Hagiastrologia, or, The most sacred and divine science of astrology 1. Asserted in three propositions, shewing the excellency and great benefit thereof, where it is rightly understood and religiously observed : 2. vindicated, against the calumnies of the Reverend Dr. More in his Explanation of the grand mystery of godliness : 3. Excused, concerning pacts with evil spirits, as not guilty, in humble considerations upon the pious and learned discourse upon that subject, by the Right Reverend Father in God, Joseph sometimes Lord Bishop of Norwich / by J.B., B.D. ...

CHAP. I.

Dr. More's strange kind of Railery against Astrologer's and Astrology, so∣berly answered, and a little retorted up∣on himself: And the purity of the Astrological Science proved out of the scurrility of it's Enemies.

[Sect. 1] IT hath fared with Astrology, much after the rate, as it hath done with Christianity at its first growth: Of that said the scornful Jews, [We know that every where it is spoken against:] And as it seems by the Doctor, he would have it so too by Astrology. But hold he a little, 'till we shall find a guess at the criminousness of the accused, out of the wisdom and gravity of the Accusers. Is not the Rebuke of the wise, better than the Song of Fools? Yea we know it that open Rebuke (be it reasonable) is better than secret Love. So willing therefore are we to heed this Reverend Doctor's Caveats, that may we happily but miss that wrath that's heavier than Stones and Sand, gladly should we submit to all his worst of lash∣es. Only let's have but leave, so far as to look before we leap, and to tast a little of our gentle Moderator's Temper and Passions, before we headlong swallow down all his Corrections and Admonitions. For, were it so, that the Astro∣loger were erroneous or wicked, or a fool, or either, or all, as the Doctor would have him: Yet before he can be reproved, the Reprover himself must be clear, or at least clearer of the crimes and things reproved of. For seest

thou a man▪ wise in his own conceit only (saith Solomon) there is more hope of the Fool, who is reproved by such an one, than of the Reprover himself? I must beg the Doctor's pardon there∣fore, in that I would not be deluded. Again (says the wise man) Faithful are the Wounds of a Freind indeed, but the Kisses of an Enemy are de∣ceitful: I would know therefore of my Re∣prover, whether it be indeed out of good Will, or meerly out of Anger and Passion, that he goes about to tell me of my wickedness and my folly, before I heed too much of his pretended Coun∣sil. For Wrath is cruel, and Anger is outragious, and who is able to stand before Envy? And there are it seems of this sort, who deceive their Neigh∣bours meerly for a sport: Of whom Solomon ex∣presse's himself, That they are as Madmen who throw about Firebrands, Arrows and Death. From such kind of Monitors and Freinds good Lord de∣liver us!

[Sect. 2] I inquire therefore seriously and so∣berly of this my Accuser; Is he indeed a Re∣verend, Wise, and Sacred Person? Is he of such a sweet obliging temper, so eminently seri∣ous, so careful to do good, so tender of giving the least offence, no passionate or hair-brain'd disputant, but a man of such meek, and well temper'd language, and withal of such profound reasoning and argumentation, that there is no resistance, but all sorts of ingenuity must needs submit, and that with I thank you too? Cer∣tainly if so, we'd readily have lay'd aside all farther study, or fancy for Astrology, and have laid our Books at the Doctor's feet. To ex∣amin therefore into the case; because I have no acquaintance of the Doctor's Person, and am not willing to censure any man, and especially of his Coat, by meer Hearsay, I am to keep my self only, and altogether unto what I find up∣on

Record, under his own hand-writing. But alas! how contrarily do we find him! both for temper of words, and strength of argument, so infinitely far off from wooing or winning a∣ny one man from Astrology, or from convincing any the least Favourite thereof, that, unless it were some such miserably Pusillanimous, as by a Billingsgate Oyster Wench would be frighted with course words, into any kind of faith, I should think, not one of all his Readers, but would be wrought upon by him, no otherwise than as when the wind would persuade a man out of his Cloak, by meer bluster and storm, he wrestles and strives against it, to wrap himself the faster into it on all hands.

[Sect. 3] First, I shall take a tast of the Re∣prover's temper, and then shall I pass on to his strength of Argument. We have it from St. Paul, that great Father of the Holy Gospel, and that so obligingly coming from his Pen, as who (one would think) should be able to deny him, saying, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one, in the spirit of meekness; considering thy self lest thou also be tempted. The Doctor is one of these, unto whom the Holy Father call's [Brethren,] though he might have justly call'd him Boy in comparison: And he supposes also the Doctor to be one of those spiritual ones he treats of; (and for my part, I suppose nothing to the con∣trary, whatever passions, or ill humours at time of writing those few Chapters against A∣strology, might invade him, so as for the time only, to seem otherwise:) And as such an one, whereas he might command, he does as it were beseech him, that if a man be faulty, yet that he would not presently all to beknave and fool him, or worry him with hard words, but in the spirit of meekness restore him rather, supposing this the

much nearer way to convert and win the scanda∣lous and erroneous. But behold this meekness of the Doctor!

[Sect. 4] First Apollonius, or rather his dust disturber, his passions. He call's him [an hot Instaurator of decaying Paganism, a silly affector of Astrological predictions.] Well, suppose the man a Pagan, yet to what purpose is his dust upbraid∣ed with it! De mortuis it's generally held, that we ought to say, much more to write, nil nisi bona. But however bely not the dead, give the Devil his due, Apollonius was no such silly per∣son as the Doctor makes him. The Dr. must not deny, but that for learning and parts, he was a man admired in his time, much beyond his own worship: His meekness therefore might have strein'd courtesie at home rather, and have spared the Pagan that language with more credit to his own Reverence.

[Sect. 5] But Vaninus it seems stings him more sharply: and therefore his dead bones are lash∣ed with the harder words. [Such two witty Fools in Philosophy as Pomponatius and Vani∣nus] says the Doctor. But what, are all Fools that just jump not with the Doctor's will? Tru∣ly I should not hold him a wise man, who would dare to write that Dr. More himself is a fool to a Philosopher; and yet I am sure, there are as many learned men will subscribe, That Vaninus was as able a Philosopher as the Doctors self, and as little of the Fool in him for that mat∣ter. But why a witty Fool? Does not Wit make wise? And how are Fools known, but by contradictions and such like discourses? But again, [Never mans pride and conceitedness exceeded the proportion of his wit and parts so much as his, that is Vaninus's.] Therefore thou art inexcusable O man, whosoever thou art who judgest, condemning thy self, for that Thou Judger doest the same

things. But no wonder, for be there never so ma∣ny Beams in a mans own Eye, he cannot see one of them; although a Mote in his Brothers Eye, do seem to him as big as a Beam. Again, [B. & Ch. Id. §. 9. Vilainous and insulting Vaninus] he calls him. Even so cry the scolds at Billings∣gate [Thou Whore, and thou Drab.] And anon after [Vaninus and Cardan join in Blaspheming God,] say's the Doctor. But put the case to a Lawyer, whether, had either of these been na∣tives of this Kingdom and living, they might not have had a good Action of Slander against the Doctor for this kind of language; and whe∣ther any thing that he has alledged against them do amount to enough to make a good plea of justification in Law? But again once more for all, [B. 7. Ch. 17. §. 8.] He calls him [That enormous Boaster, and self conceited Wit, the prophane and giddy headed Vaninus; a trans∣ported applauder and admirer of that wild and vain supposition of Cardan,] and a little after he crys out [the Master peice of his impious writings, the Basis and finishing of all his vilainous distorted Doctrines against the Truth and Sacredness of Chri∣stian Religion:] A main chare! any natural Fool may say as much; the most brutish Coward that lives, if you give him a box o'th' ear, can cry Rogue and Rascal presently. And I pray you, what has the Doctor said more? Ha's he named any thing out of Vaninus, that proves either his enormous Boasting, or any thing of his meerly self-conceited Wit, or ought that shews him to be prophane and giddy headed? Does he name any of his writings that must needs be impious, or any of his Doctrines which are so vilainous, distorted, and against the Truth and Sa∣credness of Christian Religion? If he has, let him say what he hath named of this nature, for I find nothing but meer Railing at the ashes of

the Dead. And this is a copy of the Doctor's meekness: And such is our Monitor, who will abide no more study of Astrology.

[Sect. 6] But it seems as if the Doctor were possessed with some such strange kind of Anti∣pathy against Astrology, insomuch that he bears a perfect hatred against all the Professors thereof, and that with so much bitterness, that he can∣not endure, that any one Son of that art should be religious, or learned, or at least that he should be esteemed so. For else how happened he to fling so much of his some on Cardan's Grave? It is well known to all, who know ei∣ther Learning or Religion, that Cardan (saving his adherence to the Church of Rome) was a person Learned and Reverend, beyond excepti∣on. And yet upon his back falls the Doctor too, and that with as fowl a mouth as against any. [B. 7. Ch. 14. §. 4. That odd and crooked writer Hieronymus Cardanus.] He all to becalls him, and yet gives no account, why he was, either one or the other, unless it was because he was a learned Astrologer. A little after he adds, [Nor could any thing but levity of mind and vainglory induce Cardan to pretend the calculating our Savi∣our's Nativity Id. §. 8.] and by and by with [in∣sufferable impudence he taxes him, for pretending to cast our Saviour's Nativity, Id. §. 9.] And again he adds, [Cardan and Vaninus have combined to blaspheme God, and to make Religion contemptible and useless to the World; Id. §. 9.] And again to the same purpose, [Chap. 17. §. 8.] he crys out, [that unparallel'd presumption and wicked sawciness of the vainglorious Cardan: Who in a rampant fit of pride, and thirst after admiration, or out of a malitious design to all true piety, &c.] Le∣vity, Vainglory, insufferable Impudence, Blas∣pheming against God, and contempt of Religion, unparalleld Presumption, wicked Sawciness, ram∣pant

Pride and Malice! What a Bed-rol of Ar∣ticles are here, and all against the Dead. And yet not one word of proof of either: Except it be in this only, that he Calculated our Saviour's Nativity. But how or which way any rational and sober man shall gather any one of those ma∣ny Articles out of such a Calculation, is still to be proved? First, He tells the World in what position the Heavens stood at the time of Christ's birth: If this be the blame, then woe as much be to all Astronomers who Calculate the Planets places for any time. Secondly, He aver's, That as the Heavens were then posited, by virtue of his readings, with his own experience compar'd, he found; that such and such manners, com∣plexions, and ordinary accidents were wont to follow, as befel our Saviour: And if this be Culpable, then Woe be to all Physicians, who out of the•• Readings and Experiments collect Receits of Medicines from their skill in Herbs. Thirdly, He asserts, That by virtue of his A∣strological Experience in the nature of the posi∣tion of the Heavens, compared with the life of our Saviour, he found some confirmation of the Truth of the Time of Christ's Nativity, and that truth of Christ's time of Birth, was some confirmation of the truth and worth of Astro∣logy: And if this be Blasphemy, Pride, and Malice, &c. then sure the Scriptures must needs be as much too, which affirm the time of Christ's Birth, and declare of the Wisemen how they found him out by their Starry intelligence, or indeed by their Astrological skill. But besides all this, had Cardan been indeed guilty of these, or any of these Crimes, methinks the Doctor might have said, wherein lay that guilt, as what words made up the Blasphemy, and what words, acts or gestures they were, which de∣monstrated his Pride and Levity, Impudence, Ir∣religion,

Sawciness or Presumption, &c. For he who saith, and cannot prove what he saith, is a Lyar and a Slanderer. And the words of a Tale-bearer (faith Solomon) are as wounds which go down into the innermost parts of the Belly. But why hath the Doctor adventured his credit thus? be it but to be suspected for a Tale-bearer? why would he adventure upon the dead thus, with accusations of crime, and of such hainous crimes, unless his proofs had been more certain and apparent? For whose hatred is covered by de∣ceit, his wickedness shall be shewed before the whole Congregation, (saith the Wiseman.) Blasphemy, is to speak evil of God or Christ. Now where, or with what words, has Cardan done thus? I am sure in his Calculation of Christ's Nativi∣ty he hath performed it with all possible reve∣rence, and respect to Christ, and to the glory of God; unless you'l have it Blasphemy, in that he hath asserted, that Christ was Man as well as God, and had an humane Body. And if the Doctor beleives so too himself, why crys he Blasphemy, for alledging, that, That Body was submitted also to the influence of the Stars, as well as other Bo∣dies. But has not the Accuser himself blas∣phemed Christ in his Members rather, by heaping slander and reproach upon his Ministers! And who is more proud and vainglorious than he who ungraciously contemneth and scorneth his Bet∣ters? Who more wickedly sawcy, and most un∣paralleldly presumptuous, than he who medleth with the strife, which belongeth not unto him? He it is, who is like one, who taketh a Dog by the Ears? Who more insufferably impudent, than he who casts abroad his reproaches, lies, and slanders, without sense of shame or sorrow? And who more light in mind, than the giddy-headed li∣ers? And who more rampantly proud and mali∣cious, than those who envy the ashes of the

dead their due praises? And who is guilty of these things, whether it be the Doctor, or the Dead, let the Doctor's own Explanation be the Evidence, as has been afore quoted.

[Sect. 7] But what saith the Doctor to this in answer? It is in his Epistle to the Reader, Fol. 22. §. 25. [And if in my discovery of the reasonableness of things, a more than ordinary heat has accompanied that light, and may seem to have armed may style in some places with overmuch sharpness and vehemency: I would desire so soft and prudent a Soul, to consider with himself, whether there be not men in the World as bad as I describe: And whether he ought in charity to conceit, I mean any other than those; and being such as they are, whe∣ther they can deserve less; and if he be none of them himself, why he should partake of their sins, by disallowing of their deserved Chastisements and Rebuke.] You must note now, that the Doc∣tor had written his whole Book, and all the Books and Chapters thereof, before this Epistle to the Reader: And it seems reading over what he had written, he was sensible of more than ordinary heat, and overmuch sharpness and vehe∣mency in his writings. But did he mend them, or having seen them, did he repent, or was he any thing ashamed of what he had written? No, not in the least, but rather as one who wipeth her mouth, and says she has done no hurt, he brags of it, and justifies it, and calls it [that light in his discovery of the reasonableness of things.] And can light be without heat, yea though it be more than ordinary heat? Ah, but there are false lights in the World! And it is good to look before we like, if the Doctor's be not of this sort of light! The wisdom, or light of Truth, which is from above, from Hea∣ven, and holy and heavenly men, is pure and peace∣able, gentle and easie to be intreated, full of mercy

and good fruits, without partiality, without hypo∣crisie. There's no slandering and lying there, no railing, nor calling all to naught. Why, but what is that light then which does so? Oh, it is quite otherwise; for saith the same Author, if you have bitter envying and strife in your hearts, glory not, and lie not against the truth (saith he:) for such wisdom [or light] descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is confusion and every evil work. But who shall lay this at the Doctor's door! Some soft and prudent Soul, as he jearing∣ly speaks of all, whose better Education cannot aptly comply with his slanderous railings, as if in good sooth, they were seem••ly prudent, but indeed meer silly Souls; for so the word (soft) is ordinarily used in this kind of speech. And these soft Souls must first consider, before they blame his more then ordinary heats, or overmuch sharpness, [If there be not men in the world as bad as he describes.] Well, we have considered; and we find there are such men. But what then? There was a bloody Cain in the World; and therefore I may rail on innocent Abel for a Mur∣derer: There was a treacherous Judas in the World; and therefore may I boldly say, that Christ was a Traytor: There was a proud and sawcy Doctor in Christ's-College in Cambridge; And therefore Cardan was a rampantly proud and sawcy fellow. Such is the Inference of his An∣swer. Well but we must charitably conceit him, that whoever he names, yet still he means those really bad men in the World, and when he talks of proud and sawcy Cardan, yet it is the Doctor of Christ's-College whom he must be in charity conceited to mean, and no other then he. Which if so, his words could be made out, then say I, he may deserve no less, and as I would be no such

my self, so, loath am I to pertake of his sin, by disallowing of his deserved Chastisement, and Re∣buke.

[Sect. 8] But is the Doctor thus angry at Car∣dan, at Vaninus, and at Apollonius singly and alone? what would he be then, should he meet them altogether? It seems they ran in his mind much, and conceiting as if he saw them so in∣deed; loe how he kicks, and flounces, and throws about his Firebrands, Arrows, and Death at them all! [B. 7. Ch. 17. §. 8. A trim sight (saith he) would it be to see these three busie sticklers against Christianity, like three fine fools so goodly gay in Astromantick disguizes exposed, to the just scorn and de••ision of the World, for their so high pretentions against what is so holy and solid•• the Christian Faith is, and that upon so fond and frivolous grounds as this of Astrology.] First, He charges them all three, as sticklers agai•• Christianity, and high pretenders against the Christi∣an Faith. But alas, why will the Doctor expose his Credit thus to scorn and laughter of all knowing men! For however his quondam P••∣pils may be so far deluded as to beleive, as if Cardan had been some Jewish Rabbi, or Ma••∣meton Mufti, yet all well read men do know that he was a Christian Philosopher and Physician, and died a Professor of the Christian Faith, and so did Vaninus too. What a strange humo•• then, is this Doctor possessed with, who so loud∣ly chants his tales abroad, as if they were quite contrary? Oh but they were Astrologers, and that makes them tanta-mount as if they were Enemies to the Faith. But if so, why then was not Melancthon, that famous Pillar of the reform∣ed Religion, a stickler too against Christianity, as well as Cardan? For he also was an Astrologer, and wrote in defence of it. But secondly, see

what he calls them [Three fine Fools so goodly gay.] Now had they been Fools indeed, surely they had not altogether, been worth the Doctor's anger. But now it seems by his fome at mouth, the Doctor was pinch't by them, and that meerly by shooting at Rovers (for otherwise had Cardan lived in the Doctor's days, he'd not have deign'd to talk to him, but have set his Boys rather to answer him with school butter, as best becom∣ing his foul mouth.) And was the Doctor pinch't thus? Why sure then, they were no s••ll Fools who could make his Reverend Pen to wince thus! But we may put it to the vote, for I am sure there are but few Fellows with this Christ-College Doctor, either in Cambridge or Ox∣ford, who will join with him in averment, that either of the three were Fools. And which if so, then who for certain is the foul mouth'd slanderer, who call'd them such? But lastly, see the Doc∣tor Charity; nothing will satisfie his vengeance against these three dead mens Ghosts, but in their Astromantick disguizes they must be exposed to the scorn and derision of the World. Is there no re∣medy but a word and a blow? It was not the manner of the Heathens to deliver a man to con∣demnation, before he had liberty to answer for him∣self, concerning the crime laid against him. And the manner of the Gospel is, that when no re∣medy remains against a greivous Crime, but Ex∣••tion of the Criminal, yet are we taught not to ••••••gh, but to weep rather over the ruins of the most notoriously wicked, as our Saviour by the Jews. And yet says the Doctor, a Trim sight to see them expos'd to scorn of the World: Yea though unheard, and uncondemned, only because the Doctor has a prejudice against them. But alas, the Doctor does but shew his teeth in all this kind of Language, and shews the World,

That he is an angry man. And such an one must needs come upon the Stage to chastise Astrology! Ah, but says Solomon, Anger resteth in the bosome of Fools. And said the Heathen man of his Ass, when he had transgressed, [Now would I beat thee, were I not angry] And 'twas well re∣membred, for an angry passionate and ha•• brain'd Fellow, is not fit to be trusted to drive the Plow, nor to whip Dogs. And shall such an one be made a Reverend Monitor, that there be no more Astrology. No surely, every wise man will rather like the better of it, for being rail'd at by passionate angry men.

[Sect. 9] Well, against these three sufficient∣ly has he disgorg'd a full stomach, and one would think he should be grown so empty now, that all other Astrologers might meekly be intreat∣ed by him, at this time at least, and 'till passi∣ons get time enough to gain new breath! But alas, what rest or peace can we expect, while we have to do with waters, continually troubled! For do we rage, or do we laugh, yet no rest comes. Whether Seniors or Juniors, Gentle or Simple, Christian or Heathen, be we but Astrologers, with this Reverend Doctor, we are all, and altogether either Knaves or Fools, or both, without so much as except Melancthon, no nor Abraham, nor Seth, nor Shem, from whom Astrology de∣rives by no small Authority, and Tradition. To tast therefore of the Doctor's well wishes to us all Astrologers in general. First, Having seriously acknowledged certain Astrological acts and effects of the Moon, which he says are sensible, palpa∣ble, and reasonable: He concludes, that we are all [insufferable Fools, to argue from such effects of the Moon, that the other Planets also, and fixt Stars have as powerful effects upon us; which yet we can deprehend by neither Reason nor Experience.

Explan. B. 7. Ch. 15. §. 3.] But mark now, to make us such insufferable Fools, First, The Doctor blabs forth a great untruth: He says we argue from the effects of the Moon, that the other Planets have effects as powerful upon us, which yet cannot be deprehended neither by Reason nor Experience. But let him quote his Author, for we deny it. For first, all Astrologers do hold the Moon to be the nearest to us, and the nimblest plying about us, above all the other Planets, and therefore to have more powerful effects upon us, then any one other Planet again. And therefore one exception be it to our unsufferable Follies, that the Reprover himself was not quite so much in his Wits, as he made account of. But second∣ly, that the other Planets have effects upon us, as well, if not so much as the Moon has, we can deprehend by manifest experience, and that not with∣out reason too; and if the Doctor cannot, or will not deprehend it (as Nemo omnibus horis sapit,) yet let him not abuse them, who do. But yet thirdly, suppose we Astrologers pass for in∣sufferable Fools, for this kind of argument, yet why should St. Paul be hook't in too for an in∣sufferable Fool, who uses the very same way of arguing, as by the Doctor is so sharply reproved. [But some will say, How are the dead raised up? And with what Body do they come?] Thus was •• objected: unto whom the learned Apostle an∣swered: [Thou Fool, that which thou sowest, is 〈◊〉〈◊〉 quickned except it die.] See now what the Apostle infers from hence. Loe how the Wheat and other Grain do yearly die, and yet come up ••ain every year with new Bodies; and this is ••sible, and palpable, as the Doctor says, and may be deprehended by experience: But that men who die, shall rise again with new Bodies, is not 〈◊〉〈◊〉 be deprehended with like experience: And

yet [Thou Fool] St. Paul calls him, who can∣not, or will not beleive the last, as well as the first. But by the Doctor's way of sentencing St. Paul himself was an insufferable Fool for to saying. Thus lays this Doctor about him, and so he may but besmear the Astrologer, he cares not how he daubs the sacred Scripture. But I must vindicate St. Paul, though perhaps I might have pass'd it by, had my self only lain at stake. The truth is, saving the Doctor's great learning and skill in Philosophy, St. Paul was in the right of it. For although the Resurrection of Mankind, has not that experience to be brought for it, with us mankind; as the coming up a∣gain of the Wheat and other Grain has▪ Yet is the power, and skill, and goodness of God evidenced so much, in that which we see by experience; that what we have no experience for, we may say also it is certainly able to pro∣duce. And by the same rule, whilst we 〈◊〉〈◊〉 and feel the effects of that one Planet which 〈◊〉〈◊〉 next us; why may we not say what the effects are of the other six Planets, though they 〈◊〉〈◊〉 farther distant, and although we had not felt or tasted of them with the like experiences. For how is it possible the Doctor should forget, th•• it is the very business of Logick, out of known, and most plain, to gather up intelligence of more obscure and disappearing things. And now ••e there no remedy, but we must needs be Fools, and that insufferably, yet it seems are we Astro∣logers, not without company, and that good company too.

[Sect. 10] But enough of our Follies, what's next? [Intollerable Impudence, Explan. B. 7. Ch. 15. §. 7.] But this is cast at the Invent•• only of Astrology, because (he says) they ha•• as random attributed such things to the other Pla∣nets,

as they have only ground for, if any at all in the Luminaries. It seems then, there is such a thing as Astrology in the Moon, for so much he granted in the Section before cited: And some∣thing of Astrology he seems in this place to yeild to be in the two Luminaries. Only he charges the Inventors of Astrology with intollerable Impu∣dence, for attributing that to the one, which they have only ground for in the other. But judg charitably good Doctor; perhaps it was but a mistake in these Inventors, and if so, Mistakes are tollerable, do not then call it intollerable Im∣pudence, which all, yea the wisest of men are somtimes subject too. Yea the Doctor himself confesses, 'twas done at random, and therefore more carelessly then Impudently. But whether you'l count it carelessly or ignorantly, or either, or neither, I'd fain know how the Doctor hit upon't, to find out this intollerable Impudence; because (saith he in the same Section) they might observe some more sensible mutation in the Air and Earth, at the Sun's entring the Sign ♈, it would be more tollerable to phansie that Sign his Exaltation. But now to appoint to the other Pla∣nets, as the Sign ♉ to the Moon, and ♎ to the Pla∣net Saturn is a meer running the wild goose chase, from one single hint, to matters where is nothing of the like reason or experience. And so because they had some intimation to make ♈ the House of ☉, his heat being then most sensible, and ♋ the House of ☽, because she is then most vertical, They have without Fear or Wit bestowed Houses two apeice on the rest of the Planets, though neither reason nor ef∣fect answerable. Thus mainly does the Doctor reason to make out the intollerable Impudence: But all will not answer out the question, how he came to know it? He cannot conceive any thing of reason or experience why ♉ should be the

Sign of the Moon's Exaltation, and ♎ of Sa∣turn's, and thence concludes He, that no body else can. The Doctor has been all day in deep Study of the Revelation of St. John the Divine, and his head been filled with abundance of proclamati∣ons, he happened upon this knot, how ♉ came to be the Exaltion of ☽; and because he could not untie it quickly, he was angry, and cryed out, That there were no such thing; and when he had once started it, it seems he was resolved to stand to it. We know the Fowler who is used to the Game, can catch the Goose with ease; but the Doctor being all to befettered in his Gown, and tired at other sports, was utterly beaten off, and could no more endure to hear of the wild goose chase, and thence every knotty Study be∣came a wild goose chase with him it seems ever after. It was somwhat like the story of a foolish Countrey man I have heard of, who having never been above ten Miles from the place where he first drew breath, imagined, that at a certain Hill so far off, as he could not discern beyond it, the Sun always arose, and that there was for certain the end of the World. And who∣soever should dare to deny that which he verily imagined he saw, to be true, He would all to becall them impudent Knaves and insufferable Fools. I will not say but the Doctor has travel∣led five times beyond whatever this Countrey man has done; but yet let me beg his pardon, if I am of opinion, that there are some Study's he can no more skill to know, then could the Countryman where he had never been. And I wish he had but patience to let them alone, whom Nature has better fitted to those peculiar pur∣poses, and be contented with so much phi∣losophy alone, as she has set him to taske for his own part; and thus without Fear or Wit

(as he says by us,) he shall no more or'erun the Constable beyond what his readings never lead him to.

[Sect. 11] The next Language he allow's us, is [Impudent impostors, Explan. B. 7. Ch. 15. §. 8.] What (say's he) will not these impudent Impostors dare to intrude upon us, when they will vent such stuff as is liable to confutation by our Senses? An Impostor is a meer Cheat, a Jugler, a Conju∣rer, or one who invents a Religion on meer pur∣pose to deceive, and is worse then a common Theif, or Murderer, or Adulterer, and deserves to be hang'd, and such as the Doctor calls us, and of the worst sort too, impudent Impostors. And why so? but because we say the Sun is hot and moist, and ♂ is hot and dry, and ♄ is cold and dry! There∣fore are we impudent Impostors. But to see how strangely the Doctor reckons without his Host. First, It is grossly untrue that he says, for we do not say that ☉ is hot and moist: Origanus whom the Doctor seems to quote here, does not say so: Neither does any Astrologer say so, as ever I read. And if so, who then is most like an Impostor, the Doctor, or the Astrologer? Secondly, We do say, that ♂ is hot and dry, and parching, and we are able to make it good. But yet there's no such Creature amongst us as the Doctor coines, who imagins as if ♂ could heat the Mountains, and burn up the Grass, as does ☉. No, this parching heat of the Planet ♂ is not a sensible or palpable heat, which appears outwardly; but rather is it a secret Influence, which insensibly works upon the inwards of us Mortals, and such, as by means of its by-paths, we cannot thorow∣ly track; it brings about violent Feavers, hot and burning driness of the Throat, burning fits of the Ague, and all such violently hot Distem∣pers. The ☉ does thus too, but not with ex∣cess

like ♂, for the ☉ gives a more truly radi∣cal and natural heat of himself, but ♂ infects with a consuming rather then an enlivening heat. Now to be hot and dry in this sence, is utterly a different thing, from that nature of the ☉ which is sensibly hot and burning outwardly, and this either the Doctor did not know, which, if so, where was the insufferable Fool then? Or if he did, why then did he cry out so loud in the same Section, [A shameless foolery to pronounce ♂ hot and dry,] and a little after [All this part of their pretended Science, is but a Rhapsody of Fooleries.] After this sort I have seen the Countrey Bumkins, the Gee, Whooo's of the Plow and Cart, when they had made a puppet of clouts, and placed it in state, how with their Pikes and Guns they would pursue it, and all the Boys and Girls following after with a so hey, so hey, whooping and hollowing to see the poor clouts fall down, slain with Fire and Swords. Thus crys the Doctor, ♂ burns hotter then the ☉, (a puppet of his own feigning) and then shoots he over the clouts, [a shamless foolery, a Rhapsody of fooleries] and the Boys his Pupils they must answer to all, so hey, so hey. And yet the Doctor knows, the Astrolo∣gers hold no such principles, only it his sport to invent such may-games. But if so (as me∣thinks the great Philosopher should never be so weak as to think otherwise) where lies the impudent Impostor then, and at whose door rests it?

[Sect. 12] His next fling is at the Astrological Physicians. [These (says he) proclaim them∣selves either Cheats or Fools, that would recommend their skill from such vain observations, B. 7. Ch. 15. §. 10.] I had thought all this while the Doctor had been a Divine. And if so, I admire how,

writing so many volumes as he hath tumbled into the Press, he came to have skill in Physick. Which if he have not, I wonder as much, why a man of his Reverence, great readings, and of the sacred Function, would take a Dog by the Ears. For what skills the Ass at the Harp? But if he has got also a smatch of Medicine a∣mongst all his Philosophy, as in truth not alto∣ther unlikely; for oftentimes it happens, that while a man offers himself for all things, he is ex∣cellent at nothing. And hence it's like enough the Doctor happened to be so fumbled about Astrolo∣gy. But be he never so famous a Physician (as for my part I know nothing of it) yet why should he envy, if his inferiours also can do good with him. For it's eminently known, that the Astrological Physicians are many of them exceeding famous, and as greatly sought after. And besides Cheats (which may be in all Trades) we know, and are able to give account of in∣finite real Cures, which meerly by the Canons of Astrological skill have been performed. Which if so, why then does the Reverend Doctor thus bespatter men for Cheats, whom whole Coun∣treys know to be as True, as Famous for matter of their Profession? or rather, why does he thus abuse his own Worship by setting it upon Record for notorious slanders? And why calls he men Fools, whom as wise men as himself do wonder at for their great skill? Or why questions he thus his own Wits and Honesty, his Wits, as if he was not able to discern between skilful men, and Fools; and his Honesty, as if he spake what he knew to be utterly false, and scandalous.

[Sect. 13] But 'tis endless to observe every of his Raileries peice-meal: I shall huddle them o∣ver therefore in drifts, as one wearied with the

discourse. [They have without all Reason or Sense bestowed Houses on the rest of the Planets, B. 7. Ch. 15. § 11.] (says he.) Again [The Foolery of the Trigons already confuted; in the same Section.] And again in the same [The whole Zodiack, where all these Fripperies are lodged, is but Imaginary.] See how prodigally he counts all the World brutish, sensless, irrational, vain, and foolish, in comparison of himself. And yet it appears, he understands very little of these Houses, Trigons, and Fripperies of the Zo∣diack, he so heartily despise's, mock's, and laugh's at. Again, read on how arrogantly it comes from him, [That also is notoriously foolish, that ♄ ♃ and ♂ should from their Conjunction with the ☉ have two fortitudes, and from ☍ to ♂ should have two debilities, B. 7. Ch. 15. §. 12.] And again in the same Section, [It is utterly un∣reasonable to conceive, that Sextiles and Trines should be good Aspects, and yet a Quadrature which is betwixt both, should be stark naught.] And a little after he adds, [You have seen now, how little worth all the Astrological praedictions are, and yet out of these huge nothings of their fictitious Art, is the whole Fabrick built.] Thus talks the Doctor all this while of things, the reason and experi∣ence of which it seems he nothing understands. There be, who have diligently observed the tracks and motions of the Planets and how their virtues increase, or faill, and what by long ex∣perience, the compliance of many solid heads hath found out, is charitably communicated to the World. And whether it be the Doctor's En∣vy, or his Ignorance, who knows? But it ap∣pears, that what, Doctors and Divines, as Wise and Reverend as the Doctors own Philosophical Brain, do aver, they have as sound and assured experi∣ence of the Truth of, as the Doctor can have, of

what he tasts and feels in a manner: And yet, as if no body could tast or feel or try but He; He crys out against all Fripperies, Fropperies; that they are wild and disproportionable jumps, arbitra∣rious and groundless things, which none but sick∣brain'd persons can beleive, and all in the same Section. But the more to betray his own igno∣rance of the things he treats, see how he adds fictitious stories of his own brain to make out his matters. For what Astrologer holds or writes (who understands himself,) that the □ Aspect is stark naught? but rather that it is very good, and of great use in many respects, and at worst yet is not above half so bad as the ☍, or the ♂ of the Infortunes. Oh that the Doctor therefore, had it been but for his own credit sake, had ei∣ther studied a little more Astrology, or that he had never read a tittle of it: For then these Misun∣derstandings, (I will not say insufferable Follies) rash Censures (I will not say intollerable Impu∣dencies) Mistakes (I will not say impudent Imposto∣ries) and unhappy Untruths (I will not say Wilful, Knavish, and notorious Lies and Slan∣ders) of the Doctor, might have well been spa∣red, and happily have salved much of his lost Credit and Reputation by medling beyond his reach. But let us go on [They have feigned the rest of their houses at random, B. 7. Ch. 15. §. 13.] That is, the Doctor understands not the reason of the Houses, and hence so seems it to him, though who have read and studied farther, know it to be otherwise. [This recourse to their fictitious phancies proves nothing, Id. §. 16.] That is in the Doctor's judgment only; but we have sufficiently proved both his judgment erroneous, and his own phancy fictitious, and He therefore no competent Judg. Lastly, He concludes his Chap∣ter with a strange kind of wonder in his own

Eyes, at his close Reasonings, and mighty strength of Argument, as if all the skilful World were forced to acknowledg, how fundamentally he has confuted the whole Art of Astrology, and proved all their fine termes of Art to be a Company of meer sonorous Nothings, and that he hath made them fall down with a clatter, like a pile of dry bones, by the battery he hath laid against them: And now would he sing victory, yea absolute victory, were it not for a blind Fort he spies, to which the Fugitives (as he counts us all Astrolo∣gers) do usually make our escape, [B. 7. Ch. 15. §. 17.] Just thus did Cajus Caesar utterly over∣throw the Seas, when the Tides made way for him and his Host to pick up Cockle-shels, and he went clear away with them triumphantly into Rome. Thus also have I seen boys throwing their Caps against the Wind, and when the emp∣ty darts were driven back into their faces, they would shout for victory. And thus Childen use to make Pigeon Houses with Cards in our Countrey, and when they have done, blow all down with a breath, and then laugh they alto∣gether most heartily, to see with what a clatter like a pile of dry bones they come tumbling all of an heap. Also such another victory have I heard tell of on Westborne Green. There were a great flock of Geese feeding, at what time an Horse∣man riding by, and minding them not, disturb∣ed the gagling Crew; whereat the whole gang grown wrath, the old Gander stretching forth his haughty neck, and brandishing his angry beak, gave notice of his wrath by hissing after the Horses heels: But neither the Horseman nor his Steed once minding the assailants, as nei∣ther feeling force, nor dreading danger, rode on without stop, or turn, or regard to what was said or done. Whereupon Sr. Gander seizing an

absolute victory over both the Horse and Rider, returned to his Host, where they all laying heads together with cackling and gagling in their way, raised such a shout of laughter as any one that stood by would easily understand, they had overrun the whole World. And thus the Doctor in his own conceit having hiss't the Fugitives all out of the Cockpit, I wish him as much joy of his victory, as had this couragious Gander and his Geese, over the Horse and his Rider.

[Sect. 14] Well, suppose we our selves, all the Astrologers, Fugitives as we are, driven into this blind Fort the Doctor talks on; but alas for we, this is not so strong neither, as is our Impu∣dence great, [B. 7. Ch. 17. §. 1.] Oh this railing language! shall we never have done with it? Say we not true, when we predict by Astro∣logy what's like to be. (As none of us that I know of pretending to infallibility, but may do so many times) then we are Fools! And again at other times say we never so true, yet will it not excuse us, but then we are most impudent and rashly presumptuous, [Id. §. 3.] And [a shame∣less peice of imposture (he says) it is to impute the truth of predictions to Art.] But lastly lest all he hath brought hitherto of his railing Language should not amount h•• ••ugh to make us ac∣quit our station, he 〈◊〉〈◊〉 concludes that the Devil is in us, affirming [that vagrant Daemons of the air secretly insinuate themselves into our actions, B. 7. Ch. 17. §. 6.] And to make this good, [How (say's he) shall it appear that Cardan's and others Death were not predicted by familiarity of Daemons, but by pure principles of Astrology? Id.] How shall it appear that it was not? very good Logick, but better Railery. The Doctor it seems ha's no ground to prove the affirma∣tive, but by railing Language, and therefore he

challenges us to prove the negative. And lastly he concludes, [That if any thing have fallen out punctually right it may as well, nay better be suspect∣ed to proceed from the secret insinuations, or visible converse with the aiery Wanderers, than from the indication of the Stars, Id. §. 7.] It may be sus∣pected. Well now I see we are beholding to the Doctor, he doth not call us down right Conju∣rers, Sorcerers or Witches: but it is to be suspect∣ed so But I would inquire whether as it lies thus, it be not the greater slander? For had he said expresly, that we wrought by the Devil; Then when our selves once cleared, the Doctor had been proved a Slanderer, and a Lyar, ut∣terly disabled to be beleived any more. But now lying couched under a may be, prove we our selves never so clear of that may be, yet still has he room left him for more and more shifts to abuse us. I deny not, but that there are such Creatures as Sorcerers, and Witches in the World; but yet between Astrology and Sorcery, there is as vast and wide a difference, as can be between Sorcery and natural Philosophy. But this is the usual shift of Envy and base Ambition, that when a man is overdon in curiosity and neatness of skill, learning or ac•• they will strait cry out, as the Pharisee•• 〈◊〉〈◊〉 Christ, he do's it by Baalzebub, or by the 〈◊〉〈◊〉 ••evils. And so the Doc∣tor cry's here. Now by what kind of language this discourse of the Doctor's yeilds, I would fain be resolved, if or no the Doctor have not a preju∣dice against all Astrologers? Afore indeed, one would have thought his preiudice had gone no farther then Cardan, or Vaninus, or at farthest unto Apollonius. But now we see it reaches Me∣lancthon as well as Cardan, and the Protestant, as well as the Popish Astrologer, and indeed all Astro∣logers whatsoever. And be it so, that Dr. More

has such a bitter prejudice against all Astrologers quatenus Astrologers. Then whether he write false or never so true, who shall beleive him, or be persuaded by him? Every Councellor praiseth his own Council (saith Sirach's Son). But there are some (saith he) who counsel for themselves, and say, Thy way is good, and yet stand against thee afterwards. Ask no council therefore for Religion of him who is without Religion, nor of a Woman touching her of whom she is Jealous, nor of a Cow∣ard in matter of War, nor of a Merchant concern∣ing Exchange, nor of a Buyer for the Sale, nor of as Envious man touching Thankfulness, nor of the Ʋnmerciful touching Kindness, nor of an idle Ser∣vant touching much Business; nor by consequence of Dr. More touching any part of Astrology, Hearken not to any of these in any matter of Coun∣sel as is related. For no credit is due to them, whether they speak right or wrong, no more then the common lier is to be beleived, though he speak the very truth. No therefore be A∣strology what it will, or be it never so bad a thing, yet by his ill language this Doctor has declared against it such an infinite and innate spite, that write he never so elegantly against it, yet is his testimony to be debarred, he may be no witness against it, neither is any thing he says to be regarded.

[Sect. 15] We have only one thing more to offer, and so we shall have done with the Doc∣tor's good language; and that is to shew, not what this Astrology in truth is, nor yet what the Doctor hath made it, but might he have his wish, what a kind of Creature he would fain have it be accounted. And first he begins [A rotten Relick of the ancient Pagan superstition, B. 7. Ch. 14. §. 5.] Lo, in sacred times where we find Moses and Daniel famous Astrologers, amongst the

best of Jewish Writers; and in Christian times, have we Cardan Junctinus, Philip Melancth••n, Pe∣zelius, Morinus and divers other famous Christian Astrologers, and yet the Doctor blushes not to call it a rotten Relick of Pagan Superstition.

Secondly, [He calls it a thing wholly ground∣less and frivolous, Id. §. 8.] But he forgets his former Acknowledgments, [How there was much in the Acts and Effects of the Moon as Astrologers alledg, Ch. 15. §. 3. And what might be attri∣buted to the Luminaries, Id. §. 7.] And what reason there was for ♈ to be the sign of ☉'s ex∣altation, and for ♌ to be his House, and for ♋ to be the ☽'s House. Now the Doctor having granted all this: Why then it appear's somthing there is for certain in Astrology by the Doctor's own concession, and yet now again all's ground∣less and frivolous. Who can beleive a man who cannot beleive his own self, or how shall any man write after him, who writes Pro and Con this▪ But,

Thirdly, He grows more angry, and calls it [an accursed Art, Id. §. 9.] But then be••e Moses and Daniel, and the three Children, and the famous Melancthon were all accursed persons for studying of it, at least they were so in the Doctor's eye, however holy Writ and all good men might say to the contrary.

Fourthly, He says [It stands upon a phantas∣tick Structure, Ch. 15. §. 7.] but this is a small matter with him, though it be contradictory to his own concession.

Fifthly, He styles it a [Rhapsody of foolerier §. 8.] But the Doctor's tongue is grown 〈◊〉〈◊〉 slander.

Sixthly, He calls it [a frivolous Art, §. 12.] But no matter what he calls it, since the Do•• himself hath so many times been taken 〈◊〉〈◊〉 fictitious stories.

Seventhly, He finds fault that the manner of it [is frivolous and ridiculous, Id. §. 16.] But he should have said so before his tongue had lost its credit; it's too late now. Again he rails at its phantastick Laws, Id.

Eightly, He comes home to it, and in plain terms call's it [old Paganism whose Preists were confederate with the Devil, Ch. 17. §. 5.] •• would fain know whether the Doctor himself also was not one of those Preists, who held confederacy with the Devil, when he learned so much Astro∣logy as concerned the Moon, and the two L••mi∣••rie••: Or if it was not the Devil who made him to know ♈ came to be the Sign of the ☉ Exaltation, and ♌ to be his House, and ♋ to be the ☽'s House. And if it were so that the De∣vil taught himself these Lessons, or so much of Astrology, and so made him one of the old Pa∣gan Preists himself; yet let him keep it to him∣self so far as he knows, and keep his tongue be∣tween his teeth from accusing those, of whom he knows no such matter, unless it be a part of his Religion, to hold men guilty of every fowl∣est crime upon every mere suspicion, or fond o∣pinion.

Lastly, Having after this sort railed himself quite out of breath, finally he sets it down for granted in all points just as he would have it, That [The principles of Astrology are groundless and frivolous, nay contradictious one with another, and built upon false Hypotheses, and gross Mistakes, and that there is an Affinity and secret Association of Astrology with Daemonalatry, and that it is a foolery utterly groundless, and nearly verging to the ••ntient Pagan Superstition, bringing in Apostacy and Impiety, B. 7. Ch. 17. §. 7.] And my self being at last too, utterly wearied to hear any more of this kind of Stuff, am so well satisfied

in the truth and worth of Astrology, that all what the Doctor has said against it, has done nothing else but made the more for it. For as Vertue never shines more bright, then where the Devil oppose's it most. So all manner of Truth, the more evil men rail against it, the more is it to be embraced, honoured, and admired. And now appeal I to all ingenious Readers, whether I have not taken up matter enough out of this Treatise of the Doctors, to persuade, That whe∣ther Astrology be good or bad, yet ought all wise men to suspend their Censures, whatever their inclinations are against it, till a more sober pen, shall seriously take up the Cudgels against it. Or yet if the Reader please rather, bar we all the Doctor's railery and ill language, as if he were the soberest man alive; and now Have at him meer∣ly by dint of Argument to maintain,

That Astrology is a Sacred and a Famous Science, and no such accursed Art or peiece of old Paga∣nism, as the Doctor impiously goes about to make it.

Notes

• Acts 28.22.
• Eccles. 7.5.
• Prov. 27.5.
• Verse 3.
• Prov. 26.12.
• Chap. 27.6.
• Verse 4.
• Chap. 26.19. Verse 18.
• Gal. 6.1.
• Dr. Mores Explan. Ch. 17. §. 8. B. 7.
• Expl. B. 7. Ch. 14. §. 3.
• Id. §. 4.
• Rom. 2.1.
• Matth. 7.3.
• Prov. 26.22.
• Chap. 26. verse 26.
• Prov. 26.17.
• Prov. 30.20.
• James 3.17.
• Verse▪ 13, 14, 15.
• Prov. 26.18.
• Acts 25.16.
• Luke 19.41, 42, 43. &c.
• Eccles. 7.9.
• Prov. 29.9.
• 1 Cor. 15.35.
• Verse 36.
• Prov. 26.27.
• Prov. 26.16.
• Matth. 10.25.
• Ecclus. 37.8, 9, 10, 11.
• Acts. 7.22. Dan. 1.17, 18, 19, 20.