yet let it not be that the Reader forget what Doctour Homes urged from that place now the Copy of it is afore presented to his eye viz. Authours of late times commonly use the word to express Divination in general But to come closer to the word learned Arias Montanus doth as well as I derive our word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time yea so doth R. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 same word in substance and descent of whose signifying Astrology ye heard afore abundantly So the Doctour To all which Will. saith upon the matter nothing nor hath he or his Sir Christopher clawd off as we say what was discussed on Deut. 18.10 to which the Doctour referred us to better understand this If the Hebrew word is derived of Time then in its native signification it doth more then barely signifie Divination in general it specially relates to Astrology that undertakes to predict touching humane affairs by or from the times or turnings of the Heavens And seeing William is so peremptory he shall now have the proper idiom of the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isay 2.6 whose speciall signification is by experience and inquisition to ominate and fore-tell which is the character of the pretended skill of Astrology And Williams brave reason is a weak reason that ponderating Translatours should use words for brevity of oration T is true indeed that it is their wisedome as farre as the word will bear to give the most comprchensive signification because the mind of the holy spirit is such But every generall comprehends the particulars as he that saith William Ramsey to be an animal saith true he that saith he is an ignorant man c. saith he is an animal ergo he that saith he is an ignorant man saith true This is better logick then Williams endeavour to make the Scriptures opposite to themselves Where the word saith He that believeth shall be saved the circumstances of the place shew the meaning to be of justifying faith in Christ whose property is saith the Apostle to work by love But by the Devils believing Saint James plainly signifies such a faith as works not by love And therefore if Williams or any mans faith hath no love it is no better then the Devils faith That 's true Logick and according to the mind of S. James Beside all this note that W. R. saith nothing to the Doctours reason from the word EAST proving thereby Chaldeans or Astrologers to be there meant We add here nothing touching the aptnesse of the word Sooth-saying to signifie Astrologicall predicting because before discussed To W. R. his third Section touching Isay 44.25 and in it to Sir Christoph reason I will say nothing because the Doctours exercitation upon the words set down afore in his Demonologie stands still as a wall of Brasse William hath onely alleadged a fragment of the text and in a different Translation from the Doctour and our best translation And Sir Chr. reason viz. that Astrologicall signes must be confessed effectuall and not to be frustrated but by miracle c. is a most unwarrantable speech contradicted by many friends to Astrology and by Will. Ram. himself in severall expressions in his Epistle to the Reader Therefore I have nothing to do here but to passe hence to the fourth Section of Will. Ramsey on Isay 47.12 13 14. In answer to which if the Reader will be pleased but to turn back and read the Doctours short discourse upon that 47 of Isay he will find that there is little need I should speak much to Will and Sir Chr. words here Briefly therefore 1. William here confesseth that the Lord here with particular distinction names Astrologers Starre-Gazers and Monethly Prognosticatours whereby he gives faire way that this Text may have its full blow at the head of Astrology 2. That Will. doth think that in the judgement of some this text may seem to give a fatall blow to Astrology yet saith never a word himself to stave it off 3. He calls in Sir Christopher to speak for him in whose words there are severall great mistakes For 1. Vatablus hath nothing at all in his Commentary on that 47. of Isay 12 13 14. touching Chabar 2. Sir Christopher urging of Chabar and Calvin is against himself and his cause For Chabar is in the 12. verse to signifie enchantments and therefore by Sir Christophers argument there also Astrology is forbidden as well as v. 13. and so also contrary to W. R. struggle enchantment goes along with Astrology 3. In that criticisme on Chabar Calvin is greatly against Sir Christophers Astrology Calvin on verse 13. STENT NVNC Hîc perspicimus quos potissimùm consiliarios intelligat Propheta nempe divinatores illos qui vano scientiae nomine sese populo venditabant quasi futura omnia tenerent ex ASTRORVM CONSPECTV Sed de JVDICIARIA ISTA ASTROLOGIA ejus VANITATE priùs diximus Si quis objiciat istorum non fuisse pericula cula quae impendebant amoliri respondeo horum monitu idfacturos fuisse Babylonios si cladem praevidissent Cùm non praeviderint sequitur VANISSIMAM ipsorum esse APIEM Frustà verò nonnulli obtendunt inscitiamartis non artem ipsam exagitari à prophetâ Alloquitur enim Chaldaeos à quibus haec soientia profecta est Sulsè autem dicit coclos ab ipsis sociari quia perinde proferunt sua decreta ac si stellarum colligatione complexu constrictum tenerent humanum genus Quanquam si quis malit incant ores vertere sensus non male verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrunque significat Etsi verò Astrorum ordinem speculari per se malum non est longius quam liceat prorumpere dicit propheta qui obscuros rerum event us inde colligunt ac videtur obliquè speculatores istos opponere prophetis quo magis detestabiles reddat quia divinas omnes praedictiones extinguant c. So that by this of Calvin touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 William and Sir Christopher are shot with their own Bowe Wherein Calvin doth declare that this place doth not onely condemn Judiciall Astrology as opposite to confidence in God but also as opposite to divine prophecying as being an Art of very vanity in it self As an are that would pretend by the stars to know future events yet could not fore know to fore-admonish of the judgements that were coming And that the Prophet doth not reprove onely the ignorance of the art as some would pretend but the Art of Astrology it self in that the Prophet speaks to the Chaldeans from whom this Science sprung As a presumptuous art that would bear men in hand as if they held all man-kind by the colligation and complex of stars c. As likewise the Doctour before shewed that a many evils in all Judiciary Astrology are here forbidden So that if disobedience to Gods word and Christianity cannot stand together then Judiciall Astrology and
he should be so clamoured by him to run to fee in comparison a NOTHING Whether I speak truly let the sequell prove And had it not been to tell the Reader so especially young men in danger to be led away with Astrologicall impostures I should never accounted VVill. Ramsey worthy any thing that might be called a Reply Survey or c. And therefore I was loath Doctour Homes should so much disgrace himself and credit VVill. Ramsey as to have his name in print to any paper to him For 't is wittily observed by the Heathen Ovid. l. 13. Fab. 1 that it was too much honour to Vlysses being a Coward that he might contend but in words with gallant valiant Ajax for the Armour of Achilles Galenum non parùm errasse puto qui Thessalū dum nomen ejus proterit Aliquem esse docuerit cujus rationem haberet Cardan de vita propria cap. 16. And it was the judgement of the great CARDANVS one of VVilliam's profession both wayes that famous GALEN VVilliam's Master did much erre in so often mentioning in his writings his frivolous Antagonist Thessalus for by that saith Cardanus Galen did teach men to think that Thessalus was some body and at all regarded by Galen Let not VVilliam or his adherents puff at this as if but flourishes but attend the short Surveyes of his chapters and sections and then see whether reason can cry him up for wit honesty or learning The Survey of Will. Ramsey's 1. Section of his 1. Chapter The Definition of Astrology W. R. his 1. Section THat the Reader may the better judge of the controversie between Doctour Homes and my self I think best here before I enter upon any part of his discourse to set down what this art of Judiciall Astrology is which I undertake to defend Ptolomy lib. 1. cap. 1. Of his Quadripartite defines it thus Astrology is that art joyning it with Astronomy as making no difference between them though M. Homes and other adversaries thereunto do which teacheth by the motions Configurations and Influences of the Signs Stars and Celestiall Planets to judge and prognosticate of the naturall effects and mutations to come in the Elements and inferiour and Elementary bodies And who so takes Astrologie to be any other thing is altogether ignorant of the Art or guilty of inveterate malice in traducing so noble and admirable a science esteemed and allowed of in all ages and that in great reverence and honour as well as the Students thereof as in its due place shall be made to appear by the chiefest and noblest of the people Though Doctour Homes would fain persuade the vulgar and ignorant sort of people that it is a Doctrine of Devils and unlawfull which shall in its due place be made to appear as also the rest of his weak arguments and cavils that they are meerly malicious ignorant weak and inconsistent with reason or the thing in question which that he may not be ignorant of as also for the better understanding of the Reader I do here more plainly rehearse by way of Quere viz. First whether Astrology or foretelling or Prognosticating by the Stars be a lawfull Art free from all Diabolicall practises and devices Secondly Whether Astrology may not lawfully be studied and practised by the best of Gods people without offence in the least either to the law of God or man if they concurre with the rules of the Scripture which is the full matter in controversie and to be in this following discourse discussed handled and cleared and if so then certainly the malicious ignorant condemners of this Noble and most profitable Art studied by mortals as in its due place shall appear ought to be severely punished and that with exemplary infliction that posterity may take warning how they condemn what they are ignorant of and likewise be encouraged to apply their minds to the contemplation and knowledge of all Arts and Sciences especially this most heavenly and divine study of Astrology or the language of the Stars Now you have heard the distinction of Astrology the subject intended by it you may not onely see the causes which concurre to the constitution of the nature of the Art but also the finall cause whereunto all the precepts of the Art are to be referred seeing then the knowledge of the effects of the Stars in the Elements and their bodies dependeth of the motions Configurations and Influences of the Celestiall bodies Astronomy or Astrology for by the learned there is made no distinction between them as severall Arts but generally conclude them as indeed they are one and the same Art is divided into two parts the first speculative or theoricall which consisteth in the knowledge of the heavenly motions the other part is that which consisteth in the effects and properties of the former motions and without this viz. Astrology the other is meerly vain and of no use or to none or little purpose the former viz. Astronomy furnisheth the Astrologer with matter and stuff wherein to exercise himself the other viz. Astrologie disposeth the matter and accordingly judgeth as the case doth require and therefore to be esteemed the more noble part of this Science Thus VV. Ramsey SURVEY Behold here VV. R. at the very first begins his Pamphlet with 3 gross UNTRUTHS For If Will. Ramsey begins with 3. great untruths in his entrance how shal we believe him in the rest of his Pamphlet◠1. there is no such definition as he affirms nor any thing in form of a definition in relation to Astrologie in that place of Ptolomy as his eyes can witness who of purpose read the Preface and first Chapter once and again in two severall Editions 2. Ptolomy doth there contrary to VVilliam Ramsey's assertion put a wide difference between Astronomy and Astrologie For he begins that his Book thus There are two things O Syrus speciall and most chief by which are made Astrological Predictions ONE which is first in order and power whereby we apprehend at all times the motions of the Sun and Moon and other Starrs and their postures amongst themselves or towards the Earth The OTHER is that whereby we consider by the natural qualities of the Starrs the changes that are wrought in Bodies that are congruous to those postures And of these doctrines the FORMER hath its proper Art albeit the end of the SECOND be not added unto it c. In which words most evidently Ptolomy distinguisheth Astronomy from Astrologie of the nearest kinde viz. Natural in so much that he saith Astronomy is a perfect Art without that Astrologie Yea and as it follows there we have this into the bargain that Ptolomy doth sundry wayes and with severall reasons in that Treatise shew the uncertainty and imperfection of Astrologie but cries up the certainty and perfection of Astronomy 3. The Learned contrary to VV. R. false assertion do make a distinction between Astronomy and Judiciall Astrology as severall Arts. For
they thus distinguish OURANOSCOPIE or URANOLOGIE or OURANOGRAPHIE the genus is either Astronomy or Astrology Alsted Eneycl l. 11. p. 1. c. 1. p. 4. c. 1. the species Astronomy is concerning the motion and measure of the Stars Astrologie handles of the effects of the Stars called also Prognosticall or Judiciall Astrologie Adde to these three untruths the impertinencies or equivocations of W. R. in this his 1. Section who having defined Naturall Astrology he puts quercs of the lawfull study of and Prognosticating by Astrologie By which if means Naturall he is extremely impertinent For the Doctour allows it as I have shewed onely he would have it called by another name as a part of another Science If he means Judiciall then he plainly equivocates defining one kind but prosecutes another Lastly VV. R. is what he was at first an avoucher of untruths so he began and so he concludes the Section saying That Astronomy is meerly vain and of no use without Astrologie Which is most false as his own Ptolomy witnessed afore and renowned Keckerman is his second who wrote a famous System of Astronomy declaring the excellent use thereof without handling of any Astrologie at all which Astronomy for me to commend here by the enumeration of its excellencies in particular were to carry water to the sea or hold a candle to the Sun I therefore leave all pure Astronomers Chronologers Geographers Navigatours c. to decry the false Assertion of VV. R. W. R. his SECT II. In answer to some cavils of M. Homes his wherein he denyeth Astrology to be warranted by Scripture proved to be erroneous and false Having thus painted forth the matter and form of the thing intended to be insisted on I come now to shew you what M. Homes his utmost power and malice against it is and first his blind zeal begins to shew it self in persuading the Reader it is condemned by the Scripture and no wise thereby tolerated his words are It is no where allowed in the Scripture under the notion of Astrology but every where spoken against as we shall see afterward and all that he can shew us and make us see is but six places of Scripture which is far from being worthy of the Title of a generall condemnation when there is none but knows the extent of the Scripture to consist of many half dozen Chapters nay of Books Ergo not every where condemned and those places neither but imagined by him to condemn Astrology when indeed they serve no whit at all for his purpose as in its due place shall be made appear But by the way is it every where condemned doth not the King and Prophet David say The heavens declare the glory of God Psal 19.1 and in another place The language of the stars which is the signification of the word Astrology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the language of the stars and is it not allowed any where in Scripture under the notion of Astrology Is heard over all the earth or the uttermost parts thereof Psal 19.3 as if he had said there is no part free from the power of their influences for their power hath a generall extent over all Nations Kingdoms Countreys Provinces and Languages I pray who can restrain the sweet influences of the Pleiades Job 38.31 And did not the stars in their courses fight against Sisera Judg. 5.20 One of these places had been enough to have convinced him of great wickednesse in denying the Scripture doth any where allow of Astrology for if he never read these places then he is wicked and no lesse then wilfully wicked to conclude what he understands not if he hath perused them then most malicious to speak against truth I may even as well say diabolically wicked and that he teacheth rather the Doctrine of Devils for the Devils Doctrine is falshood and if he preacheth such gross lyes as these he is the Devils Preacher and not Astrologers neither is Astrology a Doctrine of Devils as shall he made clear to him before the closure of my Discourse as he in his 160. page line 21. is pleased to terme it So then now I hope the Reader doth clearly see these his first words of his Discourse to be meerly envious slanderous and malicious or at the best most ignorant for it will puzzle all his brains and M. Raunces nay and all that dare or will take their parts to make any one of those passages of Scripture he brings to confute or condemn Astrology to serve in the least for his turn as in its due place shall be cleared Then saith M. Homes As other things that are natural which are brought to countenance Astrology are not tolerated by the Encyclopaedia and general order and Seats of all Arts and Sciences within their own Spheres to be accounted Astrology For instance First saith he Some urge that we know the Tides of the Sea by the state of ☽ and Tempests by other Stars which I am confident M. Homes cannot deny but he will render himself more ridiculous then already which he endeavours to do thus These and of the like nature are properly handled in that part of natural Philosophy which we call Meteorology and so likewise are all fiery Meteors Comets c. and so by consequence are made an integrall part of Physicks for if you will say because of their external efficient cause viz. the Starrs they are to be handled as a part of Astrology by the same reason there will be left no such Science as natural Philosophy because all inferiour Bodies below the Moon as saith the great Philosopher Aristotle depend upon the superiour Celestial bodies of the Heavens In all which he doth but shew his great mistake in the ground of Astrology and his envie thereto for how can M. Homes prove this is a meer urging or an opinion of some that the ☽ is the cause of the ebbing and flowing of the Sea or that it is rather to be attributed to that part of natural Philosophy which is called Meteorologie and so consequently to be a part of Physicks when all the World knows that hath any experience or understanding in Astrology that he is as far from hitting the mark as if he had mist the Butt Wherefore for his better instruction for I see he is not so well verst in Astrology as he pretendeth or as one that is to condemn it should be I will make it appear to him that the ☽ is the absolute cause of the ebbing and flowing of the Sea and this is the opinion of all or most knowing and learned Writers both in this Art and other Sciences and not onely so but it is so clear to all the Learned that his great Friend Picus Mirandula which was a stronger Champion or at least more knowing in the Art then he against Astrology doth confess the ☽ to be the positive and sole cause thereof And thus if he have any understanding in the Art as by his writing I
must confess as I now but said I see none let him take the true time of the Seas flowing first and then observe in what part of Heaven the ☽ is accidentally placed by her violent diurn motion and he shall finde it to flow till she come to an absolute □ aspect of the place she was in at the first beginning to flow and then will continue ebbing till she come to the direct ☠or opposite place in the Heavens c. Still let him observe exactly when she comes to the □ or ☠of the place of her first beginning and he shall never err in this point This is sufficiently well known to the learned Practitioners and the sons of Art yet note that ☉ and other Starrs may hasten hinder and alter the ☽ influence as he may see at ☌ and ☠of ☉ or the Change and Full in Spring-tides and Neap-tides at quarters and half-quarters I would he had not been ignorant of this and then perhaps this being the beginning of his discourse he had not undertook to lay Pen to Paper against this most heavenly most admirable and most contemplative delectable Study and Science of the Stars and Celestial Bodies So by this time he clearly sees how inconsiderate and rash this his sophistical and fase argument is Secondly saith M. Homes Others say that by Astrologie we know Eclipses and Changes of the Moon but we say Astronomy doth challenge this as belonging to it c. My answer is that I say what ever he telleth me others may or do say he cannot but know that those that say so are not versed therein and are ignorant And thirdly saith he If any one urge that Astrologie handles of the Qualities and Effects of the Stars we reply that so doth Astronomy of their Qualities namely of their light and colour and natural Philosophy of their Effects in watery aiery and fiery Meteors as much as to say Astrology is no Science at all but will give its property to another Study if this be not slanderous and malicious let the weakest in the world judge he might as well then all this while have called it Natural Philosophy as Astrologie And then he tels us if we admit of the Title Alsted gives to Astrologie viz. Astrologia planetaria or Planetary Astrology and of Doctor VVillets Titles viz. Astromancy Genethliaca then saith he for conclusion by all observe that there is no place left for Astrologie by which he clearly renders himself the most malicious of all wretches to deny that Art which above 298. of the most wise of all Ages have studied and practised their names you shall have hereafter in its place both before and since Christs time whose antiquity may be derived from our first father Adam maintained by Princes and Kings reverenced by that greatest of Worthies Alexander the Great and not condemned by any of the Fathers or the practice thereof prohibited by the Church farther then that they should not hereby be drawn from the study of Divinity as you shall see by and by M. Homes me thinks being a wise man should not write against and that in such a zealous manner a thing which is not in rerum natura or in posse as in his first Section of his tenth Chapter he studies to make Astrologie appear to what purpose then are all his arguments against Astrologie when he will not admit of any such thing in the world what doth he write against then and why doth he so much condemn the students thereof Because he knows not the validity thereof because he knows not the rules and fundamentals thereof because indeed he is altogether ignorant of the same and let him not be angry I plainly tell him so plain dealing is best among friends for if he did he would have been so far from writing or speaking against it that he would have been more furious and hot with any one should have condemned it then I am with him Railers are called Diabolicall yea Devils 1 Tim. 3.11 2 Tim. 3.3 Tim. 2 3. as we shewed afore SURVEY One would wonder to hear VV. Ramsey thus rail and call the Doctour diabolicall c. when as the Doctour in his Treatise gave no mans person the least ill word Therefore whether of the twain appears to be more diabolicall let the Reader judge And 't is as great a wonder to see the Doctours Treatise of Astrology so orderly digested into Sections and VVilliam Ramsey to so leap from the one to the other as if he were confounded in his apprehension or else that he would fain rather coosen the Reader then clear the controversie But to the matter To that marked with A we say It is enough to make it a speech of truth and a true confutation of Astrologie that wheresoever the Scriptures mention Astrologie there the Scriptures also disallow it which they disallow in more then six places of Scripture or seven as the Doctour hath observed if VVilliam reckons right although the Doctour reduced them all to seven heads To that at the letter B it is so weak a proof of a Scripture allowance of Astrology that it is not worthy the answering onely I am willing to make W. Ramsey see it if I can For the Heavens declare the glory of God as 't is presently there expounded as they are Gods Handy-work But the inference of William The Heavens declare Gods glory therefore Astrology is lawfull is so ridiculous as that with the bare naming of it it is confuted For THE LANGVAGE OF THE STARS which William saith is in another place I am sure is IN NO PLACE OF CANONICAL SCRIPTVRE For Williams Exposition on Psal 19.3 it must give place to the Apostles Rom. 10.18 viz. of Preaching the Gospel not of Astrology For the Pleiades in Job they are answered after The fighting of the Stars against Sisera Jud. 5.20 Junius expounds to be the Windes Rains Hails Tempests c. caused by the heavenly Bodies to the discomfiting and routing Sisera's Army compare Josh 10.11 Exod. 9.23 which makes nothing for Judicial Astrologie Thus with a touch it appears that William Ramsey is deceived in his conclusion to the said proofs that one of them were enough to convince c. For nor one nor all nor an hundred such are in any shew sufficient to convince a prudent man of the lawfulness of Judicial Astrologie And therefore his hope as he presently adds that by them the Reader doth clearly see that the Doctours words were meerly envious c. is Williams meer dream To that of W. Ramsey marked with C and from thence to the end of this Section we need onely say thus That William is toyling at the Labour in vain to shew the Doctour that the Moon is the cause of the ebbing and flowing of the Sea who knew it afore ever William did and it is granted by him in his Demonologie if William will see onely he saith other Sciences shew that without the help of
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
word is used in other places for the idolatrous worship exhibited to false gods as 2 Kings cap. 17. v. 7. when the children of Israel sinned c. it is said they feared other gods I could confirm this by infinite like testimonies were it not superfluous in so clear a case But to prove that the Prophet even here under this word likewise revoketh the Jews from worshipping the heavenly bodies is yet more evident by the words following for after he hath in the two next verses expressed the vain customes of the Heathen in erecting and adoring chose images which they worshipped he likewise restraineth them from this second Idolatry vers 5. in the very same phrase that he did at the first Fear them not for they stand up as the Palm-tree but they speak not c. whereby there is no colour of wrangling left to him that disposeth not himself to be obstinately perverse but of force it must be confessed that the Jews are here onely forbidden to imitate the Heathen in both these kindes of Idolatry To confirm this more fully by the consideration of other places the Scripture giveth us plentifull testimony that the Jews did follow the Heathen in their Idolatry to the Starrs but are never reprehended for learning Astrology of them wherefore the Prophet Amos cap. 5. prophesied to them long before even this captivity wherein the Israelites were held in Jeremies time because they had born that is worshipped the Images of Siccuth and Chiun Abenezra and with him Montanus understanding the Planet Saturn by Chiun and S. Hierome expounding the word Coeab thinketh it to be Venus whom even the Saracens in his time did worship but S. Luke Acts 7. v. 42 43. following the Greek doth explain Amos and saith then God turned himself away and gave them up to serve the host of Heaven as it is written in the book of the Prophets and you took up the tabernacle of Moloch and the Star of your God Remphaim figures which you made to worship them therefore I will carry you away beyond Babylon and therefore not unaptly have some Expositours conceived the Images by which the Prophet doth here exprobrate the Heathen to have been the images of the Signes and that not without reason because that after the Prophet hath restrained them from this heathenish fear of the Signes immediately he giveth this reason For the customes of the people are vain and declaring wherein he addeth For one cutteth down a tree in the Forrest c. which should want sense if this verse depended not on the former thus also 2 Kings cap. 17. v. 15 16. the History saith they followed the Heathen that were round about them concerning whom the Lord had charged them that they should not do like them W. R. his SECT VI. Wherein as he pretends the Doctours sixth proof is refelled viz. Dan. 2.1 2 3 4 5. hath nothing in it but words being left of Sir Christopher unto himself and therefore his Section is not worth the setting down as I dare be judged by the learned of his own judgement SURVEY Thus with long-suffering have we waited in silence and quietly permitted William Ramsey to tell out his Tale. But I must confess had not the most of that he hath said been the words of Sir Christopher Heyden or c. that was wiser then himself I do not know how possibly I could have born with him thus farr For let any wise man judge whether whiles he speaks he be not like Davus iste in the Comedy viz. qui interturbat omnia Yet though he hath borrowed all the strength he could herein is his unhappiness that Sir Christopher wrote long since and so his answers do not charge home to repell the impressions the Doctour made upon the Squadrant of Judicial Astrologers For let but an impartial eye compare what the Doctour hath said in his third Section which is the Troop against which the former Brigade hath fought all this while and it will appear that all this while to an an inch it hath fixedly stood its ground which for the clearer manifesting of what I have said I have here verbatim inserted him The Doctours SECT III. The condemnation of Astrology by the word of God in severall places of Scripture THe first place is in Deut. 18.10 11. There shall not be found among you any one that useth Divination or an observer of times An ill thing that it must not be found among them not in any one Man or woman of all the Nation Just as 't is said the name Baali Hos 2.16 17. must be removed not sounded because Idolaters used it though of the same signification with Ishi there appointed i. e. My Lord or My Husband and as the Apostle saith Ephes 5.3 of covetousness Let it not be once named among Christians So the Prophet Moses here as from God chargeth that there must not be any one among them that useth Divination or is an observer of times both which words by common consent of the Learned of all sorts signifie Astrology and Astrologers The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translatours is rendered one that useth Divination the phrase indeed is strong and emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Divining Divinations is as Mercer affirmeth taken for the most part in an ill sense and asserteth out of the Hebrew R. Kimchi that it containeth every Art which is used to foreknow things future Shindler affirmeth to the same purpose that in an evil sense it comprehends all things which are done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by any curious diabolical Art as the Magi of Egypt And Elias saith that it signifies to divine things which is attributed to Balaam see Josh 13. who because he could not curse from observation of the natural Starrs but was forced to bless he yet exprest himself in his own Dialect Astrologically of a spiritual Starr that should arise out of Jacob. Avenzara they say an Astrologer affirmeth that this word is a common name to all Diviners but more proper to Astrologers Lastly The Arabian Version of this 18. of Deut. v. 10. renders our word He that exerciseth Astrology The second word in this 18. of Deut. vers 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours render An observer of times is diversly taken but all close to signifie a prohibition of Astrology The summ of what the learned Hebrews say who must needs best understand their own Language in brief is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praestigiari whence is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra will have to be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cloud as to foretell by the Clouds that it will be well or ill to do or attempt this or that upon this or that day R. Solomon derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time as to signifie observation of times The wise Ancients derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An eye and so 〈◊〉 〈◊〉 〈◊〉
Christianity cannot stand together what tale soever Sir Chr. or Will. Ramsey tells us to the contrary For 1. those instances touching Princes Riches horses Physiciaus c. the Scripture expresly forbiddeth onely confidence c. in them but elsewhere commends the use of them But doth not so speak of Astrology but every where it mentions it condemns the thing 2. That of Merchants in the last verse of that of Isay with Tremilius and Arias Montan on it it comes all to nothing there is no such thing unlesse they mean laborasti a pueritiâ is in 12. verse and last verse which were but a childish labour to take off the edge and dint of that mighty Text in verse 13. against Astrology I am sure Junius hath these words on that 37. of Isay 13. Emphatica demonstratio c. that is This saith Junius is an emphaticall demonstration of the vanity which is in all Chaldaeans and Mathematicians c. So that we argue ad dictum simpliciter that Judiciall Astrology is absolutely forbidden because so here and wheresoever the Scripture names it it gives it never a good word 3. That that on verse 10. None seeth with Tremilius his Quasi dicat is a meer impertinency because there one sinne is condemned here in verse 13. another 4. To the distinction they would have put between Heathens and Christians is a vain motion when Jews or Christians follow the sinnes of Heathens and become as bad or worse then they sinning against greater light God reproves both alike and the one and same word of God to be to the end of the world is intended against all as we may see in the Prophets and Apostles application of the Scriptures from the beginning of the Bible to the end 5. The distinction of making stars causes and subordinate instruments comes to nothing as in Logick for instruments are causes so in the present dispute about Judiciall Astrology For Will. Ramsey tels us but now that Sir Christopher should tell us that strange untruth that the influences of the Stars cannot be altered without a miracle Which if it were true the Astrologers confidence in the stars is very great And our relick from their fatall necessity very small by the word subordination But Keckerman as the Doctour shewed demonstrateth that the influence of stars may be altered by many petty naturall causes below 6. T is untrue that all well ordered and Christian Common-wealths have permitted and suffered Judiciall Astrologicall prognostications which is the question in hand and that which W. R. professeth in this his Lux Veritatis witnesse his three Schemes or figures The Romane Common wealth forbids it in a law See the Doctours Epistle afore his Demonology And again as I have shewed afore it was forbidden in a law by Constantius l. Nemo c. 5. de Malef. Mathem And some of the Kings of France have questioned Astrologers And the Epistle before Sir Christophers Heydens Astrologicall discourse confesseth that in the times of the Kings of England that discourse would not be permitted to be printed Besides some of Williams brethren in Astrology have been questioned for their predictions as they themselves can best inform him And lastly if any times or places have not punished such t is but their permission and sufferance as the objectours words are which is of unlawfull things properly 7. T is untrue that the Fathers or Calvin do allow Judiciall Astrology as hath been cleared by the Doctour and my self or that the Astrologers meddle not but with weather health plagues c. William and the yearly Books we have shew the contrary 8. For calling Master Chamhers the Doctour or any other Anti-astrologer by the name of Sophister it must be retorted He is a Sophister indeed that alleadgeth Aquinas on Isay 47. for Judiciall Astrology when Aquinas hath no Commentary on Isay and in his summes he is against it as I have afore largely shewed He is a Sophister that will say that will also say Haymo on Isay 47. is for it when he is flatly against it Let Will. see his Authour using Augâ—â—es for Astrologies before h m. Cicero saith Ac. gurari pro divicure usu pimu Cic. de div li. Stentz saith Haymo on the place Augures coeli hoc est Astrologi qui vulgò Mathematici appellantur Qui contemplabantur sydera ex astrorum cursu lapsuque res humanas arbitrabantur gubernari regi supputabant menses dicendo hoc erit isto vel illo mense vel anno c. not a word for but all against Astrology Finding this falshood in two Quotations I thought it not worth the while to look into the other two being not at hand when I should have perused them being loath to fling away my precious time upon flamms Thus briefly have I touched upon these eight particulars beside my first intent least onely the fluency of Sir Christophers Oration should have carried away the minde of them that love not to go down the stream Now let Will. as Job said to his Objectours Mock on and crack Great is the truth and it will prevail To VV. his fifth Sect. of Ch. 39. touching Jer. 10.2.3 I do answer that in this Section also VVill. hath yet his Spokes-man Sir Christopher to speak for him Sir Christopher disputes and Will. more suo railes But neither of them speak any thing to the Hebrew or Chaldee of the Text or to the Geneva Notes once or the Reasons and deductions from it against Astrology all which are to good purpose pressed by the Doctour See afore VVill. saith The Astrologers do not in the least attribute fatal necessity to the power of the Starrs But Sir Christopher asserted as we heard afore that their power cannot be altered without a miracle And Will all along avoucheth the certainty of Astrology and with many high epithes of a most divine most heavenly Art c. with severall instances of his Diagrams of Figures Put all together and it can spell no less then that in their opinion the Stars hold forth a necessity of certainty in the power of the operations And though the Astrologers confess the Starrs to be Gods instruments as the Jews did yet may they by confidence in their effects deifie and idolize them as did the Jews in some of those places alleadged after by Sir Christopher The Papists confess their images to be in themselves but creatures and therefore assert they worship not the images but God in or through them But the orthodox Christian World do generally and justly condemn them guilty of Idolatry by the second Commandment forbidding any Image to be made in relation to divine Worship The Jews Exod. 32. could not possibly be so stupid as to think that the molten Calf made of their own ear-rings could be a real Deity They desired Aaron to make it v. 1. and that Idol to go before them in stead of Moses who had been long absent that as they said they knew not
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