maketh his creatures to serve our turns But this must be noted as I said before that in all these secondary causes beside their naturall work which God hath given them there is also the speciall work of God his speciall hand shewed God worketh not by second causes as Magistrates govern their Common Wealths by their inferiour officers For they so govern by them that they do nothing or very little themselves and peradventure never know what is done God governeth not the world so but in every particular work he hath his particular stroke That the thunder burneth moveth hurteth it is the generall providence of God but that it burneth or hurteth this or that man on this or that part in this or that manner it is the special providence of the same God The Lord hath shewed his speciall providence in one excellent example If the hatchet saith God fall forth of the hand of him which loppeth the tree and kill a man in the way I the Lord have killed him God also governeth the world immediately and his providence worketh without means and many things he bringeth to pass against all means which is manifest by that of Matthew Man liveth not by bread onely but by every word which proceedeth out of the mouth of God Now to come to our Prognosticatours and Moon-prophets how shall they be able to know what will come to pass hereafter For first the Heavens being onely one particular Instrument of Gods providence amongst many they cannot certainly and truly say this thing or that thing proceedeth from the Heavens Secondly they cannot determine whether God in extraordinary matters as Plague Famine Barrenness distempered Weather Earthquakes Wars c. Doth work immediately or with means if with means they cannot determine whether the Heavens or Angels or men or any other things be the means of his providence Thirdly if they were able to know what the Heaven worketh naturally yet they were never the better for God beside the power of the Heavens hath in all things his particular working providence altering and framing and bending as Wax his Instruments to his good will The third Reason the want of experience If our Prognosticators have any means to foretell things to come they have those means either without experience or with experience if they have them without experience then must thou account all which they do to be foolish Dreams and deceit For all kinde of humane Learning which is profitable and hath use in the Life of Man is taken from often observations and experience If it be said that they have their Directions in prognosticating from experience and that of all times I will convince them thus True experience of the Causes of Things is an often observing of the Effects of the same Causes with this Ground that they can proceed from no other thing The Physician saith Rheubarde doth purge Choller Well how knoweth he this he hath often tried this and that in old men young men children and hath found that in the Bodies of all Men the Cause of purging this Humour could be ascribed to nothing else Wherefore he may peremptorily conclude Rheubarde purgeth Choller Our Prognosticatours in the Heavens can have no such experience For they cannot observe often the same position of Stars in the Heaven The order and cause of the fixed Stars and Planets which we finde in the Heavens this day the next day will be changed and never the like again They will say in deed although the same position of the whole Heaven never happen yet the same Conjunctions of notable Stars the same Risings and Settings and the same Constellations of the chiefest Stars are marked often I say again that when these Eclipses and great Conjunctions happen the rest of the Stars being otherwise affected then they were before and having new Positions may either increase or diminish their Effects or else hinder them and quite take them away As we see when the Sun casting his beams into a Chamber the light of Candles and Torches and Fires do make it shine dim yet these being absent it will shine bright Again they are not able to say that Constellations which they have marked are Causes of those Effects which follow as Wars Diseases distempered Weather Earthquakes Famine c. For in those things which happen together the one is not the cause of the other When Nero played upon his Harp Rome was on fire yet Nero's playing on the Harp was no Cause of the burning of Rome Also these Effects may have other Causes in the Heaven then those which they mark and they may come immediately from God they may come onely from the will of man wherefore seeing that they cannot assure themselves that those Eclipses and Conjunctions are the Works of such Effects upon Earth and they cannot have often Observations of the course of Heaven their Rules of Predictions are feigned and supposed and not built upon true experience Let a man which knoweth not one Herb take all kindes of Herbs and put them into a great Vessel yet so that there be more of some Herbs and less of other some let him beat them all together and make a compound virtue of all their virtues Can he now tell the nature and operation of every particular Herb Can he divide and sever by any help the virtue of one Herb from another No indeed The same thing may be said of the Stars of Heaven all their Lights and all their influences as they term it are in the lower Bodies more plainly every earthly Body hath in it all the secret powers and working of every particular Star so that they make as it were a compound operation rising of all or of the most of their virtues joyned together for the Astrologers hold that although the Light may be hindred by the thickness of the Body yet the heavenly influence pierceth through all Therefore they are not able to sever and learn the nature of these Stars except they can stop the influence of what Stars they list and bring them into what compass they will Yet thus much I will grant them that they may have a little knowledge of the virtue of the Sun and Moon and some other Stars as we see those Herbs in the former composition whose virtues be the chiefest though not fully yet somewhat do represent their nature and shew themselves above the rest But what is this to the purpose If I confess the operations of the Sun and Moon If I shall grant that Saturn is in nature cold and dry Jupiter warm and moist Mars hot and dry Venus cold and moist Mercury in nature mixt the notable fixed Stars in the Zodiack to be of the nature of the Planets and to have manifest operations as the rising of the Dog to make heat and tempestuous Seas the rising of Arcturus to make rain and showres Pleiades to be of the nature of Mars and the Moon c. what will all this suffice to make a
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
that deceived souls may be reduced Poor Will it seems by his Pamphlet he was distracted when he penn'd it For he confesseth in his Epistle to All Well-willers c. that he was more perplexed and troubled at that instant of time his Treatise was penn'd then all his life So he O strange distemper and as strange a phantasie that counts the time of his penning of eleven sheets but at the rate of an instant He confesseth further ibid. that his Genius was weak and that he went or ran from house to house and made it where ever he came By which words I professe I do really suspect Will. Ramsey went about to his Brethren Astrologie-favourers to beg or borrow some Latine Greek and Hebrew but lost some of it as he went home See anon whether I speak not really true Out of all let the judicious Reader make the Crisis of the mans Cranie Collate his Epistle to the Reader with his Book and you shall see sutable fits and feits Where poor man he sinnes grievously sometimes in his raving and sometimes in his mopish melancholick fits In his raving Ira furor Inevis est Hor. he miserably fomes at the mouth with the froth and spittle of Malicious Fool Ignorant Knave Babling Priests Wretch c. some of which he drivels and slavers on M. Raunce for writing against Judiciall Astrologie the rest on the Doctour and all Ministers without distinction He is so bold a youth in his Title page as to stile himself Gent. I am informed that in comparison he is but a Boy which I should have construed Gentile-man or at least Gentle-man but that his language is the language of a Peasant or Boore unlesse the Astrologer excuse himself that he was then under the powerful influences of the Constellations Canis major minor Taurus Aries Lupus Leo Scorpius Serpens Draco c. Never any in their sober witts have accounted D. Homes ignorant or fool And of malice against Astrologers the Doctour must needs be free in that he professeth that the Astrologers never did him that he knows any personall wrong afore the penning of his Demonologie whereby to kindle any malice against them in his breast and to vent it in that Book His Treatise of Demonologie fairly testifies for him wherein he doth soberly handle the question of the unlawfulnesse of Judiciall Astrologie touching upon no mans person And there also professeth his love to the true Mathematicks even as with great delight he studied them in the Universitie And further I can assure the Reader that he calls God to witnesse that meer pressures of conscience to discharge his faithfullnesse to Christ as he is a Teacher to one of his Churches in declaring against sinne and errour for the preservation or reduction of poor souls made him write But as was the manner of the times in the reign of Arminianisme in England to question any mans learning though the ablest Scholar if he spake against their Tenets so now are the manners of Astrologers to call their betters every way by the names of fools ignorant c. if they do not sing to their tune but contrary You shall hear by and by Will. Ramsey despise Fathers School-men Councills See his book c. 2. p. 38. c. that speak the least word against Astrologie When Will. Ramsey is in his mopish fits I cannot I ingenuously confesse either gather that he sayes any thing at all to the Head he propounds or what it is he would have said For instance let the Reader consider well that head chap. 1. sect 6. p. 33. Astrologie profitable for health Nor can I reconcile Will. Ramsey with Will. Ramsey there is such contradiction in his words For page 11. line 25. me thinks saith he Doctour Homes being a wise man the phrase signifies an habituall wisedome as t is spoken without limitation and so left universall yet in the very next page but twenty three lines after he calls Doctour Homes a fool If he say the Doctour was a fool in condemning Astrologie then W. R. further like one impos contradicts himself For in his Epistle to the Reader parag the third he confesseth that of his knowledge many Discreet Gentlemen would sometimes condemn Astrologie Finally this Epistle and his whole book compared together will sufficiently argue that the man was miserably lost in his reason when he pen'd it For what are those Astrologicall predictions that D. Homes levels his Demonologie against but of such things as which either they themselves are as to us accidentall as the successe of businesses or their causes are internall as mens wills and free choise as to undertake a journey build c. or not Thus D. Homes in his very entrance upon the point of Astrology chap. 1. § 1. and § 2. And in the very next page viz. 112. he allows conjecturing and of things whereof any naturall reason can be yielded as saith he quoting and consenting with D. Willet c. there are naturall signes in the simple bodies as the heavens and air of the alteration of weather as into winds or rain c. as also in compound bodies either vegetable of seasons to set plants or trees or in humane bodies of convenient time to let blood or purge These are immediate effects in nature of the Celestiall bodies There are also mediate effects as Comets which shew siccity heat and combustion so the Crow cryes against rain because the clammy moysture of the air affects and afflicts him in the clinging of his feathers c. But the Doctour doth there deny signs of humane events So also in page 160. of his Demonologie he opens his he art wide to shew what he means by the Astrology against which he raiseth his battery of reason viz. against such an Art or Science as Astrologers would have it called that undertakes to predict and foretell what shall befall MEN and CITIES and COMMON-WEALTHS in relation to HVMANE affairs ARBITRARY actings SPONTANEOVS and voluntary transactions that depend upon the movings of mens wills To the same effect the Doctour speaks in his 113 165 167 pages of his Demonologie And therefore it is WILL. RAMSEYS ILL CUSTOME OF TELLING UNTRUTH to call it no worse though justly I might to say the Doctour or other Antagonists to Judiciall Astrologie know not or do not ponere what they mean when they speak against Judiciall Astrologie The Doctour as clearly as if written with Sun-beams doth often inculcate what he allows and what he disallows as even but now hath been plainly declared The state of the question adding oft in his Demonologie that all Naturall Predictions which the Astrologers would cram in to their Judiciall Astrologie with contradiction enough is to be called and considered in a way of Art or Science either as METEOROLOGIE or PHYSIOLOGIE or pure ASTRONOMIE according to the nature of the subject under consideration Thus you have heard the Doctour as plain as they say as a Pack-staff now
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
I might instance here Daniel Solomon and others but this is so clear that to insist longer hereon were but vain since there is no one place in the Scripture that can be shown to speak positively against Astrology or the study thereof more then to remember us not to give the glory of the Creatour to the Creature c. as in the answer to his divine proofs shall appear Wherefore then since it is warrantable and lawfull out of the Scripture to study this Art nay and as we see by experience warranted by God in the shewing of blazing Starrs to Astrologers onely not to the vulgar and proficient in other Arts to forewarn the people of the danger and punishment to come and if it were not so he might as well shew signes on earth to the illiterate by common vulgar things as in heaven to the learned Astrologer who onely can judge of the effects Wherefore then I say of necessity the Art must be allowed of by Councils being the wiser sort of people especially by the godlier sort of Councils whose acts and determinations will be grounded on piety and the Word of God and if otherwise I value not what their censure is for they are but men and guided by their own reasons and opinions are but frail subject to infirmity and errour Humanum est errare He cannot but know also that even the palpablest truths have been condemned by Councils either for some self-interest or for abuse of the thing condemned as for instance the Bacaran Councils as well as the Roman Senate hath condemned Astrologers but how not because they were Students in that heavenly Science but for trusting in Astrology and who is so superstitious may not lawfully be termed an Astrologer for Astrologers are in no sort hereof guilty the words of the Council is in the Cap. 9. of Bacaran Councils Si quis animas corpora humana fatalibus stellis credit adstringi sicut pagani Priscillianus dixerunt anathema sit Who so trusteth in the fatal necessity of the Stars as the Heathens and Priscillianists do or say let him be accurst To al which there is no Astrologer but will willingly condescend for by this is not Astrology nor Astrologers in the least condemned but the abuse of the Art to give that to it which properly belongs to God the Creatour of these heavenly bodies the decree is against those that trust in them or believe a fatal necessity not that study the knowledge of them and make a true use of them So likewise the Council or Parliament in England made a Law against those that multiplied Gold and Silver why not because they condemned that heavenly revelation or practise of the most blessed Stone of the Philosophers but they forbad the multiplication of Gold and Silver in that they thought it too great a treasure for any private subject and to prevent rebellion commotions and insurrections in the Common-wealth like wise Pilots sitting at the Stern did study to prevent the Storm which was likely otherwise to shipwrack the safety thereof So that I say then there is no Council if they have any spark of Religion Learning or Policy that will shew themselves so ridiculous as to decree any thing in the least against either Astrologers or Astrology taking it as it is in it self and not abused which is not the fault in the Art but the Artist in going beyond the Art for if under the colour of Astrology I study Necromancy is Astrology therefore to be condemned as unlawfull because together with it I study unlawfull Arts No sure since this is a thing so far different therefore it is good to put the Saddle on the right Horse And this my argument is thus confimed for that in former ages both the greatest and wisest sort of people were Practitioners and Students in Astrology as first we may see by the Egyptians amongst whom it was not lawfull for any man to take the function of Priesthood on him except he were an Astrologer nor could any be chosen King except he were of the Colledge of Priests And Rhodiginus reporteth that for the prevention of Treason there was none born within that Kingdom whose Nativity was not brought to the King to be judged on And Dion recordeth the same to be practised by Tiberius and we see in Daniel that the Monarchs of Babylon attempted nothing of importance without first asking counsel of the Chaldeans And the Kings of Lacedaemonia had none in their Councils neither were any suffered to sit but who were Astrologers and also among the Persians none was admitted to the Crown but who were excellently skilled in Astrology nay to this day there is no King but hath his Mathematician about him So then it is cleared that there is no Council but what is ignorant of Art and Religion that will condemn or decree any thing against Astrology and how it hath been esteemed amongst the wisest and greatest of the people And that ye may be the better confirmed in what hath been already said I will give the names of most of the chiefest Patriarks Fathers Kings Emperours and Philosophers according as that worthy and noble Sir Christopher Heyden sets them down at the latter end of his Book in defence of Judicial Astrology that have been Students in this noble Art ASTRONOMERS and ASTROLOGERS from ADAM 1 Adam 2 Seth 3 Enoch 4 Kenan 5 Mahalaleel 6 Jared 7 Henoch c. In all about 200. SURVEY 1. The Title of this Section doth extremely cheat the Reader whiles he believes to finde W. R. discourse following it to make it good which it doth no more do then Chalk proves Cheese to be Cheese To his vain repetition abusing the sacred Word of God in Psal 19. hath been spoken afore onely William adds a confutation of himself that all the Creation shew the handy-work of God And therefore by Williams own consequence all the World should be the proper subject but of one Discipline viz. of Astrology His BELIEF that Aquinas and Hierome is of his opinion 1. Begets in me a belief of a report that was brought to me by a godly Scholar that hath some acquaintance with some of Williams way but upon another account THAT William was helped by some of his Brethren or their Teachers in his Christian unchristian-like Astrology 2. Begets a belief in me that William cannot tell where or what either Aquinas or Hierome speaks for Judicial Astrology For W. R. affirmeth nothing quotes nothing either of the place or their words The Doctour hath not so dealt with W. R. and his Brethren 3. That William mistook his information or his informers mistook For Aquinas hath nothing at all and Hierome saith nothing for Astrology upon the Psalms But this I can assure Will. Ram. that Aquinas in his Summes hath much against Astrology And it were just to bid him and his Prompters go look it because they deal so unfairly with the Doctour and jugglingly with the Reader either
great emphasis on these places But you see here what the matter is upon true account 3. 'T is true that Fernelius saith Purae simplicisque pestilentiae causa c. i. e. The cause of the meer and simple Pestilence is the configutation of the Heavens by their vertue But withall he presently avoucheth Quae neque temporum mutatione neque ulla manifestâ qualitate sed solo eventu deprehendi potest i.e. That that efficacy of the Heavens cannot be discerned either by the change of times or by any manifest quality but meerly by the event 4. Williams quoting of Ficinus was to him to use an Astrological phrase for their use though not approved by me most unlucky of all the rest For he though professing himself a Physician doth bang Judicial Astrology all over his vast works I shall here give but a touch In his book in Plotin cap. 2. the title of the second Paragraph or Head is That for many causes the judgement concerning future things is most difficult And then begins his discourse thus Quod autem nec homo nec daemon c. that is that neither man nor devil is able by the sole inspection of the Heavens to see the lesser matters accurre among us c. which he there proves strongly by many reasons too long for me to epitomise in this intended breif Survey Now let the observant Reader judge what Will. Ram. hath got by those names he so rattled together From them all not such a word as Astrology much less Judicial Least of all any inference that if there be a consideration of the Heavens for sickness Physick c. that therefore they can tell me where is my lost Cow who was the Thief that robbed me By this my soul loathes the silly weakness of the rest in this Section and shall kick it off for naught By experience we all know any observable effect of the Moon as all men Physicians or others are often enough deceived in judging the Crisis meerly by that Planet by reason that the different natures of the Patients and various change of Windes and Weathers to which Hippocrates ascribes much c. do much alter the case Hipp. lib. 3. Aphor. 5 And Will. Ramseys notion upon Health is to me non-ens or non sense as I have touched afore For Husbandry the Clownes can tell more then the Astrologer as presently he doth intimately confess that he learned Henhouswifry of the Northern women not they from the Astrologer A very sutable observation to usher in his Fable of the Climacterical years unless he mean that which we have by experience that every seventh year a man that observes shall finde a great change in his body in regard of diet c. otherwise that Scripture assures us that every man by Gods decree hath an appointed time And for conclusion William tells us a Tale of Columbus c. which the Astronomer without Astrology can do onely if he be honest he cannot tell a Lie to get Victuals or Money But the story and the practise is tolerable enough in the opinion and practise of divers Astrologers about London c. W.R. his CHAP. II. I Am come now to Mr. Homes his second Section wherein we shall see how he vents his malice most invectively all along against Astrology thinking he bringeth the learned to condemn it but what are the learned Schoolmen or great Philosophers to me or their sayings in this matter further then they have truth and reason on their side If they follow their own opinions and conceits without sound reason and warrant I see no warrant or reason why I should regard either them their words or quoters W.R. his SECT I. Wherein is further shewn the legality of Astrology HIs first learned man then he begins with is Tostatus who he saith in his Commentary on Levit. 19. Quaest 28.29 c. hath these words the which Doctour Willet gâ—ves him viz. Of things which are as to us accidental as the success of business or their causes internal as mens will and free choice as to undertake a journey or to build or not build predictions are not onely uncertain but superstitious and the same is to be said of casting of Nativities by the conjunction of the Planets But if he had considered what reason or ground Tostatus hath for these words he had never thus laid them open and I much wonder he being a Divine he had not first himself considered and weighed the Text which that he may now do I will here set it down Regard not them that have familiar spirits neither seek after wizards to be defiled by them I am the Lord your God Levit. 19.31 Where we clearly see there is no part of the Text once in the least mentioneth or meaneth Astrology it is against the seeking after those that have familiar Spirits and Wizards W. R. his SECT II. Wherein is shewn that the Stars are Signes and Causes HE then brings Doctour Willet in these words All manner of conjecturing which saith he is meant by Astrology is not unlawfull whereof any Natural or Divine cause can be yielded as first there be Natural Signes in the Heavens and Air as of the alteration of weather of windes of rain c. This doth no whit hurt Astrology mark but the words all manner of conjecturing is not unlawfull c. and saith M. Homes see he calleth it meaning Astrology but conjecturing onely but doth M. Homes conjecture it to be no other if he do it is his ignorance But let me not forget my self and spend too much time about him It hath been already shewn that the Starrs have the applause of power on the natural things of this world as also the great Ptolomy whose word in this case I believe will be taken before Doctour Willets or M. Homes his gives his word for it besides experience also as above shewed and you know Experientia docet there is no more to be said but that Astrology is not as Doctour Willet saith unlawfnll neither doth he in any wise condemn it for in his following words he tells us There are natural Signes in the Heavens and Air which cause rain winde c. The cause of which is no other then the influence of the Starrs which if he deny all Writers on this Art are contracted as also the Scripture to boot if then this be not a strong Argument let himself judge But to clear this point more fully What saith Master Homes is the cause of Rain alteration of Air and the like If his Master Doctour Willet did not these words shew it me thinks he should not have left the Reader unsatisfied and not onely so but have proved the Starrs to have no influence thereon nor to be causes of these alterations and then his argument had been good But they are causes And first let me give you Moses judgement herein who plainly tells us The Stars are for signs and seasons Gen. 1.14 which M. Homes
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
injurious bringing of S. Austin against Astrology c. But Reader have patience ere thou judgest till I have been at the pains to transcribe the whole sixth Chapter of Aug. de Civitate Dei as near as I can to a sillable as 't is in the common English Translation for thy better assurance of the Doctours truth which is thus It often falleth out saith Austin notwithstanding that in these concurrences and unions of times Conception and Constellation the children conceived are the one a male the other a female I know two Twinnes of divers Sexes both of them alive and Iusty at this day They are as like in favour one to another as their difference of sex can permit but in their fashion and order of life so unlike that besides the actions which must of necessity distinguish between men and women he is continually in warr in the office of a Count and never cometh home she continually in her Countrey where she was born and never goeth abroad Nay which is more incredible respecting the powers of the Starrs and not the wills of God and men he is a married man and she is an holy virgin he hath many children and she was never married O but their HOROSCOPES had a great sway in all things Tush I have shewn the power of that to be just nothing already I but what soever it doth it is there in the nativity that must do it What and not in the conception wherein it is manifest that there is but one generative act concurrent For natures power is such that a woman having once conceived cannot second any conception untill she be delivered of the first And therefore it is necessary that the Twinnes conception fall both in one moment Were their divers HOROSCOPES think you the cause that in their birth he became a man-childe and she a woman Wherefore since it is no such absurdity to say that there are some Planetary influences that have effect onely upon diversity of formes in bodies as we see the alteration of the year by the Suns access and departure and divers things to decrease and increase just as the Moon doth Crabs for example and all shell-fishes besides the wonderfull course of the Sea but that the minde of man is not subject to any of these powers of the Starrs those Artists now desiring to binde our acts unto this we see them free from do shew us plainly that the effects of the Starrs have no power so much as upon our bodies For what is so pertinent unto the body as the sex thereof And yet we see that two Twinnes of divers sexes may be conceived both under one Consteilation Wherefore what FONDER AFFECTION can there be then to say That that figure of Heaven which was one in the conception of them both had not power to keep the sister from differing in sex from her brother with whom she had one Constellation and yet that that fign of Heaven which ruled at their nativity had power to make her differ so farr from him in her virgins sanctimony Thus Austin And now for shame let Will. hold his outcries against Doctour Homes for that the Doctour said Austin was against Astrology And for shame let William endeavour no more to gull his Reader with pretence that Austin is for Astrology The Battle grows hot Will. is not able to bear the Shock And if yet he or his followers have not enough of Austin let them turn to the Doctours Section of Answers to Objections and his answr to the last Objection brought out out of Austin where twelve places out of Austin are alleadged which vehemently contest against Astrology Dormonolog cap. 10. â—â—t 5. besides others in the first Section of the Doctours tenth Chapter against Astrology Now where is Williams boast and cry of victoria that Doctour Homes did falsely bring Austin against Astrology Go Will. off the Stage for shame Will. Ramsey's fourth Section hath answered so little or rather nothing worthy to be called an answer to Doctour Homes his faithfull Allegation of M. Perkins Bridges and Geree in the Doctours second Section before inserted which the Reader may now by the help of this Survey compare together and may see more if he please of M. Perkins in his Treatise of Witchcraft and of M. Geree in his Asirologico-Mastix and in him of M. Buidges all commonly to be had I say Will. Ram. hath said so little or rather nothing in form of an answer to the Doctour concerning these worthy men that I need add but very little at all Sufficit exiguo strigilatio curta caballo 1. To Melanchton the Doctour answers in his fifth Section of confutation of Objections Paragraph 2. Secondly to Will cursed comparison of Astrology and the Scriptures together by the injury done to these to shelter that from justice so oft repeated in his Lux V. we answer that a good man never wrote against the Word of God if some bad ones have since the reign of Astrology but generally all good men write against Astrology It hath been sealed to thousands of thousands by the holy Spirit of God that the sacred Scriptures are the Word of God notwithstanding the diabolical opposition of some bad men but Astrology is suspected yea and asserted by many godly men that is from by or with the Devil in its predictions or the Devil in with or by them choose you whether So Doctour Homes hath cleared it out of M. Bridges M. Perkins who asserts other learned men up to the Apostles times of the same minde and S. Austin who in his 5. Tom. C. 291. Edit Basil Frob. A.D. 1565. saith plainly that The Answers of Astrologers are from evil Spirits 3. To that William distinguisheth of M. Perkins Treatise of Astrology let M. Perkins his Treatise answer which to any that shall view it will quickly make it appear that he wholly bends himself by all manner of means to prove all Judicial Astrology to be altogether impious and unlawfull 4. For Sir Christopher Heyden's answer to M. Chambers c. it will be taken into consideration anon Had not William so crackt of it and reprinted it in this his Book now under consideration the fame thereof as great as William proclaimes to be had not made it known to the Anti-astrologer but at William's incitation it may by and by receive a due answer To Will. Ramsey's fifth Section touching M. Bridges that of the Doctours second Section before inserted is reply enough for Will. Ram. hath upon the matter said nothing to it but onely told his Reader most impudently two bouncing untruths I might but for respect to my own civility call it worse †Will. Ramsey's first Vntruth here is that Ptolomy Galen Hippocrates Mentiâ—i eft contrae mentem â— ire Aug. S. Austin and thousands more found not onely a Certainty in Astrology but concluded and agreed that it was the most benesicial Art under the Sun For it hath been written as with Sun-beams for
shall be saved saith the Scripture it is clear the Devils believe and tremble Ergo I shall conclude them not damned rare Logick indeed W. R. his SECTION III. Wherein his third Text is convinced viz. Esay 44.25 THirdly he produceth the 44. Chapter of Esay v. 25 c. I am the Lord thy Redeemer which do frustrate the signes of Wizards making the South-sayers mad foiling their wise men and making their skill foolish This is to as little purpose brought to condemn Astrology as it is weakness in him to alleadge it or affirm it How can M. Homes or any one living prove Astrology to be signified by any of these names when it is clear as abovesaid it dependeth meerly on the natural influences and effects of the Starrs which is not to foretell by the flying or voice of Birds observation of the intrails of Beasts and the like nor indeed is it properly to be termed Divination for to divine is or doth not naturally signifie the foretelling of future events by natural causes but by some divine instinct But to come to the words in the Text which he would needs inforce against Astrology the same Sir Christopher Heydon further faith upon these words That they are purposely uttercd to advance the omnipotency of God so greatly diminished by Idolatry but to imagine that God would set forth the greatness of his power by oppoposing the same against that which in it self is fruitless infirm and of no force at all were not onely against sense but in truth to frustrate the words and meaning of God himself wherefore it doth necessarily follow that so long as it pleaseth him to suffer the course of nature to proceed without interruption Astrological signes must be confessed effectual and not to be frustrated but by miracle and by his omnipotent power to which that the Starrs are subject all our Astrologers do confess and none but an Atheist will deny For as God is the Creatour of all things so is he the first cause of all causes to whom all causes are but his instruments and therefore as the instrument worketh not of it self but when it is imployed by the hand of the Artificer so the Heavens being Gods instruments do not exercise their force upon these inferiour things but as God doth use their Ministery in the Government of the world And this he saith is taught us by the Prophet Hosea as abovesaid Chap. 2.21 22. where saith he he saith not simply the heavens shall hear the earth but first I will hear the heavens to shew them the power the heavens have over the earth and that it dependeth on God In which sense the Scripture saith also God worketh all in all things and that we live move and have our being in him And therefore whether we respect the natural course of things or those accidents which happen besides the order of nature we are to acknowledge it to be the supereminent power of God as the first cause of every thing which nevertheless can be no impeachment to Astrology because God doth govern ordinately and therefore seldom perverteth or disturbeth that order whereby in his eternal providence he doth govern his Workmanship W. R. his SECT IV. Wherein he saith the Doctour fourth proof is refelled viz. Esay 47.12 13 14. FOurthly he brings the 47. of Esay 12 13 14. Stand now with thine inchantments and with the multitude of thy Sorceries Let now the Astrologers the Star-gazers the monethly Prognosticatours stand up and save thee c. Behold they shall be as stubble the fire shall burn them they shall not deliver themselves c. This very place as I would have the Reader observe is enough to confute his former injury to Astrologers in reckoning them no other then South-sayers Wizards Sorcerers and the like when he sees clearly the Lord here makes a particular distinction between the one and the other for you see Astrologers Monethly Prognosticatours Sorceries and Inchanters paicicularly named But to come now to the clearing of the Text which he thinks doth absolutely strike the fatal blow to Astrology inferring from thence that Astrology is opposite to confidence in God and that Astrologers are much of the same abomination with Inchanters and South-sayers and that they are to be derided and no wise to be trusted in c. But as I said before the wit of man is not able to answer these his vain wrests and interpretations of the Scriptures better then by that honourable Gentleman Sir Christopher Heydon I here give you as he hath it in his second Chapter in answer to M. Chamber bringing in the same place of Scripture and indeed with the same conclusions as doth M. Homes I will not deny that because God and his Prophets were not believed by the Chaldeans who reposed in their Magicians South-sayers and Mathematicians the Prophet here in a scorning Sarcasmus biddeth them save their Empire from ruine therein contemning their Power and not their Predictions and expresly noting that it shall not be in them to save themselves from the judgements to come This I do plainly acknowledge although were I disposed to stand upon all advantages with M. Chamber sith both Vatablus and M. Calvin in their Commentaries confess that word Chabar doth indifferently signifie such observers of Heaven as were Inchanters thereof I could easily avoid him as not disputing ad idem sith not Astrologers simply but such as withall joyned Magick seems here to be mentioned And it is manifest by the example of Moses and the Egyptians and of Balaam and Balack that though they were Astrologers yet they reposed their safety against God and his people onely in their Magical power by which as their Poets and others report they profess themselves able to pull the Moon and the Starrs out of Heaven and so doth Diodorus Siculus testific Lib. 2. cap. 8. that though they were cunning in Astrology yet they did onely prevent the cvils which they did fore-see by Inchantments and Charmes For in truth Astrology professeth onely to fore see natural mutations and accidents and not power to prevent and save But to return to that which he most expects I will admit as much as M. Chamber himself can desire that the Prophet here derideth the trust which was put in the skill of Astrologers which is indeed M. Homes his chief drift also now let him frame his argument and he shall never be able to bring the proposition of this Chapter which is That Christianity and Astrology cannot stand together which indeed is M. Homes his argument also concluding Astrology to be opposite to confidence in God within this conclusion For it followeth not that because upon some circumstance a thing may be derided that it is unlawfull If this were any consequence then because confidences in Princes Psal 1.16 in Riches Psal 52. in Horses and Chariots Esay 31. in Cities Jer. 5. in Physicians 2 Chron. 16. in Negotiation or Trade of Merchandise In the last verse
Providence For when God would here comfort his people against Astrologers Predictions threatning evil to them the Lord that is most wise to order his words begins with this preface Thus saith the Lord thy Redeemer and he that formed thee from the womb that maketh all things and that stretcheth forth the Heavens and spreadeth abroad the Earth Intending plainly thus much Fear not bondage under evil men and things as the Astrologers threaten for I am thy Redeemer that redeems thee from troubles in spite of all Astrology Fear not those Astrological Genethliacos that is Casters of Nativities for I formed thee from the womb Fear not their Predictions by the Starrs and Heavens for I spread and rowl them as I please Fear not their predicted evils for I make all things and spread the Earth as I please So that God pleads these of his Creation Redemption and providential preservation against the Astrologers that oppose these by raising false fears from their lying Arts in the hearts of his people The second intimation is that God doth call and can and will make those Astrologers and Diviners Lyars and mad men all their predictions shall prove but Lyes and madness and turn their pretended knowledge into foolishness Thirdly that the Lord will confirm the word of his Servants and the counsel of his Messengers that is the Prophesies of his Prophets in oppofition to all Astrologers Astrology opposeth the Word but that shall overflow it The fourth place against Astrology is Isai 47.12 13 14. It is spoken to Babylon v. 1. The words are these Stand now with thine Inchantments and with the multitude of thy Sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou maist prevail Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazers the Monethly Prognosticatours stand up and save thee from these things that shall come upon thee Behold they shall be as stubble the fire shall burn them c. We see in the general if we reade but according to the English how Astrologers under all names and titles are inveighed against by God himself and in a holy way of divine taunting of them The Original also is very full and home to the same effect the first word or name in the 13. Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders Astrologers is also by the ancient Greek Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Junius also Astrologi that is Astrologers whose business according to the Hebrew is to view and behold the Heavens for Predictions For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his prime and native signification signifies to play the Astrologer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pagnin and Schindler is the Root whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Astrologer Isai 47.13 Let not the Astrologers of Heaven c. stand up and save thee and this is the righter rendering of the word The Hebrew Doctours also expound it Astrologers R. Kimchi doth derive it from the Arabian Language in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alhabram signifies the Decision of a matter as saith he the Astrologers are so called who decide and determine things by the prescript of the Starrs And to put the matter out of doubt that the Lord means Astrologers he useth another word by which he gives them a second name to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gazers in the Starrs Astronomers look upon the Starrs to know their colour distance motion but Astrologers saith the Lord gaze in or into the Starrs that is their business is to know the influence and predictions by Starrs as they pretend The Chaldee Targum doth also so render it namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazers in or into the Starrs and their third name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders Monethly Prognosticatours Vatablus renders Those who declare what shall come to pass every several moneth The Arabian Version of this Verse renders them all three thus Let them arise and deliver thee who presage future things by the Starrs of Heaven who contemplate the Starrs and foretell thee what event shall be to thee All you see amounts to this that without fail Astrologers are here spoken against And how First as opposits to confidence in God as our Notes on the Bible affirm in these words He derideth say they their vain confidence that put their trust in any thing but in God condemning also such Sciences which serve to no use but to delude the people and to bring them from depending on God Secondly as of the same rank and much of the same abomination with Inchanters and Sorcerers Babylon useth both and as we heard afore from them that went farr in Astrology that Astrologers that usually hit any thing right cannot do it but by help from the Devil Thirdly as a thing to be derided that any man should undertake to presage good when 't is the counsel of God to bring evil upon a people Fourthly as a just thing with God to send such to their Astrologers in the day of evil of judgement on them to see if they can deliver them Fifthly as that God will the rather bring irresistible judgement on a people that besides their evils do believe Astrologers that they shall do well Sixthly that in the day of calamity especially Astrologers and those that believed them shall fall by the hottest fury of the judgement The fifth place of Scripture against Astrology is Jer. 10.2 3. Thus saith the Lord Learn not the way of the Heathen and be not dismayed at the Signes of Heaven for the Heathen are dismayed at them For the customes of the people are vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign or token doth sometimes and especially when joyned with Heaven signifies a prodigious portentous ominous sign The word is the same and the intent of the Text the same as in Isai 44.24 c. afore discussed that frustrateth the Tokens or signes of the Lyars The Geneva on our Bibles on the word Signes say thus God forbiddeth his people to give credit or fear the Constellations and Conjunctions of Starrs and Planets which have no power of themselves but are governed by him and their secret motions and influences are not known to man and therefore there can be no certain judgement thereof Deut. 18.9 And the same Geneva Notes on the word Customes say thus Meaning say they not onely the observation of the Starrs but their Laws and Ceremonies whereby they confirm their Idolatry so the Geneva Notes I quote them and others the more that ye may see not onely mine but the judgement of the generality of the godly and learned touching Astrology I add as Astrology and Idolatry are conjoyned here in the prohibition so also was it in the practise of men for they idolatrously made Gods of the Starrs as of Saturn Jupiter Mars c. as the names of our week-dayes do unhappily to this day
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
Woodcock fit for your Sprindge but to be plain with you Sir your Worship is deceived of me for I can perceive you to be an arrant Knave for your Tricks are so thin and sleight that a man of a very dim understanding may see clean through them Your Discourse is neither knit together with the Nerves of Understanding Wit Art Judgement or Discretion it hath no reality or essence in it but you huddle a company of Astronomical words together wanting both coherence method and congruity you pour out whole Dictionaries of strange words talk as though you could repeat Dutch Gallobelgicus or English Hollingshead without Book and lye as if you had held Herodotus Pen while he writ the Nine Muses To tell you true Sir I came not hither to finde out a Chain for indeed I have lost none but first to finde out then to express your Roguery therefore I think if you had been a true Wizard it were impossible I should put a Trick upon you that is so excellent at the most cousening cheating and conycatching Art of Astrology I perceive by your swearing I am very tedious to you but good Sir be patient for I have given your Tongue an uncontroulable liberty to speak in the defence of your Art that hath been so benesicial to you therefore I hope you will give me leave if not I now will be so bold as to take it to speak in the dispraise of it because it hath been so prejudicial to many If Figure-casting be an Art or Science why is it not a Liberal Science as well as all the other Or why is it not studied as freely and as lawfully as the rest but that the Professour of it is forced to flie into such by-places dark corners and Garden-allies as these If you are ashamed to shew the Reasons I will not but truly reveal them which are either because the general eye of the World may not take notice of the foolery of those people and so give them warning or that the Roguery of you that entice them may not be apparent and so you come to a deserved punishment Or that you may be thought more famous in the opinion of the ignorant who suppose that such melancholly places best suit with such as study these Arts. This may appear by the cunning Man on the Bank-side Mother Broughton in Chick-lane young Master Olive in Turnbole-street the shag-hair'd Wizard in Pepper Alley the Chirurgion with the Bagpipe Cheek Doctour Foreman at Lambeth and you here in Moor-fields and many such Impostours that like the Birds of Wonder flie the light of the City Again there is no Art or Science but the definition shews the excellency of it Grammar is the Science of speaking and writing truly the Fountain and Original of all Arts. Logick the Art of Arts the Science of Sciences that makes way for the beginning of all Methodes and an Art that by disputing findes out the Truth Rhetorick is an Art teaching to speak elegantly by Tropes and Figures Arithmatick is the Doctrine of Numbers Musick the harmonious faculty of weighing the differences of Sounds by sense and Reason Geometry the Discipline of immoveable Greatnesses and the contemplative description of Forms Astronomy a certain Law and Rule considering the Motion of superiour Bodies Philosophy the knowledge of Divine and Humane things joyned with the study of living well Physick the Art of curing and healing the sick and diseased But for your Astrology your sacred Astrology your divine Astrology I never read that any Divine Father or Preacher ever gave any commendable description of it indeed some of that wise Sect you profess your self to be of have endeavoured to illustrate and beautifie with one of whose Authority I will not allow of because Divinity the Queen and Mistress of the Arts doth deny it Therefore because there is no true description of this Art if the Students of it will think themselves beholding to me I will furnish them with one A new and true Description of ASTROLOGY AStrology is an Art whereby cunning Knaves cheat plain honest men that teacheth both the Theory and Practick of close Cousenage a Science instructing all the Students of it to lie as often as they speak and to be believed no oftner then they hold their Tongues that tells truth as often as Bawds go to Church Witches or Whores say their Prayers or never but when the English Nones and the Greek Calends meet together This is the true Description of your Art Now the virtue and power of your Art is to calculate Deaths and Nativities cast Figures finde out things that it may be were never lost gives Fools Flies to win if they can at Ordinaries and more of the like which I will not nominate because it will be troublesome to my self and tedious to your Doctourship whom I perceive to be as full of Frets as a Musician all which I will prove to be unlawfull to the disgrace of all the damnable and diabolical Students in that Art and if I do not artificially confute and confound all those that can raise a Spirit and cast a Figure and all other Mountebanks Emperick and Impostostours such as you are that pretend to do it then let them boldly and confidently say I am but a meer Fresh-man and no true Master in my Art Some Principles conducing to the perfect Science and knowledge of Astrology handle the Natures and the Parts of the Zodiack others the Qualities of the Planets some the Dimensions and abstruse significations of the Houses The Astrologers themselves divide the Zodiack into twelve Parts or Signes having every part consisting of thirty Degrees of Longitude and twelve of Latitude In these pretty Inventions they shew themselves Poets as well as Astrologers in feigning so neatly for can any of them make me beleive there are twelve Signes to be seen in Heaven as visibly as those on the Earth or that there are any such Creatures in Heaven as the crook-horn'd Ram the goring Bull the poyson-spitting Scorpion any lecherous Crab-fish unconscionable Scales roaring Lion or hot-rained Goat Can any of you make me believe there is such a Wilderness of wilde Beasts as these it may be indeed there is Virgo because she is seldome seen on the Earth but for the angry Bear snarling Dog venomous Dragon greedy Vultur hissing Snake horrible Hydra fearfull Hare or Man-loving Dolphin to be in Heauen I never will believe it howsoever I have heard a plain Countrey fellow stand in defence of it that if there were no such things in Heaven such wise men as Almanack-makers would never put them forth in Print But I will laugh at their ignorance and scoff at all weather-wise Wizards with Bion the Philosopher that held those Astronomers and Astrologers ridiculous that cannot see Fishes swim in the Sea yet affirm they have seen them in Heaven Or deride them as Diogenes did The same Philosopher hearing a Star-catcher make a long and as he thought a learned
farther from us For another Constellation in superiour parts doth vary hinder and diminish the operation of Heaven in inferiour parts the disposition of the matter But suppose the influences of Constellations may be understood yet they are not sufficiently made manifest as may appear to him that reades the many doubts that arise about Astrology concerning the Motion of the Stars the Firmament and the Planets Some grant that there is a Heaven above the Firmament some late Writers make use of and practise another Heaven the Chaldeans and Egyptians one Motion that is to say Stellarum fixarum motus triâ— plex diurnal to the Stars Ptolomy adds a second which is from the East to the West Thebit a third which is from the North to the South but they all vary about the time And wonder not if they vary about the fixt Star seeing they differ about the Motion of the Sun and the Moon for the precise knowledge of the Solar Year and it is needless to report how much they differ about the declination of the Sun Therefore why should any man believe them when their Writings and Opinions differ so far from one another for it is certain that if Astrologers be deceived but in one Degree in taking an hour they err likewise in the Division of the Houses for the Degree will change the Sign then is it necessary that their experiments are deceitfull The Chaldeans the most ancientest Astrologers differ from the opinion of the Egyptians for the Egyptians divide the Zodiack into twelve Signes but the Chaldeans into eleven Images Again some of them disagree in their Degrees some of them will have this Planet placed in this House another in the third fourth fifth or fixth Thus is there such a deadly enmity between these heavenly Doctours that like so many Masters of the noble Science of Defence they strive to break the head of each others Reputation and stand at defiance with each other For when Ptolomy hath his Jacobs Staff in his hand he thought himself as skilfull at it as Turner was at his Rapier and Dagger and was assured that Hermes Tresmegistus durst not stand up against him When Alchibicius had got hold of his Astrolabe he was as safe as Robin the Devil with his Sword and Target and durst prognosticate that neither Albumazar nor Aboazar durst challenge him When Abraham Haly or Thebit were peeping through their Prospective Glasses they did believe that neither Avenozra nor Algazel durst look them in the face Nay do but look into the humours of our Modern Calculatours and you shall finde them rail one against another as bitterly as Nash against Harvy and why is all this but because they condemn each other for lying when Heaven and Earth God and Man know that he that lyeth the seldomest doth lie very often Some of them will prognosticate that on such a day very infallibly there shall be Rain when it is a thousand pound to a Farthing token but all the People dwelling in that Meridian his Almanack was calculated for but will finde them Lyars Yet howsoever they do often miss in their Prediction when they foretell of the disposition of the weather of war of sickness of the change of Times and of Laws yet I cannot deny altogether but that futures may be seen by the Contemplation of Heaven For there is none can doubt but that God Arist lib. Metere rum de Generatione the great Architect of this visible and invisible World infused a manifold virtue and operation in the Heavens but that many of these Qualities are secret and occult the kingly Prophet David telleth us saying God numbreth the multitude of Stars Corpora inferiora subjiciuntur superiorum influentiis and imposeth severall Names unto them Therefore it is manifest that things are named according to their properties which none but he that made them can perfectly and distinctly understand Yet many Philosophers by their Speculation knew and observed the general influence of Heaven by their Motion Heat and Light which made Aristotle affirm that this Elementary World is contiguous to Heaven and that the Sun under the oblique Circle or the Zodiack causeth Generations Which is not absurd to affirm for certainly the thick and gross Bodies are governed by the thin and that the influences of the Stars do rule the differences of Bodies as in the Suns rising or setting we see the times of the year do vary and by the increase and decrease of the Moon some Creatures are augmented and diminished as Shell-fish at the wonderfull flux and reflux of the Sea But to be of the Astrologers opinion that the Stars have a power over the Will of Man I never will believe for the Mind cannot be subject to the Position of any Star nor is it at all times true that the differences of Bodies are caused by the influence of Heaven Sexus diversitas for two Twins of divers Sexes may be conceived in the same instant a Man and a Woman And though many hold that there may be a general influence into Bodies yet not into the faculties of the Soul or Minde for a corporal substance cannot cause an operation in a spiritual essence But the Reason that many Astrologers and Prognosticatours err in their opinion although there be an influence in the Stars concerning the fertility of the year of pestilence of war of thunder hail rain fair or foul weather is because they do not keep themselves within the compass of Astrology but thirsty after vain-glory go beyond their limits thinking to presage that by the Stars which possibly they cannot do Again most Astrologers informer Ages held divers opinions concerning the Principles of Astrology and they though but Pupils in this Art presume to come in with their opinions because they would be thought Masters of their Art and although oftentimes they hit upon the disposition of the weather and future things by the observation of the Heavens yet at all times concerning the disposition of the Corn especially they cannot chuse but err because the four parts of the year are so different in quality so that it is impossible but that the excess of the heat in one part of the year and the excess of cold in the other doth distemper the Soil Concerning the Predictions of Diseases they may the easiest tell for by the corruption of the Air Physick teacheth us many Infections may putrifie the Brain This onely shall suffice for Astrologers Now I will come to the Art it self whereby they can calculate Deaths and Nativities tell Fortunes either good or bad which they fetch as far as from the twelve Houses they have built in Heaven The signification of the twelve Houses of Heaven THese twelve Houses are the Tenements most commonly such Astrologers as you your self do let out to simple people whereby they purchase to themselves much Money and to their Tenants much sorrow And to tell truth these twelve Signes placed
their properties do depend so that every species hath it 's celestiall shape or figure that is sutable to it from which also proceeds a wonderful power of operating which proper gift it receives fromit's own Idea through the seminal formes of the soul of the world c. The same Agrippa in the same book cap. 13. hath these words Provenit ergo virtus primò ab Ideis c. i.e. The form therfore and virtue of things come's first from the Idea's then from the ruling and governing Intelligences then from the Aspects of the Heavens disposing and Lastly from the tempers of the Elements disposed answering the influences of the heavens by which the elements themselves are ordered or disposed These kinds of operations therefore are performed in these inferiour things by express formes and in the heavens by disposing virtues in Intelligencies by mediating rules in the originall cause by Idea's and exemplary formes all which must of necessity agree in the execution of the effect and virtue of every thing And the same Agroppa in the same Treatise lib. 2. cap. 53. whose title is That no divination without Astrology is perfect writes thus We have spoken saith Agrippa in the foregoing Chapters of diverse kinds of divinations but this is to be noted that all these require the use and rules of Astrology as a key most necessary for the knowledge of all Secrets and That all kinde of divinations whatsoever have their root and foundation in Astrology so as without it they are of little or no use Therefore whether the Physiognomists look upon the body or countenance or forehead or head or the Southsayer sercheth by Dreams or Auspicy that the judgement may be right the figure of heaven is also to be enquired into c. And in his next chapter he sheweth how Astrology concurs to help divination by lotts He that will have more of this let him read Cornelius Agrippa his occult philosophy of which we have here given you a tast by which you may evidently perceive the diabolicalness of Judiciall Astrology and the abominable meaning of Judiciall Astrologicall influencies And therfore we had little need affore to bestow the pains to answer W. Ram. about the signification of the words Augurate inchant witchcraft c. when Cornelius Agrippa one of Wil. Ram. Astrologicall tribe openly confesseth that Astrology concurs to All Divinations of what Sort soever But to go on with W. R. silly discourse at T whereas saith Wil. the Doctour asketh what is the difference of natures in Twinnes when the superiour places are proportionably bigger then the earth but sure he never read that part of Ptolomy concerning the several significato rs in Twins which is the cause of his frivolous Quirck Now Reader is this an answer to the Doctous I pray thee read afore that marked with * ⎠* where the Doctours words do fitlyer put the question that W. Ram. here reports and then judge Surely thou mayest easily conclude that as W. Ram. cause is astrologicall Inchautment so his defence is base jugling He tels us the Doctour hath not read Ptolomy and before at S he tels us that Ptolomy l. 3. cap. 7. of his Quadripartit shews us the reasons of the differences of Twins But nor here nor there doth he produce a line out of Ptolomy to convince the Doctour or to clear the mind of the Reader He tels the Doctour afore quoting the words of Keckerman and c he should have made good the matter of those quotations But W. Ram. here neither gives us the words of his quotations nor his own applications that we might have an hint to what to give an answer And therefore I must pass from this leaving onely a story with William but I think I must be fain to apply it for him One Mr. F. C. of H. in Hartford-shier a rich Gentleman and a Schollar of much reading but greatly affected with a retired life was wont to say unto me I might said he have been a Justice of Peace and have had offenders brought afore me and when I had wanted wit what to do with them I might have bound them over to the Quarter-Sessions So W. Ram. undertakes to be a judge in this great Question of Judiciall Astrology too heavy for his infant shoulders and when he finds he wants wit what to answer to many objections then he referres the Reader to Ptolomy or to Sir Christopher Heyden To that at V Will. shall answer Will. here he saith though the heavens be so swift yet in comparison of us it is not so much as an inch to ten thousand Miles and backs it with a lie apparently against sense viz. we may see saith W. R. that the Sun doth as to us move at all in two or three hours And but a little afore at F quite contrary he hath these words All that know any thing in Astrology know that four minutes of time in the Birth gives near upon a years time in directions Let them reconcile this with that who can 'T is no help for Will to talk of Quoad nos as to us when he is to answer quoad rem to the nature of the thing Romae Tybur amat vento sus Tybure Romam He shoggles in the socket of his principles when he is non-plussed with the swifnesse of the heavens then to us their motion is but slow viz. not so much as an inch to ten thousand miles which is a grosse untruth For according to our ordinary sun-dials on walls and towres the sun runnes a degree that is three thousand six hundred miles in an hour which is an inch upon the Dial. And when Ill-Will is confounded with the slowness of the motion of others of the heavens then four minutes difference of time gives near a years time in direction Which is also a gross untruth quoad veritatem rei if we speak according to the truth of the thing and not according to the Diabolicall traditions received by Judiciall Astrologers For not any of the Planets much less the fixed Starrs do finish their daily motions in four or four hundred minutes as we heard but now but in each hour conteyning sixty minutes run three thousand six hundred miles And none but the Moon wholly finisheth any other motion in a Moneth And in every minute the whole constellation of all the Starres is quite different the heavens running in their daily motion in each minute sixty miles Therefore strong must the principles of Judiciall Astrology be that lay the stress of their certainty of their Astrologicall predictions upon the Aspect of the heavens yet will now suppose at this pre sent minute prognosticate from an aspect that is passed three minutes after that is is gone ninescore miles off for W. Ram. if we follow his words takes in four minutes into one and the same consideration And who can truly tell the exact time of his Birth so near as four or fourteen minutes And though the great swiftness
of the Heavens were as Will. Ram. saith in relation to the circumference of the Heavens and not of the Earth why then doth Will. and his Fellow Astrologers consider their motion such as it is in relation to earthly Bodies here below Why do they distinguish of their Motions by minutes Do they not confess that which they cannot deny that every half yea quarter of a minute by the Conjunction of other Stars how slow soever the Ascensions of some may be there is a new specifically different beam of influence radiated upon the Earth all taking their circular turns to dart their efficacy though upon the same Centre-point if the Earth aad its Bodies were so small So that let the Heavens be never so swift their varieties of influences doth touch by turn the things below Onely here is the Knot which the Doctour put not yet solved how such suddain touches of influences coming on and going off as in a moment should make any change on the Complexions of men on Earth so as to specificate them to such a temper by proportion to the temper of the Heavens at such a minute if the temper of the Constellation of the Heavens at that minute could possibly be known To VVill. Ram. instant of seperation of the Infant from the Womb to be the Radix of the Infants Nativity we need say no more but 1. That locomotive motion is the time not in an instant Tempus est mensura motus Arist 2. That if a minute is in reason as hath been argued too short by reason of the swift motions of the Heavens to make or make known any specifical different impression upon the Infant how then shall an instant that is too small to be any part of time be long enough to be the Radix of a Prognostication from the Nativity To VVill. Ram. his I would fain know the non-moving of the fixed Stars and the Planets consiguration with them noted with X Y Z a few words will serve He needed not have been so fain to know if he had observed the Doctours Argument afore or to have put the Quere he would fain know if like an Artist he had given the Doctour a Logical distinct Answer His poor suggestion of the fixed Stars motion once round the Earth every four and twenty hours adds nothing but confusion to the solution of the Argument to Astrological Predictions and to William his own words For presently at Y he saith that the Stars we call fixed move not at all c. Surly Will. Ram. would fain tell us some News if he could but we cannot gather up any thing but Contradictions For 1. do not the Planets as well move in and together with their Spheres as well as the fixed in theirs 2. If the eighth Sphere be about seven thousand years finishing its course then of necessity so long are the Stars fixed in that Sphere finishing their course 3. That if some Planets and some fixed Stars should come into configuration in less then seven thousand years yet perpetually in every minute many other Stars successively intermingle themselves so that a distinct and certain Prognostick or experience touching humane Events cannot be gathered from any posture of the Heavens W. R. his SECT III. of CHAP. IV. Wherein the Doctour indeavours to prove Astrology of no truth or certainty as also its Rules and principles are themselves of less truth or ground nay and indeed sensless HIs third Argument against Astrology is to prove the Maximes Theorems Axiomes and Canons of the Art inconsistent with truth or foundation but first he denieth absolutely any such viz. Ground or Principles at all to be in the Rules of Astrology but with what apparent falsehood that is done shall appear to the World by these Examples following being some few Questions and Resolutions which by my own experience I can against all malicious Adversaries affirm to be most punctually true wherefore I have thought good here to divulge them to the World that such envious Carpers at this most true Art may be for ever silenced or at least that their perversness may be apparently and vulgarly known in their colours but see how in veterately they traduce it notwithstanding millions of the like Examples which they know not otherwise what to say for themselves unanimously this surpassing the natural capacities of their profound judgements when they so clearly see themselves by experience convinced they presently say It is impossible this should be true Sure this is very strange Nay I am confident this could not be done by Art this is a plain dealing with the Devil It is Witchcraft and the like simple and malicious Censures or rather Scandals hereon but to the business intended Where Will. Ram. draws three Schemes or Figures One to shew a Gentleman whether he should receive some Money from his Vncle which he expected The second to resolve a Gentlewoman that said no Astrologer would undertake to resolve an unbelieving Quaerent whether she should receive any Money from the Parliament The third to resolve an incredulous Gentlewoman also viz. Where her Husband was and when he would return And in all these Will. Ram. saith the Prognostications proved true And he brings them to confure the Doctour's third Argument For besides these all the rest in this his third Section hath no shew of an Answer and therefore not worthy the transcribing or reprinting SURVEY We will give you in Answer to this Section 1. The Doctour's third Argument word for word 2. We will shew you Will. Ram. juggling in the said Schemes or Figures 3. We will give you Proofs that under Astrology is couched the Assistance of the Devil and the Quaerents or Consultours confidence in that diabolical Art as necessarily concarring to have a true Prediction 4. The summ or main Heads of M. Perkins Resolution to the Countryman shewing the wickedness of Astrology 1. The Doctonr's third Argument The third Argument All Rules of Sciences Arts by the fundamental Position of Artists are Axiomes Maxims Theorems Canons c. that is Most worthy and most special Principles I experiments or Rules for their verity and certainty But such are not the Rules of Astrology First because of the for said various varieties and uncertainties of Stars both in their own motions and in comparison with others Secondly because no man knoweth the particular qualities or essicacies of all the Stars No Artist yet ever undertook to speak of more then the seven Planets and some few nominated Fixed Stars of some few several magmtudes leaving out millions that are neither named nor knewn Yea Thirdly thousands of Stars cannot be so much as seen a minute together as the Philosophers confess in their Discourse of Via lactea the Milkie way in the Heavens to be seen in a most starry Night especiall in Winter Fourthly because all the Stars do shine upon the Earth at once joyntly and promiscuously so that they that are under them cannot by any Rule from
night moneth year which are both measured and described by the course of the Sun and Moon and other Stars Gen. 1.14 And so the feast of the Israelites and the computation of the yeare in our Church dependeth thereupon and without them there would be great confusion both in the common wealth and Church 4. Fourthly they serve to be signs that is to foretell things to come And they are signs either of extraordinary things or things which be ordinary When they are signs of extraordinary things then there is and appeareth in them some extraordinary work of God as appeareth in these examples which follow At the suffering of Christ not onely the vail of the temple rent and the dead rose forth of their graves Matth. 27. but also the Sun was wholly eclipsed the Moon being in the full At which sight Dyonisius Areopagita a good Astronomer spake these words Either the frame of the world is destroyed or the God of nature suffereth The Prophet Ezek. cha 32. v. 78. being commanded to prophecy the destruction of Egypt he first putteth down such extraordinary signs Before the second coming of our Saviour Christ there shall be signs in the Sun and Moon and in the Stars Lastly the extraordinary going back of the Sun signified the lengthning of the life of King Ezekias Secondly the Stars are signs of generall things which happen ordinarily every year in nature among us As of 1. Approching and declining of 1. The Spring 2. Summer 3. Harvest 4. Winter 2. Ordinary weather in these quarters 3. Ebbing and flowing of the Sea 4. Seasons of 5. Plowing 6. Sowing 7. Setting 8. Planting 9. Cutting 10. Felling 11. Reaping I say generall because the particular estate and affairs of men can in no wise be fore-signified by the stars I say ordinary because the things which fall out seldome and are besides the common course of nature as plenty of all things famine plague war eversions of Kingdomes c. Do not depend upon the Stars For the confirming of this I have three reasons First in the 1. of Genesis v. 14 15. God saith that he made the lights to be signs and yet the same God in the 47. of Esay v. 13.14 saith he will destroy the signs of them which divine flatly forbidding us to use Stars as means to judge of any thing to come saving onely of those of which they are expresly made signs of God in the creation all which are put down before Secondly this is manifest by the order of the creation Gen. 1.12.14 The third day God created upon the earth hearbs and trees and the earth brought forth fruits and was fertile the fourth day God commanded lights to be made in the firmament of heaven to separate the day and the night and to be for signs and for seasons and dayes and moneths and then it was so and then God saw it was good Out of which I gather that it cannot be a sign causing famine or plenty and fertilenesse because fertility went before the creation of the host of heaven Also of warres and plagues and the particular estates of men they can be no signs because man was not yet created and yet even then they were signs Some will say they were no signs of those matters in the creation but now they may be and are No for the works which God created he now preserveth neither increasing nor diminishing any thing in them Philo Judaeus in his book de opificio mundi saith he was perswaded that God foreseeing the minds of men given to search strange matters to come did in this order create the heavens to confute and disprove their imaginations Thirdly the Heavens and Stars were made for the use of man and man is their end so that it is absurd to imagine they have any force in the affairs of man Now then Prognosticatours if they will foreshew of strange things to come they must undo the work of their Creatour and give unto it new uses otherwise they shall not be able to Prognosticate as they yearly do The providence of God is his decree by which he appointeth how every thing shall come to pass The continuall execution of this decree is ordinarily by meanes but often without meanes The means which God useth are either generall or speciall Generall are these by which he governeth all the whole world and every particular thing which concerneth this life unto this kind are referred spirituall creatures called Angels by whom the Philosophers say the heavens are governed and we see that whole Kingdomes Provinces and Citties have been kept and defended by them as also consumed and destroyed Again the starrs and heavenly bodies are used of God to govern and order things here below as it is the 19. Psal Nothing is hid from the beat of the sunne And by the Prophet Hosea the Lord speaketh thus I will hear the heavens the heavens shall hear the earth the earth shall hear the corn the corn shall hear Israel But this instrument is onely a generall instrument and hath his work in ordinary matters of nature Beside these means there be many other by which God ruleth the world In the beginning he set man over the whole world that he might have rule over fishes fouls and beasts and al things els He apointed husbands to govern their wives he set the first-born before their brethren as Cain before Abel Princes over Cities Kingdomes Common-wealths and therefore by reason of their dignity calleth them Gods There be Governours of Families Fathers over their Children Masters over their Servants Yet God hath more near care in preserving and governing his chosen as appeareth in the 43. of Esay Thus saith the Lord God that created thee O Jacob and he that formed thee O Israel fear not for I have redeemed thee I have called thee by my name thou art mine when thou passest through the waters I will be with thee and through the flouds that they do not overflow thee When thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the holy one of I srael thy Saviour This is also manifest by that Sympathy which is in the Lord when his children are afflicted as appeareth by the 11. of Zechariah He which toucheth you toucheth the appleof mine eye And in the 9. of the Acts Saul Saul why persecutest thou me that is my elect Wherefore therebe also speciall means by which he more carefully governeth the elact As be Angels whom Paul to the Hebrews calleth Ministring spirits it is certain they defend every one of the elect particularly Hitherto may be referred the preaching of the Word of God the ministring of the Sacraments All these means God's provid ence useth first that he might shew his goodnesse towards us secondly that he might be known to be the Lord over all thirdly that we might be thankfull because he not onely himself governeth us but also
of the fourth to the Galathians by these words Ye observe moneths and times and years Therefore saith he let us not observe dayes and years and moneths and times lest we hear this of the Apostles I am afraid lest I have taken labour in vain with you for he rebuketh them which say I will not go because the Moon is thus or thus moved or I will take my journey that I may have good successe because there is such a position of Stars I will not do my businesse this moneth because such a Star governeth this moneth or I will do my businesse this moneth because such a Star ruleth How then shall a man do not to break the word of God Art thou a man that desirest to lead a Christian life Then take the example of Paul Rom. 1.10 as a pattern to govern all the actions of thy life without ceasing saith he I make mention of you in my prayers beseeching that by some means one time or other I might have proserous journey by the will of God to come unto you So thou if thou hast any businesse in hand any journey to take any thing to buy or sell or any other matter never regard the constellations of Heaven commit thy self to the onely providence of God in whom thou hast thy life and motion and being who directeth all thy steps pray unto him privately with thy self to blesse thee and all thy actions that they may tend to his glory thy welfare thou shalt find that all thy enterprises will have better successe then if the whole hoast of heaven and all the Prognosticatours of England had promised never so much prosperity Now let us shew their absurd folly in Prognosticating of the state of the yeare of which their predictions are either generall for the whole yeare or speciall for every day In their generall predictions are considered either the grounds of them or the matters which they foretell Their grounds are especially two 1. The figure of the revolution of the yeare erected when the Sun entreth the first minute of Aries 2. The figure celestiall for the time of the Eclipse of the Sun and Moon for upon these twain say they dependeth the whole state of the yeare In their celestiall figures they consider the erecting of them and the finding of the Lord of the figure The erecting of the figure containeth very many absurdities 1. They follow that way which Regiomontanus did invent never as yet proved by any experience and flatly differing from those wayes which of ancient Astrologers were used and were invented by Gazulus and Campanus Nay oftentimes it maketh the Planet or fixed Star to signifie a flat contrary thing to that which these two other do 2. The casting of the heavens into twelve parts signifying twelve distinct kind of matters is ridiculous because it being imagined and void of stars can have no force Yet some will say other stars being in those places may have and signifie such or such effects I answer that if Starres of divers natures coming to such an house alwayes signifying some one kind of thing then the house must of necessity give some force unto the Planet and so it shall have not onely an augmenting but also an effectually working power which Astrologers deny and no reason can prove 3. They make the twelfth and eleventh houses being higher above the horizon then the first to be of lesse force then it and the fourth house to be of greater power then any above the Horizon not Cardivall and the end of the ninth to be more in power then the beginning of the eleventh house all which are against reason because a Planet the more perpendicular his beams are the more is his force They answer although the force of the light be greater yet the secret influence is lesse and the first house hath more forcible influence then the twelfth or eleventh If the influence be secret how can they know it again they can by no good experience shew that those houses have more influence then the rest this influence maketh against them I say they cannot prognosticate because they know not one stars virtue For whereas they say that the Sunne and Moon and Planets have most force I answer that it is by reason of their light not their influence which is small and there is far greater in the smallest fixed Stars So that the fixed Stars although they have no light or very small light perceived yet they have most influence And so these men must needs dream because they judge by wrong causes Well their figure being framed and distinguished with fair characters then go they on to find the Lord of the figure that is that Planet which hath most dignitie in the figure The dignities of the Planets are found out by these means especially 1. Houses of Planets 2. Exaltation 3. Triplicity 4. Terms 5. Stars 6. Houses 7. Freenesse from Combustion 8. Directions 9. Velocity of course 10. Sazimi 11. Some aspects of other Planets These toyes be so foolish that a reasonable man would not vouchsafe to refute them yet a word or twain If the houses of the Planets shall be battered and puld down all the rest of their worship and dignity will lye in the dust Aries and Scorpius are appointed the houses of Mars Taurus and Libra the houses of Venus Gemini and Virgo the houses of Mercury Cancer the house of the Moon Leo the house of the Sunne Sagittarius and Pisces the houses of Jupiter Aquarius and Capricornus the houses of Saturn What reason do they give of this Leo and Cancer say they are the houses of the Sun and Moon because they resemble the nature of these Planets and because they come most near our heads such reason they give of the rest What feeble grounds are these As in the North part of the World Cancer and Leo resemble the nature of the Sunne so in the South part in the contrary Climats Capricornus and Aquarius do resemble their natures Also in every countrey some divers signs be either verticall or else come near the top of the countrey and so all signs shall be the houses of the Sun and Moon Now then the Sun being displaced I cannot find how the rest of the Planets can keep their hold To go further the exaltations of Planets in like manner are the very dreams They suppose Exaltations be those degrees in which the Planets were in the beginning of the world But why should those places give more force then any other And if they could give more force yet they have falsly assigned them For the Sun was not in Aries when it was created of God but was placed in Libra which I prove by this reason God created Man and Beast in perfect age giving unto them all kinds of fruits being then ripe so that in the beginning was the time of the year which we call Harvest Now because God never afterward changed the Seasons and we find that
Small love amongst Kinsfolks 11 Much unlawfull Lust this year and secret Fornication 12 Some Ecclesiastical Person shall be in trouble and some Nobleman shall die this is ever at one place or other 13 Many ship-wrecks and other stirs on the Seas 14 Many shall addict themselves to the study of Necromancy Thus far M. Perkins SECT IV. of CHAP. IV. Wherein the Doctour thinketh the ground of the Art wholly shaken and overthrown by affirming it meerly imaginary viz. the ninth and tenth Sphere and in them the Zodiack therein proveth and sheweth his own ignor ance the more apparently manifest BUt what doth this so phistical Cavil avail him to the subversion of the verity or certainty of Astrology when the motions and Effects of the stars are known but even as well may he condemn the Rules and Precepts of all Arts which are also gathered by experience and Reason as Astrology because the signes of the Zodiack are devised by men but the reason they attribute these Names as Aries Taurus Gemini and the like to the Constellations of the Heaven is by reason of their forms and particular virtues expressed under these figures for Ptolomy hath delivered the nature of the particular stars in them by themselves as also their particular Complexions and efficacies as also the Houses exaltations triplicities terms and faces and other Dignities of the signes as they follow the nature of the Planets and since these are known to what end are all these his Cavils whether there be a ninth or tenth Sphere for let there be none at all as he saith nor any think called a Zodiack as he would fain perswade the World yet since clear experience and practice evinceth him as also demonstration that there are such Constellations call them what you will his sophistical weak Argument will no wise serve his turn for I may as well deny there is a Dog a Bear both lesser and bigger a Swan a Crown a Waggoner and the like as he denieth there is not a Bull a Ram or a Lion in the Heavens when it is not desired literally by any Astrologer to be understood * ⎠* that not proved SURVEY First that men may see whether Will. Ram. hath not been impertinent in his Answer we will insert the Doctours third Argument The fourth and last Argument saith the Doctour against Astrology that I shall urge passing by innumerable others is that a main part of the Basis and bottome on which Astrologers build the structure of their Art of Prediction is but meet imagination for there is no such thing as the tenth or ninth Sphere and therefore the Zodiack placed by Astrologers in them is but a dreamed Fiction Yea and one of the quondam great Astrologers M. P. will dare to say that the twelve Signes bounded as they suppose within the dimensions of such a thing as a Zodiack namely the signes of Aries Taurus Gemini c. that is a Ram a Bull c. feigned to have power over the twelve parts of Man's Body are onely twelve imaginary Signes for in the Heavens saith he there is no such matter as a Ram a Bull c. And how saith he can it stand with reason that in a Firmament feigned by Poets and Philosophers a forged Sign which indeed is nothing should have any power and operation in the Bodies of men Again the very order of Government of these Signes in Man's body is found and without shew of reason for according to this Platform when the Moon cometh into the first Sign Aries she ruleth in the head and when she cometh into the second Sign Taurus she ruleth in the Neck and so descends down from part to part ruling two in some three dayes c. Where observe saith he that the Moon is made to rule in the cold and moist parts when she is in the hot and dry Signes whereas in reason a more consonant order were this that when the Moon were in hot and dry Signes as in Aries Leo and Sagittarius she should rule in hot and dry parts of the body and when she is in cold and moist Signes she should rule in the cold and moist parts of the Body and so still govern those parts which in temperature come nearest to the Signes wherein the Moon is Beside this some learned Physicians have upon experience confessed that the observation of the Sign is nothing material and that there is no danger in it for gelding of Cattell or letting of bloud And the vanity of the old conceit and imagination of them that have put much in the Signes appears in the common practice of men who commonly upon Stevens day use to let bloud be the Sign where it will The truth is saith he the Sign in its own nature is neither way available being but a phantasie grounded upon supposed premises and therefore ought to be rejected as meer Vanity Thus far he Now let me add some particulars suiting to what he hath said to illustrate the same and so I shall not onely confirm him but also what I affirmed my self in the beginning of this Argument First touching those feigned Firmaments or Heavens called the ninth and tenth Heavens besides that the ancient famous Astronomers Plato Aristotle Hipparchus and many others knew no such thing sense also doth evince that we can be sure of no more but eight For we see distinctly the seven Planets Sun Moon c. and their several motions in twenty four hours c. And we can perceive the eighth Heaven of the fixed stars known by their twinkling to move in one motion round the Earth in 24. hours because we can see the heels of the lesser Northern Bear adjacent to the North Pole to be downward towards the Earth in the Evening and to be upward in the Morning But we have no sure ground to conclude that there are more Heavens either the Chrystall Ninth or the first moving Tenth The grand reason brought to prove them from the two other motions of the eighth Heaven of fixed stars beside that from East to West in twenty four hours as that the eighth Heaven of fixed stars moves from West to East coming to be in the same posture as when they began that motion by the end of forty nine thousand years and that the same eighth Heaven hath another motion from South to North and thence to South again which process and recess is a finishing seven thousand years and therefore that that motion of the eighth Heaven from East to West in 24. hours must needs be violent as forced from some tenth Heaven naturally so moving and that from West to East in forty nine thousand years must be also violent as forced from some ninth Heaven naturally so moving and the last motion of the eighth Heaven viz. From South to North and back again in seven thousand years to be the natural peculiar innate motion of that eighth Heaven seeing that as they forme the Argument one simple single moveable
body can have but one natural motion I say this Argument doth not evince my reason in the least to believe the existence and being of the ninth and tenth Heaven for God that by his Word at the beginning said to the Earth Stand thou still and to the Sea Move thou continually with severall motions as of flowing and reflowing twice every twenty four hours and they obey his voice to this day the same God commanding the eighth Heaven to run from East to West every twenty four hours and withall to linger and slinck back every day a little from West to East as suppose with the Astronomer as much as comes to one Degree or sixty miles in an hundred years which is about three quarters of a mile in one year and half a quarter and also to roul forward from South to North and back again from North to South so gradually till in seven hundred years it is as it was cannot chuse but obey the voice of God and so move without ceasing And to throw away Traditions in Philosophy as well as in Divinity 't is a readier way and surer to say God commanded the Heavens so to move at first Creation and they obey then to say Primus motor God moves the Angels or Intelligences they move a tenth Heaven and a tenth Heaven moves the other Heavens And to the clause of one natural body we say that there is hardly any natural motion without some violent as the Philosophers calls violent for if Fire ascends no more of the flame ascends in a pure natural motion but that which ascends in the Mathematical indivisible Line in the point of the Pyramis pointing at the Centre-point of the Earth to its correspondent point in the Sphere of the lowest Heaven Indeed if the Pyramical form of the flame were turned upside down then all the flakes of flame might seem to take their natural order proportionable from one Centre-point in the Earth to their several correspondent points in the Sphere of the lowest Heaven So of any heavy Body Stone or Bowl c. falling down from some high places to the Earth no more of it moves naturally then the very middle of it tending downward in a Mathematical strait Line to the Centre-point of the Earth the corners of such a stone or the circumference of that Bowl falling not with the like natural motion because there is but one universal Centre-point in the middle of the Earth to answer to all downward motions which is the Physical demonstrative reason why naturally the Earth is round the heavy parts more pressing to the general Centre-point the lighter lesser So the Water in its motion in a River it naturally tends downward yet desires not to be so low as the Centre of the Earth and the mean while it tends progreffively forward and in this progressive motion no more is precisely natural but what proceeds in a strait Line for the Water hath no minde of it self to go out of its Line that being out of its way and besides its design So that either we must say one man may have many natural motions or we must no more feign more Heavens then eight to move the rest in their several motions then we dare feign more Elements then four to manage the several motions that are in each one of them Secondly touching the imaginary Sphere the Zodiack this must needs be an infallible Conclusion so far as the Heaven or Firmament of the Zodiack is feigned so far of necessity must the Zodiack supposed in that Heaven or Firmament be a meer feigned thing We heard afore that most learned Philosopher and Astronomer Keckerman lay it down for a sure Rule that Astronomers may make and use Hypotheses that is Suppositions but Astrologers may not But the ninth or tenth Sphere or Heaven are feigned therefore the Zodiack imagined in them is also seigned 'T is worth the while to hear Alsted which is to our purpose what he saith concerning the Zodiack the Zodiack saith he of the first Mover that is the tenth Heaven is imaginary of the eighth Sphere real The imaginary is primarily and originally in the Mover or tenth Heaven in the inferiour Spheres it is secondarily conceited The Real changeth its situation the imaginary doth not The signes also of the real Zodiack are wonderfull unequal but in the imaginary equal In Accounts the imaginary Zodiack is more commodious but not so in Predictions Thus you see how much fiction there is about the Zodiack and more honour ascribed to the feigned then to the real Thirdly touching the twelve imaginary Signes there is no such formes of stars as of themselves seem such Compare Taurus and Aries and Aries lying under Balaena Tradition and Globes tell us such things but the stars of themselves could never make us so imagine See the Celestial Globe Fourthly touching the disorderly placing of the hot dry Signes in parts that are not hot and dry Nore that Alsted a learned Philosopher and was also an Astrologer at least in opinion affirms in his System or Treatise of Astrology that the twelve Signes are divided into four Trigonos that is Ternions or Three In primo trigono sunt signaignea videlicet Aries Leo Sagittarius In his dominantur calor siccitas quae dominantur cholerae sapori amaro that is In the first Ternion are the fiery Signes Aries the Ram Leo the Lion and Sagittarius the Archer In these Signes are predominant heat and driness which have dominion and rule over Choller and bitterness so Alsted Vranosc Par. 4. Cap. 4. Now that these Signes are thus affigned to have dominion Aries on the head and Leo on the heart and Sagittarius on the Reins and Loyns your Astrologers shew you in your ordinary and common Almanacks But your Philosophers and Physicians will assure us upon strong reason that a man hath the coldest Brain and moistest Heart and humid'st Reins Fifthly touching the imagined Signes and their supposed dominion over the parts of Man's Body this would be taken into consideration that the Traditions about them is such a Fiction in the eyes of some Astrologers that some of them omit them in their Almanacks others expresly deride them So that which goes under the name of Master Pond Should I but dare to omit the Anatomy Which long enough hath gull'd my Countrey Friend He with contempt would straight refuse to buy This Book and 't is no Almanack contend Ask him its use hee 'll say he cannot tell No more can I yet since he love'st so well I le let it stand because my Book shall sell And for my part I have of purpose tried the experiment of letting Bloud in that part where the Sign hath been as the Almanacks prescribe with good success Thus the Doctour which Will. Ram. hath in no measure answered neither in quantity nor quality either to M. Perkins or Alsted nor to the Doctour Will Ram. saith Let there be no ninth or tenth
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