A VINDICATION of the Annotations on Jerem. Chap. 10. Vers. 2. against the scurrilous Aspersions of that grand Imposter Mr. William Lillie, &c.
A Great man is reported to have some∣time complained that it was his hard hap to hear last of some things,* tho much talked of abroad, wherein himself was most concerned: And it had been long (as I was afterward informed) in the mouthes of many, and some great ones, who in regard of my silence deemed me therefore decessed, ere it came to mine eare, that M. Lillie, that grand Impostor, had in his Black Book of the Dark Yeer, been nibbling at mine Annotations on Jerem. 10.2. and gird∣ing at me, after his wonted scurrilous guise, as at many other of Gods faithful Ministers and Messengers of far greater worth then my self. Now howsoever I have elswhere pro∣fessed, how litle I regard the sqibs and censures of such scof∣fing mates and scurrilous scriblers; his especially, whom I deem no better then an other Lucian; for that as he, under pretence of deriding and traducing the superstitious worships then commonly practised, and fond conceits of their fained Deities then generally received, did not obscurely endevor to root up all religious worship of the tru God out of mens lives, and all reverent fear and regard of him out of their hearts: so this man under colour of taxing and inveighing Page 2 against such, either worthlesse or scandalous persons, as ey∣ther formerly or in later times, have some closely crept in, and ben admitted into the Ministerie, some violently or cun∣ingly by might or slight ben obtruded upon the people, or have intruded themselvs into ministerial functions and pa∣storal charges, or have demeaned themselvs otherwise then was meet in their places; he takes occasion to aspers and tra∣duce the whole profession, and to vent his spleen and gall against the Ministerie of Christ Jesus it self, as hereafter shall be shewed. Albeit therefore, I say, I litle regarded, what should drop from the pen of one so affected, yet was I desi∣rous to see what the man had said, and what satisfactory an∣swer he had in this discours so much talked of, returned to mine Exceptions to his Relations concerning the grounds of his pretended skill and professed practise, which in those Anno∣tations were taken thereunto. To which purpose not being able my self to stir far abroad, I reqested a frend to procure me the book: but they were, it seems, as the manner is of such Prognostications for the yeer ensuing, sodainly snatcht up at their first coming forth; this more especially, in regard of the principal subject matter of it; peoples minds being gene∣rally prepossest and fil'd with expectation of strange novel∣ties, raised by the reports given out beforehand, of the most dreadful Eclips, that this Black Yeer should produce, and the direful Effects that should follow thereupon. Yet after some space of time attained, when it came to my hands, whereas I expected, that he should have made good, what he had with so much confidence formerly delivered, concerning the first Original of his pretended Art, from some Authentical Records, and have taken away mine Objections opposed thereunto; I found nothing les then what I looked for: Onely here and there scattred some expressions of his spleen, and overflow∣ings of his gall; wherein he is pleased to aspers and tax me, as one of those his homebred Antagonists, that have lost their oyl and reputation,*by endevoring a refutation, of what they under∣stood not; having overlookt his labours with uncircumcised affecti∣ons and Presbyterial charity; most absurdly abusing their better time in criticismes and fruitlesse Expositions on Texts of Scripture, against the whole current of Antiqity, Reason, and the very genuine Page 3 sense of the words themselvs; and, according to the Proverb, which in the Margine he applies to me, Senes bis pueri, doat∣ing, and become through Old age a Child again. And again af∣terward, complaining as if he had ben condemned unheard, and telling in what manner he desired to be tried,*Let me be heard, saith he, according to mine own principles, and not judged without hearing, either by Thomas Wiseaker, or any of the Pres∣byterie, according to their unseemly Commentary, or stupid Anno∣tations on Jerem. 10.2. and then concludes he this his scurri∣lous passage, with a close of the like nature,
Concerning all which in general,* I might well say in few words, and so let it passe, that it is all at the most and best no more, then with the Scythian beast Bonasus, to sqirt out his filth in the face of his pursuers, hoping thereby to escape.
But a litle yet further more particularly, to lay open the ra∣ther his vain folly and insolent arrogancy herein.
And first, concerning what he jabbers of his Homebred An∣tagonists, that have lost their oyl and reputation by endevoring to confute what thy understood not; that is, by discovering the va∣nity and impiety of those frivolous fictions, delusorie devices and hellish designs of himself and such as himself wherewith they endevor to amaze the minds of the simpler sort of peo∣ple, thereby to bring themselvs into repute with them, and to pick the purses of those that repair to them for advice, the main matter whereby this their Art of Imposture is supported and maintained.
1. I neither know, nor have heard of any one, that have lost any jot of repute amongst the wise or lerned, by dealing against them. But that it fared in this case so with himself and his complices, that they have lost much of their reputa∣tion, as wel with the simpler, as the wiser sort, by their late predictions, the meanest of the people and boyes in the streets ar able to give him notice more then sufficient.
2. There needs not much skil in his pretended Art, to disco∣ver the vanity of it; no more then it is reqisite for one to be over-much seen in geomancie, palmistrie, sortiarie, auspicie, or aruspicie, to discry and discover the folly of these courses, Page 4 which by the unanimous votes and agreement of all sound Christians ar now generally not disclaimed only, but detested, as practises meerly diabolical; howsoever M. Lilie and some of his Complices,* in these times of licentiousnes, endevor to cry up some of them again. There needs no deep diving in∣to these 〈 in non-Latin alphabet 〉, as the Evangelist speaks, such depths of Satan, Rev. 2.14. to discry them to be none of those, that the Apostle tearms 〈 in non-Latin alphabet 〉, the depths, or deep things, of God, 1 Cor. 2.10. yea or of nature.
3. His style is overlavish in taxing all his homebred Artago∣nists, all those among us, that have delt in this Argument against their fanatical and fantastical profession, as men not understanding what it was that they delt with. Some of them peradventure have ben able to discover his want of exact skill in the justifiable part of his professed Art; whereof more anon. But why should it be deemed want of understanding in these men, that of late among us have attempted to lay open the loosnes and sandines of the grounds which they build upon, that should moov them to undertake that task, more then in those of former times, either among us, or abroad, of whome he shal hear somewhat further hereafter? No reason, I suppose, he can give for it, but this, that they ar his Antagonists, and by opposing such practises he misdoubts they may mar, or in part at least impair, his market.
Secondly, for his double jeer, of uncircumcised affection, and Presbyterian Charity. 1. The former term will best fit him∣self and his Complices: of whose Profession the first known Patriarks, were not Adam, or Abraham, as they would make men beleiv, but people uncircumcised as wel in flesh as in spirit, the Egyptians, Chaldeans, Philistines, and Syrians, from whome by tradition through the hands of idolatrous Pagans, and super∣stitious Mahometans, whose disciples ond folowers these men * with open face and bare forehead professe themselvs, it was con∣veighed unto those of this latter age of the world, and by Sa∣tans subtilty hath crept into Christs feild, wherein partly through discontinuance of wonted Church censures, and partly through connivence of the Civil Powers, it hath taken to much footing and to deep rooting, and as ill weeds are wont soon to grow rife and rank, hath spred it self far and neer, to the ut∣ter Page 5 stifeling of piety in the hearts and minds of many, and the great blemish and scandal of Christian profession.
2. As for the Presbytery and Presbyterian party, that he is so oft girding at, endevoring thereby to cast a further odium upon them, because he conceivs them to be already at present under a cloud; that I may in part also obiter insert something in Vindication of those, who under that Title ar by this Impo∣ster and others of the same coat freqently in like manner taxed and traduced: Howsoever this felow in his Preface tel his readers, that Presbyterie and Independencie ar not twins in union more then Esau and Jacob. Yet in the main point of Presbyte∣rian Government in general, to wit, the allowance of the over∣sight of Christs flock, not by teaching Presbyters alone, but by other also adjoyned to them, unto whome the Ministerie of the Word and Sacraments is not committed; herein, I say, there is no dis∣agreement, between those, who by the name of Presbyterians ar commonly distingvished as a different party from those who ar as commonly termed Independents, having, as by some of their own writings appeers, taken that Title up themselvs, and these from whome they ar wont by that term to be di∣stingvished. Yea it may truly be averred, that this other party may the more justly of the twain be termed Presbyte∣riars, being more rigid in maintaining a necessity of this form of Government, then many of those that go under that name; as may appeer from the Votes passed by the major part of those lately employed in the Assembly at Westminster, and transmit∣ted by them to the Houses, that then sat: which those of the other party then took notice of, and have since made use of in some of their writings. The main difference between those two Twins, as he terms them, is not concerning the Subject of the Government, or Presbyterie, simply considered, but con∣cerning the Extent of it, and matter of Appeal; the one side including the entire and absolute power of a Presbyterie so composed, within the lists and limits of a particular Congregation, without admittance of Appeal unto any other Jurisdiction, in case of pretended grievance or male administration; in regard whereof also themselvs term it an Independent Go∣vernment; the other allowing in such and the like cases Appeals to a Classis, or Convent consisting of Elders or Presbyters of Page 6 either kind abovementioned, selected out of the Particular Congregations to that purpose combined: and the Title of the Presbyterians doth therefore as fitly, and as fully competere, that is, agree (if it do not rather propendere, that is, weigh down, this latter way) unto the one as to the other. And we may justly say here, as that Ancient writer sometime of the name of a Christian;*Christianus, si nullius criminis nomen est, ineptum est, si nominis solius crimen est; so of the name of a Presbyte∣rian; If the name argue no crime, it is a fond thing to object it as a crime unto any: if it import ought criminal, the crime is common to either party, that being so, that the title imports, as already hath ben shewed.
But whatsoever the difference otherwise may be between these two Twins, sure it is, that they do both unanimously concur and accord in opposition to Mr. L. and his Complices, and in discovery and detestation of their diabolical practises. And it is a most ridiculous thing therefore for him to com∣plain of Presbyterian Charity; as if none but Presbyterians for∣sooth were out of Charity with them, and their divelish de∣vices and hellish designs; and to refuse to be judged by any of the Presbyterie; as if such alone were the persons that had past their verdict upon the courses professed and practised by them: wherein albeit he may seem to deal somewhat wisely, not unlike Lucians Imposter,* who would have no Christian present at the shewing of his tricks, because he knew they would soon discry his Impostures; yet hath he not delt so wa∣rily as he, who reqired others also, tho to Christians most opposite as wel as Christians, to be excluded, because he mis∣doubted discovery as wel by the one as by the other. For ar they Presbyterians alone that have past their censures upon the trade that Mr. L. foloweth and professeth? Nothing les. To pas by all other, that have from time to time appeered in this qarel;* Was Sixtus Senensis a Presbyterian? who in plain terms affirms this their pretended Art of Judiciary Astrology, to be no Art, but a meer fallacie, and a detestable Imposture: and being by one Savarallius taxed for this his Censure, as my self am now by this Imposter, doth not only averr constantly what before he had delivered, but further at large confirms it against his selie and groundles eavils. Or was Benedictus Page 7 Pererius a Presbyterian? who in a long discours of it, at large evidently proves, and at length peremptorily concludes, that this Astrological Divination is contrary to the Autoritie of Scri∣pture to the grounds of Philosophie, to Theological Doctrine,* and to Ecclesiastical Discipline. Or were the Fathers of the first Councel of Carthage, and the first of Toledo all Presbyterians, who both anathematize all those, that give any credit to Astrolo∣gers. Or is the Pope himself, think We, with his whole train at Trent, all on a sodain turned Presbyterians?* that they have by general consent expresly prohibited all books written of Judi∣ciary Astrologie, enjoyning all Bishops within their several precincts to suppres them.
But not to enter upon a list of such, either Ancient Fathers of high esteem in their times, or others of later ages, and modern Writers of note, as wel Papists as Protestants, whose very names would fil up many whole Pages, and testimonies make up manie large Volumes; among us in this Land of late, since this cours and practise of deluding selie people hath grown into reqest, not Presbyterians onely, but more then one or two, no favourers sure of those, whome alone he is plea∣sed under the Title of Presbyterians to reject, have in this busienes freely shewed themselvs, and with much varietie of lerning and strength of Argument laid open its nakednes to the veiw of the World, as himself wel knows; whome yet I cannot much blame him, that he takes no notice of, because he cannot but be conscious to himself of his own inabilitie by force of reason or Logical disceptation to answer their Ar∣guments, remoov their exceptions, refel their objections and maintain his own broken cause. And indeed so gros and palpable, to the wiser sort at least, do their sory shifts and transparent devices appeer, that they do without just cause, with that understanding Romane wonder,* how they can with∣out smiling look one an other in the face, to think with what wind and smoke they entertain selie people, and cheat men of their moneys, by emptieng their purses, to fil their own cofers. Concerning which practises, I shal referre him and his Com∣plices to Mr. John Miltons Figure-caster published by Mr. Wil∣liam Rowland in his Judicial Astrologie Judicially condemned, and Defence of Dr. Homes his Demonologie: all which yet, I sup∣pose, Page 8 ar none of that Presbyterial partie, whome Mr. L. would by no means have to be of his Judges or Jurie, as seem∣ing at least to deem himself safe enough, when he should be brought to tryal, if such onely were excluded.
Nor, I hope, wil he have the face, tho bold and shameles enough, to bring within that verge, those two whome himself names in his Preface, Dean Owen, and subtile Mr. Nie, as he is pleased to style him, and acknowledgeth to have condemned this his Art as Diabolical: who how far forth they have delt in detection thereof, I know not: he telleth his reader, that the one of them hath but Ipse dixit; but I am to wel acqain∣ted with his wonted slight turning of such discourses as he hath litle list or courage to cope with, and as litle regard therefore what in such cases he saith.
Howsoever it be, it hereby appeers, that it stands him up∣on, if ever he come to trial, to enlarge his Exceptions against Judges and Jurers, and exclude Independents as wel as Presby∣terians, (that which doubtles also he would have done, had he thought he might have ben as bold with the one partie as he is with the other) if he look or hope to be acqit. But give the good man leav to pack a Jurie, and pick out Judges of his own choise, and then he is sure to speed wel enough.
*Yea but those of the Presbyterie, saith Mr. Lilie, ar sedi∣tious, such as no premonition wil encline to subjection: nor can a treason be managed without a Priest: and a Presbyterian also sure he must be: for, hoc certum & probatum est, saith he, per Kit Love, and his deer brethren and felow petitioners.
To which I answer briefly. 1. If any of the party so styled, have gon beyond their limits, and mooved out of their own orb, by any il-advised and unwarrantable cours, they ar to bear their own burden, and to answer for themselves; but that their delinqencie is not any justification of him▪ or abate∣ment of the pleas and prescriptions of any of the partie so termed against him.
2. I demand, Doth this judgment concerning such a Go∣vernment in the Church, of it self and in it own nature, in∣volv any such crime, or produce any such effect? if it should, the guilt of it would include either partie of his two Twins, as he terms them, both of them beng eqally engaged therein, Page 9 or, if any ineqality, the Independent the deeper.
3. For that his large and lavish assertion of No treason without a Priest; and that it must be a Presbyterian to by his scope and instance may appeer. To pas by his extream malice and rancor, in endevoring to involv al petitioners for favor and mercy to be extended to a delinqent, as partakers with him in that crime wherewith he is charged, or whereof he stands convicted: a censure arguing a most savage spirit, and a right divelish disposition. I never heard before in all my Logick, of an Induction consisting of one particular, or singu∣lar member. He should have done wel, according to the wonted manner of disputing by Induction, after an enumera∣tion of sundry particular treasons and rebellions, to have added, nec in caeteris contrarium est videre, nor in any other doth it other∣wise appeer: which had he done, he might soon have ben convinced of a most notorious ly. For let him shew, what Presbyterian Preist there was in managing that late insurrecti∣on in Bedfordshire and the Counties adjoyning; or in that later rising in Essex and Kent: or what sedition and treason any Presbyterian Preist among us had a hand in during the Reign of Qeen Elisabeth? altho the Ministers that then stood for the Presbyterian Government against the Bishops, through the prevalent power of some of them in and with the State, endured much hard measure, some suspended, some deprived, some imprisoned, some exiled, some sentenced to death, and some put to death: or what part did any such bear with us, under King James and King Charles, tho not a few of them were very harshly and unmercifully handled un∣der either, in the plotting of any treason, or raising any re∣bellion against either? And here I can not omit the speeches of two Bishops of London in Qeen Elisabeths time, concerning the Puritans, as they were then commonlie termed, such as desired a reformation in some Church-affairs, and were for the Presbyterian Government. The one of them B. Elmor, tho none of the best, when one preaching at Pauls Cros, had in∣veighed bitterlie against that party as a crew of seditious and turbulent persons, and had affirmed the Puritans to be wors then the Papists; No, qoth the Bishop, he said not therein aright: for the Puritans, if they had me among them, would cut my Page 10 rotchet onely, but the Papists would cut my throat: the other his successor B. Vaughan, a man more moderate then the former, when another in the same place was no les eager in the same argument, (for the manner in those dayes was with the Chap∣lins that there appeered to labor to bring that partie into dis∣grace and disfavour with the Judges and great men, who in Term time especially used to repair thither as people prone to sedition) the Bishop to a Gentleman of his inward ac∣qaintance, who dined that day with him, (as himself some∣time related it to me) I wish, said he, I could have had the preachers toung to day for some space of time in my pocket: the way is not to convert or convince that party by invectives and untruths: it is tru they affect not the present form of Government; they ar for another: but they seek it by petition, not by insurrection or sedition▪ Thus these two Bishops themselvs of that partie in those times.
4. But the truth is, this mans malice, tho he do not every where so openly manifest it, is as much against the one partie of his two Twins as against the other, howsoever he be more cantelous in dealing with the one, as deeming them more ac∣ceptable to, and powrful with the State at present then the other▪ els why doth he complain more of Presbyterian, then of Independentian Charity, when as yet himself takes notice of those on that side, who in expres terms condemn his practice as Diabolical? Yea apparent enough it is, that his rancor is not so much against the persons of either partie, (tho he be the rather incensed and enraged against both, because some of either side have netteled him, by discrieng themselvs and dis∣covering to others, the wickednes of his wiles and impietie of his practises) but his spite is not so much at the men, as at their Ministerie,*the Clergie of England, as he there speakes, whome under the odious terms of Preists, and Praters, and Black-coats, and those of the Long Robe, he doth so freqently traduce.*No treason can be managed without a Preist▪ and, There is a people yet in being,*pretending unto godlienes and Reli∣gion, which men in our plain English cal Divines, Ministers, Preachers, Ecclesiastical men, or men conversant in holy things; in forain parts they ar called Bishops, Cardinals, Abbots, Moncks, Friers, &c. men that step up sometime into Pulpits, and pretend to Page 11 instruct our souls, with the doctrine of Christianity, but indeed obedience to their own Constitutions. And in his Preface to Astro∣log. Predict. of 48. &c. Oh these Preists! this sinful people of Levi do hunger and thirst after the fat fleshpots of Episcopacie; if they were assured that Deans and Chapters Lands should not be set∣led on the Church, God knows what Religion they would be of. Wo unto you Preists. And to bring our Ministerie in general, which you see with whome he here rancks, into hatred and jealousie with the State, he gathers forsooth from the former of the late Lunar Eclipses,* that there is yet leaft a generation of such men, who ar now privately designing some future trouble unto our State, and those Common-wealths where otherwise they reside, which will again occasion drawing of bloud, unto our State and other Nations, and destruction unto themselvs, viz. Ministerie and Munckerie, (for he would have them, you see, deemed both birds of the same feather, as witches and wizards ar deserved∣ly esteemed with good ground from Gods Word) and to as many of their abused disciples and proselytes, as shal suffer them∣selvs to be overruled or deceived by their treasonable counsels, and herein, he saith, he erres not. But that you may the better un∣derstand, whome his intent was to strike at, he closeth all up with this scoffing jeer, that he hopeth the world wil cleer him,*that he doth not abuse, or so much as once name or mention the Pres∣byterians or their Proselytes: and yet so great is his spleen against those poor Presbyterians and their Proselytes, that he could not forbear to vent it not long after in expres terms against them; withal abusing most wickedly and wretchedly the name of as worthy an Instrument and venerable a servant of God as any that these later ages have produced, whose memory is to this day and stil shal be blessed, and his renowm remain, as a pretious odor of fragrant smel and sweet savor, in the minds of the godly; whereas the name of himself, and of such as he is, shal stink above ground in the nostrils of those that sincerely fear God, while they yet live, and their memory rot, as their carcases in the grave under ground, when they be ded. For, This Eclips, saith this our Fortune-teller,*finds all Sacerdotes, which because it ever did shal pas for Preists, in much sorrow and anguish of mind, the influence of it crossing their designs) now fearing the downfal of their tithes, and a general •••∣giversation Page 12 of the people against them in many places: the people, who begin to see without spectacles generally declining their spurious and seditious doctrines against Parlament and State, whether deri∣ved from John Calvin, or the babling of a sillie Scottish Presby∣terie:* and again anon after, Much trouble and affliction wil arise unto the whole Hierarchie: this wil generally fall upon them every where, wheresoever they reside. And for my part, I make no doubt indeed, but that he would be right glad, as wel as his grand-Master the Divel, to see the Ministerie rooted out, it so crosseth their designs, As Haman the whole Jewish race for Mordecays neglect of him, in all places, where in any power it yet abides, either with us, or elswhere.
*Mean while you may here observ, how the old Proverb is verified in our modern Prognosticators;
Again the understanding Reader may hence take notice, how cunningly this man can here comply with the people. For as those of the Levelling party, (for such I suppose they were, that were the cheif Ringleaders in that Bedfordshire insurrection before-mentioned) to draw the multitude after them, promised a freedome from tithes and taxes to all that would joyn with them: so these cunning wizards, to insi∣nuate themselvs into the peoples affections, can attemper Page 13 their predictions unto their humours, and tel them such tales and stories, as they think wil take most with them, and best please them, and they perceiv them, by their innate dis∣position expressed and appeering in their practise, to be strongly bent unto▪ apparent enough it is, that it is not any spurious or seditious doctrine in their Teachers, by this foul∣mouthed Sycophant, so falsly fathered upon Calvin, (the splen∣dent lustre of whose repute the snarlings of such Helhounds can no more impair, then the yalpings by night of maungie whelps and mungrel curs, barking at the moon or the imagi∣nary man in the Moon, can in any sort impeach or impair her light) but their own covetous disposition, and earthly-minded affection, (as falsly as frivolously ascribed to the celestial aspects,) that makes people to grutch Gods Ministers the means of their maintenance to the foul shame and scan∣dal of their Christian profession.
And this skilful Fortune-teller, had he pleased to speak out, and had ben disposed so to say, might from his own principles have concluded, that people would grumble as wel at the pay∣ment of taxes, as at the payment of tithes, which himself also long since greivously complained of,* as being much op∣pressed with taxes and assessements, as Bellantius was with fear of the approach of his enemies, when he was writing against Picus. For mark I beseech you, his argument, A Jove praelatura;*Prelature is from Jove: (tho the sacred Oracles tel us, from the tru, not the fabulous, Jehovah and his Christ, Psal. 75.6, 7. Prov. 8.15, 16. but God belike hath resigned his right to their Jove, or to the Divel, whome they deal with, and who was adored in him, 1 Cor. 10.20. and laid claim thereunto sometime as of right now belonging to him, Luk. 4.6.) and sub Jove principes, Ecclesiastici, Politici, Sacerdotes, Ʋnder Jove, or Jupiter, ar Princes, Ecclesiastical, Political, Preists, &c. for so speaks the Autor whome he cites, and as in Latin he cites him: tho that he may not offend the State, and yet might ap∣ply it to the poor Preists, whome he hates more then he does the Divel, (see what jugling here is) he thus renders it; Ʋn∣der Jupiter we signifie Princes, Cardinals, all Ecclesiastical Poten∣tates, Policy▪ but Sr, your Autor says, as Prelacie in general before, so here Princes, that is, cheif Governors, and those as Page 14 wel Political, or Civil, as Ecclesiastical: and it may wel be de∣manded, how the poor Preists come into the same rank with Princes, and such as have relation to Jupiter, of whome I have read, that he was sometime a civil Potentate, but never a Preist. And now make we up this wise mans subtil argument: The Ecclesiastical Potentates and their affairs ar un∣der Jupiter: but in this Eclips we find him out of all strength and dignity: Ergò the people wil be loath to pay Ministers their Tithes, and would not the Argument folow as forcibly: Al Civil Go∣vernors ar under Jupiter: But he was out of all strength and digni∣ty in the late Eclips: Ergò the common people wil be unwilling to pay the Taxes imposed upon them by their Superiours. And, I suppose, there can hardly be found any man so simple, altho he had but, as they use to say, his guts in his hed, and his brains in his belly, but could easily without help of Mr. Lilies skil, or use of his spectacles, his curious calculations, and far fetcht observations, both see, and foresee, that people ar and wil be unwilling to pay as wel taxes as tithes; save that they know they may be enforced to the one, which they hope they shal not be for the other, and they ar more regardful of their worldly gain and advantage, then they ar of a good con∣science and of their spiritual behoof. But the Eclips relateth, I dare say, as much to the one as to the other; that is, indeed (save in this mans adle brain, or in his idle, but malevolent and impious discours at least) unto neither.
And here by the way, I shal crave leav to digresse a litle, in behalf of that never sufficiently commended servant of Christ Mr. Jo. Calvin, and this so much spurnd▪ at Presby∣terie, to lay open a notorious peice of knaverie, intended as against the Profession of the Protestant Religion in generall, so more especially against the Presbyterian partie, the Reformed Churches in France and the Netherlands, and particularly Mr. Calvin by name. One of my Congregation being taken at Sea, when Spain and we were in terms of hostility, and car∣ried to Dunkirk, during his stay there, had some Popish Books bestowed on him to make him a good Catholik, which upon his return home he brought unto me. Among the rest, there was one of a Nameles Autor, entituled Monarchoma•hia, or, Jerusalem and Babel. Herein the Autor thereof labours to Page 15 maintain, that the Protestant Religion, and the Presbyterian Discipline, were in all parts introduced and upheld by Sedition and Rebellion. To make this good he dealeth in part, as Mr. Lilie here doth; he chargeth Calvin with such seditious doctrine, as the Protestant Leaders built their rebellion upon▪ but he dealeth not so warily as Mr. L. here hath done. For Mr. L. shootes at rovers, and talks in general of Calvins seditious Doctrines, but tels us not, what they are, or where they ar to be found. Do∣losus versatur in universalibus. Crafty men keep aloof of, soar aloaft in generals: ar shie of descending to particulars, lest they be taken with a ly in the manner. But this man, that you may not doubt of his sinceritie, nor make qestion of his fidelity, deals obsignatis tabulis, gives you Calvins own words, and those printed in a distinct character from his own; and that you may assure your self, he qotes him aright, he directs you to the Book, and Chapter, and Paragraph, whence he hath them, that repairing thither, you may be sure not to misse of them. For to proov, that Calvin by his Doctrine discharged men of Oaths made to their Soveraigns; Calvin (saith he) Libro 4. c. 13. §. 21. saith, A man illuminate with the truth, simul vin∣culis omnibus obediendi Legibus & Ecclesiae solutus est: he that once hath perfect knowledge of the Gosple, is absolved from Oaths, and all such snares. It is tru, by his translation of the latter part of the words, as himself gives them, not agreeing so wel with the Latin, a wary man might wel begin to suspect some fals play: otherwise, the place being so precisely pointed un∣to, a man (one would think) could not in reason expect or suspect ought but very fair and square dealing. But turn you to the place, and you shall soon descry palpable knavery. For Calvin in all that whole Chapter hath not one word of such Oaths of Allegiance as Subjects take to their Soveraigns: he en∣treateth onely of Monastical or Monkish Vows; Of these, not of those, his words onely ar these; Nunc postquam veritatis notitiâ sunt illuminati, simul Christi gratiâ liberos esse di•o. Now they (to wit, who formerly had made such unwarrantable Vows, and out of error and ignorance held themselvs obli∣ged therewith) after they ar illightned with notice of the truth, ar, I say, withal free by the grace of God. What a gros falsification, where nothing les would have ben looked for?
Page 16To this the same Autor addeth an other as gros and pal∣pable as the former, These seditious and popular Consistories (saith he; the Presbyteries he means) ar condemned by their half-brethern the Zwinglians. Hear the voice of Gualterus a Minister of Zurik, how bitter a sentence he pronounceth against them, in Comment. in 1 Cor. cap. 5. saith he, Galli habent sua Seniorum Consistoria, penes qos est omnis potestas & jurisdictio Ecclesiastica; & in qibus omnium bellorum contra Regem, & consilia acta, & subsidia collecta sunt. The French Ministers have their Con∣sistories of Elders, in whome resteth the supremacie of jurisdiction in all causes Ecclesiastical; and by these all counsels and resoluti∣ons ar taken, and all impositions appointed to maintain the wars against the King. Thus this nameles Varlet. But let any man sedulously peruse (as my self have done) the whole Commen∣tary of Gualter upon that Chapter, consisting of and concluded in four Sermons; and he shall find not one tittle there, either of the French King, or of the French Consistorie, or of ought consulted, enacted, or acted in the one against the other. He speaks indeed in his second Sermon on that Chapter of the Popes Excommunications, wherewith (saith he) they cruelly vexed Kings and Emperors, and were Autors of Civil Wars and seditions; deemeth the Presbyterian Government not so needful under a Christian Magistracie; but leaveth every Church free to that cours of Discipline, that they shal find to be for themselvs most com∣modious, without censuring of others who therein differ from them; and that is all he hath there of this Argument. But this ob∣scure fellow, for the further confirmation of these his ficti∣ons and falshoods, sends us to Musculus in locis commun. cap. 10. tit. de Officiis Ministrorum. Where in likeliehood (for I have him not, and he gives us none of his words) we may meet with as much as in Gualter we found: which since light∣ing on the book, I find to be most tru. For Musculus in his Common Places, not Cap. 12. which entreateth of an other subject, but loc. 22. titul. 2. de Officiis Ministrorum, hath much indeed of the pride, formalities, either no preaching at all, or unprofitable discoursings of the Popish Prelates and Preists; of the Presbyterie not a word good or bad. At length this lieng Varlet in these words concludes; Thus you see, (such ar led by him blindfold) neither of them bow their knees to Page 17 this Baal, nor magnifie Calvins Idol. This by the way I rather insert, to shew whome these men concur with in traducing the Presbyterian Government, and by what manner of slights, to wit, notorious lies and slanders, their guise is to oppugn it. And for my part, it is so far from bringing me out of love with it; that it makes me rather the more inclinable to that opinion of the Jus Divinum & necessarium, which those of the Independent partie pressed hard to have in the late Assem∣blie passed of it; wherein both the Dutch and French Refor∣med Churches seem to concur with them; for that these Mer∣lins and Mercuries, (for herein they accord) shaking hands with such Romish railing and lieng Pamphleters, (whome yet they would seem to defie and detest) ar so embittered against it. As he said sometime of the Christian Profession;*Non potest esse nisi grande aliqod bonum a Nerone damnatum. It must needs be some grand good, that such a one as Nero was, should con∣demn. So of the Presbyterian Discipline say I, It can not be other then some very needful and useful thing, that such crea∣tures as these do so eagerly oppose.* And howsoever a man sometime of great note among us, in his Preface to his ela∣borate Treatise of Ecclesiastical Politie, having first transcen∣dently extolled Mr. John Calvin, do afterward decipher him as a meer Polititian devising a new Church Government of his own, and by cunning slights both introducing, establishing and continuating the same; and an other of les note in a late Sa∣tyrical Libel (for no other it is) entituled Fur praedestinatus,* do therein both grossely abuse Calvin, and jeer the Presbyterian, or Genevian Discipline, as such that any debauched person by an Hypocritical disguise of contrition and dejection for his loose and lewd courses might easily both delude and elude. Yet the Go∣vernment of that City hath received good approbation and attestation even from some Popish Writers themselvs. These ar the words of John Bodine a Papist indeed, but an ingenuous and judicious Writer, of great and good note, as wel among Protestants as Papists, in his Methodus Historica, cap. 6. pag. 245. faithfully rendred, That of the Genevians is laudable, if ought in any Nation, and that which makes a Common-Weal to flourish, if not in riches and Majestical Empire, Yet certainly in piety and virtu; to wit, the Pontificial censure; (so terms he in no ill Page 18 meaning sense their Ecclesiastical or Presbyterial Discipline) then which nothing could be conceived greater or more divine, to re∣strain mens lusts and those vices, which by humane Laws and Ju∣dicatories can in no wise be amended. Yet is this coertion directed according to Christs rule; first privately and amicably; then some∣what more sharply: then unles one yeild, an heavy and efficacious interdiction of sacred things foloweth: after this interdiction the Magistrates animadversion. So comes it to pas, that those things which ar no where vindicated by Laws, ar there without force or tu∣mult restrained by those Censors, who have gained themselvs an high opinion of virtu, in that city therefore no harlotry, no drunken∣nes, no dancings, no beggers, no idle persons ar found. A Testi∣monie and Verdict of one, against whome no exception can be taken as partial in this point. And sure it is that this Pres∣byterian Government backed by the Civil Magistrate among ours in New England, hath rid that Plantation of many Mon∣sters that would have ben nesting and rousting among them, and kept them free from such prevailing disturbances as our Churches and Ministerie ar over-much pestered with.
But to leav these by-matters, and bootles complaints, and return to Mr. Lilie, whome we ar cheifly to deal with. Wil ye know what the reason is of his spite against Jo. Calvin (for of the Romanists none need doubt it, its wel enough known to all, how couragiously and successefully he hath advanced against them) but Mr. L. and his Complices have a special grudge to him, because he hath in his Commentary on Jer. 10.2. as large a discours against the cours of Judiciary Astrolo∣gie which these men professe, as the Annotator hath in his Notes: wherein he terms our Astrologers, who maintain a judgment to be made of mans life by the Horoscope, as if either for∣tune good or bad did depend upon the Stars, and by the postures of them take upon them to determine what shal befal persons or people, in plain terms, improbos nebulones, qi praetexunt suis imposturis nomen Astrologiae Judiciaria, & qibus studium est qaestum facere ex meris fallaciis, that is in our plain English, arrant knaves, cloaking their Impostures under the Title of Judiciarie Astrologie, their main study being to make a gain, or gainful trade, of meer falla∣cies, or cheating practises. Besides that, he hath apart written An Admonition to beware of them, printed among his Opuscula; Page 19 wherein he shews, that their predictions ar founded on no ground of reason or sound skil: and withal relates the severe, but just, Edicts of the ancient Christian Emperors for the utter suppres∣sing of them. And do ye marvail then if Mr. L. cannot in∣dure Mr. Calvin that cuts the throat of his gainful trade.
But leaving his spite in particular at John Calvin, lets rake a little further into the dirt and mire of his malignant ra∣vings, in his rambling excursions, and ramping incursions up∣on the poor Presbyters, whome he ranked even now among the great Potentates of this world, which Joves office is to protect. The Scottish Nation, saith he; (that is, the sillie Scot∣tish Presbyterie, or, the Presbyterians and their Proselytes,* as ye heard him before speak, for they were not surely the Roialists, or the Prelatical party) but this Scottish Nation raised an Army, and made for their pretence of War onely an obtrusion upon their Nation of a Semipopish Book of Common-Prayer. But the sad conseqences which after that hapned, ended not so soon as it began, but in a most woful distemper of both England and Scotland in much bloodshed and most fierce Wars: both Nations having sensi∣bly now ben made to understand, of how dangerous a conseqence it is, to embroil our selvs into a war, upon the prating and pretended Glosses of those we cal Ministers, who never care for the welfare of any sort of people, but of their own Hierarchie, that so they might Lord it and domineer like petie Tyrants over the Commonalty and Gentry.
In which Passage the Mans malice against, not the Presby∣terie alone, as he terms it, but the Ministerie in general, doth notoriously discover it self. for he cares not (as hereby ap∣peers) whome with his foul pen he asperseth, so he may bedaub them.
The Scottish Nation, he saith, began first the late War, and that onely upon pretence of a Semipopish Common-Prayer Book imposed upon them. Concerning which busienes, being neither Statesman, nor desirous to deal in State-affairs, I shall say no∣thing, but referre my Reader, if he desire to be acqainted therewith, unto the writings of those, who seem to have faith∣fully and accurately related the original, progres and issu of the affairs concerning that war with Scotland▪ which who so ist to read, may find at large recorded in the History of the Page 20 late affaires in Scotland, set forth under the name of Irenaeus Philalethes.
As for the Original of the War here with us, by whome was it on the defensive part begun? was it by the Ministerie, or the Magistracie? by the Ecclesiastical Hierarchie, or by the Civil Autoritie? was it not by the joynt Vote and concurrence of both Houses of Parlament? or was it by them undertaken (as this vain pratler speaks) upon the prating and pretended Glosses of those we cal Ministers? See what aspersions this fel∣low sticks not to cast upon the whole body of the State, so that some of his gall and venome may withal light upon the Ministerie; as if in this late War, wherein so large an ex∣pence of bloud hath ben spilt, they had taken up arms, upon the meer motion onely of the Ministerie by some prating and pretending Glosses inciting them thereunto. It is tru indeed, that an Assembly of Divines was called to meet: but to what end? to debate of military matters? nothing les. but to con∣sider of Ecclesiastical affairs, and the settling of matters con∣cerning Doctrine and Discipline according to the rule of Gods Word. Its tru likewise, that while the Assembly sat, the War being now not begun onely, but pursued with much heat, and grown on either side to a great height, some of the Ministery were with some other Commissioners sent into Scotland, to treat with the Scots, about conjoyning with our State, and entring into a joynt League for mutual defence with us: nor were they of the Presbyterian partie alone (as they are com∣monly termed) that were employed in that busienes. But that the Parlament took up arms, and embroiled themselvs in such a bloudy war, upon the motion of the Ministerie, by their prating and pretending glosses encited thereunto, as this hath prooved, it is a notorious calumnie in regard of the Ministerie, and a foul imputation laid upon the State, as having raised a War of that importance on so weak and unwarrantable a ground, and a charging of the guilt of so much blood, as hath in that in∣testine and unnatural War ben shed, upon both.
Yea but what was it, that mooved those prating Ministers to stir up the State to embroil it self in such a War? for∣sooth, saith this babling makebate, that they might Lord it and domineer like pettie Tyrants over the Commonalty and Gentry▪ and Page 21 why did he not adde over the Nobility too? Its indeed not untru, that under the Episcopacie, some of their favourits sup∣ported and backed by some great ones among them so did as is here said. Yea they had begun by vertu of the High Com∣mission Court and the power thereunto annexed, to be tampe∣ring with some of the Nobility, that complied not in all things with them. But what hope or likelihood was there, or could there be, for the Ministerie so to domineer as this man tels you, that they intended to do, when that power and autoritie was taken away, by means whereof much abused some had formerly so done?
As for his most uncharitable and Satanical censure of Gods Ministers in general, that they care not for the good of any peo∣ple but themselvs, it may well claim a place among the hideous croakings of those filthy frogs, that issued out of the mouth of the Dragon and the Beast, Rev. 16.13. the Divel himself could hardly have vented or invented a fouler or falser slander against them.
I am not ignorant that divers both with us and abroad, have not spared to tax the Presbyterian Government, as tran∣scending its du bounds, and encroaching upon the Civil Power; as appeers by the writings of the Erastian partie, whome the Arminians also in part seem to side with against the Contra Remonstrants, or Netherland Presbyterians. But that they ar justly so charged, will not easily be made good, so long as they keep within compas of Ecclesiastical Censures, which with good warrant from Gods Word, were in those times also exer∣cised, wherein no Civil Power embraced the Christian Profession. Whereunto may be added, that when some not long since among us, thinking thereby to ingratiate themselvs with the State, had broached some things bending and tending to the Erastian way, its wel known, that they were as eagerly oppo∣sed by the Independent partie, as by any of those that go un∣der the title of Presbyterians. But this mans main end, his malice being eqally against either, is, as plainly appeers, to disgrace the whole body of the Ministerie, and to bring them, as much as in him lies, into hatred with the people, as regard∣ing nothing at all of their spiritual good, but ayming onely at their own pride and profit, to make a gain of them, and Page 22 to tyrannize over them at their pleasure. But let him take heed, lest by withstanding Gods faithful Ministers, as Jannes and Jambres did Moses, 2 Tim. 3.8. and by opposing himself against them in this base scoffing manner, as Elymas the Sor∣cerer did to Pauls preaching, Act. 13.8. he procure to himself from God that heavy doom that Paul passed then upon Ely∣mas, and that dismal judgment, or the like, if not a wors and more dreadful, that was thereupon presently inflicted on him, Vers. 10, 11.
But let us hear yet a litle more, tho it reqire some patience, of his raving and ranting rhetorik, that either he must be ever and anon venting, or els he shal burst with it, his heart and stomak is so ful and over-fraught with gall and rancor against this so extreamly hated Ministerie. Having done with the Moon, he comes to the great Eclips of the Sun, and here again he goes on to foretel, what without need of spectacles or prospective he saw ful before his face already.*How far forth, saith he, this Eclips shal exasperate mens spirits against the Clergie of our own and other Nations, or how far it shal torment the poor Husbandman, to depart with the tenth part of his labor unto his un∣sufficient or factious Minister, or prating Preist, I am not able cleerly to determine. great affliction one way or other it doth gene∣rally manifest to happen unto all those of the long Robe. viz. Law∣yers, Civilians, Clergie men, and unto those we falsly for the most part call Divines, when God knows many of them have as litle knowledge of Divinitie, as my self of Presbyter John, and as litle affection for the Parlament▪ as my self zeal for Antichrist. I might here peradventure not without some just cause reqest Mr. Lilie to shew us, how we may reconcile him to himself, and make his sentences concerning this great Eclipse and the Effects of it agree the one with the other. For in this place he tells us,* that this Eclips being in the sign of Aries, hath domi∣nion and operation on the state and condition of Laws, Preisthoods, Papacie, Prelacie; and, (to shew where his spite was most) he saith, he may very wel adde, Presbyterie, &c. Independencie, it may be, was within the verge of that, et caetera, and stuck be∣tween his teeth, but he was loath to spit it out. Now hence, as you have heard,* he infers and concludes, that great affli∣ction wil happen generally, unto all those of the long Robe, Lawyers, Page 23 Civilians, Clergie men and Divines. And yet afterward, where he is pleased further to expatiate his mind (for I give you his own terms: and where, think we, did ever any man read such either English or Latine before?) concerning the greatnes of the Effects of this great Eclips, he saith, it is in the last degree of the Decanate of Aries, which second Decanate, is Nobilitatis, Altitu∣dinis, Regni, & magni Dominii imago, the image of Nobility, Greatnesse, Dominion, extraordinary Rule; (for Kingdome, or Reign, he had no mind to expres) the shape and form whereof the Ancients (some old Wizards he means) represented under the ensuing Image▪* which Image is the portraiture of a man in a long Robe; and presents (as he saith) the English Common-Wealth, as it wil be for three years or thereabout (that is, for so long as the Effect of this Eclips lasts, as we shal afterward hear) in great Majestie and Glory. Now how he can reconcile these two so cros Judgements drawn from one and the same aspect, and raised from one and the same ground as you see, tho other Ignoramusses and dul pates ar too shalow to con∣ceiv; yet I doubt not but he is as wel able to bring together, as to make the two members of a Contradiction to accord: for these wizards in cunning and jugling do far surpas your com∣mon Gypsies, and ar able at once to make one and the self same thing fast and loose, good and bad in the very same in∣stant. Mean while you see, how he can make the Aspects re∣present what he pleases, and Images speak what he lists; when the long Robe represents the Common Wealth of England, to speak much Peace and Honour to it; when it denotes the Clergie and the Divines of England, to speak great Affliction and Trouble. Whereof further hereafter, when we arrive at his Pictures.
But one thing further is here worthy our Observation. Mr. Lilie in al these dreadful Eclipses and malignant Aspects, finds much matter of bad, dismal and disastrous concernment, to Princes, Potentates, Preists, Lawyers, Husbandmen, Grasiers, &c. but none at all ever to Wizards, Witches, Conjurers, For∣tune-tellers, Sorcerers, Stargazers, Astrologers, &c. No ma∣lignity of any Aspect belike is able to reach them: or as the knavish felow in the Comedie,* that to fright his Master re∣turning home after long absence, from entring into his own Page 24 house, told him, that his house in his absence was become haunted with Sprites; and when he was askt, how he durst go in then himself, made answer, Pax mihi cum mortuis, that the Sprites and he were at one· So, it seems these men and their coined Aspects ar agreed; so that tho they portend never so much mischief and misery to these prating Preists, or any other sort of men, high or low, great or smal, whome these men disaffect, yet they wil not so much as once touch them, nor do ever portend any evil at all to them.
*Yea but, may some say, he professeth to write this of the Ministerie with sorow of heart rather then any joy or delight, to see the downfal of so many men, who had they improoved their ta∣lents in lerning and divinity conscientiously for the education of those flocks God had committed unto them, might have expected another manner of reward from heaven, and a more benign accep∣tance of their labors from men. The great God of Heaven (saith he) protect the pious and godlie Divines of our Nation; for some we have; and let them never want encouragement, or a most boun∣tiful allowance from this Common Wealth: but for the meer Pra∣ter, or State enemy, let it be with him as he doth merit: the ruine or impoverishing of many of them is at hand.
Where in the first place I might demand of him, whether the Effect of this Eclips, according to his fancies and his Autors Principles, do not indifferently reach, and promiscuously in∣clude, as wel those other few and pious ones, as those Praters and State enemies, as he terms them.
And in the next place, in whether rank he is pleased to range those, that have written against him, or condemned his practises as detestable and diabolical. for I doubt much, whe∣ther his Charity be boyled up to such an height, as to wish so wel to them, or to afford them any part in his prayers, more then he hath in their Creed; which I suppose yet they do not greatly affect, nor have much cause to desire, considering whome they deem him addicted unto. But whome he and such as he is esteem pious and godly Divines, is not much to be regarded. And howsoever those Ministers of God, that deal faithfully in discharge of their duty, might justly expect bet∣ter and more loving acceptance from their people▪ then most such usually meet with, yet experience of all ages shews, that Page 25 the faithful dispensers of Gods truth, have usually found •es favor with the most, then such as have soothed them up in their sins.. The best is, they ar as Taylers that make apparel for children, who whether the suites they make them do either for stuf or fashion please the Children or no, expect their pay from the parents, having done their work faithfully according to their direction, and given them content therein. Nor is it in the power of any Imposter, or of any malevolent Aspect, (if those celestial creatures had any such, which is impious to aver) to debar or defraud them of that reward, which from heaven they are sure to receiv, for that their work, which be∣ing performed by them in Gods name, and for God, shal ne∣ver pas unregarded or unrewarded with God: howsoever he do oft suffer them, as his Prophets oft and Apostles of old,* for their trial and exercise of their patience, as also for the just punishment of peoples unthankfulnes, to meet with hard measure at the hands of those, from whome they have deser∣ved far better, and who (worst enemies therein to themselvs) do thereby attract much more evil to themselvs, then they either do or can do unto those, whome so unworthily they reqite.
As for all his fained profession of sorrow of heart and prayer for protection in behalf of the pious some, I esteem them no other then as Crocodiles tears commonly spoken of,* if their guise be at least as the sayeng is, to weep over those, whome they de∣sire to devour: Or not unlike those that that bloudy-minded, but deep-dissembling traitor Ismael shed over those poor pil∣grims whome he intended to destroy. Jer. 41.6, 7.
For his litle knowledge of Presbyter John,* if there be a King so called in the world, or the King at least that is abusively so termed; he wants belike his felow Figure-flingers glas in Fins∣bury feilds, wherein he professed he could see what was done all the world over. But if he know nothing of Presbyter John and his Countrey, as he would seem here to intimate, how comes he to know what is done in the East Indies, in places far more remote then those parts of Africa, where his regiment and residence is said to be? Or if he be as ignorant of the one as of the other, doth he not apparently cheat people by ta∣king their money to tel them in what condition their frends Page 26 or husbands ar in some parts of the East Indies, and at what time they shal from thence return. No body belike repaires to him for inqirie concerning ought or any in Prester Jean, or Prestegians Countrey; and therefore he regards not to take notice of ought there: otherwise, I doubt not, but that the tender of a little yelow, some smal pitance of that yolk of the egg,* that the Diviner demanded of his Client; or not much of the White, would so cleer his ey-sight, or his glas, or both▪ that he could soon come to know as wel what were done in the inner parts of Ethiopia, as how matters went with men in the gulph of Bengala; alike, without the Divels help, I beleiv, in either.
And for his zeal to Antichrist; apparent enough it is, that he hath no smal measure of that 〈 in non-Latin alphabet 〉, that bitter zeal, the Apostle James speaks of, Chap. 3.14. against those, that have ben Gods principal Instruments both among us and els∣where, in helping to demolish the power and Kingdome of Antichrist. And if the Divel be the grand Antichrist, as there is no doubt but he is, and the other on earth but his Deputie, sure he and his Complices ar no les zealous for the support of Antichrists Kingdome, when they so eagerly band and bend themselvs against those servants of God, that discover and lay open their diabolical practises, then was Demetrius and his felow craftsmen for the worship of Diana, in stirring up, and striving to enrage the people against Paul Christs Apostle, and that for the same cause, for which they set the multitude then in an uproar, because thereby comes in their gain, Act. 19.24, 27, 28.
Yea but the man reqires to be heard. Let me be heard, saith he,*and not judged unheard▪ and what more eqal? but hath he not ben heard? or ar not his own allegations for himself and in defence of his Art, related by the Annotater out of his own works, and delivered in his own words? and such Exceptions taken thereunto, and given in against him, as he hath no list to take notice of?
But how would the man be heard and tried? forsooth, ac∣cording to his own principles. Let me be heard, saith he, according to mine own principles. a very fair cours indeed, and a very rea∣sonable reqest; can ye blame him, if he desire so to be heard Page 27 and tried? For what cheater, or imposter? what malefactor, felon, traitor, or murtherer, would not right willingly be heard, tried and sentenced according to his own principles? And what, think we, would their principles be? such, no doubt, as were those of Brennus and his Galles, and their plea against the Romanes, whose dominions they had invaded; as Plu∣tarch relateth it, that they did nothing evil or unjust,*but kept to the ancientest, and most generally received and allowed Law in the VVorld, that gives the stronger right to what the weaker held: or, as Livie more succinctly, that their right consisted in their arms,*and to hardy persons all things appertained. and such, I beleiv, would their principles be, that all was of right theirs, that either by fraud or force, slight or might, they could wrest from any other, that were either way, or in either kind weaker then themselvs. By which their Tenets and Maximes might they but obtain to be tried and sentenced, they would be sure, they knew, to do wel enough. And the like cours of Judicature doth this man plead for. Let me be heard, saith he, according to mine own prin∣ciples. grant him but his own grounds (a most reasonable re∣qest) and he wil soon be able sufficiently to cleer himself, neither shal he need to except against any uncharitable either Presbyterian or Independent, from being of his Judges, or of his Jurie.
But, Sir, your principles must first be prooved, which by other then those of the Presbyterie have ben so razed, that it seems you despair of ever raising them again, and therefore refuse to meddle with their ruines. And this is that which the Annotater reqires of you, and puts you upon, to make good your Assertions concerning the ground of your Principles: that which you ar as unwilling to come to, being conscious to your self of your utter inability of sound confirming what so confidently, but groundlesly you have thereof affirmed, as is any bear to be brought to the stake. els why take you no notice of it, when it is pressed upon you, but let it sleep, or slip away in silence, as a thing that nothing concerned you?
Yea but those stupid Annotations,* are but an unseemly Com∣mentary, consisting of criticisms and fruitlesse expositions on Texts of Scripture, against the whole current of antiqity, reason, and the very genuine sense of the words themselvs; the fruits of a brain Page 28 doating with age, and of one become a child again; in a word no better then a puddle of envy and non-sense.
Good Sir, be pleased, I beseech you, to tel us, who told you all this▪ for, I beleiv, you never read any great part of the whole Commentarie; it may be scarce had the patience to run over the whole Annotation to an end: for you complain els∣where of the length of it; and say as litle to that concerns you in it, as if you had never read word of it. Besides, be it that you had turned over the whole Commentarie from the first Note to the last; yet I suppose, you wil hardly make many, if any at all, beleiv, that you ar so wel acqainted with all Antiqitie, or so wel versed and skilled in the Original Lan∣guage and genuine sense of the Text, as to pas out of your own knowledge such a censure as this upon any mans work. and he were indeed a very selie man, and wel worthy of much pity, that would deem your censures of much worth or weight in a busines of this nature. As for the Annotater and his work such as it is: albeit he doubts not, but that many wants and weaknesses, defects and defaults may by a qick and peircing ey be descried in it,* yet he dares be so bold, as (with that aged Tragedian sometime upon occasion of the like-accusa∣tion) to appeal and refer himself to the sentence of any in∣genuous and judicious lerned, whether his labors therein may deservedly be deemed the birth of one doating and so crackt-brained with age, that he is become a child again; or his expo∣sitions therein delivered such as this mans verdict (if I may at least so term it) here passed upon them affirms them to be. And this yet I shal make bold to adjoin, that they have so far forth attained approbation both at home and abroad, that the Annotater hath ben importuned, both by divers of his reve∣rend brethren here, and some also from forain parts, to under∣take the like pains on some other parts of Scripture: unto whome his answer hath ben, that neither his age or ability wil bear it, nor is it so needful for him to undertake ought further therein, since that some of the other parts have ben more exqisitely, tho with les prolixity, delt in by others (it being not every ones facultie, not his he is sure, to write succinctlie, and comprise much matter in few words) by whom such an employment, having fewer yeers and larger abilities Page 29 may much better be performed. But, Sir, whatsoever the Annotater may have done els-where, sure he is, that what he hath on Jerem. 10.2. concerning the vanitie and impietie of your trade, is neither contrary to the current of Antiqitie, nor to reason, nor to the genuine sense of the words of the Text; but consonant to the doctrine of the Ancient Fathers, the sounder and greater number of lerned writers, both of former times and la∣ter dayes, as wel Papists, as Protestants, the setled discipline in the Christian Churches, the Decrees and Sanctions of Christian Emperors, and the Canons and Constitutions of whole Councels not a few, even to that of Trent it self, as hath formerly ben shewed. And for this puddle of non-sense, as you ar pleased to style it, (from whence you should have done wel to have related some few at least particular passages or sentences of non-sense, picked out of the whole puddle) it hath▪ it seems, so puzzeld you and disturbed all your senses, that you have not so much as one wise word to return in way of defence unto any peice of the Exceptions therein taken to your own Asser∣tions related out of your own writings; onely the very sight of it seems so to have troubled your stomack, that it hath made you bring up much gall, and spit out a great deal of ve∣nome, which being unaccustomed to such scurrilous language, I shal pas by, and leav to you, to resume, if you please, as dogs sometime do their vomit, and to reserv it by you, until you have further use of it. Mean while, that the Autor of that Annotation, which you ar pleased so to bespatter, is not asha∣med of his work, but is willing to have it pas the more general trial, whether it be such a puddle of non-sense or no; in regard that the whole work, whereof his labors ar but a parcel, con∣sists of two great volumes, and the price conseqently corre∣spondent, not every mans money, and in fewer hands there∣fore; in consideration hereof he hath caused that Annotation, excerpted from the rest to be printed apart▪ together with this, that the more eyes of all sorts may readily see what it is, whether it, be such as you say, and how nothing (a few scurri∣lous terms onely excepted) you have in your own defence re∣turned thereunto.
One thing I had overpast, which I deem not amisse to give Page 30 some touch of before I conclude. Besides the aspersions of non-sense, incapacity and ignorance, wherewith Mr. L. chargeth our English Preists,* and the Annotater among the rest; there is another Imputation and charge of a more hainous nature, to wit, Envie, the Divels most peculiar sin▪ for of the Anno∣tation on Jer. 10.2. he saith, it is a puddle of Envy and Non-sense. Of which former branch, I had said nothing, because I un∣derstood not the Mysterie, wanting some Delian Diver to un∣fold it to me, that I might know what the Mans meaning should be; which now Mr. L. himself hath done for me. For in an Epistle prefixed to his Worlds Catastrophe, which came lately to my hands, he tels his Reader that the Fraternity of the Clergie ar an Envious generation, and this disease of envie is with them hereditarie. And what is the ground, think we, of this grievous charge, which he enters upon with such a passio∣nate Exclamation? Oh men of Envie! forsooth, they have for so many ages envied mankind the knowledge of lerning, that have cloistered up books, and suffered them to perish in their closets un∣opened, because all should be ignorant but themselvs. and had not some Gentlemen of divine Souls, and many worthy and gallant Phy∣sitians preserved Arts and published their admirable conceptions, he is confident to this very day, the Fraternity of Clergie-men would have kept us at a distance, and without the knowledge of many lern∣ings we now know; for which at sometimes these malevolent chur∣lish and envious Clergiemen snarl at the Autors. But what ar the Books, that these men made of envie, have thus mured up, of set purpose to keep men in ignorance? Is it Gods Word, think we, and the Divine Oracles, or the Law and the Gospel, or the writings of the Prophets and Apostles? these indeed under the Papacie were locked up and sealed up: and men inhibited from looking into them. But these ar not the Books Mr. L. speaks of: these rather he could be content should be concea∣led: they speak no good of him and his trade; tho the Pla∣nets and Aspects of them (as we have elswhere observed) por∣tend no ill at all to Wizards, whatsoever to others they do: yet these denounce much evil both to them, and to those that ar deluded by them. But what ar they then? such as treat of Mr. Ls. trade; such as the professors and practisers of such Page 31 arts, when they turned tru Christians, burnt at Ephesus, Act. 19.19. Ah what an envious man was Paul, that would suffer them so to do? But more particularly, that by some instan∣ces we may know what books he means, There ar books (saith he from the Lord of Marchistone writing on the Revelation) among the Jews, containing doctrines, as they alledge, proceeding from the mouthes of the Patriarks, affirming every great Angel of seven to rule the world 490 yeers. and in particular, a Book of the Government of the VVorld by Angels; which M. L. himself hath Englished: whereof he purposes to write a special Treatise; wherein from the beginning of the World to these times, and some hundreds of yeers succeeding; he shal endevor to manifest such Mysteries involved in this lerning, as yet have not appeered; where∣in he shal go neer to give every Common VVealth of Europe a smart conjecture of the continuance or destruction of their State and Go∣vernment. having gotten, forsooth, the tru Key, or Ca•ala, as elswhere he terms it, to unlock these Mysteries, which others for want thereof understand not. he should have done wel to have added Mother Shiptons Prophesies, which he sayes were never qestioned for antiqitie and veritie: And the rest of the rabble of old wives tales as the Apostle speaks, 1 Tim. 4.7. whereof he tels us, there ar many more in the North. And what is all this, but to do as Satan did with God to our first Parents, who charged him with envieng man divine know∣ledge, because he inhibited him the forbidden fruit? For therefore, saith. Mr. L. these Clergie men keep these Books out of mens sight; because out of envie they would keep people in ignorance, and withhold them from attaining such deep and profound knowledge as himself by reading of them hath attained unto. As for the Lord Napeir, and his Coun∣tryman Robert Ponts, their Calculations by Jubilees from the Worlds beginning to the Worlds end, the time whereof both of them, contrary to our Saviors avouchment take upon them to determine, the one Propos. 15. the other Cap. 19. they ar so groundles, that few or none that I have seen do accord with either. and for Tritemius his Treatise of the seven Pla∣netary Angels that should in cours govern the whole World by those seven Planets, which Mr. L. to make our people wise unto such fancies and fooleries, hath done into English, Mr. L. Page 32 himself grants that neither upon the order of their Courses,* nor of the the term of their Regencies are our Wizards agreed among themselvs; which is sufficient to shew that they had it not by Revelation from any good Angels, as Mr. L. pretends, no more then the Teutonik Wizard, what was done so many ages before this World was▪ and those supposed books of the Patriarks may wel go among the rank of those Jewish Fables, that the Apostle forbids Christians to give heed unto, Tit. 1.14. Nor ar either the Apostle Paul or our Preists, as Mr. L. styles them, more guilty of Envy in disswading people from hearkning to such groundles and impious fopperies, then should any holy Angel of God have ben, in disswading our first Parents from medling with the forbidden fruit. Nor can any sound Wisedome be gained from any science falsly so termed, 1 Tim. 6.20. that neither from religion nor reason it self by necessary conseqence hath any good ground.
*But for the Exposition of the place, Mr. L. tels Mr. G. that he shal ere long have the judgments of abler Divines then himself and to better purpose on that of Jerem. 10.2. and mean while tel∣leth his Readers, they shal have the Exposition of a Reverend Minister on the place, eqal in yeers to Mr. G. and in tru Di∣vinity and Knowledge of the Oriental toungs far surmounting him.
What those Judgments ar of abler Divines, when we see, we shal know what to say to them. And for that others Exposi∣tion, whose words he relates, but names not the Autor, nor the Title of his work, leaving the Annotater as wel as his Readers, to seek after a needle in a bottle of hay, it was long ere any of my frends could find out any of them, nor could I by their help hitherto attain the revew of more then one that hath lately published ought on that Scripture; which one indeed concurs with the party, whose words he relates for the Exposi∣tion of the place, tho he have not the very same terms, and re∣solved I was not to meddle with Mr. Lilie, until I could see what some of these his Advocates had to say in his behalf; which we shal (God assisting) consider of, ere we finish this discours. Mean while, not to make comparisons, which is ge∣nerally deemed odious, and with one utterly unknown, would be, not over-presumptuous onely, but even ridiculous: much Page 33skil in the Oriental toungs I never did, nor do professe; a litle smattering onely in the Hebrew of the Bible I acknowledge. neither needs there any great depth of skil in those Oriental languages, for the expounding of that Text of Jeremie, that strikes at Mr. Lilies trade.
And if that his other Advocate, whome he qotes and so highly extols, do for yeers eqal the Annotater, why may not he so aged fall under his Clients censure of Senes bis pueri, as wel as his Antagonist? for how Mr. L. should come to be in∣spired with such a faculty as whereby to judge of tru Divinity, is a point, I confes, beyond my skil to conceiv. But what ever the man be for skil in languages, or knowledge in Divi∣nitie, (for I know not who or what he is) I would fain know of M. Lilie, supposing that this his Advocate had seen farther into the Text, being far more skilful in the Language, then the Annotater hath done; what is all that to the justifieng of Mr. Lilies Assertions in the Annotation related, and the Excep∣tions therein taken thereunto? which it concerned him to have answerd, and not put it off to another, who in all that he re∣lates out of him, speaks not a word at all for him, but leaves him in regard of defence therein, as naked and bare, as if he had never so much as once opened his mouth, or put pen to paper in his behalf.
But leaving his Advocates til we come to deal with them, we shal presume a litle to cope with this grand Master in the matter of Eclipses, because they ar the main subject of this his Black Book. And here I might a litle qestion the skil of Mr. L. himself, and some of his felow Prognosticks, in that part of the Sideral Science, which on all sides is acknowledged to be as warrantable and lawful as beneficial and useful. That which a man better versed in these things then my self, might the rather adventure to do; for that Kepler a great Mathe∣matician sticks not to affirm,* that Astrologi Astronomiam since∣riorem ut plurimum ignorant, our great Astrologers ar for the most part not so wel skild in the sincerer part of Astronomie.
Now here, in the first place▪ we have ben told by some of them, the more to amaze the selie multitude, that this late Eclips of the Sun would be greater and more terrible then any that had ben many ages before, Yea Mr. L. himself tels us, Page 34 that it is the greatest this age hath beheld;*from whence therefore we may expect accidents or events to folow sutable to the greatnesse of it. And yet Leovitius a great Autor with him enforms us, as Mr.* L. himself relates, that in the yeer 1567. April. 9. (and ther ar, I hope, yet living that might see that) there was such a terrible and horrid Eclips of the Sun, as had not ben since 1544. nec etiam multis futuris seculis, nor for many ensuing ages should be. And yet there hath not one entire seculum, or age, as himself renders it, who yet thus saith, much les many, as some other, past over our heds between this and that: unles they wil make shorter secula, or ages, as did the Emperour Clau∣dius for his Ludi seculares, or Secular Interludes, but was laugh∣ed at for his labor,* by many of those that had seen them, some that had acted in them, yet surviving, when the Common Crier proclaimd such Disports to be exhibited, qos nec qisqam spectas∣set, nec spectaturus esset, as no man then alive had seen, or should survive to see again: or as the Popes do their Jubilees, which they have drawn down from 50. yeers to 25. to draw the more money from poor people, whome they laugh at the whilest for their lightnes of belief. But whether Mr. Lilie or Leovi∣tius were here in the Error, let others decide, and let him for me lay it on whether of their two shoulders he lists.
Secondly, as concerning the site of the light continued du∣ring the conjunction of those two Luminaries in the late Eclips; M. L. with divers other of his felow Prognostiks, were mani∣festly mistaken. for in his delineation thereof, as divers other also of them, he places the light part, such glimmerings at least of it, as he is pleased to afford us, below; whereas it was ap∣parent to any ey sedulously observing the apparition, that the light part was above: which I hope, he himself wil not have the face to deny.
Thirdly, for the summing up of the parts (as to us) ob∣scured;* calling in Captain George Wharton an excellent Cal∣culator, he determines from him, who (he saith) had accu∣rately and lernedly delivered it, that the body of the Sun would be eleven digits and fifty five minutes eclipsed. Where I wonder why Mr. Lilie so great an Artist, as he professeth himself to be, should be so diffident of his own skil, that he should not dare to venture or hazard it upon any Calculation of his own, but Page 35 refer himself to Capt. G. W. his calculation herein, whom howsoever he pronounces in his calculation exact; and doth not les, I hope, conspire with in his Prognostiks for the effects or events of it, yet as misdoubting the successe and issu of the busienes, he seems so cautelously to have thus delivered it, that if any error came to be discovered in it, it might rather re∣flect upon his frend the Calculator, from whome he had taken it upon trust, then be charged upon himself. But that the Calculations, whether the ones, or the others, or agreed upon by both, is not so exact, is by others not a few, deemed in these points very skilful, agreed, and by M. L. himself in part also, but covertly, confest. For some here at London, as I am enformed, do affirm, that the obscuration in some digits fel short of that their account; and that by the observation of those at Oxford, and of a prime man among the rest in M. L. his own account, it missed much at least in the minutes; for by their Calculation it was but eleven digits, and one fourth, which I conceiv to be fifteen minutes, the fourth part of a digit, consist∣ing of sixty minutes; which why M. L.* is pleased to cal fifteen seconds, I wot not. but by that calculation, which M. L. himself in his late new Ephemeris would seem to accord with, it came as far short for minutes in the former account, as fifteen and fifty five ar asunder. But I wil not take upon me to decide the difference between them; I content my self with M. L. his own grant here.
Onely by the way, I should, if I might be so bold, demand of Mr. L. whether this excellent Calculator, Capt. G. Wharton, be not anagrammatised the same with Naworth of Oxford. I shrewdly gues them to be one and the same. and some frends assure me, that he himself in some of his writings hath ac∣knowledged as much. Which if it so be; I should then further demand, (for I am in these matters but a Qestionist) how it is come about, that Naworth that ABC felow of Oxford, (for so M. L. styles him in the very entrie to his Ephemeris for the yeer 47.) is now so sodainlie become Capt. G. Wharton that ex∣cellent Calculator? Surely there must needs be some grand mysterie in it. Is the transposition of a few letters, think we, so efficacious in this their new Magik, that the change of the name should sodainly produce such a strange change in the Page 36 man? Or may we not deem rather that his reconcilement to Mr. Lilie hath effected the alteration, and made the Abce Scholler such an accurate calculator? and then the Annotater may not be wholie out of hope, but that if he would recant and claw Mr. Lilie a litle, M. L. as the Proverb is, would claw him again, and so he might of Thomas Wiseaker, that old doating Duns, become sodainly Mr. T. G. an excellent Divine, or, as Marcilius Ficinus, because he writes for those of his coat (for no other lerning is M. L. privie to in him) an excellent lerned Preist. Yea what might not those poor Snakes the silie snea∣king Presbyterians, whether English or Scottish hope to prove, if they could be so happy, as to make their peace with M. L. and be admitted to kisse the hand of this Great Mogul? But neither is the Annotater, nor ar the Presbyerians, he hopes, so base minded, to stoop so low, as to bear a taper before the Di∣vel, to gain a degree in his Academie, and to attain a new Title in M. L. his books. Again, I should be glad to know how it came to pas, when time was, that Mr. N•. if not calculations, yet observations and judgments at Oxford, and M. Lilies here at London, were so divers one from another, or so advers ra∣ther either to other; or whence it is, that they do now so ex∣actly agree. Did so small a distance of place, think we, alter the face of the sky? or hath the variation of the Scene on the earth here below, produced a variation of the Scheme above in the heavens? But I make litle doubt, had they then ben both together, when they wrot such different Prognostiks, ei∣their M. L. with M. N. at Oxford, or M. N. with M. L. at London, but that their observations and predictions, whether they had laid their heds together, or had studied upon the matter apart in their several cels, as the tale goes of the se∣cluded Septuagints,* they would have agreed wel enough, wel knowing either others mind to an hair, and what it behooved them to write. nor is it unlikely, but that, when they came to shake hands here, they laughed, as we use to say, in the sleev at least; bethinking themselvs, how handsomely they had acted their parts on either scene, deluding not selie people alone, but whole States in a manner, by predictions and pro∣mises of good successes, the one to the King and the Roial partie there, the other to the Parlament and their adherents Page 37 here. But at these mens discrepances I mervail not at all, when I call to mind that, which I have heard reported of that reverend man of God, whome this miscreant above traduced▪ the Reader, I hope, wil excuse me, if I be telling of stories now and then, when I shal have minded him of the old sayeng,*〈 in non-Latin alphabet 〉, that it is the property, not of chil∣dren onely, but of old men too, especially when they grow chil∣dren again, that they love to be telling of stories and tales. Mr. Calvin preaching in his Church at Geneva, when in the midst of his matter through the Sextons knavery he heard the Clock strike, and saw the people look back to the hand on the dial, as wondring that the hour should be so soon at an end, Ye need not look back or wonder at all, said he, at the shortnes of the hower: for God makes the dayes; but Martin (the Clock-keeper) makes the howers, as he pleases, and the Day goeth not by his Clock. It is just so here. God hath assigned the Stars their site and their cours, which no power of man or Angel is able to alter: but mans fancie hath built us imaginary Houses in the Heavens, and assigned them such qalifications, affections and effections as the framers of them pleased to give them. and why should they not then dispose of their fanatical fabricks according to their own fancie that produced them at first?
[Since I wrote this, lighting upon another of M.L. his wor∣thy works, I am now thereby fully confirmed in my former conjectures concerning Capt. G. Wharton, by Mr. L. here so much extolled: first that Naworth and Wharton ar one and the same man; and secondly, that it is not the change of his name, but his reconcilement to M. L. that hath procured him such a change in M. L. his repute. For I find him after the change of his name, before M. L. and he came to accord, to be styled by M. L. the silliest of all Astrologers,*a vagabond Asinego, having the curs of Cain hanging upon him, a viperous Renegado, one that having two names, incurs the censure of Igno∣ramus, Duplex nomen, duplex Nebulo, a double Name, a double knave. and withal publishes a Discours (whether his own or no, I know not) but under the person of a third party, enti∣tuled, A Whip for Wharton. What the man is, I know not, nor did I ever see ought of his. But thus M. L. was pleased to decipher him: and that, it seems principally for his wri∣ting Page 38 against M. Lilie and M. Booker, and discovering some errors and mistakes in their calculations; which because M.L. and his Advocate, (who ever he be) it seems, cannot deny, they both return in way of Answer such language, and M. L. seems to turn his error over to Regiomantanus, as here its like∣ly he wil the miscalculation to M. G. W. who is now, ye see, since the agreement made, a great man in his books.]
But in the last place, be the number of digits and minutes in the Suns late defection (as they term it) obscured more or les then these two great Calculators, in their Calculations and pre∣dictions now agreeing as good frends, whatsoever differences might have ben between them in times past, ar now joyntly and unanimously agreed upon: M. Lilie, howsoever he con∣trol those that possessed peoples minds with fear concerning the darknes that this Eclips should portend▪ (you have his own wise terms) as if it threatned danger unto those, that should be about their labors, or other like affairs abroad: and there wanted not indeed of his felow wizards, that advised people by any means to keep their families, young children especially within dores, and prescribed cordials to be given them, as preservatives against the harm and disasters, that from this dreadful occur∣rent might accrew to them. but M. L. assures us the contrary on his word; I say, saith he, it threatens no man or cattel with danger in that consideration, to wit, of their being abroad; nor wil the darknes be of so great or long a continuance as many imagine. and yet what matter is it how long it last, if there be no danger at all in it? or what is the meaning of the darknes, that this Eclips (what is that but the darkning it self of the light?) should portend? or if it threaten nothing to any that ar under it abroad, why should it threaten ought at all unto any? But leaving these qeries to his further consideration; and him and his felow wizards to jar or agree among themselvs, as they please, Mr. L. yet tels us upon his own account, and out of his own beleif, that although the greatest obscurity wil not last long, yet such and so great for the time it shal be, that if the ayer be serene and cleer, which in some measure he misdoubted by the arising of Saturn at that time, and the Moon her application unto his qa∣dratures, (which with us here at London prooved but a false fear) we should behold the fixed Stars, as also Mars and Venus.
Page 39But tho neither Melancholie Saturns malevolent aspect pre∣vailed any whit to the darkning of the day, and the ayer was as serene and cleer as could be desired in the place of mine abode; yet for want, it seems, of Mr. Lilies spectacles, none among us were able to discern any one Star fixed or free, those two great Luminaries then in conjunction, the Sun and the Moon onely excepted; nor can I hear of any one, tho having made enqiry of many in places remote, and far distant one from an other, at that time residing, that had so piercing an ey as to attain any such sight. and yet had it ben no such great matter, had any such thing ben, had a Star or two ben seen, my self can remember twice to have seen a Star neer about noontide; the former time in the Borough of Southwark, about one of the Clock after noon; the latter time in Cheapside London, about eleven in the forenoon; it being at neither time, either a very cleer or dark day, which many at both times stood ga∣zing upon, (besides such as came out of their shops and hou∣ses to behold it) as they passed along in the street.
Yea but our English Merline tels us in his late New Ephe∣meris for the yeer 1653, to salv his credit in this particular, that thousands in London did then behold the Planet of Venus and many fixed Stars as cleerly as in the darkest night.
He told us awhile ago, that he doubted we might not see them for the darknes of the day,* which Saturns melancholie and malevolent look might produce: now he tels us they were seen by many as cleerly as in the darkest night▪ the darknes of the day belike would hinder the sight of that, which the darknes of the night would help to improov. Or doth the man, trow we, mean, and so with an Eqivocation (such as the Wizards Oracles much abounded in of old) delude us? that as he who presenting one for a degree in the Universitie, on his word averred him to be, tam doctrinâ, qam moribus idoneum, as wel for lerning as for life and cariage fit to have that degree conferred on him; that is, as he after expounded himself, alike fit for either, in plain truth for neither. So our Merlines meaning may be, that those his thousands saw those Stars as cleerly as in the darkest night, wherein there is no Star at all to be seen. and then we shal as easily beleiv him herein, as those did the Master pre∣senting concerning the Scholler presented by him, who know wel Page 40 enough what he was. Otherwise how those thousands in Lon∣don attained to such an eminent degree of perspicacitie above so many other thousands in and about the Citie, that could descry no such matter, the ayer and skie being alike affected unto either partie in those parts, it is not easie to apprehend, unles they should all borow and make use of Mr. Lilies specta∣cles, which he should be very free of to lend to so many. Yet, it may be some two or three of our Merlines clients, to cheer the man up, perceiving how he was in his dumps, upon notice taken that his predictions concerning this dreadful Eclips had not in all points accordingly faln out; and sore vexed, that the Mercuries and ballat-singers, whome he greivously com∣plains of, had ben so bold with him; might come to him and tel him, that they had seen some such matter, (for, it seems, he dares not, does not at least, say, that he saw them himself) whome by the help of some multiplieng glas he might raise up to that hyperbolical number of thousands: unles it were ra∣ther, (as may not unjustly be suspected) by the figure of fig∣mentum or mendacium, a couple of tropes too freqent with those of his trade.
But to let these unwonted sights pas; for the greatnes of the obscurity, many thousands, I doubt not, wil avow, and my self among the rest, that they have full oft known the skie, through the thicknes of clouds overspreading the places of their aboad, much darker, upon some approaching storm especial∣ly, then they found it at the highest or deepest degree (choose whether you please to term it) of this dreadful Eclips.
Yea but, howsoever it was with the Eclips here about Lon∣don, our Merline enforms us, that by letters from Scotland and Ireland, and some of ours on ship-board, it appeers, that the dark∣nes was far more dreadful in those parts where they then were, so as they could not see to write or to barb without candle; and no man ever saw the like in those qarters: insomuch that in some places all the poor people cast themselvs down on their backs (they might have done better to have lien groveling on their bellies) with their eyes towards heaven, most passionately praying, that Christ would let them see the Sun again. They were some belike of the progenie of that people, that were wont to howl hide∣ously, and make greivous lamentation at the daily setting of Page 41 the Sun, as misdoubting that he would never rise again with them. But, it seems, that spiteful Planet Saturn, whose ma∣levolent aspect Mr. L. misdoubted might by clouding the day, hinder the sight of the Stars with us, did on the other side produce that hideous and dreadful darknes with them; and we may hope therefore, that those direful and disastrous ef∣fects, which this darkning of our day-light, either doth pre∣sage, or is to produce, wil light upon those of Scotland and Ireland, or at the most and worst, on our shipping at Sea, where the darknes was so exceeding deep and dismal; not upon us in these parts, where it was nothing so dreadful. I might wel adde, that its to wel known to be a common slight of our Mercuries (and why not of our Merlines?) to date and divulge letters from forain parts and remote regions, that have indeed ben as wel coined and endited, as printed and published here at London.
But leaving these things, as by-matters to my main intend∣ment at present (mentioned onely to retund a litle this mans insolent vauntings of his transcendent skil in the Sideral af∣fairs) to be made out, and made good by him as he shal deem himself able; I shall proceed unto that, which I for∣merly propounded to deal in a while with him, concerning the nature of these Eclipses the main matter of his Book. And here in the first place, I would gladly know, for my better lern∣ing, from him and his Complices what reason in Nature they can give us (for in his late Ephemeris he tells us they go in a natural way) of those dreadful effects or events, that to these Eclipses they ascribe. For to pres that Argument against them▪ that any the meanest capacity may be able to apprehend. The interception of the light of the Sun from our sight in these Eclipses, arises from the interposition of the body of the Moon be∣tween us and the Sun: now the like interception of the light of the Sun from our sight arises in the night time from the interpositi∣on of the body of the Earth between the Sun and us, and so makes every nght, not a partial of so many digits and minutes more or les, but a total Eclips of the Sun to us and the whole he∣misphere wherein we ar situate. I demand then of these men, what reason they can give, why these nightly Eclipses should not justly be deemed as dreadful and as dismal as those. Page 42 why should not the total want of the Sun-light for divers hours together, having no Moon-light at all to supply the want of it, either the night next before this Eclips, or the night next after it, portend as dreadful matter, or produce as dire∣ful Effects, as the greatest darknes that to us it sustained, lasting (Mr. L. himself saith it) not above a quarter of an hower?
But that, which indeed surmounts all reason, and may not unjustly be tearmed the very qintessence of folly & vanitie is, that, as this grand Master-Wizard from other his fore-runners informs us, those dreadful events and effects ensuing each Eclips, must continu in the Lunar, or that of the Moon, for as many moneths,* as the Moon in her obscuration passed howers; in the Solar,* or that of the Sun, for as many yeers as the Sun in his conjunction with the Moon; (tho, the truth is, far enough asunder either from other) from his first meeting with her to his utmost leaving of her; and that for the effects thereof, it may be eight or nine moneths ere they begin to take place, and wil be most fierce about twenty moneths after their beginning to work;* but then begin to abate, and can not last therefore above three yeers and an half. For what an absurd thing is it to ima∣gine, that the palpable darknes of some present night, and of every night that passeth over our heds much more, should have some dismal effect on us, not while it is present with us, but some moneth or two, yea or some twelv moneth after? and as litle reason have we to beleiv or conceiv, that the with∣drawing of the Sun-light in part this day from us, should ma∣ny moneths after begin to do mischeif, and cause many mis∣chances to befal us for a yeer or two after. One would in reason rather imagine, that all the dismalnes of it (if any such matter were in it) should be over, as soon as the interruption of those radiant rayes were remooved, and the wonted light restored: as is all the dreadfulnesse of the nightly darknes, unto those that travel or wander in the dark by night, when the day-light once appeers: and the man might justly be deemed not un∣worthy to be taken into Bedlem, who should imagine, that the darknes, which surprised him the night before in his way, would shrewdly endanger him, either sitting in his house, or being abroad without doores the day folowing, or do him Page 43 some shrewd turn, if he were not very warie, about a fortnight or three weeks after. And I would fain hear what colour of reason can be given for the one more then for the other.
It wil, it may be, be said, the one comes every day, the other but rarely, scarce once in some yeers.
This is that indeed that some of Ancients have wel obser∣ved, that Miracula assiduitate vilescunt; such things,* as were they duly considered, would justly be deemed to be as strange and admirable as any miracle whatsoever; yet in regard of the freqencie of them ar litle regarded and lightly past over. It was not without just cause and good ground deemed a strange matter and a miracle, that the Sun at one time for some houres should stand still, Josh. 10.12, 13. and again that at another time for some degrees it should go back, Esay 38.8. yet if it be wel weighed and duly considered, it is a far greater and much more admirable thing, that the same Sun should for so many thousand yeers together keep a constant cours and certain tenor of continued and unwaried motion, save when by a superior over∣ruling power it was for some short space of time a peice of a day onely, once or twice interrupted. Yea it is much more admirable, that within the space of twenty four howers it should every day make up its diurnal circuit, then that for a few howers it should sometime either go back or stand still: the one is in its own nature simply considered of more difficulty then the other, tho the other seem the stranger, because it so seldome came to pas. It was in its own nature, as we said before of the Eclips, a work admirable, that the Sun did rise and set, at his du set and wonted time, either the day before, or the day after his stay at the one time, his retrograde motion at the others, then that for so smal an interval he stopt and staied his usual progres in either. But the difference is between the case there and here, that there both the stay and the regres were contrary to the natural cours by God established in the creature, and reqired therefore an extraordinary power and work for the effecting of either, the daily circuit being according to the constant set cours by God in nature established: whereas in the present case, the interception of the Sun-light in whole by night, in part more or les by day in the Eclips, as we usually term the one, and may as wel and as truly term the other, tho not so properly either, come both alike according to a con∣stant Page 44 cours by God in nature established,* tho the one more freqently the other more rarely, which makes us regard the one more then the other. And yet we read not, tho the work there was at either time extraordinary and supernatural, that the Suns either standing still or going back, did produce any re∣markable effect, either the yeer ensuing or the next after it. Onely for the present, the one gave Gods people opportunity for pursuit of their adversaries, the other sealed to Ezekias the certainty of the performance of Gods promise concerning his recovery; that which any other sign he had made choise of, and God had pleased to give way to, might as well as that have done. But here nothing comes to pas but by an ordinary cours in nature established: and it is therefore on all hands confest and agreed, that by rules of art built upon natural grounds, it may as certainly be foreknown and foretold at what time or times such and such Eclipses wil fall out for many yeers ensuing, as it may be known and told at what time the Sun wil rise and set the next day: and why the one then being of the like nature with the other, should have any stranger effects then the other, we desire to hear or see some sound reason rendred.
Nor let this profound Artist think we will be put off here as ignorant animals,* with telling us, that we blame Astrologie, because it is beyond our capacitie; whose error he therefore pitieth, because grounded rather on malice and ignorance, then on any sound enqirie. But we shal entreat him, tho we come never so far short of him for matter of skil in this his profound Art, not to repute us meer bruits or irrational creatures. So much rea∣son yet we have, as to reqire a reason of him and his Com∣plices, before we engage our beleif to his or their di∣ctates.
And whereas he saith, it is out of meer malice and ignorance that men oppose him and his felow-wizards herein; we shal, I hope, all things being wel weighed, make it to appeer, that it is out of meer ignorance of the tru nature of these Eclipses, that makes people so much admire them, and give credit to their predictions of them, and that some of those men them∣selvs that delude men with vain conceits and frighting fancies about them, have in effect themselvs acknowledged as much. Some instances from ancient Storie wil sufficiently shew that Page 45 to be tru which I say. About the time that Socrates lived at Athens was Archelaus King of Macedonie; who upon an Eclips of the Sun, that fell out in his reign, caused his Court∣gates to be shut, and his sons hed to be shaven; as in great dangers and distresses, or greifs and calamities was wont to be done. and whence, saith Seneca, who relates it, proceeded all this dread, but from his gros ignorance of the nature of the creatures?* for had he had Socrates with him, whome he invited to repair to him, but for some considerations refused so to do, he would, saith my Autor, have drawn him out of that corner or covert, where∣in for fear he had hid himself, and bad him be of good cheer, in∣forming him that it was no defection of the Sun, but a passage of the Moon, that keeping a lower way, came between it and the earth, and so hid the body of the Sun from our sight; that those two celestial bodies would by the swifter motion of the one be soon se∣vered again, and that light of the Sun restored to the Earth, which the intervention of the Moon, in manner of a cloud, had suspended for a time. Which last clause of his, doth well intimate that which is indeed most tru; to wit, that as great darknes for sun-light is oft produced by thick clouds and misty fogs as by any Eclips, and as much dismalnes and danger conseqently in the one as in the other.
But because some may moov qestion, whether Socrates his skill would have prevailed so far with Archelaus, as to reduce him so perplexed and amazed to a settled posture of mind again, tho it be apparent that his ignorance had cast him in∣to that fit of fear, we wil pas on to another instance.* Pericles that brave, both valiant and prudent, Commander at Athens, was a disciple of Anaxagoras, by those of his times styled 〈 in non-Latin alphabet 〉, the Mind-man; and that, either (saith Plutarch) for his singular perspicacitie in enqirie into the secrets of Nature; or for that he asscribed the disposition of the Ʋnivers, neither to fa•e, nor to fortune, as some others, but to a pure and sincere or single Mind, that is, to a Deitie. Now by this his Teachers in∣struction, was Pericles his Scholler, thoroughly furnished (you hear Plutarchs report still) with the Science of the sublime and celestial creatures. for being naturally of an excellent piercing wit, he improoved it exceedingly in the study of natural Phi∣losophie by the help of his Master Anaxagoras; whose Phy∣sical Page 46 reasons, being as of a nimble wit, so of a qeint and ready toung also, he was wont on every occasion to be opening unto others, to free them from such superstitious conceits, as concerning those celestial creatures they were usually pos∣sest with. This Pericles then going out sometime upon a mi∣litary expedition, just as he was setting foot into his Galley, the rest of the Fleet being also ready to set forth, there fell out a Solar Eclips; whereat when he perceived the Pilote of his Galley to be astonished, and the whole company frighted with the darknes ensuing, he cast his cloak over the Pilots face and eyes, and then demanded of him, Whether any hard matter had befallen him so muffled, or such as might presage some greivous disaster, that were like to betide him. Which the Pilot denying▪ And what difference, qoth he, is there between this and that, save that there that which intercepts the light and makes it so dark, is a body larger then my cloak? Thus the ignorance of the tru natural cause of the Eclips cast the Pilot and his company into that fear; from which the right understanding thereof kept Pericles free, and by him also freed them. Yet such is the fury and obstinacy of superstition backed with error and ignorance, that the rude multitude at Athens, being a popular State, would have had Anaxagoras condemned as an Atheist, for discovering the tru nature of such occurrents unto them, and were like to have carried it against him, had not Pericles opposed it, and protected his Teacher.
To this of Pericles we shall add from the same Autor two other instances, in two likewise military Commanders, neer about the same times, but men of divers dispositions, and accordingly of divers carriages, with no les divers event. The one of them was Nicias,* who being sent from Athens with some Forces into Sicilie to assist one party of the Ilanders (for the Iland was divided into factions) against the other, at first prevailed much and was very successeful in his designs; but after the accesse of some Spartan forces, those of the Iland deserting him, and timely supplies failing, he and his were both by Sea and Land so beset, that there seemed no way to escape but by a clancular flight▪ this when they were now ad∣dressing themselvs unto and had fitted all things for it,*a Lunar Eclips came in the way: Whereupon Nicias a man of himself timorous and superstitious, being misled by such wizards as Page 47 he had then about him, who (contrary to the wonted opinion of others of that profession, that, as Autoclides reports of them, confined the dismal effects of such occurrents but to two or three dayes at most) enlarged the danger and disastrous events of them to a moneths time at least, would not be perswaded so much as to entertain any deliberation concerning stay or flight, untill the ful Moon came about again; but in a fond manner sat still so long idling and trifling out the time in su∣perstitious rites, until the enemy having gotten further hed and strength by new supplies, had so closely environed and overpowred him and his forces, that no way or meanes were now left for escape, and prooved the utter destruction both of him and them. all which mischeif and misery had with no great difficulty (saith mine Autor) ben prevented,* had Anaxa∣goras his doctrine of the nature of such Eclipses ben then com∣monly known, or had Stilbides an inward acqaintance of Nicias, and one wel seen in those sciences, that died not long before that accident, ben then surviving, who by enforming him aright of the nature of the matter, might both have freed him from his superstitious fear, and advised him better then his fond Wizards did, to make use of the darknes by the Eclips pro∣duced for a speedy and more advantagious departure by stelth, wherein (saith Philochorus) he might by that event have ben furthered.
The other Instance is of Dio, who setting out from Zant with forces against the Tyranne Dionysius,* was nothing at all troubled, either he or his company with a like Lunar Eclipse that then fell out; but launched out undauntedly, put over into Sicilie, there landed his forces, surprised Syracusa, and drave out the Tyranne. and what was it, think ye, that kept Dio and his folowers from that terror and dread that surpri∣sed Nicias and his associates upon the self same occasion? Plutark tels you. It was, saith he, Dices familiarity with Pla∣to, who had aright enformed him of the tru cause of such occurrents, whose fame and note also, having received it from Socrates, gained generally more credit to his doctrine in such matters, then Anaxagoras before him could attain; who therefore durst not open his judgement therein save to some special frends, such as Pericles was. yet tru it is withal, that to stay Page 48 the minds of such among them as might not be wholy free from such frivolous superstitions, one Miltas, that took upon him to be no mean Wisard, calling the company together, told them, that that defection of the Moon did portend the deficiency of some great illustrious person, such an one as Dionysius.
Nor were either Cornelius Scipio created General of all the Roman Forces, or Aemylius Regillus made Commander of their Fleet,* discouraged or disheartned at all by a Solar Eclips, that fell out just at the time of their setting out against that great Antiochus the Asian King, but went on cheerfully, estee∣ming it as in truth it was, and had as good successe against Antiochus,* as had Dio against Dionysius: whereas the Galles entertained by Attalus King of Pergamus against Acheus, by a Lunar Eclips, because they deemed it prodigious, were so frighted, when they were now on their way, that they would not stir a foot further, but would needs return home.
To these of Dio and Miltas, we shall subjoyn another Story, that doth yet more fully lay open the wicked slight of these Wizards, against their own conscience concealing the truth, and devising fables and fictions to delude people withal at their pleasure, as in that Miltas in part appeered. The very night before Alexander was to joyn battel with Darius, about the first watch fel out a Lunar Eclips▪ this strook a great ter∣ror into Alexanders Souldiers. Hereupon he sends for those of his Egyptian Wizards, whome he deemed most skilful in the Sideral science.* Now they, saith Curtius mine Autor, tho they knew wel enough, that the celestial orbes and bodies kept constantly their set courses, and that the Moon fails of her light, when she is surprised with the shadow of the Earth lightning ful upon her from the Sun being in direct opposition unto her; Yet the reason hereof so wel known unto them, they would not have the common people made acqainted with; that would make them, understanding that it came in a natural course onely, to have their art in lesse repute of foretelling future events by it; but as the Persian Magitians had before told Xerxes marching against Greece upon a Solar Eclips,* that the Persians were under the Moon, the Greeks under the Sun; and the Eclips of the Sun therefore did foreshew the defection of the Greeks Cities and States to him; so these Egyptian Wizards tell Alexander, that the Sun was the Page 49 Greeks, and the Moon the Persians Star; and the Moon eclipsed therefore did foreshew some great overthrow and slaughter of that Nation; withal telling many Stories of great defeats that had befaln the Persian forces upon such Eclipses▪ and this being di∣vulged abroad in the Camp, put a great deal of life and cou∣rage again into Alexanders Souldiers, that were before much dampt and even ded on the nest. And tho Alexander himself, as having lerned it from his Master Aristotle, might under∣stand as much concerning the general nature of Eclipses, as those Egyptian Wizards knew; yet was he as willing to enter∣tain these their frivolous fancies so wel fitted to his affairs, as the tale of Jupiters companying with his mother Olympias in the similitude of a Serpent;* and the Sorceresses flatteries at the Libyan Oracle, whether by an unskilful slip or a wilful mistake, styling him 〈 in non-Latin alphabet 〉, Joves Son, and refusing to acknowledge Philip his Father, which tho he knew right wel to be no other then meer fictions, and among the Grecians a people of bet∣ter apprehension, and his own countrymen, that were better acqainted with his breeding, he were more sparing of vent∣ing ought concerning his divine Off-spring, and made but a jest of it, when he shewed his frends and favourits the bloud that came from him in fight, and asked ” whether it were such as the Gods shed; and told them an other time of *two things that gave in evidence against his Deitie; yet with those bar∣barous Nations whome he desired to subdu, he was willing to have such frivolous fictions and groundles conceits go for current. But as these Gypsie Wizards fitted their presages of this Eclipse unto Alexanders designs and desires; so the Per∣sian Magitians might as wel with a wet finger, have framed the very self same accident to Darius his affairs, as those other to Xerxes his intentions and enterprises, and it may be that some of them so did, by telling him, that the Persians were under the tutelage of the Sun, whome they adored as their cheif God, by the name of Mithras or Mitras; (for both come to one) and that the Greeks and Macedonians were under the Moon, on the face whereof coming in opposition to it the Sun darted the shadow of the Earth, that produced that darknes; whereby was por∣tended, that the Persians should darken the luster of the Macedo∣nians that came to invade them, by giving them some great and Page 50 remarkable defeat, and as good ground might Darius and his forces have to beleiv the one, as Alexander and his folowers, or Xerxes before him, to give credit to the other. But thus ye may see, that it is peoples ignorance of the natural cause and course of such occurrents, (which those cunning Gypsies therefore were so careful to keep from them) that makes men entertain such fond conceits of these Eclipses, and to give heed to such tales as our Stargazers and Figure-casters tell them concerning the same.
*That which Claudius the Romane Emperor, tho a man otherwise of no deep reach, yet not unwisely foreseeing; ha∣ving understood from some Mathematicians, that in the fifth yeer of his reign there would an Eclips of the Sun fall out on the first of August, which was his birthday; lest the people prone to superstitious conceits should make some misconstru∣ction of it, and persons il-affected take occasion thereby to raise some tumults, and cause some disturbance in the State, he caused the same by a publick instrument to be foreshewed, together with a declaration of the natural cause of it, and by that means qieted the peoples minds, and prevented such mis∣cheif as might otherwise have ensued. And this peice of po∣licy, if not prompted and put upon by some other of better brains then his own, he might wel have lerned from the pru∣dent and provident practise of Sulpitius Gallus;* who being Captain of a troop under Paulus Aemylius in the Roman ex∣pedition against Perseus King of Macedonie, by the skill he had in Astronomie foreknowing, that the Moon would be eclip∣sed the night before the battel was to be fought, at such an hower, and for such a space of time, acqainted his General first with it, and by his appointment the whole army called together for that purpose, withal enforming them of the tru cause of it, that they might not deem it as a prodigie, no more then the ful, or the wane, or the change of the Moon, or the ri∣sing and setting, either of it or the Sun, coming in a constant cours of nature, as wel the one as the other, and being such therefore as might no les certainly be both foreknown and foretold. This thus disclosed to them before hand, nothing troubled them, when it came, but made them much admire the man (as he justly deserved) for his skil▪ and he is noted Page 51 indeed to have ben the first man,* that divulged this mysterie among the Romans; and as Plinie reports of him, afterward wrote a large volume, wherein he gave a just account of all the Eclipses, that should ensu for six hundred yeers, particularly and precisely designing in each yeer, the moneth, day and hower in which they should fall out; the occurrences of the several succeeding yeers and ages from time to time giving attestati∣on thereunto. The Roman Souldiery therefore aright under∣standing the matter, were not moved at all with the sight of that which they had warning of before, but undauntedly and cheerfully addressed themselvs to encounter with the enemy the day folowing;* whereas the Macedonian Souldierie repu∣ting it a prodigie of il-presage, filled their whole camp with scrich∣ings and howlings all the while that the Moon was in her defection, untill she recovered her light again. Perseus sure wanted some of Alexanders Magitians to tell his Souldiers, that the Macedonians were under the tutelage of the Sun, and the Romans of the Moon, because those of their Gentry did wear the figure of the Moon on their rich shoes;* and the Macedonian forces therefore should have the better of the Romans. But the event would have disproved them: for Perseus his forces were the next day totally routed, and the King himself captived.
Yea but, saith Mr. Lilie, from Peucer, certain it is,* that people in all ages have accounted these Eclipses very unluckie things, and mens minds have ben much therewith terrified; that which by these very relations, may some say, doth also evidently ap∣peer.
I answer; No mervail. for inusitata perturbant▪* any strange thing, tho coming in a natural and ordinary way, yet to people ignorant thereof, because unusual and uncouth, is wont to oc∣casion much trouble and misdoubt. these Eclipses more especially, in regard of a twofold Error, wherewith concerning such oc∣currents the minds of the multitude mostly were mightily prepossessed.
First they held, as our Wizards bear selie people in hand, that they were prodigious, and portended therefore much evil, as murthers and massacres, and seditions and insurrections, and deaths of great Potentates, and the like mischeifs and miseries. Whereas it is apparent they ar nothing les, have Page 52 nothing prodigious at all in them. For what is a prodigie, but some thing that comes to passe besides, beyond, above, or against the cours of nature? as it was a prodigie, that the Sun was so darkned at our Savior Christs passion, the Moon being then not in the change, but at the ful, not in conjunction with the Sun, but in opposition to it: such a darkning of the Sun, as some deem that to have ben,* that Herodote reports to have faln out at Xerxes his passing over into Europe; since that the time, say they, wil not admit such an obscuration by any ordinary Eclips, as that seems to have ben; or such as the Egyptian los of day-light was for three dayes together, Exod. 10.22, 23. neither is it likely, that that constant for three whole howers darknesse or de∣fection of Sun-light, extended any further then than the land of Judea, as that Egyptian three entire dayes deprivation of day-light, reached not unto Goshen where the Hebrews inhabited: and our last Version therefore wel renders it, over the whole land, Math. 27.45. For as for that Storie of Denise the Areopagites seeing it at Athens, the Autor hath ben branded long since for a counterfeit; and Eusebius his relation of an Eclips about that time out of one Phlegon that lived in the Emperor Adrians days, is ambiguous. But these were indeed prodigies, neither of them according to the ordinary cours of nature. Where∣as these Eclipses, as Sulpitius wel reasoned▪ cannot be prodi∣gious, because they come just according to the natural and or∣dinary cours of those creatures. Yea it might very justly be deemed prodigious, should it fall out otherwise, that either those two Luminaries should not meet in their set times, or that the Sun-light should not at all be intercepted,* when the opacous body of the Moon in its du cours should come between the Sun and us; or that the shadow of the Earth should not darken the Moon, when the Sun and it come in direct opposition, the main bulk of the Earth being then interposed between them.
Again Prodigies cannot without special Revelation by any grounds of Reason or rules of Art be certainly foretold▪ where∣as these Eclipses, as ye heard before, even for hundreds of yeers may. It was therefore a gros, tho a common, error, in ignorant people, to deem these things prodigies, when as indeed they an nothing lesse.
Page 53Moreover they were possessed with a most absurd and ridi∣culous, or stupendious conceit, that the Luminaries themselvs were in pain, and with greivous pangs much vexed and trou∣bled: and that either from evil spirits that haunted and held them for the time, or by the powrful spels of professed witches,* and pretended wizards: and to help and releiv them therefore in their present disturbance and distresse, they were wont all the time that the Eclips lasted, to keep a whooping and halow∣ing, howting and showting, and blowing of horns, and ring∣ing of bels, tinckling of pans, and beating on basons, to scare away those evil sprites that did in such manner disturb and molest them. Whence that of the Satyrist,* concerning a talkative woman, full of toung and loud language, that she alone without all that adoe was able to succour the Moon in her labouring condition, as if she were in such cases as a woman, that had hard labor, in travel. And so far ar superstitious con∣ceits prevalent, when they have once taken in this kind, and practises accordingly continued and confirmed by custome, that the Romane Souldierie under Paulus Aemylius, tho by Sulpitius aright informed of the nature of the Eclips, as was before related, did not now dread it, as ominous, yet saith Plutarch, after the wonted guise, they kept a tinckling with such bras as they had in their armor and utensils, 〈 in non-Latin alphabet 〉, to fetch the Moon again, as if she had ben in a swoon. Yea there wanted not among the number of professed Christians those, of the weaker sex especially, that were taken and tain∣ted with these fooleries. Whereas the truth is, to speak pro∣perly, in the one of these, to wit, the Solar, there is no Eclips,* that is, defection, or deficiency of light at all in the Sun it self; it is as full of light every whit then, as when it shines forth brigh∣test without let at noon-day; the light is onely restrained in part for a short time from our sight; as the Moon in the change, hath never a whit the lesse light, tho it appeer not to us, then when she is at the ful; or as a candle enclosed in a dark Lan∣thorn, hath as much light in it self, and burns as cleer, as it doth, when it is shifted into one▪ that is every way▪ transparent: in the other, to wit, the Lunar, which may more truly and pro∣perly be termed an Eclips, the light of the Moon indeed, which it receivs from the Sun, is either in part or whole for the time Page 54 impaired:* but the body of the Moon is no more the wors for that want of Light for a while, then is the one half of the Earth for the utter want of it all the night long. for there is the same reason and cause of either. the night is nothing els but the shadow of the Earth;* and the Lunar Eclips nothing els but the same shadow lighting at length upon the body of the Moon. for whether it reach higher to the next Star above, may be some doubt;* tho that also have ben observed coming between the Sun and us to cause a seeming spot in it. And Ambrose therefore at Milain, when upon the hearing of such an hideous noise upon such an occasion by the women there made, and demanding what the matter was, it was told him, that by their showtings they eased the Moon being in labor, and helpt to heal her with their outcries; he returned them this cen∣sure, that the globe of the Moon was then troubled with sprites and spel's, when their brains were disturbed, and their eyes dazeled either with dotage or with drink. It is not out of ignorance therefore that men renounce and oppose these frivolous conceits con∣cerning the dismal events and effects of such Eclipses. but it is rather out of ignorance and want of du consideration of the tru causes and grounds of them, that men entertain such ground∣les, frivolous and superstitious conceits of them, and do hear∣ken to and heed those that delude them with such fictions and fancies: which people therefore have the lesse regarded, the better they came to be acqainted with the du course of the creature, and attained a right understanding of the tru state of those celestial bodies at such times, as they seemed to suffer such strange things, as they suffred, not in themselvs, but in their adle brains only.
But I should desire to have mine ignorance a litle yet further enformed, how it should come to pas, that so dreadful and direful a prodigie as they make these Eclipses to be, should por∣tend and presage much good unto any. For Mr. Lilie tels us con∣cerning the former Lunar Eclips, that because the Moon and Mercury ar in aerie signes,*and in a trine aspect, he hopes it will not displease the Presbyterie, (for at them he is still girding, and they ar the onely enemies to the present State) if he say, that our State ar promised to be Victors against the Dutch, French, Swede, or Dane or any people of Germany, from whome we may have cause to fear any hostility or action of war by sea or land. and therefore Page 55 saith he, Let no mans heart fail him:*for so far as God doth mani∣fest himself in this natural way of Judicature by his creatures the Stars, we need not to fear the Dutch. and again,*We constitute Venus ruler of the place eclipsed (ye see what power these men have to constitute regiments and rulers in heaven: such pre∣sumptuous and blasphemous mouths God in his du time will stop, and that with fire and brimstone, if by timely repentance it be not prevented▪ but, We constitute (saith M. L.) Venus ru∣ler, and Venus in Taurus (a fit place for her) applying to a trine of Jupiter; (another wanton deitie like her self: and what of all this?) therefore were not the murther of our English cryeng unto God for vengeance, the Irish might begin to be happy: but thrice happy will all those English be, who shall adventure their estates and persons into Ireland; (Oh, Sir, why do not you then so your self, with all speed and without delay, that you may be thrice happie with one of the first? if you beleiv at least your own words to be tru) this Eclips promising the English all happinesse, under so prudent and vigilant a Lord Deputie, and such provident Commissioners. these, it seems, he found in the Signes too; tho in which of them he tels us not: but he can tell us what shall be done by the site of the Stars, in the heavens, when he sees but what is done with us here upon earth. Again, of the Solar Eclipse;*The English Nation have Aries the Ascen∣dent of England: and therefore as oft as any memorable Eclips doth therein happen, God doth thereby acqaint us (for this holy man, ye may be sure, and the Magitians his Masters, as holy, I hope, as himself, ar men of Gods privie Counsel) what he entendeth towards us neer upon those times for good or for evil. and this assured∣ly, and grounded upon the experience of twenty generations of men. Oh but, Sir, this is a very slippery prediction; and such as leavs us in great ambiguity; since that by it as wel much evil, as much good may betide us: as also it leaves your self a very wide gap or starting hole, whereat you may easily wind your self out as you list, as the matter shal fal out, either the one way or the other. no Delphik Oracle, or Delian Wizard, or Py∣thian demoniak, or Dodonean Sorceres, could ever have given a wiser and warier answer, or a more certain and undoubted re∣solution; it shall either go wel or ill with the English Nation.* Just like that of the Satyrists Tiresias, qicqid dicam avt erit, avt non. Page 56 whatsoever I say, shal either be or not be; shal proov either tru, or false; shal either fal out well or ill. and no mervail if such pre∣dictions as these have the undeniable, yea the unqestionable experience of not twen•y alone, but of twenty times twenty gene∣rations of men, yea of as many ages as have passed since Horace his days, or Tiresias his time, or Noahs floud, or from the be∣ginning of the World.
But notwithstanding all this ambiguity, M. L. can resolv you, (by what other Art I know not: for the Signs by his own confession, which he confirms also afterward, by the dictate of Hermes,* a very authentical counterfait, Autor I should have said, are mutable and convertible either to good or evil) that it shal fall out to our State, not for evil, but for good. For bet∣ter bethinking himself,* he tels us; He is confident (he hath con∣sulted belike with some familiars since he wrote so unadvised∣ly in that ambiguous dialect) the Sun in this Eclips being in the 19. degree and 15. of Aries, that our present Common Wealth of England shall have such honor and succes in all their agitations and undertakings of as great concernment for the utility, benefit and happinesse of this Nation, at that sad accident of the Earl of Essex his routing, upon that Eclips then, wherein Saturn was in the 19 degree 45. of Aries, was of sorrow unto them who then sate at the stern, and unto all the meaner people. It seems the Ram, who then with his horns pushed at us▪ now fights for us. But it may wel be doubted, or rather justly deemed, that unles our State-affaires be managed by sage and prudent Counsels of those that should give direction at home, and by faithful and discreet courses of those that should folow their directions and put them in execution abroad, and both seconded and accompa∣nied with Gods blessing from above both at home and abroad, it is not all the imaginary Rams horns in the heavens, nor yet the Rams horns, that blew down the wals of Jericho, Judg. 6.4, 20. could the very same be now also had here upon earth, that wil proov any whit more available to make our proceedings succesful and prosperous, then were the iron horns, that Zede∣kias made for Achab to push the Aramites withal, 1 King. 22.11. I remember when I made abode sometime in Essex, in house with a religious Gentlewoman Mrs. Katharine Aylof, whose Husband had invited me over from Cambridge, to fur∣ther Page 57 him in his studies of the Hebrew toung, while the Col∣ledge, whereof I was to be felow, was in building, some wandring Gypsies came to the house, whome the servants, as the manner of young people is, were forward and busie about, to know from them their fortunes. which the pious Gentle∣woman understanding, both rebuked them for so doing, and was very careful to have her children kept out of the sight of those vagrants, Not, said she, that I regard any whit what they say, whome I deem no other then cheaters and counterfaits; but lest what they, seeing them, should say of them, might run in my mind, and God should cause somewhat spoken by them, to befal them, thereby to punish me in my children, for giving so far forth heed un∣to them. So say I, if our State-Governers shal give heed to such VVizards as these, and upon their sandie grounds and il-botomed predictions, promise great matters to themselvs, it may be just with God, to crosse and blast their designes, thereby to chastise them for hearkning to and presuming up∣on the flattering fictions and fables of such as he hath forbid∣den his people to seek to, or to be advised by in cases of this kind.
Yet if it be so, as he tels us elswhere,* that the Sun is the sig∣nificator of Princes, Emperors and men of great Autority, and from the Eclipses of it therefore we can expect no lesse then great changes in Kingdomes, Common Wealths and great Families; what rea∣son can it be, why the obscuring of this Stately Planet should stoop so low, as by Mr. Lilies reports it should, to vent all its malignity against the poor pratling Preists, affording mean while all honourable issu and glorious successes to our Common Wealth affaires,* or why his deficiency should proov so preju∣dicial to those that have no reference to him, rather then to those that are signified by him. But as King James said sometime, the Lawes were his, and who should expound his Laws but himself? so the Text being their own, they deem, it seems, they may do with their own what they will, make explica∣tions of it, and raise observations from it, as they list, and form applications from either so framed, when they have so done, at their own pleasure. The best is, their Text and their Glosses being both of one stamp, we may justly credit as Page 58 well the one as the other, and have as litle cause to regard or fear, as to beleiv either.
Mean while we may observ, how as the Pythian Prophetesse could comply with such Kings, States and Commanders, as re∣paired by her to the Divel under the Title of Apollo for Oracles, by returning them such answers, as she knew would well please them, and give them content; as to Phi∣lodemus a Commander, that her God gave him leave to do what he liked;* and her returns to King Philip the Macedo∣nians demands, were so palpably and constantly such, as might seem to conduce much to his designs, what ever they were, that it was grown to a common by-word in those times, that Pythia did 〈 in non-Latin alphabet 〉, or Philippise; and Zede∣kias with the whole troop of Baals Prophets could prophesie to Achab, what he would have them to say, 1 King. 22. and those counterfaits, Ananias at Jerusalem, and Achab the up∣start, with another Zedekias of the same stamp with the for∣mer, and Semajas the dream-teller at Babylon, could sing such songs, as would please King Zedekias in the one place, and the Jewish Captives in the other, and the people, either bond or free, in either, Jer. 28.4. & 29.15, 21, 23, 31. so these men as apt Schollers of such Masters, have thoroughly lern∣ed and taken out the same lesson, to comply with State, and people, to tell what they suppose will be acceptable to either; and from Eclipses, which they affirm to be of so direful a na∣ture and dismal conseqence, yet to extract matter of much felicity and succesful designation to such States, Peoples and Persons, as they please, and whome their desire and ambition is to please, and to work themselvs into grace and favor with.
But to give further assurance, that the Effects of this Eclips shal be very benign and favorable to the present State with us;* howsoever he had told us before, that the Effects of the Eclipses falling in the midheaven are more vehement, as occupieng a great part of the Sphear; and those most wonderful, when they ar in a fiery and regal sign, as this also is; and therefore also the more vigorous, because its greatest obscurity is very neer the heart and Center of the tenth house, of all the Houses (that these cunning Page 59 Architects have erected in the Heavens) the most valide; from whence also he infers for a certainty, that qestionles those people that are intended to be made most sensible of this Eclipses in∣fluence, are Magistrates of the highest rank and qalitie in every Nation of Europe, and the alterations therefore thence proceeding, shall be so great; so glorious, so conspicuous and apparent, that there is no Nation or people of Europe, Asia, or Africa, but they shall stand amazed, and wonder at the eminencie of them. Yet to free us and our State from those fears, that he would affright the whole world with, (save that America was forgotten, and so scaped his Black Book) as if England were no member of Europe, or any part of the world formerly known,* as some anciently esteemed us, he doth by certain Magical Pictures and Symbolical Images ascertain us of the truth of that, which from the influence of this Eclips, tho so hideous to all other, yet to us very favorable, he had formerly promised. For in the next place he tels us,*the Ancients did represent the shape and form of the effect of an Eclips falling out as this did, under such an ensuing Image. and then further enforms us,* that this Image presents (represents, I suppose he ment) the English Common-Wealth, as it wil be for three yeers, or thereabouts (for so long and no longer, as you heard from him before, the Effects of the Eclips last) in great Majestie and Glory.
But let us crave leav of him, to parlie a litle with him about his Pictures. He saith, The Ancients▪ but what Ancients he tels ut not. and I mervail not a litle, in what Antiquitie he stum∣bled upon that Long Robe, that he presents us with in this his Magical Imagerie. for it is observed by that lerned Noble man the Lord Howard, who hath long since delt elaborately and accurately in this Argument, that the pretended Antiqitie of such kind of Imagerie does oft bewray its Noveltie, by those garments and garnishments, wherewith it is set out. Nor can I find such a Vest, as we are here encountred with by Mr. L. in any of the Greek or Latine ancient Monuments, or mention thereof in the writings of any of our Critiks or Antiqaries, that have made diligent search into the wonted garb of ei∣ther.
And I have, as I conceiv, very just cause to doubt, whether Page 60 such a Garment, as his picture here gives us, were in fashion among the old Britons in the time of his great grandfather Merlin, whose name he so much affects, and bears, by him∣self assumed, as one either of his natural or adopted sons (which honor and title, whither way of the two he lay claim to it, none, that I know, need or wil envie him) or in the daies be∣fore him of the Incubus, of whome they say he was begotten, and endued him, it seems, with such prophetical skill, as from the Satyrist ye heard Tiresias of old had, and M. L. succeeds him in, as his rightful heir, and a genuine bird of that kind. But it may wel be, as some other would have it, that that In∣cubus, of which his Ancester Merlin was bred, was no other then such an one, as our old Poet Chaucer in his Canterburie Tales saith in his days were so rise and ready at hand in most places, that for loose creatures, such as belike Merlins mother was, no other Incubus then such then needed. Whether of the two it were, our new Merlin, if he fetch his pedigree from him, in whose name, it seems, he glories, wil thereby proov him∣self no better then a brat descended of a spurious issu and a bastardly brood. And howsoever these businesses were then carried concerning his Progeniters breeding or birth, Mr. L. wil hardly enduce any man to beleiv, that those Brittish An∣cients, used to go in our Lawyers or Judges gowns, such as this Long Robe comes neerest to, or did wear Roses upon their shoes. These his Ancients therefore must of necessity be of a lower date, of a later Edition, some old Magitians of some younger times. But we know the tru, and truly ancient by-word of Poets and Painters,* that they have alwaies had the priviledge and liberty, or leave and licence at least, to pen and paint what themselvs pleased. and herein we may wel unto them adjoyn Witches and VVizards, that take liberty to themselvs, to tell people what tales and lies they list, and what they think wil please and content them for the present▪
But methinks, Mr. L. here much forgat himself, and did not remember the old rule, that says, Oportet mendacem esse memorem. It behooves a lier to have a good memory; that his re∣lations may not jar.* For not long before he told us, that this Eclipse doth manifest great affliction, that shal happen unto all Page 61 those of the Long Robe. that which there also to make the more remarkable, he put, the Long Robe, in a different character from the rest, and to manifest his mind more fully and plain∣ly, that no man might mistake him, he adds, viz. Lawyers, Civilians, Clergie men, or Divines. Whereas here he presents us with the picture of a Man in a Long Robe, in the posture or gesture of one that stands pleading at the bar: which he is plea∣sed to make an Emblem of the great Majestie and Glory, that this Eclipse for this three yeers day hath entailed upon our State: at the expiration of which term of time it may chance to wait untill such another Eclipse come again. But how Mr. Lilies fancies came thus to alter, unles it were that he took a nap between the one and the other, and in his second sleep had a new dream; or that his hed was so ful of his ima∣ginary rams horns, (for on the ram ascendent, or rampant, if you wil, it is stil that he runs) that it caused his wild notions, arietare, as the Latines speak, that is, to run ful but, as rams, or tups, use to do, one against another in his brains.
But leaving him to part these his repugnant fancies, and to make them agree as he shall see good, let us pas to his next picture; (for with pictures it is no new thing with him to plie us) of that he tels us,* that Joannes Angelus (a Bavarian Wizard, of as good credit in this kind as himself) represents the tenth degree of Aries (the Ram, that so variously affects his thoughts) wherein this Eclipse fals out to be, by a Souldier riding a Bull, with its horn in his one hand, and his spur on its side, and a spare horse led by him with his other hand▪ for so he deci∣phers it. And tho his VVizard by his Motto added to expres the meaning of his thus riding, say, Homo malitiosus erit. This man so riding will be a malitious man. which yet to mitigate, Mr. L. in his marginal Glosse expounds, Some wil account him so. and may he not well be so accounted, that by fraud, deceit, war and what not? (ye have Mr. Lilies own words) attains Dominion and Soveraignty? for such an one himself acknow∣ledges to be specified. Notwithstanding all this, M. L. tels us, (and ye may observ how he and his Autors agree like Harp and harow, as they say; or rather, how they can turn their Tables and their Tales which way they please) that this picture presents Page 62 the State of England after a few yeers. (how many, think we, can it possibly be, when the force and efficacie of this ram∣ming and ramping Eclipse can not extend it self beyond the term of three yeers?) but in, or after those few, or very few yeers, what shal it be? viz. the Souldier tilling the ground, his armes laid aside: a peaceable time: yet the Souldier ever pre∣pared.
I hope I may be so bold here, as to qestion Mr. L. his skill a litle in Latine. I will not presume to tell Mr. L. as a Di∣vine of good note sometime told a Bishops Chanceller, twit∣ing him with want of skil in the Law, that he had in his time for∣gotten more Law then his Worship ever had. but this I shall say, that tho I have lost much Latine through long disuse and short memory, yet I have so much of it still leaft, that I may make bold to tell M. L. that he understood not his own Au∣tors Latin, when he translated those words, Homo coopertus capite galeâ, cum pennâ strutii, tavrum eqitans, &c. A Souldier have his hed covered with an helmet; riding a Bul, with the Pen or qil of an he-sparow. Should I, think ye, do amisse▪ if I should give Mr. L. here his own words, Qi Bavium non odit, let him read, or rake in, this puddle of non-sense? But letting passe his dismembring and dislocation of his felow-Wizards words; I shall onely demand of him in what Dictionarie he ever found Strutius to be Latine for a Cock-sparow, or an he-sparow, as he renders it. or where ever he saw the pen or qil of a sparow, he or she, cock or hen, on a Souldiers helmet, or in a Souldiers hat or hed. His Rider, or Thomas, had he consulted them, could have enformed him, that not strutius indeed, as his Autor the Bavarian, after Isidore, barbarously writes it, but Stru∣thius, or Struthio rather, in Latin was an Estridge or an Ostridge.* for I will not charge Mr. L. as guilty of so much lerning, as to mind or understand, what passer marinus in Plautus meanes. and tho he had advised with neither, yet the picture it self might have sufficiently enformed him, that penna strutii was not by his Autor intended to signifie an he Sparowes pen or qil, but an Estridges feather such as soul∣diers and Cavaliers use to furnish and garnish their Crests with.
Page 63But to let his Latin lerning passe, till we come to compile some new Glossarie, and touch a litle upon his Emblematical skil: I remember, when I was a School-boy, after the affront and defeat given Monsieur Francis Alanson the French Kings brother at Antwerp, which he attempted to surprise, that there was a Picture drawn by some shrewd unhappy head, wherein the Netherlands were represented as a Cow, because abounding in milk and butter, which King Philip rid and spurd, as the Cavalier doth here the Bul, the Prince of Orange milked, an old woman Qeen Elisabeth fed with a lock of hay, so much as might keep her in life, and the French Monsieur pulling by the tail, she all to bespattred with her filth. Now whether this Souldier, or Cavalier riding an ox or a bul, with his spur on its side, might not rather intimate, that the Cavalier or Troo∣per, the war continuing, should necessarily vex the poor hus∣bandman, resembled by the Ox that helps to til the ground, by qartering upon him, and with his horse treading down his gras and his corn; fit as wel, at least, with the type, as that far fetcht explication and application that this our Wizard makes of it, so many miles wide of his Autors acknowledged exposition, I dare permit to the judgment of any one, that hath not captived his senses to assent unto and assert whatso∣ever our Wizard shal say.
But, that he may not wholy desert his felow Wizard, and yet put us in hope of much good hereafter, I know not when, towards us, he tels us, that tho according to the right inten∣tion of his Autor, this Malitious Man, or Malignant Cava∣lier, Man or State be it, shal acqire Dominion and Soveraignty by fraud and bloud, as before▪ yet,*because the third face of the Ram is Venus hers, which represents subtiltie, mildnesse, playes, (a very comfortable prophecie for the poor Players, that they shall come to be in reqest again) joyfulnesse, cleernesse; there∣fore the government, albeit so gotten as before, shal be ordred with sweetnesse, by subtiltie, mercy, affability, &c. and this, he saith, you may observ in the Type en•uing. whether one of his own framing, or fitted to his hand by some other, he says not. but it is of a Gentlewoman, sitting crosse-legd, barefoot and barelegd, strumpet-wise, fingring a lute, as the manner is, they say, in Page 64 some places, where such are allowed, to invite customers to them. now he tels us withal, that this picture seems to promise a cessation of all taxes, (as those of the levelling partie promised, when they were up in arms) and all things governed by love. You see what a luckie presage it is, when Aries and Venus meet, when a beautiful harlot is lodged in the sign of the Ram. and from what manner of Deities we must expect the peace and prosperity of our present Government, by the doctrine of these figure-casters and figure-drawers. Oh but when, trow we, may some loose people say, will these Halcyon, or Venerean dayes rather appeer? for there is good hope given us by the moral of the type, or the tale, that Stage-Playes and Stews may then come in again: for Venus sure is as wel president and pa∣tronnesse of the one as of the other. Or others better affected; When shall all things be settled in peace and love with us? Herein he gives us but cold comfort, such as my self especial∣ly, that ar going out of the world, and can not look or hope to live long in it. for he tels us, that this new Soveraignty or manner of Government (so gotten as ye heard before) shal con∣tinu in somewhat a rigid posture, but in much Majestie and auste∣ritie, until almost 1663. at which time all sharpnes and bitternesse wil be laid aside, and matters ruled mildly. the Levellers with Mr. Lilies help, whereof more hereafter, will then have freed us from all payments, as wel of Taxes as Tithes, and laid us all alike eaven, as corn cut down, and eqalised by the harvest mans hand.
He had told us, as you heard before, that the efficacie of no Eclipse could last above three yeers. and yet the harsh effects of this Eclips are like to hold out thrice three yeer and upward, ten yeer at least. But to what end do we make wast of pre∣tious time in survey of this mans fantastical imagerie, and discovery of his grosse and palpable contradictions?* As Au∣gustine said sometime, that they deserved to be deceived, that sought to learn Christ, not by reading of written books, but by ga∣zing on painted wals: so say I of Mr. Lilies images, they wel deserve to be deluded, that think to find truth in such figments and fancies as these.
One qestion yet more I would propound to Mr. L. whe∣ther Page 65 these Eclipses do foreshew onely, or effect also such things as he is pleased to ascribe to them. For in this point he seems somewhat various. One while telling us,* that when Astrolo∣logers speak of the virtu and influence of the heavenly bodies, they rarely, I say, never, (saith he) affirm, they act or do such a thing, but freqently that they signifie such or such a thing: and Ficinus that excellent lerned Preist saith, that many things are foretold by means of the heavenly bodies, as signs, not as causes; whose opinion (he saith) he esteems more of then a thousand of our own Preists, who blame Astrologie because it is above their capacitie. and in his New come out Ephemeris; We say not,*(as some ridiculous Di∣vines affirm) the Configurations to be the onely immediate causes (here is another manner of qalification then was in the for∣mer assertion: for an efficient may act or do, tho neither imme∣diatly, nor alone) but we say, that they onely in a natural way signifie, or are the forerunners of such and such things: as by a di∣stempered pulse, or irregular diet the Physitian doth safely and in∣fallibly conclude, that the party must needs be neer to a sicknesse. And yet a litle after, What tumults and seditions all over the world did the effects of this Eclipse stir up?* how great qarrels did these Eclipses sow the seeds of? what horrid wars did they produce? and again, The Eclipses of the Luminaries operate by their influen∣ces upon Cities, Provinces and Kingdomes: and,**Those Eclipses do most terribly manifest their effects, which fall to be in the heart of heaven. and, The greatest Eclipses produce the greatest Effects.*
And do we not need some Oedipus to arreed and assoil us these riddles? They do not act or do ought, but signifie only, and yet they operate and effect. not unlike some old Wives verdict of pepper, that it is hot in the mouth, but cold in the stomake, hot in operation, but cold in working. Yea they signifie onely in a natu∣ral way, as irregular diet doth a disease at hand and is not that the procuring or producing cause of the disease? whereas these he saith are signs and no causes. or as a distempered pulse argues an approaching sicknesse: so the distempers belike of the Stars in the skie, argu some distempers in mens minds here on earth: and all this they do in a natural way, and yet have no power to act or do ought at all: And whether of the two is now ridiculous, the Divines that relate what he and his complices avow, tho not it may be in those very terms that he reports them, or this Page 66 our Wizard, that being ashamed of, and loath to own his own tenents, because he is unable to defend them, shuffels and cuts, as you see, and lisps and jabbers, and sayes and un∣says in a most selie, pitiful, ridiculous, stupide and self-con∣tradicting manner.
*But his Peucer, whome he citeth and relieth much upon, yea more (it seems) then upon his lerned Preist, (for he insists much more upon him) is cleer enough and downright in the point. Out of him I shall onely alledge one assertion, perem∣ptory enough, prophane and impious more then enough, whereby you may take a taste of the rest of his discourse. his words are these, de Astrolog. fol. 396. fac. 1. Tam certum est, Martis cum Venere congressum gignere natura• salaces, qam cer∣tum est ciere Venerem pharmaca 〈 in non-Latin alphabet 〉 aut 〈 in non-Latin alphabet 〉. It is, saith he, as certain that Mars coupling with Venus doth beget lascivious or leacherous natures, as it is certain, that such medicines as either encrease or provoke seed, do stir up lust. A most unsavourie and unworthy speech to come out of any profes∣sed Christian mans mouth. Mars and Venus, what are they? what were they? the one a lascivious, tho warlike, gallant; the other, a beautiful, but most notorious, strumpet. and how crept, or climbed these two up into heaven; that they are come to have,* or to be Stars there? Augustine shal tell you, as many other of the counterfeit Deities did. Historica Veri∣tas falsorum Deorum sepulcra ostendit in terrâ; poetica vanitas sidera eorum non figit sed fingit in coelo. Historical verity, saith he, shews the sepulkers of their false Gods here on earth; Poetical vanity fixeth not indeed, but faineth their Stars in heaven. The Poets fictions coined them deities; and the Idolatrous Wi∣zards to please the people that worshipped them, assigned them such Stars wherein they might be worshipped, as they pleased. Now because these Stars are by our Star-masters as∣signed to such worthy wanton Deities, therefore when they two meet, (tho being many thousand miles asunder, and had they never come neerer the one to the other, while they lived here on earth, the lame Black-smith should not have needed to be jealous of his fair wife in regard of this lusty yonker, nor to beat his brains about contriving and forging of snares to intangle and take them together) but yet when they do Page 67 now meet and couple, tho at such a distance, they breed. tho I do not remember to have read of any issu they had, albeit, it seems, they met full oft, and lived loosely together, while they abode here upon earth. but in heaven belike they breed. and whome or what do they breed? forsooth they breed those, that were before bred by their parents, but are then born, when they are in such a conjunction, so many miles asunder as was before said; and by that their new breeding of them, make them wanton creatures like themselvs. And this, saith Peucer, they do as certainly as some medicines wil make men lust∣ful. But I demand here, who indued those Stars with this lascivious qalification, or gave them this lustful efficacie? For I suppose no good Christian wil say, that wicked paynims, people or poets, by assigning of a Star to any idolized crea∣ture, can impart any power or efficacie unto it. And I might wel say here, with that Noble Lord;*Would not the Heathen smile, might they sodainly revive, to see their Saturn, Jupiter, Mars, Venus, and Mercury not onely marshalled in Heaven, but also made Autors of health and sicknesse, wealth and poverty, with divers other such like accidents as it pleaseth God to send either for reward or punishment. But to say, that God at the creation conferred such faculties upon any Stars, that some of them should breed men and women lascivious, as this which they cal Venus, some other of them theevish, as that which they term Mercurie, because Mercurie was a cunning knave and a slie theif, is very impious and blasphemous, and is not far from making God the Autor of mans sin, by enduing the Stars with such an efficacious power, as cannot be avoided by them, to work them into a sinful disposition and strong inclination unto the perpetrating of such wickednesse. for, as for such medicines, as he speaks of, that may so work upon the body as to provoke lust, no man need to take, unlesse he list himself; nor do men take them to that end, but such as are lasciviously minded and lustfully affected already; whereas here, accord∣ing to these mens grounds, it being not in any mans choice under what Sign he wil be bred or born, he is by that Planet ne∣cessitated by an unavoidable force unto such a sinful disposi∣tion of spirit. And I would gladly demand of Peucer, whe∣ther there be any such medicines, or simples, that wil make a man Page 68theevish, as wel as lascivious. For according to his principles there must be the like reason of the rest, that one Star should make men theevish, another women whorish, a third joyned with that second make men and women lascivious and lecherous. and God of purpose must needs create them so to do, since that in the creating of them, he endowed them with a faculty thus to work necessarily and unavoidably upon the Sonnes and Daughters of Adam, that should be bred & born under them. that which, as it is most impious and blasphemous; so no les absurd and ridiculous is that which in the same discourse not far before he affirms,* that there is no doubt (for he is very pe∣remptory in what he asserts) but that which is said in Genesis, they shal be for Signs to you, doth principally belong to Eclipses. that is, according to these mens meaning, in a senslesse and with it self inconsistent sense, God made those two great Lights, the Sun and the Moon by their Eclipses coming by a natural work in an or∣dinary set course, to be prodigies or signs above and beyond the natural and ordinary course of the creature; and created them on purpose, even in the time of mans innocency, for this end especially and prin∣cipally to be presages of direful events. Nor is that of any other nature,* which there he subjoyns, that we have now a dayes far oftner and more direful Eclipses, then in ancient times were seen. as if the Heavens were in another course now, then they held in times past: like the tale that the Egyptian Preists told Hero∣dote,* that within the compasse of time, whereof they had records, the Sun had altred his course, I remember not how oft, from West to East, and from East to West again.
But to leav Peucer, and return to Mr. Lilie again, whether of the two he shal please to pitch upon, I shal demand of him, who told him, or whence he knows, that God hath appoint∣ed these Eclipses, being such occurrents as come in a constant natural course, to have such significations, or operations, as he would bear us in hand.
Neither let him think here to stop our mouthes with the instance of the Rainbow, which yet in his margine he fathers on one Causinus a Jesuit, and in his context he makes way too with an Introduction of non-sense in these words;*Shal we then say, or be so innocent of the heavenly ordinances, as to deny this great Luminarie some influence upon humane and mundane affaires, or Page 69 to be so stupid, as to think when this light is obscured from us, (if he mean, withdrawn from us, is it not so every night?) that there is nothing thereby signified unto mortal men? Sint in signa & tempora. God created the two Lights, or Sun and Moon for signes and seasons. And what is that at all to your purpose? But let us hear him out, tho we know not wel, nor he himself▪ it may be▪ neither, what it is that he would say, when he ch•r∣ges us with innocency, a greivous either defect, or default; un∣lesse his meaning be that we are no better then such selie crea∣tures, as men commonly call Innocents.*Who doubts (saith he, and Mr. Causine, it seems, with him) that the Rainbow is natural? and yet God hath appointed it the presage or forerunner of fair weather to be at hand. so an Eclipse, without qestion, (for it is these mens guise to be very peremptory) the world being trou∣bled by the defect of the Luminaries, Sun or Moon, (how more then in every cloudie day, or every dark night?) is ever at∣tended, as by experience we know, with diseases, sad accidents, as concomitants of it.
Sir, all this blustring wind shakes no corn at all with us: 'tis our stupidity, it may be, that makes us like stones.
1. Your Rainbow instance nothing availes you.
1. Its natural indeed, but comes not in any constant cours, as Eclipses do, and cannot therefore be certainly foretold, as they may.
2. That God hath appointed it to be a sign of fair weather at hand; is most untru, in plain English, a gros ly, and a charg∣ing of God to have assigned it to be a sign of that which usu∣ally it is not. it is a sign rather of rain and storms not seldom at hand; which being sometime forewarned of by it, tho I have put spurs to my hors, and mended my pace to prevent, I have not ben able to escape, but ben wet to the skin, ere I could get shelter. It is therfore reckoned up by * Autors, who entreat of that subject, among such signs as usually give warn∣ing of rain and showers approaching, a double one especially. whence also the epithets given it of arcus”pluvius, the rainie, and“imbrifer▪ the showrie, or showr bringing bow. And you wrong your Author the Jesuit, as you did an other of them before, him but for want of understanding his Latin, this to make him speak what you please. Your Author saith serenitatis redi∣turae, Page 70 that serenitie shall returm, but he tels you not when; much les doth he say, of fair weather at hand.
3. God made the Rain-bow a sign and a solemn one of the Promise or Covenant, that with Noa he made in behalf of the whole world, that he would never drown the whole world again. And yet,* saith Plinie wel, Arcus vocamus extra miraculum fre∣q•••s, & extra ostentum. nam ne pluvios qidem aut serenos dies, cum fide portendunt. Rainbows as we call them, ar freqent, with∣out miracle, without presage, for they do not certainly foreshew so much as either serene or rainie dayes. But Sr. shew the like re∣cord, where God assigned Eclipses to foreshew or effect such sad matters as you say, as we know and can shew, that he hath designed the Rainbow to ascertain of no second Deluge, and we will lay our hands on our mouths, as having no ground here∣in to gainsay you: which unles you can do, your reason from the Rainbow is not worth a rotten Raisin.
Mean while, Sr. do not conceiv us to be such selie animals, as to be born down with the bare names, of Hermes, Hali Rodoan▪ Baranzanus, Ptolomie, Plotinus, Proclus, Rigel, Origan, Cardan, &c. the whole rabble of them, that say thus and thus. their authority is in these matters with us of as much weight as your own, both as light as a feather, or a litle dry thistle down. this is all but as we use to say, Ask my fellow, whether I be a theif. We expect other records to assure us of Gods appointments and designments in matters of this nature. And here Sr. I shal be so bold as to mind you again of your former assertion, which you had no list to take notice of, when you were raking in that puddle (as you are pleased to intitle it) of nonsense; to wit, where to justifie the warrantablenesse of your practise, you affirm, that The good Angels in former ages at first by personal conference acqainted the sons of Men with this learning of the Stars, which you profes and practise: which Holy men, living many years, in a purer ayer, where they curious∣ly observed the Planets and their motions, brought this art (to wit, of fortune telling, such as in these your rapsodies and rabble∣ments you maintain) to some maturitie, without the least hint of superstition. These are your own words out of your own works which you cannot deny. And now I renew my challenge again. Either make these your words good out of some Au∣thentick Page 71 Record; or let the World hereby know and take notice, that you are a manifest Imposter, a palpable Lier, a frau∣dulent coiner and broacher of fictions and fables, to procure credit to your cheating practises; one that fils peoples heds with frivolous tales, to make them beleiv, that your fortune-telling by the Stars, was at first taught men by good Angels, when you are not able to produce any sound proof for what herein you assert, but put it off onely (after your wonted manner of dealing with others, when they deal with your freehold, and touch you to the qick) that the Autor is a Wiseaker, and his Annota∣tion a puddle of non-sense.
2. In the next place you appeal to Observation and Expe∣rience. We know, say you, by experience, that Eclipses are ever attended with diseases, sad accidents, as concomitants of them.
But, 1. What yeer almost passeth over our heds without some one Eclips or other? Or what yeer goeth away with∣out diseases and sad accidents? and must the Eclipses therefore bring them?
2. If these sad accidents be the concomitants of them, how is it that you tel us elsewhere, that this great Eclipse threa∣tens no danger to men or cattle that be abroad in it?* yea that it may effect nothing at all til many moneths after?* directly contra∣ry to what out of Peucer you before also told us,* that they presage miseries to be neer at hand, or to folow presently after these Eclipses. tho it is tru, that not Peucer, but your self so speak; for you put in, as your manner is, more then he sayes.
3. If sad accidents ever attend Eclipses,* how comes it to passe that this terrible Eclipse, the like whereunto hath not ben in this age,* should portend so much honor and successe to our present Common-wealth, in all their undertakings, as shal make them most glorious; as this our Wizard ye heard before told us, and says he is confident of it. and again where he gives us in his Image∣rie work of it, such as was before shewed, he saith,*If he shal further expatiate his mind concerning the greatnesse of this Eclipse, he beleives he shall go very neer to hit the mark aright in what he shal there deliver. And yet compare what concerning the pre∣sent State in relation to this Eclipse, the man saith in these pla∣ces, with what in his New Ephemeris for the next yeer,* he speaks at large as confidently the other way, and that with Page 72 threatening terms too; If after this opposition of Saturn and Ju∣piter (who, think we, Christned those two Stars thus?) this Autoritie, under which we groan, the bodie of its fabrik standing upon a very tottering foundation, shal inforce us to some new or ille∣gal Assesment, or by way of raising money (the coherence of his context here is beyond my skill) upon any pretence whatsoever, except against the slovenly Dutch; I am confident, we of the Com∣monaltie, joyning with the Souldierie, shal assume so much liberty to our selves, as to choose and elect such Members hereafter, &c. and we shal endevor so strictly to call unto account each Member of this Parliament, who have fingred out Treasure, that we shall leav ma∣ny of them as naked as when they came out of their Mothers womb. If any, I say, shal collate these his former and latter predicti∣ons together, he will, I suppose, easily guesse, tho he be no Wizard, that the man, since he writ the former, is (for some cause, whatsoever it be) fallen out with the State; and genus irritabile vatum;* these cole-Prophets are a very waspish genera∣tion, they have as wel shrewd stings in their tails, to strike those that displease them, as honey of glossings and flatteries in their mouthes, to sooth up and stroke those, whome they de∣sire to fawn upon and to please:* for, habent & vespae favos suos; wasps have their honey-combs as wel as bees, saith Tertullian. But it may justly be suspected, there is a pad in the straw, there is some mysterie in it, which shalow capacities, such as he saith our poor Preists are, are not able to understand, that this terra filius, this son of the earth, dare prate in so high a strain, like brag in the by-word, the little parlor puppie, that he and the hounds would pul down the deer. I will not stand to dispute with him, whether the Celestial Edicts, or the Oracles that he telleth us he reads in the Book of Heaven, go with such Ifs and Ands, or no. But suppose some poor Presbyterian, or some prick-eard Preist, as he scoffingly styles them, had writ ought in this manner; We the Presbyterie, or Ministerie, calling into us the Communalty, and joyning with the Souldierie wil cal you Parliament men to an account, unlesse you take better courses then some of you have done: would not this man, think ye, have set up his bristles, and ben ready to cry out, that here these seditious Preists and Presbyterians shew themselvs in their colors, and seek to domineer, not over Gentry and Commonalty onely, but over the Page 73 Parliament it self? But these Wizards it seems, are priviled∣ged persons: it is safer for them to lay all level before tnem, then for some poor Presbyter but to peep over the fence. In his Preface to his spik and span New Ephemeris, he makes his Entrance with a greivous complaint of a multitude of scan∣dalous libels, two dozen of vineger Pamphlets, and two dozen and an half, thirty at least of thumping Presbyterian Preists, that belcht out somewhat of non-sense against Anglicus and Astrologie. (for they write and speak all non-sense, that offer to deal with him & his freehold) and to encite the Parliament to passe an Act for the suppressing of such irregular Libellers, he tels them, he holds it no dishonor for himself to be abused in print, having seen the worthy Members of Parliament served in the same kind. (the base chea∣ter, that makes Fortune-telling his trade, would fain go in eqi∣page with those of the highest rank in the present State) and that unlesse they do so (that is, unlesse they stop mens mouthes, and stay mens pens from further preaching or printing ought against him and his trade) if the State suffer more in this kind, they may thank themselvs for it. Surely the Man accounts him∣self a priviledged person; he hath belike gotten a patent; not ad imprimendum, but ad traducendum & conviciandum solum; he may by virtu of his priviledge, in the basest satyrical and sar∣castical terms tax and traduce whom he list, the main body of Christs Ministerie among us, under the style of Prick-eard Preists, Pulpit-Praters, Black-coats, and the like, and yet no man may presume to give him a crosse word, or to return him his own again. and the truth is, his Merlins are not so much Astrological predictions, as Satyres and Pasqils, to play up∣on whom he pleaseth; the Ministery especially, which in the most of them he makes ever and anon the main burden of his song, because his hate and spight is most against them. But may not some other indifferent and wel-minded make qesti∣on, (tho with such puzzeling qestions Mr. L. professeth that he desires not to be troubled) whether it may not be with as good ground said; M. L. with a ful and foul mouth belcheth out much base language at large against the main body of Christs Mi∣nisterie among us, such as in no Christian State would be indured, and is so bold as to present his scurrilous and satyrical rabblements of this nature to the Body of the State; wherein to incite the people Page 74 to refuse to pay Tithes to their Ministers, to which by the Lawes of the Land unrepealed, they have as good right, as any in the State to any just debt or rents whatsoever; withal enforming them, that God himself tels them by the late Eclipse and other aspects, that it is his wil, and he hath so disposed of it, that they be enclined thereun∣to: and this since that the State hath seemed to connive at, if he shal proceed in like maner to be as bold and saucie with them, and to encite people likewise to refuse to pay any more taxes, and shal read them a lesson out of the same Book of God, that he hath in his provi∣dence so disposed it, and by Mr. L. one of his Prophets, who is wel read in this Book, which few of those that are falsly called Divines, understand ought at all in, doth acqaint them with it, that if such taxes be continued, they shal joyn with the Souldierie, and make hed against those that do impose them; if, I say, he shal so deal also with them, or rather, for that he hath already so delt with them, they may thank themselvs, that have hitherto suffred him in this manner to rant and rail upon those, whom they ought by their power and place to protect against such professed enemies and traducers of those, whom God hath taken so neer to himself.
But here Mr. L. forsooth thinks he can easily salve all that he hath said in his base and scurrilous language against the Ministerie. for in his Preface to his late Merlin, he desires his Reader to be so civil (so sottish, he should have said) as when he finds his pen somewhat sharp against the Preists, to under∣stand, that he oweth unto the modest and lerned Divine, all love, all reverence; (a debt indeed, that whether he wil or no, he shal ever ow, tho he never intend to pay) nor in the least measure intends the whole Ministerie, (tho he yoke Monkerie and Mini∣sterie in expresse terms together) but onely such as rant daily against Astrologie, (that is the noli me tangere, the subject that must not be delt with) disturb our Parliament, (so they must all needs do, that discover the mysteries of his conie-catching trade) unjustly oppresse the Countryman with Tithes, (as Land∣lords do by reqiring their rent) and molest all Parishes, where they come, with pride and Lordlinesse. (Lord Bishops belike all the poor Presbyters ar now become) A very fair and specious Glosse; wherein yet this Merlins brat (for I hope he will not refuse to own him as his Ancester, whose name he bears) writes after a far more eminent Copie. King James a Prince of more Page 75 policy then puissance, while he was yet King of Scotland, pen∣ned, or owned, at least, a Book entituled 〈 in non-Latin alphabet 〉; which whoso shal advisedly read, tho of no very sharp eyesight or deep reach, yet may easily discry a Design carried all along in it, to ingratiate himself, with the Popish side, by commending the fidelity of his Mothers servants, as to her, so to himself, with the Prelatical partie, by giving them hope of continuing that government that he should find here established, with the Common people, by allowing them their May-games and the like sports: onely he had bitterly expressed himself in high terms against the poor Puritans, whome he least feared, and deemed generally disaffected by those other three parties. Howbeit, when the time drew neer of Qeen Elisabeths depar∣ture, that his qiet coming in might not meet with any distur∣bance from that party, he prefixed a Preface to his Book then reprinted, wherein on his Honor he protesteth, that by the name of Puritans he meant, not all Preachers in general, or others, that mis∣liked the Ceremonies as badges of Poperie, and the Episcopacie as smelling of a Papal Supremacie, but did eqally love the lerned and grave on either side; intended onely such brainsick and heddy Prea∣chers, that leaned too much to their own d•eams, contemned all au∣thority, counted all prophane that would not swear to all their fanta∣sies, &c. but whether his carriage toward such of that side, who went under that name, when he came to the Crown here, argued such an eqal affection and love to them, I had rather any other should consider, then my self say. And this our Wi∣zard may as well hope to walk abroad stark naked, or with a net onely cast over him, unseen, as with such a sory disguise as this is, to cast such a mist before mens eyes, to keep them from taking notice, whom he intends and strikes at, his own expressions and professions, as hath formerly been manifested, making it to appeer as cleerly and conspicuously as the light at Noon day.
5. What he tels us so peremptorily, We know, I say, by expe∣rience▪ that Eclipses are ever so attended. by what experience I would fain know, can this man come to know, that they are ever so attended? He tels us elsewhere indeed,* that for any memo∣rable Eclipse that fals out in the Ram, the event either for good or bad (of which clause before) is assuredly grounded upon the ex∣perience Page 76 of twenty generations of men. which, tho it come far short of his Ever here, yet is far more then he by his own knowledge and experience is able to reach unto. And doth not Plinie tel us,* that the Heathen Wizards did as confidently avow the constant experience of 800 yeers and upward for their divinations by the flight of fowles, and bowels of beasts, and the efficacie of their magical spels and charms? and we may wel beleiv, that Mr. L. can as wel proov the one, as they the other, and give as much credit therefore to the one as to the other. But his Ever here goeth far beyond either, and may wel come home to that tempus immensum, that immensitie of time, that time before all time,* that reckoning of 472000 yeers be∣fore Alexanders days, that the Chaldee Wisards affirmed their observations of the course of the Stars to have ben continued; yea or that account, tho falling far short of that, of 40000 yeers,* that the pleader for the Chaldeans, that is the Astrologers, their judgment of genitures in Tullie, would raise up their ex∣perience unto, affirming it to be reported, that the Babyloni∣ans had constantly made observation thereof in the birth of all children born with them for so many thousands of yeers, be∣fore any indeed were bred or born. Unto which vain and hyperbolical assertion Tullie wisely makes answer, (tho he had not that notice of the time of the worlds creation that we have) that that report was not possible to be justified and made good by any sound proof. and to the Argument in ge∣neral concerning their Astrologers taken from the constant ex∣perience of Events, he returns them a flat denial. Perspicuum est multa vera evadere. qid qod multo plura falsa? qota enim qae{que} res evenit praedicta ab istis?*It is apparent, saith he, you wil say, that many of their predictions have prooved tru. but how many more false? for how smal a number of things by these men foretold hath fallen out accordingly as they foretold? And Favorine a great Philosopher is so bold as to say,*Prae eis qae mentiuntur, pars ea non fit millesima; that not one of a thousand things they foretel, prooves tru. That which also one Weidner a lerned Physitian saith of the VVisards of these times, that take upon them to foretel future events by the conjunctions of the Planets, as Kepler reports him,* not dissenting therein from him,
But wil ye know the reason, why so many crosse events, and such as these men have foretold, came to be upon record? Diodore the Sicilian Historiographer wil tel you,* as by Pho∣tius he is related, who speaking of one Eunus, deemed in his dayes a great Wizard, Among many things, saith he, that he gave out, some few fel out accordingly, and, dum vera qis{que} sedulo notat, falsa nemo coarguit, while every one observed sedulously what prooved tru, no man regarded to convince him of those things Page 78 that proved false, the man in short time grew into great credit. In fewer words take it from the Lord Verulame,*Men mark how they hit, mark not how they misse. that which that judicious Statesman notes to be a principal cause, that hath procured to their predictions some grace and credit. but his Verdict of them he passeth in these terms, My judgment is, that they ought all to be despised, and to serv but for winter talk by the fire side. Tho, when I say despised, I mean it as for beleif. for otherwise the spread∣ing or publishing of them is in no sort to be despised. for they have done much mischeif. (that which Agrippa a great Statesman al∣so minded Augustus of) and I see many severe Lawes made to suppresse them,* that which Mr. Calvin also hath observed.
*Lastly when diseases and sad accidents come after Eclipses, must it needs follow that they are produced by them? That we have had after this last Solar Eclips a scorching summer and a sickly Autumn, must this great Eclips therefore needs be the cause of it? how many hot summers and sickly Autumns, yea pestilential both, without anie such remarkable Eclips usher∣ing them in? have we not almost everie yeer towards the fall of the leafe, new diseases, as they call them? yea, if as this our Wisard enformes us,*the effect of an Eclips may not begin to take place, or the Eclips to produce its work un∣till eight moneths after, how can it be certainly said, that ought which since that hitherto hath fallen out, (to wit) from March to November) hath from this Eclipse procee∣ded,* and yet we must beleiv him, that the Eclipse of the Sun, that was on the second of October 1605. did produce that hellish Powder plot, that had ben so long before in design, and should have ben put in execution the fift of November next follow∣ing. But these men are the drivers at the plough or harrow of their own contrivances, and can qicken or slacken the drift at their pleasure. Mean while their sophisms are verie fre∣quent for the most part in that fallacie of non caussa ut caussa. And their arguing from the events ensuing after Eclipses, to prove them to be effects of those Eclipses after which they en∣sued, and the Eclipses the Efficients or producers of them may wel be paralleled with the Judgment of that grave snowie-white hayred and goodlie long bearded Old man, who being demanded by Sir Thomas More sent down into Kent, and then Page 78 sitting in Commission, to make inqirie concerning the Obstru∣ctions of Sandwich Haven, what he deemed might be the cause thereof, & whence he deemed the thing might proceed; as con∣ceiving by his yeers, and long time of observation and experi∣ence, he might be able to say more in that matter then most of them then there present, did to that his demand verie solemnly and seriouslie return this answer, that in his remembrance Ten∣derden parish Church had no Steeple, neither had it had anie time out of mind before, and the passage into the haven at Sandwich was then verie fair and cleere; But after the building of Tenterden Church Steeple the Haven began to be obstructed and Choked; as then it was. Whence arose that by-word of Tenterden Steeple and good∣wins sands: not unfitlie appliable to these terrible Eclipses and the pretended Effects of them. for the Argument, will be, as valide and vigorous in the one as in the other. Or we may wel yoak our Wizards herein with our Empirik qacksalvers, who having a set number of medicines, when they come to a Patient, of whose maladie they are ignorant, give him first one medicine, and after that another, and then it may be a third; and if it so come to passe, that by the strength of na∣ture over-mastering the disease, or the matter that fed it be∣ing wasted and spent, or by some occurrent intervening, the party come to recover, the cure is by them ascribed to the medicine last given, and that is pricked down with a probatum est upon it, albeit it effected nothing at all in it. and howso∣ever by this course they kil more then they cure;* and where any chance to be cured, 〈 in non-Latin alphabet 〉, as he speaks, they are cured rather by hap hazard then by any their skil. Yet there is a register made of those that recover, but no record kept usually of such as miscarry, and the lesse re∣gard had, or notice taken, of the one then of the other, be∣cause as one sometime said, 〈 in non-Latin alphabet 〉,*their luckie haps the Sun shewes, their mishaps the grave covers. In like manner is it with these Wizards, whatsoever distemper in the ayr, or unseasonable weather, or bad harvest, or strange maladie, or great mor∣tality, or war, or seditions, or sad accident whatsoever falls out in a land, all is set upon the score of the Eclipse last past, tho it cannot be shewed to have had any hand in it, and by Page 80 other courses it were both procured and produced▪ and when such things are by gues foretold of them, (according to the old saying, *
But to what purpose doth this man talk to us of Antiqitie, and of Hali, and Ptolomee, and Plotinus, and Proclus, and Albu∣mazar, and Baranzanus, or of Rigel, Origan, Cardan, Leovitius, Dafypodius, &c. or of long experience of former ages, when as he vaunts of himself, as Lucretius sometime,* with alteration of a word,
And how can any of those Autors, be they of never so great Autoritie, either ancienter or of later times, attest unto him, or he receiv any confirmation of his Assertions from them, that are wholy silent of, and not unjustly therefore hence deemed by him, if it be so, as he affirms it to be, utterly unacqainted with the way that he walks in? unlesse they should speak by way of Prophecie, of his new manner of Astrologie,* as Alabaster saith that Salomon did of that new manner of Exposition of Scri∣pture, that should come to light in these latter dayes and was Page 82 revealed unto him. Or how could there be observations ta∣ken, and experiments made by other before him of that which before him no man (that appeers) was privie to, until either it was of late revealed unto him, or else he stumbled into un∣awares?
Howbeit to stop all our mouthes as he thinks, and make us keep our wind and pens for other purposes hereafter, he tels us he hath Ficinus that excellent lerned Preist (so he styles him; and so they must needs all be, that write ought in defence or favour of him or his art) on his side; one belike that had dreamed somewhat of his way before; and the opinion of this man (which what it is, and how far forth M. L. therein either closeth with him or swarves for him, hath already ben shewed) he saith, he esteems more, then a thousand of our own Preists, who blame Astrologie because it is above their capacitie.
We wil not stand to qestion Ficinus his excellent lerning; he was no doubt of much lerning for the times he lived in. How∣beit the lerned of these later times have esteemed his transla∣tions of Plato but barbarous peices;* and some of them have pronounced them to be no other then Plato turned out of his choise purple robes into course beggerly rags. Nor doth M. L. speak much out of him, which before ye heard: and I forbear to speak what by others he is reported to affirm of the uncer∣tainty of their predictions, not having his books by me. But let Ficinus be what Mr. L. pleaseth. M. L. his Art, it seems, is a very profound Mysterie, such an one, as our English Preists sha∣low capacitie is not able to comprehend. and he closeth up therefore his Discourse, concerning the Effects of this Solar Eclipse and his predictions thereof,* with this Motto, Qi potest capere, capiat. nor is it marvel, that his Astrologie should so far transcend their scanty comprehension, when, as you have heard before, it consists of such new notions and strange concepti∣ons, as the former Masters and Professers of this Mysterious Art were altogether unacqainted withal. And a Mysterie be it. but sure enough not that Mysterium pietatis; that Mysterie of piety or godlinesse, that the Apostle speaks of, 1 Tim. 3.16. rather Mysterium impietatis, a Mysterie of impiety or ungodlinesse; or Mysterium iniqitatis; a Mysterie of iniqitie and wickednesse, as the same Apostle elswhere, consisting of lying signs and won∣ders,Page 83 tending to deceiv and delude people, and by strong delu∣sions to seduce them from the truth, and induce them to beleiv lies, 2 Thess. 2.7, 9—11. Such a Mysterie, as the scarlet whore carried in her forehed, the Mother of fornications, and witcheries, wherewith she bewitched and infatuated the inhabitants of the earth, Rev. 17.5. Or such a Mysterie, as those were, the Gentiles used in the sacrilegious services of their counterfeit Gods▪ which Clemens of Alexandria in derision of them said,* might well be termed 〈 in non-Latin alphabet 〉, qasi〈 in non-Latin alphabet 〉 .i. 〈 in non-Latin alphabet 〉, muscipulae, moustraps, invented to take and hold fast selie peo∣ple, like mice. nor indeed are these mens mysteries any other then meer decipulae, cheating gins, contrived and set on purpose, by cunning men, as people commonly cal them, thereby to conie∣catch, selie souls, simple creatures, such as Solomons harlot invites to her, Prov. 9.16. and by making their purses lighter to make their own pockets the heavier.
But, Sir, suppose that our English Preists were all of such shalow capacitie▪ were all of them such Wiseakers in regard of you Wizards, that not one of them were able to conceiv or comprehend the abstruse secrets of your Science, is that the only reason why they blame Astrologie? Or were all those such blockheds and du•pated Dunces, who not blamed it only, but rejected, refuted, arraigned, and condemned it long before them? Or are they all such as in like manner condemn it at this day? Or was it their ignorance in the fideral science that enduced them all so to do? To look back to Antiqity, another manner of Antiqitie then M. L. can shew for his Magical Ima∣gerie. And here not to repeat again what was before said of Anaxagoras: we shal ad of Socrates,* in whose steps Plato pre∣cisely trod, only what Xenophon reporteth, that concerning Astrology or Astronomy (for he uses those terms promiscuously) being demanded his judgment, he gave his advice, that men should so far forth exercise themselvs in the study of the Stars, as to attain thereby to an exact account of day and night, moneths and yeers; and as use might be made thereof for journey by land, or voyage by Sea; but for further curiosities for men to spend much time therein, he deemed not so profitable, (albeit, saith Xeno∣phon, he were in such things not unskilful himself) partly, be∣cause it might withdraw a man from the studie of things more use∣ful,Page 84 and partly because it would not be pleasing to the Gods, for men to be enqiring into those things, the knowledge whereof they had concealed,*and reserv to themselvs. And as for those that out of Platoes School succeeded him. Eudoxus, saith Tullie, one of Platoes auditors, and one for his skil in Astrologie by the judgment of the most lerned without difficulty deemed the cheif in those dayes, was of this opinion, which he leaft also in writing, that unto Chal∣deans in their predictions and designments of mens lives from the time of their birth there is no credit to be given.* Panetius also (saith he) a prime man among the Stoiks reporteth that Arche∣laus, and Cassander the cheifest Astrologers of the age wherein he lived, tho in the other parts of Astrologie they excelled; yet this kind of prediction or foretelling by the Stars they used not; and these Astrological Predictions he himself also rejecteth.* Scylax also of Halicarnasse, a familiar frend of Panetius, an excellent Astrologer, and a cheif man in the government of that City, repudiated all this Chaldaiacal kind of prediction. Was it out of meer ignorance then that these men gave in their verdict thus against such kind of predictions? or was it out of any inability and inca∣pacity to attain unto any secrets in Nature, that these our late upstart Wizards, who professe to proceed in a natural way, have now attained, but were then beyond those mens reach? or is it since their times, that those good Angels, Mr. L. speaks of, have revealed these mysteries, to such holy men as Mr. L. and the like? of their rare skil in the genuine part of Astrologie, you hear what ample testimony and by whom it is given them. and if there be any other Eleusinian rites, or Magitian Myste∣ries, that these our Wizards exercise, dealing with the Divel in the dark, I suppose had they ben acqainted with them, be∣ing judicious men and genuine Artists, they would never a whit have liked the better of their concealed, covert, and counterfeit art.
But come we down to lower and later times. Was Joannes Picus, that Illustrious Count of Mirandula, such a dul pate? or was it out of meer ignorance of their profound mysteries, that he blamed Astrologie? he was for his piercing wit and depth of judgment in most Sciences, styled in those times the Miracle of the age he lived in. and he wrote twelve books, yet extant, against this Judicial Astrologie. of which Jerome Savanarola, (how Page 85 acute and judicious a man, his works shew) gives this censure; Qi Pici Mirandulani libros de Astrologiâ legerit & intellexerit,*ne{que} Astrologiam irriserit, dignus ipse est, qi ab omnibus derideatur. He that having with understanding read Picus his books of Astrolo∣gie, derides not Astrologie, deserves of all men to be derided himself. Or is Claudius Salmasius, one who in these times, for his ex∣traordinary variety of lerning, as wel deservs the Title given Picus, as either of the two Scaligers, Joseph his Predecessor, or Julius his Father, either of whom some lerned men have so entituled, such another ignoramus in this Wizards esteem? who in his late elaborate discourse of the Critical Dayes, and his Preface thereunto prefixed, hath shrewdly shaken the main foundations of their Supposititious Science; and it may justly be hoped, wil so utterly raze them, as that not onely no coin, but no rag wil be leaft toward the raising and reedifying of it, when he shal go on with his promised work in that Argument.
Mean while he hath sufficiently discovered the vanity and loosnesse of their grounds and principles, and evidently shew∣ed, how deep he hath dived into these their so much vaunted of, and highly esteemed Mysteries. Or was John Kepler, the Emperor Rodolphs Mathematician, such a selie felow, and of so shalow a capacitie,* that he could not reach their Myste∣ries? who charges them as ignorant and unskilful for the most part in regard of any exactnesse in the genuine part of Astro∣nomie, layes open at large the deepest of their Mysteries, disco∣vers their errours and mistakes in their own principles, that which Salmasius also oft doth; yea writes as bitterly and tartly against them, as any other whosoever, as hereafter shal be shewed: and freely professeth, that being urged and importuned to write somewhat in that way,*his mind enured to Geometrical Demonstrations, considering the unsoundnesse and qag∣ginesse of their grounds, it fared with it as with a restive jade, or hed-strong horse, that coming to a slow, hangs back, and cannot by any beating or rating of his rider, be brought, to set foot into it. But to come home to our selves; and here to passe by all other;* nor to recal the Lord Verulame, whom some lerned have concei∣ved to be one specially raised up to help to bring Arts and Sciences on in this latter age towards their perfection: and Page 86 what his judgment was of these fopperies and fooleries, ye heard before. That Noble Lord Henrie Howard, after Earl of Northhampton, was he also a meer Wiseaker, as well as all our Preists are? He treading in the same steps which that re∣nowmed Italian Count before him had, tho undertaking a lar∣ger subject, in his Defensative against the Poison of supposed Pro∣phecies, grounded either upon the Warrant and Autoritie, of old pain∣ted Books, (one of Mr. Lilies engins, or gins) Expositions of Dreams, Oracles, Revelations, Invocation of damned spirits, Judi∣cials of Astrologie, or any pretended knowledge de futuris contingen∣tibus, that have ben the causes of great disorder, and cheifly among the simple and unlerned people, &c. He, I say, in that worthy Work of his, for elegancie of phrase and fluencie of speech▪ mixt with great variety of lerning and reading, very delight∣ful to any lerned reader, as he hath evidently manifested how wel seen and versed he was in the writings of the grand-Ma∣sters of that Mysterie, and how wel acqainted with their ab∣strusest Doctrines, as also Picus before him was; so he hath with that eagernesse and vehemencie of spirit, together with such sinewie strength and force of reason, pursued this pre∣tended Art of Judiciarie Astrologie, that none of its Professors or Patrones that ever I could yet hear of, have had the heart, by any just Replie to turn face again upon him,* or to make hed against him. And it is but a sory Exception, for Mr. L. to tell us, that the Gentleman was lerned, but never made it lesse appeer then in that discourse, intending to confute that subject, of which he knew very litle, and his book therefore was never thought worthy of answer. a very handsome and easie put off. but any impartial lerned, that shal read the discourse, wil, I doubt not, conclude, that Mr. L. for this his censure deservs, as one of his Antago∣nists faith of him, to ride blind Bayard.
Hereby then it may appeer, that it is not our dul English Preists or Presbyterians onely, that out of meer ignorance and in∣capacity find fault with their Astrologie; but that other then they, such as for skil as wel as for their rank otherwise would have scorned to have M L. one that lives by such cheating, and makes a trade of it, sit on the same form with them, have as vehementlie opposed it, and as deeplie damned it as anie of those do.
Page 87For my self, I profes not to have any great insight into these depths of darknesse, nor do I desire to pry over far into them.* Kepler assures me if I wast much precious time that way, I shall but bonas horas male collocare, spend good howers to ill purpose. and M. L. himself hath much discouraged me from attempting further in this kind, and made me utterly despair of doing ought therein with successe, when in the very first of his worthie Astrological Aphorisms, he intimates,* that a man shall not easilie give anie certain Judgment in these matters, un∣lesse he be naturallie wel affected to Astrologie. which to this of theirs I confes I never was. Howbeit I was sometime an unpro∣fitable hearer of M. Henrie Brigges, when he was Mathema∣tical Lecturer in St. Johns Colledge Cambridge, and continued acquaintance there begun afterward with him, when I was Preacher at Lincolns Inn, and he Reader at Gresham Colledge, during which time repairing now and then occasionally to him, among other discours that passed between us, I desired him ingenuouslie to impart to me his judgment concerning this kind of judiciall Astrologie, whereunto he returned a verie rounde and readie answer, that he conceived it to be a meer System of groundlesse conceits. and as M. L. saith of Ficinus, that excellent learned Preist in M. Ls. esteem, so shal I say of M. Brigges, that excellent lerned Mathematician, not in mine alone, but in the unanimous repute and report of persons of Prime note for Skil in those Sciences both at home with us and abroad, I esteeme the opinion of M. Brigges more then of a thou∣sand Lilies, and Naworths, and Bookers, and the rest of that rank and rabble.
I shal conclude with the Verdict of M. Henrie Bullinger; the rather to shew that they ar not the Presbyterians onely, that have an ill opinion of Astrologie, or ar ill affected there∣unto: He was a Minister of no smal note in the Helveti•• Churches, who had not in his times admitted the Presbyteri∣an Government, nor do, for ought I can hear or learn, to this day. His verdict, which you may find in his Commentarie on Jer. 10.2. concerning this Kind of creatures is as sharp as short, this in plain down right tearmes.
Astrologos Impostorum omnium maximos; that these Astro∣logers ar of all Imposters the greatest: And we may indeed say Page 88 wel of the trade they professe and practise, as Tullie of that of the Sortiaries, whom he yoaks together with the Chaldees. Tota res est inventa fallaciis,*aut ad qaestum, aut ad superstitionem, aut ad errorem. It consists all of fallacies, invented, either for gain, or for superstition, or for maintainance of some error. Nor can it choose but much sad the Spirits of those that trulie love and Sincerelie fear God, to see the professed Practisers of such Im∣postures, who in former times had wont to lurk & skulk in cor∣ners, like Bats and owls, night birds, shunning the light, for fear of being called in question, and undergoing such publik civil censures, as some of them sometime did, should in these pretended and professed times of reformation take that boldnes to themselves, not onelie, as some of them, to past up papers upon posts, therein professing to help people to goods lost again, to tel if a servant be run away from his Master, which way he is gone, those that intend mariage, whether their matches wil be succesful, such as are bound to Sea, whether their Voyage wil be advantagious, those that have frends at Sea, or beyond Sea, where they are and in what condicion, and when they wil return, &c. and all this by the Stars (that which I since find M.* L also to professe publickelie in print) but to dedicate to the State it self, as this man presumes to do, writings stuft with the like stuf for the nature of them, but soaring aloaft in an higher strain, Fortelling the fortunes of whole Countries and Kingdomes, and endevouring thereby to enduce, if he may, those that have the rains of Government in their hands to Patronize these his impious impostures, and taking upon him to direct them what courses to take in the managing of State affairs. Whereunto he may be thought to have ben the rather encouraged, because he saw his elder Brother M. Booker, whome yet he hath now got the start of, so far forth countenanced by the State, as to be inserted into the list of the Licencers of somewhat the like books. and in some Verses therefore prefixed to this his Black Booke he makes his Brags, that they have leav now nudis Verbis, in naked words, or plain terms, to say that which before save in dark riddles they durst not. and elsewhere that the Land doth now be∣gin to abound with Astrologers, as Judea did with Soothsayers, Esay 2.6. which made God to forsake his people. He tels us in Page 89 his late Merlin, that this is Vox populi all over the Nation, (hath he that also by the Stars? if so. why is it not rather, Vox coeli? if not so, he is out of his element) that no good can be expected, while Preists meddle with State-affairs, or any of the Preisthood (ye see whom his gal is most against, the Preisthood as he terms it, that is, the Ministerie, in general) are directing and counselling the Parliament or Councel of State. But I suppose, it may much more truly be said, that it is rather the general sense of those that are truly religious throughout the whole land, and that this their sense is Vox Dei, being grounded upon his wil revea∣led in his Word, that litle good successe can be expected in State-affairs, if the Governers thereof shal patronize such as these are, whose courses are so repugnant to the rules of Gods Word, or shal advise with them, as Saul did with the she-wizard at Endor, making use of them as Pilots, to direct them what course to take in the steering of State affairs, in these stormie and turbulent times. I never heard, or found it before, either in Holy or Prophane Story, unles it were in some professed ene∣mies of Christianity, that any Prince or State were taxed for advising with Gods Ministers, in the settling of affairs for the publik good; but for refusing to hearken to them, and con∣sulting with Witches and Wizards, and Stargazers, and Fortune∣tellers, and Magitians and Prognosticaters, I find divers both in Holy Writ and other Writings reproved and condemned, and their giving heed to such noted, both as an occasion of their misgovernment, and a main cause of their overthrow.
Now I make no doubt, if ever this Debate with him have the luck (good or bad, I say not) to light into his hands, whether he shal have the patience to read it or no, he wil in some one of his next Rabblements tel his Reader, that it is nothing but an other puddle of malice and non-sense, as the former was: or if his last breath be once breathed out that sits on his lips, when ought of his is got abroad, as he doth of Mr. Chambers, that the old worm-eaten Canon of VVindsore was killed with very greif upon such a Lesson as was returned him in answer of his follie. for that is his usual manner of Refutation, in dealing with all that write ought against him; as ye may see in the Entrie of his late and last Birth. Wherein he saith indeed, that the good hand of God (so litle regard hath he to take that dreadful name up in Page 90 vain) hath vindicated him from all the calumnies and aspersions cast upon him. which how, or what way the Lord had done, when he wrote this, is such a mysterie, as for my part I must acknow∣ledge my self ignorant of, as wel as many more beside my self. But when he shal make it appeer unto us, that God hath so vin∣dicated him from the charge of such things, as have ben object∣ed against him and his cheating trade, as he vindicated his sin∣cere servant Job sometime from the wrongful censures of his mistaken frends,* and his renowmed Prophets Esay and Jeremie against their adversaries and opposites, and wil one day vindi∣cate all his Elect, all his faithful folowers, those his Ministers and Messengers among the rest, whom this wicked wretch hath so unworthily traduced, and so undeservedly calumniated; when, I say, he shal be able to make it appeer unto us, that God in some such or the like manner hath vindicated and cleered him from the charges commenced against him, (which I beleiv he wil then be able to do, when he shal be able to prove that some good Angel from God taught him and his great-great-grand∣father Merlin, their pretended skil and professed trade) we shal then freely profes our selvs guilty of impiety, unlesse we justifie him whom God hath so acqited. but unles he shal so do, we shal justly take liberty to charge him with a further impiety, in presuming to father such an act without ground upon God, and therein abusing his dreadful name. Mean while, how he hath there vindicated himself, is as soon there seen, as by him roundly and readily, but frivolously and ridiculously done; to wit, to give you a tast of it, (tho enough to turn a strong sto∣mach) by telling his Reader only, that thirty thumping Presby∣terian Preists did all in one day in so many several Sermons (be∣like he hard or read them all) belch out somewhat of Nonsense against him and his trade; that the Ghoast of John Vicars, the Vicar of Fools came tumbling out in print for Tom dunghil: that in 104. Verses of a codled Elders, who so shal find half a line of sense, shal be to him great Apollo, &c. that one of his adversaries hath stoln al∣most all his book out of Agrippa de vanitate scientiarum: (almost, we say, saves many a lie; but I much doubt it wil not this) that another steals all he hath from one Melton: a most notorious un∣truth, onely because he hath adjoyned to his own work Mr. John Miltons Figure-caster, as he hath done also M. Perkins his Page 92 Prognosticater. (and he might have done wel to remember that that second felow hath sufficiently confuted the main pith both of Sr. Chr. Heydons large discours, and Wil. Ramsies reply in defence of Dr. Holms, both which forsooth begin with Mr. L. to draw down their black Art, not from the good Angels alone, but in a farther fetcht frivolous and groundlesse descent by Adam, Seth, Enosh, from God himself:) that a third is a Homely Sermon, (Dr. Homes is the man whom he is pleased thus to play upon) a worthlesse sheet or two of paper,*fit to be patronized by my Lord Mayors horse. Perkins a peevish peice; Chambers (as you heard before) an old worm-eaten Canon. the Lord Howards a work not worth an answer. And ar not these, think we, very sound Vindications and solide refutations? enough to stop any mans mouth from gaping any more over an ovens mouth, or over an open grave rather, that contains nothing but filthy Carion, and sends out nothing but vile stench. But thus you see how like the vapouring Souldier in the Scene, as a second Pyrgopolini∣ces, the man can with one blast of his noysome breath blow away a whole legion of Antagonists. Howbeit, tis a very sory and selie conceit for him to imagine, that a litle such rifraf, or a few such scurrilous sqibs wil serv to vindicate his credit, or wipe off any the least speck or spot of those foul aspersions, that have deservedly taken hold of him, and stick still fast by him, in the minds and dooms of any endued not with reason and religion only, but even with civility and common sense. As for mine own, either this or the former; howsoever he shal think good to deal with them otherwise; I shal advise him now as a frend, that he take heed how he make any mention, or have any word, of the good Angels he told us were the first Teachers of his Trade. For I can assure him, there ar not a few of the mind that he is as wel able to eat a whole cart-load of logs, as to make his word good concerning those good Angels, by any sound proof or authentick record. But their shalow capacities, it may be, ar not able to reach the vast extent of Mr. L. his abi∣lities, or to conceiv, what great matters, especially by the help of such his good Angels, he is able to effect. And if he can do it, and wil be pleased so far to condescend to their weaknes, as to do us the favor, to make his power herein to appeer, I do as∣sure him on mine honest word, that when he shal have so done, I wil both solemnly recant all that I have written against him, Page 92 and by this my present hand-writing oblige my self, never to open my mouth any more to speak an ill word of him. Mean while, if he shal find, that either by his own skil, or by any such assistance, in a work deemed so weighty, and in other mens eyes so difficult, he is of force sufficient, to make that his asser∣tion good, mine instant reqest then is to him, that it may be one with the first of his next Herculean labors, to do it, for the maintaining of his own credit, that avers it, and the repute of his Art, which for want of better grounds, is by him founded upon it, and the gaining of a Proselyte, yea of many an one, I doubt not, to his Profession, if the thing be once atcheived.
Now if it shal by any be demanded, how it comes to passe, that this Vindication of mine Annotations came no sooner abroad, and why like Homers Litae it lags so long after M. Ls. Ate, that hath so blasted it?
To this I answer; First, as in the Entrance into it I formerly intimated, it was long, being confined and mured up, as I still am, ere I heard ought of Mr. Ls. snarlings at my Notes; some space of time after that, ere the Book came to my hands; and when upon view of it, I found that for Answer to it, I was put off to some Nameles Autor, or Autors that were to come out: and yet a longer time, ere by enqiry of frends I could come to be enformed of any of them that had appeered in print, much lesse to gain the sight of their works. Mean while those that know, what the state of my family then was, partly by a grei∣vous and tedious malady, that having long afflicted my deer consort and faithful yoakfelow, was then grown to an height with her; and partly through her decease ensuing thereupon, that filled my heart with much greif, and my hed with many cares, wherewith in times past, while she enjoyed life with health and strength, and I her, I was altogether unacqainted, wil easily guesse, how litle mind, so affected and distracted, I might have to mind ought of this nature. Besides that, I had other irons in the fire, that I was to look after. I had some Works of better use, I hope, in the Pres, both here in the City, and elswhere, which are now abroad: the one whereof draw∣ing then neer to the birth, a new task unexpected, but by others much desired, that it might more compleatly came forth to the light, and be the more useful, when it came out, I cannot say, interrrupted me, in the midst of my work, but enforced me to Page 93 lay it aside, having not as yet made any great progresse in it, until that were dispatcht. These remoraes either keeping off at first, or breaking off afterward, together with mine own weaknesse, slacking my pace, and the want of a Scribe that might have furthered the dispatch, as also the work it self growing under my hand, while one thing fetches in another have much retarded the finishing of it. And yet may it well come abroad timely enough, in regard of the Subject Matter that this man handles in this Book, wherein he falls foul on me and my Notes; to free mens minds from such frivolous frights and groundles fears, as he seeks to possesse them with, from the several Eclipses that have faln out this yeer, and that especially of the Sun; since that he withal enformed us, that these Eclip∣ses begin not usually to work these their dismal effects till eight moneths after, and then continu for a two or three yeers, or so long as these their designers list. So that the main matter of those fals fears, which he would affright people with, being as yet most of it come, according to his computation, the work comes seasonably enough, if it shal prevail with any, by the discovery of the vanity of the pretended causes thereof, either to preserv them from entertaining such fond conceits, or to purge them out, where they have ben entertained already. And so I shall passe from Mr. W. Lilie, to Mr. John Swan, one, it seems, of his Advocates.
THis Sermon of Mr. John Swan (a man to me otherwise ut∣terly unknown) on Jerem. 10.2. I had not so much as once looked after, much lesse medled at all with; had I not ben ad∣vertised by Mr. Lilie, in his Preface to his Black Book dedicated to the Common Wealth of England, dated March 10. from his Corner house over against Strand-bridge; as some other former∣ly, from the three Flower deluces neer Somerset house, in the Strand. (for it concerns those that drive his Trade, to make it known where they dwel to tice Customers to them) that the Annotater should have ere long the judgment of abler Divines then himself, and to better purpose on that Text. nor could I by help of frends, and their sedulous enqirie, gain the notice, or attain the sight of any, that had, since that time of Mr. L. his menacing predicti∣on, published ought to that purpose upon that Scripture, save Page 94 this of Mr. Swan, on which also it was long ere I lighted. Him therefore I deemed to be one at least, if any more uncertain, foretold should be Mr. Ls. Advocates or Patrons, unto whom as having undertaken the defence of him and his cause commit∣ted to them by him, against mine Annotations on that portion of Scripture, I found my self by him there referred. That which the rather I had cause to beleiv, because I found his discourse concurring with a passage concerning the same Scripture by Mr. L. related out of a Nameles Autor much magnified of him, whose work yet, be it Sermon, or Commentarie, or what ever els, whether it ever saw the publick light, is to me as uncertain as what is at this day done at Rome. And if it be so, as may most probably be deemed, it may seem, that either M.L. about that time did by the Stars foresee, that such a Sermon on such a Text should be preached on the 28. of March, and should afterward come out in print; or else that Mr. Swan before that time ha∣ving penned it, and destinated it to that day, did tender a Co∣py of it to M.* L. his Client, (as Lysias did an Apologie to So∣crates penned for him, to make use, if he thought good at his Trial) with a purpose to dispose of it, as he should either like or mislike it. With this Sermon of Mr. Swans therefore, and that parcel of that other party, whom M.L. so highly extols I shal deal in this present Discourse, as with two of M.Ls. either Patrons or Advocates made choise of by him, to maintain him and his cause, against whatsoever in that fruitles and sensles An∣notation (as Mr. L. styles it) which I yet am not ashamed to own, may concern either. wherein how they have either ac∣quitted their Client, or acquighted themselvs, the seqele shal shew.
In Mr. Swans Frontispice, he entertains his Reader with this Lemma, Multi reprehendunt, pavci intelligunt. Many reprehend; few understand. Wherein he doth but sing over again his Clients old Cuckows song, so oft by him chaunted and cackled, in the self same tune, tho in a divers toung, that many blame Astrologie for want of capacitie; and meddle with what they understand not. and in precise terms with Mr.* S. an Art reproved by many; under∣stood by few. Nor make I any doubt. but that both M. L. the Client, and M.S. his Advocate, do both hold the Annotator with∣out the verge of those few, that understand their Art, and are capable of their profound Mysteries. Howbeit this scar-crow set up in the Entrie (which I deem no other then as the picture of a Page 95 mastive that one is by Varro reported to have set up over the porch of his house, with a Cave Canem, Beware the Dog,* under it, to fright folks from offering to open the door, or daring to enter, shal not a whit deter me from setting foot over the thre∣shold, to see what is in the house. the rather for that this being a Sermon (as may seem) prepared for, and preached unto a po∣pular Auditorie, it contains (I presume) such matter as the Hea∣rers might understand: otherwise to what end was it, to reqire their presence, trouble their ears, and tire out their patience, with treating of that to them, which they were unable to ap∣prehend? and if it were such as they might understand, I hope I may, as wel as some at least of his Auditors, be able to understand what he here saith.
Where first, letting passe all curious debate, about the seve∣ral versions, and the more accurate Grammar Annalysis of the Text, whereof in the Annotation hereunto annexed enough; we shal take at present what M. Swan gives us, and we are both agreed upon. He saith aright, (for he renders a good reason for what he saith from the words of the Text) that the Prophet in these words, Be not dismaid at the Signs of Heaven, doth speak,*not of an active fear, as fear is put oft for Worship, or of the wor∣shipping of the Stars; whereof he entreateth at large in the words ensuing; but of such a passive fear and consternation, as might arise in, and seiz on, mens minds,* from the apprehension of such sad, disastrous and dismal events, as might be presaged from the motions, configurations, risings, settings, aspects, apparitions, occultations, Eclipses, conjunctions, and the like, of the Stars, and of such direful effects, as from their malignant influences are threatned▪ even unto the subversion of States and Kingdoms;* all which as the Chaldeans in those daies took upon them thereby to foretel, so do our Wisards also at this day; that is, in plai∣ner terms; of fears arising from the dictates and predictions given out by such; and conseqently, that the Prophet speaks here, not of Idolatry, but of Astronomie, or Judiciary Astro∣logie.
So that by Mr. Swans graunts, we have gained thus much ground against some other Patrons of this profession and pra∣ctise, Sr. Christopher Heydon, and Caspar Sanctius a Jesuit, who to keep off the dint of this Text truly interpreted, which they were altogether unable otherwise to avoid, would fain turn it Page 96 the other way; which M. S. hath wel shewed that the words wil not admit.
Mr. L. therefore was not so wel advised in making use of this Advocate, he might have done much better, to have consulted with his Brother Booker,*who, he saith, hath for so many yeers maintained the reputation of his Art almost then utterly decayed by his own vertu and abilities. (sic mutuo muli.) he could have en∣formed him, that the genuine sense of the place was, as in some company not long since with much confidence he is reported to have avowed, that by the Signes of the Heaven was here meant, such figures of the Stars, as the Heathen used to draw or carve upon trees, and did thereby Worship them▪ that which would have stood Mr. L. in a litle better stead, then ought that either of his two Advocates here say.
But to leav M. Booker with his novel Interpretation, to sleep a while longer upon it, if so be he may dream some second fancie a litle more probable then this his frivolous conceit; and return to Mr. Swan. We deny not, but willingly embrace, what he further subjoyns, that such passive fears here spoken of drive superstitious persons oft to an adoration of the creatures,*from whom they fear and expect such dismal events and disastrous effects▪ and so Nicias,* as hath ben already before shewed, trifled out his time in superstitious and idolatrous rites, upon an Eclips of the Moon, to avert such dismal accidents as thereupon, by his Ma∣gitians their suggestions, he had fancied to himself▪ and Alexan∣der, as M.S. also relates, upon the like occasion, sacrificed to the Sun, Moon, and Earth; thereby to divert that evil, which the Eclips might portend, or rather to satisfie thereby the supersti∣tious minds of his people, from whom those cunning Gypsees, as Curtius observs, would by all means have concealed the tru cause and nature of that occurrent. And from this observation of M. Swan it may wel be further inferred, that such vain ap∣prehensions of dismal effects by Eclipses and malignant aspects of the Stars portended, as they fil mens heds with dismaying fears; so they lead them into superstitious conceptions that pro∣duce practises correspondent: and that consequently Judicia∣arie Astrologie (at least as it was then professed and practised by the Chaldeans; from whom by a lineal succession it hath ben derived unto our Wizards) doth pave a plain and proclive path to Idolatry▪ and it is not therefore without cause that our Prophet here doth step immediately from the one to the other, passing the self-same verdict of Vanity upon either. Vers. 3.
Page 97And here, I hope, it will not be deemed amiss, or out of the way, to insert the judgement herein of a great and eminent Astronomer, or Astrologer, call him whether of the two you please. John Kepler the Em∣perors Mathematician, in his Treatise of a New Star discovered in the Foot of the Serpentarie, Chap. 14.* hath this passage: Most kinds of Divination among the Hea∣then were botomed upon this foundation, that by Dreams, by the entrails of beasts slain for sacrifice, by the occurren∣ces of some creatures, by monstrous births, by thunder and lightning, by tempestuous winds, by extraordinarie inun∣dations, by earthqakes, by celestial prodigies, comets, and the like, the Gods were deemed to give men answers, and the power and direction therefore of these creatures or oc∣currences, whereby ought in that kind was signified, was transcribed to those Gods, who thereby were deemed to disco∣ver their mind to men. But on the other side, if it were made to appeer, that the motion or apparition of creature or occurrence supposed to portend ought, did proceed from a natural cause, so as there was no suspition of a supernatu∣ral gubernation or direction, they were freed from any further solicitude of mind, and composed themselves to qietnes: unles peradventure some natural connexion were found between the sign and the thing signified, for disposal whereof there were no need of any free and reason-using cause. From the neglect of this foundation sprung up a great part of Astrologie, or superstitious divination from the Stars. For when many strange signs had br•d a belief, that the Gods did by such speak unto men; unskilful persons began promiscuously to transcribe, whatsoever came to pas in the Heavens, unto the Gods free disposal, and to make an omen of it; especially if by the noveltie or raritie of it, it did much amaze their eye-sight, as the Eclipses of Page 98 the Luminaries, and the Conjunctions of ma∣nie Stares. VVho if they had at first well weighed, or duely considered, that all these things ar brought about by a set Law, or course of Nature, then they would either have sought in Nature a connexion of these celestial occurrences with those events that ar wont to follow thereupon, or if they could have found none, they would not have fallen into this lightnes of belief. But others proceed•d to worse matters, from foolerie to impietie. For when they saw that the motions of the stars depended on a natural necessitie, they brought in a new device; not that should freely conform and frame the motions of the celestial bodies; but that should in an ex•mplary way make use of their motions in framing and administring humane af∣fairs. Hence came those many thousands of Star-spr•tes, (far beyond the number of Mr. Lillies seven Planetarie Angels, which from Trithemius and Napeir he told us of: and indeed why should not the rest of the Stars have their Rulers as well as the 7. Planets?) but m•re truly (saith Kepler) Legions of infernal Devils, unto whom this execrable Magike falslie termed celestial, taught men to offer certain sacrifices, powr out certain prayers, keep certain feasts, light Tapers on certain Planetarie dayes and houres, and wear garments of some peculiar colour By this means came at length to be averred, the Devils themselves being their fellow workmen therein, those most foolish and ridi∣culous Decrees of the Astrologers concerning the Houses and Dominations of the Planets. It were expedient at length to grow wise again. The first inventers of these tri∣fles w•re not so unskilful as we blamed those before▪ impietie brought in this skil. But you Christian Astrologers ar verie children to them; when letting goe the kernel, ye Page 99 hang about the shell, when ye imbrace the body, leaving the soul, when without Magik ye exercise this foolish trifling Astrologie, that makes use of the Planets houses. (alone, I suppose, he means, without making use of those Inhabi∣tants the Star-spirits: which error I hope, Mr. Lilly in his Novel way hath reformed) well fare ye, that can so wash a lether pilch, that it shall ta•e in no moisture. Thus he; whome the rather I cite thus at large, partly be∣cause his works are not so obvious; and partly because he is one, against whom that Exception will not hold, that he blames and condemns Astrologie, for want of capacitie to understand it, or for ignorance therein: as also because in this passage of his we have divers points hinted, that may be of much use in our future discours and debate, as:
1. That things deemed to come besides the cours of nature were usually deemed ominous.
2. That when known to come in a set cours, as eclipses and conjunctions of Stars do, they used not to trouble any un∣derstanding mans mind.
3. That through want of skil or regard to distinguish be∣tween the one and the other, men came to have promiscuously a like conceit of either, and to deem Eclipses and conjunctions of Stars ominous.
4. That some hence took occasion to draw people to impi∣ety; by making them believ, that their were certain Spirits, or inferiour Deities attending these Stars that did by them dispose and order humane affairs; and t•ught them therefore to worship them; the study whereof was termed celestial Ma∣gike.
5. That hence sprang that foolish and ridiculous A∣strology of telling mens Fortunes by the Planets and their houses.
Page 100And lastly, that it is as fond a thing to imagine that any man can practise this kind of Astrology without some Magi∣cal superstition, as it is to undertake to wash a lether pilch and not wet it: Yea that there can be no use of the one for such ends and purposes as by them it is applyed unto, unlesse the other also be admitted, which is the very spirit and life of it.
But to return to Mr. Swan again: wherein he and we agree here, ye have heard: to wit, that they should not be afraid or dismaid at the signs of Heaven, that is, the Stars, in regard of such evil and dismal presages as the Chal∣dean Astrologers from the Conjunctions, Oppositions, Motions of them, &c. endeavoured to posses their minds with.
Now the qestion is, what the reason should be, why the Prophet; or God rather by the Prophet, would not have his people to be affrighted and dismaid at the signs of Heaven▪ And here Mr. Lilies two Advocates and we part: For passing by the reason expressed in the Text, they suggest us other reasons to •ustle that out. Not, saith the one of them,*because they did not portend such sad matters,*or produce such sad and dismal effects; (Take that away,* and the very ground of their Art is clean gone) that which they have from God, on whome his people are taught to have their trust so firmly fixed, that whatsoever disaster the Heavens in the cours of nature should at any time threaten unto them,*they ought not to fear it. And saith the other, The scope and drift is, that they should not so stand in aw of them, as the Heathen that looked no higher then the Firmament, and not knowing the God of Israel that over∣rules all,*so feared them, as if there were no way to escape them. To which purpose is also added, that the Chaldean Astrologers held, that such things came to passe by a kind of Page 101 fatality, which ours do not: and Osiander therefore sayes, that A∣strological Predictions are not to be condemned, if they be esteemed but as conjectures, not as certain Prophecies.
But, first, are these things the les to be feared of Gods People, because God hath an hand in them, and they come by his appoint∣ment? for ar they not tokens then of his wrath? and doth he not then by them preach as much to the Sonnes of men, and more specially to his people?
It is most tru, that Augustine wel observes,* that Signa verba visibilia, verba signa avdibilia. Signs ar as wel visible words, as words audible signs▪ and unto signs therefore is a Voice ascribed; Exod. 4.8. and by the rod is God said to speak as wel as by the word to the understandings of those that are spiritually wise. Mic. 6.9. Jer. 9.12. When the Lion roares, who feors not? saith Amos c. 3.8. and shal God then roar from heaven, Amos. 1.2. and men not fear, yea not exceedingly fear end be dismaied here on earth? Psal. 76.8.
Yea, but Gods people must not fear so much, tho others so do.
And do we not find it in Gods Book made a note of Gods children, such as fear God, and even tremble at his word? Ezr. 10.3. Esay, 66 2. The difference is very observable noted in Jehoiakims time, between the Princes of Juda, that were not yet so obstinate in evil, and the King with his Courtiers wholy abandoned there∣unto; upon the reading of those dreadful denunciations by Jere∣mie delivered and compiled, by Baruc penned and published in the hearing of either; it is said of the former, they were afraid, as wel the one as the other, as wel the better as the wors sort of them; Jer. 36.16. but of the latter tis related that they were not afraid, nor did rent their garments, as was expected they should have done. vers. 24. And its tru therefore that Bernard saith,*Soli filii irae iram non timent. Its a note of a child of wrath, not to fear Gods wrath; not to stand in aw of his Fathers Rod, not to tremble when he hears his Father threaten, as by these signs these men say he doth, or when he seeth him about to take the rod in his hand, ready therewith to lay about him. Yea the truth is, when judgements ar by God or from God denounced and threatned, they usually fear most, that have least cause to fear. When God threatned by a deluge to drown the whole world, it is said. Noah feared, who was to be saved; Heb. 11.7. but likely it is, as one of the Anci∣ents Page 102 saith, that the wicked of the world, who were thereby to be destroyed, scoffed at him and his sonnes that laboured with him in the building of the Ark, noted as an effect of his faith and fear, imagining▪* and it may be telling them to their faces, that they should sooner come to see them by toiling so drownd in their own sweat, then they to see them drownd in such a deluge as they feared. David, a man after Gods own heart, 1. Sam. 13.14. says to God of himself; When thou takest away the wicked of the world, like dros; tho I love thy testimonies; yet my flesh trembles for dread of thee, and I am afraid of thy judgements. Psal. 119.119.120. I might ad religious Josias his vest rent and heart qailed at the hear∣ing onely of the menaces out of Gods Book therein recorded by Moses. 2. King. 22.11, 19. But I shall with a lively representation of a dread accompanied with a strange consternation of spirit, as by the symptomes of it may appeer, close up this passage. Upon a dreadful Vision of future events represented to the Pro∣phet Habakkuk, when I heard it, saith he, My bellie qaked, my lips qiverd, rottennes seized upon my bones, and I trembled as if the ground had shooke under me. Hab. 3.16. Was not this think we, a dismaying fear? or was it not such as might well have ben ex∣pressed by the word used here in the Text? Yet neither is the Prophet reproved for this his so great fear: nor can any man justly be condemned, if on the like occasion he be so affected as he was.
Nor is such a measure or manner of fear, inconsistent with a firme constant relieng upon God for a never fayling stay and a gratious issu; nor doth necessarilie implie or import a diffidence and distrust of Gods providence, or promises concerning such succor and safetie, or such protection and provision, as God hath by his Word engaged himself for, unto those that be his, as in Ha∣bakkuk by his own sincere and ample profession there subjoyned, it doth evidently appeer. Vers. 18.
Neither therefore doth the term here used infer any necessitie of diffidence and distrust.* Nor ar the places fitlie produced, as pa∣rallel to this, so taken as themselves would expound it; wherein Gods people are incited not to fear death, when they are called to give testimonie to Gods cause, and to seal the truth of it with their blood, Matth. 10.28. There is a vast difference between death threatned by man for our sticking close to God, and death Page 103 denounced by God for our slipping aside from God, in whole or in part▪ there is matter of worth, valor, grace, honor, joy, and glo∣riation in the one, 2. Thes. 1.5. Rev. 12.11, Phil. 1.29. Act. 5.41. Phil. 2.17. Rom. 5.3. matter of wrath, disgrace, shame, grief, horror, and confusion of face and spirit in the other. 2. Sam. 24.1. 1. Sam. 2.30. Psal. 44.13. Ezr. 9.6. Jer. 9.1. and 4.29. Ezr. 9.15. Jer. 23.9. Dan. 9.7, 8. David was afraid of the sword of the destroying Angel,* and it had ben an height of impietie far above the sin committed by him in numbring of the people, not to have ben sorely afraid of it, knowing whose sword it was, and for what cause it was unsheathed. 1. Chron. 21.16, 30.
Nor ar the signs foreshewing the neer approach of the last day▪ Luk. 21.28. no more then such as gave assurance of the speedie ruine of Babylon, Jer. 51.46. (the ful redemption of Gods peo∣ple depending upon the one, as their temporal deliverance out of captivitie on the other) to be paralleled with such signs as give warning of Gods wrath here to be executed upon people for their wicked cariages, whether in way of vengeance and judgement, or of correction and chastisement; and that upon Gods people sometimes, as wel as upon others; Amos. 3.2. yea even upon good and bad together. Ezek. 21.3. Its no reason therefore to imagine, that God should forbid his people to be affrighted with such signs of Heaven, as do from Heaven denounce such dismal judgements ready to be inflicted upon people for their sins. Yea tis rather to be expected, as a thing justly reqired, that if nations more remote from God, as wel in heart, in regard of their igno∣rance of him as in distance of space from the place of his special residence, should be afraid of such tokens of his displeasure; Psal. 65.8. then surely they that are a people in either respect neerer unto him, much more. Psal. 147.19, 20. and 148.14. Jer. 5.22.
Again, for what they subjoyn▪ of a conceit,* that Heathen peo∣ple should have, of the unavoidablenes of the Evils by these signs portended; and of the fatalitie, whereby their Wizards held that they fel out.
I demand; do not our Wizards hold and profes as much? or do not such conceits flow and folow necessarily from the grounds that they maintain?*
For, (to let pas that our Wizards themselves forbear not the term of Fate) if we shall take the word Fate, or▪ Fatum, in a large Page 104 sense, according to the Latine notation of the word. Fatum à fando; Qid aliud est Fatum, qam qod de unoqoqe nostrum fatus est Deus?* saith Minutius in Octavio. What is Fate els, but what God hath spoken concerning every one of us? whence one of our own Poets; Fatur, & est fatum. What God speaks, is Fate. And do not our Wizards hold, and these also their Patrons, that God by these Eclipses, Conjunctions and Aspects speaks to us, and fore∣tels us such sad and dismal matters, as they affirm them to por∣tend?* So Mr. Lilie, in his Black-Book; VVhen any memorable Eclips happens in Aries, God acqaints us with what good or evil he intends us neer upon those times. And in his New Diurnal, such and such Conjunctions and Eclipses, are styled Messengers of Gods wrath.* Nor doth Mr. Swan herein desert his Client, where out of an unmamed Autor he tels us, that God speaks with men, not with tongues of men onely,*by Prophets and Apostles and Teachers; but sometimes also by the very Elements composed and wrought into divers forms and shapes: and thence infers; If by the Elements, then by the stars and lights.* in such manner, ye must believ, as his Clients enform him; to wit, by their Motions, Configurations, Conjun∣ctions, Aspects, Eclipser, &c. As ye heard him of late before, and this he proves from Psalm. 19.1, 3. of which also more hereafter. So that what these Wizards tell us, as his Client Mr. Lilie of him∣self, that he reads all his predictions in the Book of the Heavens, is not Astrologie as we commonly have taken it, a company of dul∣pated dunces, that is, 〈 in non-Latin alphabet 〉, a consideration or discours, or doctrine concerning the stars; but it is 〈 in non-Latin alphabet 〉, the speech or language of the stars;* of which the Psalmist speaks, or rather such as they have taught them to speak: for that God ever set them such lessons as they have learned them, we shall then believe, when they shall be able to prove, that he hath taught them to spel and construe thus in that goodly great Book as they do, Mean¦while we novices in the Greek tongue, hath gained a New Nota∣tion, that we never once dreamed of, nor had learned from any Grammar or Glossarie before: to wit that 〈 in non-Latin alphabet 〉 in Greek is 〈 in non-Latin alphabet 〉the stars language, or what the stars talk; and so 〈 in non-Latin alphabet 〉, or King James his Book of Demonologie, shall be a Book of the Divels language, or such language as the Divels talk. Mr. Swan should have done wel to have acqainted Mr. Lilie with Page 105 this abstruse Mystery, and subtil Criticism; it would have ben an excellent sqib, exceeding fit to have ben cast into Dr. Holmes his dish, enough by the very Title of Demonologie to have utter∣ly dasht him out of countenance, and refelled his whole work, by telling him that his Book consists all of nothing but the Devils language, as the Title it self sayes: it might at least helpt to salv that palpable untruth in his Preface to his last Diurnal, concern∣ing those that have lately written against Iudicial Astrologie, that not one of them have defined it, nor understand any thing of it. That is, that none of them have so defined it, as Mr. Swan hath done, nor did so much as understand, what the very word it self ment,; no more then for him, I suppose, yet they do any better then before they did▪ for my part, I should have deemed it not unfit or unworthie to be put into stuttering Iohn of Genoaes Ca∣tholicon set there cheek by joll next to Astericus, ab aster qod est stella, & icon, qod est imago, but that I find Balbus herein the bet∣ter. for, Astrologus, saith he, ab astron, qod est stella, & logos, qod est sermo, loqens de stellis. But thus then by Fate, if they understand what God speaks, designs or intends, it implies no more then the Clients and their Advocates do in the present case avow.
Or if by Fate in a stricter notion, they will have to be under∣stood that which is by the Stoiks called 〈 in non-Latin alphabet 〉, that is, accor∣ding to rhe Greek notation of the word; a continued series, or concatenation of cavses by a necessary conseqence successively en∣suing one upon an other, as links of a chain, and depending upon that natural cours, whereinto by the first cause of all things they were entred at the first: neither so can they avoid the term of fata∣lity. For as we all grant that the motions of the Celestial bodies do hold on constantly in an unvariable cours according to that which they were entred into by God their Creator, when he created them at first; in regard whereof their risings and settings, oppositions and conjunctions, applications and separations, aspects and respects, may be undoubtedly foreknown and infallibly fore∣told: so withal these men maintain, that those virtues and powers by which they work, (they are Mr. Swans own words; and in such manner you must understand him to mean as they maintain;* otherwise he saith nothing either to his Clients cause, or his own entendment) were at the first divinely stamped in them; and ar Page 106 in Iob called by the name of influences, which no man is able to re∣strain, Job 38.31. whereof further in its place. And yet the same man refuseth to acknowledge the old Chaldeans fatality,* and would fain free his Clients from the admittance of it: which yet by his and their grounds can not be avoided. For if these things be effected of them and produced by them through a natural power enstamped on them by God their Creator, the operation whereof neither is it in their power to intermit at their pleasure, being no voluntarie but mere natural agents, neither can it by any other created power be restrained or suspended; no more then their motions, meetings or entercourses can by any such means be interrupted; then are they as sure to produce these their effects; and men may as undoubtedly before hand be assured-of them, as they may that the Sun will at such a certain time set at even, or rise the next day.
Or, if ye shall please to turn the word of Fate and Fatalitie into plain English, and call it Destinie; if such a kind of power were conferred upon the stars, by virtue of such Conjunctions and Aspects, in relation to mens Nativities and Ʋndertakings, to make them luckie or unluckie, to be necessarily wel or ill affected, to design them to such disasters, and to come to such ends, which by no wit or might,* power or Policie they are able to avoid, then why may not one say, as the knave told the Stoik his Master, when he whipt him for filching,*it was my destiny to filch; or, as his Master answered the knave again, and it is thy destiny to be whip•. So the theif, that it was his destinie to betake himself to that trade; and the strumpet, that it was her destinie to lead such a life, being bred and born under such a star; and that it was such an ones destiny to be hanged, and anothers to be drowned, and an others to be torn in pieces with dogs; because by such and such constellations at the time of their Nativitie they were de∣signed thereunto; and such things ar as sure to befall them, as they are sure, nay more sure, then they ar or can be, to go to bed at night, or to rise again the next day; since that the one by some humane power or natural cours, or their own will and act, may be intercepted and altered; whereas the other save by a supernatural power, cannot be altered or avoyded. So that constru Fate and Fatalitie which way you please, these mens own grants presumed, and grounds admitted, a fatality of necessitie Page 107 must be concluded. and what impietie wil thence necessarily fol∣low, we have in part formerly shewed; and shall (by Gods assistance) again further hereafter.
But here Mr. Lilies Advocates falter with him, as some of them also with themselves. For first Mr. Swan tels us, with good ground from Gods Word, that certainly to foretel contingent events belongs to none but to God himself. Esay 41.23.* and his other Advocate, whom he so much magnifies, concludes as him∣self relates him, with these words of Osiander concerning A∣strologie, Nihil habet de Magiâ▪ si modò qis Astrologicas prae∣dictiones pro conjecturis, non av•em pro vaticiniis certis habeat. It hath nothing of Magike, (otherwise then it hath, and Astro∣logers ar Magitians, Wizards no other then he-witches) if so be one have, or account, Astrological predictions for conjectures, and not for certain Prophesies.
I Stand not now to discuss or debate, how these sayings will consist, which what from Mr. Swan we have above heard. We will consider onely, what help Mr. Lilie hath from them, and whether he have so wisely and advisedly dealt in referring himself and his cause to them. Hear we Mr. Lilie what he saith of himself and his predictions; agreeably enough, I confess, to his own principles, as hinself speaks, in part; and to those grounds also, that these men, and other the like Patrons of his profession have laid, howsoever here they palter with him, and leave their Client in the lurch. But hear we him and his own confident Assertions and peremptorie in his Black-Book.*Assuredly the vengeance of Almighty God is ready to be powred forth upon the Dutch. and, Assuredly those actions, which will be agitated▪*will be acted with an high and mighty hand. and,*certainly there is some eminent treason in or neer these parts in agitation, in or neer the time of this Eclipse, or during its influence to break forth. and,*Qestionles those People who ar intended to be made most sensible of this Eclipses influence, ar Magistrates of the highest rank in every Nation of Europe, and those so great alterations in this Macrocosm shall be so glorious, and conspicuous,*that there is no Nation or People of Europe, Asia, or Africa, but they shall stand amazed and wonder at the eminency of them. and,*The influence of this Eclips shal operate upon the common Laws of our Nation; but sure I am, not to its overthrow. and, Treasurers must account▪ and, Page 108We affirm;*there will be an appearance of some memorable acti∣ons, &c. And in his New Diurnal; I am confident we shall bring those proud people the Dutch upon their knees, by destroying their Naval forces,*&c. And, I am confident, we of the Commonaltie joyning with the Souldier, shall endeavour to call them to an ac∣count, &c. as in the premises ye had it. What Prophet sent im∣mediately, and furnished with special commission from God, ever did speak, or could speak more confidently, or more perem∣torily then this Wizard doth?* Yea he tels us, He is sure his judgement on the effect of this Eclips hath rather been Propheti∣cal then Predictive; albeit by his own grounds he could not be sure, that ought that had faln out within those seven Moneths, were any effects at all of that Eclips; it being affirmed by him, that it is not necessary, that any such Eclips should begin to ope∣rate before eight months after it: and what ar they the most of them, but what he saw already either done, or in doing; or that any man but of ordinary sagacitie, without help of Starlight, might as wel foresee and foretel by probable conjecture? which is the most that his greatest Patrons will by his own relation and acknowledgement allow him; unles he will be deemed of them, and condemned by them, as no pure Astrologer, but a meer Ma∣gitian▪ in plain English, an He-witch. For such they imply them to be, that give out their Astrological Predictions for any other then conjectures; for certain Prophesies much more. And doth not this man so? what more common with him, then to entitle his annual Predictions, his Prophetical Merlin, for such a year and to cite them by such a Title? Yea his great grandfather Ambrose Merlins Predictions, (whereof he professeth to have a Book of 28. sheets by himself written; it may be many hundred yeers after the old Wizard was dead and buried, and past rotting in his grave) he pronounceth to be Prophesies, against which there can be no exception. of as undoubted autoritie belike as Scripture it self. Thus this earth-worm, having thrust his head out of some hole, and creeping below upon the ground, this Egyptian frog, crawling out of the mire and mud of some Nilotik mear, sticks not to arrogate that to himself which his own Autors affirm truly to be Gods peculiar, to give out his own croakings and predictions for Prophesies, lessons taken out of the Book of Heaven; to speak as peremptorily of his own figments and fancies, as if he had re∣ceived Page 109 them from Gods own mouth, and to entitle such base stuf, not his own rapsodies and rabblements onely, bur the fond fop∣peries of the Son of an Incubus (if the stories of him be true) an harlots bastard at the best, as if they were both divine Oracles, Prophecies the one, and irrefragable Prophecies, such as no ex∣ception can be taken to, the other. And what an height of pre∣sumtion, impietie and blasphemy this amounts unto, even by the verdict of those, whom by vertue of his Appeal to, he hath made his own Judges; I shall leav it to any understanding and religious Reader, having taken notice of the premisses, to consi∣der and conclude.
Howbeit withall here for a farewel, I shall mind Mr. Lilie,* that whereas he is so bold, not onely to stile himself Englands Prophe∣tical Merlin, but in a Programme fixed over his dwelling house (as I am enformed) publickly to proclaim himself by the Title of Merlinus Verax, the Truth-telling Merline,* one of his own coat Mr. H. Johnson affirms that his predictions (and he in∣stances in divers particulars of sundrie yeers) are ridiculous pieces, so full of follies, fooleries, contradictions, and lies, that an Artist would blush to own them; and he doth in them out-ly, if it be pos∣sible, the Devil himself the Father of lies. And the like aspersi∣ons in effect doth Mr. L. and his freind the whipper cast upon Mr. Wharton, sometime Naworth, not anagrammatised, but stig∣matised, as he speaks, who had piped so long to the Kingdom▪ and never hit a true note. Mr. L. urging also against him that axiome, and a very good one, saith Mr. J. wherewith he lashes Mr. W. for one onely mistake, and that a smal one, in regard of his own folio failings; He that lies commonly, and speaks or wri•es but now and then a truth, is neither to be trusted, nor to be believed. It hath b•en sometimes propounded in the Schools as a qestion of some difficult solution; Gorgias a Sophister himself, said that all Sophisters were liers; whether should he be believed? And here the Astro∣logers say (as ye hear) one of another they are liers, and not to be credited. So speaks Mr. L. of Mr. W. and Mr. J. of Mr. L. But I suppose the qestion here is not so hard to assoil: we may herein well believe each of them. For as it was grown sometime to a by-word of Friers, and was deemed a good Argument Page 110 holding in mood and figure. This man is a Frier; and therefore a Lier. So it may as truly be said of an Astrologer, or (to take away the ambiguitie of the term, by restraining its latitude) An Astromancer; This man is an Astromancer, and therefore a lier. for Astromancers are liers, no les when what they foretel, fals out right, then when it fails. That is most tru that the Tragedian of old said; (tho the Stoik seemed to be of ano∣ther mind.)
Hitherto then we have examined the Reasons rendred by Mr. Lilies two Advocates, why God by his Prophet should forbid his People to be afraid of the Signs of Heaven, as the Heathen were. the one in regard of the qalitie of the fear; because it was a dis∣maying dread; which yet we have shewed it might justly have ben, were the Signs spoken of, Signs of Gods heavie indignation: the other taken from the unavoydable fatalitie, ascribed by the Chaldee Wizards unto those dismal Events and Effects, that the Signs did presage and produce, wherein we have shewed, that our Astrologers also go along in eqipage with them.
We shall now proceed to shew▪ what the true ground and reason is of this Prohibition; and why these Signs ought not at all to affright or trouble Gods People, expressed in the Text; which these men were very shie of, loath to take notice of, or once to touch upon. And this had Mr. Swan and his associate easily apprehended, had they ben pleased seriously to have con∣sidered, either the first branch of this second Vers, or the sentence next ensuing, which the causal particle prefixed shews to belong unto this, tho in way of transition, as a middle term, coming between the subject matter of Astrologie here intimated, and that of Idolatrie entred upon in the third vers, it be in distinction of verses fastned unto the latter.
Page 112For the former Branch; Learn not, saith God, the way of the Heathen, where by the way of the Heathen, what can be ment, but such courses as the Heathen held and took, either concerning the Signs of Heaven, which they superstitiously regarded, or con∣cerning their idols, which having framed they adored, and we see the learning of their way, and the dreading of the signes, to be two distinct branches of the present Prohibition, the former whereof these Patrons of Astrologie slightly pass over, or slily pass by, as a needless branch, or a luxuriant sprig, not worthy of regard, but such as might wel be spared, and would therefore the more handsomely to conceal it and keep it out of sight, involv and wrap it up in the same sentence with the next: as if the meaning were no more then this, Learn not the way of the Hea∣then, nor be dismayed; that is, Learn not to be dismaid. It is tru indeed, that sometime two Verbs either standing loose, as Psal. 51.2. and 106.13. Hosh. 9 9. or knit together with a copulative, as Gen. 26.18. Dan. 9.21 may be combined into one sentence; that which by many instances I shew both in some part of my Cinnus, and in divers places of mine Annotations among those fruitless Criticisms, that Mr. Lilie finds there. But that will not hold here for two causes. 1. It is not an Injunction, but an Inhibition. Its one thing to say, Learn, not to fear: another thing to say, Learn not, to fear▪ the former is an injunction; and the negative particle therefore adheres not to the imperative pre∣cedent, but to the infinitive subseqent, the latter is an inhibition, and the negative therefore must be joyned to the imperative; which being here done would produce a strange sense, inhibiting, not simply to be afraid, but to learn to be afraid; Do not learn to be afraid. But 2. the two Verbs here have two several subjects that they pass unto. the Heathens way is the subject not to be learned; the Signs of Heaven ar the Subject not to be dreaded. and if any shall ask what is meant by the way of the Heathen, the other branch in the frontispiece of the 3 vers will tel us; to wit, that this 〈 in non-Latin alphabet 〉 or way, is 〈 in non-Latin alphabet 〉 the rules, the lessons, the dictates, the documents, the precepts, the prescripts (for the word will well admit any of these expressions) of the Heathen. and of what Heathen think we, but of the Heathen Astrologers? for of them it is agreed that the Prophet here speaks. and concerning what, but concerning the Signs of Heaven? the Prophets own express Page 113 terms lead us to it. So that its clear enough to any the meanest capacitie that, by way is here ment, such rules, documents, or lessons, as the Chaldean Wizards taught the Heathen people concerning the Signs of Heaven, and their dismal operations, which produced in them such trouble and consternation or a∣mazement of mind. God would not have his people to learn or regard the one, that they might not be afrighted and dismaid with the other. And this Branch therefore would not have ben either slily slighted, or wholy overslipt by those, who had pro∣fessedly undertaken the discussing of the Vers.
But there is another Branch, which tho it be crowded into the next verse, yet, (as the rationative particle appearing in its front shews) hath reference unto this. If we shall demand then why Gods people should not learn this Heathenish way, the reason is ready at hand, we need not go far to seek for it, the Prophet himself rendreth it; for the rules or lessons, that the Heathen are taught by and take out from their Wizards, ar vain or vanitie, as the word is in the abstract, that is, very vain, as vain as vanity it self. So that if Mr. Swan had ben pleased to step but one step further, and no long stride had needed, or to have cast but his eye to the very next line to his Text, he had there lighted on the true cause, why neither this way of the Hea∣then is to be learned by Gods people, they are not to take out such lessons as the Wizards would learn them; nor their minds conseqently to be possessed with such frights and fears, as by telling them of the direful effects of the celestial Signs they en∣deavoured to work into them; to wit, because these things among other were meer Heathenish vanities; and a most vain thing therefore to be affected therewith. For to the former way, must this vanity necessarily have reference, and that way to their con∣ceits concerning the Stars, that produced such fears with them, unless we will say of the passages of Gods Prophets,* as Caligula sometime of Senecaes writings, that they are arena sine calce, or as Epiphanius of some Heretikes rapsodies,〈 in non-Latin alphabet 〉, like roaps of sand without lime to knit them toge∣ther.
And if Mr. Swan had insteed of all this long discourse con∣cerning the dreadfulnesse of these Celestial Signs, and in what manner they were and were not to be feared, had but preached Page 114 to his people Mr. Lilies dictates and documents (and he might as well have preached them to them as the groundless conceits of Sir Walter Ralegh and others, tho of better note then he) to wit, that the horrible Eclipse that was to appear the next day could do no harm to any that were about their usual imployments of ploughing and carting, or hedging and ditching abroad, as some of his fellow Wizards had unadvisedly affirmed it might, but that it portended much ill, that either would or might be∣fal them some eight moneths after, or the yeer ensuing at that time twelmonth, or two year after: howsoever it may be doubt∣ful what effect it might have had with them, for the time of the Eclipse present, for that the verie sight of it, being a thing un∣couth and unusual, might astonish them, as it did many other prepossessed with that fond conceit which Mr. Lilie himself con∣demns, in regard whereof some hath related to me, that in some Countrey towns where they then resided, not two of fourtie or more would either do ought themselves, or suffer ought to be done by their servants abroad; and I remember that an ancient Doctor of Physik of prime note in the Citie coming over some∣time to Clapham to visit a Patient, and being importuned to stay dinner with them, would by no means be perswaded to condescend thereunto, there was he said an Eclipse of the sunne to fall out that forenoon, and he would be at home before that should come, and keep within till that was ever. Howsoever, I say therefore that for the time present it might affright them, yet for the latter part of the storie, and the tale told them of evils that should thence flow and ensue so long after, they would have easily ben induced to believ, that all such tittle tattle were indeed no other then meer vanity, as the Prophet here pronoun∣ceth it. Mean while ye see by what hath ben before delivered, what verdict the Spirit of God hath past upon these Chaldee VVizards observations and dictates about the Celestial Signs: and yet Mr. Swans main scope throughout this whole Sermon is to disprove that which is here so peremptorily pronounced of them, to give the Holy Ghost the ly; to prove that they are not vanities,* but divine Oracles, condemning the wiser sort of the Heathen that set light by them, esteeming of them what they ar here affirmed to be; and such Divines as are likewise minded concerning them, as no better both, then men out of their wits, Page 115 such as have rather need of Elebore to cure their brains, then any reasoning with them to inform their judgements.
But howsoever he deem us persons that that have laesa princi∣pia▪ a crew of crackt-braind coxcombs, fitter for a Bedlam cure, then for a Scholerlike dispute or debate; yet we shall (by Gods assistance, having him and his holy Prophets, we hope, on our side) take the boldness to examine the validitie of his Arguments pro∣duced to prove the truth of that, which diametrically opposeth the dictate of Gods Spirit, and the verdict here passed upon their Iudicial Astrologie, which we conceive not without some ground from his own grants to be forbidden, and consequently condem∣ned in his Text.
In the first place therefore, to begin the fight, he sends out as the manner is a forlorn hope, some velites, levis armaturae milites,* a few souldiers of light furniture, not so much skirmishing with the advers partie, as falling foul upon their own, and fighting one against another. 〈 in non-Latin alphabet 〉 one or two snips or od ends of Po∣etrie, masterlesse dictates of namles Poets; but Poets at the best; and of what credit such mens sayings ar, that old said saw, a saying of their own, may shew us; it saith, 〈 in non-Latin alphabet 〉.* it tels us in plain terms, that they tel us many lies. But let us hear what they say. One of them tels us, Astra regunt homines, that the Stars rule men. and there is good cause indeed to fear those that rule over us, especially when we shall be taught, that they have very spightful and malevolent affections and dispositions towards us, very malignant aspects and influences upon us. But how doth it appear that the Stars rule men? or whence had they that power and office of regiment or regencie given them over mankind, thus to sway humane affairs, as these men would have them? Hath God any where in his Word made it known to us, that he hath assigned them any such office of rule over us? It is said indeed, that God made the Sun to rule the day, and the Moon and the Stars to rule the night. Gen. 1.16. Psal. 136.8, 9. that is, by a certain and constant cours to make a distinction of day and night, and to exercise that lightsome qalitie or facultie that God hath endowed them with, whether peculiarly or immediately conferred upon each, or imparted from one or more of them to the rest, for he use of Mankind in either; but where he is said to have appointed them to rule mens persons, and their affairs or Page 116 imployments, civil or moral, counsels and casualties, genitures, states, terms of life, issues of death and the like, we no where read, save in the presumptuous writings of those who have assigned them such imployments. Yea it hath ben usually deemed, that all the creatures mentioned in Moses, to have ben made before man, were for this end made to be serviceable unto man, who was made in the last place when all things were fitted for him before.* Whence that common saying, Omnia propter hominem, homo propter Deum. All things for man, and man for God. Yea the Sun it self, the principal and most glorious of those celestial bodies hath his name 〈 in non-Latin alphabet 〉 from a Chaldee term, that signifies to minister or serve. which word also the Chaldee Paraphrast (as we term him) useth in that place of Moses, Gen. 1.18. in steed of that word which we render to rule. and it is not amiss observed by our Wri∣ters, that in those words of Moses Deut. 4.19. concerning the Sun, Moon and Stars which Iehova thy God hath imparted unto all Nations under the whole Heavens: (which how the Jewish Rabbins have abused, we shall hereafter shew) there seems to be closely intimated an argument to disswade from adoring the celestial creatures, as being an absurd and preposterous course for Gods people to serv them, whom God had appointed to do service, not to them alone, but to all the Nations of the World. But that God made them to be serviceable to mankind is out of qestion. The qestion is. Who hath made them Mans masters and governours; who made them Rulers over Mankind? Nor shall we need to go far to seek the resolution of this doubt or qestion:* Mr. Lilie will inform us: We constitute Venus Ruler, &c. saith he, in his Dark year▪ and they that constitute Rulers, are able I hope to furnish them with power, as well of abilitie, as autoritie, whereby to exercise and execute that rule or regiment, whereunto they have assigned them▪ And indeed herein they imitate those of the Papacie, that have assigned unto several Countries several Saints, and designed those Saints to rule and protect them; yea have deputed several Saints to be Patrons of several professions. For in the like manner have these men assigned unto several Stars and Constellations, the government of several Countries and Kingdoms, of several states, trades and professions, of the several parts of mans body, and the like. Yea herein they tread in the steps of the superstitious Jewish Masters, who be∣cause Page 117 the word 〈 in non-Latin alphabet 〉 used Deut. 4.19. doth usually signifie to divide or distribute, (whereas it is freqently also taken more largely for to impart or assign, even where no such division or distribution is at all intended, as I have shewed on Esay. 53.12.) do thence gather, that the Stars are by God designed to rule all the other Nations, who have therefore their several Stars assigned them, whereunto they ar obnoxious; but his own people the Jews he hath reserved to be ruled by himself: and that this is the right reason, why other Nations have cause to be afraid of the signs of Heaven, but the Jewish people have not.* And so have we the tru sense of this place, as Manasses the Amsterdam great Rabbi from Abraham Esdrassonne informs us. which if it be tru, I hope we Christians may in these dayes expect the like priviledge that the Jewish people sometime injoyed. But I suppose we have as litle cause to believe them, as either the Papists or the Pagans, that herein agreed with them, as by their Wizards Dictates we have formerly showen.
But this piece of Poetrie having thus dispatcht, we shall pro∣ceed to the next▪ and that is so far from backing the former, whose second it should be, that as it oft coms to pass 〈 in non-Latin alphabet 〉 with those that fieght in the dark, or with ships ingaged in a storm, he fals foul on his fellow, and in steed of smiting his adversarie, he lets slie at his friend, and so cuts his ham-strings, that he is not able to stand to it, or do his Commander any service. For whereas his precedent fellow-Poet sung us, Astra regunt homines, that the Stars rule Men, this his second sings us a new song, a divers, yea advers dittie, Sapiens dominabitur Astris; that Wise men shall rule the stars. Regit Astra Deus. God rules them; saith he▪ no, men rule them; saith this, and, They rule Men, saith he; no, Men rule them, saith this. unless Wise men be exemp∣ted from the race and rank of Mankind. But if God have assigned the Stars this office to rule us; I would fain know by what might or slight we can be able to countermand and over-rule them, whom God hath set, and that so far above and out of our reach to rule us. For can, or could any man possibly by any skil or forecast avoid it, that he should not be bred or born under such a Constellation, as should make him a fool? or avoid such ca∣sualties of hanging, drowning, or coming to some other evil end, as those Stars under which he was born, had designed him unto? Page 118 How many Stories ar we told of men, that being foretold by Astrologers, of such and such ends they should come to, have by all the skil and caution they could possiblie use endeavoured to avert it, but were not able to avoid it? And surely if the Stars by such a power derived from God ar set over men here on earth, it is no more in the power of the wisest man in the world, to avoid any such evil, that by vertue of that power they portend him; then it is to alter their course in the skie, and to restrain them from rising at their constant set times, or from their meet∣ings and conjunctions one with another, at such precise times as their respective motions and courses in nature must of undoubted necessitie bring them together. And this forlorn Hope I should scarce have thought worthie to take notice of, but that I find these pieces in the Frontispice of almost everie trivial Prognostick, as if they were spels or charms of much efficacie, both to justifie their fond Dictates concerning the power of the Stars; and yet to free them from that imputation of impietie and unavoydable fatalitie, that from the same may justly be fastned upon them.
Let us now proceed to his reserve, or his main battel; and see what arma decretoria, what weightier weapons, or armor of proof we may meet with there.
*The first Weapon we find here darted against us, is from a word in rhe Text; which to make strike home and pierce the deeper, is welded with the arm of Melanchthon, a great and fa∣mous Divine. The word in the Text is Signa, Signes; that is, the steel head of the pile or the spear, which hence hedded Melanch∣thon, and Mr. Swan from him thus enforces upon us. Non ait nihil esse Signa Coeli; imo cum nominat Signa, portendi aliqid affirmat. So precisely Melanchthon, as Mr. Swan reports him; (for I have not the Book; and it is said to be in a Preface to one of their Autors) who also thus renders him, The Prophet doth not say, they signifie nothing; (ar nothing, saith his Autor) Nay rather, in naming them Signes, doth declare that they sometimes signifie, or threaten great and sad things. that is somewhat more and somewhat lesse too then his Autor saith. For his Autor saith indefinitely, in naming them signes he affirms, that (not sometimes, but) somewhat is portended by them; that is, some sad matter is threatned, as Mr. Swan renders the word of portending not amiss. Page 119 But I demand of Mr. Swan, or of Mr. Swartert either; (for that was his Dutch name, until Luther caused him to exchange it for a Greek one) and tho Mr. Lilie when he hath nothing els to op∣pose Calvin in defence of his trade, tel us onely that Melanch∣thon, as grave a Divine, and more learned, as most hold (but who those be I know not; comparisons are odious; and it might well be a measuring cast between them) was a friend to it▪ and student in it, yet great names do not daunt us: I demand, I say, of either of them, is it of the very essence of a Sign, to portend or threaten somewhat? Some kind of language that Mr. Lilie uses might a little help here; tho one of his axiomes would again hinder as much as the other had holpen. He told us that the darknesse portended in the Solar Eclipse,* would not be so great as some imagined. So that according to his language, somewhat present may be portended, as wel as somewhat future. But that is of the same stamp with that other of expatiating himself, and his penna strutii, rendred a cock-sparrows qil. I was taught when I was a school-boy, from Servius on Virgil, that portendere was porrò tendere, to tend or reach forward to some further or future thing; as also that expatiari was a neutral deponent.* But with∣all he tells us in his Aphorisms, that The application of Planets shews what is to come, the separation what is past. So that there may be signes by Mr. Lilies grant, as well of things past or pre∣sent, as to come. And indeed how many signes ar there so named and recorded in Scripture, that neither did, nor do portend ought, either good or evil to come.
The Rainbow was appointed by God to be a sign and seal of that Covenant which God made with Noa in behalf of the whole world, that it should never be universally drownd again. Gen. 9.11, 12. Yet what future good or evil doth the Rainbow portend, so oft as it appears, to ensue shortly thereupon? nor let any imagine that it will suffice to say, that in the nature of it, it may conjecturally forewarn this or that, a sudden showr, or the like; the qestion being, not what in the course of nature it did or might either before or after foreshew; but what by vertue of that use, that God then made of it, or power that he then imparted to it, to be a pledge of his promise and the performance thereof, which it yet retaineth unto this day, and in regard whereof it is said to be a sing, it is enabled to portend. In like manner God Page 120 ordained Circumcision to be a sign and seal of the Covenant that he made with Abraham and his issue, either according to the flesh, or according to the faith, Gen. 17.11, 13. Rom. 4.11. Yet did not Circumcision therefore portend unto each one that was circumcised, what should betide or befall him either for good or evil, through the whole tenor of his life, either of it self, or in reference to the day of the week on which, or the hour of the day in which he received that rite. Of the Sabbath it is said by God himself, that it is a Sign between him and his people, that he hath sanctified them; that is, separated them unto himself. Exod. 31.13, 17. Ezek. 20.22. Yet did not each Sabbath in that regard portend ought in particular to fall out the week following; it having rather relation to the week past, that it concluded, then to that insuing, as being another, a new week. But passe we from these mysterious rites, to strange, stupendious, miraculous signes, Moses his rod turned into a snake, and that snake returned into a rod; his hand suddenly overspread with a leprosie; and as suddenly restored to its wonted plight; is called either of them a Signe: Exod. 4.8. and did either of them manifest Gods power, and signed his mission of Moses: but did neither of them portend particularlie or respectively ought either to him or any other. The like may be said of those other signes that God wrought in Egypt by the ministerie of Moses, the Frogs, the Lice, the Lo∣custs, the Flies, the Hail and the rest, Psal. 78.43. and I suppose men may strain the strings of their wits till they crack, before they wil be able to shew, what those several plagues did particularly portend;* albeit some have fondly applied them to the ten precepts of the Law, and have foisted into Augustines works a saplesse discourse of that subject;* and others as frivolously would have them prefigure the ten primitive persecutions; which Augustine re∣lates indeed, but withall rejects as vain and ridiculous. The Suns standing still in Joshuas dayes, Josh. 10.12, 13. was it not a sign, and a strange one too? it furthered Gods people in pursuit of their adversaries: but what further matter did it portend? The Miracles that our Saviour wrought, of which more hereafter, were they not signes? or ar they not so termed? Act. 2.22. And here by the way I shall make bold with my Reader to step aside a litle, to remove a common errour, by Mr. Junius in his Parallels before me observed. It is by the most conceived from Page 121 those words of our Saviour. Matth. 12.39.40. There shall be no sign given to this wicked and bastardly race▪ that ask a sign of me, save the sign of the Prophet Jonas. For as Jonas was three dayes and three nights in the belly of the Whale, so shall the Son of Man be three dayes and three nights in the heart of the earth. It is, I say, hence by the most generally concluded, that Jonas his being for such a space of time in the Whales belly, was a type intended to prefigure Christs abiding for the like time in the grave. But the context wel weighed wil shew, that no such matter is therein intended. For look to the demand; and it will thence appear what the words of Christs answer thereunto do import. It is a saying of Augustine, that the man, who after the Doctrine of the Gospel, so at first by miracles confirmed,* and since that by such means, and in such manner spred over the whole world, the whole World now believing, doth yet reqire a miracle that he may believ, may justly go for a miracle himself. Yet after that our Saviour had wrought so many and so great miraculous works, as that the Pharisees themselves could not but be convinced in Conscience, as one of them also ingenuously and freely confesseth, John 3.2. that he was no counterfait, nor one that wrought by the Divel, as they bore the people in hand, Matth. 12.24. but was a Prophet at least sent from God; yet some of them come to him, and crave a signe of him; by signe understanding as our Saviour, where he said, John 4.48. Ʋnlesse ye see signs and wonders ye will not believe; not some type to be told them out of Moses, as that of the brazen Serpent, John 3.14, 15. but some miraculous work at their reqest wrought then in their sight, as Herod hoped to see some miracle done by him; Luk 23.8. But our Saviour putteth them off with a negative answer, telling them withal what manner of people they were that asked such a signe, and that he would not at present shew any such signe, but refer them onely to one that hereafter should be shewen, and that just such another as Jonas his was, such an one as was sometime wrought upon him. That which the Evangelist Luke delivers more cleerly, Luke 11.29. For as Jonas (saith he) was a signe to the Ninevites; not by typifying Christ, whom he preached not to them, out that which had befaln him, coming some way to their notice, & being thereby assured that the message he brought came from God,) so shall the Son of Man (Christ himself rising Page 122 again from the dead, after part of three dayes spent in the grave) be a signe (no type, but such a miraculous evidence sufficient to testifie what he was, as no other should need) unto this genera∣tion. Yea and to the ages ensuing also; it being a far greater matter for him,* as some of the Ancients have well observed, De sepul∣cro resurgere, qam de patibulo descendere; to rise up from the grave, then to come down from the crosse; on which latter condi∣tion they ingaged themselves to believe on him if he would do it. Matth. 27.42. but tho more regarding his Fathers pleasure, and our welfare, then their scoffing reqiries, he did not that, yet he did in steed thereof▪ a work much more miraculous, which he here ingaged himself to do.
Ye see how many signes here of either sort, and yet not one portending ought: and the weaknesse conseqently of this Argu∣ment, whither as Melanchthon himself delivers it; When he calls them signes, he affirms them to portend somewhat; which reduced to a Syllogism, must thus be framed, All signes portend somewhat, but these are signes. Ergò they portend somewhat. or as Mr. Swan delivers it, In naming them signes, he declares they sometime sig∣nifie or threaten great and sad things; which syllogistically con∣ceived, must run on this wise; All signes sometimes (for if ye give it onely, signes sometimes the syllogism will consist all of particulars, and be of no force or worth) signifie or threaten great and sad things, but these ar signs, ergò sometimes they so do. For whether way of the two we take it, the Proposition is mani∣festly untrue in either. It is not of the nature or propertie of a sign to portend ought; signes not a few do not, much lesse to threaten great and sad things: the contrarie whereunto by the instances above given doth most evidently appear.
Yea but saith Melanchthon, the Prophet doth not say, they are nothing. Yes, he doth say, they are nothing, in the same sense wherein the Apostle saith, that an idol is nothing, 1 Cor. 8.4. that is, a thing of nothing, as good as nothing, of no use, no worth, no regard, no weight, for he saith, the signes, wherewith the Wizards affrighted them, ar meer vanitie: and that is as much as nothing, Esay 41.29. I might ad, that it follows not, that they are signes indeed, because the Holy Ghost uses this term of them. For the Holy Ghosts usage is, to speak oft of things, not as they ar in truth, but as men vainly esteem of them, It were no Page 123 good Argument to proov Epimenides a Prophet, because the Apostle saith of him, One of their own Prophets, Tit▪ 1.12. or the Divel to be a God, because the same Apostle calls him the god of this world, 2. Cor. 4.4. And again there are lying and fals, as wel as tru signes. 2. Thes. 2.9. Nor will it take off the edge of this instance, to say, that the signes here spoken of, are called the signes of Heaven. which name Moses also useth of them▪ Gen. 1.14. (of which more anon) and that they are somewhat therefore. For were not the Sun, the Moon, and the Stars, the signes of Heaven, amongst those Idols the Apostle speaks of? and yet the Apostle saith of them, they ar nothing in the world. as they ar idolized they ar nothing; there is nothing worthy of any regard, much less of any divine worth in them, and in like manner the Prophet of the signes of Heaven, as they are by these Wizards abused to put people into fals fears, they are nothing but meer vanitie; lying signes void of all truth; or the signes of the lyers, as Esay termeth them, Esay 44.45. even like those whose signes they are.
And surely since that Mr. Swan himself grants that the Text speaks of Astrological Predictions, such as the Chaldee Wizards then used; and the Prophet pronounceth those he speaks of to be very vanities;* I see not by what art or flight he will be able to keep them from coming within the verge of those superstitious or lying vanities, as himself renders it; which the Psalmist pro∣fesseth to abhor, together with all those that regard, or hold of them; Psal. 31.6, 7. more then salts falling towards one, or a Ravens croaking over one, or an hares crossing the way before one, and the like; which fond fancies, together with those that fear or regard them, he brings within compass of Davids doom, as both deservedly worthy of detestation and hate. And I would gladly demand of Mr. Swan what difference there is be∣tween such old Wives tales concerning such fooleries, and all the long tittle tattle, that Mr. Lillie his clients rabblements, and the like of those other of his Tribe, are full fraught with, of a Melancholy Saturn, and a jovial Jupiter, and a furious Mars, and a thievish Mercury, and a wanton Venus;* and fierie and ayerie and waterie, and earthie Trigones; and dismal houses of death and misfortune; and a mad Bul, (for he can be no other) with an eye hot, violent, fierce, furious, and of evil influence; (and Page 124 what think we, ar his horns then, when his very ey is so fierce and furious?) and a mad dog, that maks dogs run mad; and malig∣nant aspects, that do a world of mischief in the world here below, that is ruled by them. But will ye see the difference between the one and the other?* As Seneca, after Aristo the Stoik, sometime said, speaking of such vanities as many men spent much upon, and were much taken withall, whom he compared to children, qibus ludicrum omne in pretio est, that set much by any toy to play with, Qid inter hos & illos interest, nisi qod cariùs inepti sunt? What diffe•e•ce is the•e between the one and the other, but that childrens toyes are lesse costly then theirs? So may we well say here, there is no more difference between these silly conceits that those poor women ar possest with, and those fopperies of the other kind that the Wizards fill their heads with, then between a game at draughts, consisting of a few plain pins or pebles, that may ea∣sily be managed, and a game at chesse, consisting of more variety of Figures, and reqiring more studie and forecast, styled there∣fore by King James a more fashious game, or, if you please, be∣tween a Christmas shew, or rude countrey May game, and one of Ben. Johnsons Comedies or Tragedies; that there is more art and skil, or more state and solemnitie in the one, then in the other; but both alike Ludicrous games or sports; both at the best, no matter of truth, but fabulae, as the Latines termed them, fa∣bulous figments and representations, as well the one as the other▪ there is in these Wizards fantastical conceits a great deal of art and skil to bring them about, and so they are nugae difficiliores, toyes and trifles of more difficultie; but after all studie about them, and pains taken in them, not unlike those 〈 in non-Latin alphabet 〉, that Galen taxeth,* the product of them is but vanity, as the Pro∣phet here informeth us.
*Yea but Mr. Swan tells us, that it is by consent of all ages granted, that great Eclipses and conjunctions have alwayes had sad events.
I suppose I have said enough hereof before, dealing with Mr. Lilie▪* yet a litle further to Mr. S. here. First, he saith no more herein, then what others long since have averred of those obser∣vations and events, from the flight of Fowls, and bowels of Beasts; concerning which they made boast of experiments of so manie hundred, yea thousands of years. And will no• those old wo∣menPage 125 use the same argument for those their unluckie presages, which yet Mr. S. rejects, that they were and had ben from time to time observed to fall out unluckilie before either he or they were born; and tel you Storie upon Storie, of one that after an hares crossing him as he rode on the high-way, with the fall of his hors, brake a Leg, and an other an Arm, and an other his Neck? And will they not bring you as solide proofs, for the rules, that from Erra Pater they hare learned, and do very con∣stantlie and seriouslie observ, concerning St. Pauls and Candle∣mas day? And here, I hope I shal not much displease my Rea∣der, unles he be over austere, if I shal fal sometime into a fit of that infirmity, that is so incident to men of my years, to entertain him with a tale. They say Herodote made his History somewhat the more delightful, by stepping aside to tel a tale or two now and then. Not long before my leaving of Lincolns Inne, in the reading time, one that had brought Mr. Reader venison, being an ancient man and one of some fashion, was entertained with some other at Mr. Readers board; where som table talk falling in about Candlemas day, & a word or 2 cast out by occasion thereof concerning the vanitie of such observations, their old gvest very sagely told them, that he was a Keeper himself, as also had his Fa∣ther ben before him, and he had constantly observed so far as he was able to remember ought, that on Candlemas day, if the Sun shone out, and it were afaire day, the Deer (contrary to their or∣dinary usage) would keep close in the covert; whereas if it were a close and gloomy day, they would come abroad and be frisking upon the lawn; as presaging that winter was in a manner gone, and litle hard weather behind, and that this had also ben obser∣ved by his Father before him, as also by other Keepers as wel as himself. Now when I perceived this his relation to take with some of the company, and one among the rest had past his ver∣dict, that there might be somewhat in it: conceiving it no fit cours to debate any further by way of argumentation in the businesse, I thought better as Socrates sometime dealing with the Sophi∣sters of his time, to move a qestion onely to the Keeper (tho Mr. Lilie tax me for that cours, and would have puzzeling qe∣stions debarred from these disputes.) I demanded therefore of him, which Candlemas it was, the Popish o• ours which are tenne dayes asunder, on which the Deer were so disposed. and he answer∣ing Page 126ours; for he knew no other; I inferred thereupon, that that would then afford a good argument, to prov not theirs, but ours, to be the right Candlemas day: for that the Deer went not by any Kalender, but by instinct. It was soon perceived what the De∣mand and Inference aymed at; and the businesse was instantly at an end▪ But what frivolous fopperies will not pass for currant, if tales and stories of occurrencies may be admitted for good proof? Again, neither is Mr. Swan able to make good what he here avows, and the contrary also to what he affirms, hath by others been averred, as formerly I have shewed. Tho to shift off that, they have devised another trick, by telling us that those Events need not follow them close at the heels; they may come a year or two after; when they shall please to assign them▪ that endued them with this facultie, and gave them this power: and so come they earlier or later from them they proceed.
But lastly, it followeth not, such and such things came after them, and therefore were either portended by them, or proceeded from them. When as by other causes they either might be, or apparently were produced: whereof more, when we shall come to Pericles,* and the Solar Eclipse in his time. To conclude, as Tully saith of a Philosopher, so say I of a Divine; It is not a Di∣vines part to ground a truth, especially in matter of faith, upon the testimony of such witnesses, as may by peradventure speak true, or through faltinesse fain and fail: by reasons and arguments matters must be proved, not by events; such especially, as any thing almost may be made good by. and with that of the Lord Howard, in his Discours of Blind Prophesies, Ʋntil a man can as wel produce a certain reason to make his guesses good, as score up a register of blind events, we may rather commend his luck then his learning.
But we shall have a Testimony beyond all exception, and that arguing not à posteriore, from the Events, but à priore, from the first cause and ground of this use and office of the Stars. for the Scripture,* saith Mr. Swan doth not speak in vain, when it saith, concerning the Sun, Moon, and Stars, Let them be for signes as wel as for seasons, dayes and yeers, Gen. 1.14.
I will not stand long to qarel with Mr. Swan about his rend∣ring of the Text, thus, Let them be for signs as well as for seasons, dayes and years. The words are precisely, Let them be for signs and for set seasons, and for daies and yeers. Nor will I pres the version Page 127 of Junius and Tremellius, who render it, Sint in signa & tempe∣statibus & diebus & annis, Let them be for signs, both for seasons, and for dayes and years: tho the version be not improbable: such use of the copulative that it reqires, being very freqent in Scripture; as Esay, 4.6. from storm and from rain, that is, from a storm of rain: on which place see more instances of the like. So Matth. 3.11. He shall baptise you with the Holy Ghost, and with fire: that is as most Interpreters, with the Holy Ghost like unto fire, (of which yet more else where) not as Mr. Swan here as well with the H.G. as with fire: So certainly, John 3.5. Ʋnlesse a man be bred of water and the Spirit, that is, of the Spirit in Baptism by water represen∣ted. nor dare I say, whatsoever Mr. Swan may, as wel of water as of the Spirit. Now this their version admitted, and it may be doubted whether Mr. Swan can refel it; it will clearly sweep away all those his superstructures of such and such either Events or Effects, that are founded thereupon.
But we wil admit Mr, Swans Version without further de∣bate. Take we the Text as he renders it; will it thence follow that the Scripture should speak in vain, when it saith of the Sun, Moon and Stars, Let them be for signs, unles the great Eclipses and Conjunctions had alwayes sad Events? for upon that account is this inferred by him. Pag. 19.
Yea but, saith Mr. Swan, they could not be signs to us here be∣low, (and to whom else unlesse to us?*) If they signified foreshewed or spake nothing to us, by their motions, configurations, risings, settings, aspects, occultations, eclipses, conjunctions, and the like,* And this he sets on, to put the more strength into it, by a qeint nicetie from Psal. 19.1, 3. wherein he so much pleased himself, that he repeateth it again, Pag. 23. For in the right consideration of that Psalm, (saith he) there is a double speaking to be observed; the one for God in the first Verse, the other to men, at the third V.* that is, (as where in the second cours it is served us in again) to Astrologers. for this latter language is Astrologie, not the for∣mer; as before you heard from him.
But first, is not this enough to make them signs, not in vain, but truly and deservedly so termed, if they signifie and declare unto us the might, majestie, glory, wisedome and excellency of that God, that made them and setled them in that transcendently admi∣rable constant state, order, course and entercourse for the benefit of Page 128 the creature here beneath, wherein to this day they continue? but of this further also hereafter.
2. What reason can be rendred, why the Voice spoken of in the third Verse, should not be the same, that was generally pro∣pounded in the first Verse, illustrated more particularly by one speciall branch of it, in the second Verse, and the vast extent of it, in the third?
3. As himself reasoneth, If they be signes, then they signifie and speak somewhat, and to whom but to us? So here, if they speak for God,*they speak to some body for him; and if to any, to whom but to us; whom God (saith Mr. Swan) hath given a loftie coun∣tenance to look up unto them? And if to us, why not to mankind in general? or why to Astrologers onely? Or lastly, ar there such Wizards as our Astrologers in all parts of the world? for they are the onely men, that understand the Stars language, as Mr. Swan informs us.
4. That they should not be signes, unles they should foreshew somewhat; and much more, unles they should portend some sad matter, is a very weak and sandy conseqence, as by instances not a few bath evidently ben shewed already
5. If the Sun Moon and Stars be Signes, doth it thence follow, that all their particular motions, meetings, configurations, aspects, conjunctions, oppositions, risings, settings, &c. be significant, and portend some new matter? The Tabernacle was a sign, as was also the Temple, Heb. 10 1. but can it thence follow, that every loop, or tach, or pin, or stake, or socket, or cord, or curtaine, and the length, and bredth, and depth, of each, or coupling of them one to another, or distance of them one from another, or situation of them one against another, or taking of each down, and folding of it up when they were to remov. or unfolding of each again, and setting it up, when they were to make some stay, were all there∣fore significant also and mysterious? that men should imploy their wanton wits (as it were to be wished that some did not) in picking strange matters and deep mysteries out of each of them. Or because the Paschal Lamb was a sign, and represent∣ed Christ, 1 Cor. 5.7. doth it thence folow, that its fleece signi∣fied one thing, and its hoofs an other, and its ears a third, and its eyes a fourth, and its purtenance a fifth, and its posture in the dish, a sixth, and so forward, with fore leg and him leg, and rightPage 129 and left eye, and ear, and nostril, and legs, and the like? What we find in Scripture noted as symbolical in it, that with good ground we deem significant. And what we find in Gods Word noted as significant in these celestial creatures, that may we warrantably conclude to be such, and so far forth significant as it informs us, or strength of reason thereupon grounded shall lead us. As for con∣figurations being meer contrivances of mans fancie, to what end soever at first framed, or to what other good purpose soever still retained, for the better observation of the motions rising and set∣ting of each of them, and the distinguishing of them one from another, to mak mysterious signes of them, or attribute ought to them, in regard of such Figures as mans fancy hath framed them unto, what can it be les then meer superstition and a palpable abuse of them? Can not the Sun, Moon and Stars speak unto us, unles they speak unto us by al these particulars?
Lastly, do not the Stars speak at all unto us, unless they speak to us in the Wizards language? This is just like to the Patrones of Popish superstitions, and of that monster more particularly of Transubstantiation; who because they find the Sacrament of Christs body and blood oft termed a Mysterie, and a great Mysterie in the writings of the Ancient Fathers, would thence conclude it to be a Miracle, or a miraculous Mysterie, such a Mysterie as they would have it to be. For so doth Mr. Swan reason, and Mr. Lilie before him; The Sun, Moon and Stars ar signes: therefore Fortune-telling signs, foretelling the ruine of Kingdoms and States or such signes as we Wizards will have them to be. But this is to reason a genere praedicato ad speciem statuendam, A Mysterie; and therefore a miraculous Mysterie? A signe; therefore a pro∣digious or portending signe: as if one should thus reason; A man is an animal; and therefore a bruit: or, An asse is an animal: and therefore a reasonable creature. And as we therefore answer those Romish Factors, that the Sacrament of Baptisme is a Mysterie, and yet not a miracle; the Element of water in it is mysterious, yet no miraculous matter. no such essential change in the one, as from the word Mysterie they would infer in the other. So may we justly return the like answer to these Wizards and their Factors, that the Rainbow, Circumcision, the Passover, the Sabbath, divers other were, and our Sacraments ar Signes; and yet neither such prodigious or portending signes, as from this term Page 130 given them, or office thereby assigned them, they would con∣clude these to be. But we will take Mr. Swans argument, and trie what use we can make of it. The Stars were not signes, if they did not speak somewhat. To which I ad, that it is sufficient to proov them Signes if they do speak some what; as it is enough to make letters and words signes, if they signifie somewhat. But the Psalmist saith, they speak somewhat, and telleth us withall what somewhat it is that they say. the stars therefore may be signes, tho they speak no more then what the Psalmist saith they do; rho they speak not such a language as Mr. Swan and his Clients would have them to speak,* and rack Moses most unrea∣sonably to make him say that they say. Communi omnium idio∣mate (idiotismo, we may ad also) loquntur, saith Calvin speaking of this place▪ They speak in a language that all may understand. These mens Astrologie therefore is not, as Mr. Swan before told us, the stars language: for Mr. Swan himself telleth us in the very Front of his Book, that few understand that: and yet hath the same man the boldnesse to say,*thus they work and by their work∣ing they speak to all those who will but lend an ear to hear them.
But these men, tho they be not able to make out from this Text, so much as they avow, and would thence conclude, con∣cerning the Voice of these celestial Creatures, as portending and threatning such dismal matter as they would have them to fore∣shew; yet would they from hence infer and enforce upon us mat∣ters of an higher nature and greater concernment, to wit, that they do not onely portend such things as events, but produce them as effects. And here Mr. Swan to ty us fast hand and tongue, that we may not once hiscere, open or stir against what he pro∣pounds, tels us; that It is an axiome so firmly grounded upon ex∣perience,*that all the world will never be able to confute it, that the Lights of Heaven work upon the inferior world; and the vertues and powers by which they work were at first Divinely stamped in them, (where, if not here by this Word of God in the Creation of them?) and are elsewhere called by the name of influences; (of which term in his du place) and that even to the subversion of States,*change of Common-weals, Translations of Kingdomes, with change of Lawes and Religion.
But, Sir, let your Axiome be never so undeniable, such as all the world can not refute: yet (qid dignum tanto hiatu?) your Argu∣ment thence drawn to conclude what it should proov, is so sillie, Page 131 as that not some exqisite Sophister, but any punie Sophumer may at first sight discover the feebleness of it. For let your Argu∣ment be drawn into a syllogistical form, and what will it be but this? [The Lights of Heaven work upon this inferior world. But the Sun, and Moon, and Stars are the Lights of Heaven. Ergò the Sun, Moon and Stars work upon the inferior World, to the subversion of States, changes of Common-Weals, Laws and Religion, and Translations of Kingdomes, &c.] For who seeth not, if he have but his eyes in his head, that there is much more in the Conclusion then is to be found in the Premisses? Or thus if you please; [The Lights of Heaven work upon this World by a power stamped at first upon them by God:* But the Sun, Moon and Stars ar such Lights; Ergò they work by such a power, to subvert States, and translate Kingdomes, to make new Lords and new Laws.] And is not this think we an irrefra∣gable Argument? or were it not worthy rather to be hissed out of the Schools?
But thus we have at length the ful latitude of these mens in∣terpretation of Moses his words, or Gods rather by Moses re∣corded; [Let the Lights of Heaven be Signes, not onely to foreshew, what men bred and born under them shall be and shall do, and what evils shall betide them in life and in death, and to portend Rebellions and Ruines of Kingdomes, States and Churches; but efficacious Signes so to work upon men, as to make them thievish and lecherous, and disloyal, and furious; to make them subject to many miseries and disasters in their lives, and to bring them at length to such and such evil ends; and upon States to stir up people to sedition and Rebellion; and to subvert and utterly overthrow them, change their fundamental Laws, and to remov the Religion professed formerly among them.] All this and much more then this they ascribe to the Stars: and when we demand, where they find that God at first endued them with this power, they deem it answer sufficient to tel us, that God himself when he made them, said, Let them be for Signes. Is not this I say, non sanguinem elicere, but saniem exprimere? to wring Scripture, not until they make it yeild blood, but untill they sqize out of it such rotten stuff, such purulent matter, as a man would wonder any Christian soul should not abhor?
Mr. Swan did forecast, what would here be objected; to wit▪ that the Word of God tels us, that its God, not the Stars, that dis∣poses Page 132 Kingdoms and States, Prov. 8.15, 16. that sets up and puls down; Psal. 75.7. that, as Daniel told Nebuchadnezzar, rules the Kingdomes of men, not leaving them to the disposal of the Stars, but giving them to whom he pleaseth, Dan. 4.25.
To this Mr. Swan returns a long laci•ious answer, wind∣ing and turning to and fro,* as a Hare in chase to elude the the Hunts-man and his Hounds. The sum of what he saith, in short is this; that Its one thing to so dispose of Kingdomes, as to translate them to another Nation; another thing so to dispose of of them, as they who live in them to be punished for their sinnes. Which distinction of his, what it makes for his purpose, a better head then mine must tell. For God, he grants doth the one as wel as the other, and doth he not for mans sins as well the one as the other? See Deut. 9.4, 5. or do not our Astrologers ascribe the periods of Kingdomes to the Stars? or have the Stars any re∣gard to the goodnesse or badnesse of a people, working as these Wi∣zards, and their Patrons tel us, in a natural cours, not in a moral or arbitrarie way, as well in the one as in the other?
2. To omit what he returns to an Objection of his own fra∣ming, that God works alwayes extraordinarily in such cases: (which no wise man I think, wil or did ever avow) that yet the signes of Heaven have their working also, and ar serviceable to God in these. Which what is it else but 〈 in non-Latin alphabet 〉, principi∣um p•tere, to bring us back to that which was in qestion at first; and to prove what he would have, by that which is under de∣bate?
Besides that the qestion is not, whether God by a miraculous way make use of any creature to effect thereby, what he pleaseth, but whether these celestial bodies have an innate power to effect such strange alterations in States, as our Wizards attribute to them.
I might demand of him where in any authentical Record, he he finds that God ever made such use of the Stars.
*For who almost would not smile to reade to this purpose al∣ledged, that of Asaph, Psalm. 50.4. He shal cal to the Heavens from above, and to the earth, that he may judge his people. that is, to hear the debates, and decide the con•roversie between him and them? For did not Esay, chap. 1.2. and Moses before him, Deut. 30.29. and 32.1. cal Heaven and Earth to hear the controver∣sies Page 133 between God and his people, and to bear witnesse what was to pass in way of plea and allegation on Gods behalf against them; implying thereby what they might doe and would doe, were they apprehensive of such affairs? See the like, Jer. 2.12, 13. Mic. 6.1, 2. And might not that man deservedly be derided, who would thence conclude that the stars had ears to hear, what God or his Prophets there said; as well as the Jewish Ma∣sters, who with some great Heathen Writers, from Psalm. 19.1. assert them to be rational creatures? or that should from the places before designed out of Moses, Asaph, Esay, Jeremie, and Micah, maintain as much concerning the mountains of the earth, and the earth it self, as these men would hence gather concern∣ing the Stars and the Heavens?
As litle to any purpose for proof of the point in qestion is that other instance from Deboraes words, The stars in their courses fought against Sisera, Judg. 5.20.
For first, if Rhetorical flourishes be made matter of Faith, and Allegorical expressions strained up to the highest piteh of pro∣prietie, we shall soon frame a strange and monstrous Body of Di∣vinitie, and make Scripture story little better then a Popish Le∣gend, or a Jewish Talmud, which by such means is grown up to a main mass of fabulous and ridiculous relations. Will any be so absurd, as because David one while complains that He stuck in the mire where he found no footing, Psal, 69.20. an other while praises God for drawing him up out of the miry clay, Psal. 40.2.* Therefore to imagine, that David sometime like to the Romane Marius, lay hid in a bog, from whence God in safetie drew him out? Or because God threatens the Israelites by Amos, chap. 8.9. that he would cause the Sun to set with them at noon tide, and darken the earth in the clear day; can it thence be concluded, that some great Eclipse of the Sun should fall out on that day, wherein the judgement then threatned should be inflicted?* or as some groundlesly, that it should be a Prophecie of that obscu∣ration of the Sun at the time of our Saviours suffering? Matth. 27.45. or when God saith of Babel, that at the time of her fal, Esay, 13.10. as if the Heavens should wear blacks for her, The stars of Heaven, and the constellations thereof shal not give their light, the Sun shalbe darkned in his going forth, and the Moon shal not cause her light to shine out; who understands not, that Page 134 the meaning in both places is other then the proprietie of the let∣ter imports? to wit, in the one, that in the height of their prosperitie and jollitie they should suddenly be sur∣prised with anxietie and distresse, that should dash all their glory, and mar, yea utterly damp all their mirth: in the other, that they should have no more joy or comfort in ought, albeit they had Day-light, or Moon-light, or Star-light; then as if the whole Heaven over their heads were totally darkned, and those glorious Luminaries all utterly extinct. Take one place for all, wherein most Interpreters agree, and against which there can be no ex∣ception. It is said, Rev. 6.12, 14. Ʋpon the opening of the sixth seal, there was a great Earthqake, and the Sun became like a sackcloath of hair, and the Moon became as bloud, and the Stars of Heaven fell down to the Earth, even as a Fig-tree casts its green Figs when its shaken with a mightie wind; and the Heavens went away like a scrole, when it is rolled up together; and every Moun∣tain and Iland were removed out of their place, &c. much whereof is borrowed from Esay, 34:4, and is all spoken as the most and best Interpreters unanimously agree of that great and strange change, that was wrought in the World, upon Constantines con∣version to the Christian Faith, the abolition of idolatrie generally before professed, and the profession of Christianitie setled in the room of it; together with the consternation of the Pagan partie, that so possest the minds of men great and small, high and low in all parts, as if the whole world had ben turned upside down, as the Cynik said it would be shortly after his decease,* and willed them therefore to bury him with his face downward; and as wel the Heavens above, as the earth beneath, had with a most vio∣lent concussion ben shaken and removed out of their wonted places: albeit not any of those particulars there recited were in likelyhood literally then effected. For of the last day of the World the subseqent Prophecies will not permit it to be ex∣pounded.
Now to apply this and the former instances to our present purpose; when Deborah saith, The stars fought from Heaven, the stars from their ramparts, or terraces, or parapets, or higher works, fought against Sisera; It is by Peter Martyr, Junius, Pis∣cator,* and who not? after Joseph the Jew, expounded of such storms and tempests, with gusts of wind, showers of hailstone and Page 135 rain, cracks of thunder; flashes of Lightning or the like: such as that was in Egypt, Exod. 9.23, 24. that at Gibeon Josh. 10.11. and that described, in likelyhood, at the destruction of Pharaoh and his troops, Exod. 14.24, and 15.6.7. Psal. 77.16.18. So vehement and violent, that all the powers of Heaven might seem to concur and joyn together in the encounter with, and the as∣saults of Sisera and his forces: tho it be not therefore necessarie to imagine, that the Stars had any particular employment in that Action; no more then the Sun or Moon, or Stars, in those other before described. That some such storm is there intended, is the more probable, in regard of that which is there subjoyned that the river Kishon swept them away; being raised up and swelling in likelyhood by the abundance of rain, that then sud∣denly fell.
But let us grant Mr. Swan, which yet cannot be proved; no more then that there ar 〈 in non-Latin alphabet 〉ramparts, or terraces, or para∣pets in Heaven; that the Stars had such a particular employment in this businesse; will this▪ think we, be a sound Argument? God did sometime extraordinarily, and for ought can be said, miracu∣lously make use of the Stars to defeat some forces: Ergò Stars have an innate power from their original stampt on them by God to do much mischief, and to overthrow Countreyes and Kingdomes. Or may not one upon the same ground reason in this manner? Christ made use of clay tempered with spittle for the opening of the eyes of one that was born blind, John 9.6. Ergò clay tempered with fast∣ing spittle hath a singular facultie and innate vertue given it by God, to cure such as are born blind, which Christ doubtlesse well knew, otherwise he would never have made use of it to any such purpose. The one Argument is sure enough every whit as good as the other, and it may evidently shew, what pass they ar at, that ar fain to fly for want of sounder Arguments to such sory. shifts as these.
But Mr. Swan proceeds to demonstrate unto us, taking in Sr.* W. Ralegh for his second, how Mars, that fierce and furious fe∣low is able to subvert any Kingdome or State. For after a long discours, how the stars work upon elementarie bodies, and so me∣diately upon mens souls, their minds and their wils; (which you must remember, must be according to such faculties, as our Wi∣zards have assigned them: for ye must of necessitie, as Mr. Lilie pleads, grant them their principles, tho they be not able to prove Page 136 them:) [Hence saith he, it comes to pass, that in places where the present state of things is apt to kindle into a combusti∣on, there Mars being powerful in operation, doth sometime sow the seeds of War; or the Aire being out of tune by bad influen∣ces of Planets, causes not onely many sicknesses, but strange disor∣ders of minds, which breaking out into act, do many times di∣sturb States, translate Kingdomes, &c. For when the Aire is di∣stemperately heated, then it is for certain very apt so to disorder and drie up the bloud, as to breed much choler red and adust; this stirs up to anger, with thoughts of furious and violent actions; whence War, from War Victorie, from it change of Common-Weals, and translations of Kingdomes, change of Laws and Re∣ligion, New Lords, new Laws.
Have we not an ocular demonstration of whar was before said, of the Power that the Stars have over Persons and Peo∣ples, Kingdomes and States? But I suppose we shall not need to borrow great Alexanders whiniard to cut this Gordian knot asunder, any sory whittle will serve the turn. In a word Sir, you beg still the qestion, you presume what you should prov, that which you know is denied, and must stil be denied until it be proved, that the Stars have such bad influences, that is, as before you explaind your self, Powers and faculties stampt in them by God. Now this we deny, and for us to deny it, is enough. You that avow it, mvst prove it. And this Mr. Swan will as well be able to prove, as Mr. Lilie his Client, that the good Angels told holy men so; or Mr. Johnson his Antagonist, that God told it to Adam. Now this barely denied, cuts clean away the dependance and consecution of all that follows after and is inferred thereupon. Here therefore we might justly without more ado set down our rest, and ease our selves of further labor: Howbeit to manifest the impietie of this groundlesse conceit, and the frivolousnesse of these specious pretences, we shall take a little pains to wade somewhat further in discussion of these their Assertions.
First therefore, whereas Moses tells us, and God himself by Moses, that God at the first made all things good, yea very good, Gen. 1.30. Yet Mr. Swan and his Clients tel us, it is not so. God created some stars and Planets with a malignant power stampt in them by their ascendencies, conjunctions, aspects, and eclipses, &c,Page 137 coming as constantly and certainly at set times, as day and night, sommer and winter, by that cours that God entred them into at first; and working as necessarily, as fier heats and burns, where it meets with combustible matter, to instil into Adams iss• that should be bred and born under them, yea or live under their pre∣tended regiment, whether he stood or fel, a vehement inclinati∣on, and strong disposition in some to furie, in some to folly in some to thievery, in some to lecherie, and the like: as also to produce plagues, seditions, insurrections, changes of State and Government, and the like epidemical evils, in those Climates and Countreyes, unto which they have special relation, without respect to any notorious wickednesse, or haynous delinqencies reigning in those regions. Now consider we seriously, and sadly withall, what an height of impietie this may raise up mens spirits, prone enough by nature to entertain and imbrace any conceit tho never so vain tending thereunto. For when any such judgement in an excesse more then ordinary, of mortalitie, famine, war forain or inte∣stine, shall befal a people, and Gods faithful Ministers shall en∣form them, as Paul those at Corinth, 1. Cor. 11.30. that such evils befal them for such and such sins, as they observ to be rife with them, and to reign among them; may not men trained up in these Schools, and drencht with these Principles tel their Tea∣chers, that it is a fond and frivolous fancie, to tel them, that these evils befal men for their sins; for that these things were in the cours of Nature necessarily produced by the Stars, and must needs therefore in their set times as certainly come, as the Sun keep his cours, whether men did well or ill? Ye see, what a prone and plain path to impietie and contempt of Gods judgements, is paved out by these dreams and dotages, and made not slick and smooth onely, but even steep and slipperie, to work the downfall and breakneck of mens souls. What Engine more efficacious could the whole Court of Hell devise, to keep men from repentance for their sins, when God by his judgements cals upon them for it then this? Which we may therefore deservedly deem to have come out of the Divels Forge; for this end and purpose there contrived, by holding men in impenitencie to help to fil Hel.
2. We might demand of Mr. Swan, who made that third Page 138 Planet Mars, so powerful in operation, and of so bad influence, as wel as of his Client Mr. Lilie who hath made that fixed Star the Buls-ey to be so hot fierce and furious. It was those in likelyhood that so Christned him, and dedicated him thereby to that furious deitie. God, we are sure of it, never so named him; nor, that can be proved, ever gave him such power.
3. Mars, saith Mr. Swan, works thus in such places, Where the state of things is apt to kindle into a combustion. and doth not Mars by his innate power, and powerful operation over mens genitures from their very birth design and dispose them thereun∣to?* Or doth not your Client Mr. Lilie tel us that the former Eclipse of the Moon that we had the last year, being in the begin∣ing of Libra a turbulent and evil signe, and its greatest obscuration falling near or fully in the seventh House, is without doubt the forerunner of many tumults and desperate designes, that shall terminate in the blood of those that contrived them? and that without any such proviso, where a state is apt so to kindle? Yea may we not wel say, that these mens predictions ar fit matter to kindle men into combustions? Since that from a multitude of instances it may be made evident, that by such courses, people have ben incited and animated unto insurrections and rebellions, that which Agrippa sometime minded Augustus of.*
4. If by such means, to wit, of overheating mens bodies, breed∣ing abundance of Choler adust in them. Mars is wont to produce War and change of States, and the like; VVhy should we not have VVar and a change of State, so oft as we have any extraor∣dinary scorching hot Sommer? For from the same causes why should not the same effects flow? yea according to this deducti∣on, the danger of change in States, should arise from none but such as ar cholerick and hastie; whereas it proceeds rather oft times from close and reserved persons, men of a divers constitution: whence it was that Cesar said,*He feared more: hose meager pale fellows Brutus and Cassius, then Antonie and Dolobella.
5. If the Efficacy of the Stars hang upon such loos links, as the long chain, (the longer, and the more links, the weaker) of Mr. Swans sorites consists of; how uncertain must his Clients Predictions all of them proov? which yet with such confidence they are wont to give out, as hath formerly ben shewed. Mars Page 139 doth sometime sow seeds of War, (not ever belike then.) and, Dis∣orders of mind breaking out into acts do many times (not at all times; or necessarily then) either disturb States, or work some unlucky disaster; (but not unless they break out into action; nor then this or that disaster more then any other;) and again, Choler adust stirs up anger: (but not necessarily, unless it be stirred) and anger breeds War; (and so oft as men ar once angry, must War needs ensu?) and, from war comes victory; (not alwayes neither: how oft do forces come off with eqal loss on either side?) & from Victorie proceeds change of Common VVeals and translations many times (not alwayes belike then) of Kingdomes. But how many fights may there be, yea and victories too on either side, between State and State, (I spare instances) and yet no change of State with either? And what an heap of Inferences are here packt and patcht up together to make up Mr. Swans Sorites▪ no one where∣of hath any necessary. connexion with another? for men may have store of Choler, and yet not be angry; be angrie, and not not fight; fight, and not overcome; overcome, and not change State, or translate Kingdom. Whereas in a Sorites, if any one link fail, the conclusion is of no force. So that we may well say here as Plinie in somewhat the like case,*Solum inter ista certum est, nihil esse certi, there is no certaintie of ought in these things, but that nothing is certain.
6. If the Planets work for the subversion of States by no other way then this, how is it that Mr. Swans Client tels us in his New Ephemeris, [That when Saturn is got into a Regal sign wherein he hath no right of Dominion, he stirs up in the minds of many men in the Regions subject unto that Signe a desire to rule like a company of Kings and Tyrants, and to back their crooked actions by force, power, impudencie, and a kind of se∣vere reverence of their Persons, while they mind onely a conti∣nuation of War for maintenance of their present greatnesse; and they that govern regard more the fi••ing and cramming their purses and coffers with gold and silver, then the business and common good of the Nation: at which time there will be much breach of trust; —the Air dark and dry, and much cold we∣ther▪] and all this not from the constitution of mens bodies, but from the Regalitie of the Signe. Where, Sir, you see the Page 140 Planets and the Signs, working another way, and in another manner on mens minds then you tel us; and causing disturbances as well in cold wether as in ho•. And again in his Dark yeare, pag. 8. [That Saturn and Jupiter doe change and overturn many humane affairs, and do work diversly therein when they change from one Triplicitie to another, and that having ben for some 200. yeers in the Waterie Triplicitie, they are now entred into the Fiery Triplicitie, and will therein continu for almost 180 yeers; during which time, as Water and Fier ar contraries; so the Actions of these times to come wil be qite avers to what was in those times past.] So that Mr. Swan must invent some new way to shew, how those his imaginarie Rulers of humane affairs do subvert and change States, as wel in their waterie Regi∣ment, as in their fierie Reign; as wel by rheumatik and phlegmatik humors, as by superabundance of choler adust.
Little pleasure therefore in fine hath Mr. Swan done his Cli∣ents by all this his long discourse, and the sandie chain of his sory sorites consisting of so many links, not one of any necessary co∣herence or connexion with an other. For suppose we should, to do Mr. Swan a pleasure, grant him over liberally, as much as he here presumes, and would either crave of us, or obtrude upon us, to wit, that the Planets by some malignant qalities do work upon mens bodies, and by this means also disturb their minds, and so make them to do such and such things. Yet would this be sufficient to justifie that Art of judiciary Astrologie or Astromancie rather, which he hath here undertaken to defend? How many courses ar there by these Wizards his Clients generally professed and pra∣ctised, which this his Argument drawn from the Celestial crea∣tures working upon Elementary bodies, and by mens complexions or constitutions upon their souls and minds, will not reach?
And first here, how came it to pass, that Mr. Swan forgat the principal Occasion of his present Discours, the matter of Eclip∣ses? VVhy did he not as wel undertake to demonstrate from the grounds of Nature, and those irrefragable, that these Eclip∣ses have such an innate power in them to produce such terrible Effects, as his Clients ascribe to them; as that Mars, that un∣ruly and turbulent Planet by disaffecting mens bodies to distem∣per their souls, and so disturb and subvert States? But the task Page 141 belike was too difficult for him to undertake: or els he was loath, as Whartons whipper, of his friend Mr. Lilly, by such dealings to make his people as wise in these matters as himself. The present Occasion of the next dayes Eclipse, for which the Sermon was prepared, one would have thought should have reqired this ra∣ther then that, concerning which his peoples thoughts were then wholy taken up▪ without regard of Mars, a Planet it may be, that the most of them never heard word of before.
Besides, there is an other matter of much concernment; for it is a principal pillar,* on which the support of his Clients Trade mainly dependeth; to wit, the Cognisance of Qestions; which tho (saith Mr. Lilie) Many have no conceit of, and suppose Pto∣lomey did not approve; yet if the Centiloqium be his, the Qestion is ended: but whether he did approov or no; if Art since his time have found out more then he knew, (all Astrologie was not buried with Ptolomey) it is not to be rejected. And indeed, what ever ground there be for it, as a young Attorney sometime that went very brave, above the most of his rank, being demanded how he could maintain such apparel, made answer; that He maintained not his apparel, but his apparel maintained him;* (what thereby he ment the Satyrist wil shew) so this here must be maintained, because it maintains them. The businesse is this▪ their Clients repair to them when they have lost Linnen, Pewter, Plate or ought else, to know what is become of their goods; a Mans servant is run away from his Master, and his Master would fain know which way he is gone; a man hath a mind to a woman that may be his wife, and he would know, whether he be like to obtain her or no; a wo∣man that hath a suiter, whether such a match will be succesful; one intending the Sea, whether the voyage will be advantagious; some that have friends or other relations abroad at Sea, or in fo∣rain parts, for these and the like purposes repair for resolution to Mr. Lily, he acknowledgeth as much, he takes rheir money, and tels them somewhat what he pleases; and sometimes (he saith) he gives them satisfaction, and sometimes he erres. but their moneyes he hath, and that he is sure of, howsoever it fall out, or fare with the parties from whom he hath it: it is just with them, as it is usually with those that for stoln goods repair to your Newgate-Birds; and thereby for the most part they do but make Page 142 some further addition to their former losses: and hereof there∣fore he may say, as the Parasite or cogging knave in the Come∣die, Hinc qestus no•is est uberrimus, by this cheating course our greatest gain comes in. See Mr. Miltons Figure-caster. I for∣bear to relate what notorious peices of knavery ar reported to have ben practised under pretence of this Star-advice in contri∣ving of matches, and bringing of them about by setters made use of for that purpose, money for advice being taken on both sides; because that will justly be deemed a gross abuse of the pretended Art; or to rip up such aspersions as by some Mercuries have herein been cast upon Master Lilie, because I deem Mer∣curies and Merlines both of a like credit. I shall onely en∣form you, in what form or manner Mr. Lilie by his own con∣fession is wont to proceed in entertainment of his Clients and Customers in these cases, and one head to shun prolixitie, shall serv for all; which also, that we may not wrong him, you shall have in his own words. [Our manner of dealing is thus, one loses somewhat;* and every man would willingly have his own again, or know which way or by whome it is gone. He comes to us and asks our advice, if we can help him to it again: this, I confess, is the ordinary qestion and manner of proposall. I think no man ever warranted the goods again; that can not be done.] (That no man ever did warrant it, may justly be doubted; but unless you put them in good hope of it, your custome would soon fail) onely thus much we do; we erect our Figure, and give answer, whether man or woman did the fact, their qalitie and shape, domestical or not, to what part of Heaven the things are carried, the probabilitie of being obtained again or not. and the like you may conceive of the rest of the qestions or proposals before mentioned. and all these things in a Natural way from the Stars, for in all this he assures us that he makes no use of ought,* but of Nature onely. Now here if Master Swan can come in at a dead lift, and make it appear how by Natu∣ral courses all these matters may be effected, and from such irre∣fragable Principles as he talks of, or reasons thereupon built, and thence necessarily deduced, sound proof may be made, that by contemplation of the Stars and the situation of them. either at the time of the thing done, (which commonly is unknown) or Page 143 of the qestion moved concerning it, Mr. Lilie or any of his com∣plices can frame such judgements, as he here confesseth they do, he shall do him and them Knight-service, and to make use of Mr. Lilies expressions, Erit illis magnus Apollo. Which un∣til he, or some other of their Advocates shal do, both he and the rest of his consorts ar in danger justly to be deemed no other then a Crew of cheating companions, or such as work with dam∣ned Spirits. And this they have the more need of Mr. Swans help in, because it is the most advantagious branch of their trade. I remember, when during my employment at Lincolns Inne, I lodged in the vacation times with a friend and kinsman in the edge of North-hamptonshire, there abode not far from thence, but in Buckinghamshire, one Master Sandie a Minister, withall professing Physick, of the same kindred and familie, it may be with that grave, reve•end, and profoundly learned Doctor Na∣pier, for matter of Astrologie incomparably beyond all the Schol∣lers of other Nations that ever Master Lilie was acqainted with: For I have heard, that he had a brother Merchant in London, that was called Master Sandie, as he was, but after King James his coming in, being Knighted by him, of Master Robert Sandie became Sir Robert Napier. This man, as I said, professing Physick, when any repaired to him for advice, or he was called out to visit a Patient, used to erect a Figure from the time of the qestion demanded concerning the partie, and thence to conclude for recoverie or death. & being on such an oc∣sion, the Ladie where I then abode, lying very weak, reqested a visit, to joyn with Doctor Cotta of North-hampton, more to satisfie some of her near friends, then any misdoubt the other had of her recovery, at his accesse thither presently had recourse to his Ephemeris, and after Consultation with that sight, of the Patient, and a little conference with the Doctor, approoved the courses he had taken, advised to continue them, and there might thereby be hope of recovery, hasted away, having taken his fee; after his return home told some of her friends, that she could not live a week to an end; which proved otherwise: for the Gentlewoman recovered, and lived many a year after. Now this man demanded by some of his neighbour Ministers, what ground or warrant he had for such a course of judicature; all he Page 144 had to say for it, was that He had received it from an ancient Physitian of long experience, and had himself found it very suc∣cesful. and that is just as much as Master Swan hath said, for the matter of Eclipses.
Lastly, to passe by all other, is not the judgement of Genitures, whereof they are termed Genethliaei, a principal part of this pre∣tended Art? and doth not the prediction of casual Events grounded upon the Constellations at the time of mens Nativi∣ties, which have no relation at all to the Constitutions of the bo∣die; possesse a large room, and fill either page usually in their judgements of Genitures? Nor were it a hard matter indeed to fil up not some few pages, but many large folioes with instances of this Nature. But I will content my self with a few, and those out of one Autor, Rodolph Goclein the younger, (in whose steps Master Swan treades much) a stout maintainer of, and sedulous practitioner in this pretended Art and Trade, as the like in other vanities of the same stamp with this. In his Ʋranoscopie, among many other, in the first place he presents us with the geniture of a young man a Dane, that suffered death for a murther: That, saith he, having erected a Figure of his Nativitie, who could not but see, to be portended by the Stars, from the combination of Mars with a violent Star called the head of Algol? For the Luminaries having Mars mingled with the head of Medusa (a Monster which they have given a room in the Heavens) doth signifie according to our Astrological Apho∣rismes, (which must passe for Divine Dictates) such as ar to be beheaded: (not hanged then belike) and our jovial men could not prevail to save him, interceeding for his life, because Jupiter was but weak in his geniture, and in an abject part of Heaven: nor could the VVomen, albeit they also assayed what they could, doe him any good, because Saturn made the mischief the more, being retrograde in the ascendent, and Mars seated in his essential dignitie, &c. An other geniture he gives us of an other murtherer. In this Mars, saith he, culminating in the West with the Stars of Cancer, did strongly signifie bloodshed, and meeting his Horoscope, did besides murther to be committed by him, portend imprisonment for it, which for six Moneths he su∣stained: yet for this Trigon of the Moon, Mercury, and Saturn Page 145 and Jupiter then Lord of the twelfth House, great Iovial men interceeding for him, he was at length set at libertie. But to let all the rest passe, concerning his own geniture, whereof he hath drawn a Scheme, he tels us, that certain malignant Stars scituate in the Angle of the Earth, and afflicting the Moon in the qadrate Angle of the West, did portend him great danger by slips and fals from aloft: where∣unto he adds, that accordingly he had had two grievous fals, whereby his feet were hurt; (some such malignant Stars in likelyhood had Mephibosheth in his Geniture. See 2. Sam. 4.4. and 9.13.) and withall admonishes men very sad∣ly and seriously, not rashly to imagine, that they can escape and avoid dangers, when they have malignant Stars in their geniture so situated: and subjoyns, that unlesse the one of them had ben seated in its dignities, and the Moon suppor∣ted with the Trigon of Venus, he had hardly escaped with his life. But Mercurie being in his principal essential dignities, conferred on him a Mercurial wit; (It was well he made him not a thief) to which the sextile of Saturn added pro∣found Cogitations, (such as you see these conceptions are) and the Sun fervour of spirit; (gallant spirits, I hope then all that are born at Noon-tide, if no unluckie Planet crosse it) Jupiter in the ninth, and Mercurie in the third House, imported journeyes as well long as short. the Signes were all prosperous and honourable, by reason of their beneficial Signi∣catours; Mars onely excepted, (he might otherwise have prooved a brave Warrier) who being Lord of the ninth House, imported at some time peril by water, which yet else where he imputes to the Moons being then in the signe of Aqarius, and wounded with another malignant aspect; thus the Stars in the Heavens, it seems fight together, and wound one an other) which he called to minde, when being wrecked on the Swedish Coast, he hardly escaped with his life; but the most luckie trine of Venus (well deserving therefore the title of a Deitie) to the Moon, and the Moon withall hasting in his geniture to the Sextile of the Sunne, did miti∣gate many calamities to him. And are not these such fop∣peries Page 146 and fooleries as do justly deserve laughter? Or may we not well deem those given up to strong delusions to believe lies, that give heed to such frivolous fancies as these? or is all that Master Swan hath above delivered, of any force to warrant such significations and operations enstamped upon the Stars, as this Doctrine of Genitures extends unto? which out of this Autor I the rather relate, for that Master Swan in his Inference annexed unto his former discourse, takes up the same words and taunting termes used by him against those, that taxe and deride these fond and bold fancies, or re∣fuse to afford them credit.
For albeit all that he hath herein produced, be of no force or use to support the main tottering Fabrick of this their groundlesse Art; yet as if he had done them a stout piece of service, and cleared all their never yet prooved, nor ever to be prooved, Principles, he breaks forth into an Exclamati∣on and Declamation against all those that do not acknow∣ledge the Truth of them, and that deride them much more. All which,* saith he, is very plain; (and plain dallying and playing indeed; and yet neither plain dealing: for concealing much of what is by them averred; nor sound arguing and de∣bating; for presuming what is to be proved) and yet there be some, saith he, so full of scruples, that they altogether op∣pose this manifest Doctrine: (to wit, that God endued the Stars with malignant properties, when at first he made them; which must needs be manifest, because himself, his Clients, and some their Patrons so say,) others so full of self conceit, (because they relish not all that you and your Wizards say) and Epicurean security, (such as God by Jeremie encoura∣ged his People unto, not to dread such vanities) that they wickedly deride it, (deride it indeed deservedly; for it is worthy of derision; yet not wickedly, no more then Esay, and by Esay God himself did, Esay, 47.12, 13.) VVhom we leave (saith he) to play the fools with their fond fancies, frivolous frumps, and affected derisions. We well under∣stand your friend Gocleins Language, from whom you bor∣row all this, but Sir, be pleased to know, that those whom Page 147 you speak of, some as good men, and as wise as either Goclein or your self, do no more play the fool in deriding the fond and impious fancies of those whom you Patronize, then did Elias in deriding Baals Priests and Prophets; 1. King. 18.27. Or Tertullian in dealing after the same manner with the Valentinians, whose fantastical conceits were just as these of your Clients, no lesse impious then ridicu∣lous. But you conceive us to be such,* as want rather a little Hellebore to cure our brains, then force of reason by Argu∣ments and Demonstration to inform our judgements. And in∣deed by this discourse you have sufficiently, yea abundantly shewed▪ that you so deem of us. For how little force of reason there is in any of your Arguments, to convince any man, that will not renouncing his own reason, swallow down your Principles, admitting them upon your bare word without proof, will (I hope) easily appear to any one, not forestalled with prejudice, by what hath ben here return∣ed thereunto.
But such a one, Master Swan saith,*he thinks was Pericles that great and famous Athenian. he should rather have said, that crackbraind fellow, one that wanted a little Hellebore to purge his brains, and that loved to play the fool with his own fond fancies and frumps. For such they are among whome he ranks Pericles. for which his censure of him, some it may be will deem that himself may need as much Hellebore as all Anticyra will yield. The Story of him he relateth in effect as I have before delivered it in dealing with Master Lilie, the close whereof is, that when upon a Solar Eclipse falling out as he was setting foot on shipboard, the Master of the Ship was therewith much dismaid, he cast his cloke over his face a while, and then taking it away again, askt him [If he had ben ever a whit the worse for ir: or, as Master Swan renders it, whether it portended ought, which the Master de∣nying, no more said he, doth this Eclipse; or rather, there is no difference between the darknesse caused by the Eclipse, and that which was caused by his cloke, save that there was a greater body between the Sun and his sight in the one, then Page 148 there was in the other.] Now howsoever Master Swan is pleased to taxe this in Pericles that noble and intelligent Greek, as surely an over bold presumption; yet doth not Master Swans Sentence so peremptorily pronounced so assure me of the eqitie and reasonablenesse of it, but that I dare undertake the justification of him therein, and professe my self to be therein of the same mind with him, especially had he put but some thick cloud, or the body of the Earth, in the room of his cloake. To which purpose, having some neighbours at Supper with me the evening before that ex∣pected Black Munday, when upon some speech of the E∣clipse, that was to fall out the next day, I perceived some of them somewhat fondly affected therewith▪ I told them that there would be an other Eclipse, within lesse then 24. howers after it, that would be far greater then it, and would last at least twice as long as it. Which when they wondred much at, I assured them it would so fall out, albeit that their Almanackes had tooke no notice, nor made mention at all of it. In fine, to put them out of their wonderment, I told them, [We were already then entred into such an Eclipse; yea had such an one every night in the yeer. the one being no other then a depriving of us of the Sunne-light in part for a while by the intervention of the body of the, Moon passing between us and it; the other a depriving of us of the same Light totally, for a farre longer space of time, by the interposition of the body of the Earth, be∣tween us and the Sunne. And there was therefore no more matter of dread, or dismall presage in the one then in the other.]
*Yea but, saith Master Swan, the effects of this Eclipse brought not onely miserie upon his own Countreys and dis∣honour upon himself, but did put even all Greece under the sad calamities of a long lasting war. And Master Lilie his Client begins his Dark yeer with the same observation. [It was (saith he) as wisely as truly observed by the learned Thucydides, that some yeers before those three and twentie yeers Peloponnesian wars of the miserable Greeks among Page 149 themselves; wherein every Citie or Common-Weale of Greece, was in one kind or other engaged; that those things which in former times there went onely a fame of, tho rarely in fact confirmed, were then made credible, by the ensuing wars of the Grecians one with another. the fore∣runners of which qarels he sayes were these; Earthqakes generally to the greatest part of the World, and most vio∣lent withall, Eclipses of the Sun oftner then is reported of any former times, great droughts, &c.]
Our first work here shal be, to rectifie the relation, and deliver the truth of the Storie. Thucydides therefore endea∣voring to shew, that the War, which he intended to write of, was in divers respects not matchable onely unto, but even greater then any that had gone before it in Greece, whereof any record was extant, saith, that Poets by their Fictions used much to enhance the greatnesse of those Wars whereof they wrote; and Historians also themselves oft times rela∣ted many things upon bare reports besides the truth of the things reported. But those strange occurrents before mentio∣ned made this Story the more remarkable, not that were fore runners, as Master Lilie renders him, or, as he saith, went some yeers before, that is but his own glosse; but 〈 in non-Latin alphabet 〉, that did together with that VVar fall in or fall out, (for the Greek word will bear either, of Master Lilies notions neither) were not the fore∣runners, but the concomitants of it, or concurrent with it. But what do I talk to Master Lilie of Thucydides his Greek, who understands not so much as one of his own fellow Wi∣zards Latine, as hath formerly ben shewed. Now among those things that fell out during the time of that War, or that fel in with it, ar reckned up, Solar Eclipses more freqent then in for∣mer times: the more in likelyhood then observed in regard of the present state & condition of the times wherein they fel out; whereof a onely ar by Thucydides mentioned, the one in the first, the other in the eight yeer of that War; Earthqakes; whereof one, thar did much mischief, in the sixth, & two other lesse considerable in the tenth yeer of that War: droughts; Page 150 and dearths following them, now and then lightly touched. But one of the most remarkable Occurrents of those times was a Pestilential disease▪ which taking its rise in Ethiopia, fell down from thence into Egypt: then out of Africa strook over into Asia; whence crossing the Midland Sea into Europe, it arrived at Athens in the second yeer of that Warre; where it continued for two yeers in great force; and in the fifth yeer breaking out again, continued about a twelve-moneth; yet not sweeping away so many as formerly it had done; the manner of it being by obser∣vation, better discovered, and means of remedie and recoverie, accordingly devised and made use of with suc∣cesse.
These Occurrents therefore, as appeares by Thucydides his expresse terms, seconded with his punctual Relations, were Comitants of that Warre; and fell within the limits of it, not forerunners of it, and that by some yeers fore∣past, as Master Lilie, or the partie from whom he had it, do misreport and belie that Noble Historian. But with the rest of those Accidents at present we have nothing to do, with the Eclipse onely we now deal. The Effects whereof, saith Master Swan brought miserie upon Pericles Countrey, dishonour upon him, and the Calamities of a long lasting Warre upon all Greece. Where I might aske Master Swan what dishonour it brought upon Pericles, who lived and died in high repute.
It is true, that after the VVarre was begun between the two prime States in Greece, jealous either of others great∣nesse, having now found occasions to picke Qarrels either with other, and the Spartanes having invaded the Attike Territories, Peticles perswaded the Athenians to sit qietly, fortifie the Citie, send out onely some to make light skir∣mishes, and intercept their straglers, but to bend their main Forces by Sea to invade the Spartanes and their com∣plices, which would make the Enemies Countrey the seat of VVarre, and enforce them to call home their Forces. To which purpose himselfe in Person set out with a great Fleet: Page 151 And howsoever Plutarch saith, that in that Expedition he performed nothing worthie of so great a Preparation, nor did answer the Peoples Expectation; yet doth Thucydides a judicious VVriter, approove of his Advice; and affirms that he did more dammage and detriment to the adverse Partie, by wasting their Countrey, before he returned, then to his Countrey men they by their incursion had done. How∣beit the people indeed more sensible of present losse, then of future emolument, and of their private affairs then of the publicke concernment, the VVarre still continuing, began to mutinie, and to exclaime against Pericles; the poorer sort, in regard of the dammage they sustained, and the difficulties they were driven to in retiring to the Cittie, the richer sort, because their Countrey Farmes were spoyled, underhand inciting the rude multitude to crie out against Pericles, as if through his evill advice they sustained all that they suffered. VVhereupon by the ma∣jor number of Votes, (for it was a Popular State) Pe∣ricles was at the present put beside his Command, and Fined in a great summe of money, which he instantly making no reckoning of it, did not unwillingly pay, but according to the mutable minds of the multitude, readie to turn to and fro as variably as either VVinde or Tide is wont, at a second Court or meeting not long after was the same Pericles created the Commander in Chiefe, of all the Athenians Forces: in which Command he continued to his dying day; and so prudently mannaged the Affairs of that State, that Thucydides, tho a prime Man of a contrarie Faction, by Pericles prevailing exiled, and in that his Exilement writing his Storie, this part of it at least, after Pericles his de•ase, and no partiall Man con∣seqently in his behalfe, sticks not to affirme, that the swarving from those courses that Pericles had set on foot while he lived, by those that succeeded him in place of Command, but not in Pollicie and prudent disposall of Affaires, brought not disgrace and dishonour onely, but destruction upon divers of them, and utter ruine almost Page 152 upon that State. VVhich the rather I observe, to shew the grosse partialitie and malignitie of these men, that regard not what they say, or write to the disgrace of those, that have in any kinde descried, or discovered and opposed their Fancies. For why should the Effects of this Eclipse be said to have fallen foul upon Pericles, of whose valour and integritie, prudent and eqall carriage of State Affaires; Thucydides himself, a Man as well judicious as ingenuous, tho of an other side sometime in the State, and by means of him and his friends for a certain number of yeers seqestred, yet affords a most ample Testimonie, by evidence of Truth evinced; rather then on Cleo that base tur∣bulent Fellow•, or Demosthenes (not the Ora∣tour, but another) that headie, rash and unad∣vised Commander, and others of the like stamp, who out of by-respects to their own private ends, fed the Peoples vain humours with specious pre∣tences, and while none durst oppose their Propo∣sals, for fear of being deemed Malignants, and Enemies to the honour of the State, put them up∣on such inconsiderate Designes, as brought not shame and dishonour alone, but ruine and destru∣ction also upon some of them; Why, I say, should that Eclipses dismall Effects be said to have light∣ed on him rather, then on them, but because Pe∣ricles had manifested his contempt of those su∣perstitious Conceits, which afterward in that very Warre prooved fatall and destructive to Nicias and the forces under his Command, whereof mention is before.
Yea, but the Effects of this Eclipse, whether they lighted so upon Pericles or no, brought mi∣serie upon Athens, and calamitie by a long and grie∣vous War to all Greece.
Page 153Of the Original of that war we have said somewhat before; & shewed that it was on foot before that Eclips, having ben also some good space of time in brewing and breeding ere it brake out, as Thucydides declares at large throughout his whole first Book, the Preface introductory to it onely excepted. Nor was Thucydides so selie as these men would make him, as to asscribe either the VVar it self, or the continuance thereof unto such occurrents as were but the concomitants thereof. Yea suppose we, that that violent earthqake, and that terrible Eclipse, had both faln out before that war was begun. as it had ben absurd to say of such an Earthqake, or of any Earth∣qake whatsoever, that it had by an innate efficacy produced that VVar that then ensued; or that any earthqake hath an in∣bred faculty, by vertu whereof it is able to produce VVars, as drought doth dearth, yea and necessarily in the course of nature so doth: In like manner is it no lesse absurd for any man to attribute the like efficacie to that, or to any other Eclipse, unlesse he be able to render some reason as wel for the one as for the other. And he that shall consider the occur∣rences of those times, as they concern the Athenian State, looking on them, not with an Astrological, but a Theological eye, as it behooved Mr. S. to have done; when he shal have read in Thucydides, an eye witnesse of what he wrote, how far that heavy visitation, that seized on them at Athens, and from thence overspread their whole Countrey, not much af∣flicting any other part of Greece, a strange contagious disease never known the like before, that weakned them more then the war it self had done; how far, I say, it had ben from work∣ing any good upon them,* that the greatest part among them took occasion thereby to break forth into all manner of wick∣ednesse, loosnesse, and licentiousnesse, spoiling of others, and rioting with what they gat from others, without fear of divine vengeance or legal penalties:* as also what horrible outrages were in the several States and Cities committed; no place of safety least to any, that was not as forward as others in acting of vilanies; no regard had of faith or oath, or of relations and tials natural, civil or sacred; honestie scorned as simplicity, fidelity as folly, clemency as cowardise; and on the other side fraud cryed up as prudence, perfidiousnesse as Page 154 policie, force as fortitude, cruelty as courage. This state of things, whoso shall seriously weigh, may with good ground and warrant from Gods Word, yea led by the very light of nature it self alone, asscribe rather those calamities, that af∣terward during that war befel the main body of Greece, that State of Athens more specially (the pride and power thereof so impaired and puld down by the Spartan, and they brought so low,* that they were enforced to beg a peace in most sub∣misse and base manner; and to accept it on most dishonoura∣ble and destructive conditions, of dismantling Athens their mother City, and Pyreum their haven town, delivering up their whole Fleet, twelv ships onely excepted; and receiving a new government by thirty such as the Spartane then appro∣ved, who by them supported, ruled according to their own lust,* without regard of Law or right, and exercised such ex∣tream cruelty upon them, that as Cleocritus avowed, they murdred more of their own countriemen within eight months space, then their enemies the Spartans had in ten whole yeers.) unto the just judgment of God and his wrath incensed against them, for their transcendent excesse of ungodlinesse and wick∣ednesse, not restrained, much lesse reformed, but improoved and enhaunced upon those forepast greivous judgments, then to an Eclipse or two coming in a certain fixed course natu∣rally at a set time, without regard had to any superfluitie of wickednesse or ought of that nature in those times. And I de∣sire any pious and judicious Reader to deem, whether of the two, either are guilty themselvs, or make others guilty of Epicurean security, as M. Swan from Goclein is pleased to speak, those that teach men not to be afraid of a litle losse of Sun∣light for a quarter of an hower more then they are of the total want of it for many howers night after night, coming in a known natu∣ral way as wel the one as the other; but to fear Sin, that may cloud the light of Gods countenance towards them, and may cause him to withdraw the bright rayes and gracious sunshine of his favor away from them; or those who would make them beleiv, that every great Eclipse, coming certainly in a set time, by such a course as God setled these heavenly creatures in at first, draws ever at its tail a long train of inevitable evils by a natural power stampt upon them by God, as sure to ensu, as Page 155 night folowes the Sunset, and day the Sunrising, and to light upon such people and places and persons as these men have assigned them unto, without any regard of their doing wel or ill. For it is observed by Thucydides, that in that strange infectious sicknesse, wicked wretches, when they saw that it surprized and swept away, as wel good as bad, all sorts alike, they grew to this resolution, Let us get what we can by hook or by crook, by right or by wrong, and make merry with what we have got while we may. and wil not men be prone to make the like inference from these Wizards principles? These evils attend Eclipses in as certain a course as the Eclipses themselvs come; and there is no means to escape or avoid them by any religious course or change of life, no more then by any such course the coming of the Eclipse it self; and it is in vain therefore, whatsoever Mr. S.*elswhere tels us, to hope or assay by any such course to avoid them. and so he takes off the edge, and debilitates the force of all his pious exhortations.
But pity it was, that Pericles had not some of these Wi∣zards, as had Xerxes and Alexander, to have enformed him, which of the States, the Athenian, or Spartan, was under the Suns tutelage▪ and which under the Moons, that he might there∣by have ben better enformed of the issu of that VVar; which had his counsels ben folowed, and those courses insisted on, which before his death he advised, might have prooved more successeful to his people,* then for want and neglect thereof it did; who after his decease being encouraged by such mis∣creants as these, to engage themselvs in a forain war, when they had their hands ful enough at home, wherein their forces miscarried, and their State was thereby exceedingly weakned, were then, when too late, extreamly incensed and enraged against all those that had set them upon that design, and those more specially, that by their vain predictions had put them in hope of good successe; some of whom also they might the rather curse, because by folowing their foolish, unadvised and unseasonable advices, their Forces (which tho re infectâ, yet might have ben brought off with safety, as hath ben shewed formerly) were utterly destroyed. And thus much for the cleering of Pericles from, M.S. his inconsiderate and groundles Page 156 aspersions, and our selvs from the like, who professe herein to concur with him; as also to free Thucydides from such false and frivolous relations as M. L. hath endevored to fasten and father upon him, being in truth no other then bastardly brats of his own adle brain.
But let us at length, after this long digression, that Mr. S. by Pericles censured, and M. L. by Thucydides misreported have put us upon, return to consider of such further Scripture-proofs as Mr. S. hath produced for the justification of his Astro∣mancie.
*These virtues and powers, saith he, were at first divinely stamped on them; and are called in Job 38.31. by the name of influences. The Greek word is 〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉& 〈 in non-Latin alphabet 〉, super & fluo, that is, to flow into, or upon; which derivation implyes thus much, that they must have some object to flow into, or work upon, it would else be nonsense, to use that name of influence.
But 1. Sir, you should do wel to tel us, where you find the word 〈 in non-Latin alphabet 〉, yea or influence in the Text. the Original, I am sure, hath none of it. nor hath the Greek version any such word at all there. that our English version hath, not influence barely, but sweet influences, I acknowledge. but the epithet rather then the substantive, is suggested by, and deduced from the Hebrew, which hath no more then delights or pleasances. the word is the same with that 1 Sam. 15.32. used there of Agag. howsoever the Jewish Doctors some of them▪ by a transposition of let∣ters, a trick with them not unusual, do in either place render it bonds. Beside, that 〈 in non-Latin alphabet 〉, as your self give the notati∣on of it, should signifie rather a flowing upon, then a flowing into: as in the Lords Prayer,〈 in non-Latin alphabet 〉 would rather be rendred, on, then in. 〈 in non-Latin alphabet 〉. as in heaven, so on earth also. Matth. 6.10. But this is not unlike, what you have else∣where;* where speaking of Arcturus, in English▪ the Bears tail, (for such unruly creatures as bears and buls have they placed also in heaven) you tel us in your margine, it is a Star so called in Job, as if such a term were found in Jobs text, Job 38.33.* wherein you follow also your Goclein to an hair, who tels us, that the names of Pleiades, Arcturus and Orion are found in Job, and may be retained therefore without impiety or supersti∣tion.Page 157 What the Stars are there mentioned by the names of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 or what Stars or Con∣stellations are by those terms particularly designed, neither the Hebrew Masters, nor Christian Writers, do generally agree, nor, I suppose, any the Wisest man living is able certainly to determine. Not improbable is it, that by the delights or plea∣sances of Cimah (be the Star or Constellation what it wil) are ment such delights, or delightful seasons, as the spring of the yeer making its entrance by the Suns neerer approach about the time at which that Star or Constellation (be it the Pleiades, or what other soever els) ariseth, is wont to produce. as on the other side by Cesil (whereof see on Esay 13.10.) seems to be understood some such Star or Constellation, at whose appee∣rance VVinter is wont to come on, that with stormy weather dasheth those foregoing delights, and by frost and ice closeth up the surface of the ground, which the spring had opened be∣fore. whence the Month Caslew seems to have had its name, being the first winter Month in those parts. And in like man∣ner Mazzaroth, and Ash, or Aish, seem the names of some Stars or Constellations, the one whereof arose toward the be∣ginning of sommer, the other of Autumn. Not that these Stars did by their appeerance above the Horizon through any innate qalitie or intrinsecal faculty by God stamped upon them, pro∣duce those seasons, or those effects and symptomes of the same; which it is apparent that the accesse or recesse of the Sun, unto and from several parts of the world doth respective∣ly produce: whence it comes to passe, that by reason of his approach or remooval it is sommer to some parts, when it is winter to others, and spring to a third, and Autumn to a fourth; and so backward again; but those by their appeeran∣ces in Jobs time to those parts of the World wherein he lived, did signifie and give warning of the neer approach of such seasons; and admonish people conseqently to apply and ad∣dresse themselvs unto such works and employments, as in such times were most seasonable and suitable thereunto. So the coming of the Swalow, Jer. 8.7. and the sprouting of the fig∣tree, Matth. 24.32. argu and signifie the approach of spring and sommer; but neither of them effect either: and so the Si∣rius, or Dog-star, doth by his appeerance and continuance Page 158 with us denote the most unseasonable time of the yeer with us for distemper of heat, and infirmities in mens bodies proceeding from the same; whereas yet that affection ariseth not from any power of the Dog-star, of which that great Mathemati∣cian M. H. Brigges sometime occasionally in conference aver∣red unto me, that in the ancientest times it had risen in the spring, and if the world should continue for a certain number of yeers, the Dog-days, as we term them, would be in the very heart of winter, as they also in some part of the world are at this day: but the excesse of heat in those dayes, is from the continuance of the sun augmenting the heat of the ayer, tho upon his recesse, at that time of the yeer; as in the same manner, and by the like proportion, enhancing the heat of the day, for some time an hower or two after noon, tho then entred upon and having made some progresse in his declination from the high∣est pitch of his exaltation with us.* And I encline therefore to the Judgment of that lerned Scholiast, who thus expound∣eth those words in Moses concerning the Sun, Moon and Stars; Let them be for signes; (to admonish men of the Seasons of of the yeer, and to direct them in their affaires and employ∣ments, concerning matter of voyage and tillage, yea and use of physick also) and for set times, (for so the word properly signifies, Gen. 21.2. 2 Sam. 24.15. Jer. 8.7. as are months) and for dayes and yeers. signifying or giving notice of those; but producing these, as the Moon by her proper motion doth the Months, the Sun by his diurnal and common course the day, by his annual and peculiar cours the yeer. So that M. Swans ar∣gument from the word influence is of no force, being not at all in the Text: nor were it there, would it be of any validity to infer such strange malignant influences, as he and his Clients for whom he pleads, would groundlesly fasten upon the Stars.
But if all this wil not serve, which is all as light as a little thistle down or a feather, to infer or enforce ought that Mr. S. should proov and would have, you shall have a convincing place, that wil hit the nail on the hed, and strike all ded, and that out of the same Book, Job 9.7. where God is said to seal up the Stars. And here indeed Mr. S. gives us the words of the Text aright: but with such an exposition, as neither he is able to prove, nor would at all avail him, albeit he could Page 159 make it good. The sense of the place is, as plain and fami∣liar, so as ready at hand, as is rain-water in a shower. Let the simplest man almost, of any the meanest understanding, read but the whole verse; To the Sun he saith, (to wit, arise not) or, he speaketh, and it ariseth not: he also sealeth up the Stars; and he wil easily and readily at the very first sight see, that clouding and darkning, withholding or withdrawing of light, is intended as well concerning the Stars in the one branch, as concerning the Sun in the other: It is a plain parallel to those places, Esay 13.10. The Stars of Heaven, and its Cesilim (the brightest of them) shal not give their light: the Sun shal be darkned in his set∣ing out: nor shal the Moon cause her light to shine forth. Ezek. 37.7, 8. I will cover the heavens, and make the Stars thereof dark: I wil cover the Sun with a cloud; nor shall the Moon give her light: all the lightsome lights of Heaven wil I darken over thee; that I may set darknesse upon thy land. and Joel 3.11. The Sun and the Moon shal be darkned; and the Stars shal withdraw their shining. It was to the very letter so in Pauls voyage from Jewrie to Italie; wherein neither Sun, nor Stars, for so many dayes appeered. Act. 27.20. To cite for this Interpretation a multitude of writers (which otherwise were not difficult) would be but a great deal of lost labor, as much as to set up a torch or taper at cleer noon-day light, and to cast some good store of water into the Sea.
But let us hear M. Swans exposition. God, saith he,*seals up the Stars, when he keeps back the rain from the watering the earth.
I will not presse Mr. S. to produce some Autors of note, that in this his exposition concur with him. which yet if either the course of the context did back, or other Parallel passages of Scripture did second, I should not in that regard refuse to admit and embrace. But I desire to be enformed from Mr. S. where the giving of rain is attributed to the Stars, and the re∣straint thereof to the obsignation or cohibition of them. We read in this very Book of Job in Elihues discourse, Chap. 36.27, 28. Drops of water the clouds do dril, distil, and pour down abun∣dantly. And Chap. 27.10, 11. God in watering the earth wea∣ries the thick cloud, and scatters the lightsome, or lightning, cloud as also in Gods own words to Job, Chap. 38.34. Canst thou Page 160 lift up thy voice to the clouds, that abundance of water may cover thee? So Psal. 77.17. The clouds poured down water. and Psal. 147.8. who covereth the heaven with clouds, and prepareth rain for the earth. and Eccles. 11.3. When the clouds be full of water, they empty themselvs upon the earth. and Esay 5.6. I will command the clouds, that they rain no rain upon it. But I no where find it said, that the Stars pour down rain; or that the Stars are for∣bidden to give it, or said to be restrained from yeelding of it.
This Interpretation therefore having no strength at all, ei∣ther from the tenor of the context, or other passages of holy writ, cannot in reason be urged for ground of an argument. Nor again were it admitted, would it help Mr. S. or those whose Advocate he is. For what manner of argument wil this be? God seals up the Stars, by keeping back the rain, from watering the earth: Ergò the Stars have a power to work upon the sons of men, to dispose them in their genitures, some to one vice, and some to an∣other, to expose them to casualties of divers kinds, and to design them unto sundry sorts of ill ends. Would it not be, as they use to say, to reason a baculo ad angulum, from the cudgel to the corner? What can from hence be averred of the Stars, that may not as wel thence be concluded of the clouds?
And indeed this place of Job is just in the like manner abu∣sed, wronged and wrested by them to confirm their Astroman∣cie, as is another in the same book to assert their Chiromancie or Palmestrie, which Mr. L. so much magnifies, and of which Goclein (the prints of whose footsteps are in Mr. S. freqent) tels us, it hath great concent with Astrologie, and the predictions of it are more firm then those of Astrologie are. I rather beleiv both alike. The place alledged in defence of it, is Job 37.7. which Goclein reading according to the vitious Vulgar Latin thus renders; Qi signat in manu omnium hominum, ut singuli noverint opera sua. Who signeth in the hand of all men, that each one may know his works. Now howsoever Gocl. acknowledgeth that the place is diversly expounded as wel by ancient as later Divines, (and that by those of them also who admit the Vulgar Version) especially, saith he, by those that set light by Chiromancie, (as if any Divine of note, old or new, Jew or Christian, Papist or Protestant, commenting on the Text made it look that way) yet if we look to the Original in the Holy toung, as divers very Page 161 lerned Hebrews, whom he had advised with, had enformed him, it neither could, nor ought to be understood other wise then of the use and signification of the Chiromantical Art. Whereas on the contra∣ry, unlesse we will tear the words away from the Context; (which we ought not to do) and have no regard, either to the common use of the pauses, or the ordinary rules of Grammati∣cal construction, they cannot at all imply, or hold out any such thing; but as all generally understand those first words, speak of restraint of men from work abroad, & confinement of them to their houses, by such stormy, snowie and showrie wether; of which in the verse next before; as enforceth the beasts to betake themselvs to their covert, and keep close there, as it is in the very next verse af∣ter this. And Mercer therefore a man singularly versed in the Hebrew toung and Hebrew Writers, saith, that whereas your Chiromantiks would writhe and wrest it to their purpose, eo nihil facit & extra rem est; it makes nothing at all for them, but is clean beside the matter. And Cocceias, one whose writings generally proclaim him, a man eminently skilled in that lan∣guage, sticks not to term them stark fooles that dream ought of Palmestrie in that place. Stulti sunt, saith he, qi hîc de Chiro∣mantia cogitant. But this obiter. the word of obsignation, or sealing up, hath in either place a manifest notion of restraint. nor doth the one any whit concern Astromancie; no more then doth Chiromancie at all the other: which may as soon be found in the Book of Job; as the Philosophers stone in the Apo∣calyps of John,* where one sometime told that lerned Divine of Norimberg, he had found a promise of it in the term of a VVhite stone, which could be no other then it, Rev. 2.17. So prone are men to wrest and writhe the words of Gods sacred Oracles for the gaining of credit to any fancy, that they inor∣dinately affect.
Yea but it is certainly tru, that the time wil one day come,*when the whole world it self shal go to ruine; before which time there shal be signs in the Sun, and signs in the Moon, and signes in the Stars, Luk. 21.25.
I remember to have heard a Court Preacher in Qeen Eli∣sabeths time, who having made choise of that Text to entreat of, began his Sermon with these word•; It is no strange matter to have the Sun in the Sign; but it is a strange matter indeed to Page 162 have Signs in the Sun. I do not approve such dallying with Scripture. Howbeit I suppose, it may seriously and soberly be said, that it is one thing to have the Sun in this or that Sign, which in regard of the Sign is a matter of no moment; and another thing to have Signs, that is, dreadful and extraordi∣nary apparitions, coming besides or beyond the ordinary course and nature of the creature, in the Sun, or Moon, or Stars, conspicuous and obvious to every ones eye. Within which compasse cannot be forced, either Eclipses, because coming in an ordinary set cours, and in a necessary natural way, nor conjunctions of malignant aspects (if any such were) because not apparent unto any but such, as apply themselvs unto this vain study. But because Mr. S. frames no Argument from hence, we shal so let it passe. Suffice it shall, to have intimated, that the Signs there spoken of are much discrepant from those Signs of Heaven, which we have now under debate.
*Yea but David saith, Psal. 111.2. The VVorks of the Lord are great, sought out of all those who have pleasure therein. And as was Davids doctrine,*so was Salomons practise, 1 King 4.11, &c. For he was wiser then all men, then Ethan, and Heman, and Calcal, and Dardo; and he spake of trees, from the Cedar in Lebanon, to the Hyssope that springs out of the wall; as also of beasts, and fowl, and creeping things, and fishes,
But because all this will not help to make Salomon a mem∣ber of the society of Astrologers, and a brother of their pro∣fession▪ for all this skil is without their verge, and far beneath the Sphere of their sublimated Science; yet to fetch him in, that he may grace the Society and Brotherhood of them, they fly to the Apocrypha▪ and from the Book of the Wisdome of Salomon, falsly so termed, the work of a Namelesse and unknown Autor, Chap. 7. v. 17, &c. in the person of Salomon, Mr. Swan sings us the same song, that M. L. his Client before sang in the very entrie of his Preface unto his Dark yeer; I know how the VVorld was made;*and the operations of the Elements; the beginning and the end, and the midst of times; the alterations of the turning of the Sun, and the change of the seasons; the circuit of yeers, and the positions of Stars. (for which M. Swans Printer hath put in possessions; he may mend it, if he please, in his next impression; the Composer, it may be, dreamed of their houses in heaven, Page 163 that were not, he thought, fit to stand without tenants) But thus they both; and so far Mr. L. who tels us, that from the sense of these verses it may be inferred, that the Science of Astrolo∣gie, or influences of Heaven, are cleerly intended, and the Art law∣ful; else the wisest among mortal men would not so significantly have mentioned the Positions of Stars. for no man can know the ope∣rations and virtues of the Elements, except by Astrologie: and a Position or figure of Heaven is needlesse, unlesse from thence a judg∣ment be derived. So Mr. L.
But, Sir, you should proov that Salomon ever spake this. and unlesse you be able to make good the authentick Autoritie of your Autor, (which we well know you cannot do) who makes Salomon speak more, then he would ever have spoken, of himself; you may do wel to keep him by you, to talk out of him to those, that wil admit for substantial witnesser, against whom no exception lies, all such Autors as you cite, your Grand∣sire Merlin, and Mother Shipton among the rest; and not offer to obtrude them upon those, qi norunt qid distent aera lu∣pinis, that know how to distinguish between gold and copper, or la∣ton, between currant monie, and comical coin, between base coun∣terfait, and authentik records.
But suppose Salomon had spoken those very words, that your counterfeit Salomon (not unlike that counterfait Samuel, 1 Sam. 28.) here gives him; yet is your inference thence of no force. for where is there mention of influences in the Text? So that as the common saying is, Plus habet rubrum qam ni∣grum. There is more oft in the Rubrik, then is in the Paragraph: so there is more here in the glosse, then is in the Text; there is more in the Conclusion then is in the Premisses, and your infe∣rence therefore is lame and feeble, vain and frivolous. Mr. S. his 〈 in non-Latin alphabet 〉, and your influences, may both be well returned you with a nevter inventus est: and should it any where else be found, I shall for my answer thereunto, turn you over to what hath ben returned Mr. S. urging that term; for your ar∣guings are both alike.
Yea but, the wisest of mortal men would not so significantly have mentioned, &c. what is that in English? think we. Some be∣like speak significantly, and some not significantly, as M. L. now and than; and Salomon himself also, it seems, sometime else∣where, Page 164 tho not here: but be it what it will be, So wise a man as Salomon was, would not in such a significant manner have men∣tioned the Positions of Stars; if the Science of Astrologie were not lawful. And who denies the Science of Astrologie, so far as it considers the site of the Stars to be lawful? But what is that to your Judiciary Astrologie, or Astromancie rather? (not unlike to your Chiromancie, its harmonious Consort, Englished by C.G. Wharton,* which you so highly extol) whereby you presume and professe to foretel certainly and undoubtedly (I give you your own words) future contingencies and casualties; which Mr.* S. confesseth to be Gods peculiar. And in regard where∣of you term your Grandsire Merlins magical and mystical Pre∣dictions, whether he took them from the Stars, or had them from the Incubus his Sire, Prophecies: tho they may justly be deemed (as Erastus wel in defence of Savanarola against Stathmi• one of your patrones) rather mendacinia then vaticinia. But without such Astrologie the operations and virtues of the Elements cannot be known; and Anaxagoras, and Plato and Aristotle therefore could not belike know or write ought to purpose of them, because either they were not acqainted with, or did not regard, this magical part of divinatorie Astrologie: and to know the Positions of the Stars is needlesse, unlesse from thence a judgment be derived▪ such a judgment you mean, I hope, as you and your complices are wont thence to deduce. and so all those observations of those famous Mathematicians, so sedu∣lously versed in the Contemplation of those celestial bodies, and so deeply seen in the Sideral Science, such as were Eudoxus of old, and of late our Mr. Brigges, and other of the same mind with them concerning your Astromancie, are wholy su∣perfluous and uselesse; because they receiv not, but reject your groundlesse and fantastical judgments.
And here any simple Reader may easily discry the selinesse of your Arguments: The Stars had influences, which Salomon knew: (tho you find no such word either in Salomon himself, or in your counterfait of him) therefore such influences as we assign them; to make men and women vitious and of a naugh∣ty disposition. and, King Salomon knew the Positions of the Stars: therefore King Salomon was acqainted with and approved of such a divinatorie Astrologie as we professe and practise, in telling people Page 165 their fortunes, and what misfortunes shall befal them in their life and at death. and, The knowledge of the Posture of the Stars is not useful unlesse some judgment be made by it, or derived from it: therefore unlesse some such judgment as we build upon it concerning casual events to befal people and persons, unto whom we have assign∣ed them such and such special relations. What young novice, or punie freshman, that hath travelled in Logik no further then his Seton, would not be ashamed of such Arguments? But I suppose Mr. Lilies Logik is much at one with his Greek and his Latine; which latter is so mean, that he is not wel able to English his own Autors aright, or to speak tru English in La∣tine terms, as hath formerly ben shewed. And yet (which may wel be wondred at) M. Swans Arguments are most of them of the very same stamp, as if the one had taken them from the other. unto whom, leaving M. L. we shal now re∣turn. He supposing, it seems, that M. L. had not given us enough of his Alchymie stuff, presents us with some more of it. Wherein Salomons Ape too palpably discovers himself, by vaunting in so high a strain, as Salomons Wisdome would never have suffered him to aspire to, so long as it remained with him; to wit, inter alia, that he knew mens imaginations;* (which the Apostle saith, none can do but a mans own spirit, 1 Cor. 2.11. and Salomon himself, none but God onely, 1 King. 8.39.) and all such things as are either manifest or secret. more I beleive, am sure, then any man is able to prove, that ever Adam did.
But Mr. Swans inference from it let us hear too; as much to the purpose as M. Lilies before was. All this, saith he, Salomon knew. and how doth Mr. S. know, that Salomon knew all this, but that Salomons counterfeit, one that never consulted with Salomon about it, unlesse it were as Saul with Samuel at En∣dor, hath so told him? whom we are not therefore bound to beleiv, nor Mr. S. conseqently speaking from him.
Yea but, saith Mr. S. further, God gave him this Wisedome:*which had it ben diabolical and vain he should never have had; but because it was not, he prayed for it and had it.
But Sir, give me leave, I beseech you, to mind you of two old said saws; The former is, Debile fundamentum fallit opus. A faulty foundation wil fail the fabrik built on it: and a qaggie ground wil bear no weighty work. This is too sandy a founda∣tion Page 166 to bear up such a frame as you would build upon it: your bottome is unsound, it is but a meer qagmire; your autor is not authentick.
The other by-word that I would mind you of, is that which Nazianzen thus expresseth,*〈 in non-Latin alphabet 〉. or as Simocat gives it, 〈 in non-Latin alphabet 〉. as we would say, Keep the horse within the hedge. hold you close to the point; speak to the purpose. For Sir, you ramble too far from the point in qesti∣on: which is not about the Sideral Science in general, concern∣ing the motions and positions of the Stars; which who among us affirms to be vain and diabolical? and this therefore is but a figment of your own brain, which having vainly devised, you cunningly cast in, concealing that which you should defend, to divert your hearers and readers mind from eying that which is in present debate. For grant we your Witnesse, or Advocate, whom you have ben pleased to call in and produce, as much credit as you can desire, tho he should stand rectus in curiâ, and were one beyond exception, yet he speaks not a tit∣tle for you, unlesse this were a good Argument: God gave Sa∣lomon Wisedome to know the alterations of the turning of the Sun, and the change of the seasons; (which the Sun thereby produceth) and the circuits of yeers; and the Positions of Stars: Ergo, God taught him to erect Houses in the Heavens of good fortune and bad fortune; and to foretel mens fortunes by their nativitie; and to help people by the Stars to their lost goods again; and all those foppe∣ries and fooleries that Mr. L. and those of his fraternity have devised and do practise to delude and cheat people with. the defence of whom Mr. S. hath here undertaken, and whom unlesse he can herein maintain, he doth but leav them in the lurch. It is undoubtedly a strong Argument of a weak and bad cause, that must be supported and born out with lies, with Solomon saith what he never said, and backt with counter∣feit Testimonies; and those such also, as being admitted to speak, speak nothing to the purpose.
*Yea but, Adam before he fel, knew the nature of every thing; insomuch that he gave names to all the living creatures. and con∣seqently as much as ever Salomon did, and this Art of theirs among the rest. which must needs therefore be good (for this seems to be that, which Mr. S. drives to) and we may lawfully Page 167 seek by all good means what Salomon prayed for, and had, for the ma∣king up of what was lost in Adam.
I might demand, how Mr. S. can proove, that Adam knew the nature of every thing. his reason annexed will not necessari∣ly evince it. his nomination of the creatures intimated rather his interest in them, and power over them, then an exact know∣ledge of the natures of them; of which we have discoursed more at large elsewhere. But if he knew the nature of every thing that he named; (for the reason subjoyned will reach no further,) and the Stars come not within that compasse; un∣lesse they be of the number of living creatures, as some both of the Jewish and Gentile Masters have held; and of those living creatures, that were convented before Adam, and pre∣sented to him, to be named by him, how is it hence proved that he knew the nature of the Stars? Again, suppose he did know the nature of them: what then? why? then he must needs be very skilful in our Wizards Art: and the art must needs then be very good. But to omit, that they presume the nature of the Stars to be such, as they pretend it to be; and Adam therefore knowing the nature of them, must needs know them to be qalified so as they say; which is nothing else but to beg the main point in controversie. Might not Adam know it, and know it to be vain and frivolous? as God, who knew it undoubtedly, doth pronounce it here to be, Jer. 10.3. as he is said to know the thoughts of wicked men, and withal to know them to be very vain. Psal. 94.11. But if Adam knew this their Art of Astromancie, as he knew the nature of the crea∣tures, whom he gave names unto, as Mr. S. seems to import, how doth Mr. Johnson, another Master of that Science, but M. L. his antagonist and of the royal party, say, that God taught it Adam? for if he knew it before, what needed he be taught it? unlesse we shal say, that Adam by his fall forgat all that ever he knew before: as the Jews fable, that whosoever by stealth having gotten into the inmost recesse of the Tem∣ple under the second House, had read the Fower-lettred Name with its Vowel-points there engraven upon a stone,* was so ter∣rified at his coming out with that hideous noise that a couple of Dogs made of Brasse, then made, which the Jewish Masters having by Magical Art framed, had on the top of two columns Page 168 at the door of the Sanctuary set for that purpose, that they clean forgat what they saw or read there. But not unlike to these fancies is that of Mr. Ramsey, another bird of the same feather, who making up a list of the Patriarks of their pro∣fession, begins, as the Autor of the sacred Annals doth, with Adam, Seth, Enosh, and so on; as if all the Holy Patriarks had ben such Wizards as they professe themselvs to be. And the truth is, with as good reason as any that is by Mr. S. or M. L. with the rest of them, here alledged, a man might prove that Adam and Salomon had skill in Palmestrie, and Metoposcopie, and Geomancie, and Sorcerie, and Auspicie, and Aruspicie, and Inchantments, and Necromancie, and Witcherie, and approved all these superstitious and impious vanities, as that they did the like of their divinatorie Astrologie. for the Argument wil folow as firmly for any one of those as for this. So that to me it seems that these men write and reason, as if they intended, that none should read or scan them, but Salomons simpletons; such as wil beleiv every word, Prov. 14.15. admit and take in any thing upon their bare word, without any du proof or further enqirie, any tale whatsoever they shall list to tel them: they would never else stuff Sermons and Pamphlets with such frippe∣ry trash as this.
*But if Adam and Salomon were not such VVizards as ours are; yet sure Thales and Solon, two of the Wise men of Greece were. for to what other end should Mr. S. hale them into his Sermon, save to justifie such study of, and enqirie into the signes of heaven, as through the whole tenor of his discours he per∣swades to, and pleads for?
As from Diogenes Laertius therefore, he tels us, that Thales was by the Greeks called a Wise man, because he was the first among them, that found out the secrets and mysteries of the heavenly bodies. But, what think we, were those secrets and mysteries? for these are not Mr. Swans Autors, but his own terms; whereby he would intimate to his hearers, when he preached it, to his rea∣ders, when he writ it, that Thales had discovered and delive∣red some of those our Wizards hidden mysteries of genitures, and aspects good and ill, and the like: Whereas all that his Autor reports of him is this, that Thales was the first of those seven, that were styled the VVise men of Greece: and afterward, Page 169 that he seems 〈 in non-Latin alphabet 〉, to have ben the first that dis∣coursed of the Stars in Greece, and to have foretold the Eclipses of the Sun, delivered the set time of the Suns course and recourse from tropik to tropik; of which latter and the Eqinoctials, some say he wrote onely; supposing other points of that Science not difficult to attain, these being rightly understood. moreover that Callimachus saith of him, that he discovered to his countreymen the use of the Constellation called the lesser Bear, which the Phenicians, of whom he was descended, were wont to observe in like manner before: Others that 〈 in non-Latin alphabet 〉, he was the first that discoursed with them of Natural Philosophie; that from the Egyptians he lerned Geometrie, wherein he excelled; that he delt also in Astro∣nomie, and by help thereof took the magnitude of the Sun. And this is all of the secrets and mysteries, as Mr. S. terms them, and as they were indeed to those who were before ignorant of them, and for which he was deservedly among his Countreymen ad∣mired, as was Sulpitius among the Romans. All which I have the rather sedulously scraped together out of Laertius his chaos or confused heap, to shew how litle therein is to Mr. S. his purpose; or to infer, what he would have men to deem, or suspect at least, of Thales, to wit, that he was such another as our modern VVizards are. He might with as good probabi∣lity raise and fasten the like aspersion or suspition of and on our Mr. Brigges and other Mathematicians of the best note with us, who in likelihood have gone as far beyond Thales in all these, as he is reported to have exceeded Euphorbus in some of them; and yet so far from approving these Fortune-tellers figments, that they even detest and abhor them.
From Thales Mr. S. proceeds to Solon. and here, I hope, he wil come neerer home to the mark he aims at. For Plinie,* saith he, reports, that Solon the wise Law-maker among the Athe∣nians, did by the Eclipses of the Sun and Moon foretel the defects and subversions of certain States and Kingdomes in Asia.
This were somewhat to the purpose indeed, if it could be made good, to prove that Solon had some smack of this Divi∣natory trade; tho not sufficient to justifie the warrantablenes of it. But Mr. S. should have done wel to have informed his Rea∣der, in what place or part of Plinies Natural Historie, this of Solon is reported. for Plinies Natural Historie is a vast work, Page 170 consisting of 37. large Books, divided each of them, into a multitude of Chapters. And tho I have taken more pains in searching into Plinie, as well where he entreats purposely of Eclipses, as where he hath ought occasionally of the subver∣sion of the Asian Empire, then I took in picking up of Laertius his scattred scraps concerning Thales; yet can I meet with nothing in him concerning these predictions of Solon. This testimony therefore concerning Solon, is justly liable to suspi∣tion. and that the rather, not onely because Laertius hath not a word of it, but much more, because Plutarch a more diligent Autor, in the life of Solon written by him at large, reports of him, that he gave himself most to Ethik, or Moral Philosophie, and herein to the Politik or Civil part of it especially; but that 〈 in non-Latin alphabet 〉, in Physiks, or Natural Philosophie, he was very simple, and vulgar, or selie, rude and raw; for so the word 〈 in non-Latin alphabet 〉 is oft used, and must needs be here, being joyned with 〈 in non-Latin alphabet 〉, as elswhere with 〈 in non-Latin alphabet 〉 in Plato. This therefore is not likely of Solon, who was so meanly seen in Physiks, whereof Mr. S. from Melanchthon (if he also so say) tels us, this is a part, by the Stars to foretel the mutations of Com∣mon-Weals.
*Neither doth this tend, as Mr. S. would seem to intimate, to deter or disswade men, from enqirie into Gods works; which are most worthy to be sought out, as David truly avows, Psal. 111.2. But to blame these men for presuming to be of Gods privie councel, further then he hath in his Word by his Spirit revea∣led it, and for arrogating that to themselvs, which Mr. S. grants to be Gods peculiar; to frame particular judgments of a necessary certainty concerning future contingent events.*
*Mr. S. himself acknowledges, that the Divel hath always ben busie, to sow his tares among the Wheat, and into the profitable Know∣ledge of the celestial Influences.
And of these tares, or weeds rather, (as the word 〈 in non-Latin alphabet 〉 would be rendred, Matth. 13.25. whereof more elswhere; for tares, or fitches are an useful grain) do we charge these Fortune-tellers predictions to be: since that the maintainers of them, being not able to make any good proof of them from the grounds of nature, principles of reason, or light of Gods VVord, are enforced with Mr. S. to have recourse to Revelation, and to Page 171 tel us, that by Angels they were revealed at first to the Ancients: which seeing of good Angels they cannot make good, we have just cause to deem, with divers of the Ancient Fathers, that they were revealed by the Apostatized Angels, if by any; and to be of those Tares, or VVeeds, that such have sowen among the wheat of the lawful and laudable study and use of the tru and genuine Sideral Science, which is surely and demon∣stratively grounded upon principles undeniable of nature and sound reason, having no need of Angels good or bad to attest what it asserts.
But what would Mr. S.* have to be of these Tares of Satans sowing? forsooth, the doctrine of Characters, and Numbers, and Charms, and Images made under such and such Constellations.
And are not the maintainers of these and the like supersti∣tions, able to say as much for their devices, as you, or any of your Clients for their devices of malignant Aspects, and un∣fortunate Houses, whereof one bears the name of Cacodaemon, (you may English it the Divel, if you please) to wit, that their figures, and numbers, and spels, and modules, have such a power enstamped upon them by God, and that some good sprites have re∣vealed so much to them, and taught them the right use of them? Now tel us, Sir, what you wil return in way of answer to them, and see if we cannot retort it upon you and yours.
Among other of the Tares of Satans sowing, he saith,* is such observation of times, as may bring any dishonour to God. and here to ward off and avoid that 〈 in non-Latin alphabet 〉 Deut. 18.10. by some ren∣dred, an observer of times: and to justifie Astrological obser∣vations of times, of good and bad dayes, he produces that of Eccles. 3.1. There is a time for every thing, and a season for every purpose under Heaven: which prudentially observed, and not superstitiously sought after, and doted on, may conduce to the benefit of man∣kind.
Where what he saith, is undoubtedly and undeniably tru; according to what the Lyrik saith,*〈 in non-Latin alphabet 〉seasonable performance is in every thing a principal matter. and that worthy Philosophical Emperor,*〈 in non-Latin alphabet 〉that is good onely that is seasonable. and as Nazianzen wel, 〈 in non-Latin alphabet 〉, Even a good thing is not good, when it comes out of season; when it is unseasonably done. But neither is that place at Page 172 all to that purpose. howsoever by divers lerned it be so un∣derstood and applyed. the scope of it being, not to advise men to do all things seasonably, as may make most for their ad∣vantage; but to intimate the variety of Gods over-ruling pro∣vidence; in the various dispensations whereof, there ar times, and set times with him, tho uncertain to us, for men to come in∣to the world, and to go out of it again, (of which things in what mans power is it, concerning himself seasonably to dispose?) sometime to greiv and mourn, by occasion of crosse occur∣rents, and sometime to be merry and cheerful in regard of prosperous successes. that which other lerned have observed to be the genuine sense of the place, whereof I have entrea∣ted at large elswhere, and have shewed that the words would rather be rendred, For all there is a set time, (so is 〈 in non-Latin alphabet 〉 used, Neh. 10.34. & 13.31. and Est. 9.26, 31.) even a time (not, for every purpose; for what purpose can any man have, at such a time to be born, or at such a time to dye, but as the Greek wel renders it, 〈 in non-Latin alphabet 〉) for every thing under Heaven. as the word 〈 in non-Latin alphabet 〉 is used in the very same Chapter, vers. 17. and in the self same book again Chap. 8.6. So that neither doth the Scri∣pture concern that, for which it is alledged; tho the thing it self be undeniable. Nor doth that for which it is produced being granted, concerning the observation of times season∣able in general for several occasions, proov the lawfulnesse of observing times as luckie or unluckie, out of respect had to the Aspects of the Stars, supposed to be benign or malignant, as these Wizards please to make them. as if one should thus rea∣son; Some fish at some time, because not in season, is not wholsome to feed on: ergò some times of geniture are unseasonable, and it is an unluckie thing to be bred or born in them; as under the Pisces or Fishes, and Aqarius or the VVater-bearer, because watery Signs expose persons so bred and born to hazard by water.
*To as little purpose is that of the Children of Issachar, spoken of as men of eminency, in regard that they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.30.
Whereof the Jewish Masters give two Interpretations, as David Kimchi reports them. Some, that they were men of great skil and experience in politik affaires, whose advice therefore the King made use of, for information in matter of Law and Judge∣ment: Page 173 alledging to this purpose that of Assuerus, who is said Est. 1.13. to have spoken to the wise men that knew the times: and in the next words; for so it was the Kings manner towards all that knew Law and Judgment; to wit, to advise in all weigh∣ty affairs with such, as by reading or observation of their own, were wel seen in such occurrences. and this way go Tremel∣lius, Junius, Lavater, and most Christian Interpreters. Others of them, which may seem to come neerer home to Mr. S. ex∣pound it, men skilful in Intercalations, and fixing the New Moons. for being, say these, acqainted with the revolutions of the Signes of the Zodiak, or the Planets (for Mazzaloth is used by them for either) they were to determine the seasons of the world and the times of the yeer. And this Kimchi the rather enclines unto, because it is said, to know, not what the King, but, what Israel should do; tho withal he acknowledgeth, that according to Eze∣kias appointment, the King was to fix the Intercalations and the set seasons. But what was the main end and principal use of this their skil, saith Kimchi? to let the people of Israel know the set times of their solemnities were they fasts or feasts. And what is all this to Mr. L. his Clients teaching men to observe some as luckie, some as unluckie days? some unluckie Planet may seem to have reigned, what time Mr. S. penned this discourse: for his Argu∣ments are al very unluckily framed. Take them in the Enthymem, and they argu a genere indefinito ad speciem definitam. A dog; therefore a hound: A deer; therefore a stag. Men eminent for knowledge of times; Ergo of good and evil, luckie and unluckie days and howers. or à specie ad speciem, A lusorie Lot is lawful; there∣fore a Consultorie Lot is lawful. or, A divisorie Lot is warrant∣able; therefore a Divinatorie, So, There are some time• season∣able for sundry occasions, and it is a point of prudence to observe such opportunities. Ergò there are some dayes luckie and some unluckie, in regard of the aspects of the Planets good or bad, and it is no smal point of wisedome to observe such And, Some men have ben emi∣nent for their skil in fixing aright the seasons of the yeer, and set times of solemnities; therefore men ought to be had in repute, not and justi∣fied onely, but magnified, for telling men by the Stars, what wil befal them. as if the one were the same in effect with the other; or the one a necessary conseqent of the other. Or frame them into an entire Syllogism, either they wil consist all of particu∣lars, Page 174 or crowd into the Conclusion more then is in the premisses. So that when I consider the levity and loosnesse of Mr. Swans Arguments in so weighty a businesse, I cannot but call to mind that of Seneca to Lucilius; Superest ex hesterno mihi cogi∣tatio, qid sibi voluerint prudentissimi viri, qi rerum maximarum probationes levissimas & perplexas fecerunt. He saith he won∣ders what very wise men should mean, to bring so exceeding light proofes in matters of exceeding great weight.
But that you may perceiv, that Mr. S. himself could not but see the inconseqence of his own Arguments; consider we a litle further, what other Tares there be, that he saith the Divel hath sowen amids the good wheat of lawful and praise-worthy Divination.
*1. To observ the flying of fowls, and thereby to judge of good or evil successe in the wars; but not to observe the crying of crowes against rain. And why not this as wel as that? Because, saith Mr.* S. hereof a reason or cause may be given; and it is not therefore superstitious. Observe ye not here, how Mr. S. can, when he lists, descry the invalidity of his own inferences? For upon what ground but this do we reject and condemn their Fortune-tellings of disastrous events from Eclipses and Genitures under such and such malignant Aspects, as superstitious, but because no tru cause or sound reason can be given of them; and the main∣tainers of them therefore are forced for the justifying of them to flee to revelations?
*2. Inspection into the entrails of beasts for the same purpose, as if God had written the secrets of his providence in the livers and bow∣els of such creatures.
And I desire Mr. S. to shew me, why the Inspection into the Conjunction and Aspects of the Stars for the very self-same purpose, as if God had written the secrets of his providence in the Stars, should not be bound up in the same bundle of Tares or weeds with that former for the fire: unlesse its patrones be able to proov, (which they wil never do, tho they strain till their heartstrings break) that God hath written the secrets of his pro∣vidence in these creatures. For as for the observation and expe∣rience of long times and numberlesse ages, the Patrones of that practise wil prate and crake as loud for their heart-bloud as they.
Page 175Lastly, to let passe the rest,* that conceit that every day in the week hath a several Planet to govern it; and to assign a several Planet to every hower, called by the name of Plane∣tarie howers. which in Mr. S. his judgment is no better then follie and superstition: and in this respect therefore to make choise of good or bad dayes, or luckie and unluckie how∣ers deserves to be exploded, and not to be harboured under the harmlesse shelter of Astrologie.
But I demand of Mr. S. whence had people these frivolous fancies and superstitious conceits? or from whom did they at first arise? was it not from the ancient Egyptian Wizards, the Patriarks of our modern Astrologers, from whom this their Astromancie, or divinatorie Astrologie, by idolatrous Pagans, and superstitious Paynims hath ben handed down to them and others unto this day? For did not they at first dedicate the seven dayes of the week to the seven deified Planets? assigning the first day of the Week to the Sun; the second to the Moon; the third to Mars, whom the Saxons our Ancestors, called Teuto, or Twisco; the fourth to Mercurie, whom they termed Woda, or VVeden; the fifth to Jove, whom they called the Thunderer; the sixt to Venus, whom they called Frea, whence our English Frie; (as Verstegan, if my memory fail not; for its long since I saw him) the seventh to Saturn.* Of which order observed in the assignation of them Dio Cassius of Nice (relating withal, that not long before his time the Egyptians had so disposed them) renders a twofold reason; and Joseph Scaliger in his Thesaurus Temporum, or Treasurie of Times hath exhibited a Scheme of it. And why might not those antiq Wizards as well assign the days of the week to the go∣vernment of the seven Planets, as our modern Prognostiks the parts of mans body to the regiment of the twelve Signs? fra∣ming a very maimed and mangled dismembration and deartu∣ation rather then division and distribution of it into 12. une∣qual and disproportionable parts to fit it to the twelve Signes: not unlike the counterfait Prochorus his tearing the Ancient Symbole or breif Summe and System of the Christian Faith into 12. peices, to assign each Apostle his shot or share to contribute Page 176 toward the making up of the whole messe; mistaking, it seems, symbolum for symbola, and supposing the one to signifie a supper-shot as well as the other. They may have as good ground for ought I see, or for ought you here alledge, and as good autoritie from antiqitie, for their Planetarie dayes, yea and Planetarie howers too, as M. Ls. Trithemius hath for his Plane∣tarie Angels, or Mr. L. himself for his Horarie qestions; or your Astromancers in general, for their Planetarie genitures, and those luckie and unluckie howers, wherein persons are bred and born either to good fortune, or misfortune, or your Prognostica∣tors, for such good or bad dayes, as in their trivial and trifling Almanaks, they are wont to warn people of.
For, Sir, why is this conceit of the Planetarie days and howers such as is to be exploded? because, say you, there is no reason for it, seeing the Stars were made all on one and the same day. And may not we much better say, that this conceit of malignant aspects and mischievous efficacies, and bad influences into mens souls and minds, to encline and enduce them to wantonnesse and wickednesse, is to be exploded, and not to be harboured under the harmlesse shelter of genuine Astrologie; because there is no reason for it, seeing that the Stars were, not onely made all in one day, but were also all made alike, not good alone, but very good? Gen. 1.30.
*And here I was about to lay down my pen, had not one pas∣sage more pulled me by the sleev; wherein Mr. S. first admo∣nishes us to purge away the drosse, and keep the gold, wash away the filth, and keep the cloth, fan out the chaff, and keep the corn. for, saith he, it proceeds either from ignorance, or from an overnice scrupulosity, such as no way sorts with wise and lerned men, promiscuously and without difference or di∣stinction to confound lawful and praise worthy knowledge with that which is impious and diabolical, and to condemn lawful Arts in the right use of them for such corruptios and superstitions as the Divel shuffles into them, wherewith wick∣ed Page 177 Knaves have done abomination. for if we confound Arts with the abuse of them, we shal in short time obscure and burie all kind of good lerning, and drown the world in ignorance; and that is just as the Devil would have it, that he may lead men about which way he pleaseth.
But I would gladly demand a qestion or two of Mr. S.
1. Why he hath not folowed this advice himself; and why he hath laboured so eagerly throwout this whole Sermon, to disswade men from disregarding, and checked them for re∣jecting and deriding that which the Prophet in the very next words to his Text pronounces to be meer vanity, and such chaffe, drosse and filth conseqently as himself saith, ought to be purged away and cast out? also why he hath not more distinct∣ly expressed himself whether he deem the doctrine of geni∣tures such as hath ben shewed, and course of professing to tell by the Stars which way mens goods are gone, are of the chaffe and drosse, or of the solid grain and pure oar of that praise-worthy Astrologie, which in a confused generality he seems to maintain.
2. What one sound Argument he hath brought to proov those practises which he pleads for, not to be chaff and trash, and droffe, and dirt, that being reduced to the form of a Syllo∣gism, wil not presently appeer to be a meer Paralogism.
3. Who those be, that promiscuously, and without difference or distinction, out of ignorance or over-nice scrupulosity confound lawful and praise-worthy knowledge with that which is impious and diabolical, and condemn indifferently the one with the other. It is tru indeed that a German Bishop sometime in the days of deep darknesse by one of the Popes, is reported either out of ignorance or malice to have ben condemned of suspition at least of Heresie, for the studying of Astronomie, and holding a very strange point, and dangerous error, that there were An∣tipodes, men living on the other side of the earth, and standing or walking with their heels against ours. But did any of those ancient Philosophers, Anaxagoras, Eudoxus, Panetius, Arche∣laus, Cassander, and others that rejected this Astromancie or Fortune-telling Astrologie; or do those Christian Writers, that have professedly handled this Argument either in former times, as Abulensis, Picus and Savanarola; or of later times, Page 178 as Sixtus, Pererius, Calvin, Erastus, Kepler, Salmasius; or do any of our own Countreymen, that have delt in the same subject, the Lord Howard, Fulk, Perkins, Abbots, Chambers, Willet, Gerey, Holmes, Rouland, any of them, whether igno∣rantly, or out of any overnice scrupulositie, without difference or distinction promiscuously confound and condemn all Astronomie or Astrologie? or do they not all approov of natural Astronomie or Astrologie, as an useful Science and a laudable studie? con∣demning onely this Astromancie, or that Fortune-telling Astro∣logie, that goes masked under the specious Title of Judicial Astro∣logie, and with us now adayes more presumptuously, of Pro∣phetical Predictions, whereby Mr. Swans Clients, for whom he pleads, and in defence of whom, it appeers that he published this Sermon, (let him call them what he please, amd Mr. Cal∣vin indeed in plain terms stiles them no otherwise then he here doth) do daily cheat and delude people, pick their purses, and either commit, or make way for many abominable designes. And indeed so palpable is the distinction between the one and the other, that even those blincking and blundering Gramma∣rians Papias and Balbus, that lived in one of the obscurest ages, wherein all good literature almost was buried in obli∣vion, yet by that duskie twilight, that those times afforded, were able to discry a difference between those two above mentioned: whence that distribution in their vocabularia, as they termed them, annexed to their Grammars, Know, say they, that Astrologie, is partly natural, and partly superstitious: natural and tru, that handles the course of the Sun, Moon, and Stars, and the certain stations of the times: superstitious that which the Mathematicians folow, that divine by the Stars, disposing the 12. signs according to the several parts of soul or body, and by the course of the Stars foretelling mens nativitie, and their manners. which, tho somewhat rawly delivered by them, yet shewes that they conceived a distinction of these things; which the lerned in times of cleerer light, did both much more distinct∣ly apprehend, and ever evidently expresse. As for his impu∣tation of ignorance, he sings but his own and Mr. Lilies old song, so oft chanted by them both over and over, again and again, and toward the close of his work in a higher strain and harsher tone then before,*Thus then, saith he, I see, that as Page 179 Dogs bark at them they know not, so some among men condemn and hate the things they thoroughly understand not. which satyrical snarling censure, I esteem no other then as such another pi∣cture of a Dog set over the Postern, as we before spake of, when we met with this Motto in the Frontispice before; and so let it passe, yet presuming that some at least of the before men∣tioned who have opposed and condemned these practises, had as much skil and knowledge in the deep mysteries thereof as Mr. S. that doth maintain them. And for Scrupulosities, those that are any whit scrupulous concerning them, are like to find litle ease of their scruples from Mr. S. who is so far from giving satisfaction therein, that he may rather improov them, by such reasons as he renders for the condemning and reject∣ing of some other superstitious conceits, which (as hath ben shewed) wil hold as wel in the one as in the other, and con∣seqently with eqal strength conclude against either.
4. Whether it be not just as the Divel would have it, so to blend these things the one with the other, to induce men to admire and swalow down both together? as with the tru wor∣ship of God, and doctrine of Christ, he mingles many super∣stitious rites, idolatrous practises and erroneous conceits, such as may eat out the very heart of sound piety, and make the profession of Christianity a meer matter of formality, a shel without kernel, a shadow without substance, a title with∣out truth, that under pretence of the one he may draw on the other. Nor are men to be blamed, because they refuse to re∣ceive both promiscuously without distinction, as Mr. S. would here have us to do in the Doctrine of Star-Divinitie. Wil he needs enforce us, because we like wel of the wine, to drink up the Dregs too?
For as for his fear of burying all good lerning, and drowning the world in ignorance, by condemning of lawful Arts together with the abuse of them. (as Saravallius sometime charged Sixtus of Sene as an enemy to all good Arts, because he averred Astrologie to be no Art, but a fallacie, and a detestable imposture) there is no such matter intended, nor fear of danger thence to ensu, by discovery of abuses in Arts and in the practise of them, or of Arts and Sciences falsly pretended to be such, when as indeed they are no other then cheating tricks, having no matter of Page 180 sound Art, or Science truly so termed in them. far was it from those good Christians their intention to bury, or burn, al good lerning, that made a bonfire (we may well so term it) of those their books of such superstitions at Ephesus, Act. 19.19. And so far is it from that which Mr. S. would herein intimate, that the opposing and rejecting of these fanatical and superstitious fancies should either arise from ignorance, or endanger the bringing in of ignorance, much lesse drowning the world in it; that such frivolous conceits and superstitious practises have ben never more rife, then in times of ignorance, and when the world was drownd in darknesse; whence it is, that since the light of Gods saving truth and knowledge hath shined more cleerly among us then among most abroad, and the study of Arts and Sciences in these later times ben improoved and flourished with us, this pretended Art, or cheating Trade rather, hath lien till of late, so neglected and disregarded among us, that Mr. Lilie is enforced pitifully to complain, (would to God we were so happy,* that he might still have cause so to do) that we English of all Nations make least use of this Art: insomuch that Mr. Booker, another Atlas to un∣derprop all good literature with us, ready to fall to the ground, unlesse he bear it up, hath alone almost without help, until Mr. L. came in to ease him, by his own virtu and abilities (an admirable Scholler) for so many yeers maintained the reputa∣tion of the Art almost utterly decayed.* and howsoever it have begun to thrive and spread abroad with us, in these loose and licentious dayes, yet it is the selie sort of ignorant and pro∣fane people that flock most after it, and are Mr. Lilies and his felow practitioners most constant customers, and such as could wel be content to have all Religion as well as lerning abolished, whether drownd or burnt, so they might be freed from tithes and taxes they cared not with whom Mr. L. there∣fore labours to ingratiate himself, yet would have this Art up∣held, and this Trade stand still; whereas those that plead for Lerning and Lerned Men,* as I perceiv by some that have lately taken good pains to that purpose, do justly and judiciously condemn it as pernicious and prejudicial both to Church and State, and wish it utterly abandoned.
Mr. Swans advice then of severing the drosse from the gold, Page 181 and filth from the cloth, and chaffe from the wheat, (tho he have not folowed it himself, as we wish he had) yet we readily ad∣mit and willingly imbrace, it is no other then what Salomon wils us to do, Prov. 25.4. And if it be demanded how we may here distinguish the one from the other. Mr. S. himself gives us a good rule, negative at least, tho given for no great good end; where, to encite men to dive as far as they can into the depths of this studie, he tels them,*It is a thing wel worth the no∣ting, that by the understanding the uttermost activitie of Natural Agents, we are assisted to know the Divinity of Christ; the works he did being thereby understood, to be beyond the terms and limits of Natural Power.
It is a good rule, I say, in the negative, tho not in the Affir∣mative. It is not conseqent, that whatsoever a creature in his ut∣most activitie of natural power is able to do, that he should do. For it is not necessary that a creature in working should alwayes put it self out to the utmost of his natural power. else the Ar∣gument would be good, A lazie man doth no more then as if he were asleep: therefore he can do no more then he does. or, A faith∣lesse frend, tho present, stands a man in no more steed, then if he were absent: therefore he can do no more then he doth. But in the Ne∣gative it holds wel, for what the creature in its utmost activitie cannot do, that without miracle cannot be done. And this very consideration furnishes us with a weapon of steel to dispatch that most frivolous and fabulous conceit of a Solar Eclipses working such dismal effects so long after it is over, as Mr. S.* before informed us. for if it be beyond the uttermost activity of the total interception of the Sun-light for divers howrs from us, by any na∣tural power to produce some dismal effect a sevennight, or fort∣night, or a month after, then undoubtedly it is much more above and beyond the uttermost activity of the interception of the Sun-light for a far shorter space, by its natural power to produce the like dismal effects, a twelv-month or two after. No wise man, I think, wil deny the truth of the Antecedent, and no reasonable man, I suppose, wil deny the necessity of the Conseqence. If Mr. S. imagine he may, when he shal afford us his reason, if it appeer to be sound, I shal begin to make doubt, whether I were in my right wits, or had any reason within my brain-pan, when I writ this.
Page 182But concerning what he addeth of helping us in the knowledge of Christs Divinitie by his Miracles. It shal be a thing worth the noting, as Mr. S. speaks, to consider, what good service our Astromancers have done God and Christ, in asscribing and en∣tituling their strangest and most stupendious works of wonder to the Stars.* For as some Heathen Writers have ascribed Gods conduct of his people thorough the Red Sea, to Moses his skil, in ob∣serving the time of an unusual low ebbe, and making use thereof for his peoples passage: and the water that God by miracle gave them from the Rock in the Wildernesse, to Moses his observation of an heard of Wild asses,* that were repairing to a spring, by tracing whom he found out a watering place for the refreshment of himself and his people ready otherwise in that wast and wild desert to have perished with drought: and the Jewish Masters all the Miracles that our Lord and Saviour Christ wrought here upon earth to the power of the Tetra∣grammaton:* whereof they tel us a tale, how by stealth having gotten into the Inner Temple, and found it engraven there on a Stone, that he might not forget it again, as some other had done, by the hideous barkings of the brazen dogs, that stood at the door, he writ it in a peice of parchment, which having cut and raised the skin about the calf of his leg; he there enclosed, as did Jupiter Bacchus his Mother Semeles abortive in his thigh; which afterward opening he drew out again, and by vertu thereof did all that ever he did. In like manner do these our Wise Masters asscribe Christs Incarnation, his miraculous Birth, his Offices, what betided him, and was done by him in his life, together with the manner of his death▪ unto the Constellations, the conjunctions of the Stars, and the postures of them at the suppo∣sed time of his Nativity. To this purpose have they erected a Scheme or Figure of Christs Nativitie, whereby they say the Wise men that came conducted by a Star, might wel have fore∣known Christs Birth of a Virgin, the manner of his life, and the great alteration that he was to make in matter of Religion. and all this,* as some of them indeed say, by presignification onely, as the Stars might foreshew it; God having written in the Book of Heaven, whatsoever from eternitie he had decreed should be done here on earth. that which one of the Ancients, a man of great Page 183 lerning, but mightily addicted to his own groundlesse fancies had long before him delivered,* and endevored to make good by an Apocryphal Writ, entituled Josephs Prayer, wherein Ja∣cob should say, (which I cite the rather in the Autors words to amend a default in them) not 〈 in non-Latin alphabet 〉, Legit, but 〈 in non-Latin alphabet 〉, Legi, 〈 in non-Latin alphabet 〉, I have read in the Tables of Heaven, whatsoever things shall befal you and your children. for the words are said to be spoken, not as 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉, of or concerning, but 〈 in non-Latin alphabet 〉, of, or by, Jacob, and related by Joseph, as his speech and in his person; as if Jacob by the Stars had ben enformed of all that by the Spirit of Pro∣phecie he foretold his Sons concerning what should befal ei∣ther them or theirs. But such counterfeit stuff must be set out under some specious titles, that they may the better help to vend such braided wares as those are for which they are produced; unto which our Noble Countreyman not unde∣servedly applies that of Lactantius concerning some qack-sal∣vers, tituli habent remedia, pyxides vexena,* that their boxes had the names of soveraign salvs and receipts painted on them, when as there is nothing but trash and venome or poyson within them. Yet other of them go a step further, and stick not to assert, that the Stars by vertu of an innate efficacie in way of effection,* not of signification only produced all these things that of our Saviour have ben said. for that all those virtues and benign influ∣ences of the Stars wherewith Christ in their creation endowed them at first, did conspire and concur together to furnish Christ as largely as possibly they could at his birth, doing what service they were able then to him, from whom they had received them.
Yea Cardan, a great Autor with Mr. Lilie, (as the L. Ho∣ward reports him; for that work of his I have not) albeit they be not certain what yeer, much lesse at what time of the yeer, or day of the month, and much lesse yet in what hower of the night his Mother was delivered of him; yet having fixed the time of his birth, to such a yeer, and time of the yeer, and day of the month, and hower of the night he plea∣sed, folowing the groundlesse tradition of his Romish Rabbines therein; doth from the Stars, as he conceives them disposed at that instant, very solemnly and seriously deliver his judge∣ment Page 184 thereupon, not onely that our Saviour was to be born of a Virgin, because the first face of Virgo was then ascending, whose proper image is a Virgin nursing a Child; but that also he should be both a Preist and a Prophet, because Saturn was then in the ninth House, and in the Sign of Gemini: (whereas yet, saith the L. Howard, their great Bassa Abraham the Jew is of the mind, that whosoever finds Saturn at his birth so consorted, shal ne∣ver proov a good Christian) and that he was to suffer a violent and bloudy death, because Mars was then in the house of death. In which both his calculations and observations upon them, although that Honorable Person control him, as mistaken in the one, nor folowing the principles of his own Patriarks in the other: yet let them go for currant, be they right or wrong in either: it being nothing to the particular that we are now upon. Onely thus much, that if these grounds be firm and solid, we may through Cardanes misreckoning misse of the assurance of our Saviour: and whether his reckoning be right or no, we may come to have many Saviors, that is, many so peculiarly qalified, as he was, who was alone to be our Savior; since that it is scarce imaginable but that sundry should be born in divers places at or about the same instant in which the Virgin his Mother was delivered of him, and conseqently under the same situation of the Stars at his birth.
To this may be added that, whereas there are two univer∣sal and most miraculous destructions of the whole World, the one past by Water, the other future by Fier; there want not those addicted to this pretended Star-divinitie, that attribute either to the Stars.* For so divers of them more then one or two have affirmed, that Noe might wel have foreknown the floud a long time ere God revealed it unto him, from the con∣junctions of those watery constellations and signs, whose concur∣rence then produced it, and whose influences are called the cataracts or floud-gates of Heaven. Gen. 7.11. And with us one sometime Felow of S. Johns in Cambridge, a man mightily pos∣sessed with these mysterious profundities, hath confidently de∣livered, as treading in their steps, that as certain waterie signs and constellations meeting together brought in that general inundation and oecumenical deluge that drownd the whole world; Page 185 so a number of fierie ones in like manner conjoyning should after a certain stint of time, (which whether it be past or no, I know not, having not his book written above threescore yeer ago now at hand) produce that universal conflagration that shall set the whole world on a light fire.
Thus contrary to that which Mr. S here tels us, this their supposed Art, and the received principles of it, are so far from confirming Gods most strange and remarkable works as miracu∣lous; that they do rather directly infringe and remoove the miraculosity of them; since that nothing is averred to have ben done in them, but what the Stars by vertu of an innate power were able to produce. And if it shal be replied, that yet they say, that God himself enstamped that virtu in them, and furnish∣ed them with that power at first; yet it will stand firm, that those acts, of a Virgin bearing a Child, the drowning of the world at one time, and burning all up at another, are no more mira∣culous, then the entercourse of night and day, and the vicisitudi∣nary courses of the several seasons of the yeer: the one being pro∣duced by an innate power setled in and enstamped by God upon the creature at its first creation and constitution, as well as the other, and the creature working in a natural course, according to these mens principles in either.
But to draw to an end of this more prolix discourse then at first I intended, while as in a wild goose race, I have ben enfor∣ced to folow, first Mr. Lilie, and then Mr. Swan: I shal only tell them what Lucilius an Epigrammatist, whom in the Greek Florilege they may find, saith of the Astrologers of his time that amused selie people by talking to them of a Ram, and a Dog, and a Bul, and a Bear, and a ramping Lion, and a shrewd sting∣ing Scorpion, and a wry crawling Crab, and the like scare-bugs in the skie, by such discourse having wrought them into an amazement of them and their skil, to cheat and gull them, and pick their purses, under a pretence of reading them their de∣stinies, and foretelling their fortunes, just as our Wizards do at this day,
