Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	earth_n	power_n	8,826	5	5.9330	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17971	Astrologomania: the madnesse of astrologers. Or An examination of Sir Christopher Heydons booke, intituled A defence of iudiciarie astrologie. Written neere vpon twenty yeares ago, by G.C. And by permission of the author set forth for the vse of such as might happily be misled by the Knights booke. Published by T.V. B. of D.	Carleton, George, 1559-1628.; Vicars, Thomas, d. 1638.	1624 (1624)	STC 4630; ESTC S107657	76,014	146

and drunken People And must this be brought as a reason to make it a Miracle Your Cause wanted reason to maintaine it for shame giue ouer such a Cause as must be maintained by such reasons or else set better heads to it But he thinketh that he hath said much to it for proofe because the Prophet Esay nameth Cyrus 200. yeares before the accomplishment of the Prophesie If this be enough to proue a Miracle because God foresaw the thing long before and reuealed it to his Prophet then what thing in the world can the Knight name which by this worthy reason will not proue a Miracle Doth not God foresee euery thing as he did that If there were such Prophets amongst vs as had such reuelations of things to come as Esay had then should other Euents be likewise foretold But seeing wee haue not such reuelations God hath giuen to the Children of the Church that precious guift of Faith by which wee beleeue and know assuredly that all things in the world are ruled by Gods Prouidence and wee are taught to know that the knowledge of things to come not reuealed to vs is not needfull for vs When it it is needfull we shall haue it but from God and his Prophets not from Astrologers Thus wee rest in Gods Prouidence and we exhort the Knight to rest there But the Knight like a graue morall Diuine to winne some honour both of Cicero and of M. Chambers braueth it out thus Pag. 95. Tully profanely in his 2. de Diuinat and in his Booke de Fato denyeth and derideth the prouidence of God and yet saith he may M. Chambers goe to Schoole with him and learne manners But before wee haue done Sir it will appeare who they are that haue need to goe learne manners and the Doctrine of Gods prouidence which they may learne euen of Cicero For good Reader consider whether his wits bee not inchanted that writeth thus Cicero through all the 2. de Diuinat denyeth derideth nothing else but Predictions which are made by Auruspicine Augury Astrologie Sortiledge and such like This the Knights Booke calleth Gods prouidence Is not this good Diuinity Cicero in his Booke de Fato disputeth so as to take away fatum Astrologicum and leaue fatum Physicum that is a dependance betweene naturall Causes and their effects and this is all which is called fatum Chrysippus saith hee necessitatem effugere voluit retinere fatum This conceit pleased Cicero and therefore hee saith Quid afferripoterit cur non omnia fato fieri fatendum sit modo intelligatur quae sit causarum distinctio ac dissimilitudo Tully then taketh away fatum Stoicum and granteth fatum Physicum And herein he goeth as farre as the naturall man could goe holding naturall Principles which hee is euer carefull to hold But whether the Knight goeth so farre as a Christian should inspeaking of Gods prouidence or as one professing morall vertues fathering that vpon Cicero which hee ouerthroweth let others iudge Hee proceedeth still the same man handling the vndefiled word of God without reuerence without feare of checke M. Chambers acknowledging the power of the Starres in things subiect to their power but denying it to touch particular Euents or mens actions wherein the Astrologers wholly set it saith that the Starres haue no force at all in this sense the Knight speaking hereof saith that place of Iob 38. 33. vnanswerably refelleth that barbarous opinion which M. Chambers holdeth that the Starres haue no force at all vnderstand ouer mens actions for if they had no force God would not vainly tell vs of their Dominion ouer the Earth Pag. 48. Then blessed is M. Chambers and the Cause which hee handleth that cannot bee charged of Barbarisme but with him the liuing God must also bee charged of vanity It grees ●…eth mee to write these and such like blasphemies Shall a wretched man corrupt dust ashes lay vanity to the liuing God if the Dominion of the Starres reach not so farre as hee in his foolish heart imagineth These things need no resolution but a sharp reproofe Repent and weepe for this blasphemy and pray to God that these thoughts of thy heart may bee forgiuen This also is your pride and presumption that you thinke that you can see farther into a Text of Iob then all Diuines can In that place of Iob there is mention of the sweetnesse or amenity of the Pleiades the bands of Orion and the Dominion of the Heauens which the best Interpreters expound thus The sweetnesse or pleasures of the Pleiades Delitiae doth expresse the sweetnesse and amenity of the Spring which those Starres bring in The bands of Orion the constriction of all things procured by Winter which that Starre bringeth in The Dominions of the Heauens on the Earth is apparant in all things vegetable vpon the Earth And is not this a great Dominion which the Heauens haue ouer the Earth when all things spring and flourish at certaine positions of the Heauens And againe all things are bound vp and frozen and as it were deaded at some other Positions of the Heauens What worldly power is like this power Moreouer wee yeeld the influence of the Heauens ouer things vegetable And when we yeeld this dominion of Heauen wee yeeld nothing but that which is seene in Nature If you will haue more you must proue it The actions of men wee deny to bee ruled by this power And you if you cannot get the act●…on●… of Men and particular Euents to bee vnder this power you open your mouth against the Creator and charge him with vanity But how doth the Knight proue his imagined dominion of the Heauens Forsooth hee maketh some shew to proue that the Starres haue some force which thing is not denyed But the question betweene vs and him is not whether the Starres haue some force or no but wherein their force standeth After some wandring discourse at last hee will proue forsooth that the influence of the Starres reach to the successe of mens actions Now Sir you are welcome home proue this and there shall bee an end But how proue you this thus forsooth Pag. 49. The influence of the Starres extendeth to the successe of men which is yet more fully confirmed as if before hee had proued it whereas he hath said nothing to this point But how is this more fully confirmed Iudic. 4. 20. Where it is expressly testified that the Starres fought from Heauen in their Courses and order against Sisera By all which saith the Knights Booke it appeareth what Dominion they haue ouer all men as ouer all other creatures either vegetable or sensible But if M. Chambers obiect that this power is not vnderstood by men why doth Moses testifie that they were created to be signes whose significations if they be notvnderstood I affirme to be Barbarous or no signes to vs at all M. Chambers must be content to be charged with barbarous opinions Moses and God himselfe

albeit they challenge a cunning to foretell in things which hold a naturall course and subiect to the powers of the Heauens yet in things that are free as mansactions are nature hath no casualty but mans will They can challenge no skill in such things because these things are not gouerned by a naturall dependance from the Heauens but from other Causes of another nature As if an Astrologer should foretell that such a man shall bee sicke at such a time this iudgement is vaine and superstitious It is true that a Physitian may iudge of a mans health or sicknesse but not by Astrology but by the disposition of his body This thing depends vpon some natural Cause wherof notwithstanding the Astrologer can haue no knowledge by the Starres For in the order of actions if diuers Causes bee ordered to one Effect the Effect followeth the Cause deficient as may appeare in the actions of reason For if a dialecticall Syllogisme bee made of one true Proposition and another false the Conclusion is false vnlesse by accident And if it bee of one Proposition necessary and another contingent the Conclusion is contingent So is it in naturall operations if one Cause be naturall and another free the Effect is rather to bee said free then naturall And if one Cause bee contingent the other necessary the Effect is contingent Of such things there can bee no iudgement but as of things free and contingent An other kinde of things inquired by Astrologers is in those things which depend meerly of contingence in which things the connexion of the Cause and the Euent is a thing not knowne in which respect these things are said not to haue a naturall Cause because the connexion of such a Cause to such an Euent is not knowne in nature In such things to make Predictions is vtterly vaine and superstitious For as things haue their being so haue they their signification if then there be contingence in their being it must needs bee in their signification So that it is impossible to finde certaine signes or significations of things which are themselues contingent And yet in such things the Knight doth make especiall choyce to place Astrologie So it is in things that are meerely free For ouer a mans freedome the Positions of heauen haue no power And it is a most foolish thing for a man to seeke that without him whose cause is altogether within himselfe The Astrologers from such vncertaine grounds haue deuised foure wayes to seeke the Euents of things 1. By Reuolutions 2. By Natiuities 3. By Questions 4. By Elections In these things they are so vncertaine that some professing Astrologie are notwithstanding weary of the absurdities which they see in some of these and therefore disclaime them as the Knight doth some of these Yet such is the folly of others that they haue added a fift way to these former which they say is by Intentions If a man once giue way to vnnaturall grounds his minde can neuer be free from superstitious and absurd conceits which are impediments to faith and good manners and in the end make ship-wracke thereof CHAP. IX That Astrologie is an Instrument to Magicke FOr the better satisfaction of the Reader and clearing the truth Let vs here examine whether Astrologie hath any other vse then to bee an Instrument to Magicke Wee say there is no other vse thereof because wee finde that such Philosophers as did rest only vpon naturall Reason could finde no reason in Astrology And further because if any haue maintained Astrologie they haue beene such as were Magitians This question I rather moue because I am not ignorant how some learned men haue stumbled at this stone For albeit wee finde none that haue proued Astrologie to bee a part of Philosophy yet some haue thought that Magicke is a part of Philosophy And though that can helpe them little yet wee would not leaue the Astrologers that hole to hide themselues in Iohannes Baptista Porta hath written a Booke intituled Magia naturalis implying in the Title that some Magicke may bee a part of naturall Philosophy But in deliuering naturall Magicke as hee calleth it hee deliuereth diuers things which Philosophy reacheth not to but are done by the ministery of vncleane Spirits As of Elections to bee written in certaine stones whereby those stones are supposed to bee animated and to receiue an especiall grace from Heauen Et hoc saith hee fundamentum radicem statuunt omnium Lib. 4. Cap. 25. Coelius Rhodig a man of better name for Learning diuideth Magiam in infamem naturalem Lib. 3. Cap. 42. From him we adde another testimony for the honour of Astrologie Iam Magiae clauis commemoratur Astrologia Vnto this opinion of Coelius Iansenius seemeth to yeeld Com. in Concord Cap. 9. Perhaps not marking that Coelius hath that commendation of Magicke and euen those very words out of Cornelius Agrippa To fortifie their opinions because they are ashamed of Agrippa whose words they bring they send vs to Plato 1. Alcibiad who there saith That the Kings Sonnes of Persia were instructed therein If these things were true they make nothing for Astrologie But we take it by their fauour that these men though otherwise learned and iudicious yet herein were ouerseene For whereas they bring nothing for the confirmation of their opinion but the authority of Plato if any such thing bee found in Plato then wee yeeld that they might haue some reason for their opinion But in Plato wee finde the contrary for hee speaking of the Institution of the Kings Sonnes of Persia in Magicke describeth that Magicke which they learned thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words Plato telleth vs that the Magicke which the Sonnes of the Persian Kings learned was that which Zoroastes the Sonne of Horomasus taught and it is saith Plato the worship of the Gods Now if there bee no other naturall Magicke but that which can bee proued out of this place of Plato then assuredly naturall Magicke will neuer be proued For this Magicke Plato will not haue to consist in naturall knowledge but in the worship of their Gods which worship because it was Idolatry therefore from hence may be proued that Idolatry is a part of Magicke but nothing else from hence Then by this it appeareth it is not Naturall but Diabolicall Now these men resting vpon Plato his testimony can in this point stand vp no longer that staffe failing them whereon they leaned And howsoeuer it may bee suffered in an Heathen to giue an honourable testimony to Magicke as being a seruice that pleased their Gods yet is it not likewise tollerable in Christians to approue Magicke from the same reasons This hath deceiued diuers who looking more vnto a shew of Learning then into the study of the truth haue beene too easily carried away and deceiued by them that told them of a naturall Magicke These be but the opinions of men of latter times who were heerein deceiued by Agrippa