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 second Proposition.

That this Astrology, Man, (in this estate of Corruption) may attain in some measure to understand.

[Sect. 1] * 1.1 WE have it by experience, and are very sure, by abundan••e of verification, that something of this Astrology we do know; and so says our Saviour, that it is so for certain: When it is evening, ye say (says he) it will be fair weather,* 1.2 because the sky is red. And in the morning it will be foul weather, because the sky is red and louring. And when a cloud ariseth out of the West, straight∣way ye say, A shower cometh, and (says he) it is so. And when ye see the South-wind blow, ye say, there will be heat, and so it comes to pass. And then he concludes, speaking of the Pharisaical Jews,* 1.3 Ye hypocrites, ye can discern the face of the sky, but the signes of the times can ye not discern. Now if Hypocrites could be

true Astrologers, what hinders but Christians may be as much, and as good Astrologers as they? and if such as could not discern the signs of the times, yet could understand an Astrology by the Heavens; how much more famous in the Heavenly skill may those men become, who can discern both Christ and the Heavens too?

[Sect. 2] Such an Astrologer was Moses,* 1.4 that great Man of God, who was learned in all the wisdom of the Egyptians. In Moses days, the Egyptians were as famous for Literature as any Nation in the World; and amongst other things, they were great Astrologers.* 1.5 Josephus the Historian tells us, (and he quotes antient Authors for what he says) that the Egyptians were well versed in Astrology, and that the first knowledge of that Celestial skill they learned from the Patriarch Abraham, whilst he was in Egypt. Now the Egyptians, it is con∣fessed, studied more Arts than were good,* 1.6 such as were Sorcery, and Inchantments, and a Diabolical sort of Magick: But Moses was learned onely in the lawful Arts, and such was Astrology, when it was clean sifted from the Diabolical Tares mingled with it by the in∣chanting Sorcerers. And now that Moses did particularly understand Astrology,* 1.7 is apparent by his predictions of the Tribes as to what should betide them for the time to come; for it was not by Revelation, nor Dream, nor Vision, that he spake those things; for when it was so, the Scripture was wont to say how it was so; and no such thing being alledged now, it follows, that he spake meerly of his natural knowledge; and besides, the phrase savours of meer natural Prophecy.

[Sect. 3] It appears also by the same Jo∣sephus, a learned, and generally well approved

Author,* 1.8 that Adam, Seth, Enos, and most o•• the Patriarchs, were all great Astrologers; and after them, Abraham, who taught both the Chaldeans and Egyptians; and as seems by hi•• Predictions to his Sons, Jacob was so too; and such was the opinion of the Learned Origen, that he was so indeed. Of Joseph also very much may be said to the same purpose, he w•• a man famous for interpreting of Dreams; and this is a faculty commonly accompanying, Astrology, and such as by Rules of Art may be aptly known,* 1.9 without Divine Inspirations Of this, Joseph, the antient Historian, Di••∣dorus Siculus, hath said much, how he contri∣buted not a little to the Art of the Plow which was taught by Osiris and Isis, and how he taught them very many learned matters both concerning Religion, and the State, and concerning things to come: He calls him Hermes Trismegistos indeed, but that Joseph was the same Hermes he spake of, is very plain to be understood, both by the time and age wherein Hermes lived, and also by his Religion, of which Diodore saith, That he taught a Re∣ligion by himself, and contrary to all the ways of Worship as were ever known amongst the Egyptians before him; and he says, that he was the most honoured of the King above all men, for that he had found out, and counselled unto many things, conducing to the benefit of mans life; which is the very character of Joseph in holy Writ, how he was in favour with Pha∣raoh there. Now of this man, says Diodore, he was one of the first who was skilled in the Stars. And the Aphorisms of Hermes the Egy∣ptian are extant unto this day; which al∣though I do not believe they were taught by Moses, who was the greatest Hermes of Egypt,

yet being father'd upon him, it argues that he was a famous Astrologer esteemed of old; for that those antient things wanting a certain Father, were fathered upon him, as if he had been the Fountain of that Learning.

[Sect. 4] Such kind of Astrologers seems al∣so to have been those men of Issachar,* 1.10 who came to David when he was at Hebron, and are stiled in holy Writ, Men who had under∣standing of the times, to know what Israel ought to do. Now consider we what the business was in hand, and in dispute, namely, whether Is∣rael should follow the House of Saul, or go over to David? To resolve this question, it seems those Issacharians were well skilled, and they could tell that David should rise, and the Saulites should fall; they could tell, that Saul's turn was served, and David's coming up. But how did they know this? not by Prophesie, nor skill in the Law or Prophets, for they were neither Priests nor Levites whose business it was to study the Law; nor were they Divinely inspired, for then would they have been called Prophets; nor were they Scribes of the people, for those were mostly of the Tribe of Simeon, and these were Issacha∣rians: It follows therefore, that with any ease or smooth interpretation, these could not be any thing else but learned Astrologers, or men well read in the Heavens, so as to be able to answer an Horory Question in such a case as was now depending: for after this manner were the Persian Astrologers wont to be called Mages, or Wise men,* 1.11 who were skilled in the times. And so also the Chaldeans termed their young Students in Astrology,* 1.12 Men skilled in wis∣dom, and cunning in science, to learn the learning of the Chaldeans.

[Sect. 5] * 1.13 Such an Astrologer was Daniel, and such were his Companions, Shadrach, Meshech, and Abednego; these were educated according to the Chaldean way of the study of Astrology, and what other Magick Arts could be thought a lawful study;* 1.14 and one Melzar was their Tu∣tor: And according to their education, they profited by Gods blessing,* 1.15 in knowledge and skill of all manner of learning and wisdom, as was lawful for them to study. And Daniel had par∣ticularly a notable faculty in understanding the meaning of all Visions and Dreams.* 1.16 And at the end of three years time, when Daniel and his Fellows were brought before the King, upon the trial by a communication of hard Questi∣ons, it was found, that these men were ten times more learned in all matters of wisdom and understanding, than all the Magicians and Astro∣logers in the Realm. Now it is plain, that this great wisdom of theirs consisted principally in the Astrological Art, for that was it which they were appointed to study, about that were all the hard questions of the communication, and therein was it that they excelled all the Chaldeans; and ever after this, amongst the Chaldean Astrologers,* 1.17 were they accounted as Members of some Schools at Babylon, which were maintained for that very purpose. This Science was here once taught by Abraham, and after that Belus,* 1.18 the Father of Nimrod, built the School-house of Learning, and much pro∣pagated the Art:* 1.19 And from those days to these, the Chaldeans had ever been great Astrologers; and in these Schools studied the learned Daniel. And when the Wise men, and Astrologers,* 1.20 and Sorcerers destinated to die, Da∣niel and his Fellows were sought for to be executed amongst the rest; the reason of this

danger was, for that none of all the Astrolo∣gers and Sorcerers could tell the Kings Dream, which himself had forgotten: Now had he proposed his Dream, there wanted not for Artists,* 1.21 who would have undertook the In∣terpretation; but, as the case stood, Daniel himself did acknowledge,* 1.22 that neither Astro∣loger or Soothsayer could possibly answer the demand,* 1.23 and that the knowledge he had gained of it was not by Art, but by Divine Inspiration. But however, it is past dispute, that Daniel had a real skill in Astrology, and the Art of In∣terpretation of Dreams, and that by vertue of reading and study, besides what he had by inspiration, onely as for Sorcery and Sooth∣sying, and all such black Arts, we cannot ima∣gine he ever medled with. It must necessarily follow, that amongst the Chaldean Learning, something there was lawful and good, which made Daniol and his Fellows so famous above all the Chaldeans. And now if we consider, that Sorcery and Soothsayings were Diabolical Studies, and that the Art Magical is a doubt∣ful thing, either what was really understood by it, or whether it might be good or bad; however it must needs be, that Astrology was both a lawful and a famous study, as Daniel used it at least, (purged from the Chaldean fopperies) and therein was it, that Daniel and his Fellows so much out-did all the Chaldeans, even in their Kings presence.

[Sect. 6] But say some,* 1.24 you cannot tell the Weather truly, how much less then can you be able to foretell Humane Fates? Now the truth is, we do acknowledge, that it is but little that we acknowledge perfectly; and as for skill in the weather, we count it a great deal more ticklish to be understood, (especially

some years before the time) than humane bu∣sinesses. For first, we have but little of any Nativity to judge therein, (the vernal and other quarter Figures being the principal Rules of that nature) the Transits are our greatest arguments. And 2. The Weather depending much upon the airy operations, is swayed by meaner aspects than are humane matters, and therefore is by so much the more of various and uncertain events. Also 3. Unless it were possible to understand the exact quantity and proportion of Weather, whether fair or foul, that is like to fall, and to say expresly in what special Climate and Place it shall begin to fall, it is utterly unpossible to please all people in all places with any predictions of this na∣ture; For should it be prognosticated of Rain, and that Rain come, yet if the stock of showery drops any whit fail of the due pro∣portion expected, and begin to pour down some four or five Climates breadth of space ere it arrive at the place of expectation, then will that whole cloud be utterly expended up∣on those Climates where it first dropp'd, and a fair day must needs succeed in the expected situation. And thus the Prognosticator, though never so ingenious, for want of some drams of perfection in some certain predicti∣ons, shall be whoop'd at by a company of Clowns, as if he were a meer Impostor. Be∣sides, the Winds are exceeding ticklish in turn∣ing here and there, so as who can perfectly know them? and yet the failure of the least skill in the turn of the Winds, turns off a glut of Rain or Snow a quite contrary way. And lastly, (which is not the least of the Impedi∣ments unto a truer attainment in Meteorolo∣gy) is the want of the Writers encouragement,

either by recompence of reward from the Company of Stationers, who are the Sellers of their pains, or of good words from the Com∣pany of Buyers, who are the enjoyers of them. On the one side, they are not so much for an elaborate as a cheap Almanack, for one they can get by, rather than to have thanks for: And on the other side, these are so sordid, that never once considering the ingenuity of the Author, if they find him but once or twice in a day or two's error of the Weather, he must ever be accounted with them for a common Liar. So that these things considered, what encouragement has any man (think we) to spend two or three months study upon writing of the Weather? Whence comes it to pass, that few write who have skill; and secondly, many who have skill, yet write according to their encouragement rather than skill, more slightly than warily. But yet, that there is a real skill in fore-knowledge of the Weather, and of the turning of the Winds too, as to gluts of Weather or Wind, and as to the succession of Weathers; whosoever shall peruse Mr. Gad∣bury's or Swallow's annual Predictions to that purpose, will say as much. But besides, were it so, that the Weather could not be any thing near certainly predicted, yet that there is a real skill in it in part, almost every Shepherd and Husbandman can tell you, who are able to verifie abundance of Aphorisms of their tried experiences concerning Weather, both by the riding of the Clouds, colour of the Skies, and looks of the Sun, Moon, and Stars. And that they are certainly in the right on't, as to these their Experiments, our Saviour brings in his Sacred Test, instancing in certain of these particulars, that it is so, as they use to

say. And now be it so, that Observation and Experience can make us Weather-wise, what shall hinder, but that they may say as much as to the fore-knowledge of our own Fates, if not a great deal more, (there being abundantly more reason for certainty in Predictions o•• this nature, than for those of that nature,) What is Astrology, but the finding out a skil•• of future Fates, by the very same means as the Jews attained to know, that a red evening boded the morrow's fair weather? For the ex∣perience of this know we to be every way a punctually true, as possibly could be in that unto which our Saviour dained to give his Te•• that it is so. But what need we any further arguments? it is evident by daily and mul∣titude of experiments, that skilful men d•• certainly understand very much of future con∣tingencies by this harmless use of Astrology and this any candid Objector may behold ve¦rified as often as he desires it. And in th•• mean time please he but to peruse the Boo•• called, [A Collection of Genitures, printed b•• that ingenious Artist, Mr. John Gadbury, Phy∣sician in Ordinary to the Queens Majesty, i•• the year 1662.] and he shall there find him prognosticating to the very year wherein ma∣ny eminent Natives then living should leav•• this world, several of which are since dead according to the precise predicted time, as th•• late Pope Alexander, and the late Philip King 〈◊〉〈◊〉 Spain, and the little Prince his Son, and ma∣ny others; he published as much also by th•• late Ʋsurper Cromwel while he was alive, an•• by the late King of Sweden while he was alive and both found him a true Prophet in his pre∣diction of their deaths. To this the Carpe•• commonly (do object, that they do as of••

fail, but this is very false, for a good Artist very rarely misseth his mark, be but a Nati∣vity rightly timed to him, or near the time given with good accidents. But be a man be∣guiled with a false time, or false accidents, ne∣ver count that an errour.

Sect. Now Astrology is either Meteorologi∣cal, or Genethliacal.* 1.25 Of the Meteorological I have said already; the Genethliacal Astrology is depending either upon the Birth of some Question, or of some Native Person or Thing. Questionary Astrology dependeth upon the pre∣cise point of time when a serious Question is asked, either by Letter or word of mouth; and this is called Astrology by way of Hororary Questions. Of this way of Astrologizing (I must confess) I am not so well skilled, nor am I, of the truth and worth of it,* 1.26 half so confi∣dent as of the other way by the Birth of Persons or Things; yet so much have I tried and pra∣ctised of it, and perceived of the truth and be∣nefit of it by my practise, that I do believe it to be a lawful, true, and beneficial study, al∣though I am still seeking more and farther into the reason of its truth, in order to at∣tain a satisfaction beyond what I have yet gotten. But in order that I may be the better understood, when I go about to justifie this way of Astrologizing, who they are, and pra∣ctises they are which I undertake to justifie, I would have the Reader to know, that all men who profess Astrology, are not Astrologers in good earnest, but that there are many preten∣ders to this Art, who understand it not, or not sufficiently at least as they pretend; or else if they do understand it, yet under colour of Astrology, do practise other Diabolical Arts of Magick or Sorcery, which are quite

quite different things, and of no kin to Astro∣logy.

[Sect. 8] * 1.27 There are, who go under the name of Astrologers, many pretenders so very ig∣norant, that they understand nothing of Arith∣metick, or Astronomy, and yet are able to an∣swer Questions by way of Prognostication, so strangely quick and readily, and yet falling out so punctually right, and truly agreeing to the purpose, even unto admiration. Now this is a sort of Astrologizing beyond my Rea∣ding or Experience. And be it so, that such a skill may be compassed, and that lawfully, without either sleathy Cheat, or Diabolical Inspiration in it, I am utterly a stranger to it; and much may be (I confess) beyond my skill: But yet I am jealous, that many of these illi∣terate Fortune-tellers have more understand∣ing in Sigils, Charms or Spells, than in true Astrology, and are better read in the jugling Art of Geomancy, than in the famous Art of Celestial Observations.

[Sect. 9] * 1.28 It is very certain, that some men are naturally constituted of such a kind of Di∣vining fancy, that by a kind of Luck, more than out of any real skill, they are able to fore∣tell, and tell of many things strangely true. And hence comes it to pass, that many a man drives a Trade of discovering lost and stollen goods, and speaks directly where they are, by a meer headlong kind of Chance, with help of very small or no skill. And this Luck holds him some space of time, by fits at least, during the predominancy of prosperous Aspects of Stars favouring. But then in time, those worn out, and as evil Stars succeeding them, this luck changes, and skill being wanting to sup∣ply the loss of that change, all he says for an∣other

while proves as utterly false and erro∣neous. And hence fails the mans eredit, and with him Astrology is brought into scorn; whereas in truth, the man was little or no Astrologer, and never had any quantity of Astrological skill in him. After this sort we daily see many sorts of Trades men and Artists, buoy'd up by their meer luck, to become fa∣mous, who never were bred up to any thing of what they profess; thus have I known Bone-setters, Midwives, Chirurgeons, and Phy∣sicians, who never were bred up to any of these things, or any thing like them, yet have been, as it were, forced on by meer Nature to follow every man his Art, without any instructions, but what Nature of its own accord hath taught them to acquire; and yet notwith∣standing have grown famous in their Professi∣ons unto admiration. Now where men have so much grace or ingenuity, as to back their good fortune with industry, it comes to pass, that they acquire good Arts, grow truly fa∣mous and deserve to be so esteemed.

[Sect. 10] But where the fear of God is want∣ing, many times it happens,* 1.29 that these igno∣rant Artists, tickled with the applause of their good Fortune, and bewitched with the love of gain, which they have felt so lightly coming in; and thereupon spurr'd on with a vehement desire to keep up both their fame and profit; but withall being loath to take pains to study for it, after they have been at first flattered with Fortunes favours, court∣ing them at so easie a rate; and now at last feeling that good luck begins to fail, they strike in with the Devil, a Master easie to be found, and so graft upon the Stock of Natures Bles∣sing an off-set of Sathans Endowment, for the

supply of their failing good fortune, and the support of their ambitious and covetous de∣sires. And thus many an ignorant and harm∣less skill, buoy'd up meerly by luck at first, turns in time into flat Sorcery. And not onely these ignorant Fellows, but too many of the more learned sort also, being naturally evil natur'd people, and complying with their bad humours, do make them worse by evil habits, and growing ever worse and worse, without the happy turn of Repentance, and having no knowledge of God, do become in time an easie prey unto the Devils bait; and what with the itch of desire to know more, and to do more, than Nature and Industry can well afford to teach them, and what with the de∣sire of vain-glory and covetousness being drawn in, these also turn Sorcerers. Yea, and not onely evil-natur'd men, but also persons as well qualifi'd as nature can make them, for want of good education, fall into bad manners, and so corrupting Nature, become as bad as the worst. And not onely so, but some also never so well educated, by reason of ill com∣pany, forfeit all the hopes that Goodness had seem'd to found in them; and these also in time turn Sorcerers too, many of them: and this they may do too too aptly, whether ever they study any thing of Astrology yea or not. But true it is, that too many Astrologers, using their skiil more prophanely than religiously, and finding that their Rules of Natural Art cannot tell them all things they would know, or so easily and so quickly as they would know them, despising therefore these lawful and most excellent Studies, they fall into the study and practice of Geomancy, Sorcery, and plain Witch∣craft. The Devil, though he be a most damnable

Apostate, yet is an Angel, and as such, has skill in all natural causes, and the reason 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 Apostate, 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 Astro∣logy at second hand by a kind of Dia∣bolical Inspiration, and that more readi∣ly and more punctually to the purpose, than they who by great labour and pains come more honestly by it: But then loses he his Soul by the bargain, and wo be to him that gets by such kind of intelligence and corre∣spondence.* 1.30

[Sect. 11] Of kin to these kind of people are common Gypsies, who as they counterfeit the feature of natural Egyptians, by a meer artifi∣cial swarth wherewith they besmear their English faces; so abuse they the World with a dissembled skill of discerning secret and future things; whereas they know nothing at all but what they have by meer Diabolical and Jugling tricks: for either they are infernally inspired, or else they are meer Cheaters. As for matter of real skill, seldom is it that any of them have any at all, neither have they any of them any reason or ground for what they say, besides a meer kind of chance: But their Confederate the Devil has a real and a great skill,* 1.31 and has withall a secret way whereby invisibly and undiscerned he suggests words in∣to his Prophets lips.* 1.32 For as the Holy Ghost mi∣raculously inspired the Apostles, so as to make them speak all Languages, so the Devil also

has his way, after a sort, insensibly to commu∣nicate thoughts into peoples heads, and words into their mouths. Much difference there is without in the degrees and latitude of this power; for the Devil is under a restraint, and cannot execute his natural power, but where and when as God allows him permission; and when he has permission,* 1.33 at utmost his power is no more comparable to that of the Holy Ghost,* 1.34 than is a Molehill to an high Moun∣tain; yet is it incomparably beyond the power of mortal men, by nature at least. Now this power of his is ordinarily able to go no far∣ther,* 1.35 than to be able to suggest evil motions into mens minds; and thus did he by Peter, when he made use of his conceit, with attempt to affright Christ out of the enterprize of his Passion; and this he did by such a secret in∣sinuation, and so neatly acted, that Peter lit∣tle dreamed that the Devil had put it into his head, until Christ flatly and plainly told him that it was so. This liberty of suggestion has the Devil ordinarily against all the best men that be,* 1.36 as he had against Peter and Paul. But as men neglect their devotions to God, and restrain their prayers, and reading good Books, and good Meditations, their minds by degrees grow estranged from God,* 1.37 and evil thoughts by degrees growing worse and worse, possess their minds in the room thereof, until in the end Gods Spirit (which never fails to use all possible endeavours to reclaim men from vice unto godly virtues, so long as re∣mains any hopes of them) withdraws from them, and leaving them to themselves, their hearts harden immediately, and a seared Con∣science possesses them; and then together therewith Satan usually enters, as he entred

into Judas;* 1.38 and from that day forward keeps he the chief rule over the children of disobedi∣ence,* 1.39 and worketh them as he finds them fittest for his purpose; of some he makes absolute Sots, as it were meer brute beasts; others he devours with abundance of Whoredoms; others he stupifies so much with worldly cares, as they become as it were their own, or the Devils Asses; others he intangles with spiri∣tual pride in Hipocrisies and Heresies, until they are made, as it were, stark mad in Opi∣nions: And a peculiar sort of people onely they are, who fitted by a kind of Geniture that inclines to that purpose, he draws into pact with him to become Witches, or, as it were, Devils incarnate; and this he effects by incroaching upon them nearer and nearer, as the holy Ghost withdraws, and insinuating himself, closeth with their capicities, and be∣comes familiar by degrees, communicating unto them of his secrets insensibly, by in∣clining their fancies with his Diabolical powers, so as to make them quick and apt of apprehension. And all this he does insensibly, without any the least making of himself known unto them, who he is that they are beholding to for these powers that come so readily up∣on them, as if they were meerly natural; in∣somuch that the Devil becomes a mans ready Servant, and does for him very much, as if he had earned his Soul to be his, before that man once knows for certain that ever he had to do with him: And thus goes he on in∣croaching more and more, until the Soul be∣ing puffed up with such an excess of vain-glory, or filled with such vehemency of lust, or intangled with such a knot of worldly-mind∣edness, as it is past danger of retreat; and

then Satan appears in his own shapes, by ap∣parent Vision, or Audible Voice, and famili∣arly and openly converseth with his new Pro∣phets, and entreth with them into an absolute compact, that he will be theirs, and they shall be his;* 1.40 even as he would have tempted Jesus Christ to fall down and worship him.

[Sect. 12] * 1.41 Of this sort of Diabolically inspired people are several kinds. 1. There is the mali∣cious Witch, whose damnable spleen and envy tormenting himself with such a vehement de∣sire of doing mischief, as he can enjoy no health in his bones; and he not endued with a stock of Grace any way sufficient to quench this fire, the Devil knowing his ayld, proffereth his service in this exigent, and the man finding his pain of malice without grace intollerable, easi∣ly consenteth, and selleth his Soul to the De∣vil to gain his will against his enemies. Now in this case over a wicked man, such as a Thief, or Murderer, or Adulterer, or any man that lieth under any open sin, and dwelleth in it, the Devil seemeth ordinarily to have power over them according to these vehement desires of his Clients, and also over every man that dreadeth his power, and also over every one, of whose goods or things he can any ways gain into possession. And to this purpose it seemeth, as if the Devil hath prevailed to af∣flict mens goods, whether living or dead, with divers plagues, as the death or lameness of Cattel, and the spoiling of provisions of meat or drink by strange kind of wild annoyances; and also to touch the bodies of Men and Wo∣men, or their Children, by sickness, and lame∣ness, and strange kind of fits, and sometimes by death. But the Devil hath not always this power over wicked men, and sometimes

by Gods permission he gaineth to afflict the most righteous of men, as he did Job,* 1.42 either in their Bodies, Children, or Goods. Now to withstand these things is there no way better, than by strong prayer and crying unto God, and by a bold and confident opposition of the acts of the Devils, and his Witchcrafts. It is observed, that the Devil hath very rarely any power to hurt that Man or Woman, who fears him not: And although it be dange∣rous medling with Geomantick tricks to drive away the Devil, which is as much as to say, to drive out Satan by Satan; or by scratching the Witch, or by burning the Thatch of her house, or any such like things, which are abso∣lutely doing of evil and unlawful things, that good may come of it, or giving our Souls to the Devil to be rid of the Devil: Yet in lawful things, to violate the Devils act in the name of God, as to burn a bewitched Beast with an hot iron in the very act of its be∣witched fits, or to thrust an hot iron into a vessel of bewitched Liquor, or any such like thing; as it is written, Resist the Devil,* 1.43 and he will flee from thee; as there is no ground nor reason why it should be unlawful so to do, so it hath been approved a good assistant remedy, under our prayers to God, to expel Witch∣craft. Now when the Devil cannot compass the desire of his Clients, so as to harm the en∣vied person, yet feeds he them with promises, that it shall be done; and thus keeps he them in vain expectations, until he puts a period to them.

[Sect. 13] After the same manner as these malitious people,* 1.44 so are there very many poor and needy men and women in the World, who being as wicked as they are wanting, and neither

knowing how to supply their wants, nor hav∣ing any stock of patience to endure them, as such who have neither courage to rob, nor in∣dustry to work, are therefore so greatly tor∣mented with this pinching need, as makes the Devils service in this kind greatly acceptable for their supply. And though the Devil be a means somewhat to please them in this case, by administring some certain ease, by prompt∣ing them to several cheats and robberies, which seem to run away successfully for a time, yet are these people generally always poor, and so they live and die.

[Sect. 14] * 1.45 A third sort are the learned Witches, who being afflicted with a vehement desire to know strange things, and that without the knowledge of God, in time do meet and com∣ply with the insinuations of Satan, which seem to flatter them with enjoyment of their desires. And these enjoyments seeming so very delecta∣ble to their minds, draw them in by degree to enter into a perfect pact with the Devil. And these are usually either covetous or merry wan∣ton Witches. Covetous Witches, who make use of all their skill meerly for sordid gain. The merry Witches are commonly called White Witches, who usually drive a trade of unbe∣witching, whom the malitious or covetous have harmed. And this plausible sort of white Witches, while they pretend to do nothing but good, do the greatest hurt. For while people think, or seem at least, to think no harm, here are they drawn in to make use of the Devil to drive away the Devil, and the good they seem to receive by these men, never does them good; for whether they be stoln goods brought again by this means, they shall not doubt being recovered, or the person

recovering, shall be one way or other afflicted as much as that comes to, or whether it be some sickness or sore amended, be sure it shall break out again ere long, either in the same or some other place. It is very strange, which is credibly reported, how these White Witches do oftentimes force the Thief to bring back the stoln goods, and to cast them down where they had them; but goods so returned upon such a score, certainly shall never profit them, who procured their return after this manner; for it is most certain, that this can be done no other way but by the Devil, or by a cheat; and if credible persons may be believed, such things have been acted, past all colour of cheats. But, will some say, seeing the Devil is for certain the greatest Liar in nature, how can he tell these men truth? or if he tell them never so true, how can they believe so great a Liar? In answer to this we must note, that the Devil does sometimes tell true, because he cannot do otherwise; as when he was forced to confess,* 1.46 that Christ was the Son of God; and sometimes he tells true for his own advantage, in order that men may be drawn to believe his lies with the greater affection and zeal: Thus does he tell true unto his Clients, to oblige them to be so much the firmer his; and in order, that in the end he may swallow them up in his delusions. But whether he tell true or false, they who are his, are so bewitched by him, as to believe it to be true, whether it be right, or never so much wrong.

[Sect. 15] Lastly,* 1.47 great enemies to Astrolo∣gy are a company of jugling Prognosticators, who would make the world believe as if they were errand Sorcerers by their practises, pre∣tend

to Astrology by Profession, but indeed are neither the one nor the other, but meer Cheaters, who do not so much prophesie what shall befall, as cheat and juggle, to bring about seemingly what they prophesie; and to this purpose, maintaining a knavish confederacy with the principal Pick-pockets whereabout•• they dwell, by compliance with the Thief, help men to their goods, as if by Beelzeb•••• they cast out Devils; or else by subtil exami∣nation, and extortion of confession from the Quaerents, having out-witted their Clients, they seem to tell strange things, which they know all and meerly by hear-say.

[Sect. 16] * 1.48 Now all these several sorts of peo∣ple being secluded our company, either as an Astrologers, or else as private enemies, who by adulterous sophistications go about to force this noble and famous Science, as a meer stale to their wicked and diabolical lusts. Yet is there for certain such a thing as Questionary Astrology, as a lawful, true, and commendable Science, with great profit and delight to be practised by sober, wise, and religious men. He who made the Heavens, and placed the Stars therein for Signs and Seasons,* 1.49 hath no envy that any man should read what he hath printed purposely to be understood. No surely, The Lord will do nothing (as it is written) but he reveals the secrets thereof unto his servants the Prophets.* 1.50* 1.51 When David was in Keilah, and news was bruted that Saul was coming thi∣ther after him to besiege him there, he could not certainly tell whether it were so or no, but was inquisitive to know the truth of it; and when he desired it, God was willing to let him know. And is not the Almighty as gracious still as ever he was? or was he

willing to have questions answered in those days, and can he be unwilling now adays? Certainly it cannot be. We have not the Ephod indeed, by which to make enquiry; but God had always more ways than one to teach his Senators wisdom, and so he has still.

[Sect. 17] In Samuel's days, it seems,* 1.52 it was a common custom to go the Seers, to enquire for lost goods, what was become of them, and to make enquiry of many such like questions. Now after what manner these questions were rsolved, although the Scripture does not ex∣presly say, yet it gives us to understand, 1. They were not altogether, nor usually an∣swered by the Ephod, for that was onely in custody of the High Priest, and these Questions were resolved by the Seers, or Wisemen. 2. They were not ordinarily shewn by Reve∣lation, or Dream, or Vision, for these were one∣ly in use in extraordinary cases; but these were meer ordinary Questions. 3. They were re∣solved, neither by Ephod, nor by Prophesie, but by some industrious Art, which came of study and pains-taking; for neither the informa∣tions by the Ephod, or by Revelation, or by any kind of Extraordinary and Divine Pro∣phesie, was ever known to be mercenary: For as it was Christs command to his Disciples,* 1.53 say∣ing, Freely ye have received, therefore freely give; so it was the practise of all extraordinary Prophets in old time.* 1.54 Elisha would take no mo∣ney, no, though he had wrought a wonderful cure upon a great rich man, because what he did was not by Art, but by Miracle. But here in these customary cases, it seems these Seers were wont to take money for the Questions they resolved; for when it was proposed by Sauls Servant, to go to enquire of the Man of

God for the Asses, and that according as it was an usual custom in those days; it was an∣swered by Saul, saying, But what have we to give him?* 1.55 we have no bread left, we have no sufficient present. And the servant replied, I have a fourth part of a shekel of silver, I'll give him that. And then Saul answered him, Well said, let us go then. Now it is plain, that it was a custom to go to the Seer for things that were lost, and that Saul and his Servant knew this custom; and that was a part of this custom to reward the Seers with some pre∣sent for his answer to the questions: For though like enough it is, that Samuel took nothing in this case of Saul or his Servant for resolving them about the Asses; yet however it is plain, that the Seers did usually take money, or else what needed Sauls answer; What shall we give him? for had he not known what the custom was, how came it to pass that both he and the Servant thought of it to go to the Seer at all? and if it was the custom to take money in such a case, then came not the Seers by their skill by any kind of Revelation, but by Study and Art, which de∣served as well as required such a Gratuity. And now if there was such a Study in the case, what could it be but by some natural means? and if by natural means, what natural means could they be, but by skill in those means by which it pleases God to sway the World, as by the Ordinances of the Sun,* 1.56 Moon, and Stars? In these was Abraham the Patriarch well read, and of him learned the Egyptians and Chal∣deans, who practised much of this very Art; from the Egyptians Moses learned the same Art; and from Moses these Seers got it, and Samuel the Prophet also amongst the rest.

[Sect. 18] But will some say,* 1.57 How can the Stars sway our thoughts? And say I, How can the Moon sway and order the Ebbing and Flow∣ing of the Sea, as it is apparent she does, who knows how? for though we read of many conceits in the case, yet how easie is it to confute all those conceits as fond things, over it is for us to say or shew how it is in certain truth. There is undoubtedly a general Vege∣tive Soul in the World, every where maintain∣ed and enlivened by the holy Ghost. And this carrying between the Moon and the Sea, those great Waters, like an invisible Line with an huge Scoop at the end thereof, draws them after her as she goes her circuit, though no man sees how. And thus in all Sympathies, this Vegetive Soul invisibly carries virtue from the Heavens between thing and thing, every where working those secret effects, which we mortals cannot but admire. And thus in our present case, who knows what this Soul cannot do between the Stars and our thoughts, work∣ing such Sympathies, as a Question serious can∣not start it self but in some such Notch of time, while the Stars and Heavens are acting upon that very Subject in hand. And hence the Birth of the Question, like the Nativity of a Child, carries the story of the whole matter in hand in its forehead. And hence follows that skill of Natural Prophecie, by vertue of the Starry Aspects, which as they are situate at the precise notch of time of the Question de∣manded, are able to demonstrate the various success that each accident of Affair can claim unto it self. And if so, what hinders, but that He who hath wisdom, and can do it, may read those Answers, which in Letters of Gold, Al∣mighty God hath written in the Heavens, to

every Question its proper Answer? And this as well out of the Stars of Heaven, as once it was done by Abiather the Priest, out of the Stars of the Ephod.

[Sect. 19] * 1.58 I am not so confident, as I said before, of this Questionary way, as of that by fixed humane Nativities. But I am very confi∣dent, that the Omniscient Creator is not at all wanting, for any possible care in his contri∣vance of the work of Nature, or for the tender of any possible means that may be had for the supply of all wants: And if it be necessary for mans good to know the time and the judgment, at all such times as he has occasion to use either,* 1.59 as Solomon says it is, and that the wise man shall know it; then it cannot be, but that God hath afforded means without a miracle to come by this knowledge; and this means, pro∣bability says, is by the Stars of Heaven, an∣swering our Horary Questions; and experience continually affirms day by day, that it is so. And yet do I not think so neither as some have written, as if my Glove hidden up and down here and there in meer sport and wantonness, should be so watched and attended by the Heavenly Bodies, and those Bodies by such servile Angels, as must needs tell me at every time where this piece of Leather is dropt: No, Gods works are serious, and his Eagles ne∣ver were created to catch Flies. For although the Heavenly contrivance may aptly respond our serious concerns; so as when David de∣sired to know if he should go up into any of the Cities of Judah,* 1.60 and which of them? Yet that they should as aptly comply with our meer frolicks, I hold it ridiculous to imagine. No doubt, but the Heavens are able to shew us infinitely more Learning, than we mortals in

this state of corruption can ever attain to un∣derstand. It's a great bounty of God Al∣mighty that we know so much as we do, and therefore let wise men glorifie the Maker of all things, for all we attain to understand, and far be it from us to belie, or any ways to abuse Gods gracious Works. It is sufficiently plain, that an Astrology there is in the Heavens, and as plain by this time, that Man (in this state of corruption) may attain to understand it. But as for perfection we pretend not to it. And so pass I on to my Third Proposition.

Notes

• * 1.1

  The Proposition proved by the testimony of our Saviour Jesus Christ.
• * 1.2

  Matth. 16.2, 3. Luke 12.24, 55
• * 1.3

  Matth. 16.3. Luke 12.56.
• * 1.4

  By the example of Moses, who understood Astrology. Acts 7.22.
• * 1.5

  Jos. Ant. lib. 1. chap. 8, 12.
• * 1.6

  Exod. 7.11, 12
• * 1.7

  Deut. 33.
• * 1.8

  By the example of Adam and most of the Pa∣triarchs. Joseph. Antiq: B. 1. Ch. 4, 8, &c. Gen. ch. 48, 49. Orig. Tom. in Gen.
• * 1.9

  Gen. 40.41. And by the ex∣ample of Jo∣seph, called Hermes Tris∣megistus by the Grecians. Diod. Sic. lib. 1. chap. 2.
• * 1.10

  And by the ex∣ample of the Is∣sacharians, who were men skil∣led to know what Israel ought to do. 1 Chron. 12.32
• * 1.11

  Est. 1.13.
• * 1.12

  Dan. 1.4.
• * 1.13

  And lastly, by the example of Daniel and his fellows. Dan. 1.4, 5.
• * 1.14

  verse 11.
• * 1.15

  verse 17:
• * 1.16

  verse 18, 19, 20
• * 1.17

  Jos. Ant. lib. 1. chap. 8.
• * 1.18

  Diod. Sic. lib. 1. chap. 8.
• * 1.19

  Dan. 2.13.
• * 1.20

  Diod. Sic. lib.
• * 1.21

  vers. 7.
• * 1.22

  vers. 27.
• * 1.23

  vers 28
• * 1.24

  Objection, That we cannot know the wea∣ther truly, an∣swered.
• * 1.25

  Of the Divisi∣ons of Astrolo∣gy into Meteo∣rological and Genethliacal.
• * 1.26

  And of Gene∣thliacal Astro∣logy, divided into Questio∣nary, and Real or Personal Astrology.
• * 1.27

  Of Questionary Astrology, how there are many pretenders to it, who abuse the Science, either for want of skill, or so∣phistication of other studies mingled there.
• * 1.28

  Of the lucky Prognosticator, and the abuses hapning to A∣strology by means of his
• * 1.29

  Of Sorcerers, and Diabolical Artists, and the abuse and disgrace hap∣ning unto A∣strology by means of such.
• * 1.30

  Of Gypsies and common Witches, and the great wrong Astrolo∣gy abides by means of their lying Arts and Diabolical practises.
• * 1.31

  1 King. 22.21, 22, 23.
• * 1.32

  Acts 2.4.
• * 1.33

  1 King. 22.21, 22, &c.
• * 1.34

  Exod. 7.11, 12 chap 8.18, 19 Rev. 12.7, 8, 9.
• * 1.35

  Ephes. 2.2. Joh. 8.44. Matth. 16.22, 23.
• * 1.36

  Matth. 16.23. 2 Cor. 17.7.
• * 1.37

  1 Cor. 7.5. Ephes. 4.17, 18
• * 1.38

  Joh. 13.27.
• * 1.39

  Ephes. 2.2.
• * 1.40

  Matth. 4.9.
• * 1.41

  Of the several kinds of Witches, and first of the ma∣litious Witch. Job 5.2.
• * 1.42

  Job 1.2.
• * 1.43

  James 4.7.
• * 1.44

  Of the poor and needy Witch.
• * 1.45

  Of the Learned Witches, and these either Co∣vetous or Mer∣ry Witches.
• * 1.46

  Luke 4.41.
• * 1.47

  Of jugling Prognostica∣tors, and their abominable cheats.
• * 1.48

  Of the true Questionary Astrology, and how God is willing to have our questions answered.
• * 1.49

  Gen. 1.14. Deut. 4.19. Psal. 139.9.
• * 1.50

  Amos 3.7.
• * 1.51

  1 Sam. 23.10, 11.
• * 1.52

  How it was a custom in the the time of Sa∣muel to ask and resolve Ho∣rary Questions. 1 Sam. 9.9.
• * 1.53

  Matth. 10.8.
• * 1.54

  2 King. 5.15, 16.
• * 1.55

  1 Sam. 9.6, 7, 8, 9, 10, &c.
• * 1.56

  Gen. 1.14, 15, 16, 17, 18. Jer. 31.35, 36. Jos. Ant. lib. 1. cap. 8. Acts 7.22.
• * 1.57

  And finally how it follows, how those Que∣stions were re∣solved by skill in the Stars and Heavens, and no other ways.
• * 1.58

  The Conclusion.
• * 1.59

  Eccles. 8.12, &c. 5.6.
• * 1.60

  2 Sam. 2.1.