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. ...

The first Proposition.

[Sect 1] THat there is an Astrology in the Hea∣vens; that is, The Heavenly Bodies have all their Influences, wherewith they ope∣rate upon all Earthly Subjects, and that upon the Intellectual and Sensitive, as well as the Ve∣getative, to incline and lead them here and there, and more or less, in the constitution of their Qualities, and Contingencies of their De∣stinies, (though not absolutely to force their Wills) according to the power and virtues of that place of Heaven, and that band of Stars, unto whose charge every of those Subjects are committed.

[Sect. 2] God has not fix'd these mighty Bo∣dies of the Sun, Moon, and Stars, (which, to such as know their Dimensions, are known to move in their Orbs as so many other Worlds in the Heavens) for mere Signs, like Beacons on an Hill; nor yet for mere Seasons or Land∣marks of Time, so as to be no more but mere Boundments unto Days, Months, and Years: Yea, there is infinitely more in them than so; for unto every one of them hath he committed an Authority and Power, as it were a King upon his Throne, to Sway and Rule over all things subject unto Day and Night. The Sun is the

Fountain of heat, and that Heat is the Nurse of Life; and thence therefore find we every liv∣ing Creature waiting upon this Sun for its life, as it were so many Servants upon the Ma∣ster of the House; and this is palpable. Now the Moon seems to be as much the Fountain of Moisture, as the Sun is of Heat, and Moisture being an Handmaid unto Life; hence also may it seem requisite therefore, that where the Sun is honoured as Master of the House, the Moon may challenge the Title of Mistress; and this also is palpable, though not in that degree of it to the heat of the Sun: For though the Moon doth not sensibly distil Dews of Moisture, as does the Sun his Beams of Heat, 'tis because she is the weaker Vessel, and wants of him so exceedingly in comparison of Power: Yet that she is the Mistress of this Moisture, as well as of the Night, is apparent by the Tydes, which constantly attend her Motion, and that with increase and diminution of force, as she ap∣pears in strength or want of Aspect; and by the Eyes of Cats, which sensibly swell and fall, as the Moon is strong or weak.

[Sect. 3] But besides these Seigniories of the Sun and Moon, the Stars also it seems have their Principalities in the Heavens: The Lord, who giveth the Sun for a Light by day, giveth also the Ordinances of the Moon and Stars for a Light by night. And to these Stars also hath God committed a certain Rule or Dominion over the Day and Night, and that promiscuously. Now the Stars have no sensible operation up∣on us, besides that little light they administer unto our eyes, and that is so very small, that all the Stars in Heaven, besides the Sun and Moon, are not able to compare with the smal∣lest Wax-candle: And this little Light too

being onely by night, and that also onely when there be no Clowds to hide them; what shall we say now? Did God make all these glorious Bodies (many of which are bigger than the whole Earth) merely for a Twinkle of the Night, and that at certain choise Times and Seasons onely? What make they then in the Day-time? and what have they to do in the dark and obscure Nights? Were they made to ride the Heavens for Cyphers onely, think we, at such times? Lo, every little Dasie that grows upon the cold ground, has a secret and insensible virtue wrapt in its Leaves and Flowers; and have these Celestial Spangles no Influences, but what we catch with our eyes, as they are now and then, once in a week or month, to be found sparkling their dim glances upon us? Nay, they cannot be such mean and empty Tubs; no, they are as so many Kings and great Lords, and all of them have their Commands, and that as well by day as by night, and in the clowdy as well as the clear nights. And now seeing this their Lordship is not managed by sensible and palpable acts and agitation, it must needs follow, that they have a secret and an hidden way of Rule, whereby they operate imperceptibly in all their agita∣tions of their Dominion. And as these, so also the Sun and Moon, besides their sensible ope∣rations, have also their imperceptible actions. For it is not the mere Heat which giveth Life, nor the mere Moisture that helpeth to live; for if so, then might Man make living Creatures artificially, but this we see he cannot do; the Heat may hatch the Eggs, but all the Art of Man cannot make an Egg that can be hatch'd: No, for there is a secret Act of Sun and Moon, besides the mere putting to

of Heat and Moisture, which produceth Life both in Sensitive and Vegetive Animals. And in these secret and insensible Operations or Influences, besides the Light which they give, consists that Rule, which the Sun, Moon, and Stars do exercise over all the Sons of Day and Night: And herein are written all those Ordinances of the Moon and Stars, which are to be a Law unto Mankind, and to the whole Body of Mortality, so long as the World endureth. And this mystery of these secret Operations, is that which we call the Astrology of the Heavens.

[Sect. 4] Now have the Stars all of them their natural Influences, and such natural In∣fluences as touch upon all things, as far as Day and Night extend their limits? then must Mankind also come under the touch of this In∣fluence, as well as Brutes and Vegetives. But what authority can they pretend to over Man? speak to him they cannot to commnd him ought, for they are not intelligent Bo∣dies, no more than is the Earth; their Autho∣rity therefore can be nothing else, but the exe∣cution of their secret Influences, which in a cer∣tain course or order they pour upon Mankind, and these, Man being unable to avoid, the Stars are said to give Law to him, (Astra re∣gunt homines) and to have their Ordinances, unto which Man also must submit. Thus the Stars called the Pleiades have their Ordinances, (that is) their sweet Influences or Virtues, which no power of Man is able to restrain. And the Stars of Orion have also their Ordinances, (that is) their binding faculty, by Frost in Winter, or by Showers in Summer, bringing to pass such an hard and tough Coat of Armour upon the ground, as all the Art of Man is not

able to prevent. Thus Mazeroth and Arcturus with his Sons have also their Ordinances: and the whole Host of Heaven hath its course, and its Rules in that course, which though a man cannot see, nor perfectly attain to know, yet some track thereof may he apprehend. These names of Pleiades and Orion (it is true) are not found in the Hebrew Translation, but onely in the Septuagint; but it seems, those LXX Interpreters were acquainted with those Constellations, and understanding both Lan∣guages, converted the Hebrew words into such Names, as the Greeks called those Con∣stellations by.

[Sect. 5] To this purpose it is said by Debora the Prophetess, that they fought from Heaven, The Stars in their courses fought against Sisera. Now this was not by Sword nor Pistol, nor yet by Thunder and Lightning, (for that Bul∣lets fall from no higher than the Air onely, but the Stars are infinitely in the Heavens above and beyond all Air) and therefore could it be no other ways but by some secret, yet fatal Influences, whereby Sisera and all his Host were blasted from their Cradles with unlucky Aspects of these Stars, which were so contrived in Nature, as to fall out, all of them together, end so wrought, as many thousands of them fell in Battell, all on one day. For though these men might have been born under as many se∣veral hours, as they were men; yet met each man that fatal wound at his several hour of birth, the force of which, as it fell from various evil Stars, and from variety of envious Aspects, on each mans pate, so gave it each man his bane, with such variety of limitation, as both old men and young encountred their dooms together; and the limitation of many thou∣sand

Fates, and it may be of as many thousand different lengths, met all upon one day. And yet infortunated each Star so variously, each according to its proper nature, course, and method, as every Star slew his man or men, and, it might be, by different kind of deaths. But as the Stars fought against Sisera, so sought they as much for Barak and his Host, fortu∣nating the several times of each mans birth in that Army; and here each Star stuck to his man, and all in such an harmonious contri∣vance, as though there were as many several minutes of Births, as there were several Men, yet were there as many benevolent Aspects of the Stars to fortunate those Births; and that so, and with such different force, as though each mans Birth bare date assunder, yet the younger Births, by the nearer speed, over∣taking the less half of those which were elder, all mens good fortunes in that Army jump'd together at one and the same time.

[Sect. 6] After the same manner as these Stars against Sisera, so also discourses the Al∣mighty unto Job, of the treasures of the Snow and Hail, which he has hid against the time of trouble, and the day of War and Battel. Now what can be the meaning of this biding, but the order of those Meteors, so providently lodged and laid up in the arms of the Stars, and with∣held by their Influences, as that they shall fall by course of Nature, in such precise notches of time, as the time of the punishment of God's Enemies, (such as was Sisera) shall be just ripe to comply with those falls, so as these shall fall down to be the punishment of those: And yet so come these things to pass without Miracle, merely by order of the frame of Na∣ture, as from the beginning it was contrived.

And here lies the glory, that God hath so laid his great frame of Nature, that all things in Nature do strangely suit and jump together, in ten thousand thousand several passages and purposes, and yet all in a certain course and order as was laid down from the beginning, without any the least amendment or addition of new contrivance. After the same rate also the Light, and the Winds, and the Rain, and the Thunder, and the Lightning, and the Dew, and the Frost, and the Ice, are all of them so neatly laid up in the position of the Heavens, as all come to pass in their order, and that so, as to make the grass to grow, even in the Wilder∣ness, where no man dwells. Now were it so, that these things were all ordered by a Virtue immediately issuing from the bosome of the Deity, then would the Rain, and the Thunder, and the rest, fall onely where Men or Beasts do dwell, who may see and taste of the same, and to acknowledge him who sends them: But seeing they fall where neither are Men nor Beasts, it follows therefore, that they fall by vertue of Means, and that in a continued or∣der, as those Means lead them, making the Grass also to grow where no Eaters are not to be found, as well as where they are.

[Sect. 7] Thus far speaks the Scripture, and to all such who have tried it, Experience speaks as much. But there are some who have not tried, and, being obstinate, will not essay, and therefore knowing nothing of this Experience, refuse to believe them who do. Yet me-thinks they might believe the Scri∣ptures; but if neither that will satisfie, yet they might observe, First, the Ebbing and Flowing of the Sea; there is no imaginable reason can be produced how this is wrought,

unless it be by some secret operation of the Moon, beyond all what we understand. 2. They may take notice of the strange sympathy in the healing of the Weapon-salve, and Sympa∣thetical Powder. Here also remains not any the least room for reason to say, how this may be effected, unless some Celestial or Starry virtue secretly carry between. 3. They may behold the admirable power of the Load-stone, how it attracts Iron at a distance; and the wonderful carriage of the Needle in the Com∣pass, how that dead Body, as if it were alive, is always looking towards one of the Poles un∣less by violence you keep it off. Now it is not the Stone of its own virtue can possibly do this, without the communication of some higher Power affecting of it: Nor is it pos∣sible ever the Needle could do thus, unless something from the Celestial Matter about the Poles do attract it by some invisible Virtue, or else the Pole-star or some other of those Heavenly Bodies do endue it secretly with that strange kind of quality. 4. They may consider the Natural work of Life, how it starts up, grows and continues in the lap of Heat and Moisture proportionably conjoyned, be∣yond all the utmost that we are able to imagine how, whence it comes, or which way it is maintained. Now be there not this secret In∣fluence in the Heavens, which we are treating of, I would fain know where or whence the Rose growing on a Dunghill got its fragrant smell? or how the Plantane growing on the hard path-way side, got its virtue to heal raw sores? or which way the Lily, standing in the mud and mire up to the middle, got its fine coat of so many colours, and so artificially wrought, as many times we see it is? Or how

the Wheat-corn, dropping onely into cold earth, came to multiply into an Ear of 20, or 30, or 40 for one? Or I would as fain know, how the water or thick slime in the Egg, by the sitting of an Hen, or by baking in an Oven, in a few weeks time converts into a Chicken, and learns to peep? Or how the Seed in the Womb, without any art or skill, or knowledge of the Mother, how, coagulates, and turns into blood and bones, and forms it self into a living Child, and learns to cry, and speak, and call? You'll say perhaps, God does all these things; but that we know well enough, onely the question is, how he does them? whether with Means or without? If without Means, then every Child that is born, and every Seed that grows out of the ground, comes to pass by a new Creation, as well as by Generation: For to bring things to pass without Means, is all one as to produce them without Matter, it being no more but to say, Let there be Men, or, Let there be Leaves and Flowers; and, as the word says, they come to pass. But we know there was never above one Creation, and ever since that, all things have come to pass by Nature, and therefore must there be some kind of Natural means for the production of all things: And now if with Means these things come to pass, it is either by Earthly Means alone, or by the help of some Celestial Powers also, aiding and assisting, that they come to pass. But by the Earthly Means alone it is plain they cannot come to pass, for it is not either Fire, Air, Earth, or Water, or all together, that can of themselves bestow that goodly sweet savour unto the Rose. There must therefore be for certain some other Supernatural Power aiding and assisting,

or else out of the mere Earth could never come to pass such a thing so far expelling Earth, and all its adherents, as Fire, Air, and Water: And if so, then came this Virtue either from some Spiritual or Material Substance exceeding all the Terrestrial Powers and Fa∣culties. If from some Spiritual Substance, the•• was it effected either by Angels, or by the So•••• of the World. By Angels it could not be, for 1. They have their peculiar Offices other waye•• and 2. Though they are Subjects of Nature, 〈◊〉〈◊〉 we are, yet are they no part of the frame 〈◊〉〈◊〉 Nature, whereout all things in their order an•• formed. Now were it by the Soul of the World, then for certain must there be such a Soul which as yet we are not sufficiently inform'd of; and then must that Soul have its spec•••• seat in the World worthy of it self where t•• dwell, and from whence to inform all th•• whole Earth; and if so, then dwells it un∣doubtedly amongst the Celestial Matter, and from thence supplies the Earth with such sto•• of Virtue from the Heavens and Stars there∣in, as brings to pass all that Shape, Colour, Smell, Life, and Increase which we see com•• to pass. Or if you deny this, then must the Earth be supplied with all her wonderful Vir∣tues from some Supernatural Material Sub∣stances; and if so, then name any thing be∣sides the Heavenly Matter, and the Stars of Heaven, that can be that Substance, and I have done. Now either way will there be at Heavenly Astrology, or an Astrology in the Hea∣vens. Onely the question is, whether these Ce∣lestial Influences create the Earth immediately by God's blessing, or whether there be a ge∣neral Soul of the World between, yea or not? Ʋtrum horum mavis accipe; I ask no

more. In the beginning God created the Hea∣vens and the Earth; and the Earth was without form, and void, and darkness was upon the Deep, and the Spirit of God moved upon the face of the waters. Here, when there was nothing but Earth, and Water, and Darkness over all, yet the Spirit of God maintained that rude lump, the Earth did he manage by the Water, and the Water in the Dark by himself. But now both the Earth and Water are under the face of Heaven, and the Light is upon this Hea∣ven, and the Spirit of God moveth upon the face of the Heavens in that Light; and as he actuateth the Earth and the Waters by the Heavens, so doth he actuate the Heavens by himself.

[Sect. 8] Thus Reason complieth with Holy Writ, and both Scripture and Reason are Wit∣nesses with our Experience, That there is an Astrology for certain lodged in Heaven. And yet ••arther, the Scriptures also do confirm all that I have brought for Reason, to be both truly Rational and Divine. Concerning Joseph it is said by Moses, that his blessing shall be of the pre∣cious things of the Sun and Moon. Now it is well known, that amongst other of these pre∣cious things by that Tribe enjoyed, was the Kingdom of the Ten Tribes; whence follows it, that it is in the power of the Sun and Moon, amongst other precious blessings under God, to influence a man unto the Dignity of a Crown, and so to fortunate his affairs, as to bring about the enjoyment of it. God promi∣seth by the Prophet Hosea, how he will hear the Heavens, and they shall hear the Earth, and be Earth the Corn, and Wine, and Oyl, and they Israel. Wherein he shews us, that as Man lives by Corn and Wine, so they by the Earth, and so

the Earth by the Heavens. And if so, then from the Heavens is it that the Earth receives that vertue, whereby it brings forth all Smell, Co∣lour, and Virtue. Moses tells us, God shall open his good Treasure, the Heaven, and that not one∣ly to give rain unto the Land, but also to bless all the work of the hand. Whence it is evident, that there lodges in the Celestial Bodies a Fa∣culty of fortunating Civil Affairs, as well as of managing natural things, and that the root of all Earthly Blessings is from Heaven. Moses says again, that the Sun, Moon, and Stars, God hath distributed to all Nations under Heaven. And the Psalmist speaking of the Sun and Hea∣vens, says, They declare the glory of God, and shew forth his handy-work: Day and night do continually tell of them, and that their voice is heard into all Languages, and their words are gone into the ends of the world. By which it ap∣pears, that the Heavens, and all the Stars therein, are full of such Virtues, as the whole World hath need of: And these Vertues God hath given unto the Heavens for this purpose. His Spirit (saith Job) hath garnished the Hea∣vens. And by the Spirit of his mouth (saith the Psalmist) was the whole Army of Heaven made.

[Sect. 9] Known unto God (saith St. James) are all his works from the beginning of the world. These Works are either Natural or Miraculous. The Natural Works of God are that whole frame of the Creation, together with all Cir∣cumstances and Concerns relating thereunto, in times past, present, and future, which, as a most curious piece of Art, consisteth of all the Story of the whole World, and yet is all set together in one onely entire piece of Work∣manship; it is like unto a Watch, made up of a world of small Wheels wrapt up together,

one within another, and yet all taking one from another, and working one by and un∣der another, until you come unto the Master-wheel, or first Mover, which being wound up at the Creation with the Line of Time, of a seeming infinite length of Thread wrea∣thed up together upon the Wheel, has ever since the beginning been winding off unto this present Age; and yet is there still more Line upon the Wheel, but how much remains, is kept onely in the breast of the Almighty; but when this Line shall be utterly wound off, then will this frame of Nature find its period, and all Wheels must cease their motion. Now in the mean time, as the Watch-maker knows all the Wheels, Pullies, and little Pins in the Watch, as perfectly as a man knows the Cloaths on his back, or how to put them on or off; so knows the Great and Almighty God the whole World, and all the Wheels, Pullies, and Pins contained in every part thereof; and this infinitely better than we know the Fingers of our Hands, or Toes of our Feet. To every man that is born of a Woman, there is a certain or∣der or course of his life, how he runs thorow Health and Sickness, Honour and Dishonour, and all the passages of his Life, from his Cra∣dle to the Grave. For Man is of himself, as it were, a little World within himself; and though he stand, as it were, but one Wheel in the frame of the great World, yet within this One seem there to be many thousands of Wheels operating, and thousands more within every one of those first thousands, and more still within them, and every of them almost ad infinitum, especially in long-lived people, and persons of great undertakings, and all these moving within, and one under another,

as they are carried by the Thread twined on the outmost and greatest Wheel, do run on in their order until that Thread break, or else be wound off, and there they make a stop. All these things, God, who made Man at the first, perfectly knows, and fore-knew from the be∣ginning of the World; and by this order of Mans life he perfectly knows, and fore-knew exactly all passages of our lives, yea, even all the thoughts of our hearts, both sleeping and waking, and how one thought drives off, and brings in another, and continues on in so do∣ing until the last minute of life, whereat the breath fails. Now every man being, as it were, a particular Wheel of the great World, it must needs follow, that all men move in a certain Frame or Wheel above themselves, by virtue of which, the Master-wheel of every man's life is is set a going. And this Wheel also is sub∣ordinate unto others, and they also are the same unto still higher than they, until we come at last unto the Master-wheel of the whole World, which is the high and mighty Wheel of Heaven, wherein the Sun, Moon, and Stars are set, as so many Notches, carry∣ing on the great works of Nature unto the end. Hence come the Originals of all Natu∣ral Qualities, Passions, and Accidents of our lives, (the motion of the Will and Reason onely excepted, which, as an independent Wheel, within the Wheel of Nature, has a kind of motion of its own, and therefore however it may be inclined or allured by the Works of Nature, yet cannot be forced by them.) But now above and beyond this great Wheel of Nature, there is yet one Wheel more, within which the Heavens themselves are turned. And here is it, wherein is hid that great Line of Time,

whereby the whole World is made to hold on and continue its motion; and this Wheel is God himself, who draws out the Line of Time, and sitting upon the Circles of the Earth, he stretches out the Heavens as a Curtain, and beholdeth all the Inhabitants of the World as Grashoppers under his feet; and hence sees he, as it were, with one view, all the World naked before him, both past, present, and to come.

[Sect. 10] Now as it was the opinion of the Platonists, and many of the wisest Philoso∣phers in old time, That there was as well one General Soul of the Whole World, as there is one Soul informing every mans Body, so is it still the opinion of many very learned Christians; and it seems with a great deal of reason, that the World has such a Soul. For were there not one and the same general liv∣ing Virtue, comprehending the whole Natu∣ral World, from the outmost Circumference of the Heavens, unto the innermost Centre of the Earth, how possibly could the Sympathies and Antipathies of Nature work such com∣pliances and differences at such distances as we see they do, and that as far as it is from Hea∣ven unto the Earth, and too, without any vi∣sible or imaginable contaction, unless some such Animal Virtue be in the World, to carry such an invisible correspondency between Crea∣ture and Creature? Now where Life is, these things are aptly effected: Thus the Infant in the womb is nourished by the meat which the Mother eats. Now be it so, that there is such an Universal Soul, yet is it questionable whe∣ther this Soul be Intellectual, or merely Vege∣tive. That there is an Intellectual Power inform∣ing the whole World, as the Soul does the Bo∣dy, is not to be doubted; for otherwise

would the frame of Nature be no more but a huge blind lump. But Nature being led by good eyes, such an Intellect must there be some∣where, that either gives or lends such Eyes to Nature. But then should the Soul of the World carry this Intellect in its own Brain, it would follow, that this Soul is a God. For to be an Intellectual Being, filling Heaven and Earth with its presence, is an Attribute of Gods. And therefore I conclude, that there is an Ʋniversal Soul in the World, but it is onely Vegetive, and not Intellectual; yet in this Soul dwelleth the Spirit of Almighty God, who filleth Heaven and Earth with his presence, and from hence garnisheth the Heavens, and causeth the pre∣cious Virtues of the Sun, Moon, and Stars, to be carried and distributed into all parts of the World. And thus immediately God ruleth in the Heavens, and ruleth all the World me∣diately by the Heavens. 'Tis true indeed, that God is as well able to govern and maintain all things without means, as he was at first to constitute and create the frame of Nature; but such is his pleasure, that he does work by means, and not immediately in all things. It is a common and a true Maxim, that God and Na∣ture have made nothing in vain; and yet it is as true, that Grass grows where nothing lives to eat it. Now were the World governed by Gods immediate presence onely, then is this Grass growing a work in vain, because God's presence brings forth all things at list, and with stints and increase as he listeth; and therefore his list being at all times, and in all places, able to cease its operation, might have prevented this plenty in a desolate Countrey. But Nature running her course in a constant track, has no power to cease her work with∣out

a miracle; and therefore however the Grass may grow in vain, yet Natures opera∣tion is not in vain, which by virtue of one and the same act produceth the Grass in all places, and that as well in the populous as de∣solate Countreys.

[Sect. 11] Next come we to Gods miraculous works, which also from the beginning were known unto him. These are such as have been contrary, or at least divers, to the course of Na∣ture, or other Supernatural: Such a work was it when he made the Sun stand still, and at an∣other time when he made it Retrograde. Such also were the Works of Christ, when he raised the dead, and gave sight to men born blind, by his Divine power. Such also was the Work of God, when the Sea made a lane for men to pass thorow it on dry ground; and when the Fire had no power to scorch, or once to harm men walk∣ing in the midst of it. These miraculous Works ('tis true) had no immediate dependency up∣on the work of Nature; and yet from the be∣ginning these also God foresaw: And how so? He foresaw by the frame of Nature the occa∣sion that required them, and by that foresight set down in his eternal mind the contrivance of all Miracles too, as they were in time to keep company with his frame of Nature. And now may thus far be granted. What is it which we call Astrology? but the summary of all that skill and knowledge, which, by times, the observation and experience of the whole World of Ages hitherto hath collected, and commu∣nicated down from hand to hand unto us of this present Age, as to what may be under∣stood concerning the nature and operations of the great Wheels of Nature, how they work upon us, and what they work out of us, and

what accidents, according to their usual track, may like enough befall us? Such is our Astro∣logy, and the All we count such; and by this Astrology we attain to see into the great works of God, and to be able to say unto his great Glory, how truly great they are.

[Sect. 12] And now by this time, I hope, it will be adjudged past dispute, that Astrology does in no wise limit Gods eternal providence, but is so far from it, as no Science, except Di∣vinity, can declare half so much, whereby God's Sacred Contrivance of the Affairs of Nature may be truly magnified as they deserve. It seems greatly to trouble many people, because, say they, be there such a thing as Astrology to be allowed, then must necessarily follow a fatal Destiny not to be avoided; and if so, what room is left for Gods Providence? or what for exercise of humane Virtues or Vices? 'Tis true indeed, that there is a Fate in the frame of Nature; but then it is Gods eternal Provi∣dence, which has contrived that Fate, and laid the whole platform of it; and that so, and ac∣companied with such an incomprehensible forecast, as in no case can betide or happen un∣to any man, either of good luck or bad, or of prosperity or adversity, but matters fall out so suitable to his prayers and conditions, as if God had quite altered the scene of affairs at his request, and yet hath nothing fall'n out but what was so order'd from all eternity: For God Almighty foresaw all men, and all their cases, and their prayers, and thoughts, from the beginning; and laid his frame of Na∣ture so, as to answer all prayers, cases, and thoughts as was fit, all from the beginning. But these eternal contrivances opening in time, and answering so exactly to the purpose, many

shallow-brain'd people are apt to cry out, as if the Almighty had altered his purposes, changed the course of Nature, and made new contrivances upon their prayers, and for their sakes, as if there could be no such thing as Divine Providence, without disparaging the Deity, to make it seem of changeable and new contrived counsels. But what though there be such a thing as Fate, yet does it not follow, that there must be therefore an absolute fatal Necessity, for there is no such thing, neither the Stars, nor Heavens, nor course of Nature, any ways pretending to force mans will, they onely incline in their courses. And here lies the ex∣ercise of Virtue, in striving and fighting against corrupt inclinations. The Heathens could say, Sapiens dominabitur astris; and our Saviour proclaims, that the Kingdom of Heaven suffers violence, and violent men take it by force. Yea, so effectual have been the fervent prayers of faithful and good men, that they have not onely turned the edge of malignant inclinations to bad qualities, but have also utterly overturned the force of hard Fates. Had an Astrologer known King Hezekiah's Nativity, no doubt but he would have read his Destiny to be death, by a violent Feaver in the 14 year of his Reign; and yet would the King have outlived that date 15 years farther, without any disparage∣ment to the Astrologer, for he would have said no more but what was truly written in Heaven: But then, the virtue of the good King prevailing, God Almighty wrought for him, and thrust by the violence of Fate for that time, and so lived he on until the next deadly blow overtook him. So also in case of ill qualities, St. Paul seems by his rugged na∣ture to have had Stars and Aspects swaying

his Geniture as the late Usurper Cromwel had in his; but by his vertue he overcame Nature, and so brought his body into subjection, and by that means made use of all his violent passions of Nature, to stir up the more zeal and ferven∣cy in Gods service; whereas the other, for want of that Virtue, became so much the greater Villain. Such another pattern as this seems to have been the famous Heathen So∣crates. Thus wise men rule the Stars, but fools are ruled by them unto their own destru∣ction. And thus Grace and Will have no bar by Astrology either of freedom or fulness of roomth for their exercise, and yet keep on the Stars their courses too. For the works of Grace and Nature follow each their own track; Nature necessitates no mans wickedness, and Grace destroys nothing of Nature, onely it amends Nature, and farther meddles not; and Astrology makes both friends, by giving light to the paths of each, and shewing both how they may make each for other, and all for the praise and glory of God. Now such is the won∣der of Gods eternal contrivance, that never any universal desolation happens at any time, whether by Fire, or Water, or War, or Plague, but every mans particular Fate in that desola∣tion has a natural reason for it written in Hea∣ven. Every man who perished in Noah's Flood, had a particular influence from Heaven upon him, and such as might be seen by his Nativity, which led on his Destiny to fall in that very hour as the Flood came, and to die by that ve∣ry kind of death, as in that Flood they perished all of them by Water. And herein lay the glo∣ry of that contrivance from the beginning, that without any alteration or amendment of Fate since the first frame of it at the Creation.

1. All Births happened against that Flood, under such moments of time as threatned death by Water. 2. In that all Natives took up their natural breath, though at different times, yet with such different lengths of the stint of Fate affected, as aptly invited Nature to deliver them all up to die together. And 3. That these Fates notwithstanding, yet had every mans Will free liberty (saving what chains sin had laid upon it) as none the least force of necessity constrained any thing up∣on it.

[Sect. 13] But will some say, Gods works are secret, and who can find them out? So say we too; but yet these secrets have also an out-side, and that's all we pretend to be skilled in. But God works above Nature, says an∣other, and that without any the least track, and why should the Astrologer tie him to a method; Because (say we) we know God to be a God of order, and one who delights to keep to that order. But as for his pathless ways objected, we do not well understand the mean∣ing, unless they would have the Almighty al∣lowed the liberty to change his mind; and then what shall that argue, but as if there had been some deficiency in his eternal purpose, and so his after-thoughts came up to mend it. And where then was his eternal Omni∣sciency? which yet every true Child of God must stedfastly believe, or else wo be to all the world: But if by these supernatural, they mean onely his miraculous works; know then, that such are never without some special oc∣casion, and that depending upon the work of Nature, the Astrologer is not without his guess there too; but however, he does in no wise debar or deny these miracles. And when

he has all done, and gained his utmost skill concerning any future contingencies, yet con∣cludes he all he is able to say, with submission to the secrets of God, which are beyond all the utmost that our imperfect skill can possibly extend unto; and ever with this reserve we say, unless it please God to work to the con∣trary by a miracle. And thus is it evident, both from Holy Writ and Scripture Reason, the Heavens have their Influences, and by con∣sequence, that there is such a thing as Astro∣logy in the Stars above. Hence therefore I pro∣ceed unto my second Proposition.

Notes

• The Proposition explained.
• The first Proof by Scripture shews, that the Sun and Moon have as much to do with the sway of earthly affairs, as hath a King amongst his Subjects.
• Gen. 1.16.
• And that the Stars also have their sway, and that by day as well as by Night.
• Jer. 31.35.
• Gen 1.18.
• Gen. 1.18.
• And finally, that the Sun, Moon, and Stars, besides their sensitive operations have their se∣cret and im∣perceptible In∣fluences.
• Jer. 31.35, 36.
• The second proof by Scri∣pture shews, That the Con∣stellation of the Pleiades and of Orion, have their Astrolo∣gical Influ∣ences.
• Gen. 1.26, 17, 18. Job 38.21, 32, 33.
• See Argol: Astr. ante E∣phem. lib. sec. cap. 8. Stellae tempestuosae sunt Orion, Ar••urus, &c. pluriosae Plei∣ades.
• The third proof by Scripture shews, that Si∣sera and his Host were worsted and overthrown in Battel by influ∣ences of the Stars. Judg. 5.20.
• The fourth proof by Scri∣pture shews, that the Mete∣ors of the Air are lodged, by the Influences of Heaven, a∣gainst appoint∣ed times. Job 38.22, 23, 24, 25, &c.
• Job 38.26, 27.
• Arguments by Reason, shewing that there are Influences in the Heavens, drawn from,
• 1. The Ebbing and Flowing of the Sea.
• 2. The healing power of the Weapon-salve.
• 3. The virtue of the Load-stone, and the Needle in the Compass.
• 4. The Natural Work of Life.
• Argumentation about the Na∣tural Work of Life:
• Shewing how it is wrought by means, and that either by the Soul of the World, or how∣ever by the Heavenly In∣fluences.
• Gen. 1.1, 2, 3.
• More proofs of Scripture, con∣firming our Ra∣tional Argu∣ments to be true.
• Deut. 33.13.
• Hos. 2.21.
• Deut. 28.12.
• Deut 4.19.
• Psal. 19.1, 2, 3, 4, 5.
• Job 26.13.
• Psal. 33.16.
• Argumentation from Gods Eternal Pre∣science. Acts 15.18.
• The frame of Nature compa∣red to a Watch. Ezek. 1.2, 2, 3, &c. to the end.
• How God fore∣sees all passa∣ges of the World by a certain order, as a Watch-maker knows the Wheels of his Watch. 2 Pet. 3.
• How every man is compared to one Wheel of the great Worlds frame, and a Work of many Wheels within that one.
• Joh. 2.24, 25.
• How mans Will is an indepen∣dent Wheel within the World. 1 Cor. 9 26, 27.
• How the Hea∣vens are the great Wheel of Nature.
• 2 Cor. 12.2, 3, 4
• And how God ruleth over all. Isa. 40.22, 23, &c.
• Of the Soul of the World. That there is such a Soul,
• And that it is not an Intelle∣ctual, but a Vegetive Soul onely. Jer. 23.23, 24.
• Acts 17.28.
• Job 26.1••. Deut. 4.19.
• Job 38.33.
• How Gods Spi∣rit informeth the World in this Vegetive Soul, not with∣out means, but by means Job 38.26.
• Rom. 11.36.
• Of Gods mira∣culous works, and how they are foreseen by God in the frame of Nature from Eternity. Josh. 10.12, 13. 2 King. 20.11. Joh. 11.53, 44. Ch. 9.6, 7, &c.
• Exod. 14.21, 22. Dan. 3.27.
• Answers to Objections.
• Shewing how Astrology im∣pedes not, but manifests Gods eternal Provi∣dence.
• And how it hinders neither Virtue nor Vice; but is an help to virtu∣ous actions.
• Matth. 11.12. Luke 16.16.
• Isa. 38. How King He∣zekiah by his prayers over∣turned the force of an hard fate.
• 1 Tim. 1.13, 14
• And how St. Paul overcame his natural ill dispositions. 1 Cor. 9.26, 27
• The works of Grace and Na∣ture how they act, each in their own paths.
• Of universal desolations, and particular∣ly of Noah's Flood, and how a reason for every mans death in that desolation was written in the Heavens.
• Answer to more Objections.
• The Conclusion.