And of all first, qui, who were they? as we have received it by Tradition, (and better proof we have none;) they are called by name, Gasper, Melchior, Balthasar; and this Tradition, though we embrace inter pia credibilia, amongst harmless credulities, yet the other Tradition upon this depending Gasper fert Myrrhan, thus Melchior, Balthasar aurum: Haec tria qui secum portabit nomina regum, Solvitur à morbo, Christi pietate, caduco. Gaspar with his Myrrh begun, These presents to unfold: Than Melchior brought in Frankincense, And Balthasar brought Gold. He that of these holy Kings The Names about shall bear, The falling ill, by grace of Christ, Shall never need to fear. This Tradition we expunge inter impias frauds, amongst baneful deceits, and sand them back from whence they came, as a very foolish Charm, to cure the Epilepsy, or Falling sickness. And, as I conceive Astrologers give it no more credit, than do Divines, we may without offence to Faith or Charity, imagine their names to be as I have delivered them, Gaspar, Melchior, Balthasar, and this shall suffice for the qui, who they were. Secondly, for their quails; 2aa ae. what manner of men were they? It is again received by Tradition, that they were Kings; Kings for their quality: which howsoever it may be admitted, for the Antiquity of it as not liable to any demonstration for the contrary; yet that other Tradition, which depends upon this, That they lived and died in Judea, and were there b●●ied, and afterwards translated by Queen Helena, the Mother of Constantine, to Colen, whence arises the 3. Kings of Colen, a precious and adored Relic with the Novices of Rome, we explode, & remit again, as being clean contrary to the Scripture, which saith, They returned back into their own Country another way. Their own Country! and therefore Judea none of their Country; Thither they returned; and therefore in judea they lived not, they died not. But than 3. Cujates, 3a. 1ae. what Countrymen were they? why in the resolve of this, Expositors are divided in their opinions; I shall name some of them, and make my choice of the likeliest. 1. Some think they were Chaldeans, so says Remigius; The people of which Country worshipped a Star for their God; and their God falsely so called, was made an instrument by the true God, to bring them unto Christ. But this to me carries an Inverisimilitude, because Caldea is commonly spoke of as North from Jerusalem; whereas these came from the East; for as I take it, vidimus, and venimus, in this Text, have both one Terminus à quo, they came from, and saw his Star in the East. 2. Some think they were Persians', and this Opinion hath some verisimilitude; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Magis, the word in this Verse, is a Persian word, and amongst them, Wise men, i e. such as could give a reason in Philosophy of every thing, were in so great account, Honour, and Veneration, that no public matters were transacted without their Counsel and Advice, nor was any thing thought to be well done or lawfully, which was not done by their approbation, or without their consent. But yet to this Opinion, I adhere not, because Persia as well as Caldea, stood Northward from Jerusalem. 3. Some think they were Persians', and of the posterity of Balaam, and this, in my thoughts is the most likely, both for the Situation, and Fructification of the Country, as also for the direction which they followed. 1. For Situation, Arabia the County of Balaam, which is Syria, is not above six or seven day's journey from Jerusalem, and stands eastward from it, southeast. 2. For Fructification, the Native fruits of that Country, were Gold, Frankincense, and Myrrh: Gold and Myrrh, I confess, might be had from other Countries, but Frankincense no part afforded, but Arabia. Lib. 4. Fast. Hence, Ovid calls them Thurilogos. Non modò thurilogos Arabas, modò suscipit Jndos. Hence Mantuan calls them Thuriferos. Thurifero Arabas Syriae Bipatentibus alis. Hence Pamphilus calls them Odoratos. Vicit odoratos Arabas: Pline puts it beyond question, saying, Thura praeter Arabiam nullis. And the Psalmist says the same, for there was Gold, and decides it irrefragably, if that Psalm were Penned prophetically of Christ, unto him shall be given of the Gold of Arabia. For the abundance of Gold, Arabia is called Faelix; and for the excellency of Frankincense, it was called Sacra; for both, Tibullus calls it terram divitem. — Urantur odores Quos tener à terrâ divite mittit Arabs; Nor do I remember any other Country to be Epithetically spoken of Frankincense, save Egypt, and that is but once by Statius, where he says, Thus Niliacum; and that, I conceive he speaks, in reference to the situation, Arabia lying betwixt Egypt and Judea; and Tibullus tells us, that is Eastward, saying: Eosque Arabas, dives & Assiria. 3. Add to these the direction which they followed; and that puts it as home, Num. 23.17. out of Jacob shall come a Star. Out of Jacob, did I say! what is that to the East may you say? Why it is thus much; Balaam and his Posterity were of Kin to jacob by the second Marriage of Abraham to Peturah, Gen. 14. who sent his Children by that venture Eastward. But be they what they will, Chaldeans, Persians', or Arabians, it makes not much to our Faith or Manners; sure I am, they were Gentiles, and that commands me to speak the Application thus. Appli. 1. Were these Videntes, Kings? It may be they were, we have Tradition to tempt our credulity that way; and if they were so, than we are bound in a greater obligation of thankfulness to Almighty God than were the Jews; For but a poor few of the jews came to Christ at his Birth, mean Men; but of the Gentiles, the richest and the best sort, with all their train. And why so, but that the Holy Ghost did hereby show, That but a few beggarly jews should receive and believe in Christ, but the best sort of the Gentiles, Kings and Nobles, with all their Courtiers and Attendants should by the Son of God, be made the Sons of God. Hard for a rich Jew to follow Christ; but easy enough for a rich Gentile, if he will but part with his Gold, Frankincense and Myrrh, as these Gentle Kings did, to Christ. 2. But secondly, if they were not Kings, for we build not upon that, because we have but Tradition for it; yet they were Magis; This we build upon, because we have Scripture for it; Magis, whom the jews call Scribes, the Indians, Gymnosophists; the Egyptians, Prophets; the Assyrians, Called; the French, Druids; the Romans, Sapientes; and our Translation, Wisemen. Why than we may be confident, we shall find Christ by our Wisdom, though we cannot by our power, Magorum est, non Magnorum; and they understood this mystery by their knowledge, not by their might; by their Art, not by their Arms; Plus valet testimonium sapientium quàm militum. The Gospel was first published, by Wisemen, not by strong men; by Scholars, not by Soldiers; and that Religion which is seldom restored by the power of an Army, when it is unjointed, may first or last be regained by the Wisdom of a Council; what Herod with his Men of War could not obtain, Gasper with his men of Wisdom atcheived, the favour of Christ. 3. And thirdly, because they were Gentiles, and therefore great sinners, and yet came to Christ; we therefore, though the greatest sinners in the world, have no necessity, no fatal necessity to despair. Not the Griping Usurer; If he will go to Christ upon the bountiful Feet of Restitution, he shall found Christ ready to receive him in the bountiful Arms of Salvation; we have the example of Zacheus for it. Luke 19 Not the shining Adulteress; If she will go to Christ upon the sorrowful Feet of Contrition, she shall find Christ ready to embrace her in the comfortable Arms of Compassion: we have the example of S. Mary Magdelen for it. Not the specious Persecuter of the Saints; If he will go to Christ upon the painful Feet of Obedience, he shall find Christ ready to entertain him in the pleasant Arms of Acceptance: we have the example of S. Acts 9 Paul for it. Not the high-towring ginger; If he will go to Christ upon the careful Feet of Oblation, he shall find Christ ready to welcome him in the cheerful Arms of Acceptation; we have the example of these Wise men for it. And it is a true and faithful saying, and worthy of all acceptation, 1 Tim. 1.15. That Jesus Christ came into the world to save sinners, the chiefest sinners, the Lion-like Usurer, the Goat-like Adulterer, the Bear-like Persecutor, the Pantomartian Gentile, if they will seek for Christ, though but by the help of a Star, which brings me to my second Disquisition. Whether this Visum of these Videntes was a Common and preaexistent, Pars 2. or a new created Star? And of this there are several opinions; I shall name some of them, and make my choice of the likeliest. And yet before I do this, I shall first decide One question raised by the Church of Rome, viz. Whether this were one Star, or a company of Stars? And they tell us from Albumazar, That that Sign in the Zodiaque which is called the Vigine, is an heap of such Stars, that you may read in them, Virginem gestantem inter brachia filium, a Virgin bearing an Infant in her Arms; and some of them have said that to be this Star. And they seek to prove this opinion from Sibylla Tiburtina, who shown Augustus, when he boasted of his heavenly descent, Virginem in coelo, etc. a Virgin in heaven bearing a young Child in her Arms, with these words, Hic puer te major est, ipsum adora, This Infant is greater than thou, worship thou him. And they fortify this again, with an authority fathered upon Saint chrysostom, Ep. imperf. hom. 4. in Math. 2. speaking thus: This Star appeared unto them, having in it the form of a little Child, and above him the similitude of a Cross. But as I take it, the word of my Text is neither Astrum nor Sydus, a Knot, or a Company, or a Composition of Stars; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, and Stellam in the Translation, a Singular and an Individual Star; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vidimus ejus stellam, we have seen his Star. 1. Some imagine that the Holy Ghost, who at Christ's Baptism, appeared in the form of a Dove, appeared now at his Birth in the shape of a Star. Mat. 3. That this might be so, I dare not deny; because the Holy Ghost hath appeared as well in the form of Inanimates, as of Animates; so to the Apostles upon Whitsunday in the form of Fire. And if this were so, Acts 2. it makes much for the Legality of Astrology; because the Holy Ghost never did, never will appear, in the shape of any thing that is unlawful, or unholy. But that he did now appear in the form of a Star, I dare not affirm. 2. Some are of opinion, That the same Angel which appeared to the Shepherds in his own Lustre, appeared to these Sophists in the shape of a Star. And that this might be so, I dare not deny; because sometimes the Angels are called Stars, both the Angels of the Church triumphant, Apoc. 2. and also the Angels of the Church-militant. But that this was so, I do not believe, because I do believe it was a real Star; and believe withal, it was no Ordinary, no pre-existent Star, none of them which God created in the beginning; but an Extraordinary, and new-created Star; and the reasons of my belief are these: 1. Had it been a Common Star, likely it would have gone the common way of the Stars, from East to West. That is the Natural course of the Stairs, the course that Nature hath appointed them; and Nature transgresseth not her own Constitution; But this Star went from the East into the South, Jerusalem standing South from Arabia. 2. Had it been a common Star, likely it would have done as Common Stars do, have lost her light in the day, the Sun being a greater, and more transparent light, obscuring the light of the Stars. As the light of a Candle gives way to the light of a Torch, so the Stars, which are but Candles in respect of the Sun, strike Sail, and veil Bonnet, when the Sun appears. The Stars in the night have their glory, but when the Sun like a Giant, appears to run his course, than these Dwarves hid their heads. But this Star shined equally day and night, and for aught I, or any man knows, was brighter when the Sun was brightest, Psal. 19 both having the same errand, To declare the glory of God, and therefore no common Star. 3. Had it been a Common Star, it would have shined in the Night continually, but this Star did intermit: Exod. just as the Pillar of Fire was to the Israelites in the Wilderness, when they stood still, it stood still; so this Star shined all the way, and guided the Wise Men to Jerusalem; but when they came to Herod, it withdrew; and when they set on again, why than, lo, Mat. 2. the Star which they saw in the East went before them again; and therefore no Common Star. 4. Had it been a Common Star, it had been placed in the Common Region of the Stars, the upper Region of the Air; but this in the lower, otherwise how could they have known the Cottage where Christ was, since a Common Star in his own Region, by reason of distance, seems equally over one house with another, within a great compass; but this Star went and stood over the very house where Christ was; and therefore no Common Star. And so much is intimated by our own Countryman; Nouâ coelum stell â depingitur, Houd lib. 1. Christian. quater. 38. Dum Sol novus in terris oritur: The Earth is blest with a new Sun, and therefore the Heaven is beautified with a new Star. But what makes this discourse of Stars in a Pulpit? Acts 17. why just as Saint Paul from the Altar to the unknown God, brought the Athenians to the knowledge of the true God; Apoc. 22.16. so God from this blazing Star brought the Gentiles to the knowledge of the bright morning Star, jesus Christ: and so I draw this second Disqu. sition into an useful Act of Divinity, thus: When any balzing Star or Comet shall arise in the cloudy Firmament of their accusing Consciences; Appl. when the sins which you have committed, like Meteors, shall appear to the Eyes of their remembrance. When some Ministers in the Pulpit, like Dog-stars, bark at their Actions. When others, like the Star Wormwood, speak bitterly against their transgressions. When others, like Lucifer, shine bright in Life and Doctrine; o than harken you to these visible clamours: They are not Thunders to astonish you, but to awaken you; they are not Lightnings to blast you, but to beautify you; they would not drive you from, but draw you to jerusalem, that you may inquire after Christ; to Bethlehem, where you may see Christ in the Cradle; to Calvarie, where you may see Christ on the Cross, and their sins there canceled, and their souls thereby saved, that their selves may one day shine like Stars in the Kingdom of Heaven. But if you will turn back to this Sun, if you will shut your Eyes to these Stars, and go back from these Lights, and will none of their Directions: than take heed, that these Magis rise not in judgement against you; for upon the sight of a Star they came to jerusalem, saying, Where is he that is born King of the jews? for we have seen his Star in the East. Why, Pars 3. could there be any knowledge of Christ's Birth by the Stars? This is my third Quaerie, and thus I look into it. Petrus Aliacus gives it thus, Ep. 30. in Gen. The Birth of Christ might be known by the Observation of the Stars; but not so certainly, if this new Star had not risen to declare him, where me thinks he seems to speak thus: The general Observation of the common Stars might give some general knowledge; and this Star did give a certain knowledge of Christ's Birth; and thus he backs his opinion: Coeli & astra suo Domino quasi famulentes, ejus ortum in dicere potuerunt, qui est supra omnes coelos; The Heavens and the Stars being Gods Servants, might show the Birth of Christ, who is above both Heaven and Stars. And furthermore he confirms it again, saying, Six years before there was a great Conjunction of Saturn and Jupiter, which in the judgement of Astrology portends a great alteration in Religion; and at the very time of his Birth, the eighth degree of the Sign called Virgo was the Horoscope, it beginning than to arise; whereupon Albertus Magnus from Albumazar hath left it thus recorded, In the first appearance of that Sign, a certain fair and honest Virgin ascended, and nourished a Child, whom the jewish Nation calleth jesus. But with his favour, for all his great learning, I may not adhere to his opinion; Happily some general Conjectures may be made upon such Constellations: but hereby to collect the Birth of Christ in my thoughts, exceeds all human skill: and my reason is, That knowledge which comes by Astrology is only Natural; and that too of such things as have formerly been; Experience being the chief Mistress of this Art. The ginger can draw no Conclusion, I think he cannot, but from alteration of former Events, upon such and such Constellations and Conjunctions. But there was never any Experience of Christ's Birth; and therefore what Sign soever appeared in the Heavens, it was impossible for any man living, by his own skill, to tell it, without some Extraordinary revelation of it from God. So S. Augustine; Serm. de Epiphan. How did they know that this Star appeared to manifest Christ? why certainly, says he, some good Angel of God told them so, saying, The Star which you see leads you to Christ; go, and learn hereby what manner of Person, and how Great he is. And so much the late great Assertour of Astrology, Sir Christopher Heydon, acknowledged in his Answer to an Objection of Mr. Chambres, upon this very point; The Objection standeth thus, What needed this New Star to guide them, if there were Stars enough before? And the sum of his Answer is this, Christ's Birth might be known by this New Star, and yet not be subject to the rest of the Stars; since this Birth was supernatural, and therefore not to conclude against the operation of the Star in Natural Births and Generations; and from them both I apply this Disquisition thus: When you come to gaze on the Stars that lead you unto Christ, Appl. resolve beforehand, they cannot do it of themselves: 1 Cor. 3.6. Not, Paul may plant, Apollo's may water, but God only give the increase. So, Psal. 19.1. the Heavens declare the glory of God; yet that we are thereby stirred up to glorify God, it is of his Grace; and therefore pray before you come hither, That the light which you receive from the Stars may be effectual to bring you to the Star of Light, jesus Christ. Ascribe not that to the Stars, which is due to the Sun, nor ascribe that to the created Sun, which is due only to the creating Sun. That Common light Externall, which we have from the Sun in the Day, and from the Stars in the Night, we are beholding to them for it, but as Instruments only, thereof God is the Author; much more or that special light Internal whereby we are brought to Christ. A new created Star may help to it Instrumentally; but only the Ancient of days, the Star from everlasting, and the Star which is everlasting, can only efficiently bring us to himself. But if the Stars can do any thing this way, what than think you of the study of Astrology? Is it lawful, or is it unlawful? It is my fourth Disquisition, Pars 4. and thus I discuss it: I have read some, and those no mean ones, who give this Question the Check in a Negative Resolve, telling us, That as God forbids all Idolatry, and worshipping of Images, either in Heaven, Earth, or under Earth: so likewise he forbids all Divination, both Hydromantia, by Water; and Pyromantia, by Fire and Chyromantia, by the seams in the Hands; and Necromantia, by the Dead; and Ariomantia, per secures; and Cataphromantia, per specula; and Cacanomantia, per pelves; and Sciomantia, per umbras, and Capnomantia, per fumum; and Astronomantia, by the Stars: For all, save the last, I believe they are sins or vanities, and therefore sins because vanities. But why they say, That which is called Divination by the Stars is forbidden, I shall examine in the reasons of their Assertion, which they take a Nomine, Traduce, & Fine: from the Name, the Root, and End of Astrology. 1. For the Name, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnonemim, which comes from Guanan, which signifies a Cloud; and they give their answer under a pretence of the Clouds. Again, judicial Astrology is called Haijdgnoni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies ventriloquium, and is Clavis Magiae, the Key to all Magic. Once more, Astrologers are called Hachozibakokabhim, Isa. 47.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intuentes stellas, or Stargazers, which signifies to see, and foretell things contingent. Yet once more, Deut. 22. They are called Asaphmi, which comes of Nasaph, Twilight, because in the Twilight they marked the Heavens most. 2. For their Root, It came from Idolatry, and therefore, Jer. 18.2. says the Prophet, Learn not the way of the Heathen, neither be afraid of the signs of Heaven. 3. For the End, It is injurious to God, and it is injurious to Man; To God, as taking away his Providence, and tying all things to a fatal Necessity, taking away his Omniscience, and ascribing to the Stars the Prediction of things contingent, which is proper to God only: To Man, as taking away from him, the liberty of his Will, in Morals, which he hath from Nature, and in Divines, which he hath from Grace. This, and somewhat more I have read, and part of it I have heretofore believed; but I retract, because I find not the ginger either an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar spirits, or a Vizard, or a Necromancer. Some men there be that shroud themselves under this Art, that do practise some of these things; and that I once saw it, and did not in limine reprove it, I am hearty sorry, and beseech him that did it, to repent of it himself. But the true ginger meddles with no Magia demoniaca, and other Magia I read of none, but what is called Divina, or Mathematica, or Physica; none of which, I conceive, any wise man will say is unlawful; and therefore I give my Vote for the legality of Astrology; and the Reasons that induce me, are the very same which persuaded me to the contrary. 1. Their Name; The Hebrews call the Stars, 2 Reg. 23. Massaloth, of Nazal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Influere: and the Rabbins call them Meharim of Sheret, which signifies Ministrare; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence comes that Axiom allowed by all men, Astra non necessitant, sed inclinant; The Stars compel not, but only they incline, and therefore by the Stars may the ginger predict man's Inclination and Manners; which, if good, may be heightened by a holy Ambition, if bad, may be prevented by good Education; for Sapiens dominabitur astris, is allowed by all men, by Astrologers and all. 2. Their Root, It was not Idolatry, but Innocency; Adam in Paradise was the Father of this Art; and had he as well observed the Star of Knowledge, for the direction of his Will, as the Tree of Knowledge for the pleasing of his Fancy, he had not yet been banished. It was not Idolatry, but Obedience, upon which this Syen was grafted, when the Tree was almost withered. Abraham the Friend of God, and Father of the Faithful, was no Stepfather to Astrology, if we believe Antiquity. It was not Idolatry, but Wisdom, from which this Art got life, after it had long lay bleeding; Solomon the wisest of men was the best ginger the world ever entertained. And why were the Priests of Egypt forbidden the study of all other Arts, and yet permitted the study of Astrology? and why do the Arabicks call their Astrologers Cachiu, which comes of Cohu, which signifies a Priest? Surely it is to tell the Astrologers that though the Presbyter may be his Enemy, yet the Priest may be his Friend, and allow his Art lawful, not only for the Root of it, but also for the End of it. 3. Which cannot be injurious to God, because the ginger confesseth, Sapiens dominabitur astris, & admire God's Omnipotency, Omniscience, and Providence, who hath so powerfully disposed of all Inferior bodies to the inclination of the Superior, and yet given the Inferior power, Maugre the Stars, to be honest, to be holy, to be happy. Nor can it be injurious to Man neither, For still Sapiens dominabitur astris; nor only doth the Alwise God command the Stars, but also the Meanwise Man may countermand the Stars. Venus doth not compel a Woman to Wantonness, nor Mercury a man to Theft; the Inclination they offer may be withstood and resisted by sanctified reason. He that writes most for Astrology, allows it no more than an Art, which teacheth by the Motions and Influence of the Signs, Stars, and Celestial Planets, to prognosticate of Nature all Effects (Natural, not Contingent, Natural, not Supernatural;) It is Ptolemy's in his Quadrapartite. Lib. 1. The Astrologers Speculation is in the knowledge of the motions of the Stars; his Practice is in the Effects of those motions; and when he keeps himself within these Bounds, and the Boundaries of the Law under which he lives, I see no reason why any reasonable man should gainsay the lawfulness of Astrology; and the rather, because God was pleased to bring us, who were Gentiles, in our Predecessors, by Astrology, by a Star unto Christ. It is my fifth and last Disquisition; Pars 5. Why did God direct them by a Star, and not by a Prophet, not by an Angel? Saint Chrisostome proposes the Question; Why did not God sand some Prophet unto them, as unto the Jews? why not an Angel, as unto the Shepherds? why did he not speak unto them by some voice from Heaven, as he did when Christ was baptised? why none of those, but a Star to direct them? And thus he answers it: By a Star did God direct the Gentiles, not by an Angel, not by a Prophet, not by a Voice from Heaven, because he would now condescend to their weakness, and teach them by such things as they were most acquainted with, and draw them from a low to a higher, and more worthy degree of Philosophy. And from hence will arise very excellent Acts of Divinity for us all, for myself and Brethrens of the Clergy; for you Gentlemen, who profess yourselves Students in Astrology, and for all others, who are here assembled. 1. That we of the Clergy, in directing men to Christ, should use these means for persuasion, which are most familiar to the Hearers, and so by things known and easy, bring them to understand things more difficult, and yet unknown. Thus Saint John Baptist, that he might bring the Jews to the Baptism of Christ, Mat. 3. and fit them for his people, used the Baptism of Water, a thing they were well acquainted with. Thus Saint Paul takes occasion from the Altar to the unknown God, Acts 17. to speak of the true God. Thus Christ, when he intended to make Fishermen Fishers of men, he took them in their own Trade, and by a great draught of Fishes, caused them to follow him. And here, because these Arabians were Astrologers, and well versed in the Stars, he calleth them to himself by a Star. And the day upon which this portion of Scripture is read, is called not only Epiphany, because that day Christ shown the power of his Deity, at a wedding in Cana of Galilee, John 2.11. by turning their Water into Wine; and so called Wine-drinkers to himself by Wine. Not only Theophania, because that day there was a Manifestation of the Trinity, Math 3.16. the Father in a Voice, the Son in the Water, the Holy Ghost in a Dove; and so calls Antitrinitarians to the acknowledgement of a Trinity in the Creator by a Demonstration of a Trinity in the Creatures. But also Epiphania, because that day Christ appeared to these Astrologers, or Magis, or Wise men, and caught and taught them in their own Art, by the direction of a Star. So it is thought by some Clerks, and those no mean ones, That upon Tweluthday, though in divers years, those three Miracles were wrought, and particularly by Bishop Maximus, saying, Hom. 1. de Epiph. Hodiè stella Magos duxit ad praesepium; Hodiè Aquae vertuntur in vinum; Hodiè baptizatus est Christus; This day Christ turned Water into Wine; this day Christ was baptised by Saint John, and this day Christ led the wise men to himself by a Star. 2. And this secondly to tell you, Gentlemen of this Art, that you must-pitch your Thoughts higher than your Eyes, and from the starry heaven which you gaze on, reflect sometimes into the Allegorical Heaven of and in yourselves, and sometimes mount up to the Empyreal heaven of God and his Angels. — Unaquaeque anima est Coelum, Every soul is a kind of Heaven, says St. Bernard, having the greater and lesser Light within himself to govern him, the one in the Day, the other in the Night; the Sun of his Understanding to govern him in the day of his prosperity, by way of providence, and the Moon of Faith, with the lesser Stars of other Graces, which are the fruits of Faith, to govern him in the night of Adversity, by way of Confidence and Dependence. Only let this Sun of your Understanding continued bright, and not be clouded with any sullen or sinful passion; let this Moon of your Faith wax, and not wane into any panic or servile fear, and those Stars of other Graces be fixed, and not fall or err. Let these Lights in thee, the Allegorical Sun, Moon, & Stars, do to men what the Literal Lights in Heaven do to thee, shine before others, that they may be stirred up to glorify thy Father which is in Heaven, Mat. 6.6. and than you need not doubt but God will glorify you, for they that be wise shall shine as the brightness of the Firmament, Dan. 12.2 and they that turn many to righteousness, as the Stars for ever and ever. When you consult your Ephemerideses about your next Eclipse, take heed, that in the mean time, there be no Eclipse upon thy Soul. The Eclipse of the Sun is caused by the Interposition of the Moon, and the Eclipse of God by the Interposition of thy sins: Pray therefore with David, Psal. Lord, show the light of thy countenance upon thy servant. When thou beholdest any blazing Star, Comet, or prodigious Sign, remember the world shall one day be burnt with fire; and take thou heed thou kindle not God's wrath with more fuel of thy sin, jest thou be burnt with the world. In a word, when thou contemplatest the beauty of the Stars, and delightest thyself in the sweetness of thine own profession, take one pitch higher, and say, Si talis in Creaturâ, qualis in Creatore, if there be such beauty in the Stars, that are but Creatures, what beauty is there in God that made them all? There, there settle your Souls, and that your Souls may there be settled: settled there now by a Contemplation, and settled thereafter by Possession: follow one Rule of your own Astronomy, and follow another Rule of our Divinity, and so happily may we and you agreed together on Earth, and devil together in Heaven. 1. Your own Rule is optical; and it is this, The higher you go, the greater you know the Stars above, and the lesser are things below: Now you are below, and practise no more knowledge than them that are below you, how like Molehills, like Moats, like Nothings seem the Stars? and the Earth like Mountains, like Rocks, like Worlds? but when you are above, how like a World feemes every Star, and this World like an Atom? Proportionably is Grace; is every Grace of God great and glorious in the Perspective of thy Faith? Is Sin, is every Sin vile and contemptible even in the Optic of thy Sense? Is the favour of God in the pardon of thy ●ins, and the hope of everlasting life glorious and wonderful in thy Apprehension? why than thou art become a Divine ginger, and thy Stars have led thee unto Christ, and there I leave thee, and that I may not leave myself behind thee, I give thee 2. Secondly this Rule of Divinity, and it is Practical; He that ascended is the same that descended. Ephes 4.9. Your Rule is probable and conjectural, this is certain and experimental; Christ hath tried it, and Saint Paul confirms it, and we can give Demonstrations for it, One I offer you. No Rule so sure to convey water to the top of an high Tower, as to let it fall at first exceeding low; so if ever you will have your good Stars lead you unto Christ, let first your bad Sins lay you very low, that God may come to you, to your humble souls, The humble soul being that Bethlehem which God chief delights to devil in. This is the first foot of Jacobs Ladder, and let it be the first foot too of your Jacobs Staff; Patience the next step; the next round be Charity, and the upmost Faith. But let all these be fixed like the Stars; not wand'ring, like the Planets. Let not any prosperous wickedness, got by Mars, turn the Basis of your Humility. Let not any reproachful language, though from the Dogstar of Obloquy and Detraction, move your Patience. Let not any action of Unkindness or Demerit, though from the Vulture Star of unthankfulness, break your Charity. Let not any Transgression of Drunkenness, or Uncleanness, or whatsoever else, though from the merry or melancholy Star of jupiter or Saturn, shake your Faith. Keep these fixed, and you shall be fixed; fixed in a Heaven upon Earth, by Sanctification, and fixed in the Heaven above Earth, by Glorification: Both which I wish you, you, and myself, and all. 3. And that we may all be here and there fixed: One word more I speak to you all. Behold these Magis, these Wisemen, these Astrologers, loaden with Gold, inflamed with Myrrh, and hallowed with Frankincense; and go you, and do likewise, offer unto Christ the Gold of your Love and Charity, the Myrrh of you Tears and Repentance, and the Frankincense of your Prayers and Praises. Or, as S. Augustine hath it, Adorate corporibus, veneramini officiis, honorate Muneribus; Adore Christ with your Bodies, worship Christ with your Souls, and bless Christ with your Goods. With your Bodies, because he is a King, with your Souls, because he is God, with your Goods, because he is Man. So most of the Fathers have glossed upon these words, L. 2. in loc. Aurum Regi, Thus Deo, Myrrham morituro, sive viro, says S. Ambrose, They offer him Gold as a King, they offer him Frankicense as God, they offer him Myrrh as a Man that was to dye for all men. Ut Regi aurum, ut morituro Myrrham, Dohum. Christi Gen. ut Deo thus obtulerunt, says S. Basil; By the oblation of their Gold they acknowledge him a King, by the oblation of their Frankincense they acknowledge him to be God, & by the oblation of their Myrrh they believed in him as, and acknowledged him to be the Mediator betwixt God & Man. And so Hilarius, In auro Regem, In thuro Deum, Can. 1. in Mat. In myrrha hominem confitantur; and all the Fathers, nemine contradicente, without the exception of one say the very same: All whom I may sum up in the Christian Poem, Aurea nascenti fuderunt munera Regi, Thura dedêre Deo, Myrrham tribuêr sepulchro. Did these Astrologers go to him with full hands, confessing his Regality by their Gold, his Divinity by their Frankincense, his Mortality by their Myrrh? And shall we, that are Christians, Deut. 16.16. go to him empty handed? Absit, for shame! Thou shalt not appear before me empty, was God's command upon the Jews; and the morality of it binds us equally with them, and if we are Divites in Crumenâ, we must not be pauperes in Conscientiâ; if we have rich Purses, we must not have poor Consciences; wealth in our own houses must sand Charity into the poor men's Boxes; as God hath offered to us, so we must offer unto God. Say not, These Astrologers had the advantage of you, for they could go to Christ in his Cradle, but you cannot reach your Gifts unto him, because he is in Heaven; for you may as well offer unto him as they did. You see him, or you may see him with as clear eyes as they did, In minimis, in the distressed Members of his Body, wanting relief; in the meager Infants of his Cradle, starving for want of food; in the naked Limbs of his Body, poor Soldiers shivering for want of rags to cover them; in the innocent parts of his Soul, ignorant silly people perishing for want of instruction. Nor let any of you say, I have no Richeses to relieve, I have no Wisdom to instruct, I have no Knowledge to inform; For God requires not of thee what thou hast not, but what thou hast. If thou hast Wealth, offer the plentiful Gold of thy Charity, if thou hast Wisdom, offer the wholesome Frankincense of thy Admonition; if thou hast both, offer both; if thou hast neither, yet thou hast the Myrrh of thy Tears and Repentance to offer. Pro Myrrhâ lachrimas, Auro cor porrige purum, Pro Thure ex humili pectore funde preces: Offer to God, instead of Gold a pure Heart, instead of Frankincense a pure Devotion, instead of Myrrh a pure Repentance. So King David, Psal. 141.2. Let thy prayer be set forth before him as Incense. So King Solomon, Cantic. 5.5. Let thy Eyes (like the Hands of the Church drop down sweet smelling Myrrh. So the King of Kings, Prov. 23.26. and God of Gods, My Son give me thy heart, (that's as good as Gold.) With these Offerings thou wilt make the Angels to rejoice, and fill them with Joy: For, there is joy amongst the Angels for one sinner that repenteth, and thou shalt be filled with joy thyself, here in the peace of Conscience, and hereafter in the peace and presence of God. Which the God of peace grant you, for the Prince of peace his sake, Jesus Christ. Amen, Amen. To whom with the Father, and the Holy Ghost, be all Honour and Glory now and for ever Amen. FINIS.