Tetractys anti-astrologica, or, The four chapters in the explanation of the grand mystery of holiness which contain a brief but solid confutation of judiciary astrology, with annotations upon each chapter : wherein the wondrous weaknesses of John Butler, ... his answer called A vindication of astrology, &c. are laid open ... / by Hen. More.

CHAP. XVII.

1. Their fallacious allegation of Events answering to Predictions. 2. An Answer to that Evasion of theirs, That the Error is in the Artist, not in the Art. 3. Further Confutations of their bold pre∣sumption, that their Art always predicts true. 4. That the punctual correspondence of the Event to the prediction of the Astrologer does not prove the certainty of the Art of Astrology. 5. The great affinity of Astrology with Daemonolatry, and of the secret Agency of Daemons in bringing about Predictions. 6. That by reason of the secret Agency or familiar Converse of Daemons with pre∣tended Astrologers, no Argument can be raised from Events for the truth of this Art. 7. A Re∣capitulation of the whole matter argued. 8. The just occasions of this Astrological Excursion, and of his shewing the ridiculous condition of those three high-flown sticklers against Christianity, Apollonius, Cardan and Vaninus.

1. BUT here their Hold is not so strong as their Impudence great, that they will so boldly bear us in hand, that by virtue of the Principles of their Art they have foretold any thing to come. * There are many ludicrous ways of Divination wherein no man is in good earnest, and yet the Pre∣dictions and present personal Descriptions of men sometimes fall right; but no sober man will impute this to Art, but to Chance. It was but a fallacy of Neptune's Priest, when he would have carried the Spectator into admiration of that Deity from the

many Donaries hung up in his Temple by Votaries. But he whom he would have thus impos'd upon was too cunning for him. For he demanded straightway a Catalogue of those Votaries that had suffered Ship∣wrack. And so do I of those Predictions that have prov'd false. * Cardan, a reputed Prince in this fa∣culty, complains that scarce ten in forty prove true: And Picus, a narrow searcher into the Art, professes that he has found of his own experience nineteen in twenty false; and that in the Prognostication of wea∣ther, where no free Agents intermeddle to interrupt or turn off the natural influence of the Stars.

2. But all the Aberrations that either themselves or others may have observed, will not bring off the more devoted Admirers of Astrology to acknowledge the vanity thereof. For their excuse is, First, that by Hi∣story, private Information, and by their own Expe∣rience they are assured, that the Predictions sometimes do fall punctually true to a Year, nay to a Day, and sometimes to an Hour, and that the circumstances of things are so particularly set out, that it cannot be chance but Art that arrives to that accuracy. And then, secondly, That the Profession of others, and also their own observation, does witness to them, that when there is any mistake, * the Errour is in the Artist, not in the Art. For when they have examined their A∣strological Scheme, they find the Event was there signified, and that it was their own oversight to miss it. But to Answer to the latter first, I say, they can∣not pretend their observation Universal; and they that understand Astrology best, will acknowledge there is that intanglement usually and complication of things, that it requires a very long time to give due judgment according to Art concerning a Nativity.

And therefore, I say, the Representation of the Event being so doubtful, if they chance to predict right at first, they easily perswade themselves that was the meaning of the Celestial Theme. If they miss, they will force on their way further, till they find out what is answerable to the Events; which then must needs be the meaning of the Art, though the Artist over∣saw it: nor will they urge themselves to any further accuracy of Inquisition, for fear they should find it disagree again; or rather out of a strong credulity, that if it hit right, it is surely from the true meaning and Principles of their beloved Science: when as in truth their Themes have no certainty in their repre∣sentation, but are as a piece of changeable stuff, or creased Pictures, look this way it is this colour, that way that, this way a Virgin, that way an Ape; or like the Oracles of Apollo, who was deservedly cal∣led Loxias, whose crooked Answers winded so this way and that way, that nothing but the Event could tell whither they pointed.

3. I might add further, that the pretence of the Schemes themselves (be they never so exact) I say, the pretence of their always representing the Events aright, is a most impudent and rash presumption; because (as I have intimated already) * the Objects of their Predictions are so alterable by the interposal of free Agents, which interrupt ever and anon the series of causality in natural inclinations. Whence in reason a man can expect no certain Predictions at all from the significations of the Stars, nor that any trial can be made whether there be any thing in the Art or no. And it cannot but seem to every one a very bold surmise, to imagine that all that fall in one Fight by the edge of the Sword, suffer Ship-wrack in one

storm, or are swept away in one Pestilence, had their Emissors and Interfectors in their Nativity answer∣able to the times of their Death. *The Artists them∣selves dare not avouch it, and therefore bring in an unobserved caution of having recourse to Eclipses. Comets, and Blazing-Stars, to calculate the general fortune of the place, nay, of their Parents and An∣cestors, and of their familiar friends, of which there is no news in the most famous Predictions of Astro∣logers: and therefore these and the like considerati∣ons being left out, it is a sign their Divinations fell true by chance. Wherefore it is a shameless piece of Imposture to impute the truth of Predictions to Art, where the Rules of Art are not observed; I may add where they are so palpably by experience confuted. For so it is in Twins, whose natures should be utterly the same according to their Art; and if they could be born at one moment, the moment of their Death should be the same also. And * yet those undissevered Twins born in Scotland, who lived till twenty eight years of their Age, prov'd very often dissenting Brethren, would wrangle and jangle; and one also died before the other.* 1.1 In answering to which in∣stance, in my judgment, that ingenious Knight Sir Christopher is very shrewdly baffled.

4. And now to the ‖ 1.2 former, I say, the reasoning is not right, to conclude the certainty of the Art from the punctual correspondence of the Event to the Prediction. For it is also true, that the Event has been punctually contrary thereto. And therefore this is as good a Demonstration that it is no Art, as the other that it is: But * it is easie to conceive that both may happen by chance. Again, as for that exact punctu∣ality of time, it is most likely to be by chance, because

(as I have proved above) there is no way of rectify∣ing a Nativity to that accuracy they pretend. And for particular circumstances * in Horary Questions, why may not they be by under-hand information, or some tricks and juglings that are usual amongst Cheats? But if the Predictions of Astrologers be free from this, and yet be punctual in time and other circumstances, and so many that it may seem improbable to be impu∣ted to chance, (though chance has such a latitude, that it is difficult to say any thing is not by chance that happens, suppose but four times seldomer than the contrary) it will not yet follow, that they are free from other things which are assuredly worse, more horrid, and more execrable; * such as the con∣sulting of Ghosts and familiar Spirits: a wickedness that that zealous Patron of Astrology, Sir Christopher Heydon, acknowledges to be too frequently palliated under the pretence of this Art.

5. And truly for my own part I do not much doubt but that Astrology it self is an Appendix of the old Pagans Superstition, who were Worshippers of the Host of Heaven, and whose Priests were Confederates of the Devil; and therefore it is no wonder if Dae∣monolatry creep in upon Astrology, and renew their old acquaintance with one enother. And assuredly it is a pleasant Spectacle to those Aiery Goblins, those Haters and Scorners of Mankind, to see the noble fa∣culties of men debased and entangled in so vile and wretched a mystery, which will avail nothing to Divination unless these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these malicious Deceivers act their parts in the Scene. For it is not unconceivable how these invisible Insidiators may so apply themselves to a mans curiosity that will be tampering and practising in this superstition, that,

(suppose) in Horary Questions, * they may excite such persons and at such a time to make their demands, that according to the fore-known Rules of Astrology the Theme of Heaven will decypher very circumstan∣tially the Person, his Relations, or his Condition, and give a true solution of the demand, whether a∣bout Decumbitures, stollen goods, or any such Que∣stions as are set down in Dariot's Introduction. Which needs must enravish the young Astrologer, and in∣flame him with the Love and Admiration of so strange an Art. And as for Nativities and punctual Predictions of the time of ones Death, and it may be of the manner of it, (which either only, or most or∣dinarily happens in such as are addicted to, or devo∣ted admirers of this Art) it is very suspicable that the same invisible powers put to their helping hand to bring about the Effect; and * so those whose misfor∣tunes and deaths are predicted, must to the pot, to credit the Art, and be made Sacrifices to the lust and ambition of those rebellious Fiends, to whose secret lash and dominion men expose themselves when they intermeddle with such superstitious Curiosities as are Appendages to ancient Paganism, and were in all like∣lihood invented or suggested by those proud and lu∣dicrous Spirits, to intangle man in by way of sport and scorn, and to subjugate him to the befoolments of their tricks and delusions. For it is not unreasonable to think, that by certain Laws of the great Polity of the invisible World * they gain a right against a man without explicit contract, if he be but once so rash as to tamper with the mysteries of the Dark Kingdom, or to practise in them, or any way to make use of them. For why not here as well as in the Ceremonies of Witchcraft? (but I must not make too large ex∣cursions.)

And therefore I think it the safest way for every one that has given his name to God and Christ, not to meddle nor make with these superstitious Cu∣riosities of Astrology, either by practising them him∣self, or consulting them that do, that no ill trick be put upon him by being made obnoxious to the invi∣sible scourge, or by making others so in whose behalf he consults.

6. I say then, these vagrant Daemons of the Air, either secretly insinuating themselves into the actions of Astrologers, or after, more apparently offering themselves to familiarity and converse, for to grace their profession by oral Revelation of things past, present, or to come, in such a way as is above humane power; I demand how it shall appear that Cardan's, for Example, and ‖ 1.3 Ascletarion's Deaths, and others more punctually, that I could name, predicted by themselves or others, was not by the familiarity of Daemons, but the pure Principles of Astrology? And so of whatsoever Honour or other Events that have been found to fall out just according to Astrological Predictions, * I demand how it can be proved that Astrology was not here only for a Vizard, and that a Magician or Wizzard was not underneath? By how much accurater their Predictions are, by so much the more cause of suspicion.

7. Now therefore to conclude, seeing that the Principles of Astrology are so groundless, frivolous, nay contradictious one with another, and built upon false Hypotheses and gross mistakes concerning the Nature and System of the World; seeing it has no due object by reason of the interposing of the free Agency of both men and Angels to interrupt perpe∣tually the imagined natural series of both causality

and events; seeing there is not sufficient experience to make good the truth of the Art, they that have practised therein having not observed the pretended Laws thereof with due accuracy, and therefore if any thing has hitherto hit true, it must be Chance, which quite takes away their Plea from Events; so that their Art is utterly to seek, not only for Principles which I have demonstrated to be false, but for Experience and Effects, which hitherto have been none; (And assuredly they make nothing to pronounce loudly that such or such a Configuration will have such an Event, though they never experienced it at all, or very seldom, as it must needs be in the Conjunction of Saturn, Iupiter and Mars, which returns not in seven hundred years;) seeing also that those Predi∣ctions that are pretended to have fallen right are so few, that they may justly be deemed to have fallen right by chance, and that if any thing has been fore∣told very punctually and circumstantially, * it may as well, nay better, be supposed to proceed from the secret insinuations or visible converse with the Aiery Wanderers, than from the indication of the Stars; and lastly, seeing there is that affinity and frequent association of Astrology with Daemonolatry and an∣cient Pagan Superstition, that person certainly must have a strangely-impure and effascinable passivity of phancy, that can be bound over to a belief or liking of a Foolery so utterly groundless as Astrology is, and so nearly verging toward the brinks of Apostasie and Impiety.

8. I have now finished my Astrological Excursion, to which I was strongly tempted, in a just zeal and resentment * of that unparallel'd presumption and wicked sauciness of the vain-glorious Cardan, who

either in a rampant fit of pride and thirst after admi∣ration, or out of a malicious design to all true piety, would make the World believe, that the Divinity and Sacrosanctity of Christian Religion was subjected to his imaginary Laws of the Stars, and that the fate of Christ the Son of God, miraculously born of the Holy Ghost, was writ in his Nativity, which forsooth he pretended to have Calculated: As if all that Iu∣stice, Meekness and power of working of Miracles were derived upon our Saviour from the natural in∣fluence of the Configuration of the Heavens at his Birth; and as if he did not willingly lay down his Life for the World, ‖ 1.4 as he himself professes, but were surprized by Fate, and lay subject to the stroke of an Astrological 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Sidereal Interfector. As also to meet * with that enormous Boaster and self-conceited Wit, the prophane and giddy-headed Vaninus, a transported applauder and admirer of that wild and vain supposition of Cardan, upon which he so much dotes, that it is the very prop and Master-piece of his impious Writings, the both Basis and finishing of all his Villainous distorted Do∣ctrines against the truth and sacredness of the Chri∣stian Religion. To which two you may add also Apollonius, though long before them, a high pre∣tender to Divine Revelations, and hot Instaurator of decaying Paganism; but withal, a very silly af∣fecter of ‖ 1.5 Astrological Predictions, by which it is easily discoverable at what a pitch he did either di∣vine or philosophize. And methinks it is a trim sight * to see these three busy Sticklers against Chri∣stianity, like three fine Fools so goodly gay in their Astromantick disguises, exposed to the just scorn and derision of the World for their so high pretensions

against what is so holy and solid as the Christian Faith is, and that upon so fond and frivolous grounds as this of Astrology.

ANNOTATIONS. CHAP. XVII. Sect. I.

THere are many ludicrous ways of Divination wherein no man is in good earnest, &c. Ans. Very good, says he, (p. 102.) and therefore be there never so many serious ways of Prediction, none shall be believed to be otherwise but mere chance. As who would say, because Zidkijah the Son of Chena∣anah was a false Prophet, therefore Micaiah the Son of Imlah could not be a true one. Repl. The serious and solid ways of Prediction are to be attended to, nor do the false pretences of some to them, null the right of those whose pretences are just and true. But we have abundantly proved, this very way of divining by Astrology to be vain and frivolous, when as the Answer supposes it solid and serious. And the instance of Zidkijah and Micaiah is as little to the purpose, they both pretending to a solid pri∣viledge where it is obtain'd, viz. Inspiration from the Lord. But judiciary Astrology it self is wholly a cheat and foppery, as I have made good clearly and evidently against J.B. And lastly, this Answer shoots quite besides the mark, my Argument here being against their Appeal to Events answering sometimes to their Astrological Predictions. Which I say makes

nothing for them, the same happening in Divina∣tions confessedly ludicrous.

Cardan a reputed Prince in this faculty complains that scarce ten in forty prove true. And Picus a nar∣row searcher into the Art, &c. Ans. He quotes Cardan, sayes he, (p. 103.) but names not where, enquire if he bely him not. He quotes Picus, but Pi∣cus had no skill in Astrology, &c. Repl. I must confess I have not the Book by me, but it is Cardan Lib. de Judic. Cap. 6. as 'tis quoted by Gassendus in his Physicks, Sect. 2. lib. 6. Cap. 5. Whereupon Gas∣sendus cries out, Confessionem habes quam vel ex nolente veritas extorserit. And a little after in the same place, he notes, how Cardan commends that saying of Marlianus, Si vis divinare, contrarium ad unguem dicito ejus quod Astrologi aut pollicentur aut minitantur. And my self have made observation how exactly false they have spoken. And as for Pi∣cus, what he says of his own observation, the like Gas∣sendus testifies of his. And for their skill in Astro∣logy it must be J. B's great ignorance of what they have writ touching that pretended Art, or else ex∣cessive Immodesty that he does not readily acknow∣ledge their skill much to exceed his own. They had indeed so much as clearly to discern the foppery of it, which he perversly calls their enmity thereto.

Sect. 2. The Errour is in the Artist not in the Art, &c. Ans. I would fain know, says he, what Art or Science humane it is, whose professors are clear of Errour. There be many Physicians miss of their Cure, and yet are there not true Physicians? Repl. This is again as above a fallacious Answer, it sup∣posing what is not, That Astrology is a real Art, to be made out by experience and reason, whenas I have

clearly shewed it is not, but that all the Principles thereof, which are proper to it, are merely imagi∣nary, not to be proved by sense nor reason; but it is quite otherwise in Physick, Theology, and other Arts or Sciences. A man is certain of and feels the ope∣rations of such and such methods of Physick, that it was that which altered his Body, but who could ever distinctly perceive, That such a Natalitious Theme of Heaven wrought upon him? It is merely the phansie of the Astrologer, and of such Fools as believe him. Cardan, who is accounted the greatest and most skilful Astrologer that ever was, so that it could not be imputed to the defect of the Artist, yet having Calculated the Nativity of his eldest Son Johannes Babtista, which you may be sure he did with all care imaginable, yet he missed the most notori∣ous accident of his life, his poisoning of his own Wife, and his shameful punishment by the hand of the Hangman for that villainous crime. This mistake was plainly a defect in the Art, it being perfectly casual as other ludicrous modes of Divination are, and not in the Artist, Cardan being accounted the most incomparable Prince of Astrologers.

Sect. 3. The Objects of their Predictions are so al∣terable by the Interposal of free Agents, &c. Ans. All he Answers to this is, He comes up again with the old objection which needs no more Answer. Repl. A compendious piece of discretion to decline an Ar∣gument too hot and heavy for his fingering, as I have shewn sufficiently above, and that Free Will is a perfect repugnancy to the pretence of Astrological Predictions.

The Artists themselves dare not avouch it, &c. Ans. The Artists may and do avouch it, says he

(p. 104.) and the recourse to Eclipses is but out of modesty, &c. Repl. This seems a great piece of Im∣modesty in J. B. to affirm a thing so peremptorily that is new, and cite no Author that has broke the ice before him. But he urges further, It is apparent, says he, in the late Fire in London, by many Exam∣ples, and by all as can be gathered up, that every mans loss was predicted in his Nativity. Repl. I would here ask J. B. how many those many were (For they ought to be a very great many indeed to signifie any thing when such an huge multitude. suffered loss) and whether their Nativities were Calculated before the Fire or after. (For they have a trick to squeeze what they please out of their Celestial Themes, and to drag them some way or other to their known Event) And whether he will warrant there were no Themes suppressed, which served not the Astro∣logers turn, and could not so hand somely be forced to confess this loss by Fire. Vnless these things be cleared, it is but a lame Answer, and deserves no fur∣ther Reply.

Yet those two indissevered Twins born in Scot∣land proved very often dissenting Brethren, and one also died before the other, &c. Ans. But what of that, say he, (p. 105.) There are some men so frow∣ard that they are seldom at peace in their own selves, &c. And are there not many men afflicted with a dead Palsie, in whom one side is dead while the other is alive, &c. Repl. But this frowardness in himself complies well enough with the Astrological Princi∣ples and pretended Influence of the Stars, it being the same person, and so the same person having the same conflicts with himself. But two persons exactly under the same Influence of the Stars, from their Na∣tivity

to clash one with another, plainly clashes with the Principles of your Astrology. As also does that other Answer clash with the same, viz. that a man, who is all of him born as well one side of him as the other at one time, should have his left side suppose dead before the other, as if the left side breathed be∣fore the right, or had its Navil-string cut before the other. So that this other Answer is really another Objection against the Principles of Astrology.

Sect. 4. It is easie to conceive that both may hap∣pen by chance. That is, That the Prediction may prove exquisitely true, or exquisitely false, as I have observed my self in the latter. And when the former happens it is no more admirable than the feat of my Tutor R.G. his Linnet, who gotten out of the Cage, and flying to a Book that lay open, muted upon the very word Sterquilinium, and yet the Linnets tail could neither write nor read, much less understand Latin, or any Language else. But J. B. here returns a swaggering Answer (p. 105.) We are able, says he, to produce our Rules, and by our Rules to say this Child shall be certainly fortunate, and that unfortu∣nate, this year it shall have a Fever, and that year it shall be well. But how well this agrees with Car∣dan's own profession, who I trow was a far better Astrologer than J. B. I leave to the prudent to con∣sider.

In Horary Questions they use tricks and juglings to deceive, &c. Ans. And what then, sayes he (p. 106.) are these the blame of Astrologers because there are Cheaters amongst them? Repl. It is the blame of such Professors of Astrology as impute that to their Art which they do by under-hand Information. And these falsly pretended Divinations filling up

the Catalogue of the proofs for the Art of Astrology, shews plainly the rottenness of that Topick, and that there is no arguing from Events.

Such as the consulting of Ghosts and familiar spi∣rits, &c. A wickedness which Sir Christopher Hey∣don acknowledges to be too frequently palliated un∣der the pretence of this Art, &c. Ans. What a strange kind of wickedness is here, says he (p. 107.) We Astrologers are all of us an ancient relique of Pagans, Confederate with the Devil and guilty of Daemonolatry, &c. Repl. That he may seem to be able to give an Answer he lays the charge false, as if I had said all Astrologers consult with Ghosts and familiar Spirits, whenas I only say some do, which are over many though not all. And to make good the charge that I have laid, besides the witness of Sir Christopher, I will bring in J.B. himself to wit∣ness against his fellow Astrologers, who in his Pre∣face to his Hagiastrologia (p. 24.) expresly confesses, That without the Heavenly or Supernatural Wisdom, Astrological skill would become rank poison to the Astrologer, as being such a thing as would lead them to the Devil sooner than to God, and draw them in∣to Sorcery and other evil Arts, whereby they would be intangled with Diabolical Familiarities ere they were aware, even as are Witches and Conjurers. And here I would ask J. B. how many of the many Astro∣logers now adays have attained to that Celestial and Supernatural Wisdom, that is requisite to keep them from falling in with the Devil, and becoming Sor∣cerers, to use his own phrase, p. 25.

And again in the Treatise it self, p. 35. I would have the Reader to know, sayes he, that there are many that under colour of Astrology, do practise

other Diabolical Arts of Magick or Sorcery, which are quite different things, and of no kin to Astrolo∣gy. And this Theme he writes copiously and freely upon for three or four pages there together. I will only set down one passage more which shall serve for all the rest, p. 38. But true it is that too many Astro∣logers using their skill more prophanely than religi∣ously, and finding that their Rules of natural Art cannot tell them all things they would know, or so easily or quickly as they would know them, they fall into the study and practice of Geomancy, Sorcery, and plain Witchcraft. The Devil though he be a most damned Apostate, yet is an Angel, and as such has skill in all natural causes, and the reasons of future Contingencies, beyond the most learned of mortal men that ever wrote, except such who wrote and spake by Divine Inspiration. Now if any man will so far fall from God as to be Confederate with this Apo∣state, or any of his Infernal Imps, there is no doubt but he may save the labour of a World of study which it costs other men, and he shall have his Astrology at second hand by a kind of Diabolical Inspiration, and that more readily and punctually to the purpose than they that by great labour and pains come more honestly by it. Lo, what an ample testimony J. B. has given to confirm this charge of mine against the Professors of Astrology, whenas he himself con∣fesses of them, that many betake themselves to the Confederacy of Infernal Imps, and the consulting with familiar Spirits, or the having some way their assistance, who have a faculty to raise the very Scene of the things enquired before their sight or imagi∣nation, as I have heard also from experienced par∣ties. Wherefore many Astrologers Predicting or Di∣vining

by these unlawful and Hellish assistances, and imputing what they do to the Art of Astrology, it is manifest, that this destroys the force of the Argu∣ment fetcht from the truth of their Divinations or Predictions, when they are true: it seldom happen∣ing that one can be assured that it was not from Diabolical assistance, while Astrology is pretended, besides that other Topick of chance.

Sect. 5. They may excite such persons and at such a time to make their demands, &c. Ans. Now al∣though, says J. B. (p. 110.) the Devils may very possibly excite men to make their demands, yet be sure the Heavens at those times it is not in the De∣vils power to frame at all, &c. Repl. It need not be in the Devil's power to frame the Heavens at that time, he having observed in that frame they then are, that from the fictitious Rules of Astrology the Artist will give Answer according to truth, that co∣incidence of things happening so at that time as to agree with the principles of Astrology (as the Lin∣net muted on the word Dunghil) Which coincidence the Devil observing without any changing the Hea∣vens but only by exciting the party to go at that nick of time, occasioneth the Astrologer luckily to hit the mark.

So those whose misfortunes and deaths are predict∣ed must to the Pot to credit the Art, &c. Ans. It seems then with the Doctor (p. 111.) these Devils can kill whom and when they list, and that as well Saints as Sinners, and the Anti-Astrologists as well as the Philo-Astrologists. For thus was predicted the Death of Picus as well as Cardan, and of Gassen∣dus as well as Ascletarion. Repl. Neither whom nor when they list. For in this Section I restrain it to

the devoted admirers of Astrology, nor to them, but when they have superstitiously given their lives or fortunes to be determined by the vain Rules of that Art. And as for Picus and Cardan I would wish J. B. to read Gassendus touching the Case, who tells us how Gauricus himself writes how three Geneth∣liaci of those times predicted only that Picus would die before the thirty sixth year of his Age, which na∣turally implies, that he would live to the thirty fifth thereof, when as he liv'd but thirty one years. And Ballantius that pretended to hit the mark at the thirty third year of his Age, over-shot himself two years or thereabout. So that it is a vain Allegation to say the Devil then had power to kill Picus the An∣ti-Astrologist, when he neither did assist those Ge∣nethliaci, or if he did, was ignorant of the time of his death, and consequently was no cause thereof. And as for Cardan he pined away himself to death, being impatient of being laughed at for out-living his own Prediction. And for the Prediction of Gas∣sendus his death by Astrologers, I will consider it after I know it. He quotes no Author for it, and therefore I shall defer any Answer to it till he does. And for Ascletarion, Cardan himself suspects it for a Fable, as you may see in Gassendus. But if there had been any truth, either touching Cardan's death. as the Astrologers report it, or Ascletarion's, I have spent my judgment of it already, Sect. 6. And for those other three Predictions he mentions, after I have certain information how the punctual time of the Birth of Cromwel, Philip Prosper, and Charles Gustavus was known, and am acquainted with the person of that most ingenious Artist J. G. as well as himself, I hold it time enough to give an Answer.

And I think I have answered all pretences suffici∣ently already, in maintaining the former Chapter against J. B. and so plainly demonstrating that all the supposed Rudiments of Astrology are mere Fool∣eries.

They gain a right against a man without explicit contract, &c. Ans. What's all this to the purpose, says he, (p. 109.) unless there could be no such things as Conjurers but what are first Astrologers? Repl. Yes it is to the purpose. For though this be not the only way to be entangled in Diabolical su∣perstitions, yet because it is one way, and that a special one, it is worth the while to take notice of it.

Sect. 6. I demand how it can be proved that Astro∣logy was not here only for a Vizard, and that a Ma∣gician or Wizard was not underneath, &c. Ans: You must note now, says he (p. 109.) that to have fa∣miliarity with these Daemons so as to predict or tell any thing by virtue of such a familiarity, is punish∣able with death both by the law of God and Man, &c. Repl. That there are many that under the vi∣zard of Astrology are really Magicians or Wizards, I have abundantly proved already to be the opinion of J. B. himself. And therefore my Question is rai∣sed upon a ground acknowledged in common by us both, and he is bound to answer any seeming in∣convenience from the opinion as much as my self. Nor does it at all follow, because such an Astrologi∣cal Prediction, it is uncertain whether it be the ex∣ploit of a Magician or a mere Astrologer, that he that predicts it is to arraigned for a Magician, but that such a Prediction is no proof for the soli∣dity of Astrology, unless it can be proved that the

Predictor is no Wizard or Magician; And if he be certainly cleared thereof (without he predict better than Cardan allows Astrologers to predict) unless it be proved also that it is not chance but Art, that he predicted true.

Sect. 7. It may as well nay better be supposed to proceed from the secret insinuations or visible con∣verse of the Aery Wanderers, &c. Ans. Well now, says he (p. 32.) we are beholden to the Doctor, he doth not call us downright Conjurers, Sorcerers or Witch∣es, but it is to be suspected so, &c. Repl. But not always, but when things fall out punctually right. For then unless they will take sanctuary in the Lin∣nets tail, and acknowledge they predicted so ex∣actly by chance, according to J. B. his own Conces∣sions, it is too too probable there was the assistance of some Infernal Imp in the business, with whom the Astrologer is Confederate, who has this his Astrology at the second hand as J. B. phrases it, by a kind of Diabolical Inspiration, and that more readily and punctually to the purpose, than they that by great labour and pains come more honestly by it; they are his own words above recited. And now let any indifferent Reader judge, whether these punctual Pre∣dictions be not, unless they happen by chance, better imputed to Diabolical Inspiration, as J.B. calls it, than to the pretended Art of Astrology; which quite spoils the pretence of arguing for Astrology from some Events punctually answering the Predictions.

Sect. 8. Of that unparallel'd presumption, and wicked sauciness of vain-glorious Cardan. Ans. The Answer to this charge or what ever is like it against Cardan (p. 14.) is very slim and shuffling, and does not at all come home to the matter. For first,

he says, Cardan tells in what Position the Heavens were at Christ's Birth, which is no more than Astro∣nomers do, who Calculate the Planets places for any time. Repl. This I confess there is no hurt in if they knew the time exactly of Christ's Birth; but to pretend to give the Configuration of the Hea∣vens in a mistaken time of Christ's Birth, as Car∣dan and J. B. have done, is an apparent piece of fol∣ly. Secondly, says he, Cardan avers, that as the Hea∣vens were then posited, that such and such manners, complexion, and ordinary accidents were wont to follow as befel our Saviour. And if this be culpable then wo be to all Physicians, who out of their read∣ings and experiments collect receits of Medicines from their skill in Herbs. Repl. As if the Stars had as natural and effectual operation upon the per∣son of our Saviour to make him to be, do, and suffer, what he was, did and suffered, as physick has upon a Patient. From whence it will follow that the San∣ctity of his person, which was from the Holy Ghost, the Power of doing Miracles, which was also super∣natural; and the laying down of his life which was from himself merely and voluntary, should be from the Influence of the Stars, as Cardan expresly con∣fesses (as I shall note anon) that the Law of Christ and Moses is from the Stars as well as that of Maho∣met and the Pagans. And here I appeal to all the World if it be not a wild presumption and wicked sauciness of Cardan thus to subject the Holy Jesus and his Divine Law to the Influence of the Stars, and place them in the same Classes with Mahometism and Paganism. If this be not enormous presumption and sauciness, considering the greatness of our Savi∣ours person, and gross wickedness and impiety, con∣sidering his Holiness, I dare appeal to J. B. himself. But he goes on.

Thirdly and lastly, Cardan asserts, says he, That by virtue of his Astrological experience ( or at least J. B. phansies he does, that he may seem to do as he does) and the nature of the position of the Heavens compared with the life of our Saviour, he found some confirmation of the truth of the time of Christs Na∣tivity, and that the truth of the time of Christ's Birth was some confirmation of the truth and worth of Astrology. And if this be blasphemy, &c. then sure the Scriptures must needs be as much too, which affirm the time of Christ's Birth, and declare of the wise men how they found him out by their Starry In∣telligence, or indeed by their Astrological skill. Repl. As for Cardan's making use of his Calculation of Christ's Nativity to find out the time thereof ex∣actly, or to conciliate authority to Astrology there∣by, so far as I can find, they are the mere surmises of J. B. But to affirm, that there is as much blasphemy or impious sauciness to set down simply the time of Christ's Birth as the Scripture does, as there is to pretend to know it by Cardan's Principles of Astro∣logy, which determine the condition of the person and Law of Christ to the Influence of the Heavens and Stars in such sort as they do the Religion of Mahomet and of the Pagans, is such a piece of extra∣vagancy and wildness, that nothing can be more.

And yet that is a marvellous freak also to under∣stand that, Matth. 2.9. as J. B. does. When they had heard the King they departed, and loe, the Star which they saw in the East went before them till it came and stood over where the young Child was. Vpon which he glosses thus. The Scripture declares of the Wise men how they found Christ out by their Starry Intelligence, or indeed by their Astrological

skill. Whenas the following this Star required no more skill in Astrology than to follow a Lantern-Carrier, or a Link-Boy in a Winter Night. It was neither Planet, nor fixt Star, nor any natural Co∣met, especially as to its motion, but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or an Angel or good Genius displaying his visibility in the form of a Star, according to the opinion of the Ancients. And that the Genii do ap∣pear in such a form, there is frequent mention in History. I have already sufficiently made good my charge against Cardan of his presumption and wick∣ed sauciness in Calculating our Saviour's Nativity in that sense, in which he understands his own act, and we see how weak and vain J. B. his defence is. Which shall yet be made out more fully by what I shall reply to his Answers to other passages of this present Section.

With that enormous boaster and self-conceited Wit, the prophane and giddy-headed Vaninus, and transported Applauder and Admirer of that wild and vain supposition of Cardan, &c. Ans. Has he, says J. B. (p. 12.) named any thing out of Vaninus that proves either his enormous boasting, or any thing of his merely self-conceited Wit, or ought that shews him prophane and giddy-headed? Does he name any of his Writings that must needs be impious, or any of his Doctrines which are so villainous, di∣storted, and against the truth and sacredness of Christian Religion? Repl. Has J. B. read Vaninus himself, whereby he may pretend that I have given a wrong Character of him upon his own knowledge? As for the proof of Vaninus his boasting and self-conceitedness, I have put J. B. in a way already (upon the fourteenth Chapter) whereby he may be

satisfied. And for his giddy-headedness and whim∣zicalness, his admiration of so vain and frivolous an Art as Astrology, and his building so great mat∣ters on it, is proof enough. To say nothing how he shifts and flings about to shuffle off those certain truths of Apparitions in the Air of humane shape, &c. One while phancying that they may be Images or Statues librated in the Air by certain Mathema∣tical Laws. Another while that an Image full of rifts and little holes, newly coloured and moist, ap∣plied to smoak, the smoak carries the representati∣on of the Image on high. Other sometimes that some light Image may be carried up into the Air by being hung at the foot of some Kite or Eagle. Another while that these Appearances are nothing but the reek of mens bodies which therefore represent humane shapes carried on high. With several other as vain conceits, whereby he would elude the truth of such Apparitions in the vulgar sense, and the existence of Daemons, which is his main scope. So in like manner, that there may be no Witches that have any Confederacy with familiar Spirits, he phansies that old ones do all their mischief by the filthiness of their breath, by which they corrupt whole Fields of Corn, the young ones by the strength of their phan∣sie, with many such whimzical things which it would be tedious to recite. J. B. may read them at his lei∣sure in Vaninus, beginning at the 50. and holding on to the 60. Dialogue.

But my charge of Prophaneness and Impiety is of more consequence to make good. And here I will appeal to the judgment of J. B. himself, what he may think of such suggestions as these in Vaninus. 1. Christum se crucifigendum obtulisse ad comparandam

apud posteros aeterni nominis gloriam. 2. Mosen vi∣vum se in abyssum dejecisse, ut in coelum raptum esse populus crederet. 3. Unicum esse verum cultum, Legem Naturae, quae & Deus est; caeteras Leges Fig∣menta esse à Principibus ad subditorum Paedagogiam excogitata & à Sacrificulis ob honoris & auri aucupi∣um, confirmata, non miraculis, sed Scripturâ (cujus Originale nullibi invenitur) quae miracula ficta reci∣tet, & bonarum ac malarum actionum repromissiones polliceatur, in futurâ tamen vitâ, ne fraus detegi possit. 4. Miracula & portenta Religionum aut fuisse sacer∣dotum imposturas aut ad causas naturales referri posse. (These you may see in Dialogue the 50. And Dia∣logue the 52. which is the fifth passage which I will note.) 5. Omnia orta occidere & aucta senescere, non solùm Arbores, Bruta Animalia, Homines, sed Urbes, Regna & Religiones. 6. Mundum esse aeter∣num ideo{que} qui nunc sunt in usu ritus centies millies fuisse, toties{que} renasci quoties ceciderunt. 7. Cor∣pora coelestia de Regibus, de Regnis, de Civitatibus & de rebus magnis in Universum sollicita esse, ac proinde ubi illis immutatio imminet, in Coelo, in E∣lementis, in Plantis, in Brutis, & in Hominibus di∣versa nobis signa & prodigia objicere. 8. Corpora verò coelestia si Reges, Regna, & Civitates curant, multo magis Religiones & Legislatores, quos ipsa con∣stituunt Divinae Voluntatis praenuntios, qui & Dei Filii meritò nuncupari possunt. 9. Religiones in sui ortu & interitu non in medio miracula ostentare, cu∣jus rei hanc esse causam, quia in longissimis temporum intervallis intercedunt Planetarum conjunctiones: quo tempore novam Religionem institui ac proinde vete∣rem cessare. E{que} magnis siderum conjunctionibus, quum Inferiora haec summam nanciscantur potesta∣tem,

admiranda opera proferri, hominum voluntates tunc immutari, phantasian quâ Intellectus voluntatis consiliarius utitur Coelo subjici. Virum igitur sapien∣tem sacros{que} aeterni nominis honores appetentem cum haec futura praevidit, prophetam se à Deo missum prae∣dicare, quae{que} necessariâ coelestium corporum vi mi∣racula fiunt, confictae sui ipsius omnipotentiae adscri∣bere, at{que} ita delusam plebeculam illum admirari & ado∣rare. 10. Ea demum esse vera miracula quae post longissimas Coelorum circuitiones accidunt, non quae naturae vires superant. 11. Coelestia corpora Vates instruere, rerum futurarum species in ipsorum Intel∣lectu effingendo. Nam si Sol dat muris formam in fi∣meto, quantò facilius eventi futuri speciem in phanta∣sia? 12. Ex Cardani sententia unam in omnibus A∣nimantibus esse animam, quae pro materiae dispositione plus minusve se alicui communicat.

But I hope by this time J. B. is tired out or sur∣feited with such prophane stuff, and blushes that he should stand up for such a Patron of Astrology as this. But if he like it, he may find more of the same suit in the following Dialogues. So little injury have I done Vaninus in saying he is impious and prophane. Nay, I shall bring Vaninus his self against himself, or the general sense of all Christians, and upon this very point of Cardans saucy presumption of Calculating the Nativity of our Saviour. In his Amphitheatrum Aeternae Providentiae Divino-Magi∣cum Exercit. 8. There says Vaninus, that Petrus Pom∣ponatius allows indeed the miracles of both Religi∣ons, Jewish and Christian, to be true, but that the efficient cause of them is to be referred to the Stars, or the strength of imagination. And concerning the Stars, he says, Hieronymus Cardanus is of the

same opinion, namely, where he declares, that, Lex Iudaica est à Saturno, Christiana à Jove & Mercu∣rio, Mahometica à Sole & Marte, & Idololatria à Luna & Marte, &c. Whereupon Vaninus cries out, O Os impudentissimum! O Linguam execrandam! O sermones inquinatissimos! O voces detestandas! Which he speaks either ironically or seriously; if se∣riously, it is a testimony with a vengeance, both against himself and J. B. if ironically, which is more consonant to that in his Dialogues, then it is an exultation of Vaninus in this bold conceit of Cardan.

But there is another more notable passage to the same purpose in the same Exercitation. Where Car∣dan again is brought in speaking thus, Lex nostra & Servator ipse sub Arietis Conjunctione Superiorum natus est, & ipsa Lex orta; promulgata verò sub Con∣junctione Superiorum in Sagittario, in Regione A∣rieti subjectâ, &c. Whereupon Vaninus again ex∣claims, O sacrilegam doctrinam & ex hominum con∣sortio eliminandam! O impietatem nefariam & post homines natos inauditam, Prophetarum vaticinia, Christianam Religionem à Deo institutam, à Deo mi∣raculis confirmatam, ad fabulosam & commentitiam Arietis Conjunctionem referre! Here I appeal to J.B. if I have spoke any thing either concerning Cardan or Vaninus more harsh than these Exclamations of Vaninus against Cardan. In which if he be in good earnest, he does in foulest manner condemn both Cardan and himself, and let J. B. look to himself too that he come not into the bargain. But if he speaks by way of Irony, yet being he personates the whole pious Christian World, and speaks but what they would naturally express, there is the whole

Christian World justifying my sharp reprehensions of Cardan and Vaninus against the Cavils of J. B. But out of what has been produced above, it is suffici∣ently clear, what an impious and prophane soul Va∣ninus was.

To see these three busy Sticklers against Christia∣nity, &c. Ans. He charges them all three, says he (p. 18.) as Sticklers against Christianity and high pretenders against the Christian Faith, whenas all well read men do know that Cardan was a Christian Philosopher and Physician, and died a Professor of the Christian Faith, and so did Vaninus too. Repl. As if a Professor of Christianity may not yet be no good Christian, or not really stickle against it, and more dangerously while he professes it. A very Atheist may be a Professor of Christianity, which yet I will not say Cardan was. But some passages of his are so Atheistical that they that befriend him most are fain to acknowledge him to be mad, that he may not seem an Atheist. What an unchristian thing is that to make the Religion of Christ draw its Original from no higher a Principle than Mahometism does, that is, from the Influence of the Planets, that from Jupiter and Mercury, as this from Sol and Mars, and ex∣presly to declare of all the miraculous things in Christ that the reason of them may be resolved into the power of the Stars. The words of Cardan in Vaninus are these, Amphitheatr. Aetern. Provid. Exercit. 7. Est genesis Domini nostri Jesu Christi in quâ tot videbis & tanta mirabilia ut judices, etsi naturalibus rationibus so∣lummodo insistendum esset, Christi Nativitatem fu∣isse admirabilem, Naturam{que} illi tribuisse, quantum concursu omnium Coelorum excogitari poterat. And in the same Exercitation he attributes Christ's po∣verty,

that he had not where to lay his head, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he calls Sors) its being under the Earth in the Terms of Saturn. And Exercit. 8. His disputing in the Temple at twelve years of Age, to Jupiter his being in his Ascendant. And his put∣ting an end to the Iewish Religion, to his having Saturn Retrograde in the ninth House. Which he says signified, Studium evertendae Religionis in quâ natus erat. When yet our Saviour expresly professes he came not to destroy the Law but to fulfil it, that is, to carry it on to further perfection and completion, which ill agrees with the Retrogradation of Sa∣turn.

And in the same Exercitation. After Cardan has attributed the Iewish Religion to Saturn, the Chri∣stian to Jupiter and Mercury, the Mahometan to Sol and Mars, and the Idolatrous Pagan to the Moon and Mars, he madly holds on, saying, Solvitur au∣tem unaquae{que} Lex à suo contrario. Saturnum debel∣lat Iupiter authoritate, & Mercurius ratione. Iovem & Mercurium debellat Mars non audiens rationes & saeviens contra authoritatem. Martem & Solem de∣bellant Saturnus & Venus, haec lasciviâ, ille dolis. Martem & Lunam debellant Sol & Iupiter authori∣tate, dignitate & veritate. Vpon which he concludes, Ob hoc Christiani erigite capita; qui potest capere, ca∣piat. As if he had predicted some excellent state or overspreading Empire of the Christian Religion upon the Conversion of the Turks. But what he has writ he acknowledges to be obscure, though it be in the mean time clear enough that he imputes all Re∣ligions alike to the natural Influence of the Hea∣vens and Stars.

Whence his Faith cannot be Christian but a

phansie, the true Faith in Christ being to believe his Mission supernatural, and the condition in which he was in all his miraculous respects not to proceed from the Aspects of the Heavenly Bodies at his Nativity, but from the immediate assistance of the Holy Ghost, who also overshadowed the Virgin in his Conception. Now I demand of J. B. how lit∣tle the distant from blasphemy it is to subjugate the Holy Ghost to the Laws of the Stars, as if he were determined by them to act, or if he be free, that he should chuse to over-shadow the Holy Virgin at such a time that his Nativity would fall out under such a Configuration of the Heavens as might indicate all the great concerns of our Blessed Saviour, as proceeding from the Influence of the Stars, and so expose him to be thought a mere natural Prophet not a Supernatural one, and give occasion to this damna∣ble conceit of Cardan and Vaninus, that Prophets and Religions, of what sort soever, are but the ef∣fects of the Stars. Certainly this had not become the wisdom of the Holy Ghost, and therefore it is a reproach and contumely against him to suppose it. Whence J. B. his pretence of Calculating of our Sa∣viours Nativity, and finding out the very minute of his Birth, per Accidentia Nati, is quite blown away. And Christ himself professes, John 10.17, 18. Therefore doth my Father love me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down my self. Which I leave to J. B. to consider how well it consists with his making our Saviour obnoxious to an Astrologi∣cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Sydereal Interfector.

But to return to Cardan, I would have J. B. to con∣sider what a kind of Christian Philosopher Cardan

can be reputed, and in what a kind of profession of the Christian Faith he could die, who made our Sa∣viour Christ only an Astral Prophet, or Sydereal Law-giver, who makes him born of the Stars, as he phansies Moses and Mahomet to have been, when as it is an Article of our Creed that he was Conceived by the Holy Ghost, nor was obnoxious to any Astrolo∣gical Anaereta, but laid down his life of himself. And I demand of J. B. did the Stars unite him hy∣postatically with the eternal Logos, or raise him out of his grave the third day? Assuredly therefore there was an immediate power of God and wholly Supernatural that effected all those wonderful things that all true Christians believe and profess concern∣ing the Holy Iesus. Besides, Vaninus has noted in his Dialogues, that Cardan held but one common soul in the Vniverse, which diversly communicates it self to diversly prepared matter. How this will con∣sist with that life and immortality which Christ brought to light through his Gospel, I leave again to J. B. to consider.

And now for Vaninus himself, how well he could be thought to have died in the profession of the Christian Faith, let his Dialogues answer for him, out of which I have above produced so many prophane and impious passages, as I had noted them in my Adversaria. Moreover at the point of his death, when he was brought to execution, which no good Christian can think of without pity and horrour, he affecting to act the part of a constant and magna∣nimous Philosopher, was so far from professing him∣self a Christian, that in vainly magnifying him∣self he insulted over the meritorious Agony of our ever Blessed Saviour. For the Monk that accompa∣nied

him offering him a Crucifix to contemplate, he rejected it with scorn to the Crucified Iesus, saying, Illi in extremis prae timore imbellis sudor, ego imper∣territus morior. And yet J. B. declares of Vaninus too, that he died likewise in the profession of the Christian Faith. As if it were impossible for any one that was an Admirer of Astrology (which J. B. will have a Science most Sacred and Divine) but he should be also a good Christian. When yet in ano∣ther mood he will freely acknowledge that many by the affecting that Art have fallen into the snares of the Infernal Fiends.

By this time, I hope, I have made it good by these my brief Annotations. First, that though I writ something sharply and satyrically against Cardan and Vaninus, and such like Astrologers, yet I have not exceeded their demerit, but have dealt justly and faithfully in the business. Secondly, That I have clearly shewn the impertinences and weaknesses of the very chiefest of J. B. his pretended Answers to my Confutation of the main Principles of Astrology. And thirdly and lastly, that there being nothing considerable in his Answers to my Arguments against Astrology, that it is very probable he thought to make it up in sordid railing and rude buffoonry, hoping to engage me in his own Element that I might so be brought to encombate him as a Cock on his own Dunghil. But true Philosophy and Christianity has taught us a better Lesson.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But he thought me to be a very March-Bird at the

Game, and as he professes (p. 7.) he expected no better language from me than Cardan and Vaninus met with at my hands, and therefore arms himself with such a patience, that shall quench all the ut∣most brands of my fury, insomuch as can my Pen sputter out altogether Wild-fire, yet I shall never hurt him. So furious an Assailant out of his deep insight into Iudiciary Astrology did he prognostick I would be. But good man, the superstitious presa∣ges of his Art have made him more scared than hurt. Which might be another Argument amongst the rest of the vanity of his Astrological Profession, that he can't tell aforehand in his contentions and brangles he begins with men, whether he shall carry the Cause or his Adversary. And yet if he had liv'd at the time that our Saviour was born in, and had been of that Age or rather skill in Astrology that he was when he wrote his Christologia, he would infallibly have foretold all the Accidents of our Saviour's Life.

And to give him his due, his Nativity-Schemes of our Saviour Christ and S. John Baptist, with his Astrological descant thereon, by operose pulling and stretching of things, looks speciously and prettily at first sight, and I must confess, I have neither the lei∣sure, nor think it worth the while, to examine them according to the Principles of his own Art, which I have abundantly demonstrated to be but a Foolery. But in my slight perusal I cannot but observe, that these two great Astrologers Cardan and J. B. give quite contrary judgments of the natural Qualities of our Saviour's person. For whenas Cardan will have the Heavenly Influence to breath into him no∣thing but Piety, Justice, Faithfulness, Simplicity and

Charity, J. B. on the contrary reports, as I have no∣ted above, that though Jupiter indeed on the Ascen∣dent promises well, yet, says he, Mars is set as if he stood on purpose to destroy a Nativity so opposite to Jupiter and the Ascendent, and being strong withal, he seems to threaten all good Qualities with an overturn, infusing nothing but Choler, Fury and Ma∣lice into the Natives head. And disposing of the Moon he makes her so too. The Sun also looks upon the Cuspe ascending with an evil Quadrature, and such as usually renders a Native much more proud and ambitious than either wise or good-natured. And Mercury complying with Sol in the same Aspect endeavours to encline this sacred person to theft and lies. Can there be two Characters more contrary the one to the other than these, or a greater Argument of the folly and madness of Astrology?

But I noted also, that whereas J. B. out of Christ's Nativity-Scheme declares our Saviour of an health∣ful, robustious complexion, and exceeding able to struggle with Death, how ill this consorts with that passage of Scripture which says, he was found dead on the Cross before the two Thieves that were Cru∣cified with him, so that there was no need to break his Legs to hasten his dying. And lastly, I appeal to J. B. who cannot but be acquainted with all the pullings and stretchings, and the pressing of small things, and the suppressing of what is not for their turn with Astrologers; if a Turkish Astrologer had been to give judgment on this Nativity-Scheme of Christ, where the Moon sits upon the Cuspe of the Eighth House, or the House of Death, whether he would not (according to that conceit of the Turks, that God would not suffer so good a man as Christ to be Cru∣cified,

but that Judas was trussed up in his stead) have declared with Albohaly, that the Moon in this posture did not prognostick a violent death but great straits and danger, & Natum fore fugiti∣vum, and so to escape with his life. But J. B. will Answer, the Moon was also in near Conjunction with Algol's Head. Repl. But that (as Astrologers use to do) I conceive the Turkish Astrologer would either willingly oversee or conveniently omit. But suppose Algol's Head put in its Nose here too, and that the Moon must be lethiferous in this Case, yet hear what Cardan says to the point, mergit aquis Luna in octavâ existens, the Moon in the eighth House drowns men, not hangs them either on Cross or Gallows; and any ordinary man would have thought that he that is orn'd to be drown'd could not have been hang'd, if there were any thing in Astrology, as he, according to the Proverb, that is orn'd to be hang'd will never be drown'd.

But this is but a slight Velitation in comparison of what I shall now produce to the convincing of J. B. of his folly in pretending to Calculate our Sa∣viour's Nativity, or indeed in pretending at large that there is any thing in Astrology. For these two Nativity-Schemes of Christ, and S. John the Baptist, being as specious and plausible as any of them can offer (I'le appeal to J. B. himself if it be not so) if I prove that J. B. is so far from telling the day and minute of Christ's Birth, that he has missed of the Year, I hope he will according to his promise (p. 7.) observing these two such elaborate Nativity-Schemes to prove but the fruit of the ludicrous Principles of Astrology, and his own working phansie, for ever bid adieu to that vain Imposture.

I will with all possible brevity intimate to him what may convince him of this his mistake in time. And the first thing is, That his first main ground, which is, that there are just 4000. years from the Creation of the first Adam to the Incarnation of the Second, is not only precarious, as being built upon an uncertain interpretation of the 4000. Cubits of Waters, Ezech. Ch. 47. (those 4000. Cubits being ca∣pable of a Symbolical sense as well as a Numeral): But it is further evident, that his interpretation (S. John having manifestly prevented him in his descrip∣tion of the River of Paradise, Apoc. Ch. 22. and determined that Vision in Ezekiel to the times of the new Hierusalem, when the fulness of the Gentiles will be come in, and all Israel be saved, as the Apostle speaks, Rom. 11.25.) It is evident, I say, that his Interpretation is false; Those Waters measured by the Angel, and the description of the River and Trees bringing their monthly Fruits, prefiguring such a state of the Church as will not appear at least till the seventh Vial, but is to be most properly ac∣complished under the second and third Thunders: So that he has plainly err'd already near one thou∣sand seven hundred Years.

Secondly, He cannot adjust the seventy Weeks of Daniel to this scope and time of the Incarnation in which he would have the seventy Weeks end; he founding the adjustment of them upon a very false ground, namely, upon the three Weeks or twenty one days of hindrance mentioned Dan. c. 10. v. 2.13. which he interprets so many Years, that upon the expiration of those twenty one Years of hindering the building of the Temple, &c. he might fix the going forth of the Decree, c. 9. on the second Year of

Darius Hystaspis. And this he acknowledges to be the main Argument (Christolog. p. 32.) that evin∣ceth that there began the seventy Weeks, namely, upon the expiration of the three Weeks of hin∣drance. Which he point-blank against the Text inter∣prets three Weeks of Years, when the Text says ex∣presly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Weeks of Days, and the Septuagint so interpret it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Weeks of Days, as the Hebrew has it. Where [of days] is added on purpose in counterdistinction to the seventy Weeks to be understood of Years. And the one and twenty days, v. 13. being the same with these three Weeks, it is manifest that they are to be understood literally too. Moreover he understands this hindrance of the hindrance from building the Temple, when the Text says expresly it was the hin∣drance of the Angel that he could come no sooner to Daniel to instruct him in such things as his soul was carried in fervent devotion and desire after. And Daniel is said to afflict himself with mourning all that time of the one and twenty days, or three Weeks, which therefore cannot be understood of Years. And lastly, This may he takes he is fain to pull back the single Week (in the midst whereof the Messias is said to make the daily Sacrifice and obla∣tion to cease) and place it in the beginning of the Weeks (p. 33.) than which nothing can be more wild and preposterous.

But now in the third place, suppose his adjust∣ment were not encumbred with these absurdities, he can never make sense of the Prophecy of those seventy Weeks if they expire in the Incarnation of our Bles∣sed Saviour, but such an Epocha is to be chosen of the going forth of the Decree, as the Weeks conti∣nued

in the Order they are mentioned, our Saviour may be found to be Crucified, and so to put an end to the Iewish Sacrifies and Oblations, in the midst of the last Week.

And fourthly and lastly, That incomparable Chro∣nologer and pious Learned Person Thomas Lydiat, hath with solid judgment pitched upon the twenti∣eth Year of Artaxerxes Longimanus, for this Epocha, reckoning from whence our Saviour will be found to have suffered in the midst of the last of the seventy Weeks of Daniel, according to the natural sense of the Prophecy. And moreover, which is more pre∣cisely to our purpose, he has convincingly shewn, that our Saviour was born, L. Aelius Lamia, and M. Ser∣vilius Geminus being Consuls, Anno Juliano 48. V. C. 755. Whenas J. B. will have him born Anno Juliano 45, or 46. and U. C. 752, or 753. So that there will be two whole Years difference. And whereas J. B. places the Crucifixion of our Saviour in the nine∣teenth Year of Tiberius, Thomas Lydiat has prov'd it to fall out in the twenty second of his Reign, about the middle of that Year, as also in the middle of the last of Daniels seventy Weeks, which seals all sure.

And therefore missing so wide of the time of that chief Accident of the life of Christ, he must be very foully out in the exercise of his Art, if it were any, of coming to the right time of the Birth of our Sa∣viour per Accidentia Nati. But the Scheme of our Saviour's Nativity, as also of S. John the Baptist's Calculated by him, being so trimly contrived and hitting so handsomely, as it may seem to himself, and he would perswade others, and so suitably to the conditions of them both, and the occurrences

of their lives, and yet things falling out so, though their Nativities are grosly mistimed, methinks it ought to a Conviction to J. B. himself, and to all men, that the whole business of Judiciary Astrology is a mere piece of phantastry, in which they may make quidlibet ex quolibet, or that things hit by chance as in other ludicrous ways of Divination, and that there is nothing sound at the bottom. And that the boast of J. B. is very vain in pretending to have found out the Nativity of our Saviour to the very Minute of an hour, whenas he has missed in the Hy∣pothesis of Time, * 1.6 some whole Years.

Not to add, that suppose he had arrived to the very minute of his Birth (whenas yet the exact day is as unnecessary as in the Celebrating his Passion or Resurrection, which are of as great concernment as his Birth, and Celebrated with as much devoti∣on, though it is taken for granted they are not the same days on which he was Crucified, and rose again) or that by a general Council his Discovery were ac∣cepted of, and established by so great an Authority, I would here demand of J. B. besides the sacrificing to his own vain glory, what good would come to the Christian Church thereby? For it is a very weak al∣legation of those that slight the Celebrating the Na∣tivity of our Saviour, because the day of his Birth is uncertain. For we are certain we do not keep the day of his Passion and Resurrection, the very same day as they fell, Easter being acknowledged a move∣able Feast, and yet that cools no mans Devotion. It is sufficient that there be Anniversary Comme∣morations of these great Occurrences in the life of Christ the Son of God, that they may take impression on the minds of our Children, and Childrens Chil∣dren

to all Posterities, and endear the person of our Saviour to them, by the pious performance of the solemnities of those days.

But were the day and minute of Christ's Birth agreed upon by the Vniversal Suffrage of the Church upon the Astrological pretence of J. B. which he seems rather to wish than hope for, it would look more like the Celebrating the Resurrection of Astrology, than of the Nativitiy of our Saviour, and would set all men agog so upon studying of J. B. his most Sa∣cred and Divine Science, that thousands being im∣patient of not finding themselves so soon Masters as they would, of what it is impossible for them ever to be Masters of (Astrology being a mere cheat and vanity, no solid Art at all) would inevitably be drawn into Contract with that Grand Apostate Spi∣rit Lucifer, or some of his Infernal Imps, as J. B. himself confesses they are prone to be (p. 39.) And so this his idle Astrological freak of pretending to have found out the Birth of our Saviour to the Mi∣nute of an hour, if once countenanced by the Church, would make the Christian World swarm with Witches and Wizards, who by their wicked Confe∣deracy with the Infernal Powers, would lose their Souls, which Christ was born into the World to save and redeem from everlasting misery.

Wherefore to make a friendly Conclusion with my so much incensed Adversary, I do in all meekness and kindness desire him to consider with himself, if it had not been more advisable for him (being as he stiles himself a Preacher of Gods Word, and a Protestant Minister of the Church of England) and more for the Honour of the Gospel-Ministry in gene∣ral, and for the credit of our Church it self, (whose

Genius is fair, peaceable, prudent and gentile, as well as serious and pious) not to have run out in that sordid scurrility and rage against a professed Member of the same Communion, having no personal provocation from him, but only the pretence that he had so sharply inveighed against the folly and va∣nity of Astrology, and the Impiety of some Astrolo∣gers, and this out of mere zeal for Christianity, whose Authority and Efficacy he saw was under∣min'd under colour of this Art. And whether he had not better have busied himself in Calculating the Nativity or Conception of Christ according to the Spirit (answerably to that saying of the Apostle, My little Children of whom I travail in Birth until Christ be formed in you) I say, in Calculating the Nativity of Christ in the hearts of those that are committed to his charge, when, and in how many he had been instrumental to form Christ in them, and so render them true and living Christians, and to compute when in himself Christ was thus born (for as face answers to face, so the heart of man to man, and he that has Christ really living in his own heart, can the more easily discern whether he be living in anothers) whether this I say had not been a more proper imployment for a Minister of Gods Word, than to be taken up with so vain and mischievous a curi∣osity as I have made good that Astrology is; And experimentally to have understood what are the greatest Enemies to the Birth of the Spiritual Christ in us; And what his Birth consists in, and whether the Principle of Regeneration be not a Divine Re∣ality and living sense quite different from what is resolvible into the natural Sentiments of Self-Love; And whether Pride and Selfishness, and Wrath, and

Quarrelsomeness with men, be not of a more direful Aspect to the Spiritual Nativity of Christ than Mars in the Eighth House, or the Moon conjoin'd with Algols Head, to the natural Nativity of him.

These great points I leave to J. B. seriously and in the Fear of God to consider with himself, and shall give him no further disturbance, nor be any further disturbed by him, nor by any one else that shall write in such an Vnchristian manner as he has done. In which he has wronged himself and his Profession more than me. But I pray God forgive him it all.

Notes

• * 1.1

  See his de∣fence of judicial A∣strology, Cap. II.
• ‖ 1.2

  Sect. 2.
• ‖ 1.3

  Sueton. in vitâ Domi∣tiani, Sect. 15.
• ‖ 1.4

  John 10.18.
• ‖ 1.5

  See Book 4. Ch. 4. Sect. 2.
• * 1.6

  See my Expositi∣on of the Prophe∣cies of Da∣niel Notes on Vision VI. p. 120.