Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	heaven_n	life_n	lord_n	3,874	5	3.5801	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92028	Judiciall astrologie, judicially condemned. Upon a survey and examination of Sr. Christopher Heydons apology for it, in answer to Mr. Chambers. And of Will. Ramsey's morologie in his pretended reply (called Lux veritatis) to Doctour Nathanael Homes his Demonologie. Together with the testimonies of Mr. W. Perkins Resolution to the countrey-man; Mr. John Miltons Figure-caster; and Dr. Homes his demonologie, all here exhibited against it, seconded and backed by 1. evident Scripture. 2. Apparent reason. 3. Authority of councils. 4. Justice of laws. 5. Arguments of fathers, school-men, and modern learned men. 6. Concessions of Ptolomy, &c. friends of astrology. 7. And the wicked practises of astrologers themselves.	Rowland, William.	1651 (1651)	Wing R2074; Thomason E1239_1; ESTC R210446	216,516	320

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

speaking those words as 't is clear in the said place there is no mention of Manichees or of adoration of Starrs the Question is whether Austin did not seriously and positively speak those words which is the intent of Doctour Homes viz. That Astrological predicting or foretelling of events from the Births of men is a great errour and madness And whether it be not now under consideration that Austin all along his Works was of the same minde and that justly against Judicial Astrology be it but as Ptolomy sets it forth wherein he affirmes for it which is bad enough and too bad And particularly for Austin against Faustus William R. doth most abominably abuse him For in his fifth Booth cap. 4. or 20. Book cap. 6. Austin hath not one word of his being a Manichee or of his Conversion or non-conversion or of the occasion of those words So all Will. Ram. quotations of Aug. de Civitate Dei to make the Reader that hath not Austin to believe the contrary doth but justly lay open Will. Ram. juggling the shame of Astrology and the glory of Truth Will. Ram. quotation of that fifth Book of Aug. de Civitate Dei cap. 1. shall be judge and I will give it you according to the English Translation of Aug. de Civitate Dei commonly to be had that the Reader may see if he please whether I deal truly with him or no To omit Austin's Preamble he fals upon the question word for word thus The God of Heaven by his onely providence disposeth of the Kingdoms of the earth which if any man will say is swayed by fate and mean by that fate the will of God he may hold his opinion still but yet he must a mend his speech for why did he not learn this of him that taught him what fate was The ordinary custome of this hath made men imagine fate to be A POVVER OF THE STARS so or so placed in Nativities or conceptions which some do separate from the determination of God and other some do affirm to depend wholly thereupon But those that hold that the Starrs do manage our actions or our passions good or ill without Gods appointment are to be silenced and not to be heard be they of the true Religion or be they bond slaves to idolatry of what sort soever for what doth this opinion but flatly exclude all Deity Against this opinion we profess not any disputation but onely against those that calumniate Christian Religion in defence of their imaginary gods As for those that make these operations of the stars in good or bad to depend upon Gods will if they say they have this power given them from him to use according to their own wills they do Heaven much wrong in imagining that any wicked acts or in juries are decreed in so glorious a Senate and such as if any earthly City had but instituted the whole generation of man would have conspired the subversion of it And what part hath God left him in this disposing of humane affairs if they be swayed by a necessicy from the Starrs whereas he is the Lord of men and Starrs If they do not say that the Starrs are causes of these wicked acts through a power that God hath given them but that they effect them by his express command is this fit to be imagined for true of God that is unworthy to be held true of the Starrs But if the Starrs be said to po tend this onely and not to procure it and that their positions be but Signes not Causes of such effects for so hold many great Scholars though the Astrologians use not to say Mars in such a House SIGNIFIETH this or that no but MAKETH the childe born a Homicide to grant them this Errour of speech which they wust learn to reform of the Philosophers in all their presages derived from the Stars positions how cometh it to pass that they could never shew the reason of that diversity of life actions fortune profession art honour and such humane accidents that hath befallen TVVINNES Nor of such a great difference both in those aforesaid courses and in their death that in this case many strangers have come nearer them in their courses of life then the one hath done to the other be notwithstanding born both within a little space of time the one of the other and conceived both in one instant and from one act of generation Thus Austin in VVill. Ram. quoted place to a word Now let the Reader having all Austin's words in this Chapter at once before his eye judge whether he be not absolutely against all judicial Astrology disputing against it as the Analysis and method of the Chapter plainly manifests in a way of Dilemma's under all divisions distinctions and notions and because not to be admitted in this or that or t'other way c. therefore not to be admitted at all And comes up close against Judicial Astrology to explain he means that by the instance of Twinnes the same in conception and birth yet exceeding different in life and death But let me not forget one passage wherein VVill. Ram. doth extremely abule Austin and the Reader and it is that noted with *** in his third Section aforesaid here now under the hammer the right reading of which words are those words noted by us with † so that contrary to VVill. Ram. report and falsification Austin is far from encouraging Astrolgers to continue in their opinions Austin saith onely that if any man means by fate the will of God that swayeth all things he may hold this his opinion speaking in the singular number but yet he must mend his phrase of speech So that Austin doth not mention Astrologers or if he meant them yet doth he not say they may hold their opinions in the Plural Number much less their Astrological opinions Then Austin would be heautontimoroumenos a fighter against himself a self-vexer But for all this VVill. Ram. will not leave Austin so nor will I the while leave him For all that Austin hath said de Civitate Dei lib. 5. cap. 1. and his prosecuting his great argum ent from Twinnes ibid. cap. 2. cap. 3. cap. 4. and the head and summ of his fifth Chapter is How the Mathematicians may be convicted of PROFESSING VANITR and therefore farr from concurring with Astrologers as Will. Ram. would make us believe in his marginal note yet Will. Ram. hopes to collect out of Austin's sixth Chapter of the same Book something to favour Astrology Non usque quaque absurdè dici possit saith William picking a Daisie here and there and then stripping off the leaves of grass about it I mean his ill translating Where we see saith Will. Ram. nothing is exempted from subjection to the Starrs that is bodily but onely our spiritual part c. and so William goes on concluding this his third Section with a mighty outcry against the Doctour for as William saith his false and