Vox Coelorum.

PREDICTIONS defended: Or, The Voyce of the Celestiall Light, wherein is proved Five things:

  • 1 That the Starres have received influences.
  • 2 That they operate and worke upon sub­lunary things, according to the nature and quality of those received influences.
  • 3 That God hath revealed those received influences to man.
  • 4 That it is not unlawfull to predict ac­cording to the knowne nature and quality of those received influences.
  • 5 That it is not unlawfull to call the Starres by such and such names; as Pleyades, Arcturus, Orion, &c. And divers places of the Scriptures opened and cleared.

With a vindication of M. William Lilly his reputation against the Epirrhesian Antagonists, in these times of discovery of new Lights.

Psalm. 19. 1.
The Heavens declare the glory of God▪ &c.

By Henry Harflete, Practitioner in the Mathematickes.

Imprinted at London for Mat. Walbancke.

To the Right Wor­shipfull Iohn Boys of the Honourable Society of Graies Inne Esquire, Counsellor at Law, one of the Deputy Lieutenants of the County Kent, and one of the Members of the Honourable House of Commons.

Right Worshipfull:

WHen Appolonius desi­red Vespasian the Em­perour, that he would give entrance and ac­cesse to Dion, and Euphrates, two Philosophers, he thus answered; [...]. I have my Gates alwaies open to Phisosophers; but even my very breast is open to thee. Let your Gates be open to all true lovers of Arts and Sciences, that so lear­ning may be advanced, and its lovers encouraged; and let your [Page] eares be open to the Parliaments servitours, that so desert may be rewarded, and the laborious ani­mated. I have laboured day and night in the Parliaments Service, and have had some encourage­ment from your Worship, and other of the Right Worshipfull Deputy Lievtenants, as likewise from Captaine Andrew Ball at Walmer Castle, to whom I am not unthankfull; but I must con­fesse I have found slight respects of some, who have been to me ingrate; that was my comfort, this my grief.As Walmer n Kenr. Now go on (Right Worshipfull) with truth, equity, and justice, that God may blesse your great designs and weighty affairs for Englands Parliament.

So prayeth
your Worships humble devoted. Henry Harflete.

To the Indifferent Reader.

Reader:

I Know the World in its Iron Age is growne so judicious, especially in self-conceit, as that there be more censorious then sententious Rea­ders. Let thy charitable reading pre­cede thy prejudicate opinion; then feare I not the sentence of the wise, neither care I for the censure of the foolish.

Thine neither at thy best nor worst censures. Henry Harflete.

To all Astronomers, Astrologers, to all reall Masters of Arts, and to all true lovers of the Arts and Sciences.

THe Arts and Sciences have formerly had▪ ac­ceptance of some, but now scarce admittance of any. The title of Master of Arts hath been with many onely titu­lar, but with very few truly reall. It is an errour in the vulgar to thinke, that a Pone manum in in manum magistri with a turn'd hood will compleat a Master of Arts: Though he hath no other knowledge in him then a little Logicke, Phisick, and Metaphy­sicks, no great matter for Ethica. A little ad regendos mores with [Page] some favour and affection will give him an affirmative certificate, Wingham combina­tion Ma [...] a great God above &c. and that will be sure to carry him from the Lyon in Wingham to Syon-Colledge in London: He is then sufficiently read in Logick and Philosophy to make him fit for the Pulpit, and to cry down Astro­nomy, and Astrology, though he knowes not what Astronomy and Astrology meanes no more then a Cobler of two—&c.Kekerm. In praefat. Astronom. whereas I can send him to his Primate Ke­kerman to learne how necessary Astronomy and all the Liberall Arts and Sciences are for a Di­vine. And for Astrology I can send him to his owne Orthodox Melancthon, Melanct. In praefat. in theoreti­cas novas Planet a­rum Georgei Purbrachii Simon Gry­nen. and he will teach him how necessary Astrology is for all sorts of people, both in priva­tis and publicis, for private and publike uses. First, for private uses, and that first in Medendo, for Physitians. 2. Ad regendos [Page] mores. 3. Ad deligenda studia, for a man in electing his Vocation, and this he adds, Plurimum refert intelligere quo quem (que) natura ducat; It is a matter of great con­sequence to understand, to what faculty nature it selfe doth leade a mans inclination; and, 4. Con­ducit tempestatum observatio ad aeconomiam, the observation of tempests is very expedient for a family; And 2. For publike uses, Existunt ut in rebus publicis fa­tales tempestates, in quibus ad­moniti ab hac arte, multa provi­dere possunt vel ad cavenda, vel ad mitiganda pericula: Saepè enim fata consilio in melius flecti que­unt, saepè fatorum saevitiam le­nit Deus, placatus piorum votis. Quare haec quo (que) gravis causa fuerit, rerum futurarum signifi­cationes animadvertendi; Pro­dest enim cōmonefieri homines atrocibus siderum minis, ut a [Page] Deo opem implorent: Deinde ut bonitatem Dei magis agnos­cant, cum viderint aliquam esse superiorem ac meliorem natu­ram sideribus, quae tristes signifi­cationes mitigat, &c. and so he goes forward: Nec eo detrahen­da est arti fides quia aut artifi­ces aliqui inepti sunt, aut non omnes eventus humani in arte monstrantur: sunt enim & aliae quaedam praeter sidera eventu­um causae, &c. I write to them that are understanding, and there­fore I hope I need not bestow the paines to translate. Now what some have objected to me out af Ulpian, alleadging his seventh Booke, De officio proconsulis, where they say, That the Roman Senate made Lawes and Decrees against those whom they called Mathematici & Vaticinatores. I shall answer briefly. First, let them consider what the Mathe­matici [Page] were. They were such as were condemned by the Law of Moses, in Deut. 18. as I have shewed in the ensuing discourse; they did prognosticate by Magicall and superstitious Sorceries, and by much abominable meanes, and therefore they were prejudiciall to the flourishing estate of the Ro­man Empire:A [...]l. Gell. 1 Lib. nat. Atticae. see what Gellius saith, Vulgus quod gentilitio vocabulo Chaldaeos dicere oper­tet, eos Mathematicos vocat. And secondly, their Divinations, and Prognostications were forbid­den, as found false and deceitfull by reason the Art was very unper­fect: untill Ptolomy his time, in the time of the Raigne of Anto­nius Pius, but now it hath recei­ved more approbation even by lon­ger experience and observation. But I leave these things to be well weighed by all that are wel-wishers to the Arts, and consider what [Page] strange things have been by the Arts even without exorcisme, or dealing with the Devill as they call it. What did Boëtius? sure he was no Conjurer, Cassiodore tells him, that many (even) profound things have been done by him▪ How many strange things have been done by the Perspective, by the Statickes and Trochilicks▪ See what Claudius Celestinus speakes, even condemning those who over­shot themselves, not considering the meanes. Hodiè magnae litera­turae viros & magnae reputatio­nis videmus opera quaedam quasi miranda, supra naturam putare, de quibus in perspectiva doctus causam faciliter reddidisset. I shall english it. We see some men of great learning and reputation to judge certaine workes as miracu­lous, even above the power of na­ture, of which workes a man that hath knowledge in the Perspective [Page] may very easily give a reason. I could instance in many more, as what Archimedes did in his Sphere, Tuscular. Quest. 1. of whom Tully makes mention; who did fasten the mo­vings of the seven Planets in a Sphere, he did as God who made the World, as Plato in Timaeo. But I should not be tedious, I may have other occasion hereafter. I now wish and pray, that God may blesse the studies of the industri­ous in lawfull Arts.

So prayeth
A well-wisher to the Mathematicks. Henry Harflete.

Vox Coelorum.
Predictions defended: OR, The Voice of the Celestiall Lights, against the Epirrhe­sian Antagonists in these times.

THere are three sorts of People, which are great enemies to Science and Knowledge, and to the noble Sciences of Astrono­my and Astrology:

  • The
    • 1 Ignorant.
    • 2 Envious.
    • 3 Censorious.

The First doth slight, because he knowes not.

[Page 2] The Second doth loath, because he doth not love.

The Third doth dispraise, because he is not well pleased with those noble Arts and Sciences.

The First enemy is the

1 Ignorant

Man▪ Wherefore that ancient adage is even growne to a Proverbe: Scientia nullum habet inimicum nisi ignorantem. Though the word [nul­lum] be (according to the Logicks) an universall negative, yet it is not altogether exclusive, as though know­ledge had no other enemy, then the ignorant; but the meaning is, That Science hath no greater enemy then the ignorant man, because he knowes not the benefit of it. Therefore it is that Plato breakes out with this exclama­tion,Plato. O scientia, quo modo te amarent homines, si scirent. Oh Science, how would men love thee, if they did but know thee. Man was created (saith Aristotle) to understand, and to doe, for knowledge begetteth Judgement, [Page 3] and by Judgement men execute all good and vertuous actions. But the ignorant man knowes thus much, That the study of Arts and Sciences is a bottomlesse Gulfe, and so difficult & hard, that they which think to at­taine to a perfection, are many times foundred in the middest, and there­fore they account it better not to know much, yea, no more the the Oxe or Asse doth. It is enough for them to know, how old they are; and to keepe an Almanack in their pocket, to know what day of the Moneth it is, &c.

These be such as Guido Bonatus re­prehends,De utilita­te Astrono­miae. who inveighs against such, who say, Quòd scientia stellarum non potest ad aliquo sciri: That none can attaine unto the knowledge of the Starres: And against those that say, That the knowledge of the Starres is not profitable, but rather damnable; and against those that flatly raile against the Judgements of Astronomy, being ignorant of the commodity of it, be­cause they thinke, it is not lucrative or gainefull, it comes not in with [Page 4] advantage: I leave the ignorant man in his blindnesse, and come to speake a little with the

2 Envious

Man. He is another enemy, who (perhaps) may know somewhat, but he loths the Art, because he loves not the Artist; his mouth is full of railing and bitternesse, full of detra­ction and slanders; Lingua facile vo­lat & facilè violat saith Bernard. The tongue speeds easily, but wounds deeply. His tongue can reach him, whom his hand cannot touch. Detractio est deni­gratio alienae famae per occulta verba▪ saith Aquinas: Detraction is a black­ing of a mans good name by secret words. Thus because his weake and shallow capacity cannot dive into the Mistery of Art, he strikes the Artist through with the terme of a Conju­rer, a cunning man▪ a Hocus Pocus, &c. Let him but contingently Predict according to the naturall operation of the secondary causes, though it be for the common good, then he is [Page 5] termed, a Jugler, he juggles with the Parliament, he flatters, he deludes, &c. I wish this pretty fellow would con his Lesson in Tully. He shewes who is the best Predictor, the excellentest Southsayer, if I may so terme him; Augurque cum esset, dicere ausus est, op­timis auspiciis eageri, quae pro Reipub. salute gererentur, quae contra Rempub. fierint, contra auspicia fieri, Those Pre­dictions are best▪ which tend to the safety of the Common-wealth. How basely then doth this envious Malig­nant enemy seeke to scandalize the reputation of that worthy Astrologer, Master Lilly, in giving him, the be­fore-recited termes; when all his Predictions have tended to the good and safety of the Common-wealth, without the least shew of flattery, ei­ther with the King or Parliament; and his advice good and wholsome. But I leave this envious Malignant, and come to salute the

3 Censorious

Man. Who likes nothing but what [Page 6] himselfe acts. This is he that Me­lancthon calls Epicureus Theologus. He will dispraise the art, because it plea­seth him not: nay his blinde zeale, and foolish rashnesse shall censure that false and damnable, which himselfe knowes not, but that God in his time may make it probable.

Melancthon calls this, manifestum insaniae genus, a manifest kind of mad­nesse; and likewise a foolish arro­gancy. Arrogantia (saith he) cum summâ stultitia conjuncta est venati choragium aliquod gloriae ex insectatione artium, quae sunt gravi authoritate di­ctorum prudentium receptae. It is an arrogancy joyned with the greatest folly to enveigh against those Arts, which have been received by the au­thority and approbation of the wi­sest Doctors. But, Ne sutor ultrà crepi­dam. Let this devout censurer consi­der what Alsledius, Kekerman, Me­lancthon, and divers other singular Divines have written in the praise of Astronomy▪ Melancthon in his Epistles to Simon Grineus Schonerus, and to the Preroration of Cardanus five [Page 7] Bookes declares how farre wide this ignorant censurer alleadges the Scrip­ture against Astronomy▪ which makes fully for the Astronomer, as I shall shew in this ensuing discourse;Plato in Epinom is [...]. but let him consider what Plato speakes in commendation of Astronomy: Astronomia sapientissimum quiddam est; nay he brings in a Nolite ignorare. Be not ignorant that Astronomy is a very high point of wisdome; nay▪ [sapientissimum] in the superlative de­gree ▪ the highest point of Wisdome; and so it is indeed, for it doth in a very high manner set forth the glory of the Omnipotent Creator. Heare then the voyce of the Heavens, Psal. 19. 1. The heavens declare the glory of God, Psal. 19. 1. and the firmament sheweth the worke of his hands, and that chiefly in setting forth three of his Attributes:

  • His
    • 1 Power.
    • 2 Wisdome.
    • 3 Goodnesse.

1. His Power in their Creation, and that in these two considerations especially.

[Page 8] 1. In the manner of their Crea­tion,See it more fully in Kekerman, his Pre­face to his Booke of Astrono­my. he but spake the word and they were created; His Distum was pun­ctually and instantly returned with a factum, he but said, Let there be light, and it was so, Gen. 1.

2. In that these huge Bodies, as the Spheres are, doe keep their intervals and distances, one not in­croaching upon another, but keeping their due course.

2. They set forth his Wisdome, in their Government, as he hath Crea­ted them powerfully, so he governes them wisely.

3. They set forth his Goodnesse, in ordering and disposing of them for the good of man; for he orders them for his owne glory, and disposeth them for mans good, to be a benefit and comfort to mortall and sinfull man. He sweetly tempers and quali­fies their natures, that they aptly ad­minister a great benefit to man. He causes the sweet influences of the Pleyades, and he keeps Orion within his limits and bounds, Iob 38. 31. God said there to Job, Canst thou binde the sweet influences of the Pleya­des, [Page 9] or loose the bonds of Orion?

Where I shall prove these five points as briefly as I can.

1. That the Starres have received In­fluences.

2. That they operate and worke upon sublunary things, according to the nature and quality of those received influences.

3. That God hath revealed those re­ceived influences to man.

4. That it is not unlawfull to Pre­dict and Prognosticate according to the knowne nature avd quality of those recei­ved influences.

5. That it is not unlawfull to call the Starres by such and such names, as Pleyades, Orion, Arcturus, &c.

First, That the Starres have received Influences: For the opening of which confider these three things.

  • 1. That there be Influences.
  • 2. That the Starres have such Influences.
  • 3. That they receive them from their Creator.

1. That there be Influences, where I [Page 10] shall shew what an Influence is.

Influxus est virtus Coelestis estellis & coelorum motu oriens,Influxus quid. & in infcriora descendens.

An Influence is a Coelestiall vertue or power, arising out of the Starres and motion of the Heavens, descen­ding upon sublunary things.

I say, It is a Coelestiall vertue or power] for although all things are not governed by the influence of the Heavens, yet many and emminent changes doe happen both in the aire, and in the body of Man, whose Ori­ginall cause doth apparantly de­pend upon this Coelestiall vertue and power.

2. Arising out of the Starres and motion of the Heavens] as some­times the Influence is, helped forward through Diabolicall and wicked in­chantments, so oftentimes God is pleased to hinder the influentiall vertues of the Heavens at the Prayers of the faithfull. And the Prophet Je­remiah, cap. 10. 2. doth warne us, That we should not be afraid of the signes of the Heavens, as you shall perceive, and the meaning in the [Page 11] Objections anon, and so the true scope and meaning of the words. It is sure that so much credit is not to be given to such Signes, as the vulgar and credulous Astrologer doth ima­gine; neither is their vertue and pow­er altogether to be rejected, negle­cted▪ and despised, seeing we have many and most notable examples left us upon Record▪ which shew how prevalent the Coelestiall influences have been upon some sublunary crea­tures, which I shall shew hereafter.

3 Descending upon sublunary things.] Though I say, these influences de­scend, &c. and they encline a man more to motion, and so apt to per­turbations▪ yet they doe not com­pell through any necessity; for the free minde of man is not subjected, and (as it were) enslaved to any po­sitions of the Starres; for, Sapiens dominabitur astris. It is certaine that a wise man may see farre by such posi­tions, and fore-see many things where­by he may be warned to prevent fu­ture miseries. An emminent example we read of Thales Milesius, who was the first among the Grecians that was [Page 12] called [...], Sapiens, a wise man, as Diogenes saith, and the first among them that found out the secrets and Mysteries of Astrology; by it he fore­told the Conversions and Ecclipses of the Sunne:Eudemus in Historia Astrologica and Callimachus saith, he first found out Ʋrsa minor, and the Starres about her, whereby the peo­ple of Phenicia did direct their Navi­gation. Tully, de Divinatione & Ari­stotle, Lib. 1. Polic. cap. 7. reports of him, who by the Art of Astrology fore-seeing a great gearth of Olives, got into his hands a great quantity of Olives in Miletum & Chium at a low rate,In Mile­tum & Chium. which he sold againe the next yeare in the time of the dearth at a very great price, whereby he grew exceeding rich, and whereby he did shew the worth and profit of Philosophy, which men so little re­gard. And Pliny in his Naturall History saith, That Solon, (who was called the wise Law-maker among the Athenians) did by the Eclipses of the Sunne and Moone,Eclipses. Prognosti­cate the defects and subversions of certaine States and Kingdoms in Asia. [Page 13] I could enumerate many examples; But how did they this? Did they deale immediatly with the Devill? I never read any such thing but they did it [...] by their wise­dome, Aristotle (as it were) ex­pounds it, when he saith, [...] through the Mistory of Astro­logy, which shewes the effects from the the causes. Thus there be Influences▪ And the

2 Starres have Influences

'Tis plaine.Iob 9. 9. Canst thou bind the sweet Influences of the Pleyades? and so Job▪ 9. 9. He maketh Pleyades and Ori­on. He maketh▪ that is, either 1. Crea­vit, he Created, or 2. he maketh, that is, facit operari, he gives them their influences or vertuall powers.

Aristotle 1. Meteorolog. cap. 2, Est autem necessairò mundus iste superois latio­nibus fere continuus; ut inde vis ejus universa regatur: Ea s [...]quidem causa prima putanda omnibus est, unde motus principium existit That World, (mea­ning the Elementall World) is ne­cessarily [Page] almost next adjoyning to the supernall or heavenly motions, that from them all its power or influ­ence may be governed; for that of all men is thought to be the first cause from whom the beginning of motion comes, and that is from God, whom Aristotle calls Primus motor, & ens en­tium, the first mover, and the being of beings.

I doe thinke that no man is such an idiot, or ignorant, but that he doth daily, even by experience finde, that mans body, and all other Ele­mentall bodies are altered, disposed, and ordered according to the influ­ences and operations of the Sunne and Moone, and other Starres and Planets. Persons that lye sicke upon their Bed, even at the point of death have found this true, and that Physi­tians hath done them a pleasure to looke up to the second causes, as go­verned by God the first cause; and it hath pleased the first cause to give a blessing to the meanes.

Paima Deus causa est, causae sunt astra secunda, nil si prima vetat, causa secunda valet.

[Page 15] The first cause is God, the second cause is the influence and powerfull working of the Planets, and Stars, & heavenly Motions. If God who is the first cause hinder not, the second causes will afford a favourable aspect; that Physitian that observes not this may (unboubtedly send many to the Grave, though he may not have the honour to be advanced as Hamon was, Ester 7. 10. But looke a little further into the tenth Chapter of that book,Aristot. 1 Meteo­ral. cap. 10 and there you shall finde these words: Oporte igitur, ut horum principia suma­mus & causas omnium similiter. Princi­pium igitur vt movens, praecipuum (que) & amnium priimum, circulus ille est, in quo manifeste salis, latio perspicitur, to the very same effect he speakes in 2 Lib. de Gen.Aristot. lib. 2. De ger. & cor. cap. 10. & corrup. cap. 10. Quocirca & prima latio, ortus & interitus causa non est, sed obliqui circuli latio, ea nam (que) & continua est, & duobus motibus fit. The uppermost motion (which is the primum mobile, or the upper Spheare) is not the cause of Generation and corruption, but the motion of the oblique Circle, (which is the Zodi­acke) [Page 16] and he gives a reason for it, for that is both continued, and is caused of two motions: and in his 2 Lib. Physic. c. 2. he saith, That Ho­mo gener at hominem, at (que) Sol; Man and the Sunne are the cause of mans Ge­neration, which can be no otherwise understood, but that God so ordered, that man who begets, and the second causes have their influences and ver­tuall operations over the Nativity and birth of Man: This is no Hea­thenish position, for no man can be so blind, but that he may see by ex­perience, (which is called the Mistris of fooles) the vertuall operation and power of the Coelestiall bodies in and upon the foure Elements, and other bodies of them composed, whether perfectly or imperfectly, even by the guigance and government of their Creator.

Authorities may be brought of three thousand yeares antiquity and above of expert, wise, and godly men to prove this Position, which daily and hourely men may perceive by sence and reason; yea and all Beasts, [Page 17] Frowers, Plants, Hearbes, Trees and Fruites doe shew by their actions and passions (if I may so terme them) both outward and inward.

Thus they have influences, but from whence? even from him who gives life▪ motion, and being to all things, Acts 17. 28. and that is the third thing herein considerable. That the heavenly bodies have▪

2 Reccived their influences from God.

In the 9. of Job. 9. and Amos 8. God is said there to make Arcturus, Job 9. 7. Orion, and Pleyades; that is, God from the Creation makes them operative according to their influmentiall ver­tues which God hath given them; and that it is so the 7. verse of the 9. of Job makes it to appeare, where God is said to seale up the Starres; that is, he can seale up, or as Job 38. [...]1. restraine those sweet influences which he hath given them for the good and benefit of man.

So Job 38. 27, 28. and Chap. 37. 11 [Page 18] God is said there to make the Clouds to labour, to water the earth; or as the last Translation renders it, by watering he wearieth the thick cloud.

From hence then we may see the folly and ignorance of some confu­ted and condemned, who say, That the Starres have received no such in­fluences, and that God hath given them no such influentiall power; this is to say, That God doth not worke by his Creatures, as by his instruments and secondary causes; which is no better then Blasphemy. Nay, some are so stupid and ignorant, that they can­not be perswaded that any man can finde out the Diurnall motions of the Planets, or that their distance from the earth, their Magnitudes, and the like can be found by the Art of man; no instrument (they thinke▪) can shew such things as we talke and write of; no marvaile then they deny their in­fluences, which are daily objected to their sence and reason: But let me tell them, that the whole frame and fa­brick of the Creatures of God both Coelestiall and Terrestriall are to us as a [Page 19] bright Glasse, in which they might (if they were not wilfully blind) see by reflection even radiations and beames, representing the very image of Gods infinite Power, Wisedome and good­nesse, whereby we are taught to praise and glorifie our great God who hath made the Heaven to send such sweet influences downe upon the earth for the comfort and benefit of man, who was made after his owne image, Gen. 1. 27.

Could the Heathens confesse this, and shall any who professeth himselfe a Christian deny it? Could the very Heathen, who were judged onely by the light of nature finde out, and con­fesse that the Starres and heavenly bodies have received influences from some higher Power, but what to call that Power they knew not; and shall we who live in the light of the Gos­pell, and under the very beames of Grace, and the goodnesse and mercy of a Great and good God looke upon the Heavens and Starres, as an Oxe or Asse; search no further what they are, why Created, how they execute that [Page 20] for which they were created; the due consideration of this would make the ignorant (though otherwise zealous) Christian to confesse (without any exposition by an Allegory) with that Kingly Prophet, Psal. 19. 1. The Hea­vens declare the glory of God, and the Firmament sheweth his handy worke: even sheweth that it is not idle, that God hath not given the Heavens influ­ences to lye still and doe nothing, but if he hath given them influences, they doe, nay they must

2 Operate;

And so I leave the first, and fall up­on the second Proposition.

That the Starres and heavenly bodies doe operate upon sublunary things, accor­ding unto the nature and quality of their received influences.

This Proposition is confirmed three waies.

  • By
    • 1 Scripture.
    • 2 Reason.
    • 3 Experience.

1 By Scripture, I shall name a few places instead of many.

[Page 21] Iob 38. 31. These naturall operations are called there influences, the Greeke word is [...] from [...] & [...] Super & fluo; to slow into, or upon. They must have an Object to worke upon, otherwise it would be non-sense to call them influence, Ier. 10. 13. when he ut­tereth his voice, there is a multitude of waters in the Heavens, Psal. 135. v. 7. and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with raine (or for raine) and bringeth forth the winds out of his treasures. Can the va­pours ascend and gather together into a multitude of waters, and not operate? Doth God make it Lighten to cause raine, and doth he with-hold it? Doth Mercury aspect with his fellowes, and doth not God most commonly bring forth the winds out of his Store-house? Psal. 136. 8, 9. Did God make great Lights, the Sun to rule by day, and the Moone and Starres to rule by night? Can they rule and not operate according to their influentiall powers? Iob▪ 9. 7. God is said there to seale up the Starres in his anger, to seale up their influences, that they shall not operate according [Page 22] to their naturall and influentiall ver­tues, and this God doth to scourge a sinfull Nation. Did he not seale up the Heavens, that it should not raine, 1 King. 18?

And was not that Englands scourge? Did he not restraine the sweet influen­ces of the Pleyades, not long since cau­sing a sensible Dearth, that Corne was sold at ten shillings a Bushell, and many starved for want of Bread in the City of London.

The holy Ghost doth not say, He hath sealed up the heavens that it shall not raine, but the Starres, to shew that they operate or not operate upon sub­lunary things, as secondary causes according to the good pleasure, will, and command of the first cause, which is God.

I could instance in many more, but these shall suffice; I come to confirm it

2 By reason.

I shall instead of many, give these two Reasons why they must operate.

1 Because hereby they glorifie and [Page 23] praise their Creator: It is the voice of the Celestiall Lights, to praise God, Job. 38. 7. when the Morning Stars sang together, (or as the old Translati­on,) When the Stars of the morning prai­sed me together: Now how did they praise God? Even by declaring his wisdome, power and goodnesse; And how did they that? By manifesting the same by their effectuall operation in working according to those influ­entiall vertues God had given them: And then it followes, all the Sons of God shouted for joy, or as the old Tran­slation renders it, and all the children of God rejoyced. The children of God, meaning the Angels, so Iunius, and not that these words should be an ex­plicatory to the former part of the verse, as though the Stars of the mor­ning should be the Children or Sons of God; for I can see no reason why that should be wrested figuratively, when it may be taken literally, and that this is the meaning, do but com­pare this place with the 148. Psalm, vers. 2, 3, 4. where he saith, Praise yee him, all his Angels, and in vers. 3. Praise [Page 24] yee him Sun and Moone, paise yee him all yee Stars of light. Praise him yee Heavens of Heavens, that is, the whole Heaven, called Heaven of Heavens, in regard of the spheres and scituation of the sixed Stars and Planets: Here you see the Angels and Stars are distinguished.

3 They operate, because God made them for this end, not to be idle, but to operate for the use of Man.

Psal. 8. 3. When I behold thine Hea­vens, even the works of thy fingers, the Moone and the Stars which thou hasi or­dained; To what end hath he ordain­ed them, but to serve Man, and to work for this use? and therefore he goeth on in the fourth verse, What is man? that thou art mindfull of him, &c.

3 It is confirmed not onely by Scripture, and by reason, but also

By Experience.

Aristotle saith, That the Elements, and all things which are composed of the Elements, do testifie, that their ver­tues and naturall motions do depend [Page 25] upon the activity of the heavenly moti­ons and influences.

We see daily, that the Mariner by foreseeing the rising, setting and culmi­nation of some tempestuous Stars, and their conjunction and anglings with the Planets, hath an expert conjecture of storms and tempests, and such Meteorolo­gicall effects▪ which are dangerous on Sea, whereby he is prepared against danger. Plato saith, Mutationes, op­portunitatesque temporum praesentire, non minus rei militari, quam agriculturae, na­vigationi (que) convenit. It is convenient, not only for the Souldier, but also for the Husbandman and Mariner to foresee the alterations and opportu­nities of times and seasons.

Virgil shewes what evident tokens are foreseene by the Sun and Moone.Georg.

—Sol quo (que) & exoriens, & cum se con­det in undas,

Signa dabit, solem certissima signa se­quuntur.

Et quae manè refert, & quae surgentibus astris.

Ille ubi nascentem maculis variaverit ortum▪

[Page 26] Conditus in nubem▪ medioque refugerit orbe:

Suspecti tibi sint imbres, &c.

And then he saith,

Sol tibi signa dabit. Solem quis discere falsum Audeat.—

Now let a man know more then a Common Student, then he is account­ed a Conjurer, he deals with the Di­vill, &c. Let a man draw and erect a Scheame of the Heavens, and thereby calculate his Nativity, &c. and frame a Judgement upon that, be it accord­ing to the judgement and experience of antient Writers, (which cannot be taxed with the scandall of dealing with the Divell,) presently he is cen­sured at the Barre of indiscretion; he ascribes fatality to the Stars, and that this must be: the Position of the Hea­vens tell him so; Who doth so? Doth Master Booker? Doth Master Lilly? whom yee terme fatall men, and meere Naturalists? What did Moses? What did David? What did Solomon? of whom something anon. I shall say no more, but onely this, That it is no point of wisdom to derogate from (and [Page 27] thereby scandalize) the worth and re­putation of the well deserving. But to proceed.

I must needs here taxe foure sorts of people (the Proposition being con­firmed, and I hope sufficiently proved to a wise man; verbum sat sapienti.]

1 Those that ascribe fatality to to the Stars. These indeed overreach themselves, thinking that the Stars are answerable to their doubts and demands upon a necessary tye; these indeed are meer Naturalists, Animals, that will tye the first cause to the se­condary. And because the Heavens promise so much, it must needs be.

2 Those that deny any Influence at all; being Ignorants. These under­value the second Cause, and the pow­ers and instruments by which God works and effects according to ordi­nary meanes. These thinke that no Influentiall vertue from the heavenly bo­dies beare any sway at all in Generati­on and corruption in this elementall world. These assigne a slight, superfi­ciall, even a no power to the secondary causes at all: They consider not the [Page 28] Sun, the Moone and Stars, how pure, how bright, how wonderfull big, how far in distance, how manifold their Motions, how constant in their Periods, &c. they are? and so ascribe no more Influentiall power unto them, then they doe unto the signe of the Sun and Moone hung up in London streets, to call in Twelve a clocke Drun­kards. Nay, the Elephant, the Cynoce­phalus, and the Ant, the Pismire, and other creatures, shall naturally, by their actions and passions, more confesse the Heavenly Powers, then those igno­rant, &c. Such as those will not ascribe so much vertuall radiation and force to the Celestial bodies, as they see before their eyes in a little peece of a Mag­nes, or Magneticall Stone, which at a great distance shewes it operation: They thinke that the Sea and Rivers ebbe and flow of themselves, when we know they follow the course of the Moone, &c.

3 False Practisers, that Calculate upon false grounds. They confesse the Stars have Influences, but by their false Calculations they derogate from [Page 29] the force of those influences.John White likewise in the same Praedica­ment for 1646. As they confesse, that the Moone hath Influ­ences. but by their false rules for her Motion, they (in as much as in them lieth) take away the force and power (God hath given her) over sublunary Creatures;I deny not but that that Scrip­ture Alma­nack is ve­ry good and profi­table; but blame the Calculati­on for the Moones equall mo­tiō, which was well omitted in the print­ed Sheets. false Tables for her culmination, accord­ing to her equall motion, and so are short or over her true culmination ac­cording to her Apogaeum or Perigae­um, &c. That is H. J. his Calculation for the yeare 1646. for indeed I saw it not for 1645. before it was enlarg­ed; fetcht out of Master Alestree his Calculation; but I think he is belied.

4 Superficiall Practisers. These deny not, but that the fairnes & foulnes of the weather may be conjectured, but it must be onely when the time is neer, and the naturall causes have begun to worke; and their reason is,D. Willet upon 1. Ge­nes. because our Saviour Christ said, Luk. 12. 54. When yee see a Cloud rise out of the West straight way yee say, a showre commeth, and so it is; and when the South winde blow­eth, yee say that it will be hot, and it co­meth to passe; and in Mat. 16, 2. When [Page 30] it is evening, ye say, faire weather, for the skie is red; and in the morning, yee say, to day shall be a Tempest, for the skie is red and lowring. But marke here, 1. Christ did say as they did say, [yee say.] 2. Where is there a certainty in this whereupon to build a certaine Predicti­on, though the time be neare, &c. for though he ads to the two first, [and it commeth to passe,] yet he leaves it out in the two last 3. Then it should be law­full to predict these foure only and no more. 4. We often see these naturall causes appeare, and the effects follow not; other causes (I suppose,) hin­dering these effects, which the eye of man perceives not. 5. Christ came to teach Salvation, not Astronomy or Astro­logy, and therefore Christ teaches them not this, but puts them in mind of what they themselves say and teach, he reproves them not for saying so, but he reproves them for their quick sight­ednesse in earthly things, and blind­nesse in spirituall matters. These are too superficiall, and thinke nothing more but these may be done upon pro­bable conjecture, if they hold it lawfull [Page 31] to predict upon these causes, why not upon more that may be as probable, though no naturall causes have be­gun to worke? These consider not (as they ought to doe) the wondrous workes of God in their naturall ope­rations, and influentiall vertues which God revealed to man; and so I fall upon the third Proposition.

3. That God hath revealed those re­ceived influences to man.

God would never have asked Job, If he could bind the sweet influences of the Pleyades, &c. if he had not known them.

No question but God revealed them to Solomon,Lib. sapi­ent. cap. 7. for so Solomon testifies of himselfe, when he saith, Deus mihi de­dit haruin rerum cognitionem veram, &c. God hath given me the true knowledge of things that are, so that I know how the world was made, and the powers of the Ele­ments; The beginning and the end, and the midst of the times, how the times alter, and the change of the seasons: The course of the yeare, the situation of the Starres, the nature of living things, and the furi­ousnesse of beasts, the power of the winds, [Page 32] and the imaginations of men, the diversi­ties of plants, and the vertues of rootes; and all things both secret and knowne doe I know, for wisedome the worker of all things hath taught it me. And in the eighth Chaptet he saith, If any man desire great experience, she can tell the things that are past, and discerne things to come; she knoweth the subtilties of words, and the solutions of darke sentences: she fore­seeth the signes and wonders, ere ever they come to passe, and the successe of seasons and times, &c. and then seeing God (whom he calls by the name of wisdome) had given him this knowledge; he saith▪ I shall be found of sharpe Iudgement, so that I shall be marvellous in the sight of great men, &c.

And Solomon was no Conjrer, he dealt not with familiar spirits, but with the living God, who at his Prayer gave him an understanding heart.

Now we must understand that there is a three-fold Prognostication, or Divination:

  • Viz.
    • 1 Superstitious.
    • 2 Supernaturall.
    • 3 Naturall.

[Page 33] 1 Superstitious, and this:

  • Either
    • 1 Heathenish;
    • Or,
    • 2 Oraculous.

1 Heathenish, as Auguration, Aru­spice, Necromancy, &c. such as the Egyptians used; this is impious and vaine, and abominable, and there­fore the Lord gives the Children of Israell a speciall caveat, Deuter. 18. vers. 10, 11. Let none be found among you that maketh his Sonne or his Daughter go through the fire, or that useth Witch­craft, or a regarder of times, [that is, a superstitious and Heathenish re­garder of times, as the Aegyptians were] or a marker of the flying of Fowles, or a Sorcerer, or a Charmer, or that Counselleth with spirits, or a South-sayer, or that asketh counsell of the dead.

2 Oraculous, and this was practi­sed by wicked spirits in Oracles, and answers in Idols, and in possessed persons by the suggestion of the De­vill; and such were the Oracles of Apollo, which were alwaies doubtfull. This superstitious Divination God never revealed to man.

[Page 34] 2 Supernaturall, and this is onely revealed to man by God, and this is not properly Prognostication, but Prophesying, and this was Solomons Di­vination, so that he may rather be said to Prophesie then to Prognosticate.

3 Naturall, and this a man may fore-shew by probable conjecture, argu­ing from the cause to the effects; Ex similibus causis similes producuntu effe­ctus. The effects are produced accor­ding to the nature and quality of the knowne causes, the Naturall efficients are Elements, Planets, Starres, Meteors, &c. which have their effects; the effect of this efficient is a voluntary action, by which the Principall (which is God) doth act, and by it is helped assisted and furthered in producing the effect; as the Master builder is helped by his Servants to build an house. The Heavens and the Planets are efficients, procreant causes by their operative Motions to bring forth or hinder the fruits of the earth; and this is that which we called Astrology, from [...], ratio stellarum, as much as to say, The reason of the [Page 35] Starres and Coelestiall effects; and this Sir Christopher Heydon defines to be an Art which teacheth to predict and prognosticate of the naturall effects, and mutations which may hereafter come in the Elements, and these in­feriour and Elementary bodies. But how is this done? Even by the moti­ons, configurations, and influences of the Starres, Planets, and Coelestiall Bodies: which Art is gotten and goes on to perfection by study, tryall, and experience; so that it must be guided by reason, and submit it selfe to the Almighty power of God, who is Natura naturans, the God of Na­ture, and the revealer of secrets.

Now God did reveale the superna­turall Divination to Solomon extraor­dinarily, so he hath and doth still reveale this naturall Divination to man experimentally. Let me instance, and then let the blind Antagonist ruminate.

It is certaine that the state of the weather doth by the will and order of the first cause depend upon the se­condary causes; as upon the course [Page 36] of the Sunne meeting with the fixed Starres, and therefore it is that the Holy Ghost saith, Iob 38. 31▪ Canst thou restraine the sweet influences of the Pleyades, &c. and then in the 32. ver. Canst thou bring forth Mazzoroth in their time? Canst thou also guide Ar­cturus with his Sonnes, and he goes forward in the 33. ver. Knowest thou the course of the Heaven, or canst thou set the rule thereof in the earth? As much as to say, Though thou dost know the course of Heaven, and the Coelestiall Bodies in their motions and influen­ces, yet thou (who art but a weake creature, and seemest to contend against thy Creator) canst not set the rule thereof in the earth; that is, Thou canst not cause the Heavenly bodies to have any power over the earthly tbodies, so Iunius glosseth: certaine then they have power, and Iob knew their power, though it lay not in his power to effect, being a weake crea­ture: but all this makes for the Astro­logian, so that he wrest not his judge­ment to high, whereby he may seeme to contend with his Maker.

[Page 37] But to proceed.The cer­taine time when they meet with the Sun I shal here­after shew, for the lat. of 51. 30. It is a received opi­nion grounded upon long experience, that the Sun in Taurus meeting with the Pleyades and Heyades toward the North, and the Haedi or Kids towards the South, and afterwards with Orion, and after with Arcturus; all these (though they be by nature stormy, tempestuous, and moist Constillations) doe stirre up not­withstanding sweet and pleasant shew­ers, which doe fresh the tender-rooted Plants, being warmed by Southerly winds.

And in the Summer when these Plants have received deep roote, and therefore need moisture to further their increase to their full growth, we see that the Sun meets with the Aselli in Cancer, which bring with them sweet showres, and a latter Raine to make them pros­per; then againe, they wanting heat for their full maturation, the Sun (entring into Leo, being a Signe of the fiery triplicity, hot and dry) meets with the two Doggs, Syrius and Procion, of the nature of Mars and Jupiter, which bring great heat to ripen Corne and other Fruits; this heat notwithstanding is [Page 38] tempered through the providence of God by the Etesian winds, which com­monly arise at that time of the yeare. Then againe, the Sun enters the Ter­restriall Signe Virgo, by nature cold and dry, which doth so abate the heate, that the earth being now cooler, the Hus­bandman doth with great ease and joy gather in the fruits of the earth.

Then the Sun meeting with stormy Bootes of the nature of Mars participa­ting with Jupiter, brings againe oppor­tune and timely, and seasonable show­ers, to close up the hollow cones of the gaping earth.

In the Autumne the Husbandman be­gins to provide for the Crop for the next yeare; the qualities of that Quar­ter being cold and dry, the Sun then comes to rise in the Morning, when the Pleyades, Hyades, and Orion doe set, which cause some cold showres, yet they hurt not the new sowne Corne; And why? Even because the Sun is then in Sagittary of the fiery triplicity, hot and dry. Thus we see how it pleaseth God to cause a sweet temper and quali­fication of the nature of the Starres [Page 39] to pleasure sinfull man.

But some will say,Object. It seemes by this that the judgement of the weather is certaine, and by one yeares observa­tion the next is known. To which I answer.Solut. That the judgement of the weather would be certaine hath it not pleased God to set other Lights for signes, and for seasons, and they are the Planets, with the Sunne and Moone, whose aspects cause such va­rious and divers effects, as we daily finde by experience; for,

1 Their course being various doe continually cause a wonderfull change of weather, even to mans ad­miration.

2 Another reason may be their great distance from us, they darting their natures upon us as upon a Cen­tre, and therefore it must follow, that generall influences must needs over­come particulars; for it may raine in one place and not in another; here Snow, and there Haile; and I would know whether this be any prejudice to the Art, or else unto the Artist: It may be true that the aspects which [Page 40] are most prevalent under such a place at the time aspected (considering the circle of Position) may happily pro­duce the same effects, according to the nature and quality of the Planets aspected, though perhaps it falls otherwise in another place, which is not under the same circle, which divers doe not consider: yet Artists, as they professe themselves. Amos saith,Amos 4. cap. 4. verse 7. Prophesying against the Governours of Samaria, tells them, That God had with-holden the raine from them, when it was three moneths to Harvest, and I caused it to raine upon one City, and have not caused it to raine upon another City, but this was the judgement of God.

3 Another reason may be, the curse of God which fell upon Adam, which descended as well upon his Iudgement as Person; and surely since his fall none can attaine to a per­fection in any Art, therefore it is that the Sonnes of Adam are of such weak understanding and rash judge­ment; that he considers not things to the purpose, he considers not the [Page 41] moderatours of every quarter of the Moone, the Winds agreeing to the seasons of the yeare and place, for it bloweth not alike in all places, &c.

Now then the consideration of all these things will certainely evince the ignorant of an apparant errour,Applica­tion. that say, God never revealed any such things to man. But I write not this to fooles, ignorant, or malici­ous, but to the wise and rationall man. But consider this, 1. That as God in his goodnesse, power, and wisedome hath Created all things in number, weight, and measure, so to us of his great mercy he hath revea­led meanes, whereby to attaine to the sufficient and necessary know­ledge of those things as he did to Moses, Solomon, Abraham, Iob, &c. And 2. Consider this, Qui sapiens [...]ntitur astris, ut bonus Astrologus; qui sensualis, servet astris ut Nero, qui sanctus dominatur astris, ut Ioshua. A wise man useth the Starres like a good Astrologer; a sensuall man serves the Starres like Nero: An holy man doth (as it were) go­verne [Page 42] the Starres, because he feares them not, they worke for his good, they fight for him, as they did for Barak against Sisera, Judges 5. 20. and was not this revealed ex­traordinarily by the spirit of Pro­phecy, to the Prophetesse Debora, Judges 4.

3. Consider as God hath en­dued a man with Reason, Wise­dome, and understanding; so he hath in some measure endued him with Judgement: as God who is the first and principall cause doth worke ordinarily by the second causes; so he hath given Judge­ment to man to shew, set forth, finde out, and predict the effects of the second causes according to their nature and quality, and so I come to the fourth Proposition.

4 That it is not unlawfull to pre­dict and prognosticate according to the knowne nature and quality of those re­ceived influences.

The precedent Premises being considered, the ingenious will con­fesse this Proposition to be a conse­quent. [Page 43] Qualis causa, talis effectus, and the causes being knowne the effects cannot be hid; and there­fore this being thus probable, it needs no great demonstration. And it being thus probable by the for­mer Propositions, Non eget proba­tione nisi apud homines aut parum aequos, aut stolidos. It needs no pro­bation, unlesse to men that are not rationall or foolish.

But I shall shew two things in this Proposition: viz.

  • The
    • 1 Defence
    • 2 Fence
  • of Predictions.

In the first Predictions are defen­ded; in the second, bounded and limited.

1. Defended; It is not unlawfull to predict] There is a difference between licitum, and non illicitum: a thing lawfull, and a thing not unlawfull: had I found Predicti­ons in the Scripture absolutely com­manded, I should have said then, That it is lawfull to predict; but because I finde them no where forbid­bidden, [Page 44] neither explicitely, nor impli­citely, therefore I say, That it is not unlawfull, because not forbidden.

But then some will say, Doth not the Lord in the tenth of Iere­my and the second, forbid it, when he saith,Object. Learne not the way of the Heathen, and be not afraid for the signes of Heaven, though the Heathen be afraid of such.

The glosse upon the place runs thus: God forbiddeth his people to give credit to, or feare the constella­tions and conjuctions of Stars and Planets, which have no power of themselves, but are governed by him, and their secret motions and in­fluences are not knowne to man, and therefore there can be no cer­taine judgement thereof. Deut. 18. 9. thus the glosse, and therefore they say, 'Tis forbidden.

For answer hereunto, I shal answe and open the Text before the glosse, and they shall finde no such matter.

First for the Text,Answ. Learne not the way of the Heathen] What was their way? 'tis expounded in Deut. 18. 9. [Page 45] their way is called an abominati­on. Thou shalt not learne to doe after the abominations of those Nations; now what their abominations were, you may read forward in the 10. 11. ver. Let not any be found among you that maketh his Son or his Daugh­ter to passe through the fire] Lev. 18. 21. they passed to Molech, which was an Idol of the Ammonites, to whom they burned and sacrificed their Children, as you may read, 2 King. 23. 10.

Or that useth Witchcraft] or as the new Translation, that useth Di­vination] what this Divination was I have told before.

Or a regarder (or observer) of times] that is, that doth superstitiously ob­serve times as the Heathen did, as before.The Ro­man Lawes made aginst them that were cal­led Mathe­matici, Chaldae, Arioli, and Divinatores, were made against those that Moses speakes of in 18. Deut. of whom Ʋlpian lib. 7. De officio proconsulis.

Or a marker of the flying of Fowls, or as the new Translation, or an Inchanter] such as were the wicked Aegyptians.

Or a Sorceaer] or Witch, or a [Page 46] Charmer] in the 18. of Levit. 27. there 'tis expounded, such a man or woman that hath a spirit of Divination or Sooth-saying in them, such an one was the cunning wo­man of Endor, who is said in 1 Sam. 28. 7. to have a familiar spirit, and therefore such an one is called, A consislter with familiar spirits.

Or a Sooth-sayer, the new Transla­tion, a Wizzard, or that asketh counsell at the dead; or as the new Translation, a Necromancer.

These be the waies, even the abominations of the Heathenish and superstitious Aegyptians, which the Children of Israel must not learne.

Then it followes; And be not afraid for the signes of Heaven, for the Heathen are afraid, or dismayed at them] Is this Astrology that is forbidden here? No sure; yet sup­pose that by these signes of the Heavens should be meant the in­fluences of the signes? What, doe you conclude that the Art is for­bidden, because by the Heathens [Page 47] abused? No, looke with the eye of Judgement upon the words, and you shall finde that the Art it selfe is not reprehended, but the vaine confidence that the Heathen did put in the Art, therefore he saith, Be not afraid; as though he should say, The Heathens did so much trust to their Diviners, that told them what successe should be expected by the signes of the Hea­vens, that they did feare if a prosperous successe were not pre­dicted, but they looked onely up­on the secondary causes; but you (my Children) looke upon me the first cause, and therefore be not afraid of the signes of Hea­ven (as the Heathens were who knew me not) though they pro­mise no good successe, I am above them, I can make the Starres in their course fight for you, as you know I did against Sicera, Judges 5. 20. &c.

Now how it is forbiddin in this place to predict, and so judge of the effects by the nature of the causes?

Thus for the Text; now 2 For the Glosse.

It is certaine that a man may be a good Divine, yet no Astrono­mer. And for the Glosse, I am perswaded, that it was neither Junius nor Tremelius upon the Text, but it was crept in, and thrust in by I know not whom; for marke what he saith. God forbiddeth his people to give credit to, or feare the constellations and conjunctions] I am sure 'tis nothing to the Text; and then secondly, how doth this expound it, when as a glosse should make a thing plainer then the Text it selfe? Can any man that hath knowledge in Astronomy thinke, that by [Signes] should be meant the Constellations, when as a Constellation is the same that Sydus is, even a knot of Starres compacted; or as another saith, Constellationes vocant notationes syde­rum quomodo se habeant; cùm quis naseitur; and how can this be under­stood [Page 49] by the word [Signes] when as 'tis plaine, that by signes there Rhetoricke will teach us is meant, the influences of the Signes, by a Figure called a Metonymy, where the cause is put for the effect: The Heathen did too much feare the in­fluences of the Signes.

Againe, he saith, The constellati­ons and conjunctions of Starres and Planets] Sure this is but a little better then non-sense; for [And] is a conjunction copulative, and joynes together things of severall natures. And what Astronomer did ever read or heare of a fixed Starre was ever properly said to be aspected with any Planet before Master Whartons time.

And then it goes on. And their secret motions and influences are not knowne to man] What Motions are they that are secret? their motions sure are not so secret, but knowne to man; but for their influences, some are secret, as some vertues are secret in Hearbs that are not knowne to the expertest Phisician.

[Page 50] And then it concludes, and there­fore there can be no certaine judge­ment thereof] 'tis a plaine Non se­quitur. And though the Judgement of man be defective, yet it may be probable being grounded upon a probable reason and conjecture; for I say, 'Tis not unlawfull to predict] and who knowes not, but that the word [predict] is Astronomically nothing else but to fore-shew the effects that may happen from the nature of the knowne causes. And what man is so mad as to reject the advice of the skilfull and ex­pert Phifitian, when he tells him the nature of such a compound is good to give ease to his sicke bo­dy; it may be that God will give a blessing to it, or it may not be; if it ease not, 'tis a signe of Gods displeasure, &c.

Heywood in his Hierarchy,Hierarahy lib. 7. tit. Principats. lib. 7. tit. Principats hath no manifest or sound Objections, Astrology is de­fined to be scientia astris, a know­ledge in the Starres, of which (he saith) Pliny in his 57. Booke of his [Page 51] naturall History, witnesseth that Atlanta King of the Mauritanians was the first inventor.

Indeed I read, that Atlas who was King of Arcadia was the first inven­tor of Astronomy, from whom a Mountaine in Mauritania takes it name, and is called Atlas, which was so high that the top of it is said to reach to Heaven, and to sustaine it, and therefore Atlas is said to beare Heaven upon his shoulders, even by maintaining the Science of Astronomy, he lived, Anno Mundi, 2168.

Can any man thinke the worse of that Science that was invented by an Heathen, if he were the first in­ventor of it.

And then he goes on, Of this Art of Astrology the sacred Scripture in divers places makes mention, as Deut. 4. 19. And lest thou lift up thine eyes to Heaven, and when thou seest the Sun, and the Moone, and the Stars, with all the Host of Heaven, shoul­dest be driveu to worship them, and serve them, which the Lord thy God [Page 52] hathThat is, He hath appointed them to serve man. distributed to all people under the whole Heaven.

Is Astrology here forbidden, or is this Astrology? 'Tis farre wide from it, 'tis not Astrology here for­bidden, but Idolatry, even the Ido­latry of the Aegyptians, who are cal­led Heathen, Ier. 10. 2.

Then he quotes 47. Esay 13. Thou art wearied in the multitude of thy counsells; let now the Astrologers, the Starre-gazers, and Prognostica­tors stand up, and save thee from these things that shall come upon thee.

But I pray what Astrologers, &c. were these? were they not the su­perstitious Heathen, such as in the former verse were called Inchan­ters, and South-sayers, who did put a vaine confidence in such things.

And then he comes to Philoso­phers, and tells us what Franciseus Patr. de regno, lib. 2. cap. 16. speakes of Julius Caesar, who of all others was the most skilfull in the Art of Astronomy, by which he had know­ledge [Page 53] to predict his owne fate, but he had not the skill to avoid it. But what is this to the purpose against Astrology?

And then he tells us what Aristotle saith in lib. 12. Metaph. cap. 4. Astro­logy hath a speculation into a sub­lime substance, sempiternall and sensi­ble, which is Heaven; and what then, doth this make any thing against Astrology as he pretends?

Thus for the defence of Predicti­ons, I come now to the

2 Fence

Or bounds and limits of Predi­ctions; I say they must keepe within bounds, they must goe so farre and no further; they must be according to the nature and quality of those knowne influences.] An Astrologer must not straine himselfe too high, that was the fault of the Heathen, and therefore in Scripture repro­ved.

Goe to the very essence of Astro­logy, and you shall finde that it [Page 54] doth reasonably demonstrate the ope­rations and effects of the naturall beames of light, and influences of the Starres and Planets in every Ele­ment, and elementall body at all times, in any Horizon assigned.

By it we learne the rising and set­ing of Starres mentioned by Hesiod, by Virgill in his Georgicks, by Hippo­crates in his Medicinall Sphere to Per­dicea King of the Macedonians, by Diocles to King Antigonus, and by other famous Philosophers; a thing necessary for manuring of the earth, for Navigation, for the alteration of mans body being whole, sick, woun­ded, or bruised.

Mercerus and Iunius allow of foure lawfull uses of the Coelestiall bodies, to which Dr. Willet upon 1 Gen. doth consent, and they be these: First, to distinguish day and night, light and darknesse. 2. To be for signes of weather. 3. To serve for signes and seasons, as weekes, daies, and yeares. 4 To give influence by their heat, light, and motion to these inferiour parts. Indeed superstitious Astrology [Page 55] as Willet calls it, is not by any deni­ed, but to be (as he faith:) repugnant to Scripture, against reason, vaine and impious, and such Astology I am sure Master Lilly doth utterly ab­horre; and no such is his Astrology specified and written in his Booke, called The Propheticall Merlin, as some have vainly and foolishly imagined. For his calculations of Nativities, and finding out things that are lost▪ &c. which Dr. Willet comprehends under superstitious Astrology, is not any way practised by him in the least kind of superstition; for the manner of his practise, I would wish this Antagonist to looke into his Anglicus for 1646. and he shall finde him free from superstition; and I would wish those that read his Predictions there would first read his Epistle to the Reader, and I am perswaded they will wave their opinion: But it is the manner of our ignorant Censurers to read the Booke, but leape over the Epistle, thinking that that belongs not to them; but I am loath to di­gresse too farre though Rhotoricke [Page 56] allow of it. But for other Objecti­ons, and likewise somewhat what that famous divine Meluncthon writes concerning judiciall Astrology, I have in part shewne before in my ge­nerall Epistle, and therefore I for­beare to reiterate it, and come to speake two or three words concer­ning the last Proposition, and so conclude.

5 That it is not unlawfull to call the Starres by such and such names. as Pley­ades, Orion, Arcturus, &c.

Were it superstition, the Scriptures would not use the words, Psal. 147. God is there said to number the Starres, and call them all by their names: And what names? Some are upon Record in the Scripture, Job, Amos, and others make mention of Arcturus, Orion, Pleyades, Hesperus, and Lucifer; Homer and Hesiod mentioned them, especially Syrius, otherwise called the great Dog. The knowledge of their names as well as of their na­tures is very requisite and usefull; Seamen have it by experience in di­recting their course, as Aratus who [Page 57] was a Grecian Poet, and an Astrolo­ger, and Ovid 3. Fastorum have ob­served, where he saith thus:

Esse duas arctos, quarum Cynosura petatur,
Sidoniis Helieen Graia carina notet.

For this cause Virgil in 1 lib. Georg. thinkes that the skilfull Mariner by the continuall observation of such Starres as might fitly direct him in his course, gave them fit names, for thus he saith:

Navita tum stellis m [...]meros & nomina fecit.

The Mariner hath both numbred and named the Starres, but you read in 147. Psalme, that God did this himselfe.

Sure then it can be no superstition in these times of a great discovery of lights to call the Starres by their names, though we finde them not all in holy Writ.

Now to conclude, let the igno­rant, [Page 58] envious, and censorious consi­der well what I have written and I hope they will be silent; I hope at least have no cause further to tra­duce; and pray to God that the Judgements depending in England may be removed, and the good to the Parliament Predicted may fully be accomplished: Nothing is certainely (you see) Predicted excluding the providence of the wise Governour of sublunary crea­tures. Here Master Lilly speakes for himselfe, and I hope the mouth of the sly Detractour will be stop­ped. In his Anglicus for 1646.Mr. Lilly, Anglicus 1646. in Marches observations, where he writes thus; I speake as a man that grounds his conjecture upon naturall causes: positively I conclude not, that's an act belonging to Gods Providence; Well weigh likewise the places subjected to the twelve signes in Master Booke [...]s Almanack for 1644. and I hope those that will not understand will be mute, and those that cannot apprehend will admire; and then I hope Master Lillies Super­naturall [Page 59] apparitions will startle the ignorant, his Collections of Pro­phesies will silent the envious, and his Propheticall Merlin will curbe the censorious. Pray then to God to avert his Judgements, and to con­vert all to the good predicted for the true happinesse and prosperity, and honour of Englands PARLIAMENT.

FINIS.

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