Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.

Parag. 2. Of that other office which was given to the starres; viz. that they should be for signes, &c.

Artic. 1. That the starres are signes of future events; and that by their naturall qualities, they work upon the infe∣riour world, and all the parts of the same.

IF I should expound the words of Moses so nicely as some have done, the starres must then either signifie nothing in the course of nature, or else be for signes one∣ly of seasons (as Spring, Summer, Autumne, Winter) and of dayes and yeares. Which exposition doth cer∣tainly tie up the sense in too strait bands: For it is plain enough that Moses very positively setteth down as a di∣stinct office by it self, that they were made for signes: And then he proceedeth, adding therewithall, And let them be for seasons, and for dayes, and for yeares.

In consideration whereof, the sentence certainly must be divided.

And first let us observe out of it, that the starres, by a divine ordination, were set in the heavens to be for signes of future events: wherefore it is said, Let them be for signes.

Secondly, they were appointed to be (as it were) heavenly clocks, and remarkable measures, by their mo∣tions defining and discerning Time and the parts there∣of, as dayes, weeks, moneths and yeares: And therefore it is also added, And let them be for seasons, and for dayes,

and for yeares. Of which two offices I purpose to dis∣course a while; beginning with the first, as being most pertinent to this Paragraph.

And lest it may be thought that Moses his meaning is here mistaken by me, besides other things that I purpose to remember, I would have him compared with the Prophet Jeremie, in the 10 chap. at the 2 vers. where, when the Prophet commands the people that they should not learn the way of the Heathen, he calleth the starres (like unto Moses in this very text) The signes of heaven. From whence * 1.1 Melancthon gathereth, that the Prophet doth not onely name them signes, but also sheweth that they were set to be signes of portending something. For, Non ait Ieremias, nihil esse signa coeli; sed, A signis nolite timere. Imò cùm nominat signa, portendi aliquid affirmat. And Luther also affirmeth, in his com∣mentarie upon the words of Moses, Simpliciter lunam cum sole & stellis in firmamento coeli Moses dicit positas, ut essent signa futurorum eventuum, sicut experientia de Eclipsibus, magnis conjunctionibus, & aliis quibusdam Me∣teoris, docet. Which is, Moses plainly saith, that the moon, with the sunne and starres, were placed in the firmament of heaven that they should be for signes of future events, as experience teacheth us in Eclipses, great conjunctions, Me∣teors, and the like. To which may be also joyned the testimonie of learned Philo, alledged by S^r Christapher Heidon in his defence of Judiciall Astrologie. This man (saith he) was familiar with Peter the Apostle, and with Mark: and in divers places, but specially in his book De Mundi fabricatione, in his exposition of that in the 1 of Genesis, viz. LET THEM BE FOR SIGNES, he thus speaketh, saying, They were created, not onely that they might fill the world with their light, but also that they might be for signes of future things. For by their rising, setting, defections, apparitions, occultations, and other dif∣ferences

of motion, they teach men to conjecture of the event of things: as of plentie and dearth; of the growing up or de∣cay of creatures animate; of cleare weather and storms; of calms and windes; of overflowings and of droughts; of the quiet motion of the sea, and the boisterous times of waves; of the anniversarie changes of times, either when the Summer shall be tossed with tempests, or the Winter scorched with heat; or when the Spring shall be clothed with the nature of Autumne, or Autumne imitate the Spring. Yea (saith he) by these some have foreshewed when there should be a shaking or trembling of the earth, with infinite other things which have certainly come to passe, insomuch that it may be truely said, The starres were appointed for signes and seasons. Thus farre Philo: then which what can be plainer?

Neither are we to take them as bare, naked, and simple* 1.2 signes onely, but as causes also of worldly events: which whilest some have denied, what do they but runne mad with reason, and plainly oppose themselves to more then common sense? For it is certain that the same thing may be both a signe and a cause: a cause, as it worketh to an effect; and a signe, as, being presented to the sense, it leadeth us to the knowledge of the effect: And there∣fore when the starres are called signes, their causalitie is not excluded. Howbeit, in some things, when they work upon a subject not immediately but by accident, they be then occasions rather then causes.

But let me enlarge my self upon this discourse a little more: and because some have denied that the starres have any vertue at all, or that we ought to attribute no more power to them then to the signes at an Inne-keep∣ers post or tradesmans shop, I purpose to shew the vani∣tie of that errour as plainly as I can, both by Scripture, and also by daily experience.

And first for Scripture; Those oracles tell us that great

is the force and dominion which the starres have; heaven being the admired instrument of the glorious God, whereby he governeth the frame of this corruptible world. For had the heavens and starres no force at all, the Scriptures would never distinguish between the sweet influences of the Pleiades, and the binding ver∣tues of Orion: but the Scripture makes such a distinction: therefore the starres have their power. The minor is pro∣ved out of the book of Job, chap. 38. 31. where the words are these, Canst thou binde the sweet influences of Pleiades? or loose the bands of Orion? by which speech the Almighty doth not onely shew that the starres have their vertues, but also declare that their power and ver∣tue is such as no man on earth is able to restrain, unloose, or binde it: and here S. Austin also teacheth us, that God comprehendeth all the rest of the starres, by the figure Synechdoche, putting the part for the whole; which is an intimation that the rest have their severall vertues, as well as these. For further proof whereof see, concern∣ing some of the other, in Deuteronomie, chap. 33. 14. Of Ioseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious things brought forth by the sunne, and for the precious things put forth by the moon: where we see that the sunne and moon have power to thrust forth the fruits of the earth. And again, * 1.3 I will heare the heavens, and the heavens shall heare the earth: where see last of all, that the vegetation of the fruits of the earth dependeth not upon one or two con∣stellations, but upon the whole heavens.

Also were the starres and lights without power, the Scriptures would never tell us of their dominion over the earth: but the Scripture speaketh of their dominion: therefore they be not destitute of power and vertue. The minor is proved in Genesis, chap. 2. 1. and in the second

book of Kings, chap. 17. 16. and chap. 21. 3. and chap. 23. 5. and in Jeremie, chap. 19. 13. and in Zeph. chap. 1. 5. and in the Acts, chap. 7 42. For in all these places the holy Ghost calleth the starres, the host and ar∣mies of heaven; thereby amplifying the divine power of God by the force and power of these glorious creatures: and this also is further confirmed by that in the song of Deborah, Judg. 5. 20. where it is expressely testified that The starres fought from heaven, the starres in their courses fought against Sisera. Thus farre Scripture.

And now let experience also speak, that thereby they who will not frame their understandings to be taught by the one, but will seek for strange expositions, may be forced to yeeld and acknowledge the truth by compulsion of this other: in the front whereof, I cannot but remember the noble * 1.4 Poets saying,

Senselesse is he, who (without blush) denies What to sound senses most apparent lies: And' gainst experience he that spits fallacians, Is to be hist from learned disputations: And such is he, that doth affirm the starres To have no force on these inferiours.

1. As for example, when the sunne shifts his habita∣tion, how diversly are the seasons differing! insomuch that although the frostie beard of winter makes us trem∣ble and shiver through extremitie of cold, the warm lustre of the summers raies causeth us on the contrary to sweat and as it were pant through heat.

2. Also the terrible accidents that succeed eclipses may not be forgotten nor vilipended: for these testifie that the sunne, by his heat and light, quickeneth, after an admirable fashion, all earthly creatures, being as it were the sourse and conserver of vitall heat; and that the moon also hath a great power over inferiour bodies. For if it were otherwise, such lights coming to be hidden

from the earth, where there is a continuall revolution of generation and corruption, could not cause after their eclipses the nature of inferiour things to be so al∣tered and weakened as they are, both in the elements, and also in bodies composed of them.

3. And furthermore, who seeth not how orderly the tides keep their course with the moon? of which I have spoken in the third dayes work.

4. Also, it is an observation that seldome faileth, viz. that we have thunder and lightning in the summer time at the meeting of Mars with Jupiter, Sol, or Mercurie; and for the most part great windes, when Sol and Jupi∣ter, or Jupiter and Mercurie, or Mercurie and Sol, are in conjunction.

5. And again, the increase and decrease of bodies, or of marrow, bloud, and humours in the bodie, according to the increase and decrease of the moon, doth speak for that horned queen, and signifie that her vertue is not little. For as she fills with light, the marrow abounds in bones, the bloud in veins, the sap in trees, the meat and moisture in the oister, crab, and creafish.

6. Moreover, experience also teacheth, that all such wood as is cut for timber, if it be not cut after the full moon, will soon be rotten.

7. Also those pease which are sown in the increase, never leave blooming. And (as some report) the pome∣granate will bear no fruit any longer then just so many yeares as the moon was dayes old when it was first set and planted. The Heliotropium, with certain other flowers and plants, we likewise see that they keep their course with the sunne. And Plinie reports in his 37 book at the 10 chapter, that the Selenite is a stone which hath the image of the moon in it, increasing and decreasing according to her course in the heavens. And doth not Cardan also report for certain (as Sir Christopher Heydon 〈2 pages missing〉〈2 pages missing〉

it may be affirmed that the heavens in some sort do work upon mens mindes and dispositions. And hereup∣on it comes to passe that Mars doth sometimes sow the seeds of warre by his working upon adult choler, and the like. Or the aire being greatly out of tune, causeth not onely many sicknesses, but strange disorders of the minde; and they breaking out into act, do many times disturb states, translate kingdomes, work unluckie disasters and the like: of which I spake before in the * 1.5 se∣cond dayes work.

And now know that if the operation of the heavens in this, be but so farre forth as the soul depends upon the bodily instruments, all that is done to the soul is but an inclination: for there can be no compulsion where the cause is so remote. And therefore let it be observed that it is one thing to cause, another thing to occasion; or one thing to inferre a necessitie, another thing to give an inclination: The former we cannot averre to be in the power of the starres, forasmuch as mans will, which is the commandresse of his actions, is absolutely free from any compulsion, and not at all subject to any naturall necessitie or externall coaction. Howbeit we cannot deny a certain inclination, because the soul of man is too much † 1.6 indulgent to the body, by whose mo∣tion (as one worthily observeth) it is rather perswaded then commanded. There is therefore no Chaldean fate to be feared, nor any necessitie to be imposed upon the wills of men; but onely an inclination: and this incli∣nation is not caused by an immediate working of the starres on the intellectuall part or minde of man, but occasioned rather, mediately, or so farre forth as the soul depends on the temperaments and materiall organs of the bodie. In which regard I hope ne∣ver to be afraid of the signes of heaven, neither is there cause why I should ever curse my starres, seeing

I know in this the utmost of their power. And as it was said to that Apostle, My grace is sufficient for thee; so may every one take it for granted, that there is a second birth which overswayes the first. To which purpose one makes this an observation,

Iustè age—Sapiens dominabitur astris; Et manibus summi stant elementa Dei.

Do godly deeds, so shalt thou rule the starres: For then God holds the elements from warres.

Or, as another not unfitly also speaketh,

Qui sapit, ille animum fortunae praeparat omni, Praevisumque potest arte levare malum.

The wise, for ev'ry chance doth fit his minde, And by his art makes coming evils kinde.

And in a word, that pithie † 1.7 saying of Ioannes de Indagine shall close this Article, Quaeris a me quan∣tum in nobis operantur actra? dico, &c. Dost thou demand of me how farre the starres work upon us? I say, they do but incline, and that so gently, that if we will be ruled by reason, they have no power over us; but if we follow our own nature and be led by sense, they do as much in us as in brute beasts, and we are no better. For, agunt, non co∣gunt, is all that may be said.

Artic. 2. Whether it be not a derogation from the perfection of things created, to grant that the starres have any kinde of power over the actions of men.

AS for the power which the starres can have in this kinde, I have, in the end of the former Article, al∣readie declared. Howbeit, that I may leave as few scru∣ples behinde me as I can, my purpose is to cleare this que∣stion a little more. For it hath been the serious perswasion of not a few, that (according to the tenent of Basil, in his Hexameron, and some others) the dispositions of men may

not be imputed any whit to the starres, without wrong either to God or them. If (say they) vicious inclinations or evil actions be stirred up by the starres, then God should be the cause of humane outrages, wickednesse, and the like. Or again, if the moderation of our actions* 1.8 dependeth upon the stars, then many absurdities would follow. For first, those starres whose aspect is said to be evil, should either of themselves be created evil by their maker; or else it must be that in respect of their own wills they made themselves evil afterwards: neither of which may be affirmed. Not the first, because every thing th•…•… God made was very good, Gen. 1. Not the second, because seeing the stars are inanimate & creatures with∣out life and soul, it were wickednesse to attribute a will unto them.

To all which objections and doubts it may be thus answered, viz. that the starres are no malicious agents, voluntarily striving to do mischief to the world; but ra∣ther such as do harmlesly send down their naturall influ∣ences and powers into the universe: and had it been that man had not fallen, their inclinations in him had been no inclinations, nor their power in occasioning felt any jot at all: The evil proceeds from the nature of man, who lost his puritie and strength of will, in yeelding to that which was forbidden: it comes not from the starres, but from our selves. And so a 1.9 Melancthon doth in effect an∣swer to that of Basil, saying, that we ought in this to con∣sider what excellencie of condition our humane nature hath lost; and thereby observe how grievous and evil sinne is, by which our temperatures are become brutish; and not rashly condemne, or without consideration go throw the starres out of heaven. For in this present state of things (Nè nunc quidem stellas scelerum causas esse, they be his own words) we say not, that the starres are causes of our sinne; in regard, that though our inclinations

rise from them, yet they are not sole or chief causes of our actions, but our will is the principall cause thereof, which was first created in perfect libertie, by which it both had power to withstand, even as still it ought to refrain all inordinate inclinations. Non enim fatalem necessitatem constituimus, nec cogi Nero∣nem à stellis, &c. For we do not constitute fatall necessi∣tie, nor affirm that Nero was compelled by the starres unto his so great and monstrous sinnes: but yeelding to his lusts he willingly entertained those rages, which the devil more and more instigated, and so became worse then his nature (though bad enough) had made him. Hitherto Melancthon to that of Basil. Wherefore when we fall into a due consideration of these things, and finde that it was the fall of our first parents which hath induced this disproportion between our natures and the influences of the starres, we shall soon see where the fault resteth, namely in our selves. For (as that worthy b 1.10 Knight observeth) we must consider, that the impression or operation of every agent is alwayes answe∣rable, not to the power of it self, but to the capacitie and aptnesse of the patient: according to which rule, the starres produce their effects, even as the subject or mat∣ter is, in which their influence doth work. Which is but as I said before, viz. that if man had not fallen, their in∣clinations in him had been no inclinations, nor their power in occasioning felt any jot at all. For as the fire hurteth sore eyes, but warmeth cold hands; so the starres are formaliter bona, although effectivè (according to the unapt qualitie of the subject) they produce a sad effect. Or, to use again the words of the said authour, as we see the wine, which is healthfull and comfortable to some, how quickly it hurteth the constitution of another who hath but a weak brain; so the sunne doth soften and melt wax, but stiffen and make clay hard: yet no man for

this affirmeth either the wine to be drunk, or the sunne to be formally soft, or hard. Wherefore (saith he) by this I may boldly conclude, that although it be confes∣sed, that the starres are efficient causes of our inclinati∣ons; yet there is no consequence to conclude them such themselves as the effects are that they produce: for where the fault resteth, hath been declared. Further∣more, he also proveth against those who say the starres are tainted in being causes by accident, or occasions ma∣ny times of ill, he proveth (I say) that every occasion to sinne is not to be accounted a provocation to sinne, or to be held unlawfull: for if this were admitted, we must al∣so pollute God himself with sinne, because he hath made fair women, and sweet wine, by means whereof many men fall; yet neverthelesse none will denie them to be good: for they have their lawfull use and right end. Wherefore he doth here also excellently conclude, that as no man will say, that the Physician or his medicines do sinne, though, when they restore a spent and difeased bodie, accidentally they procure lust: no more are the starres to be accounted bad or to sinne, though in consti∣tuting the temperature of our bodies, they may be truely confessed causes by accident, or occasions of sinne. The question is therefore resolved, that it is no derogation from the perfection of things created although we grant the starres to have a kinde of power over the actions of men: which power, both how and what it is, hath been declared.

Artic. 3. Of predictions, or whether the signes of heaven may be understood or searcht into.

THey be Davids words, that The works of the Lord are great, and sought out of those who have pleasure therein. And Moses here, in testifying that God created

the starres for signes, doth likewise shew that they may be understood; otherwise to us they were no signes at all. Neither do I doubt, but that even Moses himself, and Daniel likewise, who were * 1.11 brought up, the one in the learning of the Egyptians, the other in the skill of the Caldeans, did understand the signification of these signes. And from whence was it that those nations had their knowledge, but from Noah and Abraham; if Iosephus or Berosus may be credited? For concerning Noah, do not those authours storie, that soon after the floud he taught the Armenians and Scythians the secrets of these things? Whereupon they said, that he participated of a divine spirit. So also Abraham, that Father of many nations, did equally instruct the Caldeans and Egyptians: al∣though indeed afterwards it was their bold adventure to mix magick, and superstitious vain inventions, with this their lawfull skill.

And for us, experience hath travelled in the manifesta∣tion* 1.12 of the severall qualities belonging to the lamps of heaven. For as we know the fire to be hot, the water moist, this herb to be cold, that to be drie: so also by ob∣servation, it doth manifestly appeare that the sunne gives heat and cherisheth, the moon moisteneth, Mars drieth; and so of the rest. Or thus, ♄ Saturn is cold and drie, stirres up and increaseth melancholy. ♃ Jupiter is temperately hot and moist, works most upon sanguine complexions, stirring up and increasing that humour. ♂ Mars, through his heat and immoderate drinesse, stirres up and increaseth choler; and so, often proves an acci∣dentall cause of brawlings, fightings, warres, and the like, beside such sicknesses as may come by the supera∣bundancie of that humour. ☉ Sol is moderately hot and drie, greatly cherishing all kinde of creatures. ♀ Venus is cold and moist, but it is in a temperate manner; and as for her operation it is seen most in flegmatick complexi∣ons.

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☿ Mercurie is said to be drie in respect of his own na∣ture, but joyned to any of the other Planets, he puts up∣on him their natures, and works as they work. Then followeth (the Moon, and she is well known to be the mistris of moisture. Neither can you truely say that it is impossible to finde their natures to be either thus or thus: for it is but 30 yeares that the longest of these did ever spend in his periodicall revolution: and but 72 yeares (as Tycho teacheth) can runne about whilest the fixed starres alter one degree in their longitude. Insomuch that Saturn (whose period is but 30 yeares) cometh twice to the same point of heaven before the eighth sphere is moved one degree: and Jupiter (whose revolu∣tion is 12 yeares) cometh 6 times to the same place: and Mars (who accomplisheth his period in little lesse then 2 yeares) meets 36 times with the same starres in the same place: and as for the Sunne, Venus, Mercurie, and the Moon, their meetings with them be oftner. Al∣so it is certain that the great conjunction of Jupiter and Saturn, is once every 20 yeares; and Mars and Saturn visit each other in lesse then every two yeares: by means whereof it is no hard thing, or as a thing impossible, to finde out the simple natures either of the Planets or fixed starres.

And from these natures thus known, and their mix∣tures, and places observed, it is that the effect is fore∣seen and the judgement given: which, if it be modestly, carefully, deeply, and deliberately done, by one well versed or conversant in these things, doth for the most part happen as is foretold: for the most part, I say, and not alwayes. For as the Physician knoweth that the same portion of either single or mixed simples, will not work upon all bodies alike; so neither can the like portion and power of qualities stirre up, or work alwayes ad idem, but may sometimes receive either intention or remission, ac∣cording

to the indisposed aptnesse of the subject, the ele∣ments or elementary bodies not alwayes admitting of their powers alike; or when they be overswayed by more potent and prevailing operations. For universall and particular causes do many times differ, and then the one hinders the operation of the other. As for example, particular causes (as the conjunction of Venus and the Moon, or some such like meeting) may promise rain, snow, or sleet, when universall causes (which are not so easily seen) do often turn it into more fair and warm weather. And so also particular influences may seem to work upon such or such humours, and thereupon make the bodie subject to this or that sicknesse, and the minde enclined to this or that kinde of action, with ma∣ny such other like things: howbeit it may so happen that nature may be at this time so abstrusely shut up, that what we see not may overpower and work beyond what we see.

A man had need therefore have Argus his eyes to pierce throughly into these causes, and examine with∣out rashnesse either what may help or what may hin∣der; otherwise his judgement may fail him even in things wrought by the course of nature (for of other things he ought not to judge.) And indeed when there is a divers mixture of qualities, all in a manner of equall portions (as it may sometimes be) how hard a thing is it then to finde out (without a sound judgement) the true event! for there be many difficulties proceeding from the weaknesse of our judgements. And for that again which I said before of natures abstruse kinde of work∣ing, although I be no Stoick to tie Gods mightie hand to second causes, yet I verily suppose that all things are not beyond the course of nature which seem to be extra∣ordinarie; but even many strange seeming things are wrought by the power of nature: as sometimes in un∣wonted

storms, tempests, droughts, strange appearances, or other like accidents. And this again I also think, that one man may see the cause when another cannot: whereupon it comes to passe that there is such diversitie of judgements and thwarting of opinions many times about one and the same thing. Also I might adde some∣thing (which one or other will be readie to object) con∣cerning the devils permission in raising unwonted windes, storms, and such like. Or I might speak, not onely of Gods power, but of his providence likewise in disposing his creatures to manifest their operation ra∣ther in one place then in another; which is an act pro∣ceeding from his secret purpose and divine wisdome: as when the clouds (according to his decree) do disburden themselves of their wearie drops rather here then there, or there then here: For, saith he in the 4 chap. of Amos, at the 7 vers. I have caused it to rain upon one citie, and it hath not rained upon another, and the citie where it hath not rained was barren. But I shall not need to meddle further: For (notwithstanding these difficulties) it is manifest enough that the signes of heaven may be both sought into, and also in some ample measure under∣stood.

For it is true that God Almightie having both set and foreseen the course of nature long before, doth now uphold it by his providence, instrumentally to perform his will. Neither every day doth he make the windows of heaven to stand open, or the fountains of the great deep to be broken up; nor yet doth he every day make the sunne or moon to stand still, or the shadow to go back, or an Eclipse to be at a quite contrarie time, or the moon again to arise before her usuall course: but hath undoubtedly left his works to be sought out of all those who take pleasure therein; and, according to that portion of sound judgement which he hath given to

every one, they may understand either more or lesse of these signes: For as one starre differeth from another in lustre and beautie; so one mans knowledge and better judgement transcends not seldome above the rest. Neither can the devil every day have it in his commission to go and blow down houses upon the heads of Jobs children. Nay (saith one) if these significations are not to be considered, why are they so divinely written and painted in the heavens? Surely it were impietie altoge∣ther to pluck or draw away our mindes from the obser∣vation of these things. For if the heavens (as they do) declare the glorie of God, or the firmament shew forth his handie work, we may well beleeve that they expresse what God effecteth by them: for otherwise every thing which God created, doth declare his handie work as well as they. Eclipses, conjunctions, prodigious sights, flashings, comets, new starres, what are they but the Oracles of God? by which, changes, alterations, and sundrie calamities are threatned to the world: And these, if any one contemne them, what doth he but despise the admonitions of God? Also, how much these observati∣ons have profited the Commonwealth, let Thales teach us: For they that have Thales his skill, may by these signes judge of cheapnesse and plentie, of dearth and deernesse, with other like things whose knowledge can∣not but be profitable to the life of man.

Onely beware that more be not attributed to the hea∣vens,* 1.13 then to him that made the heavens; not more to the servants then to the Master, as they did who made them gods; or they who trust and rely upon them, not daring to take a journey, or begin a work, or speak with a friend about any businesse, without a needlesse consul∣tation.

Also know that the observing of these signes must not be mixed with magicall spells, as charmers do, when in

stead of using, they come to abusing of herbs: For as the herbs on the ground were not made to be abused in such damned and forbidden practises; no more were the starres in the skie. Neither ought the observing of these signes to be mixed with charactericall practises, diabo∣licall or superstitious divinations, making of images un∣der such or such a constellation, dangerous elections of times, either to procure good or bring down ill from heaven, as they did who blasphemously maintained, that men are long-lived and their souls go to heaven when Saturn is in Leo: or they, who have not quaked to af∣firm, that when the Moon is joyned with Jupiter in the head of the Dragon, whatsoever a man then asketh at the hands of God, he shall receive. Neither ought we to flie unto them for finding of things lost: for where you cannot argue from the cause to the effect, their use is unlawfull. Nor may we use them in the contingencie of things when the cause is unknown or indeterminate. Nor were they made to decide horarie questions, or sor∣tilegious demands. Nor yet may we erect figures, there∣by to answer to certain questions: as to know whether a man shall have the thing he hopeth or looketh for; to know what shall become of a mans secret enemies; to know of the speedie or slack return of him that taketh in hand any journey, and of such things as shall happen in the journey; or to know, by the eighth house, whether a man shall enjoy the goods and dowrie of his wife; or by the seventh, whether a man shall obtain that woman in marriage which he desireth; or by the sixth, to know whether a man shall keep or leave his servant; with other the like questions, of which can be given or known no cause, why the starres should ever be thought to effect them: in somuch that it is a kinde of wonder to think how it should come to passe, that ever any one could forge out such inquiries to be answered from the

signes of heaven. For the starres were not made to justi∣fie the dangerous practises of wicked impostours, nor to give answer to the causelesse curiosities of superstitious demanders; but made to be both signes and causes of such things as already I have mentioned: for when the state of the question is come beyond the course of the foure principall qualities of cold, heat, moisture, and drinesse, it will finde succour neither in sound philoso∣phie, nor in the holy Word of written veritie.

Last of all, let this one thing be remembred, that the constellations (as is well known, and apparently per∣ceived of Astronomers) by reason of a slow motion which the fixed starres hath, sliding from the equinocti∣all point about one degree in 72 yeares, are now remo∣ved into other signes of the divided Zodiack, causing those signes, by the qualitie of the starres which are now in them, to be of another nature: as Aries which was hot and drie in the dayes of Ptolomie, is (by reason that the starres of Pisces are moved thither) cold and moist: and Taurus which was cold and drie, is now of the na∣ture of the starres of Aries, that is, hot and drie: and so of all the residue of the fixed starres, they are removed into new houses, or other mansions. Which if it be not pro∣portionably considered, let any mean capacitie judge how grosse an errour may heedlessely be produced by an unskilfull artist.

Notes

• * 1.1

  Pr•…•…fat. in lib. Scho•…•…eri de juaiciis nativit.
• * 1.2

  The Starres are causes as well as signes.
• * 1.3

  Hoses 2. 21.
• * 1.4

  Du Ban.
• * 1.5

  Chap. 5. Sect. 2. Parag. 4. Artic. 1.
• † 1.6

  How our mindes do sym∣paih•…•…se with the body, see in the 2 day, Chap. 5. Sect. 2. Parag. 4. Artic. 1. prop•…•… 〈◊〉〈◊〉.
• † 1.7

  ••hirons. lib. 5.
• * 1.8

  Hyparius Method. Theol. lib. 2.
• a 1.9

  Pr•…•…fat. in lib. Ioh. Sch•…•…. de ju∣dici•…•… Nativ.
• b 1.10

  Sir Christo∣pher Hey don.
• * 1.11

  Act. 7. 22. Dan. 1. 17.
• * 1.12

  The natures of the starres may be known.
• * 1.13

  The signes of heaven must not be abused.