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IF Astrology be unlawful, whether is it in erecting the figure, or in judgment? If in erecting the figure, what is there in it, but plain Astronomy? and what is it but a map of the heavens at some parti∣cular time? for though Cities▪ Towns, nor Houses on earth change their pla∣ces, yet the Stars doe, at least in re∣spect of us. And is not our Anogra∣phy
as lawful as Geography. ▪For if there be nothing in it more then A∣stronomy, why is it not as lawful as any other of the seven liberal Arts.
II. If judgment be unlawful, I ask whether if upon mine own, and many others observations, we finding for the most part, we have hot weather in the Dog-dayes, is it not lawful for me to judge, it will be so this or the next year, though God can alter it as he please? And so if I see the Moon full South, may I not judg it full Sea at such a place, because God can alter it? We tie not God, but al∣wayes Deo volente is understood, neither in humane actions doe we tie the will of man: yet we say the Stars doe so strongly incline that they guide the will very often.
Now then if both parts, that is all the parts, both erecting and judgment are lawful, then the whole Astrology is lawful, neither may the whole be condemned for a part of a part, if any such be found unlawful, we must not
blame Moses for having skill in Astrology, because the Chaldeans and Egyptians joyned inchantments with it, for which they are blamed in divers places of the Prophets, which indeed is the ignorance, not the learn∣ing, of the Egyptians, and which Moses withstood, Exod. 2. 11. Nor yet if Horary questions should prove un∣lawfull, blame neither Ptolomy nor Sir Christopher Heyden, who, though they never used them, yet wrote not against them, & mutato nomine Cham∣bers, Sir Christopher take you to task, and then de te fabula narratur, rum∣puntur ilia Codro. But I would fain see his Book answered.
* 1.1 But for further confirmation, let us examine the lawfulness of judge∣ment, of such things wherein wee have a set time, by these Questions following, and afterwards the Ho∣rary.
1 Whether the Stars are not made for signes, Gen. 1. 14. Jer. 10. 2. Mat. 24. V. 39. 2 If for signes, and so all men
call them must they not foretel some∣thing, otherwise it is contrary to their names, their nature, and Gods* 1.2 purpose in making them, neither are they for signes of seasons, as some would have, but for signes and sea∣sons. If they doe not foretell some∣thing, what need men be afraid of them, or be forewarned from fear of them, Jer. 10. 2. But I suppose this bidding them not to be afraid both there and in Psal. 91. and Matth. 24. and sundry other places, is not to tell them such events shall not come, but rather that they shall come, as in Math. 24. 2. and therefore to fore∣warn them against these times to make their peace with God, and to shrowd themselves under the covert of his wings, Psal. 91. 1. And then though •• plague shall come▪ it shall not as he saith, come neer their dwel∣ling. Not but that a Godly mans house may be infected with the plague, and a daughter of Abraham possessed with a Divel as well as a wicked person; But that their shall no affliction come to them, but such
as shall work together for the best to them, Rom. 8. For in common cala∣mities the godly must share with the wicked: Jeremy must go unto captivity with others, and to tell them such plagues shall not come, is but to sow pillows under their arm∣holes.
3 If they doe foretell, is it not a meere accusing of God of idleness, if he doth not withall both allow land give to some knowledge and skil to understand their significations, other∣wise the trumpet will give but an un∣certain sound, and who will prepare himselfe to the battel?
4 Is there any other way to under∣stand their meaning besides Astro∣logy.
5 If God made the Stars, all but the Sun only for lights for the night, why might not the Moon have ser∣ved for all, as well as the Sun for the day, by placing it in a continual course opposite to the Sun, for so it
would have been full Moon, and then all the fixed Stars, and five lesser Pla∣nets, might well have been spared. Ye, is there any other use of them? I think it no lesse then blasphemy, to accuse God of making them in vain.
6 What is the influence of the Pleiades, and of Orion, Job 18.
7 And what is that Lunacy, Math. 17. 14.
8 And doth not the Prophet Esa. 3. V. 2. threaten it as a plague, that the Astrologer shall be taken away. Our English hath it, the Prudent; but the Hebrew, the Astrologer.
9 What was that learning of the Egyptians that Moses was so well skil'd in? Acts 7. not their enchantments, for them he withstood, Exe. 2. 11.
10 What was that cup wherein Joseph divined and prophesied?
11 Whether is it lawful in it self•• to erect a figure?
12 Whether experience doth not shew many things in Astrology, even to ignorant people: As every Physicia and each Midwife can tell us, that the Child born in the new or full moon
is either short lived, or never health∣ful: and is this unlawful to think it, or judge it to be so? and are the dumb creatures the Bees able to foretel the weather, and the Mouse when an house will fall, and must man that studies for it tell nothing, the Swan celebrates her own funerals, and me thinks it should be possible for a man that studies for it, in time to atteine as much wit as a Goose?
Suppose Bishop Ʋsher in his Mace∣donian year, tels us that the 24th. of his first Moneth Dius, which is about our 17th. of October, there will be magna aëris turbatio, great trouble of the air, because then the Hyades rose at Sun-setting, and though no reason can be given for them more then o∣thers, yet it seems Adam knew their qualities well enough, he would ne∣ver else have called them the rai∣ners of "〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rain, and is this un∣lawful, either in Adam or in Bishop Ʋsher. So also for the Winds, the 21 of his 6th. moneth Zanticus, which is about our 14 of March, he fore-tels the Oetrithiae begin to blow, when the
crown riseth in the evening, and hold till the Aequinoctial, a strange thing to tell, for they were Aetesae. And I think they that know the reasons of other things in Astrology, will as litle find fault with them as with these.
13 What is the reason that a child born at 7, 9, 10 or 11 moneths from the Conception ordinarily liveth, but a child at the eighth dieth, lives not long, or is alwayes sickly?
14 If there be not something at least exceeding probable in Astrology, how is it possible that knowing what accidents have befalne you, and at what age, together with the year and day of your birth, or perhaps in an ordinary birth by the Christning day, if it be not above a fortnight after, to know the true hour and minute, and again, by knowing the true time of the birth, can it be either impossible by reduction to find out either the same accidents, or others that have befalne you, and at what time, and is it not the self-same labour, to find what is to come as what
is past, and which of these three is unlawful?
15 How came the Magi to know that the Star signified that?
16 Were the Magi any other then plain Astrologers?
17 How came they above all o∣thers to be so much respected, that God should make a new Star on pur∣posed to send so far for them?
18 If there be not something in Astrology, how came so many to know the times of their deaths before hand, Julius Caesar, Vitellius, Caligula, Domitian, Picus Mirandula, Galeatius Duke of Millaine, Peter Leonicis, Peter Aloisius, Archbishop Pisan, Philip king of Macedon, Machabeus king of Scots, Cambisis, Epamonandas, Amilcar, Daphadus the Sophister, Sigthimus king of Swesia, Frederick the II, Ezeli∣nus the Roman tyrant, cum multis aliis.
19 Doth not that answer of our Saviour, John 11. 19. seeme to defend elections of time? are there not 12 hours in a day, as if he should say, in one hour he might walk safe among them, in another nor.
20 Quor∣sum haec
21 Would you have all these Phae∣nomena's, all these new Stars, Comets, Eclipses, and Parhelii, that have been within these 80 years last past to signifie nothing? never were the like in so short a time since the creation, Annus 1572, 77, 80, 85, 90, 93, 96. 1600, 602, 604, 607, 618. in every of these years were either new Stars or Comets, as Doctor Boreman in his Nuntius Propheticus, hath reckoned them up: Besides the Parhelii or three Suns, that were seen in Lancashire, Febr. 28, 1648. being the birth day of Charles the first, though not in the same year. As also the Eclipse of the Sun, the birth of Charles the se∣cond, besides the Stars then appearing in the day time, and seen of divers, his birth was May 29 Saturday 1630,
& on Sunday following king Charles went to Pauls to give thanks, and in the afternoon was a great Eclipse of the Sun, which according to Magi∣nus Ephemerides for the longitude of Venice, he reckoned 10 digits, 35 m. but he saith, England & Scotland should find a totall Eclipse, upon which one wrote these verses:
Rex dum Paulinas acc••ssit gratus ad Aras, Immicuit medio lucida Stella polo: Dic arcana mihi tractans Aenigmata coeli, Haec oriens nobis quid sibi Stella velit, Magnus in occiduo Princeps modo nascitur Orbe Crasque sub eclipsi regna orientis orunt.Thus much in English.
When as king Charles to Pauls did go, to bless God for his Son: The Stars appear'd in firmament, and in the afternoon. Toward six a clock, of that same day, the Sun eclipsed was▪ I pray thee, tell me what it means, and what will come to passe:Now which of these will you find fault with? either you must deny there were such apparitions, but you may as well deny there is any Sun at all, or will you accuse God for making them, then I confesse you silence me indeed. Or will you denie they sig∣nifie no such thing that the event shewed. Or will you denie the iugd∣ment lawful? then either shew some other way whereby Gods meaning may be known, or else for shame never open your mouth more against Astrology, but rather confess your fault, and give glory to God with Acham, for you have robbed him of his chief end in creating them, in denying them to be signes, or that no man knoweth their meaning. I could name a hundred more the like events if time would permit.
22 And who shall tell us the signi∣fication of all these but the Astrolo∣ger?
let the Minister interpret the word of God, but the Astrologer his works, especially of the Stars, no que∣stion but God would have both in∣terpreted, & ne sutor, &c. These Phae∣nomena's are Gods Embassadors to a land, and that land is in an ill case that hath never a one that knowes their language: No marvel then, though Esay count it as a plague to have the Astrologer taken away. And I fear if such Ministers as speak against Astrology should change pla∣ces with Astrologers, they would prove more unable to interpret these, then the Astrologers the word.
23 Is it likely that God, that was so careful in time of the Prophets to forewarn his people and to comfort them alwayes in their miseries, to send them still one Prophet, or other, to tell them of their freedome, and hath he left us now no meanes in the time of the Gospel? hath he no care of his Church now, hath he forgot to be gracious? God forbid.
Now if this or any other of these be granted, then Astrology in general
cannot be condemned, but rather be commended, and is it not an heynous sin in any, especially in Ministers that will uphold Gods truth with a lie, and so call evil good, and good evil.
But you will object some goe too far in it, I answer, prove who they are, and blame them that doe it, and not the Art it self. Blame not Moses, because the Egyptians joyned inchant∣ments with it. But you will object that Horary Questions are unlawful, because you say, there can be no rea∣son given that the propounding a question at such or such a time, should produce a true answer. I answer, though no reason could be given, yet finding by continual experience that they doe produce true answers, wee cannot condemn them. And you may aswel condemn laying Iron over Beer to keep it from sowring as this: for no reason can be given ei∣ther why thunder should sowre it, or the Iron preserve it.
But besides experience, we can give you reason sufficient, if you are able to understand reason. You know
that though the will of man be free to propound his question when he will, yet as I said before, Deo volente, God first willing, is alwayes under∣stood. And you know also▪ that not a hair can fall from his head, nor yet a word from his mouth, without his providence, both for quid and quando▪ what, and when. And therefore as the Stars are his servants to effect his pleasure, they do so incline the will and other concurrences withall, whereof there be many, neither doth the quaerent stand upon such pre∣cise election of time, but onely when he can conveniently meet with the Astrologers, they so incline him to propound the question at such a time as that the Heavens shall be in such a position as to give a true answer to the question demanded. And this is strongly backt by that which Astro∣logers observe daily, but none other can, that a man by reason of that in∣clination can, or at least scarce ever doth move a question at any time with earnest desire of satisfaction, but the Ascendent thereof will be
either the same signe or at least one of the same Triplicity with the signe of the Ascendant of the Radix of his nativity. If tendanda gratta▪ then it falls between two signes or very neer. See this throughly proved in Geo. Trapezuntius his Comment. on Ptolo∣mies second Aphorisme.
Besides all this, I think our game is as faire as such Divines as speak a∣gainst it, or as they can produce a∣gainst it; we can produce as learned, judicious, painful, holy men for it, as they can against it, to the full. Mr. Gregory, Mr. Sparke, Melancthon, Dr. Gell▪ Dr. Dee, Dr. Preston, Dr. Fulke, Bishop Laud, Bishop Ʋsher, cum multis aliis, and Garsaeus pag. 396.
Certain verses made upon another former king of this land, one of the Edwards or Richards, I have forgotten which, for it is 60 years ago since I read them.
Principio Regis oritur transgressio legis Quo fortuna cadit & humus retrograda vadit,Englished thus,
When first this King began to take the Scepter in his hand The lawes he breaks, an earthquake great befel within his Land, Great wars did then this land oppress and people did rebell, The time doth yet bewail the w••es as Chronicles doe tell. The grave advice of aged wise he did reject and leave, And unto dolts, and giddy colts great audience he▪ give Their goods and lands into his hands he taketh for his own, But they would not abide that lot, as time did make it known.Quis cordatas dicat Stellas & Come•• Annis 1572, 77, 80, 85, 90, 93, 9•• 1600, 602, 604, 607, 618. nihil signif•• care? quis dicat Deum frustra aliqu•• facere. H. Alsted.
Bapt. Laurus Pp. Ʋrban. 8. a cubicu•• Edist. 6.
Coelum tot facibus, quasi linguis •• pertius numquam antia proloquitur.
Will they say God made these fo•• ornament? every Eclipse is defect us they may aswell say an earthquak•• that turns mountains upon Cities •• an ornament to the earth, such as tha•• was which fell the same year 161•• wherein the last blasing Star was whereof I my self know one Mr. Ro∣bert Hatley of Maulden in Bedfordshire then an eye witness, and whereof Cal∣visius saith thus:
In montana Grisonum regione terrae mo∣tus factus est, & mons summae magnitu•• dinis Aug. 15. subcrepusculum vespe•• •• num commotus tantam subito ruina•• fecit sub Pluravicus (my friend calls i•• Plowers) cum edificiis Templis Pala•• ••isque egregiis exornatus dicto çitius cu••
••ominibus 1500. ab ortus fuerit, & ne ••vestigium ullum conspiciendam amplius ••eliquerit.
Or was that Star of fiery Foot-ball what to call it I know not, that came July the 25, 1628 to Shithington in Bed∣fordshire, the young men having ap∣pointed a Match at Foot-ball with Luton, and to meet in the midway to get together, they goe to ring, in the midst of their zeale comes this Star, first up a narrow lane to the Church∣yard, where it overthrew a little Maid named Hester, but did her no harm: it comes unto the Church∣porch where it overthrows on Mr. Malineux, and took the ring off his finger, it goes into the Church where Mr. Parrat the Minister was praying at the corner of the Mid-alley, it past him and did him no harm, it goes into the Belfree, layes dead every one of the Ringers, it strikes against the wall and breakes to pieces, where∣on fell such thunder, rain, and light∣ning as I never heard before: the first that came to live again, was one
Kitchiner a Shoemaker & kindsman of mine, all recovered save one Deare that made the Foot-ball, who never revived, was this Star an orna∣ment either to heaven or earth. I think all the paper in the town will no t hold what I can say for it, if time an d meanes would serue. Now I am in I cannot get out, but I will not write one word more of this, and yet I cannot leave off, but I must needs have a question or two more: and answer an objection or two of Dr. Wendilius, who is Picus his head Schol∣ler, and thereon quotes him in divers places▪ but withall betrayes both himself and his Master, to have small skill in Astrology, and therefore I may well say, Scienti•• nullum habe•• inimicum prae••er ignorantem. He writes in page 625, that if ♄ be 26 of ♏ and ♃ in the 6 of ♉ then platick they are in an ☍ though 20 deg. distant from a partile, whereas the largest orbs that are given by any are but 10 deg. to ♄ and 12 to ♃, and some give but 9 to either, as himself for Example page ••22 line 44. Now in a dexter Aspect
they must be within half the raie•• of both added, viz. within 11, but in a sinister within ½ the degrees of the ap∣plier which is but 6 at the most, so that where he gives 20 deg. it is more by 2 then the whole Orbs of both joyned, so that this is as far as York ••rom London of being any aspect at ••ll. And in another example, if ♃ be in ♈, and ☿ in ♉ 15, that is a pla∣••icke sextile, whereas indeed it is ••ust as neer a semis••xtile as a sextile, ••s neer 30 d. as ♉ 0, and if we com∣••are these examples with his rule, ••e can do no lesse then conclude that ••e puts no difference between a pla∣••ick ✶, and a partil □: nay between a platick △, and a partil □: the one 〈◊〉〈◊〉 aspect of perfect amitie, the other ••f perfect enmitie; for if there be no ••ounds to aspects; as neither his rule ••hich is this, page 625, Platicum ap∣••llarant, appelo he should have said, ••r else, appellamus, his Mr. Pacus and ••imselfe, cum à stella adsttellam, plu∣••s vel pau••iores, partes quàm aspectus, ••antit as numerantur. Now if there ••ay be two more then the summe of
both or 11 as in the dexter, and 14 as in the sinister, then both by his rule and examples there are no bounds, and so no distinction of as∣pects. Alas, good Wendiline thou mu•••• to thy crosse row again for Astrolo∣gy, and get thee a better Master the•• Picus, least the blind lead the blind•• I dare undertake neither of you bot•• know what this character ⊻ of a se∣misextile meaneth, if you had yo•• would never have called that a ✶ no marvel thē that though you trie•• you did toto coelo errare, and coul•• never find truth in it, and that mak•• you think there is no truth in th•• Art, because there is no truth in you•• work.
24 Why may you not better den•• that hearbs were ever created fo•• Physick, rather then the Stars f•• signes? since in their very ordinatio•• Gen. 1. 14. the stars are expressely sai•• to be both for lights and for signe•• not for seasons, as Picus, Wendilin•• and Gauh would have them, helpi•• God with a lie, and making a no•• of wax of his word, but for signes a••
for seasons, but as for hearbs in the same chapter v. 29. there such hearbs as have seed in themselves, are ap∣pointed to man for meat, and in Verse the 30, every green hearb for food for cattel. Now if that be a good reason that because the Stars are made for lights and for signes of sea∣sons, therefore not for signes and sea∣sons, notwithstanding the word is ex∣presse for signes and seasons. I may more safely reason thus, God creates the hearbs for food, and will you turn them to Physick? where is your warrant? you know what is said of the holy writings Exo. 30. 33. whoso∣ever useth it to any other purpose then that which it was made for must be cut off. Yet you will use hearbs for Physick that were made for food, & will not use the Sars for signs wch were made for signes. Also if it be unlaw∣ful to use the Stars for signes, (I mean Astrology) because the Chaldeans and Egyptians used enchantments with it: Ergo, it is unlawful for them to use hearbs for Physick, because Witches and Conjurers use enchantments
with them: yea even in the very gathering of them, this is just like many that cry out against English construing books for children, yet they themselves will use them for Greek, Hebrew, French, Spanish, and Italian. Besides that, where can you produce any one place of Canonical Scripture where ever they were com∣manded to be used in Physick. And therefore no marvel, though there was a time when Physick was as much cried down as Astrology is now. Besides that it is as likely that Physicians in curing any disease, make a secret compact with the De∣vils and more then Astrologers, for it is certain that together with a green ointment which cures all diseases new and old, hot and cold, they have their charmes for Tooth-ake, for biting with a mad Dog, for the falling sicknesse, convulsion fit, &c. Again it experience will doe nothing in A∣strology, what reason besides experi∣ence can be given that such an hearb should cure sucha disease. If any could be given, Phisicians might quickly
learne to cure all diseases. Or if that be so as they say, that if an Astrolo∣ger doth not know, both all the Stars and the nature of them, he cannot give a right judgment. Where is that Physician, that B••tomist, that Chi∣ru••geon, that knows all hearbs, plants, trees, minerals, and drugs, to∣gether with their natures useful in Physick, who can give the reason why an Ivy lease should stay the blee∣ding of a wound though never so fast, that it should stay it at the first touch? Surely you will say, if an Astrologer layes it on, that he did it by secret compact with the Devil, as some great Professors told me long before I knew what Astrology ment, that because in Surveying I could tell di∣stances before I measured them, that I could do it by no good meanes, and that I scandalized the Gospel by it wishing me either to give it over, or my profession. And how know you that such an hearb is in such a degree of heat, or of cold? Physicians differ as much about them as Astrologers about Astrology. Besides Physitians
may use Astrology, but no other, Hypoc••ates and Galen may doe with∣out controlment: or any other Phy∣sician in his critical dayes, a Physi∣cian hath as much priviledge in this as a Priest to keep a Concubine. And the truth is, a Physician without it, is scarce half a Physician, for I dare boldly say, that a Physician working Mathematically will three to one tell both the state of the disease, the place afflicted, and the danger of death, or hope of recovery, without failing▪ one, to the Urine thrice, witnesse Dr. Napier, ••lias Sands, brother to the fa∣mous Lord Napier, of Scotland, first inventer of Logarithms, who was Minister of Linford in Buckinghamshire and withall practising Physick, and with whom I have often been for Physick, who continually used both the Urine and erected a figure also▪ not for the time of decumbiture for in Chronical diseases few know that: but as a Horary Question▪ who being demanded by Mr. Bowles of Sutton, and Mr. Wilson of Hawnes, successor to the famous Brightman, both for place
and vertues, what truth he found in his figure (for of the lawfulnesse they doubted not) his answer was, that where his figure deceived him once, the Urine did it ten times, and that sometime they would speak quite contrary things: but he always found in his figure most truth. And for that the Urine would not shew many things that the figure would, as about women with child. And this Mr. Wilson told me▪ of whom I was an of∣ten hearer, and that time did scruple Astrology very much, and this an∣swer he told me, satisfied both Mr. Bowles and him. And I fully believe, the Urine will not tell whether a wo∣man be with child or no, upon this ground. My wife practising Mid∣wifery, and going into Kent, to lay a Daughter of hers, one Mr. Sparks wife, Minister of Cooling, whiles she was there▪ another Gentlewoman not far of, who had been in labour a week together, who having three Midwives with her, two gave her over, the third hearing of my wife, comes to her, acquaints her with the
businesse, and craved her assistance, to whom she consented, together they went, and finding the Gentlewoman disconsolate without hope of life, yet committed her self to my wife, who finding no such danger as the other feared, bids her be of good comfort for she doubted not but all would be well quickly, the word was no sooner spoken, but in comes a messenger whom they had sent to Dr. Caesar of Rochester, forbidding the women to use any more ado, for she was not in labour▪ (No? quoth my wife, I see then the Doctor hath no skill) and I doubt not but by Gods goodnesse it shall appear within this quarter of this hour, and accordingly it fell out presently, God gave a save delive∣rance both of woman and child, and the woman mended quickly after. If an Astrologer should commit such an errour, it would be recorded a∣gainst him to all posterity.
And whereas Wendeline objects that an Astrologer can not give a right judgment because he knowes ••ot the true number and nature of all
the Stars. I confesse indeed some∣times the most skilful of all misse, both of Astrologers and Physicians. But what shall Wendeline doe then, that knoweth not what an aspect is or his master Picus? But though men doe not know all the Stars and ••earbs now, yet Adam knew all, but ••n him we lost it, we have still the ••parks we know now but in part, so that God made them not in vain in respect of their significations.
Therefore I end this argument with this, that like as in Phy••ick Art ••ut of the knowledge of causes, signes ••nd effects ariseth the art both of ••udging & foretelling many chan∣ges and alterations of mens bodies, ••ea even of death it self: yet this is ••onfest to be free from superstition, because it is the meditation of the di∣vine works: so in this divining art ••udging by the position and nature of ••he Stars of the causes, signes, and effects, what other is the consideration ••ereof then the beholding the divine works of God? and therefore as worthy the name of an art free from
all superstition as Physick without Astrology is, and far more, for Phy∣sick cannot well exist without Astro∣logy, but Astrology can without Physick. Besides, I wonder they should approve it in Hypocrates, and condemn it in all others.
And whereas W••ndoline thinks he hath wonne Bullen, or rather defen∣ded it against two or three of our breaches with his one bulwark, this one distinction that the causes of all things either came by necessity, or by contingency, thinking there∣by that because he knowes we main∣tain as litle necessity in them as him∣self, therefore he would fain denie all influence and inclination of the Stars at all, for my part I hold that the principal cause of all is God him∣self who sometimes indeed works alone by himself, by stirring up prin∣cipal motions in the minds of mens wherein the inclinations of the Stars have no place, but proceed imme∣diately from God such as in David, who immediately was indued with
singular courage and stirred up by Gods spirit to fight with Goliah.
A second cause is mans free will, which either followes or resists the temperament of the body. This free will of man should govern the Stars which both can and ought both by meditation, invocation, the fear of God, and daily exercise, bridle, cor∣rect and take away invading evils, and ingendred vices, least that com∣mon song prove true,
Natura sequitur semina quisque suae.
So that we maintain no necessity that Nero, Caligula, or Anthony, were compelled to commit their wicked acts, but this we hold, Fata mover•• Deus tollere fata potest, and that the will especially being holpen from above, yea even its owne power may avoid many such inclinations of the Stars, though it be seldome done.
A third cause is the Divel himself, who doth often involve the wretched minds of men in this so great infir∣mitie in horid wickednesse. And thus
Nero's fury riseth not onely out 〈◊〉〈◊〉 his temperament, but he also earnstl•• affecting it, and being in love wit•• pleasures and covetousnesse is mor•• and more instigated of the Devil▪ and he himself forcing it forward•• is become much worse then his ow•• nature though otherwise bad enough of it self gave him to be. And 〈◊〉〈◊〉 an innumerable company of men▪ who together with the helpe of th•• Stars are of very good natures mos•• horribly rush into such wickednesse▪ whole facts and events are not to b•• referred to coelestial causes and th•• will of man.
25 Whether is it possible or whe∣ther is it lawful for one to tell of one that died this very hour 100 miles off. This is not a foretelling, but an•• aftertelling, but such a one as exceeds the common apprehension of man. If you say it is impossible, I proove it thus, I teaching a School at Hitchi•• in Hartfordshere, about anno 16••4▪ where amongst others, I teaching three of one Mr. Christopher Butler••
children of Stapleford neer Hartford, who inviting me to keep my Christ∣mas with them, I being there discour∣••ing with his wife, a godly Gentlewo∣man, she told me she was the famous Doctor Foxes grand-child, that wrote the Book of Martyrs, and withall told me this story of him, that he being beyond Sea at the time of the death of Queen Mary as he was preaching, about the midst of his Sermon he stood still a pretty while and paused, in••omuch that the people marveiled, by and by he stands up, and utters these words: My Brethren, I can do no lesse then impart unto you what the Spirit of God hath now revealed to me, that this very hour Queen Mary is dead in England, and so it proved. And further she told me of an old man (then alive that heard him,) which thing I being there at Whit-suntide following meeting there with him he did constantly af∣firm. And I fully beleeve Sr. Ken∣••elme Digby her neer kinsman can say more in it then I have done. And thus much and a great deale more is
recorded of him of the like kind, in a Book intitled the lives of holy men of these latter times. Now if you say that he did this by revelation, our Church will condemn you for an Heritick. If you say they are all de∣ceived, I ask why may not a few of you more easily be mistaken in point of Astrology then all of them in point of revelation. Again, if you say he did it by Astrology, then you not onely confesse that you denied all this while that an Astrologer can not tell true. Wendol••ne page 646, but it is either by some compact with the Divel or by his secret instinct where∣on he quotes Aug. lib. 5. cap. 7 De ci∣vitat. De••. I say, as much credit is to be given to Doctor Fox as to Augustin. Dare you or Augustine either, if he were living, say Doctor Fox did it either by compact of the Devil▪ surely if you say that he casts out Devils through Beelzebub we lesser punies must not take it a mis, however you raile of us.
26 What I pray you is becomge of Mercury, when saw you him, sure he is but an ill servant to you that will scarce be feen three times in a twelve moneth, he alwayes hides himself that seldome or never he will hold the Caldle unto you, yet I beleeve that is all the work you have to set him on, other service he doth you little. They count him a great Astronomer, but I doubt he will scarce tell when begins Spring, Summer, Autumn, or Winter, nor when Sunday comes, nor yet whether Easter-day will fall on the Sunday this year or no, me thinks such a servant should be small orna∣ment to your house, and my thinks such idle Fellowes as will no wayes doe you good. If you love to keep such, God send you enough of them. When he was my servant, you see he is pictur'd with wings. If I sent him presently he would fly to hea∣ven. If I were casting a Nativity, he would straight bring me word whe∣ther the Child would be a good Ma∣thematician, and whether he would
prove ingenious or not, and of this he never failed me, if he had, I would never have owned him but have blotted him out of the number of my servants for ever.
27 Lastly, is it not the constant tene•• of all Divines that that doctrin•• which makes most for the glory of God, that is the truest doctrine, that this is such appeareth thus: what was the reason the Chaldeans and E∣gyptians worshipped the whole host of Heaven, but this that generally they were Astrologians, and that by their skill they found out their wonderful effects and operations, and withall not knowing the Maker of them went as far as their knowledge led them to worship the creature in stead of the Creator. And what can more move a Christian Astrologer to ad∣mire the wisedome, the glory, the bounty and goodnesse of God, that knows there is a God that made them, then this it will enforce him with David to say, Lord, When I con∣sider the Sun, Moon, and Stars the works of thy hands, especially in their
uses, what is mā thē that thou shouldst once remember him to make him lit∣tle inferiour to the angels? to crown him with glory in making so many glorious lights not onely to give him ••ight both day & night & to distinguish ••easons; but infinitely more when he considers Gods mercy and goodness, in sending such Heralds and Embas∣••adours to tell wife men of a plague a far of that they may hide them∣selves. But as for the Christian A∣strologer to whom God reveals this Magnalia Dei, & makes him in stead of a Prophet amongst the people, I know not what to make of him if he should not cry out, and say, I thank thee O Father▪ Lord of Heaven and Earth, that thou hast hid these things from the wise, and prudent, and hast revealed them to me a Babe and a Suckling, and, me thinks, I can but wonder that such a one shall not at one time or other in the considera∣tion and meditation thereof be as it were ravisht in spirit, and in some measure to think himself with Paul taken up into the third Heaven, and
to feele such joy as Salomon saith a stranger shal not meddle withal.
But this is the reason that the Di∣vines are so mistaken, your taking things upon trust one of another without examination. I remember that this was the reason that M. Wilson beforenamed, gave to one Ms. Hatley, who desiring of him the reason why that doctrine of the return of the Jews to Jerusalem should lie hid and altogether unknown till Mr. Bright∣man found it out: gave her (as I say) this the onely cause thereof, never was there that Divine known to this day, that can be prooved to have had any good knowledge in Astrology, that ever wrote against it, and there∣fore I conclude with that in Judges, first consider, then consult, and last of all give sentence.
All that I have yet spoken with finding no use for divers Stars, here especially Mercury are driven to this that there may be use for them in the world of the moon, let us there∣fore essay to take that away also and to leave them no colour for it. Si••
probo. Where Christ never redeemed any, God never created any. But Christ never redeemed any in the moon. Ergo the Major▪ thus God ne∣ver* 1.3 created any reasonable creature, viz. angels or men, but he in his se∣cret election created, or at least per∣mitted some to proove Vessels or In∣struments to glorifie his mercies, others to glorifie his Justice, but such God created not in the moon. Ergo, where Christ redeemed no elect, God created n••ne elect, but Christ re∣deemed none there. Ergo.
The Minor thus. Christ redeemed none but the seed of Adam, and such as were lost in his fall. 1 Cor. 15. v. 21. 32. Or thus, Christ redeemed none but in that world in which he was both born, lived, and did mira∣cles, and suffered, but none of these he did in the moon, for as it had been injustice in God to have cast off Adam for the fall of the angels in an∣other world so neither shall the fall of angels nor of Adam be imputed to them to ther condemnation, nor
yet any actions of Christ here to their salvation.
* 1.4 As man sinned, so Christ must be made man, as man sinned in this world, so Christ must become a man and suffer for man in this world not in heaven, much lesse in the moon for us, nor here for those in the moon.
* 1.5 Neither did Christ die anywhere else but here, for he died but once, Heb. 9. 28. and where is now the man in the moon?
But grant it, yet Mercury is as sel∣dome in the moon as here, by reason of his proximity to the Sun.
But they say each star is a several world, neither doth Mendeline con∣tent himself with 1022, but saith they are infinitely more, now if Christ must suffer once for each Star, how many times must he suffer in all. He had better content himself with the redemption of one, then be troubed with so many. Suppose there be but 1022 of them, and that each of them cost him but 33 years time in redee∣ming, it will take him up 33726 years,
which in the judgment of most, if he ••ad begun as soone as Adam had fell ••ould have took him up as much ••ime as the lasting of five worlds one ••fter another, Heb. 1. 11.
Look where the same reason o ••overnment holds, there the sams ••dministration. But the same reasone ••olds with them as with us. Ergo.
If each world should have a seve∣••al government and there can be but ••ne best, then God did not order all ••y the best. But God did order all ••y the best, Ergo; Sun, Moon, Stars ••nd Earth, are ordered all by the ••ame government. But there is but ••ne faith, one Christ, one Baptisme, ••nd thus Christ died but once, and in he earth, and for the seed of Adam onely, Ergo.
THere is one Rowland who hath late∣ly wrote against Astrology, but all that he hath of his own is not worth the naming, onely to make up his Book, he comes at last to quote some arguments of Mr. Perkins a∣gainst it, where two especially are Mr. Perkins own, the rest are com∣mon with others, and answered be∣fore. The first is, that men have more trust to it then to Gods word, and thereupon if the Astrologer tell them by a figure that Corne will be dear such a year, they will hard it up till it rot: I answer, that though I ingenuosly confesse Mr. Perkins to have been a worthy Divine of his time, and one whom I ever reveren∣ced, and further to be, as I verily think, the best skild in Astrology of all that ever wrote against it, yet he is but a man and subject to errour as well as others, and one that divers good Divines will beg leave to des∣sent from in some of his tenents As first the unlawfulnesse of Cock-fight∣ings, and Dog-fightings. Secondly, that it is unlawful to buy an Alma∣nack,
because if that saith grain will ••e dear, it makes men trust in it and ••listruft God, I can not deny, but if ••ny shall doe so as to put any abso∣••ute confidence in an Almanack or ••igure they greatly sin, because there ••s in them a possibility of errour, for ••everal occasions before alledged: so ••s there not in Gods word; yet there may be a kind of trust (I doubt not) ••n some measure, or perswasion at ••east of the truth of the Almanack or Figure by how much the more expe∣rience I have had of the truth of the ••ike or the same mans making be∣fore. For suppose I owe 20 l. to be paid upon bond the first day of April, to such a one as I am sure will ••tand upon the forefeiter, but I have •• trusty Tenant that never failes me, ••ut payes me 40 l. Rent the 25 or 26 of March, at furthest, will not any one rather trust to such a Tenant, though there be a possibility of fail∣••ng as by thieves, fire, &c) rather then ••o borrow it elsewhere, or sell com∣modities to lesse? Neither can I think but according to Josephs example, it is
lawful in a plentiful time with the one to lay up against a time of scarcity.
The other of Mr. Perkins quoted by the said Rowland, is concerning a rule used by some Astrologers con∣cerning the time when the effects of an Eclipse begins, which is this: Observe at the middle of the Eclipse how far the Luminary eclipsed, is distant from its rising, and how long it continueth above the Horizon, then reduce them into minutes, and say by the golden Rule: If the whole continuance of the Luminarie eclip∣sed give 365 dayes, what shall its time from the rising give? The time hereby found, say some, is the time of the beginning of the effects. But Mr. Perkins there reckons many seve∣ral Eclipses whose effects, (of his own knowledge) began presently after the Eclipses. Where note, that we need no stronger witness to prove that Eclipses have their effects▪ and that these effects are found by Astro∣logy, deny it they that can, and for my part, I am of his mind, for the time
of the beginning of the effects, and so is Origanus and so is Mr. Wings E∣phemeris.
Yet let me answer one objection more, which is this. Though in e∣recting of Figures you doe not work by the Devil, yet they that come to you doe beleeve you doe. I aske, must I give over my calling of a Surveyor or Inginee•• because some great Pro∣fessors thinking (because I could tell distances without measuring them) that I wrought by the Devil? and thereon moved me to either leave it or my profession of the Gos∣pel, for I was a scandal to it. Or must our Saviour Christ give over casting out Devils, because some thought he wrought by Beelzebub, yet I would have none so bold to tell the effects of Eclipses or great conjuncti∣ons before they fall, least they misse of the time when they will fall, as Lilly did, for as K••pler saith, it is hard ••o hit.
Near the beginning of this letter I spake a word or two in commenda∣tion of Sr. Christopher Heydens Book,
and that I would fain see that answe∣red. It hath been mine hap very late∣ly to see a Book coming under the name of one Vicars B. D. as if he were a Bachelor of Divinity. But if that can be called an answer, certainly it is so strange an answer, that it gives me as little satisfaction as Rowland•• book, that promised in the beginning of it to answer Sr. Christopher in the end of it: but he would first answer an other: which by that time he had done answering him, Mr. Finis called him away, that he could never attend to answer him since. Just so deale•• Mr. Vicars, he promiseth in his Title Page great matters: but truly so far as I read (which was more then •• quartern) I may well say:
Parturiunt m••rtes nas••••tur ridiculu•• inus.Much is promised, but nothing per∣formed. I read till I was weary, stil•• expecting some arguments tha•• should either disproove the lawful∣nesse of Astrology in general: or a••
••east something that Sir Christopher ••ad defended. But I found my expe∣••tation failed me: for all that time ••o far was spent against Conjurers, Witches▪ Charmers, Inchanters, and ••uch as observe the flying of birds are ••uch as look into the River, as if Sir Chr••s••opher had mainteined these ••hings. I•• you did it not to make the world believe so, truly you have ••aken a great deale of paines, but nihil ••d thumbum, you may as well tax M••∣••es as Sir Christopher for these things.
Again, you say, you have known ••ome were such dunses in the Univer∣••ities that being fit for no learning, hey then set upon Astrology, that hey may have the Devils help in it, ••hough you speak never so mystically ••et I have a sound witness, even your ••wn conscience, that you would make ••en believe Sr. Christopher to be such •• one. I•• he be not such a one, why do ••ou speak it? if he be such a one speak ••lain English, a man may more easily ••e••end himself from a masty dog that
flies at his face, then from a little Whirpet that bites one by the heeles▪ Truly, Sir, this is but backbiting at the best, far unbeseeming the pro∣fession of a Divine, neither, is it the breach of the least Commandement though it were, yet if you teach men so, you are unfit for the kingdome o•• God. Besides this, whether he be more in wealth, or poor in gifts, the Wise man tels you, he that despiset•• the poor, reprocheth him that made him. He could have made him wise and you foolish. But what is this to the matter? this is onely against the man. Besides this. How common a thing is it throughout your Book, to call him, My Gentleman, My Gent∣leman. Hath king James m••de him a Knight, and will you degrade him and make him but a Gentleman? Sir I am sure if I should call you so Would you not take it as ir••∣nically spoken, and is this to fulfill the Royal Law of Liberty to doe as you would be done to. Quod tibi fier•• non vis ••lteri ne feceris. But whether this will beare an action in the Court of Honour, I leave to others to judg.
Non nostram inter vos tant••s componere lates.
am sure it will beare an action in he high Court of Heaven. But sure 〈◊〉〈◊〉 his shews that learned king, king Iames, that great enemy to Astrolo∣••ie, whom you so boast of, saw more •• him then Astrology, though you ••ee it not: otherwise he would never have made him a Knight, for that he was so great an enemy, to pretenders ••e did it after he had wrote his Book gainst Mr. Chambers, for the bookes ••ake, as I believe, rather that it was so, for that I have seen king James ••uoted in defence of Astrology, whatsoever you say. But here is ••othing yet against the matter. One∣y it argues a wrangling spirit, and you know what the Apostle saith: If any man lust to be contentious we have no such custome neither have the Churches of Christ, for the wrath of man doth not accomplish the righteousness of God. But a meek Spirit is a thing before God much set by.
Again, that that hath any seeming shew to be against the matter, you altogether desire to draw from a confession of approving that which neither he nor M••ses, nor any ho∣nest Astrologer will approve of▪ As concerning his Definition of Astrology, he sets it down as he mainteins it: you as the Chaldeans used it, so that because you can pick no hole in his coat for his Astro∣logy, therefore you quarrel against the Chaldeans Astrology. Go tell the Chaldeans of it, what is that to Sr Chri∣stopher, it argues a wrangling Spirit?
Again, how often boiles that Crambe of yours, concerning the prediction of the death of Henry II. king of France, upon a certain day, by a wound in his head, by a Conju¦rer: if a Conjurer, what is that to Astrology?
But I pray how did Doctor Fox tell that Queen Mary died that very hour in England he being in Ger∣many? Or Mr. Brightman, the down∣fall of the Bishops? doe you think they did it by help of the Devil? I
confesse, I have found it the rash judgement of some, that if they see any excellency in any thing that their shallow reach cannot aprehend. Because mount Taurus shadows the Bull of Lemnos, though 20 miles off, they would have it removed if they could.
But, Sir, still you charge Sir Christo∣pher with other mens tenents. I do not think that you can prove, that ever he predicted the very day of any mans death: if he did, you might have done well to have quoted the Page, and not put us to read all his Book, and yet misse of it when we have done, and you to mock us for our labour? Yet we see Physicians do ••t sometimes, though perhaps more ••y help of Astrology then any phy∣••ical notions. If Hip••crates, or Gallen, ••ell you of such a thing you will not ••ay they work by the Devil, but Sci∣••••tia nu••lum habet inimicum pr••ter ign••∣••ant••m, yet this I will say, it is posi∣••le out of a mans Nativity to give a ••hrewd conjecture of such a thing, ••erhaps within a moneth or a week,
perhaps within a day, & why not •• same day. Yea, & whether he shall•• a violent death or no▪ I pray, Sir, h•••• you any skill in Astrology or not? you have not, then I say you kno•• as little what you say as they did th•• condemne me for working by 〈◊〉〈◊〉 Divel, for telling distances before had measured them: yet they 〈◊〉〈◊〉 honest men too. But if you have sk•• you either got it by help of the Devi•• as you say, others doe, or else by rea∣ding the Rules & Aphoris••••es of •• as we doe. Which if that be wor••∣ing by the Devil in us; it is so in yo•• also. But if it be lawful to read 〈◊〉〈◊〉 Rules (or else how shall you be ab•• to confute them) Sir, if you wi•• vouchsafe to take a little mo•• paines, I doubt not but yo•• your se•• shall easily be able to give a ver•• neer conjecture of almost as great thing. Then if you find the reaso•• in the one you may doe it in the o∣ther. And having done, I pray the•• tell me where lies the errour, let th•• Question be how king Charles com•• to be beheaded, and that time, 〈◊〉〈◊〉
January 30, 1648/1649. He was born in Scotland Anno 1600 Nov. 19 hora 10 4′ p. m. latitudo loci 57 medium coeli. is ♉ 37 the R. Asc. 17 13 oculus ♉ and the △ of ☽ being both in ♊ 4′ if you direct M. C. to them being both toge∣ther and both signifying preferment especially oculus ♉, as you may see in the rules of directions the R. Asc. of oculus ♉ being 61 41. If thence you take the R. A. of M. C. 37. 13 the art of directions is 25. 28 which gives in time 25 years and somewhat more. Likewise ☾ in 4. 29 of ♎ makes her △ dexter in 4▪ 29 of ♊, the R. As. there∣of is 62. 30, whence take 37. 13 rests 25. 17; which is a little less then ocu. ♉, but both are 25 years, which added to 1600 the year of his birth, being come to his kingdom Mar. 27, 1625.
And if you have skill as you pre∣tend to have, doth not the direction of M. C to the □ of ♃ tell you nothing of the difference between him and the Parliament, Anno 1641.
And can you gather nothing out of M. C. to the Sesquiquadrant of ♄ concerning the many battels fought in Anno 1643. And〈1+ pages missing〉〈1+ pages missing〉
See more in the end of the Book.
Master Gaule, of great Staugton in Hun∣tington∣shire.
Rom. 11. 5, 22▪ 32. Rom 3. v. 23, 24.
•• ••b. 16, 17.
Rom. 6. 9, 10.