of Christs birth writing upon Plato his Timeus concerning divers Stars and their wonderfull effects faith thus There is a more holy and divine history meaning the Scriptures which reports that by the appearing of a certain extraordinary Starre not diseases and death were foreshown but the venerable descent of God for mans salvation which Starre was observed by the Chaldaeans who worshiped God new born and become man and offered him gifts So far Calcidius And whereas in Hebrew that prophecie of Balaam runnes thus There shall come a Star out of Jacob and a Plant or Branch shall rise out of Israel according to which Isaiah and Jeremiah Prophecy Isay 11.1 Jer. 23.5 and 3.15 the Greek of the Septuagint who wrote about 300. years afore Christ translates Star by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star but Plant or Branch which our Translatours render Scepter the Septuagint translate by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man which the vulgar latine followes So that the learned Eastern people by their knowledge of the Hebrew and of so ancient a Greek Translation might compound a due sense out of these two that a starr should arise to signifie the birth of a most eminent man to be born of the bloud of Jacob or Israel Lastly the Ancient Sibills who wrote long before Christ Some as anciently as the Babilonian captivitie some mentioned by Virgil who flourished above fourtie years afore the Birth of Christ c. do in their way foretell of Christ and sometimes in an Astrologicall Phrase Jam redit virgo redeunt Saturnia regna Jam nova progenies coelo demittitur alto These Sibylls were so well known in the Eastern world that from them how ever they came by it they might have some hints of this Sarr and it 's pointing at Christ These things being so 't is plain not the Starr of it selfe Astrologically but the Theologicall pre-expositions of that Starr did cause men to understand at the appearance thereof that Christ was to be born 'T is well confest by some whom they cry up to be for their Astrologicall way That both Nature and Art may beat a stand in spirituall things especially concerning Christ which as the Apostle witnesseth are very mysterious Ephes 3.4 1 Tim. 3.16 The wisemen hoping well of the Jews as Gods peculiar people go to Jerusalem and consult with them These wise men came to Christ by a guidance of a Starr which may justly blame the unwise who ascribe their not coming to Christ to fatal necessitie or the influences of Starrs as Tertullian hath it Deonerant seipsos malae mentis impetus vel fato vel astris imputant As Austine hath to one same purpose Falso ds stellarum influxu conqueruntur mortales quod peccatum adeo vountarum est quod si non voluntarium non est peccatum that is mortall men falsly complain of the influence of the starrs that sinne is so voluntary for if it be not voluntary it is not sin Did we resist by grace our corruptions we should deceive the Astrologers by ruling over the Starrs The highest God can and doth oft cross the course of Nature and often produceth that which could not be foretold by the observation of the Starrs And therefore men should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think beyond that we may wisely think to be wise to sobriety Certainly to foretell contingences is the property of God himself Thus farr for answer to the Oratours for Astrology Next we will give a short reply to them that are more Logicall Ob. God made the stars to be signs Gen. 1.14 therefore the knowledge of the signification of those signs is lawfull Answ God made them to be signes of naturall effects or events not of arbitrary and morall that depend on mans will on which the starrs have no power Corpus non agit in animam A body cannot act upon the spirit of a man no more then a materiall sword can wound an Angel Again the starrs are not signes to us of all naturall events as to wit not of naturall contingences to us contingent as the lighting of a Crow near us or c. but of all naturall necessaries known by apparent common experience As that of Solomon when they cause a North wind it drives away rain c. And that of our Saviour Mat. 16.3 speaking according to the common experience men had when the skie is red in the Evening ye say it will be fair weather But when the skie is red and lowring in the Morning it will be foul weather Further The starrs may be signs in regard of their motions belonging meerly to pure Astronomy as when there will be an eclipse though they should never be signs of any events in regard of their influences or qualitative Virtues Obj. The Starrs are causes of many things here below But it cannot be unlawfull to observe Causes how they produce their effects Scire est per causas scire All true knowledge is by the Causes And therefore Felix qui poterit rerum cognoscere causas He is happy that knows the Causes of Things Answ 1. We said but now the motions of the Stars cause Eclipses sometimes of the Moon by the interposition of the Earth exactly between it and the Sun sometimes of the Sun by the direct interposition of the Moon between us and the Body of the Sun which the Astronomer though he never knew the least of the inward influential qualities of any of the Stars can predict And therefore all this doth add nothing at all to countenance Astrology Secondly we demand what Causes are the Stars Not particular Causes of particular Events but general common Causes that work in common and alike upon all things Now no man can divine of a particular Event by a general Cause unless he know the particular Causes subordinate and their particular virtues Some give this instance that a man cannot by setting many sorts of Eggs under a Hen foretell what will be hatch'd by the meer sitting of the Hen in common upon them all unless also he know the particular qualities of those Eggs so from the stars being common Causes no man can foretell Events unless he knew the kindes and qualities of Causes and Things subordinate to them Object Experience shews that Astrologers sometimes hit right Answ To this M. Perkins and other pious learned men and with appeal to many others and of those of as great Antiquity as the Times of the Apostles gives this Answer and with great confidence that in this there is a secret Magick at least if not an open Covenant with the Devil he making supply what is wanting in the virtue of stars and Rules of Astrology And say they this is the judgement of those that have known this Art So farr they Consonant to which we referr the Reader to what before was confest by Master Bridges S. Astin and others he makes mention of Which is the more confirmed because if the Astrologers client comes tempting
of argument or proof His words in the very beginning of his second Section which Will. Ramsey hath all this while so puddered himself to confute shew William the contrary if he had been willing to see Because saith the Doctour the Astrologers give out that there is no body against this Astrology but one Perkins or some one or two more men not acquainted with Art or in the like slighting speeches it will be very convenient to quicken your attentions as to a point considerable by setting before you the judgement of severall learned men touching Astrology Indeed if I do here but reprint that second Section of the Doctour which Will. pretends to confute it will be a sufficient confutation of all these five Sections of William's second Chapter D. H. his SECT II. Of the Opinions of the Learned touching Astrology BEcause the Astrologers give out that there is no body against this Astrologie but one Perkins or some one or two more men not acquainted with Art or in the like slighting speeches it will be very convenient to quicken your attention as to a point considerable by setting before you the judgement of severall Learned men touching Astrology with their reasons Tostatus a great learned School-man hath a great deal against it in his Commentary on Levit. 19. Qu. 28 29. c. Doctour Willet gives us the summ of Tostatus and his own judgement thus Of things which are as to us accidentall as the successe of businesses or their causes internall as mens will and free choife as to undertake a journey or to build or not to build predictions are not onely uncertain but superstitious And the same is to be said of casting Nativities by the conjunction of Planets So Doctour Willet on Levit. 19. in his 41. Qu. the head whereof is The Vanity of Astrologers quoting of and referring us to Tostatus The same Doctour Willet on the same Chapter in his 32. Qu. hath this discourse All manner of CONJECTURING see he cals it but Conjecturing is not unlawful whereof any naturall or divine Cause can be yielded As first there are naturall signes in the Heavens and air as of the alteration of weather of winds of rain c. And in compound bodies as in setting and planting of Trees and in humane bodies as when t is good to let blood to purge c. These are immediate effects in nature of Celestiall bodies There are also mediate effects as Comets which shew siccity and combustions and so many portend Wars which is caused by wrath among men which cometh of siccity and heat So the Crow cryes against rain because the moisture of the air affects his feathers And the Dolphin against a tempest swims aloft because the Sand in the bottome is stirred For these creatures that are led onely by sense have a quicker feeling of such naturall accidents then man hath who is most occupied in the use and exercise of reason For Attentio ad operationes secundùm rationem c that is The attending upon the operations of reason doth take away the attention to the operation of nature And therefore FOOLS and SIMPLE persons that are LEAST GUIDED by reason are more sensible of naturall things then WISE men Again there are divine and extraordinary signs * which God speaks of that shall be for signs at such a time or of such a thing As Matth. 24.29 And the Dove descending on Christ Matth. 3.16 But there is no Judiciary Astrology in all these Doctour Willet adds on the same Chapter Qu. 33. to give it you in a word thus Signs observed by men of humane events cannot be signs first because Ex varietate causae variatur causatum The Stars have not the same influence in Summer and in Winter Spring and Autumn Secondly Ex unitate causae sequeretur similitudo effectûs Of the same cause there should be the same effects But there follows not the same effect after the same signs as appears by experience Thirdly Keckerman a most learned Philosopher and a Christian although he favours some things which men now a dayes call part of Astrology did not in all his two great Volumes of Arts and Sciences in Folio set forth any Astrology but in his Works hath these passages against it to this effect Manent tamen c. The Stars abide as of other sublunary effects so of effects in man the COMMON and REMOTE Causes which many wayes may be hindred not onely by the first cause GOD but also by particular causes partly in the HEAVENS partly in the AIR and other ELEMENTS so that the PREDICTIONS OF ASTROLOGIE are with IFFS and AND 's So that it follows not this man is born under an unhappy Star therefore he hath a dull wit So Keckerman System Phys lib. 2. cap. 3. De Motu Cocli The same Keckerman in another place hath these words Disciplina Astrologica c. The Discipline of Astrologie about the Predictions by Heavenly bodies or Stars is not yet confirmed upon true principles therefore no marvell if that part of Astrology which is conversant about the predictions of Comets doth rest upon most uncertain principles It is granted to Astronomy to use such Hypotheses or arguments or principles which are not in nature but are conceived onely by a kind of similitude But Astrology may not use such Hypotheses The Astrologers assign several Countries and Cities to severall Celestiall Signs But of Cities plainly no reason at all appears So Keckerman Syst Phys lib. 6. cap. 5. De Cometis in genere Fourthly Alsted the great Philosopher of these times and a Christian sets forth a thing he calls Astrology but see his faithfulnesse in this Astrologia saith he vitio c. Astrology by the vice of man hath more vanity in it then Astronomy Astrology because of our imbecility is conjecturall And he adds Astrologers are often deceived and therefore we do rightly saith he pronounce the divinatory part of Astrology to be but Conjecturall Fifthly The great Galen saith of Astrology Sophisticum est c. T is a sophisticall thing Contrary to experience Sixthly So famous a man as was S. Austin famous for learning and godlinesse in his time having been addicted to Astrology afterwards repents of it and renounceth it in his Treatise De doctr Christiana lib 2. cap. 21. in fine initio capitis 22. His words are these It is Magnus error magna dementia superstitio c. that is Astrology is a great errour a great madnesse a superstition easily refelled Saint Austin brings in another on Psal 63. as a penitent renouncing this Art Paganisme and Judaisme For we know that the Scriptures do much forbid it to the Jews as the evill of the Heathens as we shall see plentifully afterwards Seventhly Master Perkins famous for learning and godlinesse as his Works shew hath not only a Treatise against Astrology though once much addicted to it but also gives us his repentance and renouncing of it in his Preface to the Reader
in non-quoting or in quoting Non-ens But to clear mine integrity to the Reader it is in Aquinas 2 a. 2 ae Qu. 95. where Aquinas putting the Question whether the divination that is made by the Starrs be unlawfull 1. He saith SED CONTRAEST quod Augustinus c. That is That of Austin is against the lawfulness of Divination by Starrs Illos Planetarios quos Mathematicos vocant consulere non desidebam quod tamen Christiana vera pietas expellit damnat In 4. Confess I did not saith Austin desist consulting with the PLANETARIES whom they call MATHEMATICIANS c. which thing nevertheless Christian and true piety expelleth Conclusio Contingentium casualium per certitudinem divinatio superstitiosa illicica est and condemneth 2. Aquinas his CONCLUSION is To divine by the disposition of heavenly bodies as by a certainty touching contingent and casual things is superstitious and unlawfull c. 3. In his RESPONDEO Respondeo dicendum quòd sicut dictum est divinationi quae ex opinione fals vana procedit ingerit properatio daemonis ut hominum animos implicet vanitati aut falfitati Vanâ autem aut falsâ opinione utitur si quis ex consideratione stellarum futura velit praecognoicere quae per cas praecognosci non possunt Pst ergo considerandum quid per coelestium corporum inspectionem de futuris possunt pracognosci Et de his quidem quae ex necessitate eveniunt manisellum est quòd per confider tionem si ellarum possunt praecognosci sicut Astrologi praenanciant Eclipses futuras Non possent dispositiones motus corporum coelestium reduci in unam causam communem quae sit corporali Possunt autem reduci in unam causam communem quae est providentia divina Sed aliâ ratione disponuntur â— divina providentia moâ—us situs coelestium corporum aliâ ratione eventus contingentium futurorum quia illa disponuntur sâ—cumâ—ùm rationem necessitatis ut semper coâ—em modo proveniant hâ—â—c autem secundùm rationem contingentiae ut variabiliter contingant Unde non potest esse quòd ex inspectione syderum accipiatur praecognitio futurorum nisi sinut ex causis praecognoscuntur effectur Duplices autem effectus subtrahuntur causalitati coelestium corporum 1. quidem omnes effectus per accidens contingentes sive in rebus humanis sive in rebus naturalibus Quia ut probatur 6. Metaphens per accidens non habet causam praecipuè natualem cujusmodi est viâ—tus coelestium corporum Quia quod per accidens fit neque est ens propriè neque unum sieut quòd lapide cadente fiat Terraemotus Haec enim hujusmodi non sunt simpliciter unum sed simpliciter multa Operatio autem naturae semper terminatur ad aliquid unum sicut procedit ab uno principio quod est forma rei naturalis 2. Autem subtrahuntur causalitati coelestium corporum actus liberi arbitrii quod est facultas voluntatis rationis Intellectus enim sive ratio non est corpus nee actus corporis organici per consequens nec voluntas quae est in ratione 〈◊〉 patet per Philosophum in 3. de anim Nullum autem corpus potest imprimere in iem incorpoream Unde impossibile est quòd corpora coelestia diâ—ectè imprimant in intellectum voluntatem Hoc enim esset ponere intellectum non differre à sensu Unde corpora coelestia non possunt esse per se causa operationum liberi arbitrii possunt tamen ad hoc dispositivè inclinare in quamum imprimunt in corpus humanum per consequens in vires sensitivas quae sunt actus corporalium organorum quae inclinant ad humanos actus Quia tamen vires sensitivae obediunt rationi ut pater per Philosophum 3. de Anim. 1. Ethic. nulla necessipas ex hoc libero arbitrio imponitur sed contra inclinationem coelestium corporum homo potest per rationem operati Si quis ergo CONSIDERATIONE ASTRONUM UTATUR AD PRAECOGNOSCENDOS FUTUROS CASURALES VEL FORTUITOS EVENTUS AUT ETIAM AD COGNOSCENDUM PER CERTITUDIMEM FUTURA Oâ—ERA HOMINUM procedit hoc ex falsa vana opinione ET SIC OPERATIO DAE MONIS SE IMMISCET Unde erit divinatio SUPERSTITIOSA illicita upon that Conclusion he enlargeth much against Judicial Astrology the summ whereof to give it you in his own words is this DICENDVM quod c. i. e. We must say saith Aquinas as hath been said afore Art 1.2 the operation of the Devil doth pour in it self into that divination which proceeds from a false and vain opinion to the end that he may inwrap the mindes of men in vanity or falsehood And if any man will fore-know future things by the consideration of the Starrs which by them cannot be fore known he is the man that follows a vain and false opinion Therefore we must consider what of future things may be fore-known by inspection into the Starrs And indeed as concerning those things which come to pass by necessity it is manifest that they may be fore-known by consideration of the Stars as Astrologers do foretell Eclipses The dispositions and motions of the heavenly Bodies cannot be reduced unto one common cause which is natural but may be reduced unto one common cause which is divine providence But the motions and situations of the heavenly bodies are by divine providence disposed one way and the events of future contingencies another because the former are disposed according to the manner of necessity that they always come to pass and after the same manner But the later after the way of contingency that they happen variously From whence it cannot be that the foreknowledge of future things can be taken by inspection into the Starrs otherwise then as effects are fore-known by their causes Now there are two sorts of effects that are exempted from the efficacy of the celestial bodies 1. All effects that happen by accident whether in humane or natural things because as 't is proved in the sixth of Metaphysicks an entity by accident hath no cause especially natural such as is the vertue of heavenly bodies Because that which is by accident is neither an entity properly nor an oneness as for example whiles a stone is falling there is an Earthquake c. For these and the like things are not simply one but absolutely many Now the operation of Nature is always terminated unto some one thing even as it doth flow from one principle which is the natural form of the thing 2. The acts of free will which is a faculty of the will and reason are exempted from the efficacy of the heavenly bodies For the intellect or reason is neither a body nor the act of a corporeal organ and by consequence neither is the will which is within the reason as appears by the Philosopher in
receive a double benefit viz. First admonition to refrain what may prove noxious and hurtfull to our health Secondly encouragement to apply our selves to that whereunto we are born apt by nature besides we may also be warned hereby of what may cause the minde by ill government to offend others And for felicity the chief end of Moral Philosophy no Art or Science can compare with Astrology for it teacheth a man what pertains to the goods of the body and minde and so also to moderate the unruly affections whose violence carrieth away the minde from that golden mean wherein vertue dwels and keeps her place so likewise in the external goods it resolveth a man what hopes or likelihood by his own industry or otherwise he hath to attain to the riches of this world and also teacheth him how to increase the same by what means at what time and in what place it wil be best for him or most profitable to this intent or purpose So that then ye see Astrology to comprehend more in one part then all the Arts in the World put together in any or all parts Secondly for Natural Philosophy it bringeth no less help hereunto then to the former for hereby the Philosopher cometh to know God the upholder and immoveable Greatour of all things by the constant inchangeable motion of the Heavens and the corruption and generation of all things by the motion of ☉ ☽ and other Planets in the Zodiack and that there is a certain prefixt time of every ones life that is born allotted by the Starrs and that this is divers according to the nature of every Constellation and the measure of every proper revolution as also the reason of the ebbing and flowing of the Sea by the motion of ☽ He comes also by Astrology to know the rising of Meteors the motion of Comets and innurnerable other things much conducing to the furtherance of his knowledge experience and skill But this is so clear I hasten to what is further to be said in the praise and utility of Astrology least I spend too much time in confuting such weak stuff as is this discourse of M. Homes against so apparent a noble and excellent Art Thirdly for Physick for all that knows any thing in Astrology can acquaint M. Homes as also his great friend Galen as most falsely he accuses him in his 115. page to condemn Astrology as Sophistical when indeed he himself appears no other at the best to wrong so worthy a man That he that shall administer Physick when the Sun comes to the Equinoctial points or in the Canicular or Dog-dayes and the like knows very little in the one or the other viz. Physick or Astrology and is rather to be accounted a fool then a Physician and further Galen admonisheth men not to trust themselves with that Physician that is not versed in Astrology and Hippocates also saith that that Physician which is ignorant in Astrology is not fully nor can he be perfectly known in his Art for without Astrology he shall never be able to give Physick safely viz. when to purge by evacuation or vomit or Phlebotomy or for what humours or in what quantity neither can he know or come to the understanding of the chief Piller of his Art viz. the true cause of the Malady without it neither with it if well learned therein can he err Besides Galen further affirmeth that Physick given at unseasonable times doth not onely little avail or help but oftentimes prove very hurtfull even to the endangering of the life of the Patient and that these times are onely to be known and judged by the Starrs Fernelius a learned Physician doth hereunto also condescend as also Ficinus for there is nothing more certain then that Astrology doth plainly deliver Rules for all the parts of Physick abovesaid which M. Homes I am confident if any whit read therein dare not but confess and not onely so but also teacheth the critical dayes without which they cannot be known with any certainty wherefore it is that those Physicians ignorant in Astrology conclude the seventh and fourteenth dayes to be dangerous when most times they are deceived and so consequently apply contrary Remedies to their Patients much to their prejudice if not absolute destruction the reason is the ☽ by her various motion cometh sometimes sooner and sometimes later to her □ and ☠or quadrat and opposite part of the place she was in at the beginning of the Disease viz. Sometimes she comes to her □ in seven dayes sometimes not till the eighth or ninth day other times at the sixth day and to her ☠sometimes at the fourteenth day sometimes at the thirteenth other times not till the sixteenth day I would fain now M. Homes you would shew what Art in the whole earth is more beneficial to Physick then Astrologie c. but I hasten to the remaining proofs Fourthly for Health which none but the most ignorant and malicious will deny since the constitution of the body is the onely ground wise Physicians go upon and look first to that that foundation being laid they may then fall to the rebuilding of the Patient otherwise as you have heard destruction like a house founded on the sand is to be expected Then consequently the most envious cannot but confess and acknowledge it to be the most profitable thing for our health under the Sun Wherefore then let us see whether the Husbandman will acknowledge it to be beneficial to him in the way of living viz. Husbandry Fifthly Husbandry and first let me ask him whether he lops his Trees from the time the Sun declines from our Horizon till he again re-enters the equinoctial point or if he knows not if he should that it will not grow again or whether he use to sow Pease in the increase of ☽ or if so whether they will then ever leave blooming or blossoming or whether therefore he doth not observe and remember to set them in the wain or decrease of ☽ Nay it is reported of the women in the North both of England and Scotland that they diligently observe a time of the Moon to set their Egges that they may all come to good and furthermore let me ask the Husband-man whether he observeth not a time to graff and prune his Trees but this is so common that to spend more time hereunto were to no purpose Sixthly for rendring a reason for Climacterical years it happening by the profection of the Planets and Horoscope ascendant or first House as ye may call it to the ☠or □ aspects or their places in Nativities or by the motion of ♄ if he have power in the Nativity for Ptolomy and the wisest in this Art give ♄ as much power in the decree of severall years as the Sun hath in moneths or the ☽ in dayes and if his course be observed it will be found finished much about the same number of years as the Moons is in dayes and further that
will say is fulfilled in the words following viz. And God made two great lights the one to rule the day the other to rule the night Gen. 1.16 To which then I answer by way of Quere to what end then are these invincible irresistable and innumerable hosts of Heaven were they made for no other use then to gaze on the Sun and Moon will sufficiently serve our turn for matter of light if we look no further into their uses but the Scripture further putteth this matter quite out of doubt if we will believe Gods own word Job 28.31 For he speaking of his Omnipotent power asketh his servant Job whether he or any one else Can restrain the influence of the Pleiades or loose the bands of Orion On which words S. Austin on Job referreth all men to the study of Astrology for the understanding of that place and not onely so but shews us that under these two constellations the Lord doth comprehend the influence of all the Celestiall host figuratively expressing pars pro toto and to shew you by experience the verity hereof if you will neither believe S. Augustine Moses nor God himself except you see and feel not to insist long on this point which is cleared by such strong and invincible witnesses one whereof is able to be sufficient testimony against all Master Homes his learned Judges and condemners of Astrology for confirming and clearing hereof then I might here again instance that palpable experience we have of the ebbing and flowing of the Sea by the influence of the Moon as abovesaid but to manifest it yet further let him call to mind the increase and decrease of Shel-fish the mutation and variation of times and innumerable other effects of the Stars which if time and conveniency would permit migh◠〈◊〉 recorded and let him then study the cause hereof and he will then without doubt be of another tenet let him observe also when ♄ and ☉ is in □ or ☠or when ♂ and ◠is in □ or ☠or ♃ and ☿ are so posited and let him tell me then what alterations they produce in the air both by Rain Snow Wind Tempests Thundering and Lightning and the like according to their severall positions the nature of signs and houses and mansions they are in which if he be not altogether ignorant of the Art he may daily see These and the like effects are most vulgarly known by experience so that therefore he might even as well have confessed those signs he speaketh of to be the Stars and causes their influence since he doth not nor cannot shew me any other thing they are without wronging and slandering the Art and contradicting the most learned therein as also the Father S. Austine Moses nay and GOD himself D. Homes might as well then have left out that other addition of Doctour Willets where he saith That the Stars have not the same influence in Summer and in Winter Spring and Autumn and so consequently will conclude them First not to be signs contradicting Moses and the word of God Gen. 1.14 as aforesaid Secondly Nor causes Quia ex unitate causae sequeretur similitudo effectûs Of the same cause there should follow the same effect but there followeth not the same effect from the same signs appears by experience As much to say the Stars are neither causes nor signs because they produce not fruits in Winter as well as in Summer or because they cause not snow in Summer or Buds and Blossoms in Winter O rare cavill but since he is already by what is abovesaid confuted I shall here adde nothing but this that since the question is whether they are causes and signs because that passage in the first of Genesis manifelts they are signs I will if he will be convinced by the word of God here give him to know they are also causes I will hear the heavens and the heavens shall hear the earth and the earth the corn and the wine c. Hos 2.2 And in another place the increase of the earth is referred to the Influence of the Sun and the Moon Deut. 33.14 By all which we may clearly see unless blinded with malice and wilfulness that they are both signes and causes of all our earthly injoyments and happinesses Et si Scriptura ipse Deus nobiscum quis contranos W. R. his SECT III. Wherein his allegations against the ground of the Art are condemned and his bringing S. Augustine and Galen against it proved fallacious SEeing then it is most clearly so that the Stars are signes and causes as abovesaid what need these envious carpers or malicious gainsayers of the truth be heeded or regarded but let these perverse rags of paper perish with themselves not worthy the least remembrance And indeed had it not been rightly to insorm the vulgar and to make them see that high language serveth not to condemn truth I had buried both them and their filthy rags in perpetual oblivion but I hope since they must be remembred it will be but for their disgrace not chronicled for their worthiness but perpetual infamy But this is not all he comes next to condemn Astrology by Keckerman and that with as weak Arguments as he did the rest Keckerman saith he a most learned Philosopher and Christian although he favours some things which men now a dayes call part of Astrology did not in all his two great Volumes in fol. of Arts and Sciences Jet forth any Astrology A wise story indeed because Keckerman writeth not of Astrology therefore there is no such thing but if Keckerman hath not yet as wise and as learned and greater Philosophers have as if the being of Astrology depended on his writing hereof Look the second Chapter of this Treatise or it were a whit farther from being an heavenly Science and a lawfull Art because he omitteth it fine Logick and rare reason if rightly understood and the depth thereof throughly searched because Aristotle knew not the reason of the ebbing and flowing of the Sea therefore no body else doth neither is there such a thing in Nature and because Moses writeth not of the Creation of Angels Ergo there is none O profound and invincible reason But to proceed he saith he is sure he hath these words against it Manent tamen c. The Starrs abide as of other sublunary effects so of effects in man the common and remote cause which many wayes may be hindred not onely by the first cause God but also by particular causes partly in the Heavens partly in the Air and other Elements so that the Predictions of Astrologers are with ifs and ands c. which is as much to the purpose as comes just to nothing for first that God can alter the course of the Starrs there is no Astrologer but will confesse but whether he will or no or ordinarily uses so to do is the question so that Master Homes gets little by this querk since he affirmeth nothing
it self it may be easily admitted but long since By wicked Knaves it was made a prophane thing For that Art was adulterated among the Chaldeans That therefore the minde of the Prophet may be certainly clear to us let that Principle stand fixed that the Sun and the Moon the rest of the Planets and the fixed Stars which are in the Firmament are Signes But withall here must be noted the relation Wherefore would then God have the Sun and the Moon to be for Signes Namely that the course of the Moon might perfect one moneth the course of the Sun one year c. Again the Sun as it hath respect to the twelve Signes one while it makes Spring another while Summer c. and other things blonging to the Order of Nature But whosoever will stretch out these Signes beyond that doth utterly confound the order propounded of God Even as formerly when the Egyptians and Chaldeans would sware higher then reason did bear they would conjecture by the position of the Stars What should be the events of all Nations After that they durst descend to all particular men Hence sprung the Nativity-casters Therefore they first began to philosophize more subtilly that the Sun when it was under such a Sign it portended the ruine of the onely childe happy events to another But these things are without the bound of the accustomed course of Nature For instance to be Summerand Winter this is natural and ordinary but that warr is moved by one Nation against another this is not of the accustomed course of Nature nor from thence but from the ambition and covetousness of men Indeed a secret providence of God over-ruleth but we speak of causes which may be weighed and comprehended by us as falling under sense Albeit this also is to be noted The course of the Stars of themselves have no matter of moment For we see how God varieth times we have not equal Winters or Summers neither is there a constant temper no year but is unlike to the former and the third unlike to the second c. Sometimes the air will seem temperate yet the Plague will destroy Sometimes there cannot be found a reason why the year should bring scarcity and yet men may be pined So that God according to his own good pleasure tempers the world otherwise then any the acutest is able to divine by Stars But they that will transcend the bounds that God hath set will also conjecture by the Stars whether war should be in that countrey or peace in another They therefore that will collect by the Stars the things that are beside the course of Nature they surely mingle Heaven and Earth together Neither is there any doubt but that the Prophet chastiseth this madness whiles he forbids the Jews to attend unto the Signes of Heaven as to be afraid of them But withall the reason is to be attended why the Prophet so grievously condemneth that Fear which reigned among the Heathens to wit because where this opinion prevailed That all events of things depend upon the Stars the fear of God is taken away faith is extinguished c. For all Astrologers who falsely usurp that name to themselves I say those Knaves Lat. Nebulones istos dico who for their Impostures pretend the name of Judiciary or Judicial Astrology do conclude that a Judgement or determination or Prognostick touching the life of man ought to be made by the Horoscope as if both fortunes depended on the Stars If therefore any man be born at this hour according to their opinion that condition shall abide him so together they feign a fate to wit some necessity which may hold a man bound to the rule of the Sun and Moon and Stars For one born when the Sun was in the tail of such a Sign or when it was in the head of another this Nativity portends such or such a fortune this man shall be of a short life the other of a longer At length they also gather to themselves more boldness and will pronounce concerning every day such an event waits upon this expedition c. After that when or where the Nativity cannot be brought into consideration they subject all man-kinde to the necessity of the Stars behold if thou undertake any Expedition this or that day it shall be well with thee but if thou hasten afore noon ill success attends thee So therefore they divine of the whole life of man and each single action when as God would not have the Conftellations and Stars to be for Signes to this end or use Now as I said hence it follows God doth not govern as to reign so faith is extinguished and all duties of piety are reduced to nothing For whosoever is perswaded that he is bound by this necessity that because such is the Horoscope he must necessarily perish in that hour and also necessarily perish by this kinde of death he therefore being thus perswaded will he call upon God Will he commend his life to him Again if any adversity befall him will he impute it to his sins Will he acknowledge that he is called unto judgement by God Or if it be prosperous with him will he be excited to sing praises to God We see therefore how this Divination extinguisheth all Godliness because there will be no faith and then no acknowledgement of punishments no acknowledgement of the benefits of God no industry in praying If once that diabolical Errour hath possessed or surprized our mindes that we are subject to the Stars such is our Nativity and further that the Stars each single day and moment portend some kinde of death This therefore we ought chiefly to think upon when the Prophet forbiddeth the Jews to be afraid of the Signes of Heaven Neither is there any doubt but that the Chaldeans did predict that a new Empire was promised unto them so terrified the poor Jews far well to us For so the Astrologers spake among the Chaldeans And then on the other part the Egyptians saw this to be foretold by the position of the Stars so it was that the Jews sunck as spiritless or unsouled And so it came not into their mindes that God had so often and so many years threatened them by his Prophets whiles they ceased not to provoke his anger against themselves The judgement then of God they counted as nothing and yet the mean while this did astonish them that the Chaldeans had discerned by the Stars that there would be some change By this time we apprehend the minde of the Prophet where he saith We must not be afraid of the Stars I know how many at this day are foolishly curious and therefore some way given to Judicial Astrology and this Dotage hath violently curried away some men otherwise pious and very learned But we see what here God pronounceth by his servant And I wonder that some men are so addicted to the Stars who too too philosophically speak of free will Thus Calvin whom I
the stars as secundary causes but Eph. 1.11 he ruleth all things after the counsell of his divine will If because God ruleth all things after the counsell of his own will he worketh not by causes then to what purpose I pray you are Armies and the successe sometimes this way sometimes that till in conclusion the victory is fully obtained on one side or other will he say notwithstanding the various successe of the businesse in time of the war that it was not concluded in the counsell of Gods own will that the victory should be given on that side SURVEY Now what will this youngling do to go on high-lone Sir Christopher having left him and what shall I do with this Junior-Sophister his moderatour being gone For from hence forward there is nothing almost to be found in him alone but as at first viz. either Cretensian untruths or Thrasonicall vapourings or sophisticall impertinencies or self-contradictions For that at A is VVils UNTRUTH For Doctonr Homes said not Astrologers but the Friends of Astrology For such onely were they that spake to the Doctour That at B is also VVill. UNTRUTH For the Doctours conclusion is there in that Argument That there is no certrinty in predictions from the starres That at C is VVill. sophisticall IMPERTINENCY For though Astrologers confesse one thing in words yet they professe clean another in the practise of their Art as they call it as we have heard by comparing VV. R. Epistles and his Book together and shall see more presently That also at D is a meer CONTRADICTION of himself For he confesseth at C for himself and all Astrologers that they grant that the providence of God over-ruling all things may prevent the predictions of Starres c. of the particulars at A and yet now at D makes it a question whether his pleasure and will be to alter their naturall courses That at E touching Ptolomy c. of Astrologers attributing nothing to the power of Stars farther then naturall things is VV. R. grosse untruth For VVill. undertakes by virtue of stars to predict other matters in his Schemes figures c. in this his Pamphlet and at the end of his discourse about the Eclypse And Ptolomy saith in his Quadrip lib. 1. cap. 1. that by the stars may be foretold mores animi tales tales eventus secuturas c. id est the manners of mens minds and their events with infinite more to the same tune if worth the hearing That also at F is VV. R. UNTRUTH and impertinency For the Doctour confesseth the thing they call naturall Astrology and therefore the power of stars who though he asserts that God alters their effects is far from infering that therefore they have nopower at all To clear all this the better see the Doctours Daemonol chap. 10. Sect. 4. which is that VV. R. here would have confuted word for word Section 4. Conteining reasons or arguments against Astrology The first is from the concession of the friends of Astrology They grant that either of these foure may prevent the predictions of Astrology namely either the prudence of a morall wise man or the piety of a godly mun or the tutellarity of Angel or the providence of God over-ruling all things much more all four concurring may anticipate Now these four swallow up and gripe within their sphereall things especiall arbitrary things what humane prudence cannot do grace can if not Angels may and where all fail providence doth order according to the mind of God who worketh All things according to the counsell of his own will Ephis 1.11 T is said All things for not a Sparrow falls to the ground without his will And all the hairs of our head are numbred Math. 10.29 30. Which our Saviour speaks to comfort Believers against bodily dangers and corporall causes of fears And on the other side t is not said in that Ephes 1.11 He worketh all things according to the Stars which are visible things and naturall necessary causes but according to the counsell which is secret and invisible of his own will which is arbitrary and free And to expresse it more significantly and emphatically that God doth not rule by a deputation committed to Stars especially in things either humane and arbitrary or spirituall t is said he ruleth all things after the counsell of his own Will Which being set over against the many soar invectives the Lord makes against Astrologicall observers of the Stars demonstrate sufficiently to them that will understand that there is no certainty in predictions from the Stars This argument might be much enlarged to good purpose but a word to the wise is sufficient Thus far the Doctour By which it appears not onely that VV. R. did most falsely report him but also that VVil. did never rightly apprehend the dint of the Doctours argument from Ephes 1.11 which was that seeing all humane future events were ordered according to Gods own secret will that therefore we could not by vision of Stars or inspection into constellations find visible signs of such humane future events which before their fulfilling are hidden in the secret counsell of God And therefore VVilliams quibbles on Ephes 1. are meerly impertinent shooting at a Butt the Doctour never set up As his frequent comparison of Astrology and Astrologers with divinity and Divines is grosse enough of it self to render it selfe odious without a confutation Divinity is the Judge of Astrology therefore the offender at the Barre must not compare with it And Calvin we heard afore called Astrologers KNAVES that pretended Astrology for their Knavery but if any Divines be Knaves it is not as they are Divines And therefore if VVilliam had his wish I believe few Astrology-books much lesse his Fustiano-bumbastico-cretian-rubulisticall would ever attein the honour of the Presse For VVilliam poore passionate ignorant young fellow is an unfit peece the Lord knows to write confutations and more unfit to give counsell to a Parliament and in a mystery of iniquity wherein he is a party T is true he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellow out his high Throsonicall Braggs verbis sesquipedalibus without measure That he dares to undertake to defend Astrology against all the divines in England put together But such an expression if he meant not onely to dare but to do it never came out of the mouth of one that was a Scholar indeed and morally in his sober wits upon any dispute whatsoever But if he mean to dare to undertake it but not to do it Then I confesse I am brought in part to believe him by that story of the man that did dare to undertake to take his flight from the top of Paul's Steeple and to fly though he did it not but fell down and brake his neck But I may not forget to satisfie the Reader in one thing how neatly VV. R. calls some of his Astrologicall Brethren whom he cries up in this Pamphlet by the name of Knaves For the Astrologicall
〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput redundantium The Sanguine Complexion from the abundance of Bloud causeth men to dream of the Incubus which Physicians hold is the cause of a future Apoplexy And that is the reason that many ignorant people that are of Sanguine Complexion and feed on Flesh Eggs Veal and drink Wine and such like which causeth Bloud that believe that in their Sleeps they often feel the Night-mare or an Incubus which is nothing else but a Disease arising of Vapours disturbing those that are at repose in the night whose external force doth seem to evade their senses and to press their Bodies with their ponderous weight and this is the reason that Physicians hold that the Incubus is a sign of future Apoplexy because the Apoplexy is a stupefaction of the Nerves in the whole Body with a privation of the sense and motion Again Apoplexia stupefactio nervorum totiue corporis cum privatione sensus motus a verbo Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est percutio aitonitum reddo some hold that the cause of dreams arise from the business and affairs a man is most imploied in the day time so that the impression of them sticking in the Table of the Fantasie makes a man dream of those things in the Night which he hath done in the Day as for example Men given to drink much often dream that they are in the bottom of some Noblemans Seller drinking Healths And men according to their Employments dream of their business over Night Your Lawyer he dreams of Angels a most blessed dream and if he chance to talk in his sleep it is most commonly of Demurs Habeas Corpusses Scisseraries Writs Latitats and Procidendoes The Physician he dreams of a great Plague and if he talks it is of nothing but Purgations Vomits Glisters and Pills I knew a Player dream'd that his Brains were beaten out with the Cork of a Groat Bottle of Ale and as he was speaking the Prologue it hist at him because he spake it so scurvily The Cutpurse and Catchpole most commonly dream of a Michaelmas Term for that is their best time to pick Pockets and cheat in and so of all the rest according to their Employments therefore this makes me not of Simonides opinion who held that all Dreams are sent from God which all honest men will deny because they know that God is not Authour of any ill Again Dogs and Kine dream especially when they have lost their Whelps and Calves who suddenly will wake out of their sleeps and howling and lowing into divers places to finde them Nor must we believe these Negromancers in their devilish work of working in our Fantasies by Dreams that they can do any thing that is true as when they cause us to dream of Gold or Silver and we chance to finde it instantly to affirm with many old Women that all Dreams are true for this is but a Trick of the Devil to bring us into Superstition which Trick is not much unlike that he hath put upon the Papists making them believe that at the sight of the Cross he cannot be quiet but must flie away from it but there is no true Christian will think that the Devil is afraid of a piece of Wood Gold or Silver but flies from the Cross of purpose to draw them into the Superstition of adoring the Cross and kneeling to it in stead of adoring him that once hung on the Cross for although it be a Cross yet it hath no more virtue and influence in it then when it was a piece of Wood Stone or Silver Thus then you see we must trust to no Dreams except they come by the inspiration of God and the Holy Ghost of which God spake in the 12. of Numbers I will speak to him in a Dream this was now by a good Angel that God warned Joseph to flie into Egypt And oftentimes God suffereth the evil Angel to delude the mindes of men so that many times they have been banquetting with gallant Ladies and by the fantastical illusion of the Devil think that they have been in the company of divers Women that rid on the backs of Cats Dogs Hogs or that they have been sailing on the main Sea in Ships no bigger then Egg-shells and that in the peace of midnight they have travelled through many parts of the World Holy Job prayeth against such illusions saying Thou doest terrifie me by dreams and doest shake me with horrour by visions There are many Monks as the Golden Legend testifies that report this of their holy S. Dominicus that his Mother before he was born dream'd that she bare a huge Dog in her womb holding a burning firebrand in his mouth who entering into the world set it on fire This Dream the holy Monks did thus expound that the Vision was not vain seeing Preachers in the Scriptures are called dogs But I will give them a truer Exposition then this not sparing their holy Order It was certain that this Dominick was the Authour of one of the four Mendicant Orders and the first that found out the burning and firing of the Professours of the Gospel Therefore his imitatours have peculiarly challenged to themselves the Inquisition and many other such places to exercise their Fire and Sword And so by this was signified the burning Fire-brand Dominicus held in his mouth by which an infinite company of godly men were consumed into Ashes Thus by this dream did the devil delude Dominicus Mother and many more that did belive the interpretation of it by the Monks But in general dreams are not to be believed for they are most wicked and odious in the sight of God that think so as may appear in the 19. of Leviticus Deut. 23. ibid. 18. Ecclesiast 24. and many other places of the Scripture Thus much for your divination by dreams Sometimes they do divine by a Spirit and that is called Pythonissa Sometimes they answer to that they are called for by divers Figures Men or Women set in polish'd stone Iron Brass Steel Glass or the Nails of ones hand and this is called by the general Name of Geomancy And most commonly to such as these they chuse out Women and Children And I my self have known many old Women old dog at this kinde of divination who hold that if the Nails of the hand grow yellow it is a great sign of ill luck and that specks are the true signes of future ill luck If these Apparitiors appear in the Water then it is called Hydromancy These I have heard are very incident to Catch-poles Eum-bailies and the like when they are duck'd under Water at a high Tide at one of the Temples If these Apparitions are in the Air then it is called Aeromancy If in the Fire Pyromancy If by the Bowels of Beasts offered up on Altars to the devil it is called Aruspicium But if by Incantations the devil seems to rise and answer to Questions propounded to them then it
Prognostication for seeing all stars have their own powers and peradventure also the least stars which we make no account of have great Effects amongst us as one Grain of Musk in the Apothecaries shop maketh a greater smel then all other Powders be they never so many nothing will the knowledg of the operation of some stars prevail the rest being not known and never regarded They wil say they have some experience but yet imperfect I have shewed how they have no true experience at all and their imperfect experience maketh them perfect Liars The fourth Reason the ignorance of Causes A man which will judge rightly of any matter by the Causes must not onely consider the common Causes but he must also with them confer the particular Causes of all things which happen amongst us so he shall judge aright In Heaven the stars be common Causes of all things amongst us because they shew their virtue on every matter one way or other The same things have their peculiar efficients and matters and forms by which and not by the Heavens they are made that whatsoever they are These proper Causes because their natures be unknown unto us I cannot see how the Prognosticatour is able to foretell any thing to come in good and convenient manner laying aside all deceiving and forging of untruths To make this more plain I will use this similitude Suppose an Hen to sit upon many Eggs some of her own some of divers other Fowls she impartoth her heat equally unto them at the length she hatcheth and some of her Chickens are Cocks some Hens some Crows some Partridges some Doves some black some white some like and live some die some are killed of the Kite some are rosted No man I think will profess so much skill as to say that he by the considering of the Hen and her heat which is a common Cause of the Chickens and all that befalleth them is able to tell why of this Egg came a Patridge of that a Crow why this Egg had no Chicken why that had a dead Chicken c. except he do therewith all adjoyn the consideration of the particular Effects The Heaven is as it were a Hen fostring under her Wings all earthly things imparting his virtue and heat unto all Can our Prognosticatour by the erecting of Figures by considering the Disposition of every Planet in their Houses and the significations of every thing judge why this man is wealthy that man a Begger why this Noble-man dieth this Year none the next Year why it is naught to travell this way good to travell that way why these Diseases abound and not other why Corn shall be dear this Quarter not the next why this Week is fair and temperate that Week that Moneth unseasonable and tempestuous Tiuly it is a thing flat impossible They must hereun to adjoyn the particular nature of the Countrey the particular Causes both in mens mindes and bodies as education place honesty birth bloud sickness health strength weakness meat drink liberty of minde learning c. and all other speciall circumstances which they never do as we may see in their Prognostications and if they would do it yet they could not Wherefore I must needs say this that their folly is great in publishing their Prognostications and thou also greatly to be blamed which by thy greedy desire givest them great occasion to be unprofitably occupied To shew more briefly and plainly of their unability in prognosticating Hos 2. although I grant the Stars have great force yet I say they cannot judge of things to come And there be six Impediments The first Impediment is imbecility of wit for as mans eye from the Earth beholding the Heavens and the Stars perceiveth them not in their just quantity but as very smal Lights for indeed the Sun is a hundred and threescore and six times bigger then the Earth Saturn ninety times Jupiter ninety and five Mars one and an half the Moon is the thirty and ninth part of the Earth the biggest fixed Stars contain the Earth an hundred and seven times the Stars of the second magnitude ninety the third seventy times the fourth magnitude fifty and four times the fifth magnitude thirty and five times the sixth magnitude eighteen times So the weakness of mans understanding is not able to conceive and learn the things which the Heavens do bring to pass on Earth The 2d Impediment the infinite number of Stars which no doubtall have great power although we do not finde it For the Prognosticatour onely maketh one thousand twenty and eight Stars and of these he taketh onely heed unto a very few which is as though a man should judge the power of an Army by the power of one or two Souldiers and Captains not by the power of the whole company The third Impediment is the infinite varieties of the virtues of Stars and the parts of Heaven which Astrologers grant to be yet they do not know them As touching the nature of the Fixed Stars they know nothing but by colour which is red leady white pale c. resembling some Planet And because they know not the virtue of all Stars and every part of Heaven they are not able to judge any thing but to their own shame no more then the Physician is able to know the nature of the compound Medicine without the knowing of every Simple The fourth Impediment the manifold and daily change of the Motions Positions and Configurations of the Stars for if a man could tell both the number and nature of Stars yet the variety of Positions breedeth Trouble and hindreth right judgement because by this means the powers of Stars are increased diminished and changed And these Rules which served for ancient times to foretell things will not serve us because all the Fixed Stars have changed their places and the reft are daily changed The fifth Impediment the infinite variety of inferiour things which do hinder pervert change receive or not receive the virtue and Predictions of Stars as the nature of the Soil the disposition natural of Air orders and Constitutions of the Common-wealth occasions education institution kindes of meat and drink c. The sixth Impediment the will of man which freely in common matters chuseth this and refuseth that There are many things which are caused without any work of Stars onely by the will of man and study as we see in Socrates Demosthenes and other c. Thus much shall suffice to shew that they cannot prognosticate of things insuing now follow their manifold untruths and most false Rules In disclosing them I will keep the same order they use in their Almanacks In the first or second leaf of their Books thou shalt finde a Picture of Man's Body with the twelve Signes round about it they call it the Anatomy of Man's Body shewing how the twelve Signes have Government of the same for the Moon or any other Significatour of any thing being in the Sign they
the Lords inclination and direction Again in the Proverbs we reade this that the heart of the King is in the hands of the Lord as the Rivers of water he directeth it whether he will Prov. 21.1 It will be said that although God properly and immediately inclineth the will of man yet also some small inclination must be given unto the Stars and that immediately For say some Constellations work upon the Elements by the four first qualities Elements work upon and alter the compound Bodies and humours Compound Bodies by their qualities change the Senses The Senses being altered the understanding is altered The understanding lastly altereth and inclineth the will of man Therefore Constellations incline the will This Reason is not much unlike that which the drunken man maketh serving as well for the defence of his Vice as the former for approving of truth in Divination He which drinketh well sleepeth well He which sleepeth well thinketh no harm He which thinketh no harm is a good man Therefore he which drinketh well is a good man The deceits and untruths which be in their Reasons are very many 1. The stars work upon mens bodies yet so that the nature of the Countrey and Soil the Meats and Drinks have most commonly greater force Why are the bodies of Gentlemen of England and poor labouring men of divers dispositions Are they not both in one Countrey Do not the Stars shew their force in them alike Yes truly but the kinde of life and diet prevaileth In the same Region why are they which dwell upon hills of other temperatures then they which dwell upon plain and champion ground why do not the same influences of Starrs make them of like natures is it not because the nature of the soil prevaileth So then when as there be many causes effectuall and differing in altering mens bodies to build an argument upon one cause is most unreasonable 2. The starrs work upon the Elements earth water air by making heat cold moisture driness The elements how work they on mens bodies They will also say by making heat cold moisture drinesse which is most untrue for the hotter and dryer the Elements be the colder and moisture by nature are mens bodies According to the saying of Empedocles Nature placed a hot Body in a cold Countrey and a cold Body in a hot Countrey 3. The Philosophers say that all causes are either per se or per accidens Now the heavens being causes of the alteration of the senses per accidens they must not be causes of the inclination of the will either per se or per accidens but per accidentis accidens which is most ridiculous 4. This long chain by which they link the will of man to the starrs if it shall be applied unto particulars it must needs break for the actions of the will is buying selling travailing lying heaping up wealth murdering spreading of fals ruomrs offering of discourtesies hating of kinsfolks and such like which our Heaven-gazers foretell have no coherent with the first qualities heat cold moisture drinesse neither can they any way proceed from them and therefore the stars cannot be causes of them for they work onely by these qualities 5. This reason is nothing to their purpose for because they grant that a man may freely resist the inclination of the starrs and he may hinder that unto which the starrs bend his will how dare they presume to say this or that will come to pass The heathen men gave up themselves to their own lusts and vanities and followed every little and vain inclination and of them in this order did ancient Astrologers among them divine that this or that time such actions such vices such enterprises such affaires should be among them In like manner our English wise men speak of us as though we were beasts not reasonable men as though we never heard the blessed Gospel of God never tasted of the grace of God never learned what is good and what is bad never laboured to subdue our lusts and affections alwayes turned too and fro with the blast of any influence working very slenderly in us Thus much of Civil Affaires They make mention also yearly of the diseases which shall reign but the way which they follow is taken forth of the barren and uncertain rules of the old Astrologers who do so ascribe unto every Planet certain Diseases that if need shall requite they may referre the same disease unto any signicatours as in the Plague the putrefaction of humours is attributed unto Jupiter the sharp Feaver unto Mars the madnesse which followeth unto Mercury the whole Plague unto Mars In the Plurisie the inflammation of the bloud between the skin called Pluritis and the ribbs is attributed unto Jupiter the suppuration of the Bloud unto Saturn and the whole Plurisie unto Jupiter In the Jaundies the inflammation and corruption of humours unto Jupiter the yelow humour in the gaul unto Mars the obstruction of the parts unto Saturn the whole Jaundies being white unto Mars blak unto Saturn And so in every disease they use this inconstancy and ambiguity in Prognosticating It is a rule among the Astrologers that if the Planets signifiers of diseases be well affected then there shall be no diseases but health if they be evilly affected then diseases follow Our Prognosticatours never mark this rule but howsoever the Planets be affected they straightwayes pronounce that such diseases shall reign For example the last winter quarter it was said by one of them that the diseases which should afflict mens bodies were rheums coughs cold lasks swelling of the face and throat falling of the Colmel sore eyes deafness the stone gout dropsie green-sickness madness quartern feavers c. And all the Planets signifiers of diseases in the quarter were indifferent well affected wherfore thou hast not one cause to fear their threatnings but rather to be sorry for their continuall deceits wishing them minds that they may one day see their own folly Concerning the time when the constellations take their effects our Prognosticatours say that some take their effects the same year some not the same year but long after as great Conjunctions and Eclipses for they say if the Moon be eclipsed one hour she worketh her effect a moneth after if two hours two moneths after and the Sunn for every hour it is eclipsed taketh his effect an whole year after Truely this rule which they follow must needs be against all reason For why should not all conjunctions and oppositions of the Sunne and Moon disserre their effects as well as those conjuctions and oppositions in which the Sunne and Moon is eclipsed if they show forth their power immediatly after why should not these also do the same Moreover the Epignosticall Astrologers who have conferred the course of the heavens with Histories shew very manifestly that Eclipses do not deferr the time of working their spite upon the Earth In the year of our Lord 1419 the Sunne was
credit is not to be given to such Signs as the vulgar and credulous Astrologer doth imagine neither is there virtue and power altogether to be rejected Influences though they descend on man c. yet they do not Compell through any necessity For the free mind of man is not subjected and as it were enslaved to any Position of the Starres For Sapiens dominabitur Astris that is A wise man shall rule over the Stars Thus farre the great Friend of Astrology if not an Astrologer In which I much commend him for his ingenuous and candid dealing For according to this declaration there can be no due true and lawfull prediction of humane things by the Starres Though we grant Meteorologicall effects yet this inferrs nothing for rationall events But our lover of Astrology afore quoted allows not in his glosse on Luke chap. 12. vers 54. a certainty of effects of Starres in Meteorologicals How then shall we in Arbitraries Nor will the distinctions that some make help up the credit of judiciary or divinatory predicting Astrology They say there is a threefold Prognostication or Divination namely Superstitious Supernaturall natural And Superstitious is either Heathenish or Oraculous Not to spend time about the form of these distinctions either to note the low debasing Scripturelesse and unworthy phrases of Supernaturall Prognostication or Divination whereby to signifie the wonderfull Predictions of the extraordinarily inspired Prophets or to shew that the terms of the distinctions Coincidere are not distinct Superstitious and Supernaturall being both above nature God so acting in the Supernaturall and Satan in the superstitious and Heathenish and Oraculous all one those Oracles they mention of Apollo c. belonging to the Heathen I say not to spend time about words I shall briefly speak to the thing namely That by the Arguments the Scriptures use and urge against Astrology in generall without the least distinguishing in favour of any kind of Astrology properly so called it appears that all Astrology is Superstitious Heathenish c. To tell us of the effects of Starres in Meteors Elements Plants c. is onely to Physiology or Meteorology To discourse further as to say the effect of the Stars is a voluntary action by which the principall efficient God is Helped Assisted and Furthered in producing the effect as the Master Builder is helped by his servants to build an House is not onely an unwarrantable but a most sinfull I had almost said a blasphemous speech That God that can do all things immediately of himself as we see in the Creation and miraculous operations when he useth any of the Creatures in producing any effects He Assisteth them not they Him And we find not in the Scriptures that he used any Creatures to predict Voluntary actions but his Prophers Those that will defend Astrologicall predictions by a distinction between Non illicitium and Licitum that though Astrologicall predictions are not lawfull yet they are not unlawfull do not consider that lawfull and unlawfull are immediate contraries so that whatsoever cannot be truly asserted to be lawfull is unlawfull And as weak is their defence to presume to say that Astrologicall predictions are no where in the Word of God forbidden either explicitely or implicitely For not withstanding their superficiall glosses not worth a particular answer on two or three Scriptures that are against them whereby to abate their edge and to save the head of Astrology from wounding it hath been abundantly afore demonstrated out of many Scriptures that Astrology indefinitely without exception is condemned by the Word of God To whiffle off the dint of any Scripture expresly disliking Astrology as Isa 47.13 c. with the distinction that their superstitious or Heathenish Astrology is forbidden not lawfull Astrology hath been already answered That all Astrology properly so called is condemned in the Word of God by such and the like Epithites of superstitious heathenish c. as all vice is condemned by the names of filthy uncomely c. vice And those terms added to Astrology of superstitious heathenish c. are of the very dint of the Arguments in many places of Scripture whereby the holy Ghost intends to render all Astrology odious For the great matter that some would make of the mention of a Starre Matth. 2.2 appearing at Christs birth c. whereby to countenance Astrology I shall answer briefly because the Presse calls upon me to shut up Either we must consider this Starre singly or conjunctively If singly then if this was a reall Starre it was either ordinary or extraordinary If ordinary namely made and settled in its being in the first creation and ever since common in appearance how should it of its self signifie Christs birth an effect once onely to be from the beginning to the end of the World It is unpossible that a common cause or sign of it self can be a sure demonstration of a new single singular effect never to be but once If it was an extraordinary starre then either so it being newly created which inferrs that God did not create all things in the beginning no not all kinds of things for the Starrs say the Philosophers upon the ground of their different natures do Differre specie differ in kind If extraordinary onely in appearance now and not afore appearing how should it of it self teach any Astrologer the said event who mainly pretends experience If it were a seeming starre that is a Comet or Blazing star First that rather presageth death then birth by reason of the noysome and filthy fumes and exhalations of which it is compounded and being on fire diffuseth them into the air in which the Sons of men are enwrapped Secondly Then this starre belongs rather to Metereologie a part of naturall Philosophy then to Astrology If we consider this Starre conjunctively namely together with propheticall explanations upon it as the starres in Joel 2. And Matth. 24. then the consideration of this starre was more Theologicall then Astrologicall And this is supposed by the Learned both ancient and modern that the wise men of the East took into consideration the signification of this starre by the help of Scriptures either immediately coming to their view being Eastern neighbours of the Jews or mediately by the hands of them that had their glosses of such a thing to come out of the Scriptures T is put upon Chrysostome that he affirms that in the East in a City called Seth near the Ocean there was a society of men twelve in number studients in Astrology who learning out of Balaams prophecy Numb 24.17 that such a starre was to appear gave themselves from yeare to yeare to observe the heavens and to wait for the appearing of it and for continuation of that observation throughout many ages till it did appear did at the death of any of the twelve choose another in his room by which at last they saw this starre Calcidius likewise a Platonick Philosopher flourishing in the time
him and not confiding in him that is in his skill he can do nothing but if he can admire the Artist and rely upon his skill then he can answer his desires And this is confest by them that have been great Astrologers but now repenting have left it whom if need be I can name Obj. Moses and Daniel were greatly skild in this Art For of Moses 't is said Acts 7.22 That he was learned in all the Wisdome of the Fgyptians And of Daniel cap. 1.17.20 That he had skill in all Learning and wisdome of the Chaldeans Ans If they had practised it in their yonger years it doth neither follow nor appear in the Bible that they continued to practise it For we are sure at mans estate they were precious Godly men Secondly It is said they had skill not that they practised it They might have skill and to use it as S. Austin Master Perkins and Master Bridges c. to abhor and testifie againstche evil of it Thirdly It is plain that Moyses was opposite to the Egyptian Magicians c. and by his skill conquered and shamed them and convinced them that the finger of God was in what Moyses did And of Daniel it is said that he was in skill ten times Better then all the Astrologers or Magicians that were in all Nebuchadnezzars Realm Dan 1.20 Therfor his skill must needs be divine and above Astrology Obj. We see and feel that the Sun and Moon and other Stars have great powe on the air and so by it on the bodies of men as appears even by this that in some weathers we are more chearfull in some more Melancholy in some more healthy in others more sickly Ans All this is nothing at all to Astrologicall prediction of naturall contingents much lesse of voluntary moralls Nor can we tell so much in many naturall things as to which Starr to attribute which effect seeing they all at once co-operate As a man in a juce extracted mixtly out of severall hearbs pounded together and strained cannot by all his senses distinguish the virtues of these acuratly much lesse foretell which being medicinably applyed shall operate most and what peculiar effect it shall produce least of all if this compound juice must be mingled with some other liquors as the operative qualities of the Starrs are mingled with the qualities of the Elements of them above in their radiation afore they reach to us and of them beneath by exhalation of them and reflection of the beams of the Stars which is a second mixture and so a further confounding of humane understanding how to judge of them what they will effect Obj. Sol Luna post Deum omnium viventium vita sunt Herm. Trism The Sun and the Moon next under God are the life of all living creatures Ans If they be the life of all living creatures then no more of men then of Beasts or plants What is this then to the acting of their understandings and wills wherein they are distinguished from and sublimated above all corporall things whose formes are materiales materiall not spirituall Food is the cause of mans life yet that hath no influence upon the soul The soul of man acts pure yea purest reason when the body is as dead by deep sleep Therefore all this objection makes nothing so Astrology Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Jud. de Mund. Opif. Movings and Earthquakes proceed from the concussions of the Heavens c. because the Starrs are made for Signse This objection out of Forged Philo as learned Broughton calls him is nothing for the praise of Astrology In Meteorology are handled Earthquakes They are passions of the Earth not of men the Earth hath a fit of the Wind and makes it in part to tumble for ease till it belcheth it up again If the attractive Starrs that at lest draw light things upward are become depulsive to make the Air descend I wonder 't is not so said in all the body of Philosophy And if any thing be ascribed to the Starrs in the ascent of that Earthquake-ayre 't is needlesse for it would as surely ascend of its own levitating qualitie as soon as the Earth gives way without the help of the Starrs as without them water descend If Starrs be said mediately to cause Earthquakes I know not how their Hosts and Myriads bespangled over the Heavens surrounding the Earth operate in common as well as constantly and the Earthquakes are so seldome in time and so particular to petty places in comparison of the Vniverse that no just reason can predict this event by them to say that because the Starrs are signes of some things as of Day and Night Heat and Cold c. which are naturall therefore they are signes of all or most things even of Contingences Arbitraries and Moralities and to a ground of prediction of such is such a grosse Non-sequitur that no man that hath and useth reason will or can beleeve it Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1.6 Demtcritus foretold many things by the observation of things above and it was called Wisdome Answ By what things above For there are some Elements above and in them many ayrie fieri and watery Meteors as well as Starrs If by the Starrs then what things did he foretell If that in Clemens Alexandrinus That Starrs are Instrumetts of Time Or that of Thales Milesius to foretell Eclipses of the Sun c. or finde out Vrsa minor or the like stars to direct the Mariner in Navigation these belong not to Astrology but to Physiology and Astronomy Nor do they conduce to Predictions of humane Actings If he foretold any thing being a Heathen which is not clearly pre-visible by Nature or Reason his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedom was falsely so called But to do him lawfull right as far as we can know He was saith the Story an Astronomer which produceth nothing for the honour of Astrology Object Augustine saith Astrologia perscrutanda est ad cognoscendum proprietates istorum syderum ut hunc locum intelligere possimus that is Astrology is to be searched into to know the properties of those stars that we may be able to understand this place therefore in the judgement of Augustin there is a lawfull use of Astrology Answ This place in Augustin can import no more but this that some place of Scripture speaking of some stars the knowledge of the qualities of those stars would further the fuller understanding of that place of Scripture but what makes this to predicting Astrology more then Meal Leaven c. Matth. 13. or the precious Stones a Jasper and Sardine and Emerald Revel 4. whose properties well understood help more fully to know the meaning of those Scriptures Surely Augustine never intended in that Expression if any such be in his Works to advance Astrology or Astronomy or the Consideration of stars and Constellations for understanding of the
they thus distinguish OURANOSCOPIE or URANOLOGIE or OURANOGRAPHIE the genus is either Astronomy or Astrology Alsted Eneycl l. 11. p. 1. c. 1. p. 4. c. 1. the species Astronomy is concerning the motion and measure of the Stars Astrologie handles of the effects of the Stars called also Prognosticall or Judiciall Astrologie Adde to these three untruths the impertinencies or equivocations of W. R. in this his 1. Section who having defined Naturall Astrology he puts quercs of the lawfull study of and Prognosticating by Astrologie By which if means Naturall he is extremely impertinent For the Doctour allows it as I have shewed onely he would have it called by another name as a part of another Science If he means Judiciall then he plainly equivocates defining one kind but prosecutes another Lastly VV. R. is what he was at first an avoucher of untruths so he began and so he concludes the Section saying That Astronomy is meerly vain and of no use without Astrologie Which is most false as his own Ptolomy witnessed afore and renowned Keckerman is his second who wrote a famous System of Astronomy declaring the excellent use thereof without handling of any Astrologie at all which Astronomy for me to commend here by the enumeration of its excellencies in particular were to carry water to the sea or hold a candle to the Sun I therefore leave all pure Astronomers Chronologers Geographers Navigatours c. to decry the false Assertion of VV. R. W. R. his SECT II. In answer to some cavils of M. Homes his wherein he denyeth Astrology to be warranted by Scripture proved to be erroneous and false Having thus painted forth the matter and form of the thing intended to be insisted on I come now to shew you what M. Homes his utmost power and malice against it is and first his blind zeal begins to shew it self in persuading the Reader it is condemned by the Scripture and no wise thereby tolerated his words are It is no where allowed in the Scripture under the notion of Astrology but every where spoken against as we shall see afterward and all that he can shew us and make us see is but six places of Scripture which is far from being worthy of the Title of a generall condemnation when there is none but knows the extent of the Scripture to consist of many half dozen Chapters nay of Books Ergo not every where condemned and those places neither but imagined by him to condemn Astrology when indeed they serve no whit at all for his purpose as in its due place shall be made appear But by the way is it every where condemned doth not the King and Prophet David say The heavens declare the glory of God Psal 19.1 and in another place The language of the stars which is the signification of the word Astrology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the language of the stars and is it not allowed any where in Scripture under the notion of Astrology Is heard over all the earth or the uttermost parts thereof Psal 19.3 as if he had said there is no part free from the power of their influences for their power hath a generall extent over all Nations Kingdoms Countreys Provinces and Languages I pray who can restrain the sweet influences of the Pleiades Job 38.31 And did not the stars in their courses fight against Sisera Judg. 5.20 One of these places had been enough to have convinced him of great wickednesse in denying the Scripture doth any where allow of Astrology for if he never read these places then he is wicked and no lesse then wilfully wicked to conclude what he understands not if he hath perused them then most malicious to speak against truth I may even as well say diabolically wicked and that he teacheth rather the Doctrine of Devils for the Devils Doctrine is falshood and if he preacheth such gross lyes as these he is the Devils Preacher and not Astrologers neither is Astrology a Doctrine of Devils as shall he made clear to him before the closure of my Discourse as he in his 160. page line 21. is pleased to terme it So then now I hope the Reader doth clearly see these his first words of his Discourse to be meerly envious slanderous and malicious or at the best most ignorant for it will puzzle all his brains and M. Raunces nay and all that dare or will take their parts to make any one of those passages of Scripture he brings to confute or condemn Astrology to serve in the least for his turn as in its due place shall be cleared Then saith M. Homes As other things that are natural which are brought to countenance Astrology are not tolerated by the Encyclopaedia and general order and Seats of all Arts and Sciences within their own Spheres to be accounted Astrology For instance First saith he Some urge that we know the Tides of the Sea by the state of ☽ and Tempests by other Stars which I am confident M. Homes cannot deny but he will render himself more ridiculous then already which he endeavours to do thus These and of the like nature are properly handled in that part of natural Philosophy which we call Meteorology and so likewise are all fiery Meteors Comets c. and so by consequence are made an integrall part of Physicks for if you will say because of their external efficient cause viz. the Starrs they are to be handled as a part of Astrology by the same reason there will be left no such Science as natural Philosophy because all inferiour Bodies below the Moon as saith the great Philosopher Aristotle depend upon the superiour Celestial bodies of the Heavens In all which he doth but shew his great mistake in the ground of Astrology and his envie thereto for how can M. Homes prove this is a meer urging or an opinion of some that the ☽ is the cause of the ebbing and flowing of the Sea or that it is rather to be attributed to that part of natural Philosophy which is called Meteorologie and so consequently to be a part of Physicks when all the World knows that hath any experience or understanding in Astrology that he is as far from hitting the mark as if he had mist the Butt Wherefore for his better instruction for I see he is not so well verst in Astrology as he pretendeth or as one that is to condemn it should be I will make it appear to him that the ☽ is the absolute cause of the ebbing and flowing of the Sea and this is the opinion of all or most knowing and learned Writers both in this Art and other Sciences and not onely so but it is so clear to all the Learned that his great Friend Picus Mirandula which was a stronger Champion or at least more knowing in the Art then he against Astrology doth confess the ☽ to be the positive and sole cause thereof And thus if he have any understanding in the Art as by his writing I
must confess as I now but said I see none let him take the true time of the Seas flowing first and then observe in what part of Heaven the ☽ is accidentally placed by her violent diurn motion and he shall finde it to flow till she come to an absolute □ aspect of the place she was in at the first beginning to flow and then will continue ebbing till she come to the direct ☠or opposite place in the Heavens c. Still let him observe exactly when she comes to the □ or ☠of the place of her first beginning and he shall never err in this point This is sufficiently well known to the learned Practitioners and the sons of Art yet note that ☉ and other Starrs may hasten hinder and alter the ☽ influence as he may see at ☌ and ☠of ☉ or the Change and Full in Spring-tides and Neap-tides at quarters and half-quarters I would he had not been ignorant of this and then perhaps this being the beginning of his discourse he had not undertook to lay Pen to Paper against this most heavenly most admirable and most contemplative delectable Study and Science of the Stars and Celestial Bodies So by this time he clearly sees how inconsiderate and rash this his sophistical and fase argument is Secondly saith M. Homes Others say that by Astrologie we know Eclipses and Changes of the Moon but we say Astronomy doth challenge this as belonging to it c. My answer is that I say what ever he telleth me others may or do say he cannot but know that those that say so are not versed therein and are ignorant And thirdly saith he If any one urge that Astrologie handles of the Qualities and Effects of the Stars we reply that so doth Astronomy of their Qualities namely of their light and colour and natural Philosophy of their Effects in watery aiery and fiery Meteors as much as to say Astrology is no Science at all but will give its property to another Study if this be not slanderous and malicious let the weakest in the world judge he might as well then all this while have called it Natural Philosophy as Astrologie And then he tels us if we admit of the Title Alsted gives to Astrologie viz. Astrologia planetaria or Planetary Astrology and of Doctor VVillets Titles viz. Astromancy Genethliaca then saith he for conclusion by all observe that there is no place left for Astrologie by which he clearly renders himself the most malicious of all wretches to deny that Art which above 298. of the most wise of all Ages have studied and practised their names you shall have hereafter in its place both before and since Christs time whose antiquity may be derived from our first father Adam maintained by Princes and Kings reverenced by that greatest of Worthies Alexander the Great and not condemned by any of the Fathers or the practice thereof prohibited by the Church farther then that they should not hereby be drawn from the study of Divinity as you shall see by and by M. Homes me thinks being a wise man should not write against and that in such a zealous manner a thing which is not in rerum natura or in posse as in his first Section of his tenth Chapter he studies to make Astrologie appear to what purpose then are all his arguments against Astrologie when he will not admit of any such thing in the world what doth he write against then and why doth he so much condemn the students thereof Because he knows not the validity thereof because he knows not the rules and fundamentals thereof because indeed he is altogether ignorant of the same and let him not be angry I plainly tell him so plain dealing is best among friends for if he did he would have been so far from writing or speaking against it that he would have been more furious and hot with any one should have condemned it then I am with him Railers are called Diabolicall yea Devils 1 Tim. 3.11 2 Tim. 3.3 Tim. 2 3. as we shewed afore SURVEY One would wonder to hear VV. Ramsey thus rail and call the Doctour diabolicall c. when as the Doctour in his Treatise gave no mans person the least ill word Therefore whether of the twain appears to be more diabolicall let the Reader judge And 't is as great a wonder to see the Doctours Treatise of Astrology so orderly digested into Sections and VVilliam Ramsey to so leap from the one to the other as if he were confounded in his apprehension or else that he would fain rather coosen the Reader then clear the controversie But to the matter To that marked with A we say It is enough to make it a speech of truth and a true confutation of Astrologie that wheresoever the Scriptures mention Astrologie there the Scriptures also disallow it which they disallow in more then six places of Scripture or seven as the Doctour hath observed if VVilliam reckons right although the Doctour reduced them all to seven heads To that at the letter B it is so weak a proof of a Scripture allowance of Astrology that it is not worthy the answering onely I am willing to make W. Ramsey see it if I can For the Heavens declare the glory of God as 't is presently there expounded as they are Gods Handy-work But the inference of William The Heavens declare Gods glory therefore Astrology is lawfull is so ridiculous as that with the bare naming of it it is confuted For THE LANGVAGE OF THE STARS which William saith is in another place I am sure is IN NO PLACE OF CANONICAL SCRIPTVRE For Williams Exposition on Psal 19.3 it must give place to the Apostles Rom. 10.18 viz. of Preaching the Gospel not of Astrology For the Pleiades in Job they are answered after The fighting of the Stars against Sisera Jud. 5.20 Junius expounds to be the Windes Rains Hails Tempests c. caused by the heavenly Bodies to the discomfiting and routing Sisera's Army compare Josh 10.11 Exod. 9.23 which makes nothing for Judicial Astrologie Thus with a touch it appears that William Ramsey is deceived in his conclusion to the said proofs that one of them were enough to convince c. For nor one nor all nor an hundred such are in any shew sufficient to convince a prudent man of the lawfulness of Judicial Astrologie And therefore his hope as he presently adds that by them the Reader doth clearly see that the Doctours words were meerly envious c. is Williams meer dream To that of W. Ramsey marked with C and from thence to the end of this Section we need onely say thus That William is toyling at the Labour in vain to shew the Doctour that the Moon is the cause of the ebbing and flowing of the Sea who knew it afore ever William did and it is granted by him in his Demonologie if William will see onely he saith other Sciences shew that without the help of