[...]. OR, The most Sacred and Divine SCIENCE OF Astrology.

1. ASSERTED, In three PROPOSITIONS; Shewing the Excellency and great Benefit thereof, where it is rightly understood, and religiously observed.

2. VINDICATED, Against the Calumnies of the Reverend Dr. More, in his [Explanation of the Grand My­stery of Godliness.]

3. EXCUSED, Concerning Pacts with Evil Spirits, as not guilty, in humble Considerations upon the Pious and Learned Discourse upon that Subject, by the Right Reverend Father in God, Joseph sometimes Lord Bishop of Norwich.

By J. B. B. D. A Protestant Minister of the True, Antient, Catholick and Apostolick Faith of the Church of ENGLAND.

London, Printed for the Author; And are to be Sold by William Bromwich, at the Three Bibles in Ludgate-Street. M.CD.LXXX.

[...]. OR, ASTROLOGY A Sacred SCIENCE. SHEWING, The Excellency and great Benefit thereof, where it is rightly understood, and Religiously observed.

As it is handled in the Display of Three PROPOSITIONS:

I. That there is an Astrology in the Heavens.

II. That this Astrology, Man (in this state of Corruption) may attain in some measure to understand.

III. That this Understanding may be law­fully and fairly compassed by Natural means, without any Diabolical Helps.

By J. B. B. D. A Protestant Mini­ster of the true Antient Catholick and Apostolick Faith of the Church of ENGLAND.

London, Printed M.DC.LXXX.

To the Honourable, Sir THOMAS DOLEMAN, Kt. One of the Clerks of His Majestie's most Honourable Privy Council.

Worthy Sir,

WHen the Fisher-man in his Net, took up the Golden Tripod, out of the Ionian Sea, with this Inscription thereon [To the Wisest Man of Greece.] He sent it, as his own wis­dom directed him, to Bias of Priene, one of the Seven Fa­mous Sages: who, though He [Page] sent it away again to another, whom he esteemed wiser than himself; yet was this no di­sparagement, either to Bias, or the Fisherman; The one shewing himself, by his Mo­desty to be the Wiser man; and the Other, by his Obedi­ence, according to the Inscrip­tion, to the best of his Skill approving himself to be the honester man.

Good Sir, I have taken up a Tripod too, and I wish it were of Gold for your sake, that with a truly rich Pre­sent, worthy of your Noble and Candid Virtues, I might be able to present you. True it [Page] is, that Learning is a Jewel of a worth beyond the price of Gold, where the value of it is well understood. But alas, such is the fond humoursomness of this our Age, that Learn­ing is too much neglected, but especially this sort of Learn­ing wherewith I here present you; and though it be a Jewel, yet I see it may lye long enough in the Field, as it were a common Pebble stone, and ma­ny and many an one, and that especially among the Rich and great Ones, and more especi­ally such as are conceitedly wise, may go by, and see, and tread on it; and yet not think [Page] it worth the Taking up.Mat. 13.45, 46. But Merchant-men (God be than­ked) who know by Experi­ence the Worth of Jewels, will sell Land and Houses, to buy that which Fools despise. Of the number of these Mer­chants, Sir, my duty leads me to esteem your self in the foremost rank of mine Expe­rienc't Acquaintance. And though I am sensible your Mo­desty is apt enough to put by my Appellation, yet I humbly beg your Pardon, wherein my duty engages me.

But among those who per­haps may have Esteem for Learning of another quality, [...] [Page] many of them will put in ex­ceptions to this of Astrology; as if either it were a Discourse unworthy to be called Science, or if not so, yet such at least, as they are apt to say we come not honestly by. Now true it is, Sir, that this sort of Learn­ing, having been more unhap­pily, than deservedly laid aside, by some Learned men, and as unworthily sullied and defiled, by many rude and ignorant ones, who have too rashly and saucily medled with what they bad not abilities either enough to understand, or to make the best Ʋse of: It is come to pass that this Excellent Pearl of [Page] sublime Science has appeared, not without a Rust upon it, that makes it seem, as if it were not true Gold. And truly there may happen as much of hard fortune to the richest Treasure that carrieth his Majestie's Image and Super­scription in its face, when it falls into the hands of Clowuish Ʋsurers, who out of a sordid Love of money had rather lay up their talents under ground in mire and dirt, than put them into honest Exercise. But good Sir, I have this Confidence in your great Worth, that how­ever your excellency may lodge in other sorts of Learning in a [Page] degree above this; yet it is not a little Rust can hide true Gold from your understanding skill, or undervalue it in your eye. And hence this little Tripod, of Astrological dis­course humbly begs your fa­vourable Protection.

You have here, Sir, Three Propositions, or a sacred Stool on three feet, each of them carrying their several weight, and you may sit safely thereon. The first Legg bears this Position, That there is An Astrologie certainly written in the Heavens. And this Legg stands fast. The second bears up What Skill in some [Page] measure may be attained, in the Understanding of the same. And the third upholds the Legitimacy of the means; and shews how by true Art, and without infernal help, it may be lawfully compassed.

If Sir, I may add Light to a Lawful and honest Science, I hope I have done my God, and my Countrey good Ser­vice, especially in an Age where true Treasure is a scarce Commodity; And as God shall bless mine Endea­vours, my hearty Prayers and good Wishes are, That mine Honourable Patron, may have an Honour worthy of his [Page] Name and Fame; And that, worthy Sir, the good Blessing of God may crown with Ho­nour and Felicity, the whole Work of your Virtuous Life, is the continual Prayer and Wish of,

SIR, Your most humbly devoted, John Butler.

A Preface to the Reader.

KNown unto God are all his Works, from the beginning of the World, (saith St. James.) This Knowledg of God, before the Creation, was no where written, but in his own Eternal Mind; but after, it was printed in a cer­tain Book, called Nature, wherein, all the Works of God, that were to come to pass in Time, were expresly written down, as they were to follow in Order. This Book of Nature, was a certain Frame or Model of the World, wherein, what by Creation, and Generation, all Persons, Things, and Actions, were to take their several courses and turns, so as to come to pass in time, from the Be­ginning unto the Ending of the World. And so infinitely and wonderfully Well was this Model of the World con­trived; that though the Rise and Fall of Persons, Towns, and Countreys, do depend upon the Virtues and Vices of the Men there inhabiting; and those Virtues and Vices, do depend upon the Free agency of those Men: Yet such was the Contrivance, that neither the Fall of the first Man, and the Corruption, and the Crush which the World endu­red [Page] thereupon; nor the infinite Sins of after-Mankind, and the Desolations that do continually follow thereupon, did necessarily require, any correction or amendment, of that first Frame. But such was the infinitely to be admired, and never enough to be adored Fore­cast and Providence of God; that at one View, appearing unto him, all the seve­ral Turnings and Windings of all mens Wills, and the total Sum and Upshot of of all Virtue and Vice; He did at once, so contrive, that all Fates of Prosperity and Adversity, of Reward and Punish­ment, should so fall out and come to pass, as to answer the Virtues and Prayers of the Righteous, and the Vices and Villanies of the Wicked, each ac­cording to their Works, in due and fit suiting times.

Now the Substance of this great and glorious Frame, which the Almighty hath made, is that which we call the World. And this World consisteth of the Heavens, Gen. 1.1. and the Earth. And the Form of it is (as the Prophet Ezekiel hath described it) after the manner of a Wheel; Ezek. 1.15, 16. and that so as One Wheel hath many Wheels within the same, involved one within another. And as the Prophet sayes, so we find it by Mathematical [Page] Demonstration, that the Earth is indeed a round Globe of Sea, and Land, and this Globe is circumscribed by the Air, as within a greater Wheel, which is globous too: and the Heavens are, as it were, a great Workmanship of many Wheels, wrapt up together, one within another; and the Earth, and the Air wrap't up in the innermost of them all. Such are the Subjects of Nature. The Forms informing this Natural Substance,Ezek. 1.10. (as the Prophet also describes them) are four Living Creatures immeasurably en­dued with Wisdom and Courage, and Agi­lity, and Strength, as they are described unto us Hieroglyphically in the shapes of a Man, an Eagle, a Lyon, and an Oxe, and all of them with Wings, for our bet­ter Understanding of the same. And that work, which the Prophet ascribes unto These, seems to be the same which Plato attributed unto the Soul of the World. By These are all the Wheels of Nature put into Motion, and actuated, and hence comes Life, and spirit, and power, and virtue into the Heavens; and from the Heavens into the Earth; and from the Earth into Man and Beast: so as one Wheel moveth another, and all of them do move one within an­other; and these in and thorow all of [Page] them: and hence come the Magnetical Wonders in Nature, and all Virtues of Sympathy and Antipathy, which work by invisible concoction of sucking and expelling. Now beyond and above these four Angels (as the Prophet sayes) is Fire and Light, Ch. 1.22, 26, 27, 28. and dreadful Majestie of the Father and the Son, and the Holy Ghost; Rom. 11.36. Of whom, and for whom, and to whom are all things; To whom be glory, and honour, and praise for evermore.

The great and chief Subjects of this World are Angels and Men, the one in Heaven, and the other upon Earth. The Angels are either Good or Bad, and do know their Reward or Doom. But Mens Works are yet upon the Anvil, and Time with them is still going on. Alas, we Mankind are very miserable by Nature, as we may thank our selves for it; but yet is there an happiness in store for us, may we be so wise as to lay hold of it: Alas, we are utterly lost in our selves, and no strength re­maineth either to will or to do ought that is good: Only in Civil Affairs we have a Will to do a little, weak as it is, and free to do evil: But thanks be to our God, who has sent a Saviour; and with him, Grace, that loosens the Fet­ters of Will, and puts strength into us, [Page] that we may be able to accept of good things that are offered. He forceth no mans Will, only by Grace infuses pow­er, and so leaves us to chuse or refuse; and hence some do embrace Life, and others oppose. Hence followes Virtue and Vice, and after that Prosperity and Adversity; Sickness and Health; Life and Death, and all the Vicissitudes of Nature. And though the Accidents Good and Bad, of one mans Life are innumerable; and though the men, who are the Subjects of those Acci­dents, in One Age are also innumerable; and though the ages of men since the Creation, are innumerable too, Yet all these Accidents which do befal all the men, of all Ages, do come to pass according to a certain Scheme or Me­thod, as God by Nature hath appointed. And in this Method, Men do live by the Earth, and the Earth sucks, Hos. 2.21, 22. and drawes all its Virtue from the Heavens, and they from the four Angels, and they from the Holy Ghost, and He receiveth from Christ, and Christ from God the Father.

Now all Mankind have every one of them a certain portion of Wisdom, Pow­er, and Wealth, Wherewith they occu­py in this World, and operate their [Page] Contrivances. And many men do take courage, grow mighty, and purpose, as if they would do what they list upon Earth: And yet there are two things, we do see, overtop the wisest, greatest, and proudest of men in all their enter­prizes; and these are Time and Chance, two mighty Lords upon Earth, that do strange things. Time, is that Motion of Space which proceeded out of Eter­nity, that was before the World be­gan, and holdeth on unto Eternity, which is to succeed at the Worlds end. And out of this one long Time, are en­gendred infinite spaces of Time of great variety of sorts, And these are either general or special; and both of these sorts are either fortunate or unfortunate Times:Eccl. 3.1, 2, &c. There is a Time of Pleasure, and another Time of Pain and Grief; a time to rise and a Time to fall; a Time to be born and a Time to dy. There is a lucky Time of mans life, wherein if he go out to battel, though with but few men,Chap. 9.11. yet he carrieth the day; and there is another Time wherein, though he go out with forces never so great, yet shall he be so unlucky, as to lose all that he fights for. So also is there a Time when Overtures of Marriage shall come luckily, but a mans desires answer not: [Page] and there is a Time when desires of Mar­riage shall strongly prompt, but Over­tures will prove unlucky: but there is a Time too, when desires and Over­tures shall suit together. And so also there is a Time when Riches shall offer themselves, whether a man sleep or wake; and anon again though a man pursue them with wings, yet so unlucky a Time occurrs, as shall render all his Endeavours fruitless. Some men do come into the World in a lucky hour, so as whether they be wise or foolish, yet shall they be buoyed up upon the wings of fate, for matter of Wealth or Honour or Pleasure, in all that they take to: while wiser and better men, smitten by an unlucky Time of Birth, shall be as unworthily disparaged, and in all Purposes shall be as unhappy. Some shall be lucky in the Van of their Con­trivances, and as unfortunate in the Rear: and others again contrarily. And thus time seeems to mock and make sport with the men of this life, and to scoff at all their Skill, and Courage, and Agility, as if they were but meer idle Stories. Now Time of it self is but a dead thing, & a meer Instrument; but the Wheels of Heaven turning upon it, do print rid­dles in its face, and carve and cut out [Page] the various shapes of Prosperity and Ad­versity upon every shred thereof. And pretty it is to observe, how a Child, as soon as it draws breath, becomes Time-smitten by the Face of Heaven; and re­cieves an impression from all the parts of Heaven, and the Stars therein, which taking Rise from the Ascendent Sun and Moon, and other significant places, does operate as the Impressors stand in di­stance, nearer or farther off: and this seems to be a concatenation of many knots which untie by course, and by distant turns, and as every knot unties, different times seem to fly out, and to do their errands; and of these sometimes you shall have two or three or more lucky knots opening together, and other­whiles as many bad ones.Ch. 3.11. All Times are beautiful in their seasons, if men could hit them; but by reason of Sin, it pleases God, that the world in our hearts blinds our wisdom, that we miss of our desired Aims, and of Grace to rest contented in our States.

The second Great Lord of the World is Chance. And these Chances are no­thing else, but the most admirable Cu­riosities of Nature, which occurring from variety of rare and secret opera­tions of Heaven, do throw into our [Page] Contrivances many strange Hits, which we could never have imagined to have met with in our own foresight. And hence there is really no such thing as Chance in Nature; Much less can there be any thing that comes by chance in respect of God. But with us, all those Curious Hits that Heaven sends, which strike in between the Cause and its Ef­fect, we call Chances; as if things blind­ly hitting in upon us: for so they seem to us, because of the unfathoma­ble Reasons thereof. Thus in shuffling of a Pack of Cards, or in casting of the Dice, it seems to us a meer Chance, what Cast shall happen uppermost, or what Card shall be nethermost, for a man shaking the Dice at all Adventures, and delivering his hand at all Adventures, and the Dice trindling away at all Ad­venture, who can say with any reason what side of the square Dice shall be up­permost? And yet it appears plainly by experience, that there is a certain Luck in Nature, that in all these Adventures secretly guideth both the hand, and the elbow, and the Dice, into such steady Casts as do make a man either win or lose in a methodical course. And so al­so it happeneth in case of Battel, that Chances do come; and in case of Getting [Page] Wealth, Chances do come; and by a secret kind of Fate do turn the Scales be­yond all that reasonably could have been expected. Now as a man by blowing of coales, raiseth sparks of fire that fly upwards, so do the Heavens breath into humane actions multitudes of such Chances, that overturn the wisdom, and Power, and all the greatness of man. These Chances are always managed by a certain Luck either good or bad, that drives the nail: and this by some Hea­venly influence, that either infuses some secret Virtue or Poyson into the design­ed actions, as Courage into their hearts on one side, or Dismay into their minds on the other side, and Skill into some mens head to hit upon the right course to be rich, or folly into other mens, whereby they run headlong next way to be beg­gers: or else fortunateth or infortunateth by mistakes of words, signs, or acts, that turn to the best or worst, by strange Hits or miscarriages; and thus many times mistakes in battel beget an utter Rout, after a victory almost made sure, by meer utterance of a wrong word, or steering a wrong course. But which way soever it happens, the whole mat- is carried on by a good or ill Luck, and the hand of God is at bottom of that [Page] Luck, and that hand of God, is not put to by any new contrived act, but follows on course in the motion of na­ture, even as from the beginning it was contrived from all Eternity.

Thus both Time and Chance are the Servants of Nature, under whose Com­mands they sway the World, and world­ly men: yet by her laws are both of them disposed. Time measures out the extent of mens lives, and sets bounds how long a man may live by strength of Nature, and how much of that Time shall be extenuated by means of the in­terruption of Sin; and it also carves out Limits unto all particular Fates, as of single life and Marriage, of Blessings and Crosses, of Sickness and Health, and all such like matters. And Chance acts in observance of those Limits, in bringing about the good and bad Suc­cesses of every Fate. This operates all manner of Surfeits of body, and losses in Goods that come to pass by reason of ex­orbitant manners; and this introduces the power and acts of Nature, in suck­ing and drawing, blowing and drive­ing, alluring and affrighting. For as a man has power by his breath to draw water upwards against its Nature tho­row a narrow Pipe; and by the same [Page] breath to blow away sand or dust even as the winds do. So the Powers of Heaven also: But as they are greater bodies, and endued with greater virtue, so can they act their part with infinite­ly more curiosity and strength: as for instance in the Magnet-stone: We see it has such a virtue, that it can draw Iron, and attract it by a sucking force, that is so very curiously lodged within its teeth, that the act thereof is altoge­ther imperceptible: Yea more we see that this Stone has power to communi­ted cate its virtue, so as a Knife whetted thereon, has also a Magnetical Virtue to draw a Needle, Now the Magnet it self, has all this virtue communica-to it, from the very North point of the Heaven, or some Star there situate, which so affecteth the Needle touched by such a Stone, that where ever it is, though never so many degrees distant therefrom, and though Rocks and Mountains, and some part of the Earths Body interpose, Yet this virtue of the North Pole sucks and draws thorow all, at the utmost distance, and pulls the Needle point alwayes Northward, un­less violence be used to the contrary. And thus the Sympathetical Powder has its Virtue from the Heavens; and thus [Page] all manner of Herbs have theirs, and thus all manner of Salves and Plaisters have their virtue to draw and heal. But as the Heavens can give this Power, so have they it in themselves exceedingly more Curious and Powerful; by which all Chances in Nature do come to pass. And thus by the service of Time and Chance, Nature operates all her great Intrigues with much Secresie and Cu­riosity, whether it be upon single or Collective Bodies, and Persons. It may be thought somewhat strange, how Na­ture brings forth Men and Women at much distance of years, hours and pla­ces, all destinated to die at one time and place, and all of one manner of death, by War, Plague, or Shipwrack; and how Time and Chance do pick them all up, and draw them together by great Curiosities of Fate to partake of the same: And yet is it as true as strange, that such things do happen, and that by Curious Acts of Heaven and the Starrs therein,Judg. 5.20. which in their Courses fought against Sisera. And after the same rate on the other side, as many men and women by the same force and virtue are gathered together to enioy great and good success.

But perhaps will the Reader say, How [Page] shall these things stand with the Free agency of Mans Will? And he sayes well, but then withal is he to consi­der; That God, who made Man, and ordained the Course of Fate, did certain­ly foresee and know, the several and various turnings and windings of every mans will from all Eternity; and ha­ving all these at once in his Eye, did so order all manner of Fates as to suit and stand in with every mans free acts of Will, and to answer the utmost of his final choice. And though true it is,1 King. 22.20. God said, Who will tempt Ahab to go to War, and to die at Ramoth Gilead? as if it had been some project upon him for his sin; corrective to what was said from the beginning; yet it could not be so: For God knew afore, that Ahab would go, and by what means he would be persuaded so to do, though for some reason, his way of speech was, as though he did not. And this was usual with him,Gen. 18.20, 21. as in the case of the Sin of Sodom, I will go down and see (said God) whe­ther it be so or no. And yet God Om­niscient,Prov. 15.3. whose Eyes are every where, knew as much, without going down. Without doubt the Will of Man in many cases does make great wrestling, and much opposition, against the Starry In­fluences, [Page] and prevailes over them ex­ceedingly in many things. And this especially where the Will is fortified by Wisdom, and strength of habit, to com­mand over the allurements of Sense and Appetite; and most of all where Grace is added, that restores Mans Will, unto much of what it lost by Sin. Now in these cases, the Will of Man prevailes over the attractions and allurements and threatenings of Nature, and all its instruments, and turns the edge of Time from evil to good, and repels the force of Chance that it fails of it's effects, and in many cases lengthens dayes, and receives the direful darts of [...]ate, either shot-free, or else escapes with slight Wounds: and all this while other men, whose Wills are not thus fortified, do perish once and again, un­der the very same strokes of Nature, which their Brethren, born under the same moments, endured and out-lived with much ease. And thus far Sapiens dominabitur astris, the Wise man, above the Fool, may rule his Stars. But we must consider, that in these operations of Fate, there are some influences so mighty, as no power of man can op­pose; Such as are the fatal Wounds of Death, when Natures Glass is run out, [Page] and the violent Blows of strong distem­pers of Sickness, and the high Tides of Prosperity and Adversity. And yet in these cases also, Grace and Wisdom have their employments exceedingly worth the while, and infinitely distinguishing the Saints from Sinners. For the Saint though he must die, whether naturally or violently, by Water or by the Gal­lows, yet so prepares himself, that he dies with comfort, while the other pe­rishes in anguish; he dies a Martyr, while the other perisheth in his Sin. And sometimes Prayers and Tears in such a case have wrought Miracles in stop to the course of Nature; as in the cases of Hezekiah, Isa. 38. Dan. 3. and of the Three Chil­dren. And as for great Sicknesses, the Wise and Holy Men, by Sober and Vir­tuous life, may extenuate, though not pass and escape them. And though they cannot overturn Prosperities and Ad­versities, yet they may cause them to work for the best, so as to do more good than hurt; while Vice shall exte­nuate Prosperity, and heighten the Mountains of Adversity. But how­ever, again, astra regunt homines, the Stars do rule and overpower men. But yet in all these cases, such is the never-enough to be admired Providence of [Page] God, that foreseeing all Holy and Wise men in their several Ages and Times, He hath laid also their Fates suiting to their actions:Gen. 37. Ch. 41.40. Psal. 105.18, 19, 20. 1 Sam. 1.10, 11, &c. unto 20. He foresaw Joseph's pray­ers and tears in his captivity, and accord­ingly provided and contrived his ad­vance in Nature to correspond there­with: He foresaw Hannah's Fasting and strong cryes in Prayer, and laid in her opening Womb, to bud forth in course of Nature exactly answering thereto. And herein lyes the thing, that while we study Astrology, and feel by experience the operations of Grace upon us; It shews us so plainly the Wonderful Contrivance of God in Na­ture, that we see it with our Eyes, as it were, written in great and plain Cha­racters upon fair Paper, saying,Rom. 11.33, 36. [Oh the depth of the Riches of the Wisdom, and Power, and Goodness of God; Of him, and for him, and through him, are all things, to him be glory for ever!] The Will and Wisdom of Man has its free full work, and that without any Controul: Grace and Virtue come from Heaven imme­diately, and act by their own Princi­ples, even as they are led by the Holy Ghost: And yet Nature, as it was laid from all Eternity, acts freely too; And all these agree, and suit, as it were of [Page] one Contrivance. So sayes Gods Word, so sayes our own Experience and Rea­son, and so Teaches Astrology.

Astrology is an holy, and most excel­lent Science, that by well digested and experienc't Rules, teacheth us to know the Heavenly Bodies, and their Motions and Aspects, and from thence to be able to foreknow much of future events, in na­tural operations. This Science has been gained partly by verified Traditions, but especially by diligent and constant Observations. Ios. Ant. Book 1. It is asserted by good Authority, That much of this Learn­ing came out of Paradise, and that our Father Adam after the Fall did commu­nicate the same unto his Son Seth, out of his Memoirs of the state of Innocen­cy: and that Seth made impressions of the same in certain permanent Pillars, which were able to withstand both Fire and Water; and that hence Enoch had it, and Noah, and from him Shem, and so it came to Abraham, who increased the knowledg by Divine helps; and taught the Chaldeans, and Egyptians the principal Rudiments of what they knew herein. But this Learning was chiefly attained by diligent and constant Ob­servation: whereby the Art of Astro­nomy became in great measure perfect­ed, [Page] and by means of Arithmetick, Geo­metry, and the Art of Trigonometry, the several Planets and Constellations in the Heavens were distinguished, and the parts of Heaven were divided, and the motion thereof, and of all the several Bodies therein contained, together with their Conjunctions and Aspects, were very nearly well discovered. And after these things thus far attained, Certain most excellently well Learned men of all Ages did curiously observe, compare and put together, the Accidents that continually followed upon the various Motions, Conjunctions and Aspects of the Heavens; and hence compiled the sum of their Experiments into a body of Rules and Maximes, which do make up the frame of that Learning, which we call the Science of Astrology.

Now that our Heavenly Father is well pleased with this sort of Study, does very fully appear; by that Message which he sent us by the hands of the most Wise King Solomon, saying,Eccl. 8.5. [The Wise man discovereth both Time and Judgment.] This Judgment can be no­thing less, than the Success good or bad, which out of every natural Affair needs to be understood: and the Time must needs be that Extent of Space, wherein [Page] it shall come to pass. And though there were many ways in those times of Salo­mon to come by this piece of Wisdom, yet none of them all, that had either a stamp of truly Divine, or honest Natu­ral Skill upon them, were ever excepted or excluded out of the Quest of these attainments. Now the Wise men who are here accepted of, unto the enjoy­ment of this knowledg, are of two sorts. Either they are the Worldly, or the Heavenly Wise. The Worldly Wise are such as gain knowledg by Pains, Cost, and Study. Of this sort were the Pha­risees in our Saviour's time: Of whom the holy Jesus gives this Character,Mal. 16.2, 3. Luk. 12.55, 56. that they could discern the face of the Sky, and of the Earth. And such also were the Issa­charians, 1 Chron. 12.32. who came to David in his distress, and were men of Ʋnderstanding in the Times, whether lucky or unlucky, and thereby able to direct their brethren the Israelites, what was good for them to do, or follow. And to this purpose saith the Holy Ghost, He that hath Ʋnder­standing let him count the number of the Beast. Rev. 13.18. As who would say, it is a mat­ter to be attained by Skill and Dili­gence; and therefore they who have Skill, let them take pains, and they may accomplish to understand it. And thus [Page] Moses among the Egyptians, and Daniel among the Caldeans, were Men of Skill in this Science; who besides their Di­vine knowledg, which they had by supernatural Inspiration, and Revela­tion, had also another sort of Skill, which by Reading and Study they had gained, wherein by natural Rules they could foreknow Natural Events.Act. 7.21. For such was the Study in Egypt and Cal­dea, that was taught in their Schools, and in all lawful Studies in those Schools learned, these, Moses and Daniel, Dan. 1.17, 18, 19, 20. were most famous.

This Knowledg especially consisteth, in discerning the Motions of Natural Times; and the Curiosities of Chance and Natural Accidents; and the Cour­ses of Luck that do manage both of them; and the order of Fate unto which all of them are subservient, together with the most curious Acts of Sucking and Attraction, Driving and Expulsion, Alluring and Threatning, Encouraging and Disheartening, and of all such like acts, most secretly, and curiously per­formed, beyond the strength of imagi­nation. And such is the sum and order of Worldly Wisdom: and it is conver­sant either in Genethliacal, Meteorologi­cal, or State-Astrology. Of these, the [Page] last sort is a piece of Learning that con­sisteth much in Conjecture, and is but partly understood; and because much of it dependeth upon great Conjuncti­ons which bestride some Ages of men between them, wanteth much of per­fection. The second is a crabbed sort of Learning, that requires much of Time and Study, and yet the Ingenious have gained great Knowledg therein; and miss but little of a thorow-pac't Skill in the Weather: In which know­ledg the Learned Dr. Goad, doth much excel. But the Genethliacal, is the most certain Science, and the Master-Piece of Astrology. Here are many very infallible Rules lodged, whereby many things of great Concern are cer­tainly foreseen. And yet the Indexes of this knowledg being many, (as ma­ny out of the Radical Figure of a Nati­vity, many out of a Revolutional figure for every new year, some things out of Transits of the Planets, and others to be learned from Eclipses, and gene­ral and great Conjunctions;) It is very easie for an Artist to drop into mistakes, in his general Judgment of a mans par­ticular Fate.Isa. 47.13. And besides all this, at some times the most Excellent Artist shall perceive the good hand of God upon [Page] him, confounding his skill, as if there were some Nativities, and some passages in a Nativity, which the All-wise God is not willing should be known. And to this purpose, the Artist oftentimes finds himself mistaken in his greatest Proficiencies; sometimes by misreckon­ing in his Arithmetick; otherwhiles by a miscarriage in his Astronomical ope­ration; and sometimes great harm falls by a Lapse of his Pen. And none but the veriest Fools in Astrology will pre­tend to perfection. But however fail­ings or mistakes arise, yet plain is it beyond all controul; That Great is the Excellency of Skill, that lodges in the Noble and Sacred Science of Astrology, and contributeth exceedingly to the Ʋnderstanding of the Time and the Judg­ment that the Wise man may know. Eccl. 8.5.

Such is the work of Worldly or Na­tural Wisdom in the attainment of Astrological knowledg. But together with this is also required the Heavenly or Supernatural Wisdom, which maketh the Science Sacred. And this consisteth in the mingling of Grace with the works of Nature, as it strikes in, and seasons the operations of our skill, with an holy Wisdom and Virtue, that renders unto God the Glory, and communicates [Page] unto our selves and Neighbour the Bene­fit thereof. Now this Heavenly Wisdom is such, that without it, all our Natural skill will do us more harm than good. This teacheth us to honour Divinity or Theology in the first place, and Astrology in the second, as an handmaid unto the other. And were it not for this Lesson, our Astrological Skill would become rank Poison to us; as such a thing that would lead us to the Devil, sooner than to God, and draw us into Sorcery, and other evil Arts, whereby we should be entangled with Diabolical familiari­ty, e're we are aware, even as are Witches and Conjurers. These work by a way of art quite different from Astrology, they having all their know­ledg by inspiration of evil spirits, and it comes easily to them; but we have ours from Natural Causes and Rules gained by painful observation, and hard study, and it comes not without great diligence and labour. But then here lies the mischief, that if the Astrologer has not the more Grace of God, sancti­fying his studies; it comes to pass, that, either because he cannot by Astrology attain unto such perfection of know­ledg as his ambition greedily urges him to pursue, or he cannot have it so [Page] easily as he would; he leaves Astrolo­gy, and falls in with the Devil, to be­come a Sorcerer. But Grace teacheth better things: and openeth our Eyes by our Astrological Studies, to see and adore the infinite Prescience, and Providence of God, in the laying the frame of Na­ture in such an Order, as all things do come to pass in time so suitably well, even unto the utmost of admiration, that Grace, and Nature, and Mans free agency, do all of them work together in the same Subject, seemingly contrary one to another, and yet do so elegantly comply, by virtue of this Frame of Nature, in such a Wise and most Excel­lent manner laid, as every one of them has room enough to act its proper work, and that without any thing of hin­drance, of the one to the other, in the least measure. And such is the ex­cellent Use of Astrology in this matter, as Divinity it self, (though undoubtedly the more worthy Science, yet,) cannot give such a plain Demon­stration of these things, as does the ex­perience of Astrological Operation: For what that teacheth us to believe, this maketh us by experience to see and know. Again, it is a great Use of sancti­fied Astrology, to observe the over­ruling [Page] Work of God, even in the Astro­logers very Mistakes. I remember, that when with most greediness of know­ledg, I did at any time pursue my Stu­dies, though with indefatigable pains, yet have I thrown away whole Weeks and Moneths pains to no purpose; My whole Operation having been rendred fruitless, though tryed upon several new foundations, and all by reason of heedless mistakes in the bottom thereof, lurking imperceptibly, until my finish­ed work shewed the deficiency. And yet at other times, and in other Ope­rations, I have found my work to be true and good in two daies space. So as I was constrained to confess with my self these two things: First, That where it pleases God to oppose, Man labours in vain. So it is with the Hus­bandman, and as much with the Phy­sitian: And therefore no wonder that the Astrologer errs, when God confounds him. And secondly, where our Passi­ons are most vehemently earnest to know, there it pleases God mostly to oppose; Moderation carrying the Vir­tue, while excess breeds displeasure. God Almighty can, and does confound, (many times,Isa. 47.13.) the utmost skill of the most proficient Artists of all sorts, and [Page] thus he did by the Chaldean Star-gazers. Isa. 47.13. when they failed in their Prognostica­tions of the success of Babylon, and it proved quite contrary: And thus it pleases God to deal by our daies at some times: But Heavenly Wisdom re­medies this disturbance, and sets the Astrologer well to rights. Also great is the holy Use of Astrology in demon­strations of Virtue and Wisdom, how they do in many things prevail against the natural Works of Heaven, and re­joyce against them, and yet without any disparagement unto those Heavens or their Natural acts, though they be in a sense vanquished. And lastly, this Heavenly Wisdom teacheth us to know our ends, and the number of our dayes, Psal. 39.4, 5. that we may be certified how long we have to live; with comfort and con­tentment, and to be most advantagi­ously prepared, for all states of Prospe­rity and Adversity, of Life and Death, and that exceedingly the better, for our better knowledg thereof. And no man so fit to foreknow these, as He, who is able to say, Major sum quàm cui possit fortuna nocere.

HAGIASTROLOGIA; OR, ASTROLOGY A Sacred Science: SHEWING The Excellency and great Benefit thereof, where it is rightly understood, and Re­ligiously observed.

The Introduction.

Sect. 1 IT may seem something strange,The Introdu­ction. in this Censorious Age, that the Pen of a Divine should be found writing in vindication of Judi­cial Astrology; but be it so, yet blush we not, nor know I why I should be ashamed. True it is indeed, that through mistake, this Noble Science hath greatly suffered in its reputation, and that from the Tongues and Pens of the Pious and Learned, as well as Ignorant and Envious Adversaries; in so much as many young Students, however sufficiently well qua­lified with the endowments of Nature, to read the Sacred Lessons of Heaven, yet have feared to employ their Talents that way, meerly because of the Ill Name. But God for­bid [Page 2] that all the World should be pusillani­mous;Shewing the occasion how this Noble Sci­ence hath been misunderstood by many learned and good men. for it is not evident, that it is not the Blame, but the Ill luck rather of this Cele­stial Science, that here and there a Wise man hath despised it. First, it hath fallen into the hands of many Chimney-sweeping Fellows, who have so besmutch'd it with their unclean and sooty fingers, that many times it looks not like it self. And next, being in this case, it hath happened upon the fists of many such angry Zealots, whose hair-brain'd wisdom having no leisure to examine the reason of the abused disguise, have persecuted in their chafe they knew not who, nor what. And now if a wise and good man hath sometimes met with a Prince in his Exile, cloathed in rags, and beaten all over black and blue, and besmeared with blood and dirt; is it not so much the more a case to be pitied, if he also has gone by with scorn, and despised even Virtue it self, because under the clowds of its persecution he could not know its face?

Sect. 2 How the Au­thor, from an Enemy became a Well-willer to the Study of Astrology. My self also must needs acknow­ledge, that some years since, I also was one of those Enemies to this Noble Science, who buf­fetted in the dark I knew not what; until soberly tempted to taste a few Lines reading of this Subject, although it was with a serious purpose; to take up the apter occasion to throw dirt at it; yet by this means attaining to un­derstand who it was I spoke to, it begat in me a reverence to those Gray Hairs, which as un­justly as ignorantly I had despised. My Study of Duty is Theology, and they are not the Tythe of my Meditations, which by Astrology are claimed. Wherefore counting it a kind of Treason to my Function, to rob it of so much leisure, as would carry me thorow-stitch [Page 3] with the acquaintance of the Arabian, Chal­dean, and all other Forreign Authors of this Subject; I contented my self onely to peruse such English Books as came ready to my hand, (for it was but merely a divertisement, and,And of what great and good use he finds by it; how it it serves him as an hand­maid to Divi­nity. as it were, an Handmaid to Divinity, all what­soever I have medled or dealt with in this kind, and no more than what the most Learned and Famousest of our modern re­formed Writers have done before me.) Where­fore I am none of those who pretend to be read in State-Astrology, or to be versed in the curious tracks of Meteorology: Nor am I any profest Artist either in the understanding of Hororary Questions, or in scanning the ab­struse paths of Genethliacal Predictions.And how it shews him the great Glory of Gods works. One­ly so much have I learned, as shews me the great glory of my Creator, written in the Sacred frame of the Heavens; while I behold their admirable operations and productions, and how the frame of Nature hangs upon them, and is contrived from the beginning, continuing and going on, as if all things came to pass by Chance; and yet is there a depen­dance of all things one upon another, and of all sublunary things upon the Heavens, and of the Heavens upon God; as if Nature it self were nothing else but an Artificial Fabrick, made by God from the beginning. And now Astrology is nothing else, but that Study, whereby a man perceiveth the secret Virtue of the Heavens, and the shining Bodies therein contained, and is induced, by the more he knows of his handy-work, to spend the more time in wondering at the most immense and infinite Wisdom and Power of God. For the more a man attains to know of these Hea­venly Virtues, the more he sees of the reason [Page 4] and manner of Natures Operation in things that are past: and the more he sees of this rea­son, the more it makes him to admire him that made and laid the frame of it. And as he at­tains to see the reason of things past, by the same skill he attains to see things to come; and by the Birth of a Native,And profitably serves him in prediction of future Events. he reads in the Heavens most part of that Natives whole life, and the Story thereof, as, his Blessings and Crosses, Gains and Losses, Honour and Disho­nour, Sickness and Health, and all the years of his Life, and the time of Death, even as if he had seen them acted in their several times and seasons.Eccles. 1.5. For this God hath given unto the wise man to know the time and the judgment.

Sect. 3 The reason of the Author in publishing this Treatise But many men do not believe, that by Natural skill, all or any of this can fairly and lawfully be procured. And because amongst the many who believe us not, and are there­fore enemies to Astrology, I have so much charity as to believe, are some good and godly, as well as wise men, who more out of mistake than malice, have taken up their prejudice. And because amongst these also are many most Learned Astronomers, And for whole sake he hath done it. unto whose names the Astrologer is greatly obliged for much of his skill; and especially because amongst these two may be found some, whose prejudice to Astrology has rendred them so unhappy, as not to have read that excellent piece of Art, called, [The Doctrine of Nativities] published by Mr. Gadbury, (a Person famous as well for Astronomy as Astrology) or any other Learned Treatise of this nature, and yet perhaps out of some curiosity may be drawn in to taste of these few Lines. Therefore for satisfaction of all such I humbly offer these three Propo­sitions.

[Page 5]1. That there is an Astrology in the Heavens. The sum of what he undertakes to prove con­sists in three Propositions.

2. That this Astrology, Man (in the state of Corruption) may attain in some measure to understand.

3. That this understanding may be lawfully and fairly compassed by Natural means, with­out any Diabolical helps.

The first Proposition.

Sect 1 THat there is an Astrology in the Hea­vens; that is,The Proposition explained. The Heavenly Bodies have all their Influences, wherewith they ope­rate upon all Earthly Subjects, and that upon the Intellectual and Sensitive, as well as the Ve­getative, to incline and lead them here and there, and more or less, in the constitution of their Qualities, and Contingencies of their De­stinies, (though not absolutely to force their Wills) according to the power and virtues of that place of Heaven, and that band of Stars, unto whose charge every of those Subjects are committed.

Sect. 2 God has not fix'd these mighty Bo­dies of the Sun, Moon, and Stars, (which,The first Proof by Scripture shews, that the Sun and Moon have as much to do with the sway of earthly affairs, as hath a King amongst his Subjects. to such as know their Dimensions, are known to move in their Orbs as so many other Worlds in the Heavens) for mere Signs, like Beacons on an Hill; nor yet for mere Seasons or Land­marks of Time, so as to be no more but mere Boundments unto Days, Months, and Years: Yea, there is infinitely more in them than so; for unto every one of them hath he committed an Authority and Power, Gen. 1.16. as it were a King upon his Throne, to Sway and Rule over all things subject unto Day and Night. The Sun is the [Page 6] Fountain of heat, and that Heat is the Nurse of Life; and thence therefore find we every liv­ing Creature waiting upon this Sun for its life, as it were so many Servants upon the Ma­ster of the House; and this is palpable. Now the Moon seems to be as much the Fountain of Moisture, as the Sun is of Heat, and Moisture being an Handmaid unto Life; hence also may it seem requisite therefore, that where the Sun is honoured as Master of the House, the Moon may challenge the Title of Mistress; and this also is palpable, though not in that degree of it to the heat of the Sun: For though the Moon doth not sensibly distil Dews of Moisture, as does the Sun his Beams of Heat, 'tis because she is the weaker Vessel, and wants of him so exceedingly in comparison of Power: Yet that she is the Mistress of this Moisture, as well as of the Night, is apparent by the Tydes, which constantly attend her Motion, and that with increase and diminution of force, as she ap­pears in strength or want of Aspect; and by the Eyes of Cats, which sensibly swell and fall, as the Moon is strong or weak.

Sect. 3 And that the Stars also have their sway, and that by day as well as by Night. But besides these Seigniories of the Sun and Moon, the Stars also it seems have their Principalities in the Heavens: The Lord, who giveth the Sun for a Light by day, giveth also the Ordinances of the Moon and Stars for a Light by night. Jer. 31.35. And to these Stars also hath God committed a certain Rule or Dominion over the Day and Night, Gen 1.18. and that promiscuously. Now the Stars have no sensible operation up­on us, besides that little light they administer unto our eyes, and that is so very small, that all the Stars in Heaven, besides the Sun and Moon, are not able to compare with the smal­lest Wax-candle: And this little Light too [Page 7] being onely by night, and that also onely when there be no Clowds to hide them; what shall we say now? Did God make all these glorious Bodies (many of which are bigger than the whole Earth) merely for a Twinkle of the Night, and that at certain choise Times and Seasons onely? What make they then in the Day-time? and what have they to do in the dark and obscure Nights? Were they made to ride the Heavens for Cyphers onely, think we, at such times? Lo, every little Dasie that grows upon the cold ground, has a secret and insensible virtue wrapt in its Leaves and Flowers; and have these Celestial Spangles no Influences, but what we catch with our eyes, as they are now and then, once in a week or month, to be found sparkling their dim glances upon us? Nay, they cannot be such mean and empty Tubs; no, they are as so many Kings and great Lords, and all of them have their Commands,Gen. 1.18. and that as well by day as by night, and in the clowdy as well as the clear nights. And now seeing this their Lordship is not managed by sensible and palpable acts and agitation, it must needs follow, that they have a secret and an hidden way of Rule, whereby they operate imperceptibly in all their agita­tions of their Dominion. And as these,And finally, that the Sun, Moon, and Stars, besides their sensitive operations have their se­cret and im­perceptible In­fluences. so also the Sun and Moon, besides their sensible ope­rations, have also their imperceptible actions. For it is not the mere Heat which giveth Life, nor the mere Moisture that helpeth to live; for if so, then might Man make living Creatures artificially, but this we see he cannot do; the Heat may hatch the Eggs, but all the Art of Man cannot make an Egg that can be hatch'd: No, for there is a secret Act of Sun and Moon, besides the mere putting to [Page 8] of Heat and Moisture, which produceth Life both in Sensitive and Vegetive Animals. And in these secret and insensible Operations or Influences, besides the Light which they give, consists that Rule, which the Sun, Moon, and Stars do exercise over all the Sons of Day and Night: And herein are written all those Ordinances of the Moon and Stars, which are to be a Law unto Mankind, and to the whole Body of Mortality, so long as the World endureth.Jer. 31.35, 36. And this mystery of these secret Operations, is that which we call the Astrology of the Heavens.

Sect. 4 The second proof by Scri­pture shews, That the Con­stellation of the Pleiades and of Orion, have their Astrolo­gical Influ­ences. Now have the Stars all of them their natural Influences, and such natural In­fluences as touch upon all things, as far as Day and Night extend their limits? then must Mankind also come under the touch of this In­fluence, as well as Brutes and Vegetives. But what authority can they pretend to over Man? speak to him they cannot to commnd him ought, for they are not intelligent Bo­dies, no more than is the Earth; their Autho­rity therefore can be nothing else, but the exe­cution of their secret Influences, which in a cer­tain course or order they pour upon Mankind, and these, Man being unable to avoid, the Stars are said to give Law to him,Gen. 1.26, 17, 18. Job 38.21, 32, 33. (Astra re­gunt homines) and to have their Ordinances, unto which Man also must submit. Thus the Stars called the Pleiades have their Ordinances, (that is) their sweet Influences or Virtues, See Argol: Astr. ante E­phem. lib. sec. cap. 8. Stellae tempestuosae sunt Orion, Ar [...]urus, &c. pluriosae Plei­ades. which no power of Man is able to restrain. And the Stars of Orion have also their Ordinances, (that is) their binding faculty, by Frost in Winter, or by Showers in Summer, bringing to pass such an hard and tough Coat of Armour upon the ground, as all the Art of Man is not [Page 9] able to prevent. Thus Mazeroth and Arcturus with his Sons have also their Ordinances: and the whole Host of Heaven hath its course, and its Rules in that course, which though a man cannot see, nor perfectly attain to know, yet some track thereof may he apprehend. These names of Pleiades and Orion (it is true) are not found in the Hebrew Translation, but onely in the Septuagint; but it seems, those LXX Interpreters were acquainted with those Constellations, and understanding both Lan­guages, converted the Hebrew words into such Names, as the Greeks called those Con­stellations by.

Sect. 5 To this purpose it is said by Debora the Prophetess, that they fought from Heaven, The third proof by Scripture shews, that Si­sera and his Host were worsted and overthrown in Battel by influ­ences of the Stars. Judg. 5.20. The Stars in their courses fought against Sisera. Now this was not by Sword nor Pistol, nor yet by Thunder and Lightning, (for that Bul­lets fall from no higher than the Air onely, but the Stars are infinitely in the Heavens above and beyond all Air) and therefore could it be no other ways but by some secret, yet fatal Influences, whereby Sisera and all his Host were blasted from their Cradles with unlucky Aspects of these Stars, which were so contrived in Nature, as to fall out, all of them together, end so wrought, as many thousands of them fell in Battell, all on one day. For though these men might have been born under as many se­veral hours, as they were men; yet met each man that fatal wound at his several hour of birth, the force of which, as it fell from various evil Stars, and from variety of envious Aspects, on each mans pate, so gave it each man his bane, with such variety of limitation, as both old men and young encountred their dooms together; and the limitation of many thou­sand [Page 10] Fates, and it may be of as many thousand different lengths, met all upon one day. And yet infortunated each Star so variously, each according to its proper nature, course, and method, as every Star slew his man or men, and, it might be, by different kind of deaths. But as the Stars fought against Sisera, so sought they as much for Barak and his Host, fortu­nating the several times of each mans birth in that Army; and here each Star stuck to his man, and all in such an harmonious contri­vance, as though there were as many several minutes of Births, as there were several Men, yet were there as many benevolent Aspects of the Stars to fortunate those Births; and that so, and with such different force, as though each mans Birth bare date assunder, yet the younger Births, by the nearer speed, over­taking the less half of those which were elder, all mens good fortunes in that Army jump'd together at one and the same time.

Sect. 6 The fourth proof by Scri­pture shews, that the Mete­ors of the Air are lodged, by the Influences of Heaven, a­gainst appoint­ed times. Job 38.22, 23, 24, 25, &c. After the same manner as these Stars against Sisera, so also discourses the Al­mighty unto Job, of the treasures of the Snow and Hail, which he has hid against the time of trouble, and the day of War and Battel. Now what can be the meaning of this biding, but the order of those Meteors, so providently lodged and laid up in the arms of the Stars, and with­held by their Influences, as that they shall fall by course of Nature, in such precise notches of time, as the time of the punishment of God's Enemies, (such as was Sisera) shall be just ripe to comply with those falls, so as these shall fall down to be the punishment of those: And yet so come these things to pass without Miracle, merely by order of the frame of Na­ture, as from the beginning it was contrived. [Page 11] And here lies the glory, that God hath so laid his great frame of Nature, that all things in Nature do strangely suit and jump together, in ten thousand thousand several passages and purposes, and yet all in a certain course and order as was laid down from the beginning, without any the least amendment or addition of new contrivance. After the same rate also the Light, and the Winds, and the Rain, and the Thunder, and the Lightning, and the Dew, and the Frost, and the Ice, are all of them so neatly laid up in the position of the Heavens, as all come to pass in their order, and that so, as to make the grass to grow, even in the Wilder­ness, where no man dwells. Now were it so,Job 38.26, 27. that these things were all ordered by a Virtue immediately issuing from the bosome of the Deity, then would the Rain, and the Thunder, and the rest, fall onely where Men or Beasts do dwell, who may see and taste of the same, and to acknowledge him who sends them: But seeing they fall where neither are Men nor Beasts, it follows therefore, that they fall by vertue of Means, and that in a continued or­der, as those Means lead them, making the Grass also to grow where no Eaters are not to be found, as well as where they are.

Sect. 7 Thus far speaks the Scripture,Arguments by Reason, shewing that there are Influences in the Heavens, drawn from, and to all such who have tried it, Experience speaks as much. But there are some who have not tried, and, being obstinate, will not essay, and therefore knowing nothing of this Experience, refuse to believe them who do. Yet me-thinks they might believe the Scri­ptures; but if neither that will satisfie, yet they might observe, First,1. The Ebbing and Flowing of the Sea. the Ebbing and Flowing of the Sea; there is no imaginable reason can be produced how this is wrought, [Page 12] unless it be by some secret operation of the Moon, 2. The healing power of the Weapon-salve. beyond all what we understand. 2. They may take notice of the strange sympathy in the healing of the Weapon-salve, and Sympa­thetical Powder. Here also remains not any the least room for reason to say, how this may be effected, unless some Celestial or Starry virtue secretly carry between.3. The virtue of the Load-stone, and the Needle in the Compass. 3. They may behold the admirable power of the Load-stone, how it attracts Iron at a distance; and the wonderful carriage of the Needle in the Com­pass, how that dead Body, as if it were alive, is always looking towards one of the Poles un­less by violence you keep it off. Now it is not the Stone of its own virtue can possibly do this, without the communication of some higher Power affecting of it: Nor is it pos­sible ever the Needle could do thus, unless something from the Celestial Matter about the Poles do attract it by some invisible Virtue, or else the Pole-star or some other of those Heavenly Bodies do endue it secretly with that strange kind of quality.4. The Natural Work of Life. 4. They may consider the Natural work of Life, how it starts up, grows and continues in the lap of Heat and Moisture proportionably conjoyned, be­yond all the utmost that we are able to imagine how, whence it comes, or which way it is maintained. Now be there not this secret In­fluence in the Heavens, which we are treating of, I would fain know where or whence the Rose growing on a Dunghill got its fragrant smell? or how the Plantane growing on the hard path-way side, got its virtue to heal raw sores? or which way the Lily, standing in the mud and mire up to the middle, got its fine coat of so many colours, and so artificially wrought, as many times we see it is? Or how [Page 13] the Wheat-corn, dropping onely into cold earth, came to multiply into an Ear of 20, or 30, or 40 for one? Or I would as fain know, how the water or thick slime in the Egg, by the sitting of an Hen, or by baking in an Oven, in a few weeks time converts into a Chicken, and learns to peep? Or how the Seed in the Womb, without any art or skill, or knowledge of the Mother, how, coagulates, and turns into blood and bones, and forms it self into a living Child, and learns to cry, and speak, and call? You'll say perhaps,Argumentation about the Na­tural Work of Life: God does all these things; but that we know well enough, onely the question is, how he does them? whether with Means or without? If without Means, then every Child that is born, and every Seed that grows out of the ground, comes to pass by a new Creation, as well as by Generation: For to bring things to pass without Means, is all one as to produce them without Matter, it being no more but to say, Let there be Men, or, Let there be Leaves and Flowers; and, as the word says, they come to pass. But we know there was never above one Creation, and ever since that, all things have come to pass by Nature, and therefore must there be some kind of Natural means for the production of all things: And now if with Means these things come to pass, it is either by Earthly Means alone, or by the help of some Celestial Powers also, aiding and assisting, that they come to pass. But by the Earthly Means alone it is plain they cannot come to pass, for it is not either Fire, Air, Earth, or Water, or all together, that can of themselves bestow that goodly sweet savour unto the Rose. There must therefore be for certain some other Supernatural Power aiding and assisting, [Page 14] or else out of the mere Earth could never come to pass such a thing so far expelling Earth, and all its adherents, as Fire, Air, and Water: And if so, then came this Virtue either from some Spiritual or Material Substance exceeding all the Terrestrial Powers and Fa­culties. If from some Spiritual Substance, the [...] was it effected either by Angels, or by the So [...] of the World. By Angels it could not be, for 1. They have their peculiar Offices other waye [...] and 2. Though they are Subjects of Nature, [...] we are,Shewing how it is wrought by means, and that either by the Soul of the World, or how­ever by the Heavenly In­fluences. yet are they no part of the frame [...] Nature, whereout all things in their order an [...] formed. Now were it by the Soul of the World, then for certain must there be such a Soul which as yet we are not sufficiently inform'd of; and then must that Soul have its spec [...] seat in the World worthy of it self where t [...] dwell, and from whence to inform all th [...] whole Earth; and if so, then dwells it un­doubtedly amongst the Celestial Matter, and from thence supplies the Earth with such sto [...] of Virtue from the Heavens and Stars there­in, as brings to pass all that Shape, Colour, Smell, Life, and Increase which we see com [...] to pass. Or if you deny this, then must the Earth be supplied with all her wonderful Vir­tues from some Supernatural Material Sub­stances; and if so, then name any thing be­sides the Heavenly Matter, and the Stars of Heaven, that can be that Substance, and I have done. Now either way will there be at Heavenly Astrology, or an Astrology in the Hea­vens. Onely the question is, whether these Ce­lestial Influences create the Earth immediately by God's blessing, or whether there be a ge­neral Soul of the World between, yea or not? Ʋtrum horum mavis accipe; I ask no [Page 15] more.Gen. 1.1, 2, 3. In the beginning God created the Hea­vens and the Earth; and the Earth was without form, and void, and darkness was upon the Deep, and the Spirit of God moved upon the face of the waters. Here, when there was nothing but Earth, and Water, and Darkness over all, yet the Spirit of God maintained that rude lump, the Earth did he manage by the Water, and the Water in the Dark by himself. But now both the Earth and Water are under the face of Heaven, and the Light is upon this Hea­ven, and the Spirit of God moveth upon the face of the Heavens in that Light; and as he actuateth the Earth and the Waters by the Heavens, so doth he actuate the Heavens by himself.

Sect. 8 Thus Reason complieth with Holy Writ, More proofs of Scripture, con­firming our Ra­tional Argu­ments to be true. and both Scripture and Reason are Wit­nesses with our Experience, That there is an Astrology for certain lodged in Heaven. And yet [...]arther, the Scriptures also do confirm all that I have brought for Reason, to be both truly Rational and Divine.Deut. 33.13. Concerning Joseph it is said by Moses, that his blessing shall be of the pre­cious things of the Sun and Moon. Now it is well known, that amongst other of these pre­cious things by that Tribe enjoyed, was the Kingdom of the Ten Tribes; whence follows it, that it is in the power of the Sun and Moon, amongst other precious blessings under God, to influence a man unto the Dignity of a Crown, and so to fortunate his affairs, as to bring about the enjoyment of it.Hos. 2.21. God promi­seth by the Prophet Hosea, how he will hear the Heavens, and they shall hear the Earth, and be Earth the Corn, and Wine, and Oyl, and they Israel. Wherein he shews us, that as Man lives by Corn and Wine, so they by the Earth, and so [Page 16] the Earth by the Heavens. And if so, then from the Heavens is it that the Earth receives that vertue, whereby it brings forth all Smell, Co­lour,Deut. 28.12. and Virtue. Moses tells us, God shall open his good Treasure, the Heaven, and that not one­ly to give rain unto the Land, but also to bless all the work of the hand. Whence it is evident, that there lodges in the Celestial Bodies a Fa­culty of fortunating Civil Affairs, as well as of managing natural things, and that the root of all Earthly Blessings is from Heaven. Moses says again,Deut 4.19. that the Sun, Moon, and Stars, God hath distributed to all Nations under Heaven. And the Psalmist speaking of the Sun and Hea­vens, Psal. 19.1, 2, 3, 4, 5. says, They declare the glory of God, and shew forth his handy-work: Day and night do continually tell of them, and that their voice is heard into all Languages, and their words are gone into the ends of the world. By which it ap­pears, that the Heavens, and all the Stars therein, are full of such Virtues, as the whole World hath need of: And these Vertues God hath given unto the Heavens for this purpose. His Spirit (saith Job) hath garnished the Hea­vens. Job 26.13. And by the Spirit of his mouth (saith the Psalmist) was the whole Army of Heaven made. Psal. 33.16.

Sect. 9 Argumentation from Gods Eternal Pre­science. Acts 15.18. Known unto God (saith St. James) are all his works from the beginning of the world. These Works are either Natural or Miraculous. The Natural Works of God are that whole frame of the Creation, together with all Cir­cumstances and Concerns relating thereunto, in times past, present, and future, which, as a most curious piece of Art,The frame of Nature compa­red to a Watch. Ezek. 1.2, 2, 3, &c. to the end. consisteth of all the Story of the whole World, and yet is all set together in one onely entire piece of Work­manship; it is like unto a Watch, made up of a world of small Wheels wrapt up together, [Page 17] one within another, and yet all taking one from another, and working one by and un­der another, until you come unto the Master-wheel, or first Mover, which being wound up at the Creation with the Line of Time,How God fore­sees all passa­ges of the World by a certain order, as a Watch-maker knows the Wheels of his Watch. 2 Pet. 3. of a seeming infinite length of Thread wrea­thed up together upon the Wheel, has ever since the beginning been winding off unto this present Age; and yet is there still more Line upon the Wheel, but how much remains, is kept onely in the breast of the Almighty; but when this Line shall be utterly wound off, then will this frame of Nature find its period, and all Wheels must cease their motion. Now in the mean time, as the Watch-maker knows all the Wheels, Pullies, and little Pins in the Watch, as perfectly as a man knows the Cloaths on his back, or how to put them on or off; so knows the Great and Almighty God the whole World, and all the Wheels, Pullies, and Pins contained in every part thereof; and this infinitely better than we know the Fingers of our Hands, or Toes of our Feet. To every man that is born of a Woman, there is a certain or­der or course of his life, how he runs thorow Health and Sickness, Honour and Dishonour, and all the passages of his Life, from his Cra­dle to the Grave. For Man is of himself, as it were, a little World within himself;How every man is compared to one Wheel of the great Worlds frame, and a Work of many Wheels within that one. and though he stand, as it were, but one Wheel in the frame of the great World, yet within this One seem there to be many thousands of Wheels operating, and thousands more within every one of those first thousands, and more still within them, and every of them almost ad infinitum, especially in long-lived people, and persons of great undertakings, and all these moving within, and one under another, [Page 18] as they are carried by the Thread twined on the outmost and greatest Wheel, do run on in their order until that Thread break, or else be wound off, and there they make a stop. All these things, God, who made Man at the first, perfectly knows, and fore-knew from the be­ginning of the World; and by this order of Mans life he perfectly knows, and fore-knew exactly all passages of our lives, yea, even all the thoughts of our hearts, both sleeping and waking,Joh. 2.24, 25. and how one thought drives off, and brings in another, and continues on in so do­ing until the last minute of life, whereat the breath fails. Now every man being, as it were, a particular Wheel of the great World, it must needs follow, that all men move in a certain Frame or Wheel above themselves, by virtue of which, the Master-wheel of every man's life is is set a going. And this Wheel also is sub­ordinate unto others, and they also are the same unto still higher than they, until we come at last unto the Master-wheel of the whole World, which is the high and mighty Wheel of Heaven, wherein the Sun, Moon, and Stars are set, as so many Notches, carry­ing on the great works of Nature unto the end.How mans Will is an indepen­dent Wheel within the World. 1 Cor. 9 26, 27. Hence come the Originals of all Natu­ral Qualities, Passions, and Accidents of our lives, (the motion of the Will and Reason onely excepted, which, as an independent Wheel, within the Wheel of Nature, has a kind of motion of its own, and therefore however it may be inclined or allured by the Works of Nature,How the Hea­vens are the great Wheel of Nature. yet cannot be forced by them.) But now above and beyond this great Wheel of Nature, there is yet one Wheel more, within which the Heavens themselves are turned. And here is it,2 Cor. 12.2, 3, 4 wherein is hid that great Line of Time, [Page 19] whereby the whole World is made to hold on and continue its motion;And how God ruleth over all. Isa. 40.22, 23, &c. and this Wheel is God himself, who draws out the Line of Time, and sitting upon the Circles of the Earth, he stretches out the Heavens as a Curtain, and beholdeth all the Inhabitants of the World as Grashoppers under his feet; and hence sees he, as it were, with one view, all the World naked before him, both past, present, and to come.

Sect. 10 Now as it was the opinion of the Platonists, Of the Soul of the World. That there is such a Soul, and many of the wisest Philoso­phers in old time, That there was as well one General Soul of the Whole World, as there is one Soul informing every mans Body, so is it still the opinion of many very learned Christians; and it seems with a great deal of reason, that the World has such a Soul. For were there not one and the same general liv­ing Virtue, comprehending the whole Natu­ral World, from the outmost Circumference of the Heavens, unto the innermost Centre of the Earth, how possibly could the Sympathies and Antipathies of Nature work such com­pliances and differences at such distances as we see they do, and that as far as it is from Hea­ven unto the Earth, and too, without any vi­sible or imaginable contaction, unless some such Animal Virtue be in the World, to carry such an invisible correspondency between Crea­ture and Creature? Now where Life is, these things are aptly effected: Thus the Infant in the womb is nourished by the meat which the Mother eats. Now be it so, that there is such an Universal Soul, yet is it questionable whe­ther this Soul be Intellectual, or merely Vege­tive. That there is an Intellectual Power inform­ing the whole World, as the Soul does the Bo­dy, is not to be doubted; for otherwise [Page 20] would the frame of Nature be no more but a huge blind lump. But Nature being led by good eyes, such an Intellect must there be some­where,And that it is not an Intelle­ctual, but a Vegetive Soul onely. Jer. 23.23, 24. that either gives or lends such Eyes to Nature. But then should the Soul of the World carry this Intellect in its own Brain, it would follow, that this Soul is a God. For to be an Intellectual Being, filling Heaven and Earth with its presence, is an Attribute of Gods. And therefore I conclude, that there is an Ʋniversal Soul in the World, but it is onely Vegetive, and not Intellectual; yet in this Soul dwelleth the Spirit of Almighty God, Acts 17.28. who filleth Heaven and Earth with his presence, and from hence garnisheth the Heavens, Job 26.1 [...]. Deut. 4.19. and causeth the pre­cious Virtues of the Sun, Moon, and Stars, to be carried and distributed into all parts of the World.Job 38.33. And thus immediately God ruleth in the Heavens, and ruleth all the World me­diately by the Heavens.How Gods Spi­rit informeth the World in this Vegetive Soul, not with­out means, but by means Job 38.26. 'Tis true indeed, that God is as well able to govern and maintain all things without means, as he was at first to constitute and create the frame of Nature; but such is his pleasure, that he does work by means, and not immediately in all things. It is a common and a true Maxim, that God and Na­ture have made nothing in vain; and yet it is as true, that Grass grows where nothing lives to eat it. Now were the World governed by Gods immediate presence onely, then is this Grass growing a work in vain, because God's presence brings forth all things at list, and with stints and increase as he listeth;Rom. 11.36. and therefore his list being at all times, and in all places, able to cease its operation, might have prevented this plenty in a desolate Countrey. But Nature running her course in a constant track, has no power to cease her work with­out [Page 21] a miracle; and therefore however the Grass may grow in vain, yet Natures opera­tion is not in vain, which by virtue of one and the same act produceth the Grass in all places, and that as well in the populous as de­solate Countreys.

Sect. 11 Next come we to Gods miraculous works, Of Gods mira­culous works, and how they are foreseen by God in the frame of Nature from Eternity. Josh. 10.12, 13. 2 King. 20.11. Joh. 11.53, 44. Ch. 9.6, 7, &c. which also from the beginning were known unto him. These are such as have been contrary, or at least divers, to the course of Na­ture, or other Supernatural: Such a work was it when he made the Sun stand still, and at an­other time when he made it Retrograde. Such also were the Works of Christ, when he raised the dead, and gave sight to men born blind, by his Divine power. Such also was the Work of God,Exod. 14.21, 22. Dan. 3.27. when the Sea made a lane for men to pass thorow it on dry ground; and when the Fire had no power to scorch, or once to harm men walk­ing in the midst of it. These miraculous Works ('tis true) had no immediate dependency up­on the work of Nature; and yet from the be­ginning these also God foresaw: And how so? He foresaw by the frame of Nature the occa­sion that required them, and by that foresight set down in his eternal mind the contrivance of all Miracles too, as they were in time to keep company with his frame of Nature. And now may thus far be granted. What is it which we call Astrology? but the summary of all that skill and knowledge, which, by times, the observation and experience of the whole World of Ages hitherto hath collected, and commu­nicated down from hand to hand unto us of this present Age, as to what may be under­stood concerning the nature and operations of the great Wheels of Nature, how they work upon us, and what they work out of us, and [Page 22] what accidents, according to their usual track, may like enough befall us? Such is our Astro­logy, and the All we count such; and by this Astrology we attain to see into the great works of God, and to be able to say unto his great Glory, how truly great they are.

Sect. 12 Answers to Objections. And now by this time, I hope, it will be adjudged past dispute, that Astrology does in no wise limit Gods eternal providence, but is so far from it, as no Science, except Di­vinity, can declare half so much, whereby God's Sacred Contrivance of the Affairs of Nature may be truly magnified as they deserve. It seems greatly to trouble many people, because, say they, be there such a thing as Astrology to be allowed, then must necessarily follow a fatal Destiny not to be avoided; and if so, what room is left for Gods Providence? or what for exercise of humane Virtues or Vices? 'Tis true indeed, that there is a Fate in the frame of Nature; but then it is Gods eternal Provi­dence, which has contrived that Fate, and laid the whole platform of it;Shewing how Astrology im­pedes not, but manifests Gods eternal Provi­dence. and that so, and ac­companied with such an incomprehensible forecast, as in no case can betide or happen un­to any man, either of good luck or bad, or of prosperity or adversity, but matters fall out so suitable to his prayers and conditions, as if God had quite altered the scene of affairs at his request, and yet hath nothing fall'n out but what was so order'd from all eternity: For God Almighty foresaw all men, and all their cases, and their prayers, and thoughts, from the beginning; and laid his frame of Na­ture so, as to answer all prayers, cases, and thoughts as was fit, all from the beginning. But these eternal contrivances opening in time, and answering so exactly to the purpose, many [Page 23] shallow-brain'd people are apt to cry out, as if the Almighty had altered his purposes, changed the course of Nature, and made new contrivances upon their prayers, and for their sakes, as if there could be no such thing as Divine Providence, without disparaging the Deity, to make it seem of changeable and new contrived counsels. But what though there be such a thing as Fate, yet does it not follow,And how it hinders neither Virtue nor Vice; but is an help to virtu­ous actions. that there must be therefore an absolute fatal Necessity, for there is no such thing, neither the Stars, nor Heavens, nor course of Nature, any ways pretending to force mans will, they onely incline in their courses. And here lies the ex­ercise of Virtue, in striving and fighting against corrupt inclinations. The Heathens could say, Sapiens dominabitur astris; and our Saviour proclaims,Matth. 11.12. Luke 16.16. that the Kingdom of Heaven suffers violence, and violent men take it by force. Yea, so effectual have been the fervent prayers of faithful and good men, that they have not onely turned the edge of malignant inclinations to bad qualities, but have also utterly overturned the force of hard Fates. Had an Astrologer known King Hezekiah's Nativity,Isa. 38. How King He­zekiah by his prayers over­turned the force of an hard fate. no doubt but he would have read his Destiny to be death, by a violent Feaver in the 14 year of his Reign; and yet would the King have outlived that date 15 years farther, without any disparage­ment to the Astrologer, for he would have said no more but what was truly written in Heaven: But then, the virtue of the good King prevailing, God Almighty wrought for him, and thrust by the violence of Fate for that time, and so lived he on until the next deadly blow overtook him.1 Tim. 1.13, 14 So also in case of ill qualities, St. Paul seems by his rugged na­ture to have had Stars and Aspects swaying [Page 24] his Geniture as the late Usurper Cromwel had in his;And how St. Paul overcame his natural ill dispositions. 1 Cor. 9.26, 27 but by his vertue he overcame Nature, and so brought his body into subjection, and by that means made use of all his violent passions of Nature, to stir up the more zeal and ferven­cy in Gods service; whereas the other, for want of that Virtue, became so much the greater Villain. Such another pattern as this seems to have been the famous Heathen So­crates. Thus wise men rule the Stars, but fools are ruled by them unto their own destru­ction.The works of Grace and Na­ture how they act, each in their own paths. And thus Grace and Will have no bar by Astrology either of freedom or fulness of roomth for their exercise, and yet keep on the Stars their courses too. For the works of Grace and Nature follow each their own track; Nature necessitates no mans wickedness, and Grace destroys nothing of Nature, onely it amends Nature, and farther meddles not; and Astrology makes both friends, by giving light to the paths of each, and shewing both how they may make each for other, and all for the praise and glory of God. Now such is the won­der of Gods eternal contrivance,Of universal desolations, and particular­ly of Noah's Flood, and how a reason for every mans death in that desolation was written in the Heavens. that never any universal desolation happens at any time, whether by Fire, or Water, or War, or Plague, but every mans particular Fate in that desola­tion has a natural reason for it written in Hea­ven. Every man who perished in Noah's Flood, had a particular influence from Heaven upon him, and such as might be seen by his Nativity, which led on his Destiny to fall in that very hour as the Flood came, and to die by that ve­ry kind of death, as in that Flood they perished all of them by Water. And herein lay the glo­ry of that contrivance from the beginning, that without any alteration or amendment of Fate since the first frame of it at the Creation. [Page 25] 1. All Births happened against that Flood, under such moments of time as threatned death by Water. 2. In that all Natives took up their natural breath, though at different times, yet with such different lengths of the stint of Fate affected, as aptly invited Nature to deliver them all up to die together. And 3. That these Fates notwithstanding, yet had every mans Will free liberty (saving what chains sin had laid upon it) as none the least force of necessity constrained any thing up­on it.

Sect. 13 But will some say,Answer to more Objections. Gods works are secret, and who can find them out? So say we too; but yet these secrets have also an out-side, and that's all we pretend to be skilled in. But God works above Nature, says an­other, and that without any the least track, and why should the Astrologer tie him to a method; Because (say we) we know God to be a God of order, and one who delights to keep to that order. But as for his pathless ways objected, we do not well understand the mean­ing, unless they would have the Almighty al­lowed the liberty to change his mind; and then what shall that argue, but as if there had been some deficiency in his eternal purpose, and so his after-thoughts came up to mend it. And where then was his eternal Omni­sciency? which yet every true Child of God must stedfastly believe, or else wo be to all the world: But if by these supernatural, they mean onely his miraculous works; know then, that such are never without some special oc­casion, and that depending upon the work of Nature, the Astrologer is not without his guess there too; but however,The Conclusion. he does in no wise debar or deny these miracles. And when [Page 26] he has all done, and gained his utmost skill concerning any future contingencies, yet con­cludes he all he is able to say, with submission to the secrets of God, which are beyond all the utmost that our imperfect skill can possibly extend unto; and ever with this reserve we say, unless it please God to work to the con­trary by a miracle. And thus is it evident, both from Holy Writ and Scripture Reason, the Heavens have their Influences, and by con­sequence, that there is such a thing as Astro­logy in the Stars above. Hence therefore I pro­ceed unto my second Proposition.

The second Proposition.

That this Astrology, Man, (in this estate of Corruption) may attain in some measure to understand.

Sect. 1 The Proposition proved by the testimony of our Saviour Jesus Christ. WE have it by experience, and are very sure, by abundan [...]e of verification, that something of this Astrology we do know; and so says our Saviour, that it is so for certain: When it is evening, ye say (says he) it will be fair weather, Matth. 16.2, 3. Luke 12.24, 55 because the sky is red. And in the morning it will be foul weather, because the sky is red and louring. And when a cloud ariseth out of the West, straight­way ye say, A shower cometh, and (says he) it is so. And when ye see the South-wind blow, ye say, there will be heat, and so it comes to pass. And then he concludes, speaking of the Pharisaical Jews, Matth. 16.3. Luke 12.56. Ye hypocrites, ye can discern the face of the sky, but the signes of the times can ye not discern. Now if Hypocrites could be [Page 27] true Astrologers, what hinders but Christians may be as much, and as good Astrologers as they? and if such as could not discern the signs of the times, yet could understand an Astrology by the Heavens; how much more famous in the Heavenly skill may those men become, who can discern both Christ and the Heavens too?

Sect. 2 Such an Astrologer was Moses, By the example of Moses, who understood Astrology. Acts 7.22. that great Man of God, who was learned in all the wisdom of the Egyptians. In Moses days, the Egyptians were as famous for Literature as any Nation in the World; and amongst other things, they were great Astrologers. Jos. Ant. lib. 1. chap. 8, 12. Josephus the Historian tells us, (and he quotes antient Authors for what he says) that the Egyptians were well versed in Astrology, and that the first knowledge of that Celestial skill they learned from the Patriarch Abraham, whilst he was in Egypt. Now the Egyptians, it is con­fessed, studied more Arts than were good,Exod. 7.11, 12 such as were Sorcery, and Inchantments, and a Diabolical sort of Magick: But Moses was learned onely in the lawful Arts, and such was Astrology, when it was clean sifted from the Diabolical Tares mingled with it by the in­chanting Sorcerers. And now that Moses did particularly understand Astrology, Deut. 33. is apparent by his predictions of the Tribes as to what should betide them for the time to come; for it was not by Revelation, nor Dream, nor Vision, that he spake those things; for when it was so, the Scripture was wont to say how it was so; and no such thing being alledged now, it follows, that he spake meerly of his natural knowledge; and besides, the phrase savours of meer natural Prophecy.

Sect. 3 It appears also by the same Jo­sephus, a learned, and generally well approved [Page 28] Author,By the example of Adam and most of the Pa­triarchs. Joseph. Antiq: B. 1. Ch. 4, 8, &c. Gen. ch. 48, 49. Orig. Tom. in Gen. that Adam, Seth, Enos, and most o [...] the Patriarchs, were all great Astrologers; and after them, Abraham, who taught both the Chaldeans and Egyptians; and as seems by hi [...] Predictions to his Sons, Jacob was so too; and such was the opinion of the Learned Origen, that he was so indeed. Of Joseph also very much may be said to the same purpose, he w [...] a man famous for interpreting of Dreams; and this is a faculty commonly accompanying, Astrology, and such as by Rules of Art may be aptly known,Gen. 40.41. And by the ex­ample of Jo­seph, called Hermes Tris­megistus by the Grecians. Diod. Sic. lib. 1. chap. 2. without Divine Inspirations Of this, Joseph, the antient Historian, Di [...] ­dorus Siculus, hath said much, how he contri­buted not a little to the Art of the Plow which was taught by Osiris and Isis, and how he taught them very many learned matters both concerning Religion, and the State, and concerning things to come: He calls him Hermes Trismegistos indeed, but that Joseph was the same Hermes he spake of, is very plain to be understood, both by the time and age wherein Hermes lived, and also by his Religion, of which Diodore saith, That he taught a Re­ligion by himself, and contrary to all the ways of Worship as were ever known amongst the Egyptians before him; and he says, that he was the most honoured of the King above all men, for that he had found out, and counselled unto many things, conducing to the benefit of mans life; which is the very character of Joseph in holy Writ, how he was in favour with Pha­raoh there. Now of this man, says Diodore, he was one of the first who was skilled in the Stars. And the Aphorisms of Hermes the Egy­ptian are extant unto this day; which al­though I do not believe they were taught by Moses, who was the greatest Hermes of Egypt, [Page 29] yet being father'd upon him, it argues that he was a famous Astrologer esteemed of old; for that those antient things wanting a certain Father, were fathered upon him, as if he had been the Fountain of that Learning.

Sect. 4 Such kind of Astrologers seems al­so to have been those men of Issachar, And by the ex­ample of the Is­sacharians, who were men skil­led to know what Israel ought to do. 1 Chron. 12.32 who came to David when he was at Hebron, and are stiled in holy Writ, Men who had under­standing of the times, to know what Israel ought to do. Now consider we what the business was in hand, and in dispute, namely, whether Is­rael should follow the House of Saul, or go over to David? To resolve this question, it seems those Issacharians were well skilled, and they could tell that David should rise, and the Saulites should fall; they could tell, that Saul's turn was served, and David's coming up. But how did they know this? not by Prophesie, nor skill in the Law or Prophets, for they were neither Priests nor Levites whose business it was to study the Law; nor were they Divinely inspired, for then would they have been called Prophets; nor were they Scribes of the people, for those were mostly of the Tribe of Simeon, and these were Issacha­rians: It follows therefore, that with any ease or smooth interpretation, these could not be any thing else but learned Astrologers, or men well read in the Heavens, so as to be able to answer an Horory Question in such a case as was now depending: for after this manner were the Persian Astrologers wont to be called Mages, or Wise men, Est. 1.13. who were skilled in the times. And so also the Chaldeans termed their young Students in Astrology, Dan. 1.4. Men skilled in wis­dom, and cunning in science, to learn the learning of the Chaldeans.

Sect. 5 And lastly, by the example of Daniel and his fellows. Dan. 1.4, 5. Such an Astrologer was Daniel, and such were his Companions, Shadrach, Meshech, and Abednego; these were educated according to the Chaldean way of the study of Astrology, and what other Magick Arts could be thought a lawful study; verse 11. and one Melzar was their Tu­tor: And according to their education, they profited by Gods blessing, verse 17: in knowledge and skill of all manner of learning and wisdom, as was lawful for them to study. And Daniel had par­ticularly a notable faculty in understanding the meaning of all Visions and Dreams. verse 18, 19, 20 And at the end of three years time, when Daniel and his Fellows were brought before the King, upon the trial by a communication of hard Questi­ons, it was found, that these men were ten times more learned in all matters of wisdom and understanding, than all the Magicians and Astro­logers in the Realm. Now it is plain, that this great wisdom of theirs consisted principally in the Astrological Art, for that was it which they were appointed to study, about that were all the hard questions of the communication, and therein was it that they excelled all the Chaldeans; and ever after this, amongst the Chaldean Astrologers, Jos. Ant. lib. 1. chap. 8. were they accounted as Members of some Schools at Babylon, which were maintained for that very purpose. This Science was here once taught by Abraham, and after that Belus, Diod. Sic. lib. 1. chap. 8. the Father of Nimrod, built the School-house of Learning, and much pro­pagated the Art:Dan. 2.13. And from those days to these, the Chaldeans had ever been great Astrologers; and in these Schools studied the learned Daniel. And when the Wise men, and Astrologers, Diod. Sic. lib. and Sorcerers destinated to die, Da­niel and his Fellows were sought for to be executed amongst the rest; the reason of this [Page 31] danger was, for that none of all the Astrolo­gers and Sorcerers could tell the Kings Dream, which himself had forgotten: Now had he proposed his Dream, there wanted not for Artists,vers. 7. who would have undertook the In­terpretation; but, as the case stood, Daniel himself did acknowledge,vers. 27. that neither Astro­loger or Soothsayer could possibly answer the demand,vers 28 and that the knowledge he had gained of it was not by Art, but by Divine Inspiration. But however, it is past dispute, that Daniel had a real skill in Astrology, and the Art of In­terpretation of Dreams, and that by vertue of reading and study, besides what he had by inspiration, onely as for Sorcery and Sooth­sying, and all such black Arts, we cannot ima­gine he ever medled with. It must necessarily follow, that amongst the Chaldean Learning, something there was lawful and good, which made Daniol and his Fellows so famous above all the Chaldeans. And now if we consider, that Sorcery and Soothsayings were Diabolical Studies, and that the Art Magical is a doubt­ful thing, either what was really understood by it, or whether it might be good or bad; however it must needs be, that Astrology was both a lawful and a famous study, as Daniel used it at least, (purged from the Chaldean fopperies) and therein was it, that Daniel and his Fellows so much out-did all the Chaldeans, even in their Kings presence.

Sect. 6 But say some,Objection, That we cannot know the wea­ther truly, an­swered. you cannot tell the Weather truly, how much less then can you be able to foretell Humane Fates? Now the truth is, we do acknowledge, that it is but little that we acknowledge perfectly; and as for skill in the weather, we count it a great deal more ticklish to be understood, (especially [Page 32] some years before the time) than humane bu­sinesses. For first, we have but little of any Nativity to judge therein, (the vernal and other quarter Figures being the principal Rules of that nature) the Transits are our greatest arguments. And 2. The Weather depending much upon the airy operations, is swayed by meaner aspects than are humane matters, and therefore is by so much the more of various and uncertain events. Also 3. Unless it were possible to understand the exact quantity and proportion of Weather, whether fair or foul, that is like to fall, and to say expresly in what special Climate and Place it shall begin to fall, it is utterly unpossible to please all people in all places with any predictions of this na­ture; For should it be prognosticated of Rain, and that Rain come, yet if the stock of showery drops any whit fail of the due pro­portion expected, and begin to pour down some four or five Climates breadth of space ere it arrive at the place of expectation, then will that whole cloud be utterly expended up­on those Climates where it first dropp'd, and a fair day must needs succeed in the expected situation. And thus the Prognosticator, though never so ingenious, for want of some drams of perfection in some certain predicti­ons, shall be whoop'd at by a company of Clowns, as if he were a meer Impostor. Be­sides, the Winds are exceeding ticklish in turn­ing here and there, so as who can perfectly know them? and yet the failure of the least skill in the turn of the Winds, turns off a glut of Rain or Snow a quite contrary way. And lastly, (which is not the least of the Impedi­ments unto a truer attainment in Meteorolo­gy) is the want of the Writers encouragement, [Page] either by recompence of reward from the Company of Stationers, who are the Sellers of their pains, or of good words from the Com­pany of Buyers, who are the enjoyers of them. On the one side, they are not so much for an elaborate as a cheap Almanack, for one they can get by, rather than to have thanks for: And on the other side, these are so sordid, that never once considering the ingenuity of the Author, if they find him but once or twice in a day or two's error of the Weather, he must ever be accounted with them for a common Liar. So that these things considered, what encouragement has any man (think we) to spend two or three months study upon writing of the Weather? Whence comes it to pass, that few write who have skill; and secondly, many who have skill, yet write according to their encouragement rather than skill, more slightly than warily. But yet, that there is a real skill in fore-knowledge of the Weather, and of the turning of the Winds too, as to gluts of Weather or Wind, and as to the succession of Weathers; whosoever shall peruse Mr. Gad­bury's or Swallow's annual Predictions to that purpose, will say as much. But besides, were it so, that the Weather could not be any thing near certainly predicted, yet that there is a real skill in it in part, almost every Shepherd and Husbandman can tell you, who are able to verifie abundance of Aphorisms of their tried experiences concerning Weather, both by the riding of the Clouds, colour of the Skies, and looks of the Sun, Moon, and Stars. And that they are certainly in the right on't, as to these their Experiments, our Saviour brings in his Sacred Test, instancing in certain of these particulars, that it is so, as they use to [Page 34] say. And now be it so, that Observation and Experience can make us Weather-wise, what shall hinder, but that they may say as much as to the fore-knowledge of our own Fates, if not a great deal more, (there being abundantly more reason for certainty in Predictions o [...] this nature, than for those of that nature,) What is Astrology, but the finding out a skil [...] of future Fates, by the very same means as the Jews attained to know, that a red evening boded the morrow's fair weather? For the ex­perience of this know we to be every way a punctually true, as possibly could be in that unto which our Saviour dained to give his Te [...] that it is so. But what need we any further arguments? it is evident by daily and mul­titude of experiments, that skilful men d [...] certainly understand very much of future con­tingencies by this harmless use of Astrology and this any candid Objector may behold verified as often as he desires it. And in th [...] mean time please he but to peruse the Boo [...] called, [A Collection of Genitures, printed b [...] that ingenious Artist, Mr. John Gadbury, Phy­sician in Ordinary to the Queens Majesty, i [...] the year 1662.] and he shall there find him prognosticating to the very year wherein ma­ny eminent Natives then living should leav [...] this world, several of which are since dead according to the precise predicted time, as th [...] late Pope Alexander, and the late Philip King [...] Spain, and the little Prince his Son, and ma­ny others; he published as much also by th [...] late Ʋsurper Cromwel while he was alive, an [...] by the late King of Sweden while he was alive and both found him a true Prophet in his pre­diction of their deaths. To this the Carpe [...] commonly (do object, that they do as of [...] [Page 35] fail, but this is very false, for a good Artist very rarely misseth his mark, be but a Nati­vity rightly timed to him, or near the time given with good accidents. But be a man be­guiled with a false time, or false accidents, ne­ver count that an errour.

Sect. Now Astrology is either Meteorologi­cal, or Genethliacal. Of the Divisi­ons of Astrolo­gy into Meteo­rological and Genethliacal. Of the Meteorological I have said already; the Genethliacal Astrology is depending either upon the Birth of some Question, or of some Native Person or Thing. Questionary Astrology dependeth upon the pre­cise point of time when a serious Question is asked, either by Letter or word of mouth; and this is called Astrology by way of Hororary Questions. Of this way of Astrologizing (I must confess) I am not so well skilled, nor am I, of the truth and worth of it,And of Gene­thliacal Astro­logy, divided into Questio­nary, and Real or Personal Astrology. half so confi­dent as of the other way by the Birth of Persons or Things; yet so much have I tried and pra­ctised of it, and perceived of the truth and be­nefit of it by my practise, that I do believe it to be a lawful, true, and beneficial study, al­though I am still seeking more and farther into the reason of its truth, in order to at­tain a satisfaction beyond what I have yet gotten. But in order that I may be the better understood, when I go about to justifie this way of Astrologizing, who they are, and pra­ctises they are which I undertake to justifie, I would have the Reader to know, that all men who profess Astrology, are not Astrologers in good earnest, but that there are many preten­ders to this Art, who understand it not, or not sufficiently at least as they pretend; or else if they do understand it, yet under colour of Astrology, do practise other Diabolical Arts of Magick or Sorcery, which are quite [Page 36] quite different things, and of no kin to Astro­logy.

Sect. 8 Of Questionary Astrology, how there are many pretenders to it, who abuse the Science, either for want of skill, or so­phistication of other studies mingled there. There are, who go under the name of Astrologers, many pretenders so very ig­norant, that they understand nothing of Arith­metick, or Astronomy, and yet are able to an­swer Questions by way of Prognostication, so strangely quick and readily, and yet falling out so punctually right, and truly agreeing to the purpose, even unto admiration. Now this is a sort of Astrologizing beyond my Rea­ding or Experience. And be it so, that such a skill may be compassed, and that lawfully, without either sleathy Cheat, or Diabolical Inspiration in it, I am utterly a stranger to it; and much may be (I confess) beyond my skill: But yet I am jealous, that many of these illi­terate Fortune-tellers have more understand­ing in Sigils, Charms or Spells, than in true Astrology, and are better read in the jugling Art of Geomancy, than in the famous Art of Celestial Observations.

Sect. 9 Of the lucky Prognosticator, and the abuses hapning to A­strology by means of his It is very certain, that some men are naturally constituted of such a kind of Di­vining fancy, that by a kind of Luck, more than out of any real skill, they are able to fore­tell, and tell of many things strangely true. And hence comes it to pass, that many a man drives a Trade of discovering lost and stollen goods, and speaks directly where they are, by a meer headlong kind of Chance, with help of very small or no skill. And this Luck holds him some space of time, by fits at least, during the predominancy of prosperous Aspects of Stars favouring. But then in time, those worn out, and as evil Stars succeeding them, this luck changes, and skill being wanting to sup­ply the loss of that change, all he says for an­other [Page 37] while proves as utterly false and erro­neous. And hence fails the mans eredit, and with him Astrology is brought into scorn; whereas in truth, the man was little or no Astrologer, and never had any quantity of Astrological skill in him. After this sort we daily see many sorts of Trades men and Artists, buoy'd up by their meer luck, to become fa­mous, who never were bred up to any thing of what they profess; thus have I known Bone-setters, Midwives, Chirurgeons, and Phy­sicians, who never were bred up to any of these things, or any thing like them, yet have been, as it were, forced on by meer Nature to follow every man his Art, without any instructions, but what Nature of its own accord hath taught them to acquire; and yet notwith­standing have grown famous in their Professi­ons unto admiration. Now where men have so much grace or ingenuity, as to back their good fortune with industry, it comes to pass, that they acquire good Arts, grow truly fa­mous and deserve to be so esteemed.

Sect. 10 But where the fear of God is want­ing, many times it happens,Of Sorcerers, and Diabolical Artists, and the abuse and disgrace hap­ning unto A­strology by means of such. that these igno­rant Artists, tickled with the applause of their good Fortune, and bewitched with the love of gain, which they have felt so lightly coming in; and thereupon spurr'd on with a vehement desire to keep up both their fame and profit; but withall being loath to take pains to study for it, after they have been at first flattered with Fortunes favours, court­ing them at so easie a rate; and now at last feeling that good luck begins to fail, they strike in with the Devil, a Master easie to be found, and so graft upon the Stock of Natures Bles­sing an off-set of Sathans Endowment, for the [Page 38] supply of their failing good fortune, and the support of their ambitious and covetous de­sires. And thus many an ignorant and harm­less skill, buoy'd up meerly by luck at first, turns in time into flat Sorcery. And not onely these ignorant Fellows, but too many of the more learned sort also, being naturally evil natur'd people, and complying with their bad humours, do make them worse by evil habits, and growing ever worse and worse, without the happy turn of Repentance, and having no knowledge of God, do become in time an easie prey unto the Devils bait; and what with the itch of desire to know more, and to do more, than Nature and Industry can well afford to teach them, and what with the de­sire of vain-glory and covetousness being drawn in, these also turn Sorcerers. Yea, and not onely evil-natur'd men, but also persons as well qualifi'd as nature can make them, for want of good education, fall into bad manners, and so corrupting Nature, become as bad as the worst. And not onely so, but some also never so well educated, by reason of ill com­pany, forfeit all the hopes that Goodness had seem'd to found in them; and these also in time turn Sorcerers too, many of them: and this they may do too too aptly, whether ever they study any thing of Astrology yea or not. But true it is, that too many Astrologers, using their skiil more prophanely than religiously, and finding that their Rules of Natural Art cannot tell them all things they would know, or so easily and so quickly as they would know them, despising therefore these lawful and most excellent Studies, they fall into the study and practice of Geomancy, Sorcery, and plain Witch­craft. The Devil, though he be a most damnable [Page 39] Apostate, yet is an Angel, and as such, has skill in all natural causes, and the reason of future contingencies▪ beyond the most Learned of mortal men that ever wrote, except such who wrote and spake by Divine Inspiration. Now if any man will so far fall from God, as to be confederate with this Apostate, or any of his Infernal Imps, there is no doubt but he may save the labour of a world of study which it costs other men, and he shall have his Astro­logy at second hand by a kind of Dia­bolical Inspiration, and that more readi­ly and more punctually to the purpose, than they who by great labour and pains come more honestly by it: But then loses he his Soul by the bargain, and wo be to him that gets by such kind of intelligence and corre­spondence.Of Gypsies and common Witches, and the great wrong Astrolo­gy abides by means of their lying Arts and Diabolical practises.

Sect. 11 Of kin to these kind of people are common Gypsies, who as they counterfeit the feature of natural Egyptians, by a meer artifi­cial swarth wherewith they besmear their English faces; so abuse they the World with a dissembled skill of discerning secret and future things; whereas they know nothing at all but what they have by meer Diabolical and Jugling tricks: for either they are infernally inspired, or else they are meer Cheaters. As for matter of real skill, seldom is it that any of them have any at all, neither have they any of them any reason or ground for what they say, besides a meer kind of chance: But their Confederate the Devil has a real and a great skill, 1 King. 22.21, 22, 23. and has withall a secret way whereby invisibly and undiscerned he suggests words in­to his Prophets lips.Acts 2.4. For as the Holy Ghost mi­raculously inspired the Apostles, so as to make them speak all Languages, so the Devil also [Page 40] has his way, after a sort, insensibly to commu­nicate thoughts into peoples heads, and words into their mouths. Much difference there is without in the degrees and latitude of this power; for the Devil is under a restraint, and cannot execute his natural power, but where and when as God allows him permission; and when he has permission,1 King. 22.21, 22, &c. at utmost his power is no more comparable to that of the Holy Ghost, Exod. 7.11, 12 chap 8.18, 19 Rev. 12.7, 8, 9. than is a Molehill to an high Moun­tain; yet is it incomparably beyond the power of mortal men, by nature at least. Now this power of his is ordinarily able to go no far­ther,Ephes. 2.2. Joh. 8.44. Matth. 16.22, 23. than to be able to suggest evil motions into mens minds; and thus did he by Peter, when he made use of his conceit, with attempt to affright Christ out of the enterprize of his Passion; and this he did by such a secret in­sinuation, and so neatly acted, that Peter lit­tle dreamed that the Devil had put it into his head, until Christ flatly and plainly told him that it was so. This liberty of suggestion has the Devil ordinarily against all the best men that be,Matth. 16.23. 2 Cor. 17.7. as he had against Peter and Paul. But as men neglect their devotions to God, and restrain their prayers, and reading good Books, and good Meditations, their minds by degrees grow estranged from God,1 Cor. 7.5. Ephes. 4.17, 18 and evil thoughts by degrees growing worse and worse, possess their minds in the room thereof, until in the end Gods Spirit (which never fails to use all possible endeavours to reclaim men from vice unto godly virtues, so long as re­mains any hopes of them) withdraws from them, and leaving them to themselves, their hearts harden immediately, and a seared Con­science possesses them; and then together therewith Satan usually enters, as he entred [Page 41] into Judas; Joh. 13.27. and from that day forward keeps he the chief rule over the children of disobedi­ence, Ephes. 2.2. and worketh them as he finds them fittest for his purpose; of some he makes absolute Sots, as it were meer brute beasts; others he devours with abundance of Whoredoms; others he stupifies so much with worldly cares, as they become as it were their own, or the Devils Asses; others he intangles with spiri­tual pride in Hipocrisies and Heresies, until they are made, as it were, stark mad in Opi­nions: And a peculiar sort of people onely they are, who fitted by a kind of Geniture that inclines to that purpose, he draws into pact with him to become Witches, or, as it were, Devils incarnate; and this he effects by incroaching upon them nearer and nearer, as the holy Ghost withdraws, and insinuating himself, closeth with their capicities, and be­comes familiar by degrees, communicating unto them of his secrets insensibly, by in­clining their fancies with his Diabolical powers, so as to make them quick and apt of apprehension. And all this he does insensibly, without any the least making of himself known unto them, who he is that they are beholding to for these powers that come so readily up­on them, as if they were meerly natural; in­somuch that the Devil becomes a mans ready Servant, and does for him very much, as if he had earned his Soul to be his, before that man once knows for certain that ever he had to do with him: And thus goes he on in­croaching more and more, until the Soul be­ing puffed up with such an excess of vain-glory, or filled with such vehemency of lust, or intangled with such a knot of worldly-mind­edness, as it is past danger of retreat; and [Page 24] then Satan appears in his own shapes, by ap­parent Vision, or Audible Voice, and famili­arly and openly converseth with his new Pro­phets, and entreth with them into an absolute compact, that he will be theirs, and they shall be his; Matth. 4.9. even as he would have tempted Jesus Christ to fall down and worship him.

Sect. 12 Of the several kinds of Witches, and first of the ma­litious Witch. Job 5.2. Of this sort of Diabolically inspired people are several kinds. 1. There is the mali­cious Witch, whose damnable spleen and envy tormenting himself with such a vehement de­sire of doing mischief, as he can enjoy no health in his bones; and he not endued with a stock of Grace any way sufficient to quench this fire, the Devil knowing his ayld, proffereth his service in this exigent, and the man finding his pain of malice without grace intollerable, easi­ly consenteth, and selleth his Soul to the De­vil to gain his will against his enemies. Now in this case over a wicked man, such as a Thief, or Murderer, or Adulterer, or any man that lieth under any open sin, and dwelleth in it, the Devil seemeth ordinarily to have power over them according to these vehement desires of his Clients, and also over every man that dreadeth his power, and also over every one, of whose goods or things he can any ways gain into possession. And to this purpose it seemeth, as if the Devil hath prevailed to af­flict mens goods, whether living or dead, with divers plagues, as the death or lameness of Cattel, and the spoiling of provisions of meat or drink by strange kind of wild annoyances; and also to touch the bodies of Men and Wo­men, or their Children, by sickness, and lame­ness, and strange kind of fits, and sometimes by death. But the Devil hath not always this power over wicked men, and sometimes [Page 43] by Gods permission he gaineth to afflict the most righteous of men, as he did Job, Job 1.2. either in their Bodies, Children, or Goods. Now to withstand these things is there no way better, than by strong prayer and crying unto God, and by a bold and confident opposition of the acts of the Devils, and his Witchcrafts. It is observed, that the Devil hath very rarely any power to hurt that Man or Woman, who fears him not: And although it be dange­rous medling with Geomantick tricks to drive away the Devil, which is as much as to say, to drive out Satan by Satan; or by scratching the Witch, or by burning the Thatch of her house, or any such like things, which are abso­lutely doing of evil and unlawful things, that good may come of it, or giving our Souls to the Devil to be rid of the Devil: Yet in lawful things, to violate the Devils act in the name of God, as to burn a bewitched Beast with an hot iron in the very act of its be­witched fits, or to thrust an hot iron into a vessel of bewitched Liquor, or any such like thing; as it is written, Resist the Devil, James 4.7. and he will flee from thee; as there is no ground nor reason why it should be unlawful so to do, so it hath been approved a good assistant remedy, under our prayers to God, to expel Witch­craft. Now when the Devil cannot compass the desire of his Clients, so as to harm the en­vied person, yet feeds he them with promises, that it shall be done; and thus keeps he them in vain expectations, until he puts a period to them.

Sect. 13 After the same manner as these malitious people,Of the poor and needy Witch. so are there very many poor and needy men and women in the World, who being as wicked as they are wanting, and neither [Page 44] knowing how to supply their wants, nor hav­ing any stock of patience to endure them, as such who have neither courage to rob, nor in­dustry to work, are therefore so greatly tor­mented with this pinching need, as makes the Devils service in this kind greatly acceptable for their supply. And though the Devil be a means somewhat to please them in this case, by administring some certain ease, by prompt­ing them to several cheats and robberies, which seem to run away successfully for a time, yet are these people generally always poor, and so they live and die.

Sect. 14 Of the Learned Witches, and these either Co­vetous or Mer­ry Witches. A third sort are the learned Witches, who being afflicted with a vehement desire to know strange things, and that without the knowledge of God, in time do meet and com­ply with the insinuations of Satan, which seem to flatter them with enjoyment of their desires. And these enjoyments seeming so very delecta­ble to their minds, draw them in by degree to enter into a perfect pact with the Devil. And these are usually either covetous or merry wan­ton Witches. Covetous Witches, who make use of all their skill meerly for sordid gain. The merry Witches are commonly called White Witches, who usually drive a trade of unbe­witching, whom the malitious or covetous have harmed. And this plausible sort of white Witches, while they pretend to do nothing but good, do the greatest hurt. For while people think, or seem at least, to think no harm, here are they drawn in to make use of the Devil to drive away the Devil, and the good they seem to receive by these men, never does them good; for whether they be stoln goods brought again by this means, they shall not doubt being recovered, or the person [Page 45] recovering, shall be one way or other afflicted as much as that comes to, or whether it be some sickness or sore amended, be sure it shall break out again ere long, either in the same or some other place. It is very strange, which is credibly reported, how these White Witches do oftentimes force the Thief to bring back the stoln goods, and to cast them down where they had them; but goods so returned upon such a score, certainly shall never profit them, who procured their return after this manner; for it is most certain, that this can be done no other way but by the Devil, or by a cheat; and if credible persons may be believed, such things have been acted, past all colour of cheats. But, will some say, seeing the Devil is for certain the greatest Liar in nature, how can he tell these men truth? or if he tell them never so true, how can they believe so great a Liar? In answer to this we must note, that the Devil does sometimes tell true, because he cannot do otherwise; as when he was forced to confess,Luke 4.41. that Christ was the Son of God; and sometimes he tells true for his own advantage, in order that men may be drawn to believe his lies with the greater affection and zeal: Thus does he tell true unto his Clients, to oblige them to be so much the firmer his; and in order, that in the end he may swallow them up in his delusions. But whether he tell true or false, they who are his, are so bewitched by him, as to believe it to be true, whether it be right, or never so much wrong.

Sect. 15 Lastly,Of jugling Prognostica­tors, and their abominable cheats. great enemies to Astrolo­gy are a company of jugling Prognosticators, who would make the world believe as if they were errand Sorcerers by their practises, pre­tend [Page 46] to Astrology by Profession, but indeed are neither the one nor the other, but meer Cheaters, who do not so much prophesie what shall befall, as cheat and juggle, to bring about seemingly what they prophesie; and to this purpose, maintaining a knavish confederacy with the principal Pick-pockets whereabout [...] they dwell, by compliance with the Thief, help men to their goods, as if by Beelzeb [...] they cast out Devils; or else by subtil exami­nation, and extortion of confession from the Quaerents, having out-witted their Clients, they seem to tell strange things, which they know all and meerly by hear-say.

Sect. 16 Of the true Questionary Astrology, and how God is willing to have our questions answered. Now all these several sorts of peo­ple being secluded our company, either as an Astrologers, or else as private enemies, who by adulterous sophistications go about to force this noble and famous Science, as a meer stale to their wicked and diabolical lusts. Yet is there for certain such a thing as Questionary Astrology, as a lawful, true, and commendable Science, with great profit and delight to be practised by sober, wise, and religious men. He who made the Heavens, and placed the Stars therein for Signs and Seasons,Gen. 1.14. Deut. 4.19. Psal. 139.9. hath no envy that any man should read what he hath printed purposely to be understood. No surely, The Lord will do nothing (as it is written) but he reveals the secrets thereof unto his servants the Prophets. Amos 3.7. 1 Sam. 23.10, 11. When David was in Keilah, and news was bruted that Saul was coming thi­ther after him to besiege him there, he could not certainly tell whether it were so or no, but was inquisitive to know the truth of it; and when he desired it, God was willing to let him know. And is not the Almighty as gracious still as ever he was? or was he [Page 47] willing to have questions answered in those days, and can he be unwilling now adays? Certainly it cannot be. We have not the Ephod indeed, by which to make enquiry; but God had always more ways than one to teach his Senators wisdom, and so he has still.

Sect. 17 In Samuel's days, it seems,How it was a custom in the the time of Sa­muel to ask and resolve Ho­rary Questions. 1 Sam. 9.9. it was a common custom to go the Seers, to enquire for lost goods, what was become of them, and to make enquiry of many such like questions. Now after what manner these questions were rsolved, although the Scripture does not ex­presly say, yet it gives us to understand, 1. They were not altogether, nor usually an­swered by the Ephod, for that was onely in custody of the High Priest, and these Questions were resolved by the Seers, or Wisemen. 2. They were not ordinarily shewn by Reve­lation, or Dream, or Vision, for these were one­ly in use in extraordinary cases; but these were meer ordinary Questions. 3. They were re­solved, neither by Ephod, nor by Prophesie, but by some industrious Art, which came of study and pains-taking; for neither the informa­tions by the Ephod, or by Revelation, or by any kind of Extraordinary and Divine Pro­phesie, was ever known to be mercenary: For as it was Christs command to his Disciples, Matth. 10.8. say­ing, Freely ye have received, therefore freely give; so it was the practise of all extraordinary Prophets in old time.2 King. 5.15, 16. Elisha would take no mo­ney, no, though he had wrought a wonderful cure upon a great rich man, because what he did was not by Art, but by Miracle. But here in these customary cases, it seems these Seers were wont to take money for the Questions they resolved; for when it was proposed by Sauls Servant, to go to enquire of the Man of [Page 48] God for the Asses, and that according as it was an usual custom in those days; it was an­swered by Saul, saying, But what have we to give him? 1 Sam. 9.6, 7, 8, 9, 10, &c. we have no bread left, we have no sufficient present. And the servant replied, I have a fourth part of a shekel of silver, I'll give him that. And then Saul answered him, Well said, let us go then. Now it is plain, that it was a custom to go to the Seer for things that were lost, and that Saul and his Servant knew this custom; and that was a part of this custom to reward the Seers with some pre­sent for his answer to the questions: For though like enough it is, that Samuel took nothing in this case of Saul or his Servant for resolving them about the Asses; yet however it is plain, that the Seers did usually take money, or else what needed Sauls answer; What shall we give him? for had he not known what the custom was, how came it to pass that both he and the Servant thought of it to go to the Seer at all? and if it was the custom to take money in such a case, then came not the Seers by their skill by any kind of Revelation, but by Study and Art, which de­served as well as required such a Gratuity. And now if there was such a Study in the case, what could it be but by some natural means? and if by natural means, what natural means could they be, but by skill in those means by which it pleases God to sway the World, as by the Ordinances of the Sun, Gen. 1.14, 15, 16, 17, 18. Jer. 31.35, 36. Jos. Ant. lib. 1. cap. 8. Acts 7.22. Moon, and Stars? In these was Abraham the Patriarch well read, and of him learned the Egyptians and Chal­deans, who practised much of this very Art; from the Egyptians Moses learned the same Art; and from Moses these Seers got it, and Samuel the Prophet also amongst the rest.

Sect. 18 But will some say,And finally how it follows, how those Que­stions were re­solved by skill in the Stars and Heavens, and no other ways. How can the Stars sway our thoughts? And say I, How can the Moon sway and order the Ebbing and Flow­ing of the Sea, as it is apparent she does, who knows how? for though we read of many conceits in the case, yet how easie is it to confute all those conceits as fond things, over it is for us to say or shew how it is in certain truth. There is undoubtedly a general Vege­tive Soul in the World, every where maintain­ed and enlivened by the holy Ghost. And this carrying between the Moon and the Sea, those great Waters, like an invisible Line with an huge Scoop at the end thereof, draws them after her as she goes her circuit, though no man sees how. And thus in all Sympathies, this Vegetive Soul invisibly carries virtue from the Heavens between thing and thing, every where working those secret effects, which we mortals cannot but admire. And thus in our present case, who knows what this Soul cannot do between the Stars and our thoughts, work­ing such Sympathies, as a Question serious can­not start it self but in some such Notch of time, while the Stars and Heavens are acting upon that very Subject in hand. And hence the Birth of the Question, like the Nativity of a Child, carries the story of the whole matter in hand in its forehead. And hence follows that skill of Natural Prophecie, by vertue of the Starry Aspects, which as they are situate at the precise notch of time of the Question de­manded, are able to demonstrate the various success that each accident of Affair can claim unto it self. And if so, what hinders, but that He who hath wisdom, and can do it, may read those Answers, which in Letters of Gold, Al­mighty God hath written in the Heavens, to [Page 50] every Question its proper Answer? And this as well out of the Stars of Heaven, as once it was done by Abiather the Priest, out of the Stars of the Ephod.

Sect. 19 The Conclusion. I am not so confident, as I said before, of this Questionary way, as of that by fixed humane Nativities. But I am very confi­dent, that the Omniscient Creator is not at all wanting, for any possible care in his contri­vance of the work of Nature, or for the tender of any possible means that may be had for the supply of all wants: And if it be necessary for mans good to know the time and the judgment, at all such times as he has occasion to use either,Eccles. 8.12, &c. 5.6. as Solomon says it is, and that the wise man shall know it; then it cannot be, but that God hath afforded means without a miracle to come by this knowledge; and this means, pro­bability says, is by the Stars of Heaven, an­swering our Horary Questions; and experience continually affirms day by day, that it is so. And yet do I not think so neither as some have written, as if my Glove hidden up and down here and there in meer sport and wantonness, should be so watched and attended by the Heavenly Bodies, and those Bodies by such servile Angels, as must needs tell me at every time where this piece of Leather is dropt: No, Gods works are serious, and his Eagles ne­ver were created to catch Flies. For although the Heavenly contrivance may aptly respond our serious concerns; so as when David de­sired to know if he should go up into any of the Cities of Judah, 2 Sam. 2.1. and which of them? Yet that they should as aptly comply with our meer frolicks, I hold it ridiculous to imagine. No doubt, but the Heavens are able to shew us infinitely more Learning, than we mortals in [Page 51] this state of corruption can ever attain to un­derstand. It's a great bounty of God Al­mighty that we know so much as we do, and therefore let wise men glorifie the Maker of all things, for all we attain to understand, and far be it from us to belie, or any ways to abuse Gods gracious Works. It is sufficiently plain, that an Astrology there is in the Heavens, and as plain by this time, that Man (in this state of corruption) may attain to understand it. But as for perfection we pretend not to it. And so pass I on to my Third Proposition.

The Third Proposition. That this Astrological Ʋnderstanding may be lawfully and fairly compassed by Natural Means, without any the least of Diabolical helps.

Sect. 1 NOw that I may the more aptly describe how lawfully and fairly this Science may be attained,The Introdu­ction. I shall first shew its Pedigree and Rise, and thence its Essence, and the true natural meaning thereof.

Sect. 2 Astrology is the most excellent part of that noble Science which is called Physiology, Of Natural Philosophy, and the meaning and order thereof. or Natural Philosophy.

Physiology is a Science of Natural Bodies.

The Body Natural may be conceived either generally,, as it is but one great Body; or else specially, as it may be divided into two, or sub­divided into many thousand several Bodies.

The general Body of Nature is called the World, or the whole World, which, as it is ge­nerally [Page 52] considered, makes all of it but One en­tire Body.

This general Body admits of many special Divisions and Subdivisions. And first, it part­eth into two Branches, making one Body Na­tural, called Coelestial, and another called Ter­restrial. And hence arise two Sciences, the one of which may fitly be called Oranology, or Astro­logy, and the other Geology.

Sect. 3 Of Geology, or Natural Philo­sophy Terrestri­al, and the meaning there­of. Geology is a Science that treateth of the Natural Body, called the Earth, and speaks either generally of the whole Earth, or specially of the parts, or some particular part thereof. This Science of Geology is either meerly Specu­lative, or else for practise also.

Odder thereof. Speculative Geology consisteth in the meer knowledge of the Earth, in whole, or in part, and of the Principles and Affections thereof; and to this purpose it treateth either of the common being of any earthly thing, meerly as it is a Being, abstract from all manner of Matter, both intelligible and sensible; and as it acteth thus, it is called Metaphysical, or Supernatural Philosophy.

Or else it discourseth of a movable Being in its Matter, and that as it is perfectly material; and this is Natural Philosophy, properly so called.

or else, 3ly. it handleth things conversant in matters intelligible, but not sensible, as they are the Abstracts of Matter; and this is called Ma­thematical, or Abstract Philosophy. Of this sort of Science the subject is Quantity, and this is either Continued or Discreet. If of Continued Quantity the Science treateth, then it is called Geometry, or its subordinate Perspective. But be the Quantity Discreet the Science treateth [Page 53] of, then is it called Arithmetick, or its subor­dinate Musick.

Natural Philosophy properly so called, treateth of Terrestrial Bodies, either Simple or Mixt. The Simple Bodies are the four Elements, cal­led Fire, Air, Earth, and Water, which among them do so fill all places of the Earth, from the utmost and inferiour Bodies of the Hea­venly matter, unto the inmost centre of the Earth, so as there remaineth no such thing as Vacuity any where under the cope of Heaven.

Mixt Bodies are compounded of the four Ele­ments, and are either Animate or inanimate Bodies. Animate Bodies are either Vegetive, Sensitive, or Rational.

Now while the Learned Artist studies the Earthly Body Natural, the Sciences of Geogra­phy, History, and Chronology do naturally flow from that Study. The first of these describeth the situation of the Earth; the second de­clareth the story of all that was ever seen or done in it; and the third telleth how much time hath passed from the Creation unto every time present. Subordinate to these are Topo­graphy, and particular Stories of Places, and Chronologies of particular Periods.

Practical Geology, or Natural Philosophy, consisteth in such a practise, as maketh use of Speculation for the profit of Mankind, so as to leave a track or fruit of its operation remain­ing, after the act is past and gone. And this is a sort of Study that is called Art rather than Science.

The Subject of this Art is either Man him­self, or something else. If Man himself be the subject to be practised upon, then is the busi­ness either to teach him Manners, and this is called Ethical Philosophy; or else to teach [Page 54] him the Art of Reasoning, and this is called Logical Philosophy; or else to teach him the Art of Speaking, and this is called Grammati­cal, or Rhetorical Philosophy. If something else be the Subject, then either it is the Earth, or the Fruits of the Earth. If the Earth, then is the business to dress and till it, and this kind of doing is called the Art of Agriculture. If the Fruits of the Earth, then the business is to prepare them so, that they may become fit for Health, or Wealth, or Food, or Cloth, or a thousand things as Mankind hath need of. If for Health, then this doing is called the Art of Medicine; if for Cloth or Food, &c. then it is called the Art of Cloathing, Drapery, Cookery, or by as many names as Man has uses to employ the Fruits of the Earth about.

Sect. 4 Of Oronology, or Astrology, or Natural Philo­sophy Celestial, and the mean­ing and order thereof. Now after the manner of the Ter­restrial World, so is the Celestial. Astrology, or rather Oranology, is a Science that treateth of the Natural Body called the Heaven, and speaks either generally of the whole Heaven, or specially of some particular part thereof.

This Astrology, or Ʋranology, as it is a part of Physiology, so has it the same Principles, whether Internal, as Matter and Form; or External, as the Causes Efficient and Final, Principles of their own nature; and Chance and Fortune, Principles by accident.

It hath also the same Affections, Internal, a Motion and Rest, Finity and Infinity; and Ex­ternal, as Place and Time.

Ʋranology is either meerly Speculative, or also Practical.

Speculative Ʋranology consisteth in the meer knowledge of the Heavens, either in whole or in part, and of the Principles and Affections thereof; and to this purpose it treateth of [Page 55] these things either Metaphysically, or Mathema­tically, or meerly Naturally.

Mathematically, it treateth of Astronomy, or Ʋranometry, which is a Science that treateth of the Magnitude, or Measure, or Number of the Heavens, or of the Stars of Heaven.

Naturally, it treateth of the Heavenly Bo­dies, and their Nature, Motion, Aspects, and Operations. And hence follows the Science of Astrology, or Ʋranology, whose business it is to study and declare these things, and the reasons thereof.

Practical Astrology, or Natural Philosophy, is That Art, whereby a man does so imploy his skill in the Nature of the Heavenly Bodies, as to make a lasting profit and advantage of it, to the use of himself, or of Mankind in general. Hence follows Judiciary Astrology, which is an Art, that by certain known and long expe­rienc'd Rules, discerns future Contingencies, how and when they are to come to pass, by the situation of the Heavens, and the Stars therein, and by their Motions and Aspects, com­pared with the knowledge of their Nature and Operations. So as in the main, Astrology is nothing else but a Bundle of Aphorisms or Experiments, which the wisdom of all Ages hath gathered up together, concerning the Nature and Acting of the Heavens, and hath communicated and published for the com­mon good of Mankind. Some of these were brought to light by Shepherds, others by Husbandmen and Seamen, and some by Scho­lars, and all communicated together.

Sect. 5 These Experiments they have gain­ed from the Heavens, as Physicians do theirs concerning Medicine from the fruits of the Earth; their way is to gather Herbs, and taste [Page 56] them how they are hot or cold in the First, Second, or Third Degree; and to try them, what their effects are, in Potion or Plaister; and hence learn they to understand what each Herb or Flower, Metall or Mineral, is able to bring forth. And after this manner, by vir­tue of a muititude of Experiments, and a constant observation from time to time, and at all times, have they invented and brought up the famous Art of Physic and Chyrurgery. After this very same manner has the Astrologer gained all his whole skill of the Heavens: Taste them indeed he cannot, but he has his Eye, and his Ear, and his sense of Feeling, and his reason of Apprehension, and judgment to observe the effects of the Heavens, and their influences upon Man and Beast, and upon the whole Earth; and hence he is able to argue from the Effect to the Cause, what the Nature is of Heaven in general and in particular, and of many of the Stars what they are able to produce. And after this manner, by virtue of a multitune of Experiments, and a constant observation from time to time, and at all times, have Learned Men invented and brought to light this famous Art of Ʋranolo­gy, commonly called Judiciary Astrology; and there is no more of Diabolical Art in this, than there is in the study and practice of Physic and Chyrurgery, there being not a tittle in this, but what is learned after the same manner as are they, all being the progeny of Experience and Observation; Of the Subject of Uranology, the Heavenly Body Natural, and its confi­derations. and be there any difference, this is the eldest Sister, and the most ingenious Art of them all.

Sect. 6 The subject of Ʋranology, and that as well of the Speculative as of the Practical part of that Science, is the Body Natural of Heaven.

[Page 57]Heaven is a Body Natural, most simple, solid, spherical, clear, and moving constantly in a Cir­cle, and this by virtue of an innate power always within it self. And thus far all the Learned Philosophers generally do assent and agree.

This Heaven waxeth old as doth a garment, as witnesseth the holy Writ: Moreover the Effects do shew as much, the stature of Man in every Age decreasing, and the fruitlesness of the Earth in general continually increasing, as if the Heavens above failed to supply Natures off-spring below, with their wonted stock of vertue.

The matter of this Heaven is not the same with that of the four Elements, or either of them, either simple or mixt, but either is of a purer and more excellent mold than any of them, or else is a most pure quintessential mat­ter, composed beyond all that Art or Earthly Nature was ever possibly able to contrive.

This Body Natural of Heaven is to be con­sidered either in its own proper matter, or in re­spect of the Codies therein moving.

Heaven in its own proper matter is to be con­sidered in its Quantity, Quality, or Action. The Quantity of Heaven consisteth in Number and Measure.

Sect. 7 The Quantity of Number seemeth to divide the great Body of Heaven into several and different Orbs. Some are of opinion,Of the Number of the Heavenly Orbs. that there are ten or eleven of these distinct Orbs of the Heavens; that is, ten of them besides the Emperial Heaven, whose immensity no mortal man is able to comprehend, Others suppose there are but eight of these Orbs, that is, seven Orbs of the seven Planets, besides that one of the fixed Stars, all of them containing every one his inferiour Orb within his own Circle, [Page 58] wrapping one about another, like the several Coats of an Onyon, and the Sun or the Earth, inclosed in the Centre of all like the Ball in the midst of the Onion, of which, some say one, and some say the other, to be the inner­most, but Astrology makes little matter which; and so whether there be eight or ten of the Heavenly Orbs, or more or fewer, Astrology makes but little of concern; or whether there be but one general Orb, wherein the Pla­nets and fixed Stars do ride in their several Circuits, loose from the Heavenly Body, as Birds flying in the Air, or as Fishes swimming in the Sea, Astrology does not undertake to decide:

But howsoever, or which way soever we do account either the Sun or Earth to be the Centre of the World, or the Orbs to be more or fewer, or to be fixed to the Planets and Stars, or loose from them both; as we cannot say certainly how they are, seeing they are so much above our reach of reason and compre­hension, so we need not greatly care or con­cern our selves, saving for recreation in our meer Speculations. Yet sure it is, by perfect Demonstration, That from the Centre of the World unto the utmost limits of the Starry Heaven, there is a vast and immense Body of Heaven, consisting of that most simple, solid, spherical and clear matter, so as if it were most excellent refined Crystal we are able to go thorow all; all which St. Paul seemeth to account but one Body of Heaven, the Air be­tween that and us making thePsal. 8 8. Dan. 7.2, 13. first Hea­ven, and that vast Body aGen. 1 17. second, beyond which that holy Man being wrapt up, was in the Emperial Heaven above all, where he saw and heard things unspeakable in the2 Cor. 12.2 Matth 6.9. chap. 24.36. third Heaven.

Sect. 8 The Quantity of Measure cuts out this whole Body of Heaven into several spaces of Heighth, Depth, and Width.Of the measure and space of the Heavens, as they are com­monly divided.

These spaces of Measure are chiefly bounded by the Equinoctial Line, and the two Polar Points.

The Equinoctial Line is a great Circle, which we imagine to compass the whole World of Heaven and Earth in that space [extending from the Orb of the Moon unto the Emperial Heaven) where the Days and Nights are of equal length all the whole year about.

The Polar Points are those two Points in the immense Ball of the World which are equi­distant from the Equinoctial Line; the one in the utmost Northern, and the other in the utmost Southern point.

Now this Equinoctial Line is conceived to be precisely 360 Degrees in its whole circuit, or divided into so many equal parts of space; and every one of those Degrees is divided into the space of 60 Minutes, or 60 several parts of a Degree; and every Minute into as many Seconds.

And as the Equinoctial is, so is the Meridian conceived to be the space of 360 Degrees. This is another great Circle, extending from the one Polar Point unto the other, and twice cutting the Equinoctial Line, compasseth the whole World from North to South, as the Equinoctial doth from East to West, and so returneth unto the same Point where it first began. But whereas the Equinoctial Line is a certain space immutable, the Meridian Line is not so, but is immutable, and circleth the World in any or all Degrees of the Equator, even as we please to conceive or imagine.

[Page 60]The 360 Degrees of the Equinoctial Line are called the Longitude of the World, because they are in order as the Sun and all the Stars do move along in their Circuits round abount the spacious Heavens in their several Orbs. But the 360 Degrees of the Meridian are called the Latitude of the World, be­cause they mete out that distance, wherein the Sun and all the Stars, in a due and certain breadth one from another, do move in their Circuits from East to West.

The Sun in his Circuit keepeth not the Equinoctial Line, but declineth one part of the year unto the Northwards, and another part of the year unto the Southwards: And all the other Planets observing the same or­der, (excepting that whereas the Sun keepeth to a constant and level track, these vary some­times more and sometimes less distant from the Equinoctial Line, than is this track of the Suns.) Hence occasioneth another great Circle to be imagined in the Heavens, called the Zo­diack: This Zodiack being also 360 Degrees in the whole Circuit, is conceived to be about 16 Degrees in breadth; for that the Planets having sometimes (some of them at least) 8 Degrees and odd Minutes in North Latitude from the Suns course, and sometimes as much in South-Latitude; this Zodiack, which is, as it were, the high road-way of the Planets in their Perigrination about the World, is esteemed to be of so much breadth, as the Pla­nets any of them do swerve in their Latitude to the North or South: And the Suns path­way in the midst thereof is called the Ecliptick Line.

This Zodiack is divided into twelve equal parts, called the Twelve Signs; and these be­ginning [Page 61] where the Sun entreth the Equinocti­al to the Northwards, the first Sign is called Aries, and the rest in order are called Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sa­gittarius, Capricornus, Aquarius, and Pisces. These Signs are divided all of them into 30 equal parts, called Degrees; and these Degrees are all of them subdivided into 60 equal parts, called Minutes, and they again are subdivided every one of them into 60 Seconds, and they again into Thirds.

Now when the Sun entreth into the Sign called Cancer, then is he in his greatest North Declination, and at that time is distant from the Equinoctial Line 23 Degrees to the North; whence occasioneth the Circle called the Tropick of Cancer, the Centre of which be­ing the North-Pole, it compasseth so much of the Call of the round World, as falls under 23 Degrees and above an half from the Equa­tor to the Northwards. And where the Sun entreth the Sign called Capricornus, he is un­der his greatest South Declination, and thence occasioneth another Circle to be imagined, called the Tropick of Capricorn, as many De­grees distant from the Equator to the South. Forty five Degrees distant from each Tropical Circle are two Circles more, usually imagined, called the Artick and Antartick Circles, which being but little above 20 Degrees distant from each Pole, do also compass some little portion of the skirt of the world. And inferiour to these are other Circles, called Parallels, which running from East to West, so divide the Hea­vens into several spaces between the greater Circles.

Sect. 1 Now meerly to know these things is Speculative Astrology, commonly called Astro­nomy: [Page 62] but by these imaginary spaces, and the motion of the Sun and Moon thorow them, to know (as by certain standing rules) when it will be Summer and Winter, and when it will be Spring and Fall, is that which we call Judiciary Astrology,

Sect. 9 Of ibi Quality of the Heauenly Matter. A second thing to be considered, is the Quality of the Heavens. The Quality of the Heavenly Matter is either such as is palpa­ble and apparent, or else such as is secret, and not easily perceptible.

The apparent quality of the Heavenly mat­ter is, that it is pure, clear, resplendent, round, simple, and solid, and always in motion, and and that of its own innate power and pro­perty.

Sect. 10 But besides these, there are certain secret and imperceptible Qualities of this Hea­venly matter; and these, because they are se­cret, cannot so easily be demonstrated that they are indeed such Qualities of the Heavens, except onely by the experience of such inge­nious persons,Matth. 16.2, 3. who have curiously searched into these several tracts of Nature. Who is able to demonstrate that a red evening is na­turally productive to a fair morning? or that a red morning is so apt to bring forth the quite conthahy? unless you will believe an ingenious Observator, who can tell you, that he has al­ways found it fo, onely barring some few rules of exception? and so, fain would I know how a man would prove, that two Plants grow­ing close together on the same Bank, the one of them is wholesome meat, and the other is rank poison? A man will answer perhaps, I have tasted the one and the other, and I find it so upon my tongue; and reasonable men will be­lieve such an answer from an ingenious man, [Page 63] skilled in the nature of Herbs, without any further demonstration of any thing, by the looks or shapes of the leaves, roots or flowers of either Plant. And if so, why will you not as aptly believe an ingenious Man, skilled in the Herbs of Heaven, that will tell you by the like experience of observation, that the one of these Plants is an Herb of Saturn, a malevo­lent Planet, by whom it is influenced with its poisonous faculty; and the other is an Herb of Jupiter, a benevolent Planet, by whom it is influenced with its nourishing faculty, in­somuch as though these Plants are both nou­rished by the same cold earth and warm Sun, yet are their operations nursed out of two quite different breasts. But you will say per­haps, that this is an abstruse observation, and therefore not so apt to be believed, as that which is made by a plain taste. And say I again, some men that are naturally born to it (as it were) are as apt at these obstruse observations, as other men are to rellish bread and meat. And if any man has not so much reason as to be bound to credit all their observations and experiments, yet me thinks such should be obliged, in civility at least, to suspend harsh censures, and not to say as some use to do, as if all things they cannot presently apprehend a reason for, were therefore meerly Diabolical. But to return to our business.

Sect. 11 These secret qualities of the Hea­venly matter,Of the true and proper Quali­ties of the seve­ral spaces of the Heavenly mat­ter. are either such as are the true and proper qualities of the several parts and spaces of the Heavens, or such as are so by ac­cident.

Now to be able to say what is the proper quality of the Heavenly matter, we must first measure out the Heavens into several spaces [Page 64] of place. For as it is upon Earth, all ground will not bring forth the same fruit; so is it in Heaven, all places in Heaven do not work the same effects. Upon the Earth, a man in his journey rideth one ten miles more or less upon the sands, and by and by he traceth over as many miles more upon the clays, and after that another parcel upon the gravel: So seems it unto us by the best of observation, as if it were in the Heavens; for begin we at that point where the Zodiac cutteth the Equator to the Northwards, and there we meet just entring the Sign Aries, Of the Quality of the Twelve Signs. and holding on from thence forwards for the space of 30 Degrees; This, observation says, is a Sign hot and dry, like an high gravelly or sandy ground; and when this Sign ascends at a Birth, or if the Sun or Moon be in it, it usually contributes unto the Native a dry Body,See Doct. of Nat. sib. 1. chap. 10, sect. 1. lean and spare, strong and big bones and limbs, piercing eyes, with black eye-brows, a swarthy complexion, and sandy. coloured or red hair, and inclines him to be cholerick, brutish, violent, and in­temperate; that is, this Sign does naturally effect these things. But if the Planets Jupiter or Venus be in the Ascendant, or in this Sign, it alters the case for the better, both for qua­lity and complexion of the Native; but if Saturn or Mars be there, then it alters for the worse. For as the ground will some of it bear Wheat, and other some Rie, and yet by adding compass to it, or by ordering it accor­dingly, the nature of the mold is many times made to bring forth fruit contrary to its na­ture. Even so it is when the Planets or their Aspects fall strongly into a Sign, they quite change the nature of it many times. But if none of these be, then the Sign Aries pursues its [Page 65] own nature unavoidably. After this follows the Sign Taurus for another 30 Degrees, and this, much divers from the preceding Sign, is of Nature cold and dry, as if out of an hot sandy soil a man were of a sudden to enter into a cold clayie Countrey. This Sign Ascending, or upon the Suns or Moons place, usually ren­ders up a person with a broad brow,See Doct. of Nat. chap. 10. Sect. 2. thick lips, and curled hair of a dark colour, and of qualities somewhat brutish, slow, melancholly, and yet a little furious. Next follows the Sign Gemini, of nature hot and moist, like a fat and rich soil, and gives a Native tall,Ibid. Sect. 3. with much duskish coloured hair, of a sanguine comple­xion, and of a good wit, and of qualities hu­humane and aiery, and not without ambition. After Gemini succeeds Cancer; Ibid. Sect. 4. at the entrance of which, the Zodiack being in its utmost Nor­thern point, begins to bend again towards the Equinoctial Line. This Sign is of nature cold and moist, like a moorish and watery Land, and brings forth a Native fair and pale, with dark brown hair, and a fat body, and of qualities phlegmatick and heavy, and inclined to drink­ing. Then follows the Sign Leo, hot and drie,Ibid. Sect. 5. like Aries, and gives a Native with a big head, and a high sanguine ruddy complexion, with great eyes and flaxen hair.Ibid. Sect. 6. Virgo is like Taurus, cold and dry, and makes the Native of a mean stature, and small voice, black hair, and a good wit.Ibid. Sect. 7. Libra venters with the Line to the Southwards, and is like Gemini, hot and moist, and renders a Native tall and slen­der, fair and beautiful, with flaxen hair, and inclined to luxury.Ibid. Sect. 8. Scorpio is of nature with Cancer, cold and moist, and brings forth usually a corpulent person, swarthy, with black hair; of a subtil wit, if not a dissembler. [Page 66] Sagittarius is hot and dry again,Ibid. Sect. 9. and gives a strong body and tall, of a Sun-burnt, ruddy, and well proportion'd face. In the entring of Capricorn, Ibid. Sect. 10. the Zodiack being in the utmost Southern point, begins to bend again to the Line, this is a Sign cold and dry, and makes a lit­tle person lean and slender, of black hair, and a sharp chin,Ibid. Soct. 11: and a long neck. Aquarius is hot and moist, and renders a Native pretty tall and long-visag'd,Ibid. Sect. 12. sanguine and ruddy, but brown, with black hair. Lastly, Pisces is a cold and moist Sign, and gives a short fleshy man, pale and sickly, but of a neat, jetting, humane, apt to be conceited of himself. These Signs also have their peculiar operations in Generation of Man and Beast; as to the Sex, some of them promise a Male-issue, and others a Female, that is, at the Conception, or in case of an Horary Question. And though we cannot g [...] ­ble Nature so far, as to open the utmost rea­son of these operations, yet me-thinks sober men should rest satisfied with the relation of the experience of our constant observations; and the rather, for that the Husbandman treating of his Land, how the one is st [...]ff ground, and the other is light, and how this ground will bring forth one sort of fruit, and that an­other, he can render no more reason for th [...] than we can for this; but, says he, we find it so by experience, and so do we.

Sect. 12 Of the Degrees of every Sign, and how these have peculiar qualities. But again, these twelve Signs, we are to subdivide every one of them into 30 Degrees apiece. And it is further observed, that though the Signs have their general qua­lities, yet these degrees under them do claim certain peculiar priviledges, as it were by way of exception unto the general quality of the Sign. For as in Land, of what measure so­ever, [Page 67] there are peculiar veins of earth of dif­ferent nature from the general soil of the Coun­trey; also there are some places in some sort of Land, that have pits and holes in them,Doct. of Nat. chap. 4. and others that abound with banks and hills, and others again which aboundantly bring forth briars and thorns, so is it in the Heavens af­ter the same manner: As for example, In the Sign Aries, the Degrees 8, 20, and 29 are of nature light, as working a fair and clear skin; but the Degrees of 3 and 16 are dark, as ope­rating a dark and swarthy countenance. The Degrees 24 and 30 are called void, as if work­ing some deficiencies upon the brain. The De­grees 6, 11, 16, 23, and 29. are called pitied, which render a man as if he were always in a pit or snare, not knowing which way to turn him. And the Degree 19 is always ob­served to be a Degree increasing fortune.

Again, the first 8 Degrees are Masculine, the 9 is Femine, from thence unto the 85 are all Masculine, and thence again unto 22 are Fe­minine, and thence unto 30 are Mascultne. In the Sign Taurus, the Degrees 6, 7, 8, 9, and 10, are called Azimene, or deficient Degrees, and bespeak a man some ways lame or crook­ed, or deformed in his neck. In Aries are none of these, but in Cancer are many of them, and so in other Signs. This Taurus also hath De­grees Light, Void, Pitied, Masculine, and Femi­nine, as hath Aries, and so hath the other Signs more or less. But the Sign Cancer has a Degree called smoaky, the nature of which is to work a swarth upon the complexion, and this is the 20 Degree. The 20 of Leo is also, and in the other Signs are more such, although Aries, Taurus, Gemini, Libra, and Pisces have none of them. Now these things are nothing [Page 68] but meer observations found out by diligent taking notice of Signs and Degrees as they Ascend, or as they are tranfited by the Sun or Moon; and it is an experiment very obvious, and apt to be proved.

Sect. 13 Of the Quali­ties of the Hea­venly Matter by accident. Such are the essential Qualities of the Heavenly Matter. Now there are also be­sides these certain Qualities, wherewith they are endowed accidentally; and these are either by means of the situation of the Heavens, or else by reason of something which hath affected this Heavenly matter with other qualities, which it hath an aptitude to entertain. And 1. as for the situation Heavens, we know, that they are always in motion, either ascending or descending. And as it doth appear by very good experiments, according to these situa­tions, the Heavens do produce very various qualities. This motion of Heaven is ordinarily divided into twelve equal parts or proporti­ons, called the Twelve Houses of Heaven; and as it further appears by experience, these Houses are the great Wheel of Nature, where­on do depend the various fortunes contingent to all sublunary matters and things. These twelve Houses are either Angular, Succedent, or Cadent. The Angular Houses are four, cal­led the Ascendent, Mid-heaven, the Seventh House, and the bottom of Heaven. The Ascen­dent is that part of Heaven which is always rising up level with our Horison, the very point ascending is the Cusp or principal Seat of this House,Of the twelve Houses of Hea­ven, and their qualities by accident. And first, of the Ascendent and its qualities. and extendeth about some 5 Degrees above the Earth, and 25 immediate­ly succeeding, ready to ascend. But if Signs of long Ascension do ascend, halfe 5 Degrees above the Earth, are all that this House can claim, and some 13 below are its utmost share. And [Page 69] yet if Signs of short Ascensions do Ascend, it may well be afforded twice 5 degrees above ground, and 50 below. The quality of what­soever part of Heaven that taketh up the De­grees of this House, is to carry along with it the health and life of every Native and thing, that is conceived or brought forth within its jurisdiction. And hence hath this point of Hea­ven a faculty of attracting or receiving the vertues of the Heavenly matter that is acciden­tally transiting that part of Heaven at Birth, and also of the Planets and fixed Stars in their Transits, and of all the rays of the Planets in their Aspects into this part of Heaven, in or­der to the forming of the shape, stature, tem­perature of the body, quality of the mind, and of all accidents and contingencies which shall befall the Natives body, or health, or life, unto his dying day. Such a sympathy it seems there is between this part of the heavenly frame, and of every act and thing that is hatch'd, and re­ceives life under it. For as the seed in the ground, after it hath first put forth root, buds forth and appears above-ground; so the Hea­vens, after they have framed the Embryon, and the Temperament thereof, under the Earth, give it life and being of its own, putting forth level with them as they just ascend. For we do not suppose as if the temperature and qua­lities of the Native were framed wholly at the exact time of Birth, although the situation of Heaven at that time never fails exactly to de­scribe them. No, these temperatures and qua­lities are formed in the womb, from the Con­ception, but yet the Birth describes them, be­cause that Birth cannot fall at any moment af time, but even with that part of the Hea­venly matter ascending, which is interressed [Page 70] in those temperatures and qualities. And now therefore look what the nature of this ascen­ding point of Heaven, qualified with Planets and Stars, and their Aspects, such a person qualified and endowed shall the Native prove; and of these qualities and temperatures, and of the whole health and life of the Native, does this point ascending take the whole charge.

Of the Fifth and Eleventh Houses, and their qualities.Now the Attendants and Ʋpholders of Life are two: 1. Children or Off-spring attends to hold up the continuance of it in this World: And 2. Religion and Learning do come in to uphold it unto eternity in another World. These two therefore in an harmonious Trine (as if making up that threefold cord; of which Solomon hath said, it can never be broken) do wait upon the ascending point of Heaven, the one in a succedent House, called the fifth House of Heaven; and the other in a Cadent House, called the ninth House of Heaven. And to this purpose,Doct. of Nat. chap. 6. sect. 5. look what is the state of this fifth House at a mans birth, such shall be the state of that mans off-spring; and the Heavenly mat­ter, Planets, Stars, and Aspects then there, shall apparently shew the Conditions,Doct. of Nat. chap. 6 sect. 9. Qua­lities, and Fortunes of the Natives whole off-spring, what, and how they shall prove. So also look what is the state of the eleventh House in a Nativity, such shall the Native prove for matter of Religion and Science; and the Hea­venly matter, Planets, Stars, and Aspects there­in shall shew what and how the man shall prove, whether for wise or foolish, devout or Schismatical, and what Studies and Arts he shall be inclined to follow. These are the Mat­ter for Grace to work upon; but as for Grace it self, Nature hath no power over that, Grace [Page 71] must Rule Nature, but Nature cannot sway Grace.

Sect. 14 The second Angular point of Hea­ven is called Mid-heaven, Of Mid-heaven; and its quali­ties. and is always that point of the Heavens which culminates, or is the very top of the whole Heavenly frame. And what ever part of Heaven happeneth to be here culminating at the Birth of any Person or Thing, that takes charge of, and carries along with it ever after the Preferment, Honour, Profession, Mastery, and Authority of the Native: And as are the Planets, Stars, Aspects, and Heavenly Matter placed and situate in this point, or in the Degrees thereto pertaining, so shall the Na­tive prove in his life-time for all matter of Dignity and Advance in this World, whether for more or less, fortunate or unfortunate, fa­voured or disgraced.

Attendents upon,Of the Second and Sixth Houses, and their qualities. and Upholders of a mans Honour and Dignity, are Wealth and Servants. The first of these does wait upon Mid-heaven in a succedent House, called the Second House of Heaven, and the other in a Cadent H [...]use, called the Sixth House of Heaven; and these two are situate both in an harmonious Trine to the Angular point of Mid-heaven it self. And now look what the Planets, Stars, Aspects, and Heavenly Matter are in either of these Houses, such shall the Natives Fortune prove for matter of Wealth and Servants, whereof the first for Wealth, and the second for Ser­vants.

Sect. 15 The third Angle of Heaven is called the Seventh House, Of the Seventh House, and th [...] Eleventh and Third, and their qualities▪ and is always that point of Heaven, and the Degrees appendant, which is descending or setting out of our Horizon, and is diametrically opposite to the Ascendant. Now as the rising Heaven is the Conduit of [Page 72] life, so is this setting Heaven (level with the Ascendent) of all affairs level with life, such as are Marriage, and all manner of dealings in the World, and the Natives Sweet-heart, Wife, and all persons he has to deal with, whe­ther Friends, Strangers, or Enemies, and those either honest men or thieves. And the Planets, Stars, Aspects, and Heavenly matter in this point at a Nativity, do apparently shew how a man shall be had for matter of Wives more or fewer, any or none, good or bad; and for matter of dealing, how fortunate or unfor­tunate he is like to prove; and for matter of Thieves and Enemies how he shall be troubled with them more or less, or whether he shall overcome them, or they him. Necessary Up­holders of Marriage, and Defenders against Thieves and Enemies, are Friends, Kindred, and Neighbours. And these in their Trine to the Seventh House are brought forth, the first out of the Eleventh House of Heaven, a Succedent House and the other out of the Third House of Heaven, a Cadent House. This Eleventh House, and the Planets, Stars, Aspects, and Heavenly Matter therein, do shew the state of a mans Friends and Hopes in this life. And the Third House describes how happy or unhappy a man shall prove in his Brothers, Sisters, Cousins, and Neighbours.

Sect. 16 Of the Seventh House, with the Twelfth and Eighth, and their qualities. The last Angle of Heaven is the Fourth House, called the Bottom of Heaven, and is always that point of Heaven which seems to hang at the very bottom of the round Ball of the Celestial World, and is Diametrically opposite to Mid-heaven. And as that shews what a man shall rise to in this World, so this declares what, and when shall be his fall, end, or death. This House has signification therefore [Page 73] of the end of every matter, and amongst other ends, of the Grave, which is the end of all men living. And the Planets, Stars, Aspects, and Heavenly Matter in this House do shew, what kind of end every Native is like to find, whe­ther honourable or dishonourable, and the like. Retainers to this House are Tribulation and Death; the one signified by the Eighth House, a Succedent House of Heaven, and the other by the Twelfth House, a Cadent House. And the Planets, Stars, Aspects, and Heavenly Matter in these Houses do shew how men shall be had for matter of tribulation and afflictions out of the Twelfth House, and for matter of Death out of the Eighth House.

Sect. 17 Now besides these named, these Houses have also every one of them other sig­nifications, that they take charge of upon other grounds and reasons. The Ascendant signifies the Native coming into the World; and the Fourth House at the same time signifies the Parents of the Native going out; For one ge­neration goes off, and another always comes in, Eccles. 1.4. ac­cording to the course of Nature. Of these Pa­rents, the Father is more especially signified by the Fourth House; and then secondarily, but not so forcibly, the Mother of the Native is signified by the Tenth House, and the Grand-father by the Seventh, and Ʋnkles and Aunts by the Fathers side by the Sixth, and Ʋnkles and Aunts by the Mothers side by the Twelfth. Hence also comes it to pass, that by the Fourth House are signified Houses and Lands, and all manner of Patrimony left by the Fathers; and by the Eighth House are signified Goods left by Will of the Dead. Also the Second and Sixth Houses in half Trine, the House of the Grave, and in opposition to the Eighth and Twelfth, [Page 74] have a secondary signification of Sickness and Death. So the Eleventh and Third in half Trine to the Ascendent, have secondary signification of Children and Sciences.

Sect. 18 Of the Acci­dental Quali­ties of Heaven, as they happen by reason of something which hath af­fected them. Thus far of the Accidental Quali­ties of the Heavenly Matter, as they happen by means of the situation of the Hea­vens. Now come we to the Qualities of the Heavens, as they happen by reason of something that hath affected the Heavenly Matter, with such new Qualities, as it hath an aptitude to entertain. These things thus affecting, are either the Moon, or some other of the seven Pla­nets.

Of the Quali­ties of Heaven by the Moon in her Nodes af­fected.And first and principally, the Moon hath a main stroke in this work. It is observed, that the moon circleth the Earth once in every 28 days space; but in this perambulation, she does not at all keep to the Suns path in the Ecliptick Line, nor does she always hold her self on the same hand of that Line, but once in every fourteen days space she crosseth that Line, and so moveth sometime on the North, and other whiles on the South side thereof. And now is it farther observed, that that pe­culiar place of Heaven when the Moon cut­eth this Line, is very much affected with this her motion. The Moon is the great Lady of Life and Growth, and whed she cutteth this Line therefore to the Northwards, (which is to come nearer into this Northern World) then leaves she behind her an extraordinary measure of fruitfulness upon that point of Hea­ven, so that (like unto rich Compost, which whether it be laid upon Grass or Corn, makes it exceedingly to grow the better, so) it won­derfully fructifies with its influence all things whatsoever happening within the line of its [Page 75] jurisdiction. This point is usually called the Dragons Head, or the Moons North Node, and is ordinarily found marked thus, [☊] which as it ascends, it strengthens Life with a strong and lively constitution; if in Mid-heaven, it promises great Honour, if in the Eleventh, as much Wealth. If the Planets Jupiter or Venus happen to be in this point, it makes them much the stronger in their good nature to do the more good; but if the Planets Saturn or Mars be in this point, it makes them also the stronger to do mischief, so that like ill weeds in good ground they thrive exceeding­ly, over-topping the good seed. But now when the Moon cutteth the Line to go from us to the Southwards, then leaveth she that point of Heaven where this intersection was made, as barren to all intents and purposes as the other was fruitful. Hence this Point ascen­ding blemishes Life, and leaves a stain upon it, empaireth Honour in Mid-heaven, and wastes Riches when it happens in the Eleventh: It weakens as well the good natures of Jupiter and Venus, as the ill natures of Saturn and Mars. But now beyond the Equinoctial our experience is silent, yet suppose we, that the Dragons Tail is the fruitful point, and the Head the barren point, for that the Moon going off from us, is coming on with them.

Sect. 19 Next unto these Nodes,Of the point called the Part of Fortune, and its meaning and qualities. there is another point called the Part of Fortune. This is the distance of the Moons place from the Suns, added to the Ascendent; and the nature of it is, (as wise men have diligently observed) that if this point be situate amongst fortunate Stars, or in a fortunate place of Heaven, then promiseth it success in Health, or Wealth, or Honour, or Off-spring, according as it is seated [Page 76] in the First or Eleventh, or First, or Fifth, or what other House: but if it be not so fortu­nately placed, it threatneth the contrary. And the reason of this seems to be, for that the Sun, Moon, and this Ascendent, being the prime conduits through which runs this stream of Life. and all manner of Fortune good or bad, this seat of the part of Fortune is the harmony of all three concentring. And thus much may serve as to these accidentally affected Qualities in general.

Sect. 20 Of the Quali­ties of the Hea­vens by the other Planets in their Tran­sits affected. Now besides these, are certain Qualities accidentally affected, which concern onely particular persons or times. Thus the places of Saturn, or Mars, or the Tail of the Moons Node in the Vernal Figure, are unfortu­nate to all intents or purposes for that year. And the same in any of the Quarter Figures, is something of the same nature for that Quarter. The places also of Jupiter and Venus, in a Vernal or Quarter Figure, are as fortu­nate, as the other unfortunate for the same times. The places of an Eclipse of the Sun or Moon, and of Comets, are also fortunate or in­fortunate, as occasion may serve, or as persons may be concerned in them. The place of Sa­turn or Mars in a mans native Scheme, proves always unfortunate to that man all days of his life; and the place of either of the same in a revolutional Scheme is as bad for that year. But the place of Jupiter or Venus in a Native, or revolutional Scheme, is always as fortunate, either for a mans life-time, or for the year, as it is concerned, as the other was infortunate. Also the places of the Twelfth House, or Eighth, or Sixth, as they were in the Natives Scheme, have always bad significations to that man whensoever they come up upon [Page 77] any concerns. And the places of the Tenth House, of the Eleventh of the Ascendant, and the Second House to many purposes, do ordi­narily proclaim as much good to a man, as they come up into concern.

Sect. 21 Such are the Qualities of the Hea­vens. Now their Actions are nothing else,Of the Actions and Passions of the Heavens▪ but that thing whereby these Qualities are put into practise. And to this purpose it appears, that innumerable are the Actions of Heaven, beyond all that we are able to imagine.Judg. 5.20. When Barak and Deborah were victorious against King Ja­bin and Sisera his Chieftain, the Stars of Hea­ven were at that Battel, and fought in their courses against Sisera. And thus do they in every Battel that is fought, taking one side or the other. These have the management of every Ship that goes to Sea, and of every Crop that grows on the ground, and of every Man that is born of a Woman, and of every Beast that goes on all four, and every Bird that flies in the air, and indeed of all the great matters of the sublunary World. But yet these Heavens are also subject to Passions; and then were they,Josh. 10.13. 2 King. [...]0.11. when by a kind of violence the Sun and Moon, and all the Host of Heaven, were made to stay their course, and at another time when they were made retreat. Also thus were they, when the power of their natural influence was over-powered, as it was at such time as the Waters of the Red Sea could neither ebb nor flow,Exod. 14.21, 22. D [...]n. 3. nor run their course; and when the Fire could neither scorch nor burn, as in the case of the Three Children. And thus it is so often as a wise man masters the Heavens by the help of Grace, or by virtue of acquired moral habits; by either of which, men are able to force the Heavenly influences, as if a man should force a [Page 78] River to ascend the Stream, as by Art and Strength may be done.

Sect. 22 Of Astrology properly so cal­led, or the Ce­lestial Body Na­tural, as it is considered in respect of the Bodies moving in the Heavenly World. Having now done with Ʋranology, or the Science of the Body Natural of Heaven, as it is to be considered in its own proper matter, next come I to Astrology, properly so called, which is the Body Natural of Heaven, as it is to be considered in respect of the Bodies moving in Heaven, which are Stars. And these are either fixed or movable Stars, called the Planets, which are in number seven; but the fixed Stars are innumerable.

A Star by Aristotle is defined to be a thicker and more compact part of Heaven than the meer matter of Heaven, round, and capable of giving light.

Sect. 23 Of the fixed Stars, and their Nature, Num­ber, and Qua­lities. 'Tis the general opinion, that the fix'd Stars are fastned in the Eighth Orb of Heaven, and do move onely as their Orb moveth: but Reason hath not absolutely de­termined this point, so as to leave no doubt in the case remaining. For though they make all of them an equal motion among themselves, yet stir they all together, all of them almost one minutes space in a years time. But whe­ther this motion be together with their Orb, or loose from it, is a disputable question; but yet which way soever, Astrology makes no matter.

These are observed to differ from the Pla­nets by their twinkling or sparkling. And hence our modern Philosophers are of opinion, ma­ny of them, as if there were an innate light in these fixed Stars, even as it is in the Sun. But Astrology cares not for that neither.

These Stars are either numbred and known, or innumerable and unknown.

The known fixed Stars are usually counted [Page 79] 1022, and are observed to be of six different Magnitudes, and of 48 several Configura­tions.

Of the first Magnitude are ordinarily com­puted 15 Stars, of the second 45, of the third are 205, of the fourth are numbred 477, of the fifth are 217, and of the sixth but 49.

These Configurations are either within the Zodiack, or on the North or South side there­of. Within the Zodiack are those twelve, from whom the twelve Signs have their denomina­tions, and are called Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. On the North-side the Zodiack are 21 Constellations, which are called Ʋrsa major, Ʋrsa minor, Dra­co, Cepheus, Bootes, Corona, Engonasis, Lira, Avis, Cassiopeia, Perseus, Heniochus, Opheucus, Serpens, Sagitta, Aquila, Delphinus, Equisectio, Pegasus, Andromeda, and Triangulus. The Southern Constellations are 15, and are called, Cetus, Orion, Eridanus, Lepus, Canis major, Canis minor, Argos, Hydra, Crater, Corvus, Centaurus, Lupus, Ara, Corona, and Pisces mag­nus. Besides these are innumerable other Stars, disposed of in the several parts of Heaven, ge­nerally called Sporades, or Stars without form.

Sect. 24 The fixed Stars are doubtless all of them of great use in the operations of Nature,Of the nature and use of the fixed Stars of each Magni­tude. but we mortalls have not parts and means sufficient to distinguish them all, according to their peculiar virtues. The nearer they are situate unto the Ecliptick Line, and the Zo­diack, so much the apter are they to operate in the common acts of Nature; and so much the easier are they allured into the opportunities of our acquaintance. Also the bigger these Stars are, the apter are they to be understood.

[Page 80]Of the first Magnitude we have notable ex­perience of that Star in Leo, called Cor Leonis, in 25 Degrees of the Sign, to be of the nature of Mars and Jupiter mixt together, to be a Star greatly contributing to Noble qualities, and Kingly favours. Famous also is the know­ledge of Spica Virginis, a Star of Virgo by Con­stellation, but in the Sign Libra. This is a Star of the nature of Venus and Mars, and gives an amiable complexion, and contributes much to Ecclesiastical Preferments. After these are very well known the Stars called Aldebaron in Gemini, and Antares in Sagittary, both Stars of Mars, provoking unto courage, but withall inclining to cruelty. Of the second Magnitude are the South Ballance, and the Head of Pollux, both Stars of a violent nature. Of the third Magnitude, the Head of Medusa, or Algol, is famous for its mischievous inclina­tions; and so are the two Asses Stars of the fourth Magnitude. Of the fifth Magnitude are the Pleiades, Stars of great moment, by reason of so many of them together in a cluster. Stars of the Sixth Magnitude are very small, yet are these also well known to be exceed­ingly operative, and that especially when a company of them are together. As in the Breast of the Crab, called Prasepe, where se­veral little Stars look like no more but a meer white Cloud, and yet have we often seen, how this Constellation brings about the breaking of ones leg, head, or arms with a stone, or some such like.

Sect. 25 Of the use of the Fixed Stars in prognostica­tion of the Wea­ther. These Fixed Stars also do general­ly shew themselves exceeding much in the change of the Weather, as they happen to rise, culminate, or set with the Sun or Moon, or any of the Planets. And notwithstanding [Page 81] that the crowd of them makes somewhat a confused track, so as it is almost impossible to trace every particular Star by his peculiar operations in this thing, so as to be skilled in all weathers; yet past all dispute is it, that Ingenuity has gone a great way to that pur­pose, and is not without very great perfection of knowledge therein, and very much ac­quaintance with the true and perfect nature and quality of many, if not most of the chief and greatest of those fixed Stars, both for mat­ter of weather and otherwise: Insomuch as there are among the company of Astrologers such, who are as able to say when it shall Thunder, or Rain, or Snow, as to say when it shall be Harvest or Seeds-time.

Sict. 26. Thus much concerning the Fixed Stars.Of the Planets, and what they are. Next as to the Planets or Wandering Stars, they are but just seven of them in the whole number: These are Lights, clear, bright, and shining as the Fixed Stars; but whether they are of the same matter, or different; and if different, whether they are of the more no­ble or inferiour temper, is hard to say; we are not so near them, as to be able to thrust a Spade into their bodies, nor to handle the substance of their matter, so as to be able to distinguish whether it be hard or soft, or thick or thin; nor can we come so near as to be able to discover whether the spots in the Sun or Moon are opake matter, or an empty bo­dy, or what else they are. But as the Learned are not denied to exercise their Ingenuities in saying what they think, so the indifferent Students cannot reasonably be bound to be­lieve, what cannot reasonably and sufficiently be proved. Astrology therefore troubles not those concerns, or either of them. But as a [Page 82] man smitten upon the breast or back with a stone, or staff, or cushion, can aptly discern of what strength the hand is which gave the blow, though he cannot tell what coloured doublet he wears, or of what sort of stuff his wastecoat is made; so are we able, so far as we see the effects, to judge of these Celestial causes, and farther we concern not our selves.

Sect. 27 Of the Nature of the Planets. These Planets are to be considered either in their Nature, Qualities, Quantities, or Actions. 1. In their Natures, they are very much different. The Sun is endued with innate light, but all the rest claim under him. It is apparent, that the Moon borrows her light, and so it appears that Venus does, though it be not altogether so apparent; and probably seems it, that Mercury and the Superiors do the same, though it be not clear [...], demonstra­ble. 2. Some of them have palpable and sensible Influences, besides their secret operations; but others have onely their secret Powers. Thus the Sun very sensibly operates in heat and life, and so does the Moon, but not so ap­parently; but Saturn and Jupiter and the rest act imperceptibly. 3. Some of them are bene­volent in their secret Influences, and others malevolent, and a third sort act indifferently. Thus Jupiter and Venus are wholly benevolent, Saturn and Mars are altogether malevolent, Sol, Luna, and Mercury are indifferent, that is, they are benevolent when well dignified, or when joyned with fortunate Planets, and male­volent when ill dignified, or joyned with evil Planets. As to their situation and motion it is apparent, that about the Earth the Moon it self makes a Circle once in every 27 days and odd hours; and about the Sun, Mer­cury makes his Circle once in every 88 days; [Page 83] and Venus about Mercury and the Sun once in every 225 days. But whether the Sun or the Earth be the Centre of the World, and by conse­quence whether the Earth circleth the Sun, or the Sun the Earth, is not generally agreed yet amongst Astronomers. The first opinion of late years hath gained the greatest number of learned Votes, and seems to make the most ra­tional Hypothesis of the Heavens. But chuse whether way you please, Astrology is no way concerned which way the Conquest leads; but whether the Sun or the Earth be Centre of the World, the Planet Mars circleth all, both Sun, Mercury, and Venus, as well as Luna and the Earth, and this he does once in almost every two years. The Planet Jupiter circleth Mars, and all the rest; but in regard of the great compass he fetches in order to perform his circuit, it is almost eleven years before he can accomplish his rounds. Yet the Planet Saturn circleth this Jupiter and all the rest; but in regard of a far greater compass his jour­ney does require, it is almost 30 years ere he can come about. Hence Saturn, Jupiter, and Mars are called the Superiour Planets, and Ve­nus, Mercury, and Luna the Inferiour; and again, they the slow Planets, and these the swift. And yet not but that Saturn may move as nimbly as the Moon, onely because of his vast and spacious circuit he runs, he seems to us at this great distance from him to be slow, and thence is called, and esteemed as he seems, rather than indeed he is. Now by means of these Circuits about the Earth, hap­pen the seeming Retrogradations of the Pla­nets. Mercury at every turn he gets beyond the Sun from us, in his wheeling about him, seems to return by retrograde motion until he [Page 84] is quite on this side the Sun; and hence he is said to be retrograde four times in every year. Venus in her rounds gets beyond the Sun but once in less than a year, and therefore is no oftner retrograde. Mars and the Sun, or the Earth, differing not so much in their motion, it's not above once in almost two years time, that any thing can be made appear between him and the Earth of any kind of retrogra­dation. Lastly, the Sun seeming to circle the Earth once in one year, occasions also as if Saturn and Jupiter were also retrograde once by the year.

Sect. 28 Of the Quality of the Planets. 2. The Qualities of the Planets are to be considered either in their Conjuncti­ons or Aspects. The Conjunction of a Planet is that, whereby it is bodily present, and acting upon any Subject or Thing, even as when a Hen sitteth hurking over her Eggs or Chickens. These Conjunctions happen, either when one Planet joyneth with another, or of what time any Planet cometh into any concerned part of Heaven, as into the Degree ascending or culminating, as it was at the point of any mans Birth, or Marriage, or any other consi­derable time. In this case, all the Planets have their secret virtues and power of operation, even as a Plaister bodily applied to any part of a mans body, hath its power of attraction or corroboration. To this purpose the Sun hath his secret Qualities, and produceth ef­fects hot and dry for matter of temper, and worketh qualities Heroick, Noble, Magnani­mous, and Majestick for matter of humour: and this does he when he is under ground, and out of sight, as well as when he is above-ground, and in his full shine and lustre. Much of the same nature is the Planet Mars, hot and [Page 85] dry, and worketh humours bold, fierce, violent, and couragious. But yet however these two may seem thus nearly of kin, there is a vast difference in disposition between them; for the Sun is a great and true friend of Natures, and therefore however he may be hot and burning by Nature, yet is he like the fire in the Bush of Moses, which burned and yet con­sumed not. But Mars more like the evil one of an envious eye, where-ever he penetrates, per­formeth his operations with a malignant and consuming heat, which bites like the worm that never dies, and that with a kind of glow­ing heat, that scorches though it never flames. He it is who worketh all manner of Fevers, and other violent and hot distempers in the vitals and intrals of living bodies; and all manner of falls, blows, and wounds of the body, that come by violence, by reason of iron, wood, or stone; and these mischiefs he pursues with such imbitter'd venome, that occasions the ranckling and festering of wounds, and that so, as, without a curb to his fury, be­becomes inevitably fatal; and yet all this while, not the least sensible heat shall be once felt outwardly. These kind of mischiefs are some­times also wrought by the Sun; but then first, it is not naturally so, but by accident, the na­ture of the Suns operation being corrupted by the cross Rays of some malignant Planet, or part of Heaven. And 2. when it is so, there is not that venom in those distempers occasioned by the body of the Sun as in those of Mars. The great work of Mars is, to endue a Native with courage and resolution, and to fit for War; but then withall he naturally breeds quarrels by rash actions, and so cuts out work and way for War. The Sun endues with more [Page 86] Majesty, and being always near unto Mercury, contributes much gravity and discretion unto that Majesty.

The Moons operations for matter of tem­per are cold and moist, and for matter of hu­mour, fickle, and loving novelties, soft and tender, and yet studious. Much of the same nature with the Moon is the Planet Venus, onely with this difference, that whereas the Moon is cold and moist, Venus is rather cool and moist; and whereas the Moon is but indifferently affected to befriend or envy, Venus is altogether friend­ly to her utmost power. But in operation of humours, Venus stirs up exceedingly unto all manner of delights and pleasures, as unto Mu­sick, Play, Merriment, Marriage, and all kind of such like matters. The Moon being naturally very cold, many times breeds flegmatick and rheumatick distempers; but Venus is one of Natures good Nurses, and prevents diseases.

Jupiter and Venus are the great Nurses of Nature, but the Sun and Moon are as it were the Parents of it, who like Man and Wife, by secret Coitions in their Conjunction and se­veral Aspects, bring forth the whole life and growth of all the World, both in Vegetive, Sensitive, and Intellectual creatures. And un­to these the other five Planets, and all the fixed Stars, are but as it were Assistants, some­times helping, and other whiles in some sense hindering the life and growth of Na­ture. Saturn and Mars also have their good work in the frame of Nature, according to their task and duties; but yet by means of the corruptions of Nature, they seem as it were Thieves and Robbers, or like Worms, which de­stroy Nature, and therefore seem very hurt­ful, unless it be by accident, that they do any [Page 87] whit avail. Now the Moon, notwithstanding her quickning faculty, yet is so exceeding moist and cold, that many times she too of­ten kills Natures off-spring. But where Na­ture has any good degree of strength, she mingles life in such a manner with her cold­ness, that Natives grow up by her virtue as cold as 'tis, as the Wheat and Rie, which live through Frost and Snow.

The Planets, Saturn and Mercury, are some­what near of the same nature, both of them being cold and dry; onely here is the diffe­rence, Mercury operates cold as Earth, and Saturn as Ice. Also Mercury is indifferently affected unto Nature, but Saturn seems an utter enemy. The great power of Mercury is chiefly acted upon the Brain, which he en­doweth with wit, more or less, according to his strength: and by vertue of his influence upon the Brain and Nerves, he causeth agility of body, and is generally the Patron Star of Philosophers, and all manner of Learned men, and of Travellers, and all manner of travelling men; and when he is but poorly dignified, of Thieves and Cheats, and all manner of abused Wits; and sometimes, in a weak Nativity, his body produceth diseases of the Brain, as mad­ness, lisping, dumbness, and such like; and this especially when he is Lord of the Eighth or Sixth House. Now Saturn has some in­fluence upon the Brain too, but then his in­fluences bring forth more of imagination and policy than real wit, and his action worketh as slow as Mercury does swift; his chiefest work is acted upon matter of Husbandry, in mat­ters of which he exceedeth, producing nota­ble Husbandmen, saving that withall he in­clines them to be too covetous; but for matter [Page 88] of Health he is very infortunate, and breed­eth abundance of cold, dull, and slow distem­pers, that last long where they happen, and that insomuch that if Saturn be Lord of any ill House, he rarely fails of killing a Native.

Lastly, the Planet Jupiter is of a nature by himself, singularly good; for temper he ope­rates hot and moist, and that equally and well-tempered; his great business is to strengthen health and life; and this, if he be well dignified, and in conjunction with the Sun or Moon, or in the Ascendent, he performs to purpose; but withall, he fortunates in all cases, as if he be joyned with Venus, or in the Sixth House, he fortunates in Wiving; if joyned with Mars, he fortunates in War; if joyned with Saturn in Husbandry, he makes a man lucky; if joyned with Mercury, he strengthens the Brain and Wit; if joyned with Sol, he makes a most Princely brave person: And lastly, be he alone, and any whit strong, he worketh a good digestion, a strong body, a religious and honest mind, and influenceth men to be Di­vines▪ Judges, Lawyers, and such like.

Now according to these Natures of the Pla­nets, such are all men, according as the Pla­nets have predominancy in them; and such are all manner of Herbs and Plants that grow in the field: Some are influenced by Saturn, and thence are cold and dry; others by Ju­piter, and thence are hot and moist; one by an order of Mars draws nothing but poison to its roots; and another by the the sweet influ­ence of Venus, sucks nothing but the sweet sap of the Earth into all its Fibres. If Saturn or Mars rise with a Birth, or within the Degree ascending, it's ten to one but the Child dies that year, unless Jupiter or Venus by their [Page 89] friendly beams interpose. And to this purpose have we as full a comprobation or attestation of the truth of what we say, as the Physician has of the nature of Herbs when he tastes them, whether they be hot or cold, or what they be good for, either as to cure or kill.

Sect. 29 Now having thus shewn the pe­digree, and rise, and true essence, and naked meaning of Astrology, what it is, me-thinks I need not many words to shew how fairly it may be learned and understood, without the help of infernal Tutors. For as the Physician attains unto the skill in Medecines by trial and experience, so the Arologer to the skill in Prognostication by the Stars, by trial and ob­servation. Many things there are in Nature which plainly come to pass, and yet by no sensible means can it be discerned how, or which way they are effected: And hence fol­lows it, that there are secret, indiscernable, insensible, and impalpable tracks in Nature, beyond all what we are able to perceive; and because they are so, therefore say we, these things are not brought about by any Elemen­tary or Terrestrial Acts; for if so, we could have catch'd it in our senses, and the reason of it in our fancies; and because by Elementary or Earthly means they are not acted, and yet acted they are, and that by means too, there­fore follows it, that by something else between us and the Emperial Presence of the Creator they must be acted; and there being nothing else but the Heavens between us and the Crea­tors Emperial Presence, these Heavens and Heavenly Bodies must be the means of those actings; and that not onely by sensible and palpable acts, as by heat, moisture, drought, and coldness, but by curious, secret, and imper­ceptible [Page 90] ways; as for instance, A man is strongly smitten on a sudden with a Feverish distemper, very violent and head-strong, and yet nothing can be discerned how or which way it comes about; the most Learned of Physicians cannot, by any depth of natural reason say how it was caused, so as to shew, that do another man the like act, and such another Fever shall in the same manner be­tide him also: But then look into the sick mans Nativity, and you have it presently, be sure you shall have the Body, or some ill aspect of the Planet Mars, or some violent Star un­der direction at that very point of time as the Promittor to the Significator; and where ever you find such a Direction again in another Nativity under the same qualification, it cer­tainly produceth the same effect. And this we have observed by much experience and ob­servation: And therefore say we, it was not so much a catching cold, or an infection that gave such a distemper, but the ill influence of Mars, that unseen or felt gave a secret blow that touched a man at his very heart blood, and the cold or infection were but instruments; for another man catcheth cold, and meets with infection as much as he, and yet is not once sick. Just after the same rate you find a person on the sudden, from wise and discreet, becomes Lunatick or stark mad; and you can give no reason at all of it in Nature, saving that in Astrology say we, all persons that have the Moon in a Nativity in no aspect of Mercury, and at the same time afflicted by the Infor­tunes, one or both of them shall be sure to be­come thus, as what time the Moon comes to the ill aspect of that Infortune. And thus by these, and such like Rules as these, attain we [Page 91] to a certain stock of skill in Astrology, and what this stock is, be it more or less; (for we pretend not to any thing of perfection) we learn one from another, as Boys learn their Grammar-Lessons at School, and that by means of an honest Tutor, without any thing of an infernal Dictator.

FINIS.

Books Printed for, and Sold by Wil­liam Bromwich, at the Three Bibles in Ludgate-street.

  • [...] Sive Animadversiones in Malachiae Thurstini, M. D. Diatribam de Respirationis usu; primario Auctore Georgio Entio, E. A. M. D. & Col. Lon. Soci.
  • A discourse of the Rise and Power of Parlia­ments, of Laws, of Courts of Judicature, of Li­berty, of Property, and Religion, of the Interest of England in reference to France, of Taxes, and of Trade, &c.
  • Vade Mecum, or an Epitome of Astrology, insisting chiefly upon Questions, Nativities, and Elections, &c. and is the Sum of all our great Vo­lumes. By John Partridge.
  • Vox Lunaris, or a Philosophical and Astrolo­gical Discourse upon two Moons, &c. with some Remarks upon the Conjunctions of Saturn and Jupiter for 120 years past. By John Partridge.
  • Prodromus, being an Astrological Judgment, with Predictions upon the Oppositions in Decem­ber, 1679. and the Conjunctions of Saturn and Mars in August, 1680. with other things, and what may thence probably happen in Europe, &c. With the Nativity of the Plot, and some Re­marks thereon. By John Partridge.
  • Gerhards Meditations and Prayers, written originally in Latin by John Gerhard, D. D. and Superintendent of Heldeburg: Translated and Revised by Ralph Winterton, Fellow of Kings-Colledge in Cambridge.
  • [Page]An Ephemeris of the Celestial Motions and Aspects, with the Eclipses of the Luminaries for 20 years, by John Gadbury, Student in Physic and Astrology, beginning Anno 1682. where his part ends; the said first Part beginning at the Year 1672. and ending at the Year 1682.
  • An Explication of the Catechism of the Church of England. containing an Explication of the Lords Prayer, &c. By Gabriel Towerson, D. D.
  • The Poor mans Family Book, in three Books, &c. By Richard Baxter.
  • Clavis Astrologiae Elimata, or the Key to the whole Art of Astrology new Filed and Po­lished, in three Parts. By Henry Coley.
  • The Isle of Man, or the Legal proceeding in Man-shire against sin. By Richard Bernard.
  • The Godly Mans Companion, or a Manual of Prayers and Meditations.

[...]. OR, The most Sacred and Divine SCIENCE OF ASTROLOGY Vindicated, AGAINST The Reverend Dr. MORE's Calumnies, IN HIS Explanation of the Grand Mystery of Godliness.

By J. B. B. D. A Minister of Gods Word.

Mat. 2.1, 2. Behold there came Wise men from the East to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen his Star in the East, and are come to Worship him.

London, Printed M.DC.LXXX.

TO THE Truly Noble and Universally Learned (My much honoured Friend) ELIAS ASHMOLE, Esquire.

Worthy Sir,

THis Innocent Piece comes humbly creeping under your Wings for shelter, as once Mordecai unto the most Excellent and Virtuous Queen Esther. The wrath of proud Haman like a mighty Torrent threatening that Magnanimous Heroe, and that with a Vengeance, not only to swallow the man alone, but to sweep away the whole Generation of him: But so soon as it was [Page] known that the great Kings Wife, was his Niece, The Cloud it self recoyled, and all its drops gave back. But what shall I say? As Queen Esther among all her La­dies of Honour, so methinks I see you sitting in the midst over the Muses! Astronomy, Geometry, Physick, Arithmetick, Musick, Limming, Engraving, yea Hus­bandry too, and Astrology, (shall I say in the last place) are all yours. But do you hear the Newes from Alma Matre? All Astrology must be banished, and that so, as it shall not so much as find a room in the imaginations of men! Then what shall become of poor Morde­cai? of me? And of us all Astro­logers? And do You, Sir, think [Page] to escape, yea though beyond the great Waters, and that in sweetest of Repose, among your Coelestial Companions? Yea, Sir, I doubt not but you will, and not only so, but so soon as it shall he known, that so great a Mecaenas as your self, is a Patriot to the Kin; Haman him­self will be ashamed of what he has said. Truly, Sir, I am sorry to be found in this impress, in such Youthful language in many places, and the farther I read, so much the more harsh methinks it is. But I know your Candour; you will con­sider, I write not of mine own phansy, but by a Copy; which as I am somewhat concerned to imi­tate, so the farther I wade after it, the deeplier I am engaged in it: [Page] Insomuch that many times, e're I am aware, it so falls in, that I fol­low it beyond my intention. But if I have pluck't the Scarlet a lit­tle too much, it grieves me the less, because it was upon a back of the late Times. This humble pains, Sir, is a Duty I owe, at yours, and all Astrologers service. I have therefore essayed to pay my Debt I owe unto Your great Civilities especially. And for the deficiency I humbly beg your Pardon, Sir, for him who most affectionately is,

SIR, Yours to Command in all Love and Friendship, J. Butler.

To the Reader.

Good Reader,

IF perhaps thou hast read that great Book written by the Reverend Dr. More, called [The Explanation of the Grand Mystery of Godliness] I wish thee all possible joy and happiness of the good fruit and benefit thereof: But withal, I am to wish thee the most Curious Skill of the industrious Bee, which having to do with Flow­ers of all sorts, every where she comes, reaps the Honey, and leaves the Poy­son behind: And so is it for the Health of thy Soul, and Preservation of Common Charity, to do by this Work of the Learned Doctor's. Among the many Sciences, in the study where­of [Page] holy Fame doth dwell, next unto Theology, that of Astrology deserves place in one of the highest Forms; as that, which shews forth the glorious Wisdom of the Creatour of all things, in his Eternal Providence in the Tracts of Nature, as by the Study therein they do most excellently appear; and by the Experience of the Skill of that Wisdom in the acts of things past, fore­sheweth many Excellent Marks and Tokens of things to come, to the great advantage of all particular persons conversant therein, and are fit to make a good Use thereof. When David was in Keilah, and heard that Saul was coming to besiege him in that Town, he was desirous to know the truth, Whether he was coming, yea, or no? And if yea, then, Whether the men of Keilah would be true to him, or would betray him? And This, because he had no means to understand timely enough to stand with his safety by a Messenger, he en­quired by the Priest and the Ephod, [Page] [1 Sam. 23.6, 9, 10, 11, 12.] and it was answered rightly, to his great benefit and safeguard. Now it is somewhat doubtful, by what means this way of Prophecy by the Ephod was under­stood, some guessing one way, and some another: but that which with me seemeth most probable, is, That the Ephod being upon the Priests back, he was immediately inspired from God above, so as to be able to give an An­swer to the question demanded. And my reason for it is, because of Caiphas the High Priest, who sitting in Council in his Priestly Robes, as the manner was to do, though a bad man, yet was able to prophesy, what would follow of the Debate they were then upon, [Joh. 11.49, 50, 51.] And now as it pleased God to help David at his Need, by a Fore­warning of what would follow at that time, so it seems it was the customary practice of his Mercy and Goodness, at all times to do nothing of any consequence, without revealing much unto his Prophets [Page] aforehand, [Amos 3.7.] And the same Mercy and Good Will as in those days he had, so has he still: and though Revelations and Inspirations be not usual now adayes, as they were in old time; yet, what by natural Industry, and di­ligent Observation, gained from the Stars and Heavens, or any other law­ful wayes, can be foreseen and known; our Maker is so far from envying or being angry at it, that he really fa­vours and applauds us for our so do­ing. He who hath ears to hear (saith He) let him hear, [Mat. 13.9.] And he who hath eyes to see, let him see. And he who hath Understanding, let him count the number of the beast, [Revel. 13.9, 18.] And now that there is such a Natural skill of foreknowledg by the Stars and Heavens to be gained, the Doctor himself hath acknowledged, and so has our Saviour said as much, [Matth. 16.2, 3. Luk. 12.54, 55, 56.] And we do not pretend to an absolute and perfect Skill, that we can know every thing, and that with­out [Page] errour. And yet this Unkind Doctor in his great Book of Explanation, has done us so much injury, as to tell all the World, so far as his Tale can pos­sibly be heard; That we Astrologers, meerly for our pretences to this Skill as aforesaid, are a Company of Fools and Knaves, or Witches, and more, and worse, if worse can be said. Nay he not only reviles us who be alive, but the dead too. Now good Reader, these following lines, are not only to clear our selves, that though we do study and use Astrology, and are not ashamed to be called Astrologers, yet are we not such ill men as he sayes we are; but contrarily we desire no longer to live, nor to own this Sacred Science, than we are able to prove, and shew, it to be a Science truly Sacred, and of great Use unto Mankind in general, or any body that shall make a good Use of it in particular. I am my self a Divine, and am heartily sorry I am to write [Page] against a Divine. And it has been my great Care (God knowes) in all this Answer of Defence, to give good words, and no ill language. But so it is, that the Doctor has been so ve­ry foul upon us, that in mine own necessary defence, do what I could▪ I have hit him now and then, and if it was in the Eyes or in the Mouth, I am sorry for it, it could not be holpen, he is to thank himself for it. The truth is, (as I am credibly informed, and his Pen shews it) He was a man stained (when he wrote) with the Schisme of the late Times; and it is generally seen and found, that whe­ther they were Presbyterians or Inde­pendents, those men generally were wont to be very peremptory, Magi­sterial, and angry in most of their Wri­tings. But having cleared Astrology, my Self, and my good Brethren that are Astrologers, I have done, and I hope, when the Doctor shall see his [Page] Errours by what I have done, he will be sorry for the Slaunders, and all the hard words he has given us; and I for my share am heartily apt and rea­dy to forgive him.

J. B.

Errata.

PAg. 6. line. 29. for with, read which. pa. 10. l. 26. blot out unto. p. 11. l. 5. for disturber, r. disturbeth. p. 16. l. 10. for may, r. my. p. 22. l. 7. for hot, r. not. p. 24. l. 9. for were, r. was. p. 49. l. 13. add is after it. p. 65. l. 22. for grandom, r. grandame. p. 68. l. 26. for alledg, r. allege. p. 80. l. 16. for fur, r. furze. p. 85. l. 29. for do, r. no. p. 87. l. 2. for retrogade, r. retrograde. p. 88. l. 2. for that if, r. the. and l. 9. at talk's, blot out s. p. 94. l. 29. at defends, blot out s. p. 96. l. 4. at Pleiades, forbear the dash [...]n middle. p. 101. l. 24. for Almulen, r. Almuten.

The most Sacred and Divine Science of Astrology vindicated, against the Reverend Dr. More's Ca­lumnies in his Explanation of the grand Mystery of Godliness.

The Introduction.

Sect. 1 THE judicious Mr. Selden, I have done with, and that so much the sooner, for that he hath done with this World, by a good exchange of a transitory for an eter­nal Life. And I doubt not, but I have so far done him right, by separating a few mistakes from amidst his so many, and such famous As­sertions of Truth, as his Freinds and Kindred will give me thanks rather, for the good offi­ces I have done the Dead, than be any ways displeased that I have taken notice, That the learned Selden, as well as the famous St. Augu­ [...]tine, was not without an Errour in his Pen.

Sect. 2 I wish the Reverend Dr. More had done no worse, by the dumb ashes of the somtimes famous Apollonius, Cardan, and Va­ninus, and others: The living memory of the great learning of those dead men, (I am sure) [...]s but little indebted to the Doctor, for his un­charitable censures vomited over their graves. [...]t calls me to mind the saying of St. Jude, Jude 9. How Michael the Arch-angel, when he disputed with the Devil about the Body of Moses, durst not bring [Page 2] against him a railing accusation, but said, [The Lord rebuke thee.] As the old saying is, [Give the Devil his due,] How much more then, ought men to have their's, and that though Heathens, and more yet, if Christians, but most of all▪ Christians of Reverend and sober Lives.

Sect. 3 I am not at all concerned to vindicate all, or either of these, but let the Doctor speak on his pleasure for me. Only whereas it is this favour of Astrology, which has wrought them in­to so much danger of the Doctor's wrath; and particularly, the Calculation of our Saviour's Na­tivity by Cardan, which has set him upon Re­cord in the Doctor's books,Dr. More's Explan. B. 7. Ch. 14. §. 8. §. 9. for a man of Levity of mind and vain glory, and by and by, of insuf­ferable impudence, for so doing; and also the com­mending of that Calculation by Vaninus, which has drawn him under the Doctor's Iron Pen also, as a vilainous Insulter: and whereas it is the su [...] of these two Crimes alone, which has indited and convicted both of them with the Doctor, for combining together to blaspheme God, and to ma [...] Religion contemptible, and useless to the World, and condemned their skill Astrological in it [...] most harmless use, to be a vain and accursed An [...] And whereas my self missing of the hap to re [...] the mystery of Godliness according to this Doctor's explanation; and therefore little dreaming o [...] any Blasphemy or Irreligion, or Accursedness in the Art of Astrology; but rather verily expecting to do God Almighty and his holy Church all possi [...] right and honour by it; even I my self also without consulting Cardan, have Calculated a Scheme of our ever blessed Saviour's Nativity, and made use of this very Astrology, against which the Doctor is so bitterly angry, together with other circumstances, to demonstrate the certain [...] of the Day and Year of Christ's Birth, which th [...] Doctor say's, is so uncertain amongst the most ac­curate [Page 3] Chronologers; and e're I was aware, by so doing, I find my self also dropt within the com­pass of the Doctor's long lash, and unhappily situate in company with the Light, Vain-glorious, Insufferably Impudent, Vilains, Insulters, Blas­phemers, and Irreligious, Students of the accursed Art. Only I have this advantage, that I am yet alive, and have my pen in my hand to answer for my self. Which had Cardan, or Vaninus also been able to perform, certainly the Doctor had never written of them at this rate as we read him. I have therefore undertaken the quarrel of Astrology, against the Doctor, in order to shew that it is no such accursed Art, as he would make it; and the vindication of a Calculation of Christ's Nativity, and particularly of mine own Act in so doing, to demonstrate that it may be done without any thing of Blasphemy against God, or any matter of contempt against Religi­on.

Sect. 4 It was full ten years date, from it's first coming out, e're I had the hap, to meet with a sight of this Explanation, &c. And my Christologia was in the Press first; and also I had written my little Tract of Astrology for satisfacti­on of the ignorant in the Art, and an answer to Mr. Selden by way of Postscript, before this of Dr. More's came to my hands. Only I had heard of such a Tract, and heard it very much commended by certain Anti-Astrologists. But these Hearsays notwithstanding, I felt not my af­fections steel'd with so much vehemency of pas­sion, as to concern my self, what other men thought, or wrote of this subject. As for what I studied my self in this Art, I was suffici­ently satisfied in my own mind, as well concern­ing the lawfulness, as usefulness of it, neither cared I to read either what Melancthon, or Sir Christo­pher Heydon, or any other had written in de­fence [Page 4] of it, to encrease my kindness for it. And on the other side, as for what others wrote a­gainst it, I therefore cared as little to concern my self. There is no need of it, that all the World should be Astrologers, no more than there is that all men be Musicians. Suppose a man has a sin­gular skill in managing the Harp, or Lute, or the Organs; he will not yet be so mad sure, as to call all men fools, who either cannot tune it like unto himself, or that care not for learning, or if neither, yet that they come not to hear, or wonder at his Musick. So on the other side, suppose a man, a famous Scholar, endued with all manner of profound learning; only being of a melancholly, and reserved humour, he hath no phancy to the knack of Musick, and neither does he understand it, or care to learn: Yet what a wretch would he be esteemed by the ge­nerality of mankind, should he therefore write a Treatise against Musick, as a study wholly groundless and frivolous, and therefore a vain and accursed Art; that draws in men to Blaspheme God, and to make Religion a meer song, and by degrees useless to the World, (as the Doc­tor says of Astrology) and all meerly upon this account, because himself does not understand it, whether it be by Nature, or by Art, or by Witchcraft, or by God, or by the Devil, o [...] which way soever, seeing all ways are alike un­to him that has no understanding therein. Now such is the moroseness of some humours, that they are easily transported with such kind of pas­sions. And if a man chance to study Musick, that is of this kind of humour, he must cer­tainly fail of his endeavours, because Nature has not cut him out for melody: But when this comes to pass, then (have he not the more go­vernment of himself) immediatly he is trans­ported with such an Envy against the study of [Page 5] Musick, and all Musicians, that he invents all manner of ways to blast both the Art, and Ar­tists. And after the same manner are we en­countred with many Anti-Astrologists. Now I had thought, I might have enjoyed a kind of li­berty of Conscience to my self, in this thing at least: That if I find a great benefit to my self, in the study of the Stars and Heavenly Bodies, without any harm to other men; so long as I blame none for not studying the same things, why (methinks) should any man envy me, for that either he can't, or wo'nt do the same? And hence was it, that I never read Dr. More's Explanation, &c. Because I thought it meet, that Dr. More might enjoy his liberty of Consci­ence also, to leave the study of Astrology, and to follow whatever else lik't him best in turn of it: Neither did I at all envy him, in that he was as much against Astrology, as my self was for it.

Sect. 5 But since my Christologia in the Press, I was given to understand, how much I was condemned for Blasphemy, before the words were yet clear out of my mouth: And the Doc­tor's Explanation was laid before me, in order to make me know, what a Chapter I am to run thorow, unless I do suppress the Press. But well! there needed not many words to the bar­gain, I was hardly so long amusing, as Caesar was at the River Rubicon. I found the Doctor smiling at us Astrologers; and I was as apt to be merry at the Anti-Astrologer; and having read out his lines, as many as I found of this subject, I presently resolved to strein courtesie with my other (though urgent) occasions, to join issue with the Doctor in exchange of a few argu­ments, in vindication of Astrology, That it is a Science more Sacred and Divine, than he esteems it as an Art Accursed, and Vain.

[Page 6]Sect. 6. But be it known unto all the World, that it is more greivous, than natural to me, to argue upon this subject. For we do not profess Astrology as a Science in any wise absolutely ne­cessary to Salvation: Neither do I at any time preach it from the Pulpit. But as Gentlemen do by their Swords, some wear them by their sides for their reasonable defence, or ornament; and others leave them off. So say I by Astrology, I know it to be much conducing to a wise mans common good, and it were well, if all such men would study it more, than it is done; but as for fools it's like enough they mayn't be fit for it; let every man therefore follow his own rea­son, as for this matter. But here's the mischief now, Some Clergy-men are so humoursom in their Pulpits, that they'l spend an hours time i [...] railing against Astrology, when it may be neither themselves, nor any man in presence, either know's, or care's to know, what 'tis. But no wonder, for some there are, who, would people be led by them, would preach them out of their cloaths upon their backs. And if preaching will not do, they'l add scribble to their babble, but they'l have their wills. Be it known therefore, that I had never set pen to paper up­on this subject, had it not been meerly for my own necessary defence, and for the necessary de­fence of this Science, with next under Theology, I know to be the most useful, divine, and most sacred and laudable Study, when religiously and wisely practised, as either a Clergyman, or Gentleman can busie himself about. And had not this necessary defence required, I had never fpo [...]n of Mr. Selden, nor should I have trou­bled this Reverend Doctor.

Sect. 7 Now it may so fall-out, that my soft Answers, may possibly pacifie the Doctor's great wrath against Astrology and Astrologers, or [Page 7] it may be these ten years time have strew'd so many gray hairs in his head, since his humours first vented, as have ripened his judgment, to a more reconcileable opinion of the Starry Influ­ences. Which if either of the two shall take, then happily may this my pains in peaceable si­lence, and shaking hands, be well ended. But otherwise may I justly expect no better language than Cardan, and Vaninus met with at the Doctor's hands. Only I would have the Doctor know, that I undertake not this encounter, without a Patience that shall quench all the utmost brands of his fury, insomuch as can his Pen sputter out altogether wildfire, yet shall he never hurt me. And as for his dint of argument, may he manage his weapons so lustily, and so fairly, as to over­come; I do assure him, I shall esteem it more honour to me, to submit unto his vassalage, than to brangle out a bad cause, with meer scoffs and compliments; as it seems to me, as if hitherto the Doctor ha's done by his own. And with this humour I give the Onset.

CHAP. I.

Dr. More's strange kind of Railery against Astrologer's and Astrology, so­berly answered, and a little retorted up­on himself: And the purity of the Astrological Science proved out of the scurrility of it's Enemies.

Sect. 1 IT hath fared with Astrology, much after the rate, as it hath done with Christianity at its first growth: Of that said the scornful Jews, Acts 28.22. [We know that every where it is spoken against:] And as it seems by the Doctor, he would have it so too by Astrology. But hold he a little, 'till we shall find a guess at the criminousness of the accused, out of the wisdom and gravity of the Accusers. Is not the Rebuke of the wise, better than the Song of Fools? Eccles. 7.5. Yea we know it that open Rebuke (be it reasonable) is better than secret Love. Prov. 27.5. So willing therefore are we to heed this Reverend Doctor's Caveats, that may we happily but miss that wrath that's heavier than Stones and Sand, Verse 3. gladly should we submit to all his worst of lash­es. Only let's have but leave, so far as to look before we leap, and to tast a little of our gentle Moderator's Temper and Passions, before we headlong swallow down all his Corrections and Admonitions. For, were it so, that the Astro­loger were erroneous or wicked, or a fool, or either, or all, as the Doctor would have him: Yet before he can be reproved, the Reprover himself must be clear, or at least clearer of the crimes and things reproved of. For seest [Page 9] thou a man▪ wise in his own conceit only (saith Solomon) there is more hope of the Fool, Prov. 26.12. who is reproved by such an one,Chap. 27.6. than of the Reprover himself? I must beg the Doctor's pardon there­fore, in that I would not be deluded. Again (says the wise man) Faithful are the Wounds of a Freind indeed, but the Kisses of an Enemy are de­ceitful: I would know therefore of my Re­prover, whether it be indeed out of good Will, or meerly out of Anger and Passion, that he goes about to tell me of my wickedness and my folly, before I heed too much of his pretended Coun­sil. For Wrath is cruel, and Anger is outragious, Verse 4. and who is able to stand before Envy? And there are it seems of this sort,Chap. 26.19. Verse 18. who deceive their Neigh­bours meerly for a sport: Of whom Solomon ex­presse's himself, That they are as Madmen who throw about Firebrands, Arrows and Death. From such kind of Monitors and Freinds good Lord de­liver us!

Sect. 2 I inquire therefore seriously and so­berly of this my Accuser; Is he indeed a Re­verend, Wise, and Sacred Person? Is he of such a sweet obliging temper, so eminently seri­ous, so careful to do good, so tender of giving the least offence, no passionate or hair-brain'd disputant, but a man of such meek, and well temper'd language, and withal of such profound reasoning and argumentation, that there is no resistance, but all sorts of ingenuity must needs submit, and that with I thank you too? Cer­tainly if so, we'd readily have lay'd aside all farther study, or fancy for Astrology, and have laid our Books at the Doctor's feet. To ex­amin therefore into the case; because I have no acquaintance of the Doctor's Person, and am not willing to censure any man, and especially of his Coat, by meer Hearsay, I am to keep my self only, and altogether unto what I find up­on [Page 10] Record, under his own hand-writing. But alas! how contrarily do we find him! both for temper of words, and strength of argument, so infinitely far off from wooing or winning a­ny one man from Astrology, or from convincing any the least Favourite thereof, that, unless it were some such miserably Pusillanimous, as by a Billingsgate Oyster Wench would be frighted with course words, into any kind of faith, I should think, not one of all his Readers, but would be wrought upon by him, no otherwise than as when the wind would persuade a man out of his Cloak, by meer bluster and storm, he wrestles and strives against it, to wrap himself the faster into it on all hands.

Sect. 3 First, I shall take a tast of the Re­prover's temper, and then shall I pass on to his strength of Argument. We have it from St. Paul, that great Father of the Holy Gospel, and that so obligingly coming from his Pen, as who (one would think) should be able to deny him, saying, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one, in the spirit of meekness; considering thy self lest thou also be tempted. Gal. 6.1. The Doctor is one of these, unto whom the Holy Father call's [Brethren,] though he might have justly call'd him Boy in comparison: And he supposes also the Doctor to be one of those spiritual ones he treats of; (and for my part, I suppose nothing to the con­trary, whatever passions, or ill humours at time of writing those few Chapters against A­strology, might invade him, so as for the time only, to seem otherwise:) And as such an one, whereas he might command, he does as it were beseech him, that if a man be faulty, yet that he would not presently all to beknave and fool him, or worry him with hard words, but in the spirit of meekness restore him rather, supposing this the [Page 11] much nearer way to convert and win the scanda­lous and erroneous. But behold this meekness of the Doctor!

Sect. 4 First Apollonius, Dr. Mores Explan. Ch. 17. §. 8. B. 7. or rather his dust disturber, his passions. He call's him [an hot Instaurator of decaying Paganism, a silly affector of Astrological predictions.] Well, suppose the man a Pagan, yet to what purpose is his dust upbraid­ed with it! De mortuis it's generally held, that we ought to say, much more to write, nil nisi bona. But however bely not the dead, give the Devil his due, Apollonius was no such silly per­son as the Doctor makes him. The Dr. must not deny, but that for learning and parts, he was a man admired in his time, much beyond his own worship: His meekness therefore might have strein'd courtesie at home rather, and have spared the Pagan that language with more credit to his own Reverence.

Sect. 5 But Vaninus it seems stings him more sharply: and therefore his dead bones are lash­ed with the harder words.Expl. B. 7. Ch. 14. §. 3. [Such two witty Fools in Philosophy as Pomponatius and Vani­nus] says the Doctor. But what, are all Fools that just jump not with the Doctor's will? Tru­ly I should not hold him a wise man, who would dare to write that Dr. More himself is a fool to a Philosopher; and yet I am sure, there are as many learned men will subscribe, That Vaninus was as able a Philosopher as the Doctors self, and as little of the Fool in him for that mat­ter. But why a witty Fool? Does not Wit make wise? And how are Fools known, but by contradictions and such like discourses? But again,Id. §. 4. [Never mans pride and conceitedness exceeded the proportion of his wit and parts so much as his, that is Vaninus's.Rom. 2.1.] Therefore thou art inexcusable O man, whosoever thou art who judgest, condemning thy self, for that Thou Judger doest the same [Page 12] things. But no wonder, for be there never so ma­ny Beams in a mans own Eye, he cannot see one of them; Matth. 7.3. although a Mote in his Brothers Eye, do seem to him as big as a Beam. Again, [B. & Ch. Id. §. 9. Vilainous and insulting Vaninus] he calls him. Even so cry the scolds at Billings­gate [Thou Whore, and thou Drab.] And anon after [Vaninus and Cardan join in Blaspheming God,] say's the Doctor. But put the case to a Lawyer, whether, had either of these been na­tives of this Kingdom and living, they might not have had a good Action of Slander against the Doctor for this kind of language; and whe­ther any thing that he has alledged against them do amount to enough to make a good plea of justification in Law? But again once more for all, [B. 7. Ch. 17. §. 8.] He calls him [That enormous Boaster, and self conceited Wit, the prophane and giddy headed Vaninus; a trans­ported applauder and admirer of that wild and vain supposition of Cardan,] and a little after he crys out [the Master peice of his impious writings, the Basis and finishing of all his vilainous distorted Doctrines against the Truth and Sacredness of Chri­stian Religion:] A main chare! any natural Fool may say as much; the most brutish Coward that lives, if you give him a box o'th' ear, can cry Rogue and Rascal presently. And I pray you, what has the Doctor said more? Ha's he named any thing out of Vaninus, that proves either his enormous Boasting, or any thing of his meerly self-conceited Wit, or ought that shews him to be prophane and giddy headed? Does he name any of his writings that must needs be impious, or any of his Doctrines which are so vilainous, distorted, and against the Truth and Sa­credness of Christian Religion? If he has, let him say what he hath named of this nature, for I find nothing but meer Railing at the ashes of [Page 13] the Dead. And this is a copy of the Doctor's meekness: And such is our Monitor, who will abide no more study of Astrology.

Sect. 6 But it seems as if the Doctor were possessed with some such strange kind of Anti­pathy against Astrology, insomuch that he bears a perfect hatred against all the Professors thereof, and that with so much bitterness, that he can­not endure, that any one Son of that art should be religious, or learned, or at least that he should be esteemed so. For else how happened he to fling so much of his some on Cardan's Grave? It is well known to all, who know ei­ther Learning or Religion, that Cardan (saving his adherence to the Church of Rome) was a person Learned and Reverend, beyond excepti­on. And yet upon his back falls the Doctor too, and that with as fowl a mouth as against any. [B. 7. Ch. 14. §. 4. That odd and crooked writer Hieronymus Cardanus.] He all to becalls him, and yet gives no account, why he was, either one or the other, unless it was because he was a learned Astrologer. A little after he adds, [Nor could any thing but levity of mind and vainglory induce Cardan to pretend the calculating our Savi­our's Nativity Id. §. 8.] and by and by with [in­sufferable impudence he taxes him, for pretending to cast our Saviour's Nativity, Id. §. 9.] And again he adds, [Cardan and Vaninus have combined to blaspheme God, and to make Religion contemptible and useless to the World; Id. §. 9.] And again to the same purpose, [Chap. 17. §. 8.] he crys out, [that unparallel'd presumption and wicked sawciness of the vainglorious Cardan: Who in a rampant fit of pride, and thirst after admiration, or out of a malitious design to all true piety, &c.] Le­vity, Vainglory, insufferable Impudence, Blas­pheming against God, and contempt of Religion, unparalleld Presumption, wicked Sawciness, ram­pant [Page 14] Pride and Malice! What a Bed-rol of Ar­ticles are here, and all against the Dead. And yet not one word of proof of either: Except it be in this only, that he Calculated our Saviour's Nativity. But how or which way any rational and sober man shall gather any one of those ma­ny Articles out of such a Calculation, is still to be proved? First, He tells the World in what position the Heavens stood at the time of Christ's birth: If this be the blame, then woe as much be to all Astronomers who Calculate the Planets places for any time. Secondly, He aver's, That as the Heavens were then posited, by virtue of his readings, with his own experience compar'd, he found; that such and such manners, com­plexions, and ordinary accidents were wont to follow, as befel our Saviour: And if this be Culpable, then Woe be to all Physicians, who out of the [...] Readings and Experiments collect Receits of Medicines from their skill in Herbs. Thirdly, He asserts, That by virtue of his A­strological Experience in the nature of the posi­tion of the Heavens, compared with the life of our Saviour, he found some confirmation of the Truth of the Time of Christ's Nativity, and that truth of Christ's time of Birth, was some confirmation of the truth and worth of Astro­logy: And if this be Blasphemy, Pride, and Malice, &c. then sure the Scriptures must needs be as much too, which affirm the time of Christ's Birth, and declare of the Wisemen how they found him out by their Starry intelligence, or indeed by their Astrological skill. But besides all this, had Cardan been indeed guilty of these, or any of these Crimes, methinks the Doctor might have said, wherein lay that guilt, as what words made up the Blasphemy, and what words, acts or gestures they were, which de­monstrated his Pride and Levity, Impudence, Ir­religion, [Page 15] Sawciness or Presumption, &c. For he who saith, and cannot prove what he saith, is a Lyar and a Slanderer. And the words of a Tale-bearer (faith Solomon) are as wounds which go down into the innermost parts of the Belly. Prov. 26.22. But why hath the Doctor adventured his credit thus? be it but to be suspected for a Tale-bearer? why would he adventure upon the dead thus, with accusations of crime, and of such hainous crimes, unless his proofs had been more certain and apparent? For whose hatred is covered by de­ceit, his wickedness shall be shewed before the whole Congregation, (saith the Wiseman.) Blasphemy, Chap. 26. verse 26. is to speak evil of God or Christ. Now where, or with what words, has Cardan done thus? I am sure in his Calculation of Christ's Nativi­ty he hath performed it with all possible reve­rence, and respect to Christ, and to the glory of God; unless you'l have it Blasphemy, in that he hath asserted, that Christ was Man as well as God, and had an humane Body. And if the Doctor beleives so too himself, why crys he Blasphemy, for alledging, that, That Body was submitted also to the influence of the Stars, as well as other Bo­dies. But has not the Accuser himself blas­phemed Christ in his Members rather, by heaping slander and reproach upon his Ministers! And who is more proud and vainglorious than he who ungraciously contemneth and scorneth his Bet­ters? Who more wickedly sawcy, and most un­paralleldly presumptuous, Prov. 26.17. than he who medleth with the strife, which belongeth not unto him? He it is, who is like one, who taketh a Dog by the Ears? Who more insufferably impudent, than he who casts abroad his reproaches, lies, and slanders, without sense of shame or sorrow? And who more light in mind, than the giddy-headed li­ers? And who more rampantly proud and mali­cious, than those who envy the ashes of the [Page 16] dead their due praises? And who is guilty of these things, whether it be the Doctor, or the Dead, let the Doctor's own Explanation be the Evidence, as has been afore quoted.

Sect. 7 But what saith the Doctor to this in answer? It is in his Epistle to the Reader, Fol. 22. §. 25. [And if in my discovery of the reasonableness of things, a more than ordinary heat has accompanied that light, and may seem to have armed may style in some places with overmuch sharpness and vehemency: I would desire so soft and prudent a Soul, to consider with himself, whether there be not men in the World as bad as I describe: And whether he ought in charity to conceit, I mean any other than those; and being such as they are, whe­ther they can deserve less; and if he be none of them himself, why he should partake of their sins, by disallowing of their deserved Chastisements and Rebuke.] You must note now, that the Doc­tor had written his whole Book, and all the Books and Chapters thereof, before this Epistle to the Reader: And it seems reading over what he had written, he was sensible of more than ordinary heat, and overmuch sharpness and vehe­mency in his writings. But did he mend them, or having seen them, did he repent, or was he any thing ashamed of what he had written? No, not in the least, but rather as one who wipeth her mouth, Prov. 30.20. and says she has done no hurt, he brags of it, and justifies it, and calls it [that light in his discovery of the reasonableness of things.] And can light be without heat, yea though it be more than ordinary heat? Ah, but there are false lights in the World! And it is good to look before we like, if the Doctor's be not of this sort of light! The wisdom, or light of Truth, which is from above, from Hea­ven, and holy and heavenly men, James 3.17. is pure and peace­able, gentle and easie to be intreated, full of mercy [Page 17] and good fruits, without partiality, without hypo­crisie. There's no slandering and lying there, no railing, nor calling all to naught. Why, but what is that light then which does so? Oh, it is quite otherwise; for saith the same Author, Verse▪ 13, 14, 15. if you have bitter envying and strife in your hearts, glory not, and lie not against the truth (saith he:) for such wisdom [or light] descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is confusion and every evil work. But who shall lay this at the Doctor's door! Some soft and prudent Soul, as he jearing­ly speaks of all, whose better Education cannot aptly comply with his slanderous railings, as if in good sooth, they were seem [...]ly prudent, but indeed meer silly Souls; for so the word (soft) is ordinarily used in this kind of speech. And these soft Souls must first consider, before they blame his more then ordinary heats, or overmuch sharpness, [If there be not men in the world as bad as he describes.] Well, we have considered; and we find there are such men. But what then? There was a bloody Cain in the World; and therefore I may rail on innocent Abel for a Mur­derer: There was a treacherous Judas in the World; and therefore may I boldly say, that Christ was a Traytor: There was a proud and sawcy Doctor in Christ's-College in Cambridge; And therefore Cardan was a rampantly proud and sawcy fellow. Such is the Inference of his An­swer. Well but we must charitably conceit him, that whoever he names, yet still he means those really bad men in the World, and when he talks of proud and sawcy Cardan, yet it is the Doctor of Christ's-College whom he must be in charity conceited to mean, and no other then he. Which if so, his words could be made out, then say I, he may deserve no less, and as I would be no such [Page 18] my self, so, loath am I to pertake of his sin, by disallowing of his deserved Chastisement, and Re­buke.

Sect. 8 But is the Doctor thus angry at Car­dan, at Vaninus, and at Apollonius singly and alone? what would he be then, should he meet them altogether? It seems they ran in his mind much, and conceiting as if he saw them so in­deed; loe how he kicks, and flounces, and throws about his Firebrands, Arrows, and Death at them all! Prov. 26.18. [B. 7. Ch. 17. §. 8. A trim sight (saith he) would it be to see these three busie sticklers against Christianity, like three fine fools so goodly gay in Astromantick disguizes exposed, to the just scorn and de [...]ision of the World, for their so high pretentions against what is so holy and solid [...] the Christian Faith is, and that upon so fond and frivolous grounds as this of Astrology.] First, He charges them all three, as sticklers agai [...] Christianity, and high pretenders against the Christi­an Faith. But alas, why will the Doctor expose his Credit thus to scorn and laughter of all knowing men! For however his quondam P [...] ­pils may be so far deluded as to beleive, as if Cardan had been some Jewish Rabbi, or Ma [...] ­meton Mufti, yet all well read men do know that he was a Christian Philosopher and Physician, and died a Professor of the Christian Faith, and so did Vaninus too. What a strange humo [...] then, is this Doctor possessed with, who so loud­ly chants his tales abroad, as if they were quite contrary? Oh but they were Astrologers, and that makes them tanta-mount as if they were Enemies to the Faith. But if so, why then was not Melancthon, that famous Pillar of the reform­ed Religion, a stickler too against Christianity, as well as Cardan? For he also was an Astrologer, and wrote in defence of it. But secondly, see [Page 19] what he calls them [Three fine Fools so goodly gay.] Now had they been Fools indeed, surely they had not altogether, been worth the Doctor's anger. But now it seems by his fome at mouth, the Doctor was pinch't by them, and that meerly by shooting at Rovers (for otherwise had Cardan lived in the Doctor's days, he'd not have deign'd to talk to him, but have set his Boys rather to answer him with school butter, as best becom­ing his foul mouth.) And was the Doctor pinch't thus? Why sure then, they were no s [...]ll Fools who could make his Reverend Pen to wince thus! But we may put it to the vote, for I am sure there are but few Fellows with this Christ-College Doctor, either in Cambridge or Ox­ford, who will join with him in averment, that either of the three were Fools. And which if so, then who for certain is the foul mouth'd slanderer, who call'd them such? But lastly, see the Doc­tor Charity; nothing will satisfie his vengeance against these three dead mens Ghosts, but in their Astromantick disguizes they must be exposed to the scorn and derision of the World. Is there no re­medy but a word and a blow?Acts 25.16. It was not the manner of the Heathens to deliver a man to con­demnation, before he had liberty to answer for him­self, concerning the crime laid against him. And the manner of the Gospel is, that when no re­medy remains against a greivous Crime, but Ex­ [...]tion of the Criminal, yet are we taught not to [...]gh, but to weep rather over the ruins of the most notoriously wicked, Luke 19.41, 42, 43. &c. as our Saviour by the Jews. And yet says the Doctor, a Trim sight to see them expos'd to scorn of the World: Yea though unheard, and uncondemned, only because the Doctor has a prejudice against them. But alas, the Doctor does but shew his teeth in all this kind of Language, and shews the World, [Page 20] That he is an angry man. And such an one must needs come upon the Stage to chastise Astrology! Ah, but says Solomon, Anger resteth in the bosome of Fools. Eccles. 7.9. And said the Heathen man of his Ass, when he had transgressed, [Now would I beat thee, were I not angry] And 'twas well re­membred, for an angry passionate and ha [...] brain'd Fellow, is not fit to be trusted to drive the Plow, nor to whip Dogs. And shall such an one be made a Reverend Monitor, that there be no more Astrology. No surely, every wise man will rather like the better of it, for being rail'd at by passionate angry men.

Sect. 9 Well, against these three sufficient­ly has he disgorg'd a full stomach, and one would think he should be grown so empty now, that all other Astrologers might meekly be intreat­ed by him, at this time at least, and 'till passi­ons get time enough to gain new breath! But alas, what rest or peace can we expect, while we have to do with waters, continually troubled! For do we rage, Prov. 29.9. or do we laugh, yet no rest comes. Whether Seniors or Juniors, Gentle or Simple, Christian or Heathen, be we but Astrologers, with this Reverend Doctor, we are all, and altogether either Knaves or Fools, or both, without so much as except Melancthon, no nor Abraham, nor Seth, nor Shem, from whom Astrology de­rives by no small Authority, and Tradition. To tast therefore of the Doctor's well wishes to us all Astrologers in general. First, Having seriously acknowledged certain Astrological acts and effects of the Moon, which he says are sensible, palpa­ble, and reasonable: He concludes, that we are all [insufferable Fools, to argue from such effects of the Moon, that the other Planets also, and fixt Stars have as powerful effects upon us; which yet we can deprehend by neither Reason nor Experience. [Page 21] Explan. B. 7. Ch. 15. §. 3.] But mark now, to make us such insufferable Fools, First, The Doctor blabs forth a great untruth: He says we argue from the effects of the Moon, that the other Planets have effects as powerful upon us, which yet cannot be deprehended neither by Reason nor Experience. But let him quote his Author, for we deny it. For first, all Astrologers do hold the Moon to be the nearest to us, and the nimblest plying about us, above all the other Planets, and therefore to have more powerful effects upon us, then any one other Planet again. And therefore one exception be it to our unsufferable Follies, that the Reprover himself was not quite so much in his Wits, as he made account of. But second­ly, that the other Planets have effects upon us, as well, if not so much as the Moon has, we can deprehend by manifest experience, and that not with­out reason too; and if the Doctor cannot, or will not deprehend it (as Nemo omnibus horis sapit,) yet let him not abuse them, who do. But yet thirdly, suppose we Astrologers pass for in­sufferable Fools, for this kind of argument, yet why should St. Paul be hook't in too for an in­sufferable Fool, who uses the very same way of arguing, as by the Doctor is so sharply reproved. [But some will say, How are the dead raised up? 1 Cor. 15.35. And with what Body do they come?] Thus was [...] objected: unto whom the learned Apostle an­swered: [Thou Fool, that which thou sowest, Verse 36. is [...] quickned except it die.] See now what the Apostle infers from hence. Loe how the Wheat and other Grain do yearly die, and yet come up [...]ain every year with new Bodies; and this is [...]sible, and palpable, as the Doctor says, and may be deprehended by experience: But that men who die, shall rise again with new Bodies, is not [...] be deprehended with like experience: And [Page 22] yet [Thou Fool] St. Paul calls him, who can­not, or will not beleive the last, as well as the first. But by the Doctor's way of sentencing St. Paul himself was an insufferable Fool for to saying. Thus lays this Doctor about him, and so he may but besmear the Astrologer, he cares not how he daubs the sacred Scripture. But I must vindicate St. Paul, though perhaps I might have pass'd it by, had my self only lain at stake. The truth is, saving the Doctor's great learning and skill in Philosophy, St. Paul was in the right of it. For although the Resurrection of Mankind, has not that experience to be brought for it, with us mankind; as the coming up a­gain of the Wheat and other Grain has▪ Yet is the power, and skill, and goodness of God evidenced so much, in that which we see by experience; that what we have no experience for, we may say also it is certainly able to pro­duce. And by the same rule, whilst we [...] and feel the effects of that one Planet which [...] next us; why may we not say what the effects are of the other six Planets, though they [...] farther distant, and although we had not felt or tasted of them with the like experiences. For how is it possible the Doctor should forget, th [...] it is the very business of Logick, out of known, and most plain, to gather up intelligence of more obscure and disappearing things. And now [...]e there no remedy, but we must needs be Fools, and that insufferably, yet it seems are we Astro­logers, not without company, and that good company too.

Sect. 10 But enough of our Follies, what's next? [Intollerable Impudence, Explan. B. 7. Ch. 15. §. 7.] But this is cast at the Invent [...] only of Astrology, because (he says) they ha [...] as random attributed such things to the other Pla­nets, [Page 23] as they have only ground for, if any at all in the Luminaries. It seems then, there is such a thing as Astrology in the Moon, for so much he granted in the Section before cited: And some­thing of Astrology he seems in this place to yeild to be in the two Luminaries. Only he charges the Inventors of Astrology with intollerable Impu­dence, for attributing that to the one, which they have only ground for in the other. But judg charitably good Doctor; perhaps it was but a mistake in these Inventors, and if so, Mistakes are tollerable, do not then call it intollerable Im­pudence, which all, yea the wisest of men are somtimes subject too. Yea the Doctor himself confesses, 'twas done at random, and therefore more carelessly then Impudently. But whether you'l count it carelessly or ignorantly, or either, or neither, I'd fain know how the Doctor hit upon't, to find out this intollerable Impudence; because (saith he in the same Section) they might observe some more sensible mutation in the Air and Earth, at the Sun's entring the Sign ♈, it would be more tollerable to phansie that Sign his Exaltation. But now to appoint to the other Pla­nets, as the Signto the Moon, andto the Pla­net Saturn is a meer running the wild goose chase, from one single hint, to matters where is nothing of the like reason or experience. And so because they had some intimation to makethe House of ☉, his heat being then most sensible, andthe House of ☽, because she is then most vertical, They have without Fear or Wit bestowed Houses two apeice on the rest of the Planets, though neither reason nor ef­fect answerable. Thus mainly does the Doctor reason to make out the intollerable Impudence: But all will not answer out the question, how he came to know it? He cannot conceive any thing of reason or experience why ♉ should be the [Page 24] Sign of the Moon's Exaltation, and ♎ of Sa­turn's, and thence concludes He, that no body else can. The Doctor has been all day in deep Study of the Revelation of St. John the Divine, and his head been filled with abundance of proclamati­ons, he happened upon this knot, how ♉ came to be the Exaltion of ☽; and because he could not untie it quickly, he was angry, and cryed out, That there were no such thing; and when he had once started it, it seems he was resolved to stand to it. We know the Fowler who is used to the Game, can catch the Goose with ease; but the Doctor being all to befettered in his Gown, and tired at other sports, was utterly beaten off, and could no more endure to hear of the wild goose chase, and thence every knotty Study be­came a wild goose chase with him it seems ever after. It was somwhat like the story of a foolish Countrey man I have heard of, who having never been above ten Miles from the place where he first drew breath, imagined, that at a certain Hill so far off, as he could not discern beyond it, the Sun always arose, and that there was for certain the end of the World. And who­soever should dare to deny that which he verily imagined he saw, to be true, He would all to becall them impudent Knaves and insufferable Fools. I will not say but the Doctor has travel­led five times beyond whatever this Countrey man has done; but yet let me beg his pardon, if I am of opinion, that there are some Study's he can no more skill to know, then could the Countryman where he had never been. And I wish he had but patience to let them alone, whom Nature has better fitted to those peculiar pur­poses, and be contented with so much phi­losophy alone, as she has set him to taske for his own part; and thus without Fear or Wit [Page 25] (as he says by us,) he shall no more or'erun the Constable beyond what his readings never lead him to.

Sect. 11 The next Language he allow's us, is [Impudent impostors, Explan. B. 7. Ch. 15. §. 8.] What (say's he) will not these impudent Impostors dare to intrude upon us, when they will vent such stuff as is liable to confutation by our Senses? An Impostor is a meer Cheat, a Jugler, a Conju­rer, or one who invents a Religion on meer pur­pose to deceive, and is worse then a common Theif, or Murderer, or Adulterer, and deserves to be hang'd, and such as the Doctor calls us, and of the worst sort too, impudent Impostors. And why so? but because we say the Sun is hot and moist, and ♂ is hot and dry, andis cold and dry! There­fore are we impudent Impostors. But to see how strangely the Doctor reckons without his Host. First, It is grossly untrue that he says, for we do not say that ☉ is hot and moist: Origanus whom the Doctor seems to quote here, does not say so: Neither does any Astrologer say so, as ever I read. And if so, who then is most like an Impostor, the Doctor, or the Astrologer? Secondly, We do say, that ♂ is hot and dry, and parching, and we are able to make it good. But yet there's no such Creature amongst us as the Doctor coines, who imagins as if ♂ could heat the Mountains, and burn up the Grass, as does ☉. No, this parching heat of the Planet ♂ is not a sensible or palpable heat, which appears outwardly; but rather is it a secret Influence, which insensibly works upon the inwards of us Mortals, and such, as by means of its by-paths, we cannot thorow­ly track; it brings about violent Feavers, hot and burning driness of the Throat, burning fits of the Ague, and all such violently hot Distem­pers. The ☉ does thus too, but not with ex­cess [Page 26] like ♂, for the ☉ gives a more truly radi­cal and natural heat of himself, but ♂ infects with a consuming rather then an enlivening heat. Now to be hot and dry in this sence, is utterly a different thing, from that nature of the ☉ which is sensibly hot and burning outwardly, and this either the Doctor did not know, which, if so, where was the insufferable Fool then? Or if he did, why then did he cry out so loud in the same Section, [A shameless foolery to pronouncehot and dry,] and a little after [All this part of their pretended Science, is but a Rhapsody of Fooleries.] After this sort I have seen the Countrey Bumkins, the Gee, Whooo's of the Plow and Cart, when they had made a puppet of clouts, and placed it in state, how with their Pikes and Guns they would pursue it, and all the Boys and Girls following after with a so hey, so hey, whooping and hollowing to see the poor clouts fall down, slain with Fire and Swords. Thus crys the Doctor,burns hotter then the ☉, (a puppet of his own feigning) and then shoots he over the clouts, [a shamless foolery, a Rhapsody of fooleries] and the Boys his Pupils they must answer to all, so hey, so hey. And yet the Doctor knows, the Astrolo­gers hold no such principles, only it his sport to invent such may-games. But if so (as me­thinks the great Philosopher should never be so weak as to think otherwise) where lies the impudent Impostor then, and at whose door rests it?

Sect. 12 His next fling is at the Astrological Physicians. [These (says he) proclaim them­selves either Cheats or Fools, that would recommend their skill from such vain observations, B. 7. Ch. 15. §. 10.] I had thought all this while the Doctor had been a Divine. And if so, I admire how, [Page 27] writing so many volumes as he hath tumbled into the Press, he came to have skill in Physick. Which if he have not, I wonder as much, why a man of his Reverence, great readings, and of the sacred Function, Prov. 26.27. would take a Dog by the Ears. For what skills the Ass at the Harp? But if he has got also a smatch of Medicine a­mongst all his Philosophy, as in truth not alto­ther unlikely; for oftentimes it happens, that while a man offers himself for all things, he is ex­cellent at nothing. And hence it's like enough the Doctor happened to be so fumbled about Astrolo­gy. But be he never so famous a Physician (as for my part I know nothing of it) yet why should he envy, if his inferiours also can do good with him. For it's eminently known, that the Astrological Physicians are many of them exceeding famous, and as greatly sought after. And besides Cheats (which may be in all Trades) we know, and are able to give account of in­finite real Cures, which meerly by the Canons of Astrological skill have been performed. Which if so, why then does the Reverend Doctor thus bespatter men for Cheats, whom whole Coun­treys know to be as True, as Famous for matter of their Profession? or rather, why does he thus abuse his own Worship by setting it upon Record for notorious slanders? And why calls he men Fools, whom as wise men as himself do wonder at for their great skill? Or why questions he thus his own Wits and Honesty, his Wits, as if he was not able to discern between skilful men, and Fools; and his Honesty, as if he spake what he knew to be utterly false, and scandalous.

Sect. 13 But 'tis endless to observe every of his Raileries peice-meal: I shall huddle them o­ver therefore in drifts, as one wearied with the [Page 28] discourse. [They have without all Reason or Sense bestowed Houses on the rest of the Planets, B. 7. Ch. 15. § 11.] (says he.) Again [The Foolery of the Trigons already confuted; in the same Section.] And again in the same [The whole Zodiack, where all these Fripperies are lodged, is but Imaginary.] See how prodigally he counts all the World brutish, sensless, irrational, vain, Prov. 26.16. and foolish, in comparison of himself. And yet it appears, he understands very little of these Houses, Trigons, and Fripperies of the Zo­diack, he so heartily despise's, mock's, and laugh's at. Again, read on how arrogantly it comes from him, [That also is notoriously foolish, that ♄ ♃ andshould from their Conjunction with thehave two fortitudes, and fromtoshould have two debilities, B. 7. Ch. 15. §. 12.] And again in the same Section, [It is utterly un­reasonable to conceive, that Sextiles and Trines should be good Aspects, and yet a Quadrature which is betwixt both, should be stark naught.] And a little after he adds, [You have seen now, how little worth all the Astrological praedictions are, and yet out of these huge nothings of their fictitious Art, is the whole Fabrick built.] Thus talks the Doctor all this while of things, the reason and experi­ence of which it seems he nothing understands. There be, who have diligently observed the tracks and motions of the Planets and how their virtues increase, or faill, and what by long ex­perience, the compliance of many solid heads hath found out, is charitably communicated to the World. And whether it be the Doctor's En­vy, or his Ignorance, who knows? But it ap­pears, that what, Doctors and Divines, as Wise and Reverend as the Doctors own Philosophical Brain, do aver, they have as sound and assured experi­ence of the Truth of, as the Doctor can have, of [Page 29] what he tasts and feels in a manner: And yet, as if no body could tast or feel or try but He; He crys out against all Fripperies, Fropperies; that they are wild and disproportionable jumps, arbitra­rious and groundless things, which none but sick­brain'd persons can beleive, and all in the same Section. But the more to betray his own igno­rance of the things he treats, see how he adds fictitious stories of his own brain to make out his matters. For what Astrologer holds or writes (who understands himself,) that the □ Aspect is stark naught? but rather that it is very good, and of great use in many respects, and at worst yet is not above half so bad as the ☍, or the ♂ of the Infortunes. Oh that the Doctor therefore, had it been but for his own credit sake, had ei­ther studied a little more Astrology, or that he had never read a tittle of it: For then these Misun­derstandings, (I will not say insufferable Follies) rash Censures (I will not say intollerable Impu­dencies) Mistakes (I will not say impudent Imposto­ries) and unhappy Untruths (I will not say Wilful, Knavish, and notorious Lies and Slan­ders) of the Doctor, might have well been spa­red, and happily have salved much of his lost Credit and Reputation by medling beyond his reach. But let us go on [They have feigned the rest of their houses at random, B. 7. Ch. 15. §. 13.] That is, the Doctor understands not the reason of the Houses, and hence so seems it to him, though who have read and studied farther, know it to be otherwise. [This recourse to their fictitious phancies proves nothing, Id. §. 16.] That is in the Doctor's judgment only; but we have sufficiently proved both his judgment erroneous, and his own phancy fictitious, and He therefore no competent Judg. Lastly, He concludes his Chap­ter with a strange kind of wonder in his own [Page 30] Eyes, at his close Reasonings, and mighty strength of Argument, as if all the skilful World were forced to acknowledg, how fundamentally he has confuted the whole Art of Astrology, and proved all their fine termes of Art to be a Company of meer sonorous Nothings, and that he hath made them fall down with a clatter, like a pile of dry bones, by the battery he hath laid against them: And now would he sing victory, yea absolute victory, were it not for a blind Fort he spies, to which the Fugitives (as he counts us all Astrolo­gers) do usually make our escape, [B. 7. Ch. 15. §. 17.] Just thus did Cajus Caesar utterly over­throw the Seas, when the Tides made way for him and his Host to pick up Cockle-shels, and he went clear away with them triumphantly into Rome. Thus also have I seen boys throwing their Caps against the Wind, and when the emp­ty darts were driven back into their faces, they would shout for victory. And thus Childen use to make Pigeon Houses with Cards in our Countrey, and when they have done, blow all down with a breath, and then laugh they alto­gether most heartily, to see with what a clatter like a pile of dry bones they come tumbling all of an heap. Also such another victory have I heard tell of on Westborne Green. There were a great flock of Geese feeding, at what time an Horse­man riding by, and minding them not, disturb­ed the gagling Crew; whereat the whole gang grown wrath, the old Gander stretching forth his haughty neck, and brandishing his angry beak, gave notice of his wrath by hissing after the Horses heels: But neither the Horseman nor his Steed once minding the assailants, as nei­ther feeling force, nor dreading danger, rode on without stop, or turn, or regard to what was said or done. Whereupon Sr. Gander seizing an [Page 31] absolute victory over both the Horse and Rider, returned to his Host, where they all laying heads together with cackling and gagling in their way, raised such a shout of laughter as any one that stood by would easily understand, they had overrun the whole World. And thus the Doctor in his own conceit having hiss't the Fugitives all out of the Cockpit, I wish him as much joy of his victory, as had this couragious Gander and his Geese, over the Horse and his Rider.

Sect. 14 Well, suppose we our selves, all the Astrologers, Fugitives as we are, driven into this blind Fort the Doctor talks on; but alas for we, this is not so strong neither, as is our Impu­dence great, [B. 7. Ch. 17. §. 1.] Oh this railing language! shall we never have done with it? Say we not true, when we predict by Astro­logy what's like to be. (As none of us that I know of pretending to infallibility, but may do so many times) then we are Fools! And again at other times say we never so true, yet will it not excuse us, but then we are most impudent and rashly presumptuous, [Id. §. 3.] And [a shame­less peice of imposture (he says) it is to impute the truth of predictions to Art.] But lastly lest all he hath brought hitherto of his railing Language should not amount h [...] [...]ugh to make us ac­quit our station, he [...] concludes that the Devil is in us, affirming [that vagrant Daemons of the air secretly insinuate themselves into our actions, B. 7. Ch. 17. §. 6.] And to make this good, [How (say's he) shall it appear that Cardan's and others Death were not predicted by familiarity of Daemons, but by pure principles of Astrology? Id.] How shall it appear that it was not? very good Logick, but better Railery. The Doctor it seems ha's no ground to prove the affirma­tive, but by railing Language, and therefore he [Page 32] challenges us to prove the negative. And lastly he concludes, [That if any thing have fallen out punctually right it may as well, nay better be suspect­ed to proceed from the secret insinuations, or visible converse with the aiery Wanderers, than from the indication of the Stars, Id. §. 7.] It may be sus­pected. Well now I see we are beholding to the Doctor, he doth not call us down right Conju­rers, Sorcerers or Witches: but it is to be suspect­ed so But I would inquire whether as it lies thus, it be not the greater slander? For had he said expresly, that we wrought by the Devil; Then when our selves once cleared, the Doctor had been proved a Slanderer, and a Lyar, ut­terly disabled to be beleived any more. But now lying couched under a may be, prove we our selves never so clear of that may be, yet still has he room left him for more and more shifts to abuse us. I deny not, but that there are such Creatures as Sorcerers, and Witches in the World; but yet between Astrology and Sorcery, there is as vast and wide a difference, as can be between Sorcery and natural Philosophy. But this is the usual shift of Envy and base Ambition, that when a man is overdon in curiosity and neatness of skill, learning or ac [...] they will strait cry out, as the Pharisee [...] [...] Christ, he do's it by Baalzebub, Matth. 10.25. or by the [...] [...]evils. And so the Doc­tor cry's here. Now by what kind of language this discourse of the Doctor's yeilds, I would fain be resolved, if or no the Doctor have not a preju­dice against all Astrologers? Afore indeed, one would have thought his preiudice had gone no farther then Cardan, or Vaninus, or at farthest unto Apollonius. But now we see it reaches Me­lancthon as well as Cardan, and the Protestant, as well as the Popish Astrologer, and indeed all Astro­logers whatsoever. And be it so, that Dr. More [Page 33] has such a bitter prejudice against all Astrologers quatenus Astrologers. Then whether he write false or never so true, who shall beleive him, or be persuaded by him? Every Councellor praiseth his own Council (saith Sirach's Son).Ecclus. 37.8, 9, 10, 11. But there are some (saith he) who counsel for themselves, and say, Thy way is good, and yet stand against thee afterwards. Ask no council therefore for Religion of him who is without Religion, nor of a Woman touching her of whom she is Jealous, nor of a Cow­ard in matter of War, nor of a Merchant concern­ing Exchange, nor of a Buyer for the Sale, nor of as Envious man touching Thankfulness, nor of the Ʋnmerciful touching Kindness, nor of an idle Ser­vant touching much Business; nor by consequence of Dr. More touching any part of Astrology, Hearken not to any of these in any matter of Coun­sel as is related. For no credit is due to them, whether they speak right or wrong, no more then the common lier is to be beleived, though he speak the very truth. No therefore be A­strology what it will, or be it never so bad a thing, yet by his ill language this Doctor has declared against it such an infinite and innate spite, that write he never so elegantly against it, yet is his testimony to be debarred, he may be no witness against it, neither is any thing he says to be regarded.

Sect. 15 We have only one thing more to offer, and so we shall have done with the Doc­tor's good language; and that is to shew, not what this Astrology in truth is, nor yet what the Doctor hath made it, but might he have his wish, what a kind of Creature he would fain have it be accounted. And first he begins [A rotten Relick of the ancient Pagan superstition, Acts. 7.22. Dan. 1.17, 18, 19, 20. B. 7. Ch. 14. §. 5.] Lo, in sacred times where we find Moses and Daniel famous Astrologers, amongst the [Page 34] best of Jewish Writers; and in Christian times, have we Cardan Junctinus, Philip Melancth [...]n, Pe­zelius, Morinus and divers other famous Christian Astrologers, and yet the Doctor blushes not to call it a rotten Relick of Pagan Superstition.

Secondly, [He calls it a thing wholly ground­less and frivolous, Id. §. 8.] But he forgets his former Acknowledgments, [How there was much in the Acts and Effects of the Moon as Astrologers alledg, Ch. 15. §. 3. And what might be attri­buted to the Luminaries, Id. §. 7.] And what reason there was for ♈ to be the sign of ☉'s ex­altation, and for ♌ to be his House, and for ♋ to be the ☽'s House. Now the Doctor having granted all this: Why then it appear's somthing there is for certain in Astrology by the Doctor's own concession, and yet now again all's ground­less and frivolous. Who can beleive a man who cannot beleive his own self, or how shall any man write after him, who writes Pro and Con this▪ But,

Thirdly, He grows more angry, and calls it [an accursed Art, Id. §. 9.] But then be [...]e Moses and Daniel, and the three Children, and the famous Melancthon were all accursed persons for studying of it, at least they were so in the Doctor's eye, however holy Writ and all good men might say to the contrary.

Fourthly, He says [It stands upon a phantas­tick Structure, Ch. 15. §. 7.] but this is a small matter with him, though it be contradictory to his own concession.

Fifthly, He styles it a [Rhapsody of foolerier §. 8.] But the Doctor's tongue is grown [...] slander.

Sixthly, He calls it [a frivolous Art, §. 12.] But no matter what he calls it, since the Do [...] himself hath so many times been taken [...] fictitious stories.

[Page 35]Seventhly, He finds fault that the manner of it [is frivolous and ridiculous, Id. §. 16.] But he should have said so before his tongue had lost its credit; it's too late now. Again he rails at its phantastick Laws, Id.

Eightly, He comes home to it, and in plain terms call's it [old Paganism whose Preists were confederate with the Devil, Ch. 17. §. 5.] [...] would fain know whether the Doctor himself also was not one of those Preists, who held confederacy with the Devil, when he learned so much Astro­logy as concerned the Moon, and the two L [...]mi­ [...]rie [...]: Or if it was not the Devil who made him to know ♈ came to be the Sign of theExaltation, and ♌ to be his House, and ♋ to be the ☽'s House. And if it were so that the De­vil taught himself these Lessons, or so much of Astrology, and so made him one of the old Pa­gan Preists himself; yet let him keep it to him­self so far as he knows, and keep his tongue be­tween his teeth from accusing those, of whom he knows no such matter, unless it be a part of his Religion, to hold men guilty of every fowl­est crime upon every mere suspicion, or fond o­pinion.

Lastly, Having after this sort railed himself quite out of breath, finally he sets it down for granted in all points just as he would have it, That [The principles of Astrology are groundless and frivolous, nay contradictious one with another, and built upon false Hypotheses, and gross Mistakes, and that there is an Affinity and secret Association of Astrology with Daemonalatry, and that it is a foolery utterly groundless, and nearly verging to the [...]ntient Pagan Superstition, bringing in Apostacy and Impiety, B. 7. Ch. 17. §. 7.] And my self being at last too, utterly wearied to hear any more of this kind of Stuff, am so well satisfied [Page 36] in the truth and worth of Astrology, that all what the Doctor has said against it, has done nothing else but made the more for it. For as Vertue never shines more bright, then where the Devil oppose's it most. So all manner of Truth, the more evil men rail against it, the more is it to be embraced, honoured, and admired. And now appeal I to all ingenious Readers, whether I have not taken up matter enough out of this Treatise of the Doctors, to persuade, That whe­ther Astrology be good or bad, yet ought all wise men to suspend their Censures, whatever their inclinations are against it, till a more sober pen, shall seriously take up the Cudgels against it. Or yet if the Reader please rather, bar we all the Doctor's railery and ill language, as if he were the soberest man alive; and now Have at him meer­ly by dint of Argument to maintain,

That Astrology is a Sacred and a Famous Science, and no such accursed Art or peiece of old Paga­nism, as the Doctor impiously goes about to make it.

CHAP. II.

Of the Antiquity, Sanctity, and Glory of the Science of Astrology, and that it is no such accursed Art, or peice of old Paganism, or matter of Daemonalatry, as Dr. More very impiously goes about to make it; very demonstrably argued, cleared, and made evident.

Sect. 1 THE Doctor's Charge against this Heavenly Science find we shewing its Teeth first against its parts severally; and lastly concluding against the whole Body thereof. That which he urges against the several parts, find we introduced as it were an Assumption, which makes up his second Proposition, (the first being understood;) And from whence he concludes, That, which it seems was the Thesis of his first intentions. And this Thesis (to bring it into as narrow room as conveniently we can) seems to consist of two heads.

First, That Astrology is a vain Art.

And Secondly, That it is a wicked and diabo­lical Art, [B. 7. Ch. 17. §. 7. of his Explana­tion.]

But for more surety, take it in his own Lan­guage as follows, [Now therefore to conclude, See­ing that the principles of Astrology are so ground­less and frivolous, nay contradictious one with ano­ther, and built upon such false Hypotheses, and gross Mistakes, concerning the nature and System of the World; seeing it has no due object by reason of the [Page 38] interposing of the free Agency of both Men and Angels to interrupt perpetually the imagined natural series of both Causality and Events; seeing there is not sufficient experience to make good the truth of the Art, they that have practised therein having not observed the pretended Laws thereof with due ac­curacy; and therefore if any thing has hitherto his true, it must be by Chance, which quite takes away their plea from Events, so that their Art is utterly to seek, not only for Principles, which I have demon­strated to be false, but for Experience and Effects, which hitherto have been none; (and assuredly they make nothing of pronouncing loudly, that such and such a Configuration will have such an Event, though they never experienc't it at all, or very sel­dom: As it must needs be in the Conjunction of ♄ ♃ andwhich returns not in 700 years;) see­ing also that those Predictions that are pretended to have befallen right, are so few, that they may be justly deemed to have fallen right by Chance;] Here now have you the sum of his Argumen­tation for the Vanity of Astrology, as that it is [a foolery utterly groundless.] And from hence goes he on, saying, [And seeing if any thing has been foretold very punctually and circumstantially, it may as well, nay better be supposed to proceed from the secret insinuations or visible converse with the aery Wanderers, then from the indication of the Stars; and lastly, seeing there is that Affinity and secret Association of Astrology with Daemo­nalatry, and antient Pagan Superstition; that per­son must have a strangely impure, and effascinable passivity of phancy, that can he bound over to a beleif or liking of a Foolery so utterly groundless, as Astro­logy is, and so nearly verging to the brinks of Apo­stacy and Impiety.] Here's the sum of his Argu­mentation for the Wickedness of Astrology, as that in so nearly verging the brinks of Apostacy and [Page 39] Impiety. And 'tis enough, now let us see what Astrology has to say in answer, and that first to his Vanity, and then to his Impiety.

Sect. 2 To prove the Vanity or rather [Foole­ry] of Astrology, (as the Doctor calls it) He sets a Puppet upon a Frame with four rotten Legs, which must needs fail it, and in the mean time standing by to see it fall; he hatche's a loud laughter as if Astrology were utterly fallen down and broken, and yet no such matter, so much as towards.

First, He begins, [Astrology a Foolery, because the Principles of it are Groundless and Frivolous, nay Contradictions, and built upon false Hypotheses, &c.] But why so? And first, why so Groundless and Frivolous? It is in this thing, in which he seems to hint especially at the Influences and Aspects of five of the Planets, and the Aspects of the whole seven, which things he alledges are groundless and frivolous Phancy's, and a Rhapsody of Fooleries: [as B. 7. Ch. 16. §. 1, 2, 3, 4, 5, 6, 7, 8. of his Explan.] In answer to this, first, take we up the Gentleman's own grant, [§. 3. The Moon (he acknowledges) in the Full, swells many things with moisture, which effect is both sensible and palpable and also reasonable: First, be­cause of her proximity; Secondly, because of the reflexion of the Sun-beams from her Body, which being but of a moderate power, melts the Air and Vapours into an insinuating liquidness, but do not dissipate them, as do his direct beams by Day. And this feat (he doubts not) but that any other of the Planets would perform, if they were so placed, that their Discus would seem of equal bigness with the Moon, and she were removed into their place.] Again he grants, [§. 4. That by certain experience we find, that the flux and reflux of the Sea, de­pends on the course of the Moon, so that there [Page 40] can be no deceit in the business.] And again, as to the Loadstone and Polar Star, he grants in the same Section, [That there are some sensible effects from the Heavens certain and constant.] But [it is not (he says) so much the influence of the Hea­vens, as the Magnetism of the Earth, in which this direction of the Needle towards the North consists. Because three Miles from Rossebury the Needle a­midst a many Sea Rocks, ceases not to turn about for the space of a whole Mile.] Thus much hath fallen from the Doctor's lips without crushing or pressure. Only as he quotes it from Sir Christo­pher Heydon. And because he has so ingenious­ly set down the Argument of that learned Knight on behalf of Astrology [Ch. 15. §. 1.] I am unwilling to do the Doctor so much wrong, as together with his concessions, to deny his quotations the liberty to go along with them, and from the Doctor's own Pen, speak as fol­lows, [It's plain that the Moon hath a moist in­fluence, and that at her Full the brains of Beasts ge­nerally, the eyes of Cats, and the meat of Shell-fishes are swelled to a greater bigness; and that they are lessened in the Change. That the Moon also guides the Ebbing and Flowing of the Sea, whose influence is equally seen, when she is under the Hori­zon as when above, when near our Nadir, as when near our Zenith. Whence is it plain (say they) that the Heavenly Bodies have not only an influence besides light, but more searching and penetrating then light it self, as being able to make its way through the thickness of the Earth, and to reach its effects on the farther side thereof: Both which won­ders they farther confirm from the Magnetical Needle that looks towards the Pole Star, though on the other side of the Tropick of Capricorn, where the North Pole will be hidden twenty or thirty de­grees below the Horizon: Whence is it manifest [Page 41] (say they) that the influence of the Pole Star pierces through the bowels of the Earth, and is a notorious Argument of the secret and irresistible virtue of the rest of the Heavens.] Thus writes the Doctor by way of quotation out of Sir Chri­stopher Heydon, as who would say, what might be argued on behalf of Astrology. And the truth is, the Doctor has so ingeniously compiled the Arguments on Astrologies behalf altogether in one entire Chapter, and set them out in such neat apparel, and in so good order; (Ch. 15.) that as they stand holding together so unani­mously, and maintaining their cause so chearfully, methinks they look so confidently sweetly on the Opposer, as if they were at strife, whether to wooe or daunt the Adversary to their side. But on the other side the answers to those Argu­ments, and all that comes in against Astrology, do come up so disjointed, rough hewen, and so snarlingly one among another, as if the Doctor had undertaken a notable design, whereby un­der colour of destroying Astrology, he hath set it out so neatly, and upon so firm a Basis, as never to be overturned; and hath purposely shot at it, with the throwing of his Cap only, as if he never intended otherwise then to be foiled, and that shamefully, in order to advance Astrology the more, and that he may hereafter practise it himself with the greater grace and freedom, maugre all exceptions that can be brought against him. And to this purpose I have the more readily taken up the Cudgels, in order to comply with such a kind of wish of his.

But however to return unto his Concessions, and they compared with the Objection on the other side, unto which they refer: First, Does the Moon swell many things with moisture in her Full? (as is granted,) And doe's this swelling with [Page 42] moisture extend unto the Brains of Beasts, and Eyes of Cats, &c. so as to make them bigger at the Full, and lesser at the Change, (as is pro­posed in the Objection, and not denyed in the Answer?) Why then it seems the Moon ha's an influence, though the other Planets have not, and that by the Doctor's own Concession? No, but says the Doctor, though such effects do flow from the Moon, yet is it not by means of any influence of her's, but of the Sun beams, reflecting from her Body, and thereby melting the Air and other Va­pours into an insinuating liquidness. Well, but which way gets that liquidness into the Brains or Eyes of living Creatures? Sure our great Philoso­pher has not so little reason as to imagin, as if these Brains were water-soak't only, as the Bar­ley when it is steeped in the water in order to be made Malt! And yet it can be no otherways. For does he not talk of a liquidness, which from without insinuate's into those Brains and Eyes? And that collected from an Aiery and Vapourous matter too? But I wonder how possibly this crafty liquidness got through the head, the skin and skull, and without once stirring those more outward parts, with any kind of alteration, wrought only upon the Brain, which was so close lockt up within. For do we not easily ob­serve, that when such a liquidness invades the kernel of any Fruit, it never toucheth that in­side, until both husk and shell are either rotted off, or so swell'd in substance as to cleave insun­der? But besides, every Novice in Husbandry does know, that this kind of liquidness, though it can insinuate, yet is it not so quick at it: There are many Seeds, as Haws, and Hollibe­ries, and others, whose Shels are not near so thick and hard as are the Skulls of Beasts, and yet is it almost a two Years time before this li­quidness [Page 43] can thorowly act upon them: And yet shall we be so thick skin'd as to imagin, as if this sluggish Labourer could dig thorow, and dive beyond skin and skull in a Nights time, and be­gon in another! But what is worst of all▪ how absurd is it to phancy, as if the flesh of Sensitive Animals was wrought upon by liquid insinuati­ons, as are the Stems, Roots and Seeds of Vege­tive Plants! For although outward applications may have so much influence upon the Eye or Brain, so as to pain or ease them by insinuating Powers, yet that Power which nourishes, and so by consequence makes full Brains and Eyes, or for want of exercise empties, and makes less Brains, or by any other way causes the Eye or Brain to thrive or diminish, must necessarily be maintain'd from within, from the Stomach and Belly, and not meerly from any act of Sun or Moon from without only. And does the Moon work this swelling of Eyes and Brains? Why yes, that's granted, and if so, then needs must she do it by working upon the Stomach and Blood of that Beast or Cat, whose Eyes or Brains she swells; and if so, how then can it be otherwise, but that she hath an influence, whereby at certain times she affords more virtue to the food, and blood, by means whereof it feeds more full and thriving at sometimes more then at other some? For, take a certain quanti­ty of dust, and mingle it with water and lea­ven, and all the Art that may be, and seeth or bake it, and it thrives not after all, as to be more or less: But then take a certain quantity of Meal, and use it after the same manner, and loe it comes forth of the Oven, or the Pot, al­most twice as big as it went in, and this it does by reason of that virtue which lodgeth in the Seed whereof it was made. And therefore by [Page 44] the same rule say we of the swelled Eyes or Brains, that it was not the meer liquidness, or any kind of hotness which made them so, but a certain virtue secretly infused into the food, and blood which made them thrive thus; And this is it, which the Moon hath done, (as is confess­ed.) And therefore follows it unavoidably, that the Moon not only does such things, but that by a certain influence she does it, whereby she di­stils her virtue sometimes more, and sometimes less.

Sect. 3 Secondly, Does the flux and reflux of the Sea certainly and without all doubt depend upon the course of the Moon, (as is granted:) Then there also greatly does appear the influence of the Moon? But no, says the Doctor, the Moon does it by a rational ground, [Ch. 16. §. 4.] And to prove this rational ground, he quotes Des Chartes, and from him affirms, That the Ellipsis of the Caelestial matter is streitned by the Moon's Body, which makes the Æther flow more swift; which is a plain and Mechanical Solution of the Phaenomenon. Thus contrive's the Doctor, as if the Moon caused this Ebbing and Flowing of the Seas, but not by any attractive or expul­sive Virtue or Influence, but as if the Boys with a great Besome, were driving the water of the Kennel sometimes this way, and sometimes that, with a violent drift; or as if some great stone haled up the River and back again, should cause the rowling of the water to and fro. Now the truth is, such things may be, here below with us. But to say what is done beyond and above the Air, how come we I wonder to know that? And yet says the Doctor, this is a plain and Me­chanical Solution. But not so plain by his fa­vour, unless we know better, of what kind of nature that Caelestial matter is he treats of, or [Page 45] that he could tell us. For do not we know that the Air is a subtil and a curiously made thin Bo­dy, which aptly and easily with very small or no force upon its next Neighbour makes way for greatest Bodies to peirce and pass thorow it; and we have much of reason to beleive, that the Cae­lestial matter is much more subtil then that. So as it can make room enough for the passage of the Moon's Body thorow and thorow it to and fro, without any the least disturbance to the Air or Water. But on the contrary, that there is no such thing in nature, appears by this, in that whilst the waters are carried hither and thither by the power of the Moon, the Winds are ma­ny times contrarily disposed. For were the Wa­ters driven by a force of the Moon's Body drive­ing the Caelestial matter, and that the Air, and the Air the Waters: Then would the Winds al­so (which are lighter then the Waters) be driven also by the same violent Air, even as the Waters are; but this we see is not so, and there­fore neither can be the other. But this argu­ment rather looks much like that of a blunt Countrey Gentleman's, who understanding but little of the System of the World, conceited the Earth to be fastened unto the North and South Poles by great and massy Cakes of Ice, upon which not hanging so steady, but that it is tot­tered to and fro by the motion of the Moon; which therefore as it reels towards the East, swaggles the whole water of the Sea, floting the same way; and as it returns back again West­ward, brings all the whole Sea with a swaggle back again to Landwards upon us. Now the truth is, let them conceit this way and the other what they can; there is no man can propose any certain Mechanical way, whereby this rare Feat should be thus wrought. It is therefore enough [Page 46] for our matter at this time, that the Doctor has granted it to happen certainly by means of the Moon. For hence are we able to say by autho­rity from our Adversaries, that the Moon [...] the flux and reflux of the Seas, and till they shall be able to shew demonstratively how it is o­therwise, it must go for granted, that she does it by an influence strange and secret beyond [...] what we are able to conceive. And 'till then, this Planet the Moon must be allowed to have such a Foolery (as the Doctor styles it,) which we call her Astrological Influence.

Sect. 4 Thirdly, Are there some sensible Ef­fects from the Heavens, which are certain and con­stant, (as is granted,) and particularly, his the Polar Star such a sensible effect upon the Magne­tical Needle? Why, then it must necessarily follow, that the Heavens have their Influences, and particularly, that the Polar Star has its in­fluences upon the Magnetical Needle, and that searching and penetrating thorow the very Body of the Earth, as by common experience may be, and is daily verified. No, but says the Doctor, it is the Magnetisme of the Earth, and not of the Polar Star which draws that Needle. And he ren­ders his reason for it. For some three Miles from Rossebury the Needle will turn round and round for the space of a whole Mile. Well, it seems then, it is between the Earth and the Po­lar Star; one of them, then it seems, must needs have an influence. But suppose we, it should be the Earth that carries this Magnetisme. Is it the whole Earth that does so, or some part of it only? If the whole Earth, why then turns not the Needle South-wards, as well as North-wards? And if it be some part of the Earth on­ly, where is that part? Or is it amongst those Rocks some three Miles from Rossebury? But if [Page 47] so, why then beyond that Rossebury and those three Miles of it, does the Needle turn North-wards, and not rather towards Rossebury? Is this Magnetisme in the Earth then; why if so, its in no one part or place of the Earth it seems, but in several; it is about Rossebury, and beyond Rossebury more North, and who knows where the end of it is there? But be it so, that it be in the Earth, and yet no man knows where in the Earth, what ground have we that it is in the Earth? Or are the Doctor's Principles as groundless and frivolous nay and contradictious as our's of Astrology? It seems there is a strange sympathy between the nature of the Polar Star and the Magnet Stone: This Stone, if it be nigh to the Needle, has it seems a palpable power to attract the Needle towards it self. And this it can do (as some say who have seen the experi­ment) though there be the thickness of a Table Board, between the Stone and the Needle. And in this case, the Magnet leads away the Needle to the Polar Star. But this is the truth of the case about Rossebury, It seems there is some Mag­net Rocks there abouts, which draw the Needle round as it comes near to every of them; and being near hand, they draw away the Needle from the Polar Star. But after a small distance, their virtue fails, and then the Polar Star draws it again. But to conclude, is this virtue of Magnetisme in the Earth, or any part of it, as the Doctor says? Why then this power of at­tracting the Needle would be but weak, and at a certain distance only; for so the Magnetick Rocks at or near Rossebury work but within their distance, and that's but small and very mean. But a Magnetisme there is, which draws as far as from the North Pole unto beyond the Tropick of Capri­corn, and that through the very Body of the [Page 48] Earth, and that therefore can be no Magnetisme of the Rocks of Rossebury, no nor were all the Earth from Greenland North-ward, nothing but a Magnetick Rock, yet could it not do such a Feat. And therefore good Doctor bethink again, such 'tis, and must be no less then the Polar Star, and not the Earth which influences the Needle thus: And if so, where's the Foolery now?

Sect. 5 Lastly, It is granted by the Doctor, That he [doubts not, but that were the other Pla­nets any of them in the Moon's place, where their Discus might seem of equal bigness with her's; and she away from where she is, in their place; they might do the like Feats as she does.] O excellent Conceits, and from an Enemy as favourable as one would wish!

For First, That the Moon has a mighty pow­er, or virtue, or influence, or somewhat, call it what you please, whereby she swells the Eyes and Brains at her Full,, and carries the Seas up and down, here and there, as it were at plea­sure; is granted.

Secondly, That the other Planets, such as ♄ ♃ ♂ ♀ and ☿, have every one of them as much power, or virtue, or influence, or somewhat, only they want proximity, as to us, in order to exercise that power upon us, as the Moon does. Now this is as much full, if not more, then any Astrologer would say himself, saving that wherein the Doctor is apparently oversighted, mistaken or lost with ignorance, concerning the power of proximity, and the virtue of a seeming Discus with the Planets.

For First, For matter of proximity, the Doctor it seems is yet to learn, how the Heavenly Bo­dies are neither helped by proximity, nor hindred by longinquity in the exercise of their powers, or in the pouring down of their Influences. [Page 49] It seems, either he had forgotten, or did not know, that the farther the Moon is from the Sun, the greater is the light she receives from him; and the nearer she is to him, she receives still less and less. And it seems, either it was out of's head, or he had never heard or under­stood, That the Magnetical Needle is as constant to the Polar Star, and as diligently attending it, as well in the utmost Southern parts of the World, as in the nearest Northern Coasts almost under it. And again it seems, however it came about, that sure the Doctor took the Heavens and the Æther in them, to be as it with us here on Earth, full of Rocks and Mountains, Stone-walls, and Church-steeples, and great thick Woods, which interpose the power and virtue of the higher Planets from lightning on us at so great a distance: Or else he mistook the Planets, to be meer Opake Bodies of yellow or red Clay, dull Souls, like old men, who see not without their Spectacles. (Ch. 16. §. 8.) For so (say's he) were they in the Moons place they might do much: But what would you have from Dunsta­ble-hills, be they never so white, and shine the Sun never so bright upon them, yet is it not pos­sible, they should appear beyond York. And as for the Moon her self, he takes her to be no more (it seems) but as it were some great House built with Mud-walls, and great Glass Windows, which carried in the Heavens about the World, is good for nothing but to conveigh the light of the Sun by reflexion upon the Earth by night, when the Sun is out of sight himself, or the heat of the Sun by the same reflexion thorow the vapours of the Air to fill us with moisture. And lastly, as for the Sun it self, which gives the Moon her whole light, he conceives that too, to have no more then a meer general influence of [Page 50] heat, and that by this meer beat only, it cherishe's and excite's the seminal Principles of things into actual perfection, and all no otherwise then the Ægyptians, and Livia's Maids of Honour were wont to do, when they hatch't their Eggs without help of the Hen, (Ch. 16. §. 6.) Thus strange­ly goes the Doctor on, undervaluing these glori­ous Bodies through his ignorance, or forgetful­ness, or both, not knowing what he does. For do we but overthrow these fond conceits of his then all he has said against Astrology, how frivo­lous and how foolish a thing it is, falls to the ground, and the Fool immediately flies in the Doctor's own face. To confute them therefore,

First, Let him but read over again his own Objection, out of Sir Christopher Heydon (Ch. 15. §. 1.) [They alledge (says he) that it is a thing beyond all beleif, that such an innumerable company of Stars, whose light is not considerable, nor their position so exact for Ornament, should [...] made for nothing else but to look upon. Therefore say they, there is some other Mystery in it, and th [...] they are indued with certain hidden influences, and have their several peculiar virtues, as the Herbs and Flowers of the Feild. Again, the Earth and Wa­ter being such simple Bodies as they are, the various productions in Nature could not be, were it not for that infinite variety of the Coelestial Bodies, the Stars and their several influences upon the Earth▪ Again, Yearly experience teaches us, that the ap­proach of the Sun renews the World, and makes an annual Resurrection of Plants, and Insects, and such living Creatures as are born of putrefaction, and have no other Father then the fiery bearded Sun. If then this one Planet does such rare feats, certainly the rest of the Planets and fixt Stars do not stand for Cyphers, but have their virtues and operations as well as he, whose virtues and influences say these [Page 51] Stargazers, our Art doth punctually and particularly define.] Thus speaks the Objection in the Doctor's own Language, & he may remember, it is but very little of it, which he has laboured and shifted to evade, & just nothing of it, which he has answered.

Secondly, The Doctor may understand, that however himself may be to seek, and has not observed so much; yet are there amongst (Star­gazers as he calls us) such who have very curi­ously watched all the 7 Planets, and many of the fixt Stars; and do find by certain experience, and that without any deceit in the business, and as sure as he has it, that the Moon leads the flux and reflux of the Sea, that they all have their proper influences upon us, even as the Moon upon the Brains of Beasts, &c. But if the Doctor will be­leive none of us as to this matter, yet let him go to the Sheep-herds in the Feild, and inquire of them; if a Lamb or a Calf yeaned or calved in the New Moon be not usually giddy, and do not usually die of such Giddies, unless it be that the Planets ♃ or ♀ are situat in some such Aspects at birth, as to prevent those Giddies, or to pre­serve life at least when those giddies fall? Or let him ask the good Wives, or their Midwives, who have had warning of such things, if they have not often observed how the Planets ♄ or ♂ either rising or setting at, or very near after the time of birth, do not certainly kill such In­fants as are then born? And if he cannot find such Wives or Midwives, I'le do him the favour to render him an account of experiments e­nough and sufficient evidence of the truth of the same. Or if none of all these may be beleived,

Thirdly, The Doctor may be pleased to study the Holy Writ a little better, and he'l find it re­corded there to the same purpose.

First, Doe's he not find tell there of the [Page 52] Constellation of the Pleiades, and Orion, how the Almighty challenged Job, Job 38.31. if he was able to restrain the one, and unbind the other? Now if they had, or have no influence but their meer light or ornament in the Heavens, what was that then, which was to be bound or unbound in one or the other? Canst thou restrain Pleiades, says He? It appears therefore, that the Stars called Pleiades have great influence▪ either to help or harm or both, as occasion serves, and this was it of which God asked Job, if he could pre­vent them in either? Again, it is said of the Stars, Judg. 5.20. that in their Courses they fought against Si­sera. Now what can be understood by that fight, but that something they did? And if some­thing, which way was it? not by Sword or Bullet, nor by meer standing to gaze, or to give light, but by some secret way they had every one of them, as their Course came up to afflict the Enemy. But especially of the Sun and Moon it is said, how God set them in the Firmame [...], not only to give light upon the Earth; but also to rule over the Day and the Night, and he made the Stars also; Gen. 1.17, 18. but these it seems as subordinate, and ruling under the others. Now this rule, must needs be more then a bare giving light and heat. For the Moon is but subordinate her self in both these things unto the Sun: And yet hath God given her Ordinances of her own, and to the Stars Ordinances of their own, Jer. 31.35. whereby they also rule in the Night. Now to rule, and to give Ordinances to the Suns of the Day and Night, can be no less then to sway over them in command and power, so as to help or hin­der, and to kill or save, and such like. But especially is the great influence of the Sun declared in holy Writ, in that our Saviour who is the Life and Salvation of our Souls, is described to [Page 53] the World under the similitude of the Sun, as he is called the Sun of Righteousness that should arise with healing in his Wings. Now were it so, that the Sun was not a Fountain of life and health, as well as of Light, Mal. 4.2. to what purpose is he called a Sun with health or healing? &c. A­gain, he is called the Day-star which shall arise in our hearts. It is not said in our minds, where- the light seems to reign, but in the heart where hence the life comes. Intimating that as the Sun gives natural life and health unto the heart, even so does Christ give Spiritual life unto the Soul. 2 Pet. 1.19. Whence is it manifest out of Holy Writ, that as our Lord Jesus by his Grace and holy Spirit does give life unto the Spiritual World; so does the Sun not only by his heat and life, but also by a vivifying virtue lodging in his influence, give a natural life unto the Earthly World. Or else in vain was such a Comparison made be­tween Christ the Heavenly, Revel. 1.16. & 12.1. and the Sun the na­tural light. But as for those Eggs the Doctor talks of, with disparagement of the Sun's influ­ence, which seemed to be hatched with artificial heat without the Sun's help, it must be remem­bred, that in all those Eggs was there a seed of life fore-prepared by the influence of the Sun and Moon, and other Planets upon the Hens from whose Bodies those Eggs were gathered, inso­much as nothing was wanting but heat only to perfect the act of producing the fruit: And yet that heat too, whereby they were produced, was not meerly artificial, because the Sun has an in­fluence upon all heat, (as opportunity serves) quickning and qualifying it, with a vivifying faculty, saving that when the excess destroys, and the evil influence of the Planet ♂ interpo­sing debauches it. But what says the Doctor to the Insects, can he produce such too by artificial [Page 54] heat? Or will he grant that the Sun works by a quickning▪ as well as by an heating influence? Which if not, let him say which way else flows forth that life they have, or else the Prin­ciples of Astrology will be clearly quit of all his groundless and frivolous foolery he charges upon them, and the charge will henceforwards rest at the Doctor's own door; he having granted by his own Concessions so much, as with this little help I have added to them by way of explana­tion of the Case only, will amount high enough to prove all those things to be the very Truth, and wisdom of Nature, which he brands with these opprobious Calumnies of groundless and frivolous Fooleries, and Rhapsodies of Fooleries, and abundance of such like stuff. But seeing he hath singled out the parts of Astrology, and fallen upon each part in particular, I think my self therefore concerned as particularly to vindi­cate those parts from his foul mouth'd Pen.

Sect. 6 The first part he begins with, is the influence of the Planets. And as a foundation to his work, he proposes to himself by way of Ob­jection thus, [Ch. 16. §. 1. That the Being of the Stars and Planets would be useless, were there no­thing in the Art of Astrology.] To this he an­swers No. For were there no thing in the fixt Stars but light and heat, it would not follow. And why? Because the wiser and later Philosophers have made them as so many Suns. As if because they are Suns, it were excuse enough for them to stand for Cyphers, whereas standing for such, the more rather is to be expected from them, the Sun being the Prince of all Stars, as the most noble and well bred beyond them all. But how does he prove them as so many Suns? The wiser and later Philosophers have made them so. That is, they have conceited so, and as wise as [Page 55] they are of another opinion. And yet (says the Doctor) this Hypothesis our Astrologers must confute, before they can make good the force of their first Argument. The Hypothesis it self is but a meer conceit, without proof, and yet forsooth we must confute it. Sure the Doctor has forgot since he was in the Schools what belongs to an Argument. But suppose them so many Suns, and without all influence but Light and Heat, Whom is it they are made to shine to, or to make warm? As for us, we feel nothing of their heat, and make ten times more use of a Candle, then of their light. For whose use then were these multitude of Suns Created? In an­swer to this, the Doctor refers us to B. 3. Ch. 1. §. 6. of the Expla. where we find naught to the the purpose but a Verse out of blind Homer.

[...].

Englished thus,

He rose to shine to Gods as well as men.

Well fare old Homer at a dead lift, the blind man hath hit the mark by chance. But ah poor Doctor! what a shift was here, to fly for refuge to a poor blind Poet, to help him out in a point of Philosophy that Homer himself could never pos­sibly understand. But it was well apply'd how­ever; for the Doctor's poetical Suns, and Homer's poetical Gods, are very well met. Next, as for the Planets, he answers, that the same Philoso­phers have suggested, That they may have some such like use as our Earth has, that is, to be the Mothers of living Creatures; But what living Creatures? Nay, says the Doctor, they have de­fined nothing concerning the natures of them, and 'twas wisely contrived, their Opinion becoming thereby so much the more harmless and unexceptio­nal, [Page 56] as it is in it self highly probable: For as much as the Earth, as well asandmoves a­bout the Sun, and is as much a Planet as any of them. As the best Astronomers do not at all now adays stick to affirm. Which do's utterly enerv [...] the force of this first general pretence of the Astro­logians.] Now I see the Doctor is in good earn­est, and does really think us Astrologers to be meer Fools, who will aptly be bang'd out of our Argument with meer topical Arguments. But who made this man a Doctor I marvel? It is highly probable (says he,) and that's the ut­most of his Argument, and yet how confident­ly he concludes, that this first general pretence is utterly enervated, yea utterly cast down and lost! But what if the Earth were certainly a Planet? And the Planet ♄, ♃, &c. were all Mothers of living Creatures, as well as the Earth, what's all this to the purpose? God made the Stars and Planets for us, and to influence us, and whatever Chimera's may dwell within them, yet as the Argument says, be there nothing in the Art of Astrology, notwithstanding shall they be useless to us. Thus see how this Reverend Doc­tor proves that there are Castles in the Air, by eating of Apple-pies, and he who has but a com­petent patience, let him listen to his close way of rea­soning, or the way of his close reasonings; as the Doctor calls for them to do, [Ch. 16. §. 17.] But it seems the Doctor was well enough aware what rotten legs his Argument stood upon. For else why did he make such provision against its fall? Though there were (says he) certain vir­tues and influences in every one of them, yet it does not follow that they are discovered in their Art.] This is his reserve now, in case his sore place should hap to be rubbed. But neither will this help him.

[Page 57]For First, It follows, that for certain, then there is a certain Art of Astrology.

But Secondly, Whether our Art be that true Art, I shall leave, 'till I come to treat more ful­ly of that subject.

Sect. 7 Next (Ch. 16. §. 2.) He under­takes to answer to that of the various productions of Nature, how they can be, be it not for that infi­nite variety of the Coelestial Bodies, the Stars and their several influences upon the Earth and Water, which are such simple Bodies of themselves.] And he says, That though there were this variety in them, yet because this variety reacheth every point of the Earth, the product would be the same, un­less the particles of the Earth were diversified by some other Cause. Next, that neither the variety of influence of the Stars, nor of the Heavens, if they are meerly material, are sufficient causes of pro­ductions here below. Again, that the Coelestial matter is every where, and that the Earth swim's in it, as Wood does in Water, so that we need not have recourse to so remote unknown activitiesr. And lastly that the general [...] or the spi­rit of Nature is every where ready to contrive the matter into such shaps and virtues as its disposition makes towards. And this is enough and more then enough, to take off the edge of the Knight's Argu­ment.] Well fare a good forehead however, right or wrong. But be it so, that the spirit of Na­ture is every where ready, yet how knows he that the Coelestial matter is also every where? We know that this Earth; whether it be fixt or moveable, however is wrapt up in the Air, and swadled with Clouds and various Meteors: And beyond that, how it swims in the Coelestial mat­ter, the Doctor may aptly inquire and suppose; and when he has done all; its but his opinion. And therefore out of what he does not certainly [Page 58] know he can make no certain proof. But be this Coelestial matter never so much, as himself conceives, or would have it, yet he must remem­ber that Nature operates not confusedly, but in a just order and method; and not according to any list or choice of her own, but as she is or­dered by her Maker in a certain Method, and that not all immediately out of Coelestial mat­ter, as the Wood swimming in Water, nor yet by one sort of Instrument; but as she has a vast Fabrick or Work-house to work in, and Millions of Tools to work by, and all those have their several imployments, and therefore are not intermixt as the liquid water mingling all together within it self in one entire Body, but are situat each in their ranks, and places; so neither the Earth nor the Air about it can be so situat, as to swim all parts of it at once in the Coelestial matter, much less to apply every part of the Earth to its proper Instrument of Na­ture so as to be wrought by it, with an immedi­ate conjunction: But these productions here be­low must necessarily be caused by the Activity of remote Instruments and their Influences; but whe­ther those Influences be material or immaterial, I am not concerned to prove. Yet whether they are the one or the other, are they certain causes of productions at as great a distance as the Star­ry Heavens are from the Earth; as may be seen in the influence of the Polar Star, which draws the Magnetical Needles pointing upon it self, from the utmost Southern Coasts. But what is most to be admired with me is, with what strange confidence or forgetfulness the Doctor can deny, what he professes elsewhere to be a truth: It is in his [Immortality of the Soul, B. 11. Ch. 10. §. 6.] Where he acknowledges, that the Weapon-Salve applied to the knife that made the [Page 59] wound, does cure the wound it self. Now if Salve, which is a material thing, can operate thus at a distance from the wound, and that as some say, at a hundred Miles off, from the wea­pon whereto it is applied, why shall the Stars be rendred insufficient to do as much, or more, ac­cording to that degree they are in virtue, be­yond all that the Earth is able to produce? But says the Doctor, this is not by a Mechanical but by a Magical sympathy, in a lawful sense. And what does the Doctor know, but this of the Stars may be so too? Or rather how came the Doctor to understand, that this sympathy of the Weapon-Salve is not Mechanical? Has he an eye so curious, as can watch the Air, and that so as to be able to say, what strings more subtil, thin and fine then Air it self, do run along between the knife and the wound, and that so as to car­ry the sympathy between the one and the other; and all this so exactly, as to determine when there is no such matter? I doubt rather the Doctor has some ill position of ♂, either upon his Ascendent, or the ☽ in his Nativity, which inclines him thus rashly to disgrace his Worship, by so confidently asserting what is, and is not, before he half understands how 'tis. Such ano­ther peice of Rashness is it when he asserts the [variety of Coelestial influences reaching every point of the Earth.] I wonder whether the Doctor had repented yea or not, of that opinion of his, about the Weapon-salve, before he came to treat of the Stars and their influence! Or whether he had forgot it! Or whether he well understands what he writes, when he tumbles it into Print! For let him but consider, does the influence of that weapon-salve from the weapon it is apply'd to, equally reach all wounds between that and the wound it cures; or missing all others, does [Page 60] it meerly touch the wound made by that weap­on, whereon it sticks and works? The Doctor knows, it points meerly at that one wound, and be there ten thousand wounds between, yet it misseth them all. And so may he as well con­ceive that the influence of every Star, and of eve­ry part of Heaven does not like water scatter it self into all pores of the Earth as it flies along, but though one Star may have more then Milli­ons of influences going at once, yet as the weap­on [...]salve sends it forth each into its proper object: And all this without diversifying the Earth, or any parts thereof.

Sect. 8 Thirdly, Having acknowledged a power in the Planet Luna, which yet he is un­willing should be called by the name of Influ­ence, though it do never so much influere, or insinuate as he calls it: Yet an insufferable folly (he says) it is to argue from such reasonable and palpable effects of the Moon, that the other Planets also and fixt Stars, have as powerful effects upon us, which yet we can deprehend by neither reason nor experience.]

First, The charge [as powerfully] is false, the Astrologers do not say so, as I have shewed afore.

But Secondly, That if the Moon which is one Planet, have such and such influences, which are so apparent as they cannot be denied, what hinders, but it may aptly follow that her fellow Planets may have influences too, though perhaps not al­together so apparently to be discerned. The Planets appear to us, as so many Creatures all of a kind. And in such a case, whatsoever is the property of one of them as a Planet, may very safely be applied to the other. As when I find it is the property of a man to speak, I conclude that very probably all men may speak. And when I find [Page 61] that a Goose does naturally gaggle, I am apt to think that all Geese can do so too. So there­fore, when I find that the Sun and Moon have power of casting out their Influences, each of them their proper Influences, I conclude that their fellow Planets can cast influences too, though all of them their proper influences. Also we ob­serve the Plants that have their virtues: And when we have tasted and tried this and that, and find what they can do, we conclude that the rest have their virtues too as well as they, though as yet we have not tasted. But says the Doctor there is reason and experience for the acts of the Moon, and not so for any of the rest. Alas, the Doctor's reasons are but postulations or supposi­tions at best. And as much may be said for the best. But for matter of experience, we who have made the tryal, do find by experi­ence, all that is written of the other Planets and their proper influences to be true. Only there is the more diligence and vigilancy requi­red in the tryal, their tracks being not so palpa­ble, as are those of some acts of the Sun and Moon. Now the Argument runs only thus, If certainly this one Planet does such feats, then the rest of the Planets and fixt Stars do not stand for Cyphers, but have their virtues as well as he. And this no doubt but any rational man will say is very good reason. But the Doctor not able to say against it, yet crys out unsufferable folly. And in the next Section, instead of arguing to the same kind of discourse, all the Argument he brings, is nothing else but a loading Astrology with Lies and Slanders; As if without any rea­son or experience that this is the cause of that, we attribute one thing for another.] And now what shall we, or need we to answer in this case, un­less it be, that the Doctor may be ashamed to [Page 62] drive such a dirty trade of Billingsgate Poetry? And again, That because there are some sensible effects from the Heavens certain and constant, that therefore we imagin what effects we please to pro­ceed from this or that particular Star, without due experience or reason for the same. This is ano­ther Billingsgate story, and we need answer no more to it, but that it is a meer invention of the Doctor. For we have experience both certain and apparent, and are able to shew it; as sure as the Needle is to be seen pointing to the North, saving that the experiments are not so visible to sense, as they are to reason apparent.

Sect. 9 Fifthly, He calls the [Station and Re­trogradation of the Planets a gross mistake. Because (saith he) those Phaenomena are not real but seem­ing. Which he calls a scurvy slur to these Astro­logers.] Alas good Doctor! To see how, while his Worship is laughing heartily at our mistakes as he conceits, he never beholds his own igno­rance. 'Tis well known, that we, (who are as able to calculate an Ephemerides as himself, and many of us have done it, and given warn­ing of the Planets direct and Retrogade) do un­derstand the meaning of the Phaenomena past mistake. But however seeming this Station and Retrogradation is, by experience such is it found unto us, as if it were really so. And diligent observation is able to evidence, that during such times the Planets are disabled in their Commu­nication of influences in all those parts where they seem so. But it seems the Doctor was so weak, as not knowing so much, to conceit as if we had not understood the truth of the Phaenomenon all this while. And thus has he beslabbered his own Coat, while he thought to throw his pot­tage upon ours.

Sect. 10 In the next Section the Doctor's [Page 63] foam falls foul upon the fixed Stars, Arcturus, Hyades, and Orion, but most especially is he pro­voked by the Dog-star. None of them (saith he) are conceived to have any such effects as are at­tributed to them, but then when the Sun is in such places of the Zodiack, as himself without them would bring forth. But woe be to the Dog. For his wrath (saith he) is tamed already, but how tame will he be when the Anticipation of the Æquinox shall appoint him his Kennel as low as Capricorn, should the World so long continue? These (says he) may serve for poetical expressions, Job 38.31. entitling things circumstantial and concomitant to real causality. Here seems he to rend the holy Writ, and to give the lie to God himself. Canst thou bind the Pleiades, and unbind Orion? (saith the Lord to Job.) But Dr. More con­trouls him, intimating as if the Almighty talk't like Virgil, poetical stories, when he cry'd ‘Candidus auratis aperit cum cornibus, annum Taurus.’

Applying that to the Signs, which belonged to the Sun. For God makes the Pleiades and Orion, as if they were to be bound or unbound, and yet nei­ther of them hath either hands or feet to be bound, or any power of making hot or cold, or wet, or dry, to be restrained, or made void! Thus talks the Doctor like a Sluggard, wise in his own conceit, Luk. [...]2.54, 55, 56. maugre all the wisdom and ex­perience that ever Mortals tasted. Wise men do know by the very same kind of experience whereof our Saviour said [Tis so] that the Pleiades rising with the Sun at Spring time, do occasion stormy Tempests▪ Wind and Rain, which suiting with the Season, are called their sweet [Page 64] influences, and are so translated out of the Septu­agint: And this it seems was it, whereof God questioned Job, if he were able so to restrain the influence of those Stars, And. Ar­gol Astro­nomic. lib. 2. Ch. 8. out of Ptol. Plin. and others. as they should not be able to raise such Tempests? Of the Constella­tion of Orion the same wise men also have dili­gently observed and found out, that when it is joined with the Planet Saturn, it begetteth Wind and Rain, which in Summer time bindeth the Earth with tough and hard Clods, and in Win­ter time with as hard Frosts, whence comes the bonds of which Job was questioned, if he were able to loosen them? These things went for cur­rant Observations in Plinie's time, and the same were they esteemed in the learned Ptolomie's days. So also are they found in our own Age, by the famous Mathematician Andrew Argol of Padua. And to this purpose says the Lord God Almighty, according to the famous translation of the Septuagint. Against all whom this one Doctor opposes his single Vote, that it is not so, but that it is the Sun and not the Dog-star which begets the great heat in July and August; and the Sun, and not the Pleiades, nor the Hyades, which begets the Storm and Tempest in the Spring; and the Sun, and not Saturn, nor Ori­on, which begets the Frost and Snow in the Winter. Thus madly coins he the single Sun to breath both hot and cold and wet and dry, as he moves only from place to place. But then when the Doctor doth thus entail the heat and cold to the Place of the Sun; he forgets how that in Ptolomies time, when Dog-days were long since observed, they happened in May and June, a whole Month before what they do now. And therefore had the Sultry Season pertained to the Sun only, after it had heated the Earth, how came it to pass, that in those olden days it hap­pened [Page 65] so soon ere the Sun came to his full heat? Or why is it that this Sultry Air goes along with the Dog as he meets with the Sun, and that va­rying as the Dog varies, and not fixing to any one point in the Sun's Circle? but the Doctor is as wise as the Welchman who moved the Judg to put off his tryal upon Life and Death, unto the coming of Christ to Judgment, with his twelve Apostles, alledging that Her could stay till that time for sentence. And so her Doctorship can ve­ry well be persuaded to defer the Debate of this Dispute until the Dog comes into ♑, which in all likelihood will not be till after the day of Judgment. At what time may the Doctor or his Executors, Administrators, or Assigns be a­live to see it, reason tells them no doubt but in that midst of Winter the Dog complying with the Sun will produce a Sultry Calm, as a Paren­thesis between the Snows, and that not as a concomitant but a real cause thereof.

Sect. 11 In his seventh Section we find him very busily teaching his Grandom to spin. The Doctor it seems takes scorn to be found unread in any kind of skill, and it is a wonder if first or last he controul not the Scullion-Maids in mat­ters of washing Dishes and scraping Trenchers; for he will find it a far easier matter there, then in his undertakings here. He takes us Astrolo­gers (it seems) to be all of us meer Ignoramus's who understand not the reason of our own Science, and therefore takes he upon him to teach us. The Sign ♈ (says he) may tollerably be phancied to be the Sun's Exaltation. And he gives us to know a reason for it, because at his entring there we may observe some more sensible mutation in the Air and Earth. Again, They had (says he) some intimation to makethe House of ☉, his [...] being then most sensible; andthe House [Page 66] of the ☽, because she's then most vertical. And he farther affirms that for Aspects in all likelihood the sensible variety of the Phases of thein ☍ △ andgave them first occasion to take notice of Aspects: And then another thing happening, though independent on the course of the ☽, namely that every seventh day in an acute Disease is critical, and where are usually at those returns the greatest al­terations and stirs in the Patient, and theAspect of thehappening about seven days from her ♂, and about seven days more her ☍, This natural Circuit of Fermentations in acute Diseases has given occasion to slander the Moon in those cases, and for her sake to reproach the Aspects ofandin all the rest of the Planets.] Now thanks be to this good Doctor for his kind information of our Mistakes, for this is more then every bo­dy knows, or will do us the kindness to let us know. But had he digested his intelligence a little better before he brought it, it might have been much the greater Courtesie. For first there are some who are not satisfied how ♈ became the Sign of ☉s Exaltation, because of the sensible mutation of the Air and Earth in his entrance there, if that were all, because there is the like sensible mutation at his entrance into ♋ ♎ and ♑. And then again, as for ♌, if that were ☉▪ House only for his sensible heat there, why the [...] was not ♑ the Moon's House, because of her sensible cold there, she being a Planet as much de­lighted in coldness, as ☉ is in heat? And as for ♋, were that the Moon's House only, because there she is most vertical. Why then was not [...] ☉s House too, because he also is most vertical there too, as well as ☽? And if that were all, how is it that the ☽ doth not change her Houses, as she has to do with change of Countries, [...] ­ing that in some places she is vertical in ♊ and [Page 67] elsewhere in ♉ and ♈; but had the Doctor a little better perused Ptolomy, or the Arabians, or Origanus, whom he sometimes quotes, he would have found that ♋ is generally esteemed the ☽'s House as well in those Countries where she is not vertical, as where she is: And that ♌ is the House of ☉ as well there, where he has less heat, as where he has most. And lastly, is for acute Diseases, all men are not apt to be­leive the Doctor, that every seventh day they are so critical and stirring: But rather say they sometimes that Stir and Alteration in the Patient happens on the third or fourth day, or on the ninth and tenth day, as the Moon happens to ar­rive at her □ or ☍ in so many days after the Patient fell amiss. And however the Doctor happened to be sleepy or heedless when the sto­ry was told him; he might have taken notice how generally the people cry out upon the full and new Moon, for exasperating acute Diseases, and how many there be who die about those times. And had he heeded the World of experiments of this kind, he had not been found so grossly [...]ardy in calling the stirs and alterations in the Pa­tient in dependent on the course of the ☽. And truly seeing the Doctor was so kind to us, I am sorry he was so vilely slur'd in his intelligence, with so many and so ugly mistakes. But what [...] the Doctor would have had from hence?

First, That without fear or wit we have bestow­ed Houses two apeice upon the rest of the Planets, though neither reason nor effect answerable.

Secondly, That such small hints as these are the solidest foundations of the Phantastick structure of Astrology.] But how easily are these by- [...]ows awarded off.

For First, All the Doctor's reasons for what he alledges, I have shewed to have been started [Page 68] and brought in, without fear or wit, and there­fore are no reasons.

Secondly, Were they never so reasonable, yet is there the very same reason why ♒ should be the one House of ♄, as he himself alledgeth why ♌ should be the House of ☉: And as much reason why ♑ should be the other House of ♄, as he affirms why ♋ should be ☽'s House; For if the hottest Planet may have that House where he is at hottest, why may not the coldest Planet have that House where he is at coldest! And if the ☽ who is a freind of Na­ture, may be housed in the most vertical Sign, why may not ♄, who is the Enemy of Nature, dwell in the most unvertical? And if so, why then says the Doctor without fear or wit, or with­out reason or effect answerable, we have given houses two apeice to the other Planets, whilst we have the very same reason for one, as himself gives for the other? And why will the Doctor thus shame­lesly slur his own Worship with such unbecome­ing stories to his own Reverence?

Thirdly, Be the Structure of Astrology so phantastick as the Doctor says, why then does he himself lay the foundation of it? For does not he grant it to be truth which we alledg of the Houses of ☉ and ☽? And if so, then it seems there is somt [...]ing in Astrology, though not so much as we pretend to, and this by the Doc­tor's own Concession. Why then crys he a phantastick Structure of Astrology?

Lastly, Why does he charge us to have [...] reason nor effect answerable, for the Houses of the other Planets besides the Sun and Moon? For if the Doctor knows of none we have, yet had he asked, we could have told him reason enough. Or he might have understood it out of Sir Christopher Heydon. And I doubt not but I have [Page 69] shew'd him in my foregoing Discourse of what Astrology is.

Sect. 11 Well, all that has past hitherto, were but the Doctor's flourishes it seems: Now comes this Battery henceforwards, and that with such a menace of Shatter at us, that woe be to poor Astrology, it shall not so much as find room in the imaginations of men. [Ch. 16. §. 7. ending.] Now therefore good Readers, prepare to make clean and rid your imaginations, for loe this Bat­tery is planted.

First, He begins in [§ 8.] That they prefer the Planets before the fix't Stars is without all rea­son, the Planets being but Heaps of dead matter, much like that of Earth, and having no light but what they borrow from the Sun. For that which seems to be the innate light of the Moon, is but the reflexion of the Sun's beams from the Earth. Wherefore their activity and influence may justly seem less then that of the fix't Stars, which shine with innate and not borrowed light.] This is the first Battery, have at your imaginations good peo­ple therefore: For be the fix't Stars to be pre­ferred above the Planets, woe be to us, we are gone. But heark a little, how does he argue! The Planets are Heaps of dead matter, much like that of Earth, but the fixed Stars are not so. But how came the Doctor to know thus much I trow! was he ever up so high as the third or second Heaven to see these things that he is so peremptory at it, that they are so? Or has he had private conference with St. Paul concerning those things unspeakeable (as he told us in pub­lick) in these Heavens so high? Or if neither,2 Cor. 13.3, 4. did not some wandering Daemons of the Air bring him the Intelligence? Which if perhaps so, yet good people take heed your imaginations be not fooled, for the Devils are Liars never to [Page 70] be beleived. But what seems most likely is, as he said before, some late Philosophers have said so, [Ch. 16. §, 1.] And the Doctor himself crys, it's highly probable, or as much as to say I think so. What tame imaginations I marvail a [...] those which must be cleared of all room for Astro­logy with such pitiful Batteries as the Doctor's [Think so's?] But let me beg the favour of the Gentlemen before they clear the room to spend an Ha ha ha or two upon these pretty Batteries, which are like throwing stones at the Wind and never touch it. But what do we talk for, it may be the Planets are but dead matter, for some say it's like enough so. Yea, but says another, will the Doctor himself swear it, for else no body is able to witness it. For in good earnest, I am willing enough my self to have it so, if it could be proved: And it may be I think so too, but what the better! Well, go on Doctor.

Secondly, (says he) They have no light but what they borrow from the Sun. But how prove [...] he this? For that which seems to be the in [...]a [...] light of the Moon, is but the reflexion of the Sun's beams from the Earth.] But before we an­swer this, let the Doctor remember [Ch. 16. §. 3.] where his own Worship avers, That it is an insufferable folly to argue from such reasonable and palpable effects of the Moon that the other Planets also are the same, which yet we can depre­hend by neither reason nor experience.] Here now it's come home to him. The Moon (says he) has no innate light, but what she borrows, this is reasonable and palpable, but what reason or ex­perience can deprehend, that ♄ ♃ ♂ and ☿ must therefore have none also? Oh the insuffe­rable folly therefore of the Doctor's own Worship, and of these great Batteries. Now therefore [Page 71] aware your imaginations Gentlemen, or he'l leave you no room in them for Astrology! For these are dangerous Arguments.

But Thirdly, The fix't Stars have an innate light. That is, the Doctor thinks so▪ For he has no other proof. And therefore their acti­vity and influence is greater then that of the Pla­nets. The Atheist thinks there is no God; and therefore for certain there can be no room for any in the imaginations of men. Some think the Pope is a Fool, and that the Grand-Signior is a Mad-man; and therefore for certain they are so. Some think Doctor More to be a meer Whim; and some think More to be derived from the Greek word [...], and therefore for certain it is so. But what do we talk, all mens thinks are not to be compared with the Doctor's? However were it so, that the fix't Stars are to be prefer'd for matter of light, or magnitude, above some of the Planets, and that the Planets were really nothing but dead matter like the Earth, yet as to their activity and influence upon us, by reason of their moveable faculty, and their virtue such as it is, more nearly apt to suit with, and to make impression upon our Bodies which are neither light nor Air, but rather Earth; they are un­doubtedly to be preferred as the greatest Agents at least, if not the noblest Bodies.

Sect. 12 But the Doctor's Batteries strike thick, and what they cannot do by force, they will en­deavour to compass by multitude of blows. For in the same Section he comes on again and ar­gues, That for the quality of the Planets, they de­fine the Sun hot and moist, rather then dry, buthot and dry, parching, &c. And then concludes, Impudent Impostors! What will they not dare to intrude upon us, when they will vent such stuff as is liable to confutation by our Senses.] I marry Sir, [Page 72] here's the main Battery. [...]sa. 28.15. We have made lies our refuge, and under falshood have we hid our selves, said they in Isaiah, so as Hell shall not hurt us, nor the overflowing scourge come at us. I will not say the Doctor lies, but I am sure it's false that he says, Astrologers holding no such thing, as that either ☉ is hot and moist, or that ♂ is parching dry. Now indeed, will a mans Con­science serve him, or his Genius lead him to poison his arrows thus, no wonder if he fire out Astrology from forth the imaginations of men. For by this kind of Battery, may a man coin the Heavens to be meer Hell, and Hell to be Heaven.

Thirdly, He argues saying, all the Planets are Opake Bodies, and whatever their colour is, are as cold as Earth; for neither yellow nor red clay cast any more heat then white. Wherefore a shamless foolery to pronouncehot and dry, andcold and dry. And since, from these they are re­puted benigne and malignant, Masculine or Femi­nine, &c. All this part of their pretended Science is but a Rhapsody of Fooleries also.] Here's ano­ther Battery now half as good as the last. I can­not say the Doctor lies indeed, but I am sure he does not know that he tells true. And some say it's tanta-mount to a lie, when men so confi­dently affirm for truth, that which they know not whether it be true or false, yea though it should happen to be ne're so true. And yet should it be all as true, as confidently he avers: Yet what would it boot him! For if ♂ be not hot and dry as is the Sun, or as Fire, neither do we pretend so: Only as Pepper or Salt, he ope­rates an internal heat. And so ♄ an internal cold. Also were all the Planets meer Opake Bo­dies, why may they not be Male and Female notwithstanding, as well as the Male and Fe­male [Page 73] Orchis, or the Male and Female Ash or Holy-trees! And why not Benigne and Malig­nant, as well as a Cherry is one, and a Crab is the other, and yet both are Opake Bodies. And yet no Rhapsody of Fooleries in either. Only the Doctor delights to hear his whole Lecture of [...]ailery full out. And now have I answered to the whole rabble of his Discourse, concerning the foolery of Astrology as he alledges, because the Principles of it are groundless and frivolous. I will not say with what a clatter (as he talks) his Arguments are fallen to dust. No, I leave it to the Reader rather, to take it as he likes, and let him judg as he please. Only I humbly guess, that hitherto Astrology is free enough from foil, and that all wise men will say as much.

Sect. 13 The next thing he alledges to prove the vanity or foolery of Astrology, is, that it is Contradictions. And this Contradictiousness he only hints in [Ch. 16. §. 9.] Here to that of the Earth's being so pervious to the influence of the Stars and Planets, He says,

First, That it's a Principle without Proof.

And Secondly, That if he give's it us, we must be fain to vomit it up again, it being destructive to our whole Art. For if the Rays and Influences of the Stars and Planets have free passage through the body of the Earth, the whole Ceremony of erect­ing a Scheme for such a Longitude and Latitude is medless; nay as to the Heavens the Fate of all men would be alike. For that hidden Influence which governs all, would reach to all points, from all parts of Heaven at once.]

As to the First, That it's a Principle without proof, it has been sufficiently handled in the fourth Section of this Chapter.

In the Second, lies that Contradictiousness he [Page 74] speaks of. As if the Influence of the Planets could not be able to peirce the Body of the Earth, without influencing all parts of the Earth ali [...]. It is apparent by relation of them who know it, that the influence of the weapon-salve peirceth thorow the Air an hundred Miles and more, and yet neither worketh upon the Air, nor any kind of wound in that Air, save only that one▪ which is related to the knife whereon it is ap­plied. So the Pole-star though it peirce the body of the Earth, yet affecteth nothing but the Magnetical Needles, which seem to be of its near Relation. So also the Plaster upon a Sore, attracts not the blood, but the corrupt matter only out of the wound, although it searcheth equally into the flesh amongst the sound as well as the rotten flesh. And why may not the Pla­nets then, although they peirce the whole Earth thorow and thorow, yet single out each one their peculiar Objects, and each influence of eve­ry Planet find out their own proper Relations to work upon, and all this without any the least contradiction?

Sect. 14 But lastly, Astrology must be a foolery, because built upon a false Hypothesis. Now this false Hypothesis is that which he treats on in [§. 10.] And after a fit of conceited merri­ment, and flim flam jests, he goes on laughing and saying to himself, [The best jest of all is, that there is no such Zodiack in Heaven, or if you will, no Heaven, for such a Zodiack as these Artists attribute these Triplicities to. For this Heaven and this Zodiack we speak of, is an old errour of Ptolomie's and his followers, who not understand­ing the true Systeme of the World, and the motion of the Earth, in which is salved the Anticipation of the Æquinoxes, have phancied an Heaven above the Coelum Stellatum, and a Zodiack that did [Page 75] not recede from West to East, as the starry Zodiack does. And this figment which later Ages have laughed off of the Stage, is the only subject of these [...]ned Trigons and Triplicities, which therefore are justly laughed off of the Stage with it. Which discovery is a demonstration that the whole Art of Astrology is built but upon frivolous and meer ima­ginary Principles, as we shall farther make mani­fest.] What a crowd of Forgeries are here met together!

First, There's no such Zodiack in Heaven, (says he.) This is a very confident one, all Astronomers agreeing to the contrary, that there is such an one. Now this Zodiack is a certain ima­ginary Circle, which cutting the Æquator in two parts, carrieth some 20 degrees of breadth, and coasting along with certain fixed Stars cal­led the 12 Constellations of the Zodiack, some [...] degrees and odd minutes on each side the E­cliptick line, vergeth to the North and South of the Æquin [...], some 23 degrees and somwhat a­bove an half. And whether you follow the Sy­steme of the World Ptolomean, Copernican, Argol. A­stron. B. 1. Ch. [...]1. or Tychonick, it still admits of the same descripti­on. And yet loe the strange confidence of the Doctor, as if there were no such thing▪ He'l say perhaps, It is but an imaginary Circle, and therefore nothing real. But if so, yet still is he out, for it is a real space of place in Heaven according to the measure of the Circle.

Secondly, That this Zodiack we speak of, is an old errour of Ptolomie's.] This is false too.

For First, It was an Opinion many Ages [...]lder then Ptolomy.

Secondly, There is no certainty to this day, that it is an errour, there being so many of the learned still [...] [...]is way against Co­pernicus.

[Page 76]Thirdly, Let the Systeme of the World be how 'twill, the Zodiacal Circle is every way the same, and void of any errour. And whe­ther there be an Heaven above the Starry Hea­ven, or no such Heaven, the Zodiack still keeps along its 12 Constellations.

Thirdly, That this Figment the later Ages [...] laughed off of the Stage.] This is false too. For within this few years is come forth a learned Tract of Doctor Harvey's pleading for the Earth, and not the Sun, to be the World's Center.

Fourthly, That the Astrological Triplicities and Trigons are laughed off of the Stage too.] This is true as the other.

Lastly, That this discovery is a demonstration that the whole Art of Astrology stands but upon frivolous and meer imaginary Principles.] Thus fondly conceits this ranting Doctor, and yet most of the late Astrologers are inclining to the Coper­nican Systeme. I am so my self, and yet find not the least concern in it to the contrary of the Astrological Principles, nor can any man else, saving the Doctor's meer Figments, and fond Inventions, as if he knew not else what to say, and was fain to bring up these stories meerly to make up a [say on.] And yet with a most abo­minable begging of the question, he goes on tumbling Heaven and Earth confusedly together, as if all were truth, that he could invent.

Sect. 15 In the same Section is it, that he quarrels with the Division of the Signs. Good man he would fain set all to rights, and there­fore great pains he takes to sort them in their true places. The Solstitial Signs he finds are not safely called moveable, but ought rather to be stiled fixed. And truly I like the man, that when he finds an errour, will tell me on it so freely. But how proves he this? In my appre­hension [Page 77] (says he!) Ah peascods on it, that spoils all! What? One Doctor's Opinion, against the Observation of all Ages? out upon't for shame! But we'l wink at small matters (says he.] Yea truly, in my apprehension he should have said. For in my apprehension, his Batteries will down with Astrology at long run, yea, no room for it in mans imagination. But that of the Trigons is more notorious with him. It makes him smile a­gain. A good merry Doctor, I like such com­pany truly. He has it out of Dariot, how the [...] and Ascendent in fiery Signs, comfort the Vir­tue Attractive, in Earthy the Retentive, in Aie­ry the Digestive, and in Watry the Expulsive.] We said, Dariot was a Physician, and he honestly gives an account of his experience. But let the Doctor be merry, Ha, Ha, He, what has he against this? Mum mum for a Plum, not a word of Argument. Only shewing his teeth with a kind of envious grin, Would any man dare to administer Physick then, without consulting the precepts of Astrology? Why? Dariot hinders not, administer what every man please, only he advises, that Astrology would be a good help. Then comes he to Husbandry, and there he flings at Sir Christopher Heydon, That's a notorious one, (says he) who tells us how we may set a Plant to shoot deep into the Earth, or higher into the Air, by setting it at such an Aspect of the Moon. Name­ly, if the Moon be in an Earthy Triplicity, the Root will shoot more downwards, if in an Aiery, more into the Air.] And then he smiles, say­ing [a rare secret!] As if no such matter. But good Doctor speak softly, for should some experienc't man of the Spade, but hear your want of Wit, he would throw dirt upon your Worships Gown. For thus Dogs bark at the Moon, whilst wise men give God praise for her. [Page 78] Next it came into his head to talk of the 4 Tri­gons, and holding on still in his merry vein he went on laughing, till he fell down backwards, and hitting his head against the Zodiack, he knew not where he was, and then began to talk at random. It came (it seems) into his mud­dy Pate how all the four Elements flew up into Heaven, and took their places in their respective Triplicities in the Zodiack with great agility, play­ing at leap-frog, and skipping over one anothers Backs in such sort, that dividing themselves into three equal parts, every Triental of an Element found it self a fellow member of a Tri [...] Aspect. But the best jest of all was (says he,) &c. And here falling backwards it was, that he fell into the mad stories of the Zodiack, as I had them in the last Section. Thus he goes a­bout to batter Astrology out of the imaginations of men, neither with Sword nor Buckler, nor dint of Argument, but by meer loud laughter, and thus the Boys use to fright away the Crows. And thus Cajus Caligula overcame the Cockle-shells, when the Sea was gone.

Sect. 16 In [§. 11.] He brings his Ax to the root of the Tree, and strikes at the Essen­tial Dignities of the Planets. And because this is nothing else but the increase of a Planets innate virtue, by being in such or such a Sign, and these being the Signs of the Zodiack▪ He answers, There is no such Zodiack in Heaven, neither is it any thing. And therefore is it manifest that the whole Doctrine of Essential Dignities falls to the ground. But oh the wretched Beggar! If he do but harbour an imagination in his brain, pre­sently it must be granted that it cannot be other­wise.

First, As for the Houses of Planets; it seems this learned Philosopher had been hammering [Page 79] out the reasons of those Houses, and because something came into his head, which seemed to himself pretty, as to say why ♌ should be the House of ☉, andthe House of ☽. The learned man immediately concluded, that there could be no other reason but what himself had started for either one or th'other; and because himself could find none, that therefore for the Houses of the other Planets there was none. And thence crys out, how from his small hints and mistakes of reason, they have without all reason and sense bestowed Houses on the rest of the Planets, guiding themselves by the conceit of the benignity and ma­lignity of Aspects. Thus strangely abounds the Doctor in his own sense, concluding all the utmost of our reasonings not to extend one tit­tle farther then just as he imagins. And as if it could not possibly be otherwise, without any the lest resemblance of an Argument against these Essential Dignities called the Houses of the Planets beyond his own meer ipse dixit. He concludes positively that all is without sense and reason. Tru­ly, this is a notable Battery of the Doctor's, and would be of great force, should it be but planted against Spiders Webs. The Benignity and Malig­nity of Aspects, he has noted already, it having no ground, but the rash joining together of critical days, with the Aspects of the Moon.] And for this he quotes [§. 7. of the same Chapter:] And this I have answered already too, save only that it is worth observance how the Doctor mea­sures out the wits and reasonings of all Astrolo­gers, by his own head-peice, our wits may not jump one hairs breadth beyond just as it comes into his whimsical brain. Next as for the Dig­nity of [Exaltation.] This must be but a small preferment:] And why? But because Albuma­nar makes theandwhich are but imaginary [Page 80] Circles of the Moon's course through the Ecliptick, to have their Exaltations too, as well as the Pla­nets. Here now seems somthing like an Argu­ment, but then all the strength of it depends on this, how absurd it is to think that imagina­ry Circles should have their Exaltations! But consider,

First, These Circles, which to us are but imaginary, because we cannot fix our eyes upon the places of them; Yet are in themselves no imaginary, but real points of the Firmament of Heaven, as the knee is a real part of a man's Body.

Secondly, As the parts of the Earth have their several virtues, as some do naturally and aptly bring forth Fur, others Broom, and others Fern, so these parts of the Heavens have also their several operations.

Lastly, As any part of the Earth is made more fruitful by means of compass, dung or soil applied to the mending thereof; even so this point of the Ecliptick, where the Moon makes her passage over it, is found extraordina­rily exceeding in operation above the other parts of the Ecliptick: But when this passage of the Moon happeneth to fall out in the Sign of ♊ and ♐, and especially in the third degree of ei­ther; then appears it, that the ☊ in the one, and the ☋ in the other, hath more then ordi­nary operation, which is called their Exaltation: And the truth of this is evident by the same kind of experience, as is that of the virtue of the weapon-salve, or as those are of any of the potions or Medicines commended to us by our Physicians. And now if we have a real expe­rience of the ☊ and ☋, that they have their Exaltations in their operations, and the Doctor knows nothing to the contrary, but this Ha, ha, [Page 81] he, what then shall his Battery avail him against the Essential Dignities, either of the Planets, or the Moon's Nodes, called their Exaltation.

Thirdly, As for the Lords of the Trigons, he calls them the foolery of the Trigons, and why! Because 'twas pity there were not just Planets, that each Trigon might have had its two Consuls, andnot rule solitary in his watry one.] This is like a man that would confute the Doctrine of the Antipodes, by crying [Pish:] For about so much does this Battery of the Doctor's amount to, and no more.

Fourthly, As for the [...] Their pre­rogative (he says) is destroyed by the first general Argument, because the parts of the Sign are as fictitious as the whole.] When the Doctor is at a full point, as his Ha hah will extend no farther, then flies he to the main shift, That there is no Zodiack, or that the Signs of the Zodiack are all but meer imaginary things.] But whatever they are imaginary to us, who never ascended up so high as to observe the bound-marks of the several Signs; yet for certain, there is an Hea­ven as no man can deny: And if there be an Heaven, then may this Heaven be divided into parts, and that as well into twelve equal parts, as well as two, and this all men must confess. And if so, then every of those twelve parts may be also subdivided into thirty equal parts, by the same general confession, and every one of those twelve, and those 30 parts, must be as re­ally the parts of Heaven, as Heaven it self is a real, and no imaginary Body. And if the whole, and parts be real, then are they no such fictitious things, as the Doctor's whimsi's do imagin. But it may be the Doctor spites the Images only of the Signs, as the Ram, and the Lion, and the rest; perhaps his faith is not so strong as to [Page 82] beleive there is any such thing as a Ram or Lion in Heaven. Neither do the Quakers believe there is any such day in the Week as Sunday, or Mun­day. We'l therefore comply with weak Consci­ences for this once. Let it be the first day, and second day, instead of Sunday, and Munday. And let it be the first 30 degrees after the Æqui­nox, and then the second 30, &c, and not ♈, ♉, nor the rest, will that please? Or if it may not be the Constellation of the Ram, or the Bull, let it be a certain number of Stars in such and such forms imagined in the shape of a Ram, and a Bull. Or it may be he thinks of the Hea­vens, as a Shepheard on Grimsbury Green did of the Sea, who when he heard of a Merchant how he sailed so many Leagues upon the Waters, and inquiring what those Leagues were, was an­swered, That they were imaginary distances in their Sailing, he presently concluded that the Sea was therefore imaginary, and so was the Ship they sailed in, and finally he would have con­cluded the Merchant himself imaginary too, if he had not drew his Sword, and frighted him into the Faith, that he was really some body. But for want of such a sensible Argument the Doctor goes madly on in a kind of Enthusiastic humour, and concludes, That the Heaven is no­thing, and the parts of Heaven are no­thing, and therefore the dignity of Carpentum, or the Royal Seat is a meer nothing, and Al [...] ­gen is as little as nothing, and that the Lords of the Decanats is but a frippery, or a pretty kind of strange I know not what; for frippery is a pret­ty word whose meaning every round Cap do [...] not understand. Lastly as for Gaudium, he charges it with two falsities supposed by it.

First, As if there were Houses. And

Secondly, As if Planets were Masculine and Fe­minine▪ [Page 83] which supposition's already confuted.] Now how he has confuted the first is fresh in memory, and therefore the gall'd place needs no rubbing. As for the second, with great pains taking, I have at length found out the place where the confuta­tion was made, and it appears in [§. 8. of this Chapter:] Where he argues thus, All the Pla­nets are Opake Bodies, and whatever their colour is, are as cold as Earth: And therefore to call them Masculine or Feminine is a Rhapsody of Foole­ries.]

First, I deny his Assumption to be satisfacto­ry, let him make that out, how he came to know the Planets to be all Opake Bodies (no not the Sun excepted.) Next the consequence is insuf­ferable, that if it were so, yet that they cannot therefore be Male and Female. Ash Trees are Opake Bodies without dispute, and yet by all Herbalists are allowed to be Male and Female, the one bearing Seed, the other none. And yet see how confident the Philosopher is, They are al­ready confuted! And all the Essential fortitudes of the Planets are nothing else but the telling out so many Nullities to no purpose.] But for such sto­ries as these, I have seen many a Boy whipt: They would say all was nothing, when they had told twenty lies, 'till as many smart jerks upon their bare Buttocks made them to feel the truth.

Sect. 17 In [§. 12.] He comes to the Accidental Dignities and Debilities: Where in the first place Cazimi and Combustion seems to [...]st the weight of his displeasure.

And First, It is unreasonable (he says) that a Planet in Cazimi should gain five Fortitudes; and that

First, Because ♄ ♃ andinwith ☉, [...] beyond the Sun from us a whole Diameter of the Sun's Orbit in distance more then when they are in [Page 84]to him, andandare farther distant by half of their own.] But behold how improvi­dently the Doctor argues, never once remember­ing and considering the purity of the Coelestial Bodies, or whether he does not yet understand it, how that above or beyond the ☉ there is no more vanity, nor corruption therefore, and there­fore no hard Rocks, nor thick Mountains, nor so much as a cold Cloud, that can be once able to slacken the Force of their Influences; and there­fore the distance of Situation can no ways im­pede the force of their operation, as is apparent­ly seen by the ☽, which never receives more light and force of Solar Virtue, then when she is farthest from him.

Secondly, He stumbles again, How can their virtue pass the Body of the Sun?] This is an­swered as before, the Sun also is a pure and thin Body as the Air, thorow which therefore the influences of the superior Planets do aptly peirce without any obstruction, any more then thorow the pure matter of Heaven it self.

Thirdly, He inquires yet again, How can the Influence pass against the bearing of the vortex a­gainst the Planet, and against us, and all the at­tempts of Influence from the Planet, and not be eluded?] Now talks he like a man utterly un­skilled in the Trade, not knowing it seems, that the Planets in ☌ do comply, and not at all clash Influences.

Fourthly, He would know once more, If Cazimi on this side the Sun be good, why beyond the Sun it should not be bad?] Because Cazimi works a perfect compliance betwixt the Sun, and the Planet in Cazimi; be the Planet above the Sun, the ☉ readily receives his beams; and be the Planet on this side, that as readily receives his beams thorow its own Body.

[Page 85]But Fifthly, Not yet satisfied, he crys, Ifandin the Sun be of such moment, why not the spots in the Sun which are far greater?] This he takes to be a rare argument, and hugs him­self in the conceit, laughing to himself, as if our ignorance had never thought of that Objection, until of his own starting! But I rather wonder how so great a Philosopher as the Doctor, should be thus taken with the wagging of a straw! For does not every Scullion Girl know the dif­ference between a blemish and a beauty spot, though both at once in the same face! Or be­tween a meer dead patch, and an operative pla­ster! Or between an hole in a Wall, and a man standing against the Wall, although at some di­stance, each seems alike of a dark colour.

But Sixthly, and cheifly, His wonderment is taken up how Cazimi can have and deserve five Fortitudes, and Combustion which is but a little distant should be cumbred with as many debilities! And yet free of Combustion, which is but a little more remove, should have five Fortitudes again?] Things so arbitrarious (he says) and groundless as none but sickbrain'd Persons can beleive them.] But alas, I pity the good Doctor, (for what the reason is, I am somwhat to seek, as not know­ing the man, but) he seems himself strangely sick-brain'd, as if at sometimes of the Moon he were not Capax mentis, for otherwise do doubt but the man is Schollar enough. For were it not so, he would have bethought himself, that a Walnut is first bitter on the outside unto 9 de­grees of distast unto the Palat, and yet dig thorow that outward rind unto the kernel, and you have as many degrees of good tast, and last­ly, you are no sooner pass't the kernel but you arrive at the 5 degrees of distast again. Loe how Nature has proposed him an every days pat­tern [Page 86] plain and common, of her more curious and secret Contrives! And yet see how the Doc­tor falls to wondring and exclaiming at that which a Boy of five years of age knows to be a plain case! Look but into an Honey-comb where the pots stand as thick as can be set each by other, and yet may be seen one fortified with Honey as full and sweet as one would wish, and the very next debilitated by reason of the sting­ing Bee in it; as venemous as one would think could be hardly possible for such a little Crea­ture to bring forth, and yet the very next pot as full of Honey again. Or behold but the Rosie bush, how it's set with now a sweet Rose, and next an offensive prickle, and then a Rose again. Why then wonder we, that in the Heaven there should be the like! But if the Doctor cannot ap­prehend so much just in his whimsical Mood, let him take a nap, and by that he wakes again, it will be plain to him. But again he's cumbred, That also is notoriously foolish, (says he) that ♄ ♃ andfrom theirwith ☉, unto their ☍, should have two Fortitudes, and yet fromtoagain, they should have as many debilities. For in a great part of that Semicircle which carries fromto ☌, they are far nearer, and therefore much stronger then in the beginning of that Semicircle which leads fromto ☍.] Here he bewrays more of his old ignorance, as if the fortitude of the Planets stood meerly upon their nearness in distance, which is no such matter. For it is not in Heaven as on Earth, nor with the Planets as with Fire, which heats most as we approach nearest. Next he quarrels at the fortitudes and debilities of Direct, Stationary and Retrogade, as if grounded on a mistake of the System of the World, and ignorance of the Earth's annual moti­tion, and from an Idiotick application of accidents [Page 87] or phrases amongst men, &c. And therefore must Stationary be two debilities, Retrogade no less then five, but Direct five Fortitudes, whereas in reason Stationary should seal on the effect of the Planet more sure. But the truth is, a Planet is neither Stationary nor Retrogade, but in appearance only, and therefore these debilities are but imaginary.] We have had even enough of the Doctor's own Igno­rance and Idleness too, concerning this discourse of the mistaking the Systeme of the World, and truly there is no need of rubbing the sore place over again. As for his Idiotick Phrases, they are very fit resemblances, but sure the Doctor is not so simple, as in good earnest to suppose us by a­ny such, led into a mistake as he alledges, what­ever he says. His cheif weight of Argument falls heaviest upon the Stationary debility, as if the delay of the Planet in a place, should seal the surer effect. Here the Dr. de­clares him­self a Co­pernican. But experience and reason joining together, do evidence the contrary, namely that the Stationary Planet is standed in the influ­ence of his virtues, as well as of his Body, du­ring that station. And whereas he deny's that the Planet is ever Stationary or Retrograde, save only in appearance, it is not so. For although the Planet of it self make no returns, but is al­ways moving directly on, yet going round his Circle, after he has passed his utmost distance as we stand, he really returns upon us in his pre­ambulation, and the time between this going on and return, is unto us a real Station, his mo­tion looking upon us for some days▪ altogether from the very same point. But however were the Retrogradation and Station no more but in a meer appearance, yet does it not follow but the debilities arising from that appearance shall be real, and not imaginary. Lastly, against the dignity of Sextiles and Trines he alledges, that [Page 88] it is utterly unreasonable to conceive, that theandshould be good, and yet that ifwhich is betwixt both, should be stark naught; or at least, ifandbe good, it is far more reasonable, thatshould be better then △, as being farther from ☍, and because the Planets thus Aspected, are in better capacity both of them, with more di­rect Rays to strike on the Earth, then if they were in aAspect.] After this rate talks the fool­ish people upon the Bay of Sultania and other places, upon the Coasts of Africa, who know­ing nothing of the value of Gold, do alledg that Brass is better, and will give more in ex­change for it. Thus Children too, do prefer Counters before the Silver Coin, and Brass beads before real Pearl. And the Dunghil Cock valued one Barley Corn more worth then a Jew­el. So miserable a thing it is for the greatest Schollars when they fall into matters they un­derstand not; for their reasons therein being led away by meer seem so's, their discourse ma­ny times savour's much more of the long ear'd Creatures, then of themselves. For do but observe him, a □ cannot be stark naught be­cause betwixt a ⚹ and △. Neither can a Sr. Reverence stink that lies upon a Bed of Violets; nor can that Creature be an Ass which stands be­twixt two men. But however the □ must be better then △, becauseandbeing good, theis farther from ☍, which is bad, then theis. After the same rate, the dwelling House being good, the Jakes must be better then the Garden, because farther from the Dunghil which is bad. But the □ Aspect strikes better upon the Earth with direct Rays, and therefore best.] But the ☍ Aspect strikes better, and with more direct Rays, and therefore by the same rule, should be best of all! I wonder how the Doctor having [Page 89] so many years made it his business to study Phi­losophy happened to stumble these so many times together thus! Certainly this Anti-Astrological peice was hatched under that great unquietness of some acute Disease he talks of, or was it rather under some □ or full Moon? Now the truth is, besides all this whimsical kind of reasoning, the Doctor is utterly fictitious in his charge. For the Astrologers do not count the □ Aspect stark naught. For first, they hold it better then the ☍, and the □ Aspects of the Fortunes in some senses are very good.

Sect. 18 In the next Section, which is his thirteenth of this sixteenth Chapter, his quarrel arises against our division of the twelve Houses: Which he says is arbitrarious. And why so, un­less it be in that the Doctor does not understand the reason of them. Next he charges us, that the success of our Schemes is not upon Art but Fortuitous, and why? but because it may be drawn so many ways, and all with the like suc­cess.] But why names he not these many ways? For either these many ways are all the same in effect, and then the Doctor's Consequence is false. Or else they are not the same in effect, and then the Doctor's allegation is as utterly untrue as a ve­ry lie is.

Thirdly, He alledges that our Configuration of the Houses is but a figment, because going upon that false Hypothesis of Ptolomy, that the Planets and the Earth have not theto their Center.] This is also an horrible falshood. For our Configura­tion of the Houses depends no more upon that of Ptolomy, then it does upon the Hypothesis of Co­pernicus, but equally serves either way. But hear him out I pray you, for this is not all (it seems) which he has to say against our Coelestial Tenements. For either the Earth is pervious to all the Rays of [Page 90] the Planets and Stars, as well beneath as above the Horizon, or only they above the Horizon shed their virtue on the Child. If the former be true, all Nativities are alike, if the later, why have they any more then six Houses, and why any at all un­der the Horizon? And in good sadness, what is their meaning that their Horoscope and the 6th. House being Houses of so great concernment, should be un­der the Horizon; especially when they are pleased at other times to pronounce, that a Star or Planet that is vertical is most efficacious.] To this we an­swer, The Earth is pervious to all the Rays of the Planets and Stars, as well beneath as above the Horizon. And yet does it not follow, that all Nativities are alike. For is it not plain, that all kinds of Plants are pervious to the virtues and influences of the same Earth? and yet how fat off are they from being all alike, or from bring­ing forth their leaves or flowers alike? Does the Vine bear Roses, or the Rose-Tree Grapes? speak good Doctor, why do they not so, seeing both are equally pervious to the influences, both of the same Earth, and the same Sun? Now sup­pose we, a man who talks thus contrary to the plain effects of Nature, either he has not well studied and digested what he delivers upon Re­cord, and then is he one of those whom the World usually stiles temerarious Lack-wits aliàs Fools; or else he delivers purposely what he knows to the contrary, and then is one of them whom the World calls Cheaters and Knaves. Ʋtrum horum mavis accipe. But why the Ho­roscope under ground! being an House of Con­sequence, seeing a Planet is most efficacious, when most vertical? How strangely thick-skin'd this Doctor would fain seem unto the World! Why he may understand that as to matters of honour, a Star is most efficacious when vertical, but as to [Page 91] matter of Life and Nature, he is most efficacious as he ascends, because as he says himself, he arises from thence as if new born into the World.

Sect. 19 In his [§. 14.] he flings at the time of a Nativity. I say (says he) it is a curiosity, nothing to the purpose, to know the very moment when the Child is born.

First, Because the thin covering of the Womb is penetrated continually by the power of the Stars, the Child in the Womb is as much exposed to them, as when new born.] This is utterly unnatural, as much as for a Thistle to bring forth Violets. For the Planets take their charge every one of them in order. And unto every new imployment they receive a new charge. A Child in the Womb is but an Appendix to the Mother, and is nourished by the blood which nourishes her­self, as if a part of herself 'til separated from her. At the time of Conception therefore, the Stars can have no farther charge of their Nurse­ry then while it is in the Womb fixed unto the Body of the Mother. But so soon as the Child draws breath of its own, the former imploy­ment of the Heavens upon it being ended, a new begins, and so the imployment of the Stars upon the Child begins immediatly, as it draws it's breath.

Secondly, He urge's, How hard and lubricous a matter is it to come to that exactness, which they pretend to be requisite.

First, Because they must know the exact longi­tude of the place, (a thing of extreme uncertain­ty,) or else the exactness of time does no good.] The exact Longitude matters us not, therefore that's false. The Latitude does, but that it is so extream uncertain as the Doctor alledges is false again. Or if there were some small uncertain­ty of exact Minutes, they break no squares as to any sensible Errors.

[Page 92]Secondly, Because our affectation of the exact time is ridiculous, in regard the Child is born by de­grees.] But the Child does not draw it's breath by degrees, nor is the Navil-string cut off from the Womb by degrees, and therefore the objecti­on is ridiculous only. But how shall this moment be known (says his Worship.) By a Minute Watch? But how if they have none, or be not in the same room? Then must they beleive the Midwife.] Yes, Mr. Doctor they must so, and a very plea­sant story your Worship tells, and it's true. But how many Nativities have been cast without that? say you. Your Worship may go count them, say I. And yet will they confidently predict Fates and Destinies, upon a certain time given them? you say. And it may be so, what's next? Well, I know where his Shoo pinches; It greives him it seems that we have rules and ways to find out a time uncertain, as if it were most certain, as it appears really to be by our rules of Art.

Sect. 20 In his [§. 15.] he snuffles at these rules. But because I would have some end of words, let him abound in his own sense, and suppose we the Trutine and Animodar as he ex­claimes, (although we know the worth of those matters, is beyond his reach,) and come we to treat with him of the way of correcting a Scheme by Accidents only. This (says he) at first sight is Lubricous, Because for his part he thinks it demonstrable from inward Sense, Reason and Holy Writ, that there is Free-will in men. Whence it will follow, Quod multa accidunt ho­minibus praeter naturam praeter (que) fatum: and therefore Diseases, Imprisonments, Disgrace, and Preferment may be brought upon us by the free A­gency of others, or our selves, and that sooner or later, according as mens Virtues or Vices act. [Page 93] Which takes away all certainty of Computation, by accidentia Nati.] This may most of it be grant­ed unto the very last Consequence and Conclu­sion, that therefore it takes away all certainty, &c. For thus far agrees our Maxim in Astrolo­gy, Sapiens dominabitur Astris. But to comply with the Doctor's slackness of apprehension in this sort of learning, I'le make it appear to him by examples of his own challenging.

And First, As for Diseases, and particularly to instance in a Feaver, as the malevolent Aspect of ♂ draws on, it corrupts the Food we take, in its turning into blood, and thence working by this corrupted blood, disturbances follow in the Heart and Head, and the other parts of the Body, all which, no free Agency is possibly able to prevent: But now besides this, together with this corrupting influence the Planet also works a certain promptitude unto excess, in taking in meats, and that especially in desire af­ter such kind of meats as naturally heighten and inflame the Distemper. And here is it, that the free agency of man lies, Sapiens dominabitur &c. A wise man can rule the Stars, that is, he can deny himself when he feels a promptness to such things as will certainly harm him, and thus by striving against this part of the Influence he absteins, and by accustoming himself thereto, begets an habit of abstinence, and by virtue of that habit he abates much of the Diseases force, whence it becomes far less then otherwise it would have been, and it comes not until later, and ends sooner then else it would have done. Whereas contrarily, a Fool by yeilding to the influence, heightens and hastens the Distemper. But yet notwithstanding, all the wise man's skill and power of Free-will, the body of the Dis­ease abides, and cannot be avoided. And here [Page 94] lies the accident, which maugre the Doctor's en­vy, finds out the time of Birth aright. And then for matter of Imprisonment; as the male­volent Aspects of such Planets, which have pow­er to that effect, draw on, all the man's Words, Gestures and Actions tend so unluckily as to beget differences with Authority in him, and to subject him unto the frowns of the same, and with all such an unluckiness encounters the meet­ing of all his affairs, that beyond expectation, each step hastens on the Fate of his restraint. And this although wise men may mitigate, and Fools exasperate, yet no man can wholy evade. This therefore is another sure accident which no free Agency is possibly able to undo. Once more, as for matter of Preferment, As the good Aspects come on, a certain luckiness accompa­nies each affair, so as all things, words and acts drive it on. And now suppose we the man ne­ver so debauch't with wickedness and folly, however he may disgrace and somwhat harm his good Fortunes, yet overturn it he cannot, no though himself will's it, yet comes it upon him as it were with a kind of defiance. A wise man may add to his preferment, by compliance with his good Stars, and here a free Agent would interrupt and defeat him by lies or treache­ry, or assault, or stab, of any such like: But then his good Stars defends him with such a luck, as every plot to the contrary is defeated by them. Nay these good Stars will many times so operate upon the turns and constructions of Affairs, as the thus rising Subject shall be cleared of all Evil-willers, that can intend him harm by making them freinds. And thus the Subject of preferment has his Free-will, and all per­sons he has to do with have theirs, and that with­out any the lest interruption, and yet this pre­ferment [Page 95] drives on as it were in despight of all free Agency. But then in [§. 16.] the Doc­tor has another fling at the manner of working out the time of Birth from these Accidents, which he exclaims against as very frivolous. This manner of working (he says) is either by Pro­fection, Transition, or Direction. Against these he rails,

First, Altogether, calling them meer Phancy's and Figments. And then against Profection in particular, he falls fowl, saying, Is it any where but in their own brain? But produces nothing of absurdity against it, and therefore needs no an­swer to it.

Secondly, As for Transition, he crys O mon­strous at it, that a Planet by passing the same place in which it self or other Planets were at the Na­tivity, should cause some notable change in the party born! As if the Planets walked the rounds with perfumed Socks, or that they smelt stronger at the Nativity, then at other times, and that another Planet come into the place thereof, should exult in the Scent, or the same increase the Smell: Or what is it can adhere in these points of Heaven, that the Planets were found in, at the Nativity? Or why is not the whole Tract of the same scent? Or why not expunged by the passage of other Planets?] I will not say the Doctor talks idely, but I am sure thus Fools use to argue the Case, that is, when they meet with matters above their understand­ing, yet as men wise in their own Conceits, and unwilling to confess their ignorance, they mea­sure all by what they know, as if the Moon were nothing but a meer green Cheese, and the Stars as so many Silver spangles, and the Sun some flaming Pitch-barrel upon an high Beacon. At this rate was a certain Quaker's answer I have heard tell of, who undertaking to know all [Page 96] mysteries of Holy Writ, was asked, What were the Pleiades, Arcturus and Orion, spoken of in Job. Correcting the Proposer of the Question, he answered, They were not Ple-iades, but Ple-jades, and that he was a certain Heathen Philoso­pher, and so were Arcturus, and Orion his fel­lows. Thus the Doctor having well red himself in the following hounds, conceits the Sun, Moon and Stars to be all lovers of the same sport, and may I make bold to guess at his reasons there­fore, as he uses to determin ours, for what we say: It seems, as if the humour entered his Brain, because he had heard tell of a Coelestial Hare, and of Orion and his Dogs in pursuit of her in the Heavens, and why should not all Stars love the Doctor's sport, as well as Orion, Sirius, and Procyon? But how I wonder came the phancy of Socks into the Doctor's head, me­thinks considering their business of following the Scent, and that, as is most usually, thorow all sorts of ways, he might have allow'd them slip­pers at lest, if not high Shoos! But this con­ceit sure was penned as the Doctor was abroad in some Countrey-ramble, and far from the Schools, where was no remembrance of Logical Discourses: For otherwise had he had but Smith's Aditus ad Logicam in his pocket, he would have said with himself, If an Hare, or a Fox, or a Man with his Shoos on, does leave such a scent in every step he treads, that a Dog coming after some hours, will discern every place, as the foot went in the wide Feild thorow Bushes and thorow Plains, and that so fast as he can run and yet read it; and all this, although Horses, Hogs, or other men have crost the way twenty times over, yet the Dog will distinguish the track he follows, from them all: How much more then (no doubt) shall the Stars be able [Page 97] (whose curious operations where e're they go, are infinitely beyond the dry and empty foot­steps of a man's shoo-soal, to leave famous im­pressions and remembrances of their track be­hind them) to make their Transits famous both to operate and be wrought upon, by the Pla­nets following them, and that so, as 'tis not ten nor twenty Courses of any other Stars, shall be able to obliterate, nor yet the Transits of as ma­ny years over their heads. For can the scent of a mans shoo-soal leave an impression to be taken up some hours after, why sure then a Star so much exceeds that in virtue, as to be able to car­ry out it's impression to as many Months, as the shoo-soal was minutes? Or had not the Doctor been accommodated with Smith's Logick in his pocket, yet had but his Philosophical head at that time been on his Shoulders, he would have re­membred his own story of the weapon-salve in his immortality, B. 11. Ch. 10. §. 6. how strangely that salve in its Transit only, over the place of that weapon, where the Nativity of a wound was made, does cause some notable change upon the wound that was then born, though at a great distance off. And now if this weapon-salve without its perfumed Socks, can do thus as the Doctor confesses, what need he stand wondering thus at the Heavens in their Transits, that they should to do as much or more? Or did not Madness and Effascination al­so possess the Doctor's phancy, in this story of the weapon-salve, as well as out phancy's in our dis­course of the Planetary Transitions? But if none of all this could do, yet methinks the Doctor might have been so civil as to have considered, that himself is on Earth, and the Planets are in Heaven on high above him; and if some learn­ed men, not inferiour to himself, have serious­ly observed and found out such operations of [Page 98] the Planets in their Transits, and thereupon have argued the power of the Causes from their Ef­fects, as their Logick teaches them to do. He might have said to himself, I am not able in­deed to set bounds to the Heavenly powers, as to say, so far they can do and no more; and therefore such a thing may be for ought I know, as these Gentlemen say, only give me leave to suspend my beleif, till my Observation shall reach it as well as their's. But the Doctor it seems, (might one have been worthy to have seen him, at the start of this conceit, how he laugh't in his sleeve, and hugg'd himself in the repetition of it) was so proud of his Wit in matter of this perfumed Jest of the Planetary Socks, that he could no longer hold, but he must cry out, What will not Madness and Effasci­nation make a man phancy?

Lastly, Against the matter of Direction in a Nativity, he complains that it is as frivolous as the rest. For in a Direction saith he, the good change must happen, when a Planet, or Cuspe, [...] Aspect comes to the place, where such a Planet [...] Cuspe were at the Nativity. When the Significa­tor comes to the place of the Promissor, then de­feat does not fail to be done, For the Promissor is conceived as immoveable, and such as stands [...], and expects the arrival of the Significator: Which is a Demonstration, that this Promissor is either imaginary space, or nothing: And which of th [...] two think you, will keep promise best?] Th [...] Doctor it seems had got some smack of Astrolo­gy, but either could not, did not, or would not rightly understand it. For else he might ha [...] found that there is always a certain and [...] space measured out into Degrees and Minutes between the Significator and his Promissor: A [...] according to this distance of Situation in spa [...] [Page 99] such is the distance between them in time, for Operation, and Direction is the rule of Art, where by this time is computed, and being thus both in space and time a real thing, is neither imaginary, nor nothing, as the Doctor idly ar­gues. But then he goes on, Also if it be the Horoscope, or ony other House, which is Signifi­cator, that is imaginary too, as I have demonstra­ted. I wish the Doctor himself be not imagina­ry; for the one may be proved, even as well as he hath done the other. But hear him out, If it be a Planet; seeing yet the Planets move not as the Birds in the Air, or Fishes in the Waters, but is Cork carried down the Stream, it is plain how this Planet never gets to that part of the Coelestial matter, in which the Promissor was at the Nativity, the Promissor ever sliding away with his own mat­ter in which he swim's. And therefore if he hath left any virtue behind him, it must again be depo­sited in an imaginary space; which is an undenia­ble argument, that the whole mystery of Directi­on is imaginary.] What more folly yet! Nay [...]hen we shall never have done. I wonder whe­ther the Doctor knows his own meaning. For [...] he mean as he seems to do, that the Planet as it might be the Moon, never gets to that part of the Coelestial matter, in which the Promissor was at the Nativity by Transit, that's false, for she reaches it in a very few days, and the Sun does as much in a few Weeks or Months. Or does he mean, that the place of the Planet at the Na­tivity never reaches up to the place of the Pro­missor? that's as idle. For who ever pretend­ed that the Parson's House should ever overtake the high Constable's? Or does he mean some other unknown mystery which he learn't a fish­ing, as the Cork swam down the stream! But [...] what it will, he may keep it to himself, and [Page 100] in the mean time he may understand, that by the Promissor, is to be understood some Aspect, or Cuspe of House, as suppose the ⚹ of ♀, or the Midheaven, which the Planets, (as suppose the ☉ or ☽, or ♄, or ♃,) are distant from, in a certain number of Degrees and Minutes, and therefore the ☉, or the rest cannot promise unto the native the benefit of such an Aspect, or of coming to such an House presently, or so much as if they were perfectly in the very act of that Aspect, but yet in time that benefit will come up unto the Native, and that as effectual­ly, as if the Aspect had been in present force. Now therefore the ☉ being so many degrees off the Aspect, the meaning of the coming of the Significator unto the Promissor is not by Body, as it is in a Transit, but virtually only. As much as to say the virtue of the Significator being at a di­stance at the Nativity from the Promissor, will be a certain number of Years and Days, accord­ing to the rules of Art in Direction, e're it comes to Maturity. And now the time of the motion of this virtue observing a certain constant me­thod, we have thereby from the accident known a sure rule to find out the moment and time of Birth.

Sect. 21 Lastly, Arrive we at §. the 17th. of the 16th. Chapter of the Doctor's 7th. Book, where we find him in his Triumph after Victo­ry. And truly it's pity to disturb him with any such matter as a contradiction! For why should we turn his Mirth into Mourning? I remember a story of the veriest Coward in a certain Battel, who ran away clear out of the Field a Night and a Day before any of his fellows, and came home into his City crying Victory, Victory, whereof followed Bonefires, and ringing of Bells, and all manner of Jollity, 'til [Page 101] at the 24 hours end, the whole Army came fly­ing home, weeping and wailing, that all was lost, whence the Scene of the City quite alter­ed, and turned upside down, the first News-monger was sought for out, and inquired the reason of so loud a lie, he answered, That it was for the advantage of the City to be continually accommodated with such lies. For what Mirth and Jollity had that lie advanced, whereas the truth brought nothing home but Lamentation and Mourning, of Men, Women, and Chil­dren. Such a victory as this now, has the Doctor gotten, and see he's as proud of't, and as merry at it, as if he had all Towns and Castles yeilded up, Oh that they had but patience, to lissen to my close reasonings, (saith he.) And what are these close reasonings think you, but a great com­pany of meer [think so's,] and [I say's:] I have fundamentally confuted the whole Art of Astrology, (says he.) That is, as one con­futed Bellarmine, by saying, [Bellarmine thou li [...]st.] All their fine Termes (says he) of Ho­roscope, Apheta, Anareta, Trigonocrator, Al­mulen, Alcochoden, and the rest of their Sonorous Nothings, are fallen down with a clatter, like a pile of dry bones, by the Battery I have laid against them.] That is, by his aforesaid [think so's:] and as many, or as many more [lies and false­shoods:] and a company of [hah hahs:] mixt with now and then a merry Tale, and a pellet of Ignorance no doubt but he has: Yea, though many of these fine Terms he never so much as once named, before he cry'd Victory over them. Yea, and though the main Sconce of all which, he calls a little blind Fort remain still untouched, unto which he confesses, the Fugitives have made a kind of whilom escape.

Sect. 22 The man's Throat being hoarse [Page 102] again, with whooping and laughing, and his tongue tired with telling the Tale of his poeti­cal Conquest, concerning the vanity and foolery of Astrology, and how he beat it down again and again, with opening his teeth, and geming at it; he would now come to treat of the wick­edness of it, in the 17th. Chapter of the same 7th. Book.

But First, He comes in with his Introduction. There is, says he, A blind Fort, which by the Title should be a strong one, they call it Experience, or Observation of Events, which they boast to be accurately agreeable to their Observations. But here (says he) their Hold is not so strong as their Impu­dence.

Because First, There are many ludicrous ways of Divination, which many times hit right.] Very good, and therefore be their never so many se­rious ways of prediction, none shall be beleived to be otherwise, but meer chance. As who would say,1 Kings 22. because Zidkijah the Son of Chena­anah was a false Prophet, therefore Michaiah the Son of Imlah could not be a true one. Or be­cause Saul also was among the Prophets, therefore Samuel and David were no Prophets. This is his close way of reasoning. 1 Sam. 19.23, 24. Good Readers have the patience to listen to his Doctorship!

But Secondly, He adds the story of Neptune's Preist, who would prove the Deity of his God, by the many Donaries of the Votaries, but was failed for want of a Catologue of such Votaries as had suffered Shipwrack by him. And so must we, be­cause of the Catalogue of our false predictions. Of which Cardan complains, scarce ten in forty true, and Picus professes 19 in 20 he had found false and that in the weather, where no free Agents in­termeddle to interrupt the natural influences of the Stars.] This Argument is as good as the other. [Page 103] There be many Physicians miss of their Cure, and therefore there are no true Physicians. Jer. 23.16, 17. There were more false Prophets in Jeremiah's time, then there were true, if not twenty for one; and therefore no Prophecy to be beleived. He quotes Cardan, but names not where, inquire if he be­lie him not. He quotes Picus, but Picus had no skill in Astrology to make trial, and therefore is not to be trusted, also he was an Enemy, and therefore not so much to be credited. And as for Neptune's Preists, they were Heathen Souls; and the Doctor would be loath himself to be counted a lying Preist, because the Quakers pre­tending to be Preists, are found Liars.

Thirdly, In [§. 2.] instead of arguing us down, he falls to railing us out of doors.

And First, He lays to our charge our ingenu­ity, because in case of Errour (we say) the Er­rour is in the Artist, and not in the Art.] I would fain know what Art or Science Humane it is, whose Professors are clear of Errour. If a Di­vine be catch't tardy in delivering lies, under pretence of God's Word, is the fault in Theolo­gy, or in the Theologist? We do not deny, but that we Astrologers are subject to mistakes, as well as other men; we may mistake a figure in a Scheme, or oversee an Aspect in the same, or in casting up the sum of what we do see, a man may forget a main part out of the account: And must the Art needs be traduced for these failures? We know that sometimes God does by wicked Astrologers, as he has done by wicked Prophets many a time that is, he confounds them with mistakes, as he did by the Babylonian Astro­logers and Inchanters, though otherwise the per­sons might have been sufficient Artists. Isa. 47.12, 13. Jer. 9. 1 Cor. 1. Let not the wise man glory in his wisdom, say the Prophets and Apostles. But if men will grow proud of [Page 104] their parts,Prov. 21.30. there is no Wisdom, nor Council, nor Ʋnderstanding against the Lord.

Secondly, He abuses us with the slander of crooked and fallacious answers, like the Loxias of Apollo's Oracle. But this is a meer slander. For what we pretend to, we are plain in, our Apho­rismes and Rules are all public, and our pre­dictions are mostly positive, saving in case of doubt, when a man's skill is not able to answer the question, (as who can pretend to know all things) then are we not ashamed to say 'tis be­yond our reach. But be there any such fallaci­ous pretenders, it is not Astrology, but their own vanity which makes them such, we disclaim them.

In [§. 3.] he comes up again with the old objection, of mans free Agency, which needs no more answer. Then he falls to reckoning up the multitudes who perish by Sword, Ship­wrack, or Pestilence, swept away altogether; of whom (he says) it's a bold surmise to imagin, that all these had their Interfectors answerable in their Nativities to their Deaths. The Artists them­selves (he says) dare not avouch it, but make their recourse to Eclipses and Blazing Stars, and therefore their Divinations are true by chance only.] But here he Errs again, the Artists may and do avouch it, and their recourse to Eclipses is but out of Modesty, and out of abundance of cau­tion only. In the late great Fire of London it is apparent by many examples, and by all as can be gathered up, that every man's loss was pre­dicted in his Nativity. But what should hinder in such general slaughters, why each man should not have his Interfector in his Nativity, answer­able to his Death, as well as in every person singly! However 'til such a man can be found, in whose death Astrology miscarry's, the Ob­jection [Page 105] is of no more force then a meer [think so:] which is as much as just nothing. He reckons up two disagreeing Twin-brethren born in Scotland undisevered, whereof one died before the other too.] But what of that? There are some men so froward, that they are seldom at peace in their own selves, especially at such times as Distempers are upon them, how much more then may two heads disagree, although they unite in the same nether parts? And again, are their not many men afflicted with the dead palsey, in whom one side is dead, while the other is yet alive, and may it be so in a single man, how much rather then shall it be in a twin or double man? But unless we had a full account of the exact story, how can it be expected we should give an exact answer! But it still trou­bles him that our predictions are many of them so plainly true, as no more to be denied. Where­fore in [§. 4.] he urges that they are as often false, and therefore (says he) it is equal to say both happened by chance.] That is, if our Astro­logical Canons should prove as often false as true, the Doctor is in the right on it. But so they do not. For we are able to produce our Rules, and by our Rules to say this Child shall be cer­tainly fortunate, and that unfortunate, this Year it shall have a Feaver, and that Year it shall be well. And no longer let our Art be credited, then after this Rule we are able to predict the very truth; but when an Artist is presented with a mistimed Nativity, it must be by accident if he predict right, and therefore no wonder if he prove wrong. Or if he mistake his Rules, Astrology must be pardoned from that miscarri­age. Or if Sorcerers, and if Witches pretend to Astrology, who are no such matter, their mis­carriages concern not our door. Or if ignorant [Page 106] pretenders, by somtimes hitting, and somtimes missing, slander Astrology, it is no blame to the Art notwithstanding, it is its wrong rather then disgrace. But (says he) in Horary Questions, they use Tricks and Jugling to deceive.] And what then, are these the blame of Astrologers, because there are Cheaters amongst them? If so, woe be to us Divines too.

Sect. 23 But now finally, after all these ho­verings, when he sees nothing else will do his work, (Flectere si nequeo Superos Acheranta move­bo, as angry Juno in Virgil is represented so,) comes he upon us with this diabolical Slander, that we are all either Fools, or Knaves, or er­rant Sorcerers and Witches. But suppose Astrolo­gers (says he) free from Cheats and Chance, yet will it not follow that they are free from con­sulting of Ghosts and familiar Spirits. No, nor does it follow that they are guilty of any such thing, nor does the Doctor say we are, but what we may be. But to hold us no longer in suspence, [§. 5.] he goes farther, For my part I do not doubt but Astrology is a part of the anti­ent Paganisme, whose Preists were confederate with the Devil, and so Daemonalatry creeps in upon Astro­logy. For it is not inconceivable how these invisible Insidiators may so apply themselves to man's curio­sity, that will be tampering and practising in this superstition, (that suppose in Horary questions) they may excite such persons at such a time to make their demands, that according to the foreknown rule of Astrology the Scheme of Heaven will cypher circumstantially the Person and his Relation or Condition, and give a true Solution of the demand, whether about Decumbitures or stollen Goods, &c. and any such Questions as are in Dariots Introduction. And as for Nativities, and Predictions of the time of Death and manner of it, as ordinarily happens [Page 107] to such admirers of the Art, that the same invisi­ble powers put to their helping hand to bring about the effect. And so those whose deaths are predicted must to the pot to credit the Art. For it is not un­reasonable to think, that by certain Laws of the great Polity of the invisible World, they gain a right against a man without explicit Contract, if he be but once so rash as to tamper with the myste­ries of the dark Kingdom, or to practise in them, or any way to make use of them.] What a strange kind of wickedness is here! We Astrologers are all of us a Relick of antient Pagans, confederate with the Devil, and guilty of Daemonalatry; and of this there is no doubt to be made, that is, the Doctor dares swear it. For what a man doubts not to be true, he may safely swear. I know a Clergy-man in this County, who in 1659. having been led out with strength of af­fection as far as Brussels in Brabant, to see his Majesty in time of his Exile, who no sooner re­turned, but being suspected to be guilty of more Loyalty and good will to his Soveraign, then those Cromwellian times could possibly brook; he was quickly fetch't in before the Committee of Haberdashers-Hall, and all he had, Body and Goods taken into Hucsters hands; it was charged against him, that he had been with Charles Stuart (as they then called his Sacred Majesty) and that he prayed for him publick­ly in the Pulpit. To prove these things, Wit­nesses were produced, who knew nothing of either, no more then the Grand-Signior or the Crim-Tartar, but however they avouch't it, and as I remember, swore both Articles to be true. Only the Gentleman had this priviledg left him, to put in Interrogatories of cross ex­amination against these Witnesses in defence of Body and Soul, in case of an Everlasting Seque­stration. [Page 108] His Questions were, how they knew those things, whether in God's name or the Devils? If in God's, how they had this know­ledg, whether by Vision, or Dream, or Reve­lation, or Inspiration, or how else? For of their own knowledg he was sure those Witnes­ses could have no means of proof, and thus he went on with close reasoning (as the Doctor says) 'till in the end the utmost of the Evi­dence vanished in a meer [think so] and so came to nothing, and the Gentleman was quit, notwithstanding the evidence at first was so point blank against him. The Doctor's allegati­on now is very near of kin to this Oath of the Cromwellian Witnesses, for having charged us with Daemonalatry with a no doubt to the con­trary, I pray how does he prove it?

First, It is not inconceivable (says he) that such a thing may be, and then he concludes it is not unreasonable to think it is so. And finally with this meer [think] of proof, he determines in [§. 6.] I say then these vagrant Daemons of the Air, either secretly insinuate themselves into the actions of Astrologers, or after more apparently of­fer themselves to familiarity and converse, for to grace their profession by oral Revelation of things past, present, or to come, in such a way as is above Humane power.] And because he would be more sure, and lest his former [think so] should not take so effectually as it deserves, [I demand (says he) how it shall appear that Car­dan's for example and Ascletarion's deaths, and o­thers more punctually, that I could name, predict­ed by themselves or others, were not by this famili­arity of Daemons, but the pure Principles of Astro­logy? And so of whatsoever honour, or other events that have been found to fall out, just according to Astrological Predictions, I demand how it can be [Page 109] proved, that Astrology was not here only for a vi­zard, and that a Magician or a Wizard was not underneath. By how much more accurate their predictions are, by so much the more cause of suspicion. You must note now, that to have fa­miliarity with these Daemons, so as to predict, or tell any thing by virtue of such a familiarity is punishable with Death, both by the Law of God and Man: And yet in this case of Life and Death, when a man is accused for a Wizard, and no proof can be brought against him but a meer [think so] and Judg, and Jury, are all rea­dy to acquit him; yea, but says the Doctor, let him prove himself, that he is not one, or else let him be trust up. Why good Mr. Doctor (says the Prisoner at the Bar) if you must needs be answered to such a demand, that is as unreasona­ble as it is simple and foolish, know you that it is proof enough of my innocency, in that all the World can say nothing to the contrary, or at least it is enough to stop the mouth of any the most slanderous Gown-man, that ever used his tongue to lying and slander. Suppose now a hagling Disputant in the Schools, should take upon him to prove that Dr. More is more Knave then Fool; and when he can make nothing on it, so as to produce any one act of his Knavery, but to the contrary rather, yet he sticks to his points still, and answers, let the Doctor prove it that he is not so, if he can. Would the Doc­tor take this kindly think you, at the man's hands? But again, suppose we, the Devils may secretly insinuate themselves into some mens actions, and afterwards offer themselves unto a greater fami­liarity and converse, and suppose they might gain a right against a man, without explicit Contract, if he be but once so rash as to tamper with the my­steries of the dark Kingdom. What's all this to the [Page 110] purpose, unless there could be no such things as Conjurers, but what are first Astrologers? Or suppose we, these Conjurers should pretend (as Sr. Christopher Heydon observes) to be Astrolo­gers in order to paliate their diabolical Arts. Is Astrology any whit the worse for being belied on! Our Saviour himself would be a Devil then too, if this might go. But suppose farther, that some who are Astrologers at first, should after­wards step from Astrology, to become Wizards, or Daemonalators, must all necessarily who are Astrologers be so therefore? Do we not know, that many Divines do study unlawful Magick, and Negromancy as much or more then Divinity, must all Divines be Magicians therefore, and that in an evil sense! We know also, that many Physicians become Atheists, must all Physicians be so therefore. But it is worth our Observati­on very much, how prettily the Doctor lays his Plot concerning Horary Questions, How the De­vil should excite men to make their demands at such a point of time, as the Heavens should suit with those demands in all circumstances, according to the known rules of Astrology.] Now although the Devils may very possibly excite men to make their demands, yet be sure the Heavens at those times, it is not in the Devils power to frame at all; and yet these Heavens have perfect Astrological Signifi­cations in them according to the punctual solution of all Circumstances in the demands. So that it shall seem the Doctor does verily beleive there is such a thing as Astrology in the Heavens: Only he would have no body to deal in the skill of it, but under the Devil's Patent. But then as for Nativities, the predictions related to them, must not be effected but by help of the invisible Powers, and men's Deaths must be effected by the Devil, in order to make good Astrological Predictions. [Page 111] It seems then with the Doctor, these Devils can kill whom, and when they list, and that as well Saints as Sinners, and the Anti-Astrologists as well as Philo-Astrologists. For thus was predict­ed the death of Picus, as well as Cardan, and of Gassendus, as well as Ascletarion. And thus was predicted the death of that quondam Saint of the late times Oliver Cromwel. And thus al­so strictly agreed with the predictions of Astro­logy, the death of the innocent Prince of Spain, Philip Prosper, as well as the blustering King of Sueden, the late Charles Gustavus, the three last all performed by that most ingenious Artist Mr. John Gadbury, at such time, as all of them were at the highest of their Expectations.

Sect. 24 Thus now have I answered as well to the wickedness, as to the vanity and foolery wherewith the Doctor charges Astrology. I am not concerned here I make account (for that I have done before elsewhere) to give reasons for each part of the Science, but only to answer what reasons the Doctor pretends against it. Nei­ther do I think my self bound to content my Antagonist in all my answers, it is enough that I have paid and satisfi'd him off. The Ʋsurer when he had his money and use, all pay'd him in, yet was not contented, though fully satisfi­ed, but sued his Bond, after all this. And tru­ly the Doctor is like enough to do as much by me. For he seems very hard to be pleased. If our Predictions miscarry, any of them, then he laughs and crys out, We are Fools. If part does hit, and another part does miscarry, then are all by chance. But if any fall out punctually as predicted, then its Daemonalatry, and antient Heathen Paganism, and the more true we speak, the worse he likes us, as he says himself. So that right or wrong, be we well or ill, laugh or cry, [Page 112] hee'l never be pleased. And win or lose, he is resolved to publish Victory. What I have said therefore, I humbly commit to publick view, that when the Doctor shall at any time deny that I have made him a full answer, I may not want for Evidence, that he is paid and satisfied, and then chuse him whether he be contented or no. But I am not utterly out of hope, that all the Doctor has said or done, was no more but as I said before, purposely to be baffled, and to make his Pen a Sacrifice for Astrology, in order to ex­cuse him, when hereafter he shall publickly turn Fortune-teller.

And so No More, but the Doctor's humble Servant, John Butler.

An humble Consideration by way of Com­ment upon the pious and learned Dis­course of the Right Honourable, and Right Reverend Father in God, Jo­seph late Lord Bishop of Norwich, concerning Pacts with evil Spirits, and particularly concerning his judgment of Judiciary Astrology therein also men­tioned.

Sect. 1 THUS far have I humbly adven­tured in defence of this Sacred and Heavenly Science of Astro­logy; and now having waded so far, I would willingly enjoy some fruits of my pains before I make my return, though it cost me something of a swimming for it. I am sensible, that say we never so clearly for our selves, yet will there be still Objectors found to say against us, and endless it is to wipe away all the dirt, which every man has to throw in our faces. But I am as sensible, that all Objectors are not equally to be blamed; some are as emi­nent for Learning, as for Malice and ill-will; and these, however they are not worthy of it for their own, yet must have an Answer, (be it but to stop their mouths) for those other mens sakes, who admire their parts more then their worth. Others are as eminent for Piety as Parts, and yet are our Enemies we do confess; but then withal it is apparent, by what unhap­pinesses in the misunderstanding of us, this En­mity has come about; and these Adversaries [Page 114] therefore do justly deserve, as well as challenge our answer to all, whatever they have against us. Now to answer all, of all sorts, of either of these, who have been apt to open their mouths at us, it is impossible: I shall therefore single out certain of the most eminent of each kind, and refer the rest to that reasonable satisfaction they may gain out of what I say to these, well knowing, that reasonable men will with a word be satisfied; and as for the unreasonable, I know no reason they can deserve. And first to begin where most of merit claims, I think it my duty to offer an humble word or two to the Right Reverend Father in God, the most pious and learn­ed Joseph, late Lord Bishop of Norwich, in answer to Case the 2d. of his 3d. Decad, in his Resolu­tions and Decisions of divers practical Cases of Con­science, which inquires how far a secret Pact with evil Spirits doth extend, and what Actions and Events must be referred thereunto.

Sect. 2 In handling this Case, it seems as if this Holy Father had also drawn in Astrology a­mongst those, other secret Pacts with evil Spirits, which are utterly unlawful: And the truth is, it does appear that he was somewhat ill opiniona­ting concerning this Science. But yet it is plain that in the sum of his Resolution he commits the Student to his own care and wisdom, whether to lay down, or persue this Science; whence it be­comes most apparent, that this ill opinion of his against us happened by some unhappy misunder­standing, rather then of any experimental evil he knew by our Studies. But however with Reve­rence to this learned and most judicious Father, give me leave to discuss his whole Resolution of the Case.

Sect. 3 It is (saith he) a question of exceed­ing great use, and necessity: for certainly many [Page 115] thousands of honest and well minded Christians are in this kind drawn into the snares of Satan, un­warily and unwittingly: Thus far the Astrolo­ger does heartily agree with his Honour's judg­ment, and bewails the misfortune of Astrology, which has not been a little abused by the Devil, as a Cloak under pretence thereof, to draw such honest and well minded Christians within the com­pass of Sorcery and Witchcraft: But withal he hopes that no rational man will make a blame of its affliction. For should we be so uncharita­ble, the Sacred word of God also would be con­demned, because many times it also is by the Devils wiles made use on, and wrested, to draw in well meaning Christians to become notorious Hereticks. But to return to the Case.

Sect. 4 The Father goes on saying, For the determining of it, these two grounds must be laid;

First, That there is a double compact with Sa­tan; one direct and open, wherein Magicians and Witches, upon woful Conditions, and direful Ce­remonies, enter into a mutual Covenant with evil Spirits: The other, secret, and indirect; wherein nothing is seen, or heard, or known, to be agreed upon; only by a close implication, that is suggest­ed and yeilded to be done, which is invisibly second­ed by diabolical operation. These two Compacts, or two ways of compacting with the Devil, the Astrologer does acknowledg, and is well aware of. But withal he is sufficiently satisfied against all danger of any diabolical Compact in any of his figure-casting skill.

Sect. 5 The second ground is; that whatsoe­ver hath not a Cause in Nature, according to God's ordinary way, must be wrought either by good or evil Spirits: That it cannot be supposed that good Angels should be at the command of ignorant, or [Page 116] vitious Persons of either Sex, to concur with them in superstitious Acts, done by means altogether in themselves ineffectual and unwarrantable: And therefore that the Devil hath an unseen hand in these effects, which he marvailously brings about, for the winning of Credit with the World, and for the obliging and engaging of his own Clients. Of this kind there is too lamentably much variety in common experience: Take an handful if you please, out of a full Sack, as the Book and the Key, the Sieve and the Sheers, for discovery of the Thief. The notching of a stick, with the number of the Warts, which we would have removed. Words and Characters of no signification, or ordinary form, for the curing of Diseases in Man or Beast, more then too many whereof we find in Cornelius Agrippa, and Paracelsus. Forms of Words and Figures for the stanching of blood, and the pulling out of Thorns, for easing pain, for remedying the biting of a mad Dog. Whistling for a Wind, and many other such like. All this the Astrologer readily subscribes to, as most eminent truths. And no farther desires he any dealing either in Calculatory, or Figure-casting Astrology, then there is a Cause in Nature, according to God's or­dinary way, without either help of Angels or De­vils, for what he does. All his whole skill in prediction, he fathereth upon the Heavens and the Stars and Planets therein: and as the Physician finds by the Herbs, Roots, and Flowers grow­ing upon the ground, what virtue and efficacy they have to cure Wounds and Sickness: So the Astrologer has it from as strong experience of the natural force and virtue of operation in the Stars of Heaven, concerning all that he says or knows. There is a reason in Nature for it, that a red Evening brings forth a fair Morrow; and experience hath found it to be so, and that it is [Page 117] so only, and no act of Angel or Devil which makes it so. And there is not a tittle in Astrolo­gy, which we trust to, but what we have as much, and as true experience in, as in the pro­duct of a red Evening. And as for Charms and Spells, and such like trashy Stories as have no cause in Nature for their Productions and Event, the Astrologer sides with the Right Reverend Father, and utterly abhors them.

Sect. 6 Of those many charming Stories reckoned up by this Holy Father, as a good cau­tion unto thousands of poor ignorant Souls who use to be thereby deluded; there are only two or three, which with submission to riper judg­ments, I am not so fully satisfied in the unlaw­fulness thereof.

First, As for the rubbing of Warts with raw flesh, and after burying that flesh in a Dung-hill, in order that the Warts may rot away insensibly, as that flesh rots. I never tried the experiment, nor do I desire so to do. But yet were I sure of truth in it, I should be apt to doubt, whether there might not be as much reason in Nature for it, as for some other as unlucky experiments as seems this to be.

Secondly, As for the Healings of a Seventh Son, by the laying on of his hands, it seems to be a great secret. And if it come to pass by Na­ture only, as no doubt but it does, where a man or Woman is seized with such a virtue unwit­ting to them, without desire or inquiry after any such thing; as I have heard of several such Sons and Daughters who have naturally been prompt­ed to somthing extraordinary, either of ingenu­ity, or the contrary; I must confess, that be there any thing of evil in the exercise of such a gift, it is beyond my skill to apprehend the im­posture of it.

[Page 118]As for a Third, It seems much more unsavo­ry, namely that Images Astronomically framed un­der certain Constellations, should preserve from se­veral inconveniencies; as under the Sign of the Li­on, the figure of a Lion made in Gold, against Melancholick Fancies, Dropsie, Plague, Fevers, &c. And yet it seems some learned men there are, who defend this kind of practice. Our pious Author mentions Cajetan for one. But withal he says, Lessius might well marvel, why he should defend such a practice; when all the World knows how little proportion and correspon­dence there is betwixt those imaginary Signs in Heaven, and these real Creatures on Earth. Now as for mine own part, I confess that this is a practice utterly beyond my skill and experience. I have heard somthing said in vindication of it, as if the Brazen Serpent in the Wilderness, set up by Moses, had been nothing else but a meer natural experiment to cure the biting of the fie­ry Serpents; and as if the Golden Mice, and E­meruds of the Philistims, had been the like to cure the Pest of their Country, by reason of such kind of Creatures. But notwithstanding, I am very doubtful that this is but a Wile Sata­nical, and far be it from me, to countenance such an unsavory practice: But yet withal dare I not too peremptorily condemn it, not know­ing what secret actions Nature is able to bring about beyond my utmost guess.

Also Fourthly, As for the anointing of the weapon for the healing of the wound, though many Miles distant: It is well known, that many ve­ry intelligent men are exceeding confident of the lawfulness of this strange kind of practice, and so confesses our pious Author, but withal he resolves, that doubtless there can be nothing of Nature; sith in all natural Agencies, there must [Page 119] necessarily be a Contaction, either real or virtual, here is such an interval, none can be: Neither can the efficacy be ascribed to the Salve; since some others have undertaken and done the cure, by a more home­ly and familiar ointment; Hence our Author's opinion is, that it is the ill bestowed Faith of the Agent, that draws on the success from the hand of an invisible Physician. This is another very doubtful practice, and the sacred Authority of this Holy Father misses little of giving it an ut­ter foil. I am unconcerned, but not knowing how far a virtual Contaction may extend, be­yond all what I am able to imagin, I dare not condemn it.

Again Fifthly, As for the remedy of Witche­ries by heating of Irons. I must confess I am not a little inclined to allow of this experiment. The hot Iron makes impression upon the Devils acts, or at least upon the matter of his action: And now the Devil being once resisted, who knows what force Nature has to make him flee? But I am not concerned here neither, any ways to op­pose the Holy Father, his authority against it, being of more force with me, then my fancy for it.

Sect. 7 Lastly, Amongst the rest of the dan­gerous practices savouring of Witchcraft, our pious Author names Judiciary Astrology, as it is commonly practiced, whether for the casting of Na­tivities, or prediction of voluntary, or civil Events, or the discovery of things stollen or lost: The natu­ral Astrology (he says) when it keeps it self within its due bounds, is lawful and commenda­ble, (although not without much uncertainty of issue;) But that other Calculatory, or Figure-casting Astrology is presumtuous and unwarranta­ble; cried ever down by Concils and Fathers, as unlawful; as that which lies in the midway be­twixt [Page 120] Magick and Imposture, and partakes not a little of both. Now here lies the main pinch, that so Learned, so Reverend, so Pious, and so great a Father seems to think so hardly of our Astrological skill: but it is but a meer seem so, and no really such hard thought of, as at first sight it may seem to be.

For First, The natural Astrology, when it keeps it self within its due bounds, he very heartily al­lows us lawful and commendable. And it is no other Astrology that we plead for as lawful. For no farther desire we our Arts Justification then natural causes, and due bounds are sure to justifie it.

Sect. 8 Secondly, As for that other Calcula­tory or Figure-casting Astrology, which he cries down as presumtuous and unwarrantable, it is of two sorts;

First, It is no more then such a Calculation, as represents nothing but a scite of the Heavens, and the Stars and Planets therein, with their Aspects to each other, and of all of them upon us here below; and this only in order to ob­serve so much there from them, as constant ex­perience hath always verified to be the natural production of such a Figure. A red Evening was a common presage in our Saviour's time, of a fair Morrow, and this was to be seen without casting a Figure for it. Now I demand, how came we to know thus much of natural Astrolo­gy, but by constant observation and experience thereof? And what if the same Observation and Experience should take a little more pains, and by more curious and strict examination should find out the grounds of this red Evening, how it hangs lodg'd in the Aspects of the Stars, and their several occurrences, one among another, and by virtue of these inquiries, to be able to [Page 121] predict the red Evening it self, and not only so, but to be able also to say when it shall be fair, without a red Evening, and not only so, but to go farther still, and to be able to predict yet more and more productions of Nature? Will any man be so malitiously mad, as to say the first only shall be lawful, and the rest sinful and wicked, although all come from the very same Observation as the first, only as Observation grew old, so it grew wiser, and as it came to mans estate, attained to understand a great deal more then when it was but in its Minority and Child­hood? For be it so, that by looking into the Heavens, it be possible for ingenious Observati­ons to learn a little, there can be nothing to be doubted, but the more and longer Observation, more and more is skill to be learned. And now all that we pretend to for matter of Astrological practice, it is no more then after the same na­ture, as is the Observation of the red Evening, of which our Saviour gives this Sacred Test, that it is a real truth. And thus far therefore is nothing but natural Astrology, and therefore though Calculatory and Figure-casting in a certain sence, is lawful and commendable by the testimo­ny of our learned and pious Author, as well as of our ever blessed Saviour. But then there is another sort of Figuring and Calculation, after the way of Cornelius Agrippa, which however under a Cloak, and for pretence may be called, but is no real Astrology, and this no doubt but is, very presumtuous and unwarrantable, as his Lord­ship complains. Again also, I deny not but some there are real Astrologers, who work by true Figures of the Heavens, but then they mingle with these certain Magical practices, whereby they call the invisible powers to aid them in the judgment of that Figure. And this being ut­terly [Page 122] beyond the bounds of Nature, with our Reverend Author we also do utterly abhor, as such which was ever cried down by Councils and Fathers as unlawful.

Sect. 9 Lastly, As to what is said, That which lies in the midway betwixt Magick and Im­posture, and partakes not a little of both. This now is a plain Character what kind of A­strology it is our Author is displeased at.

For First, As for matter of Magick, it is a practice as much different from Astrology, as it is from Divinity. Some Astrologers its true indeed, cannot contain themselves within compass, but must be tampering with black Arts; and there be Divines too, who do as much. But as Di­vinity is not in the fault, so neither is Astro­logy.

Secondly, As for matter of Imposture, we know it is too true, that too many in the World who have no skill in Astrology, or at most no more then to draw a Scheme, and to make a prate of it without so much as any Arithmetical or Astronomical knowledg, without both which, no man can make a true Astrologer, but however these pretenders driving a Trade with their familiars, and using many crafty sleights, can judg of stollen goods, and love-matters, and tell strange stories, which they have by hear­say, and pretend they have it by the Stars. But this is nothing to Astrology, no more then 'tis to Musick or Geometry. But however by means of such Cheats as these, and many diabolical Tricks fathered upon Astrology, it comes to pass many Reverend and wise men are hereby drawn into misunderstandings, conceiting this Sacred and Heavenly Art to be quite otherwise then to what indeed it is. I remember the stories of the poor Heathens in Peru, who almost induced [Page 123] to Christianity, yet refused to be Baptized, by means of the vicious lives of the Spaniards, alledging that the most Blessed Heaven could not be good, where such wicked men pretended to be translated, and therefore they would ra­ther choose Hell without Baptism, then go to Heaven in company with so evil Livers. Such was the ill luck of Christianity at that time. And such truly has been the hard Fate of Astro­logy of late years.

Sect. 10 Now had it been so, that this Re­verend Father, had utterly disrelished our natu­ral Astrology, as it is plain he did not, yet may we answer,

First, That there are others of as equal Pie­ty, Learning, and Reverence, who as much have befreinded it.

And Secondly, It would have been no such great wonder, considering,

First, How much the practice of this Science has been neglected in the late Christian times. For while we abhorred, and fled from Sorcery and Witchcraft, and burned all Books tending to that purpose, it came to pass that abundance of Abhorrency led into a contrary extream to neglect also such reading as was both tolerable and commendable.

And then Secondly, While the Learned neg­lected this study, it came to pass that none, or few but the vicious taking up the practice, it was seldom used but with abuse. And thence hap­pened to be the more and the farther hated by the holy wise and learned. And no doubt but this Holy man our Author, out of his abhor­rency of the vicious practices of some Astrolo­gers of his time, might be drawn into the greater dislike of what himself had not studi­ed.

[Page 124]For Thirdly, The most Wise, and Learned, and Holy, are not competent Judges of what themselves also are not read in. And as for this Science of Astrology, I humbly suppose it no blemish to our Reverend Father, if we hum­bly suppose he never read so much of it, as to well understand it: For we do not hold Astro­logy absolutely necessary to Salvation, and there­fore a wise man is not bound to study all things, and as so, no more of this then, he would the Art of Dyalling, or Globe-making, or any such like famous studies: But besides we know all mens Genius does not naturally incline them to study Astrology, or at least if they should, yet shall they not be any ways assured to hit of it. And amongst men of this contrary Genius, no wonder is it, if here and there some are led a­way by a natural disaffection to talk against Astrology with somewhat of the extream in their Pens and Lips. But we have to do with a more pious Author, only may he but rightly be un­derstood.

Sect. 11 Wherefore hear yet on. Satan (saith he) beguiles the simple upon these two misgrounded Principles.

First, That in all experience they have found such effects following upon the use and practice of such means; which indeed cannot be denied: Charms and Spells (saith he) commonly are no less un­failing in their working, then the best natural Re­medies, doubtless the Devil is a most skilful Ar­tist, and can do feats beyond all mortal powers; but God bless us from imploying him.

Secondly, That there may be hidden causes in Nature for the producing of such effects, which they know not; neither can give any reason of their operations; whereof yet we do commonly make use, without any scruple; and why may not these be [Page 125] ranged under the same head? Which they have used with no other but good meaning; without the least intention of reference to any malignant powers. In answer whereto, I must tell them, that their best plea is ignorance; which may abate the sin, but not excuse it: But then follows his concession, There are indeed, deep secrets in Nature, whose bottom we cannot dive into; as those wonders of the Loadstone; a peice outwardly contemptible, yet of such force as approaches near to a Miracle: And many other strange Sympathies and Antipathies in several Creatures; in which rank may be set the bleeding of the Dead, at the presence of the Murtherer: and some acts done for the discovery of Witchcraft both in this and our neighbour Kingdom; but withal, though there be secrets in Nature, which we know not how she works; yet we know there are works which are well known, that she cannot do; how far her power can extend, is not hard to determin: and those effects which are be­yond this, (as in the forementioned particulars) we know whither to ascribe: Let it be therefore the Care and Wisdom of Christians, to look upon what grounds they go: Whiles they have God and Na­ture for their warrant, they may walk safely; but where these leave them the way leads down to the Chambers of Death.

Sect. 12 As to this concluding Discourse we do assent, that Satan is apt enough to beguile the sim­ple and ignorant, both these forenamed ways. And true it is, that diabolical practices, such as Charms and Spells, want not for experimental assu­rance of the truth of their effects, as well as natural, by reason of the Devils skilful Arts to bring them about. But then again, whosoever has the true and saving knowledg of God's Word in his head, and the savour of as true Piety in his heart, can very aptly and easily di­stinguish [Page 126] between Natural and Diabolical experi­ments. And by every of these we are sure that our Astrological experiments are safe enough from any kind of Diabolical help.

But as for the Second misbranded Principle, undoubtedly it is a very great truth, That there are hidden causes in Nature for the producing of such effects which we know not, nor can give a rea­son of their operation, which yet we do, and doubt not but we may lawfully make use of with­out any the least scruple. And under this same head, although there, is great reason why all those charming practising by the Holy Father reckoned up, shall not be ranged, yet is there as much rea­son why our Astrological practices should be so ranged under this head, and perhaps some few others which I have excepted from the rest. Now this Holy Father to distinguish himself between an holy care to defend and keep harmless, and well meaning people from the snares of the De­vil, and an heady and violent envy at any doubt­ful practices does grant, That there are indeed deep secrets in Nature, whose bottom we cannot dive into, as those wonders of the Loadstone for one, whose force approacheth near to a Miracle. Now such an ingenious and serious Monitor we have much more reason to respect, then a rash Freind. For does not reason teach us, that would we streighten a crooked stick, it must ne­cessarily be bent somwhat the contrary way? And so to avoid the wiles of the Devil, we do acknowledg it no fault, if a man rather then fail do a little enter caution against lawful things. And the truth is, where a man is not fenced with the more grace, it is good council to him to avoid many studies in themselves lawful, ra­ther then endanger himself within compass of Diabolical snares. And I am confident that this [Page 127] is the very utmost that ever this Holy Father in­tended against Astrology. For do but observe, how he distinguisheth himself. Though there be such secrets in Nature, which we know not how she works, yet we know there are works which are well known, that she cannot do. But this cannot be applied unto our natural Astrology, whose works we have good assurance of, that they are perfectly natural. How far her power can extend (he says) is not hard to determin, and those works which are beyond this, we know whether to ascribe, that is to the Devil, and so say we. But then refers he to the forementioned particulars, of all which he delivers his holy and cautionary thoughts to beware, and so say we too. A­mongst these indeed is Astrology in the range; but then first, it is not without a distinction of the lawful and unlawful Astrology, and some other things, he reckons in the number too, no doubt, not so much out of certain knowledg of their absolute unwarrantableness, as out of abundance of caution, which being things of a doubtful warrant, it is better to beware and ab­stain, then to venture upon the uncertainty. For so he concludes, Let it be therefore the care and wisdom of Christians to look upon what grounds they go: whiles they have God and Nature for their warrant, they may walk safely. And no longer let me study Astrology, then those go along with me. For as he concludes, where they leave us, or any one else, the way leads down to the Chambers of Death. And thus our hearty thanks, and reverent respects, to this Learned and Holy Father, for his most savory, and ne­cessary Councel. I also conclude, That Astrology being a study exceedingly conversant in the deep secrets and wonders of Nature, where every action of the Heavens is equal to the Miracle of [Page 128] Loadstone. So let me study and practice it, as the more I behold God's wonders in Nature thereby, the more may I glorifie my Maker, by beholding the more of his great Glory in all his wondrous works. And while I study thus, I find that next under Theology, nothing leads me more near unto this sight of God, then this Sacred Astrological study of the great works of Nature.

FINIS.

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