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. ...

HAGIASTROLOGIA; OR, ASTROLOGY A Sacred Science: SHEWING The Excellency and great Benefit thereof, where it is rightly understood, and Re∣ligiously observed.

The Introduction.

[Sect. 1] IT may seem something strange, in this Censorious Age, that the Pen of a Divine should be found writing in vindication of Judi∣cial Astrology; but be it so, yet blush we not, nor know I why I should be ashamed. True it is indeed, that through mistake, this Noble Science hath greatly suffered in its reputation, and that from the Tongues and Pens of the Pious and Learned, as well as Ignorant and Envious Adversaries; in so much as many young Students, however sufficiently well qua∣lified with the endowments of Nature, to read the Sacred Lessons of Heaven, yet have feared to employ their Talents that way, meerly because of the Ill Name. But God for∣bid

that all the World should be pusillani∣mous; for it is not evident, that it is not the Blame, but the Ill luck rather of this Cele∣stial Science, that here and there a Wise man hath despised it. First, it hath fallen into the hands of many Chimney-sweeping Fellows, who have so besmutch'd it with their unclean and sooty fingers, that many times it looks not like it self. And next, being in this case, it hath happened upon the fists of many such angry Zealots, whose hair-brain'd wisdom having no leisure to examine the reason of the abused disguise, have persecuted in their chafe they knew not who, nor what. And now if a wise and good man hath sometimes met with a Prince in his Exile, cloathed in rags, and beaten all over black and blue, and besmeared with blood and dirt; is it not so much the more a case to be pitied, if he also has gone by with scorn, and despised even Virtue it self, because under the clowds of its persecution he could not know its face?

[Sect. 2] My self also must needs acknow∣ledge, that some years since, I also was one of those Enemies to this Noble Science, who buf∣fetted in the dark I knew not what; until soberly tempted to taste a few Lines reading of this Subject, although it was with a serious purpose; to take up the apter occasion to throw dirt at it; yet by this means attaining to un∣derstand who it was I spoke to, it begat in me a reverence to those Gray Hairs, which as un∣justly as ignorantly I had despised. My Study of Duty is Theology, and they are not the Tythe of my Meditations, which by Astrology are claimed. Wherefore counting it a kind of Treason to my Function, to rob it of so much leisure, as would carry me thorow-stitch

with the acquaintance of the Arabian, Chal∣dean, and all other Forreign Authors of this Subject; I contented my self onely to peruse such English Books as came ready to my hand, (for it was but merely a divertisement, and, as it were, an Handmaid to Divinity, all what∣soever I have medled or dealt with in this kind, and no more than what the most Learned and Famousest of our modern re∣formed Writers have done before me.) Where∣fore I am none of those who pretend to be read in State-Astrology, or to be versed in the curious tracks of Meteorology: Nor am I any profest Artist either in the understanding of Hororary Questions, or in scanning the ab∣struse paths of Genethliacal Predictions. One∣ly so much have I learned, as shews me the great glory of my Creator, written in the Sacred frame of the Heavens; while I behold their admirable operations and productions, and how the frame of Nature hangs upon them, and is contrived from the beginning, continuing and going on, as if all things came to pass by Chance; and yet is there a depen∣dance of all things one upon another, and of all sublunary things upon the Heavens, and of the Heavens upon God; as if Nature it self were nothing else but an Artificial Fabrick, made by God from the beginning. And now Astrology is nothing else, but that Study, whereby a man perceiveth the secret Virtue of the Heavens, and the shining Bodies therein contained, and is induced, by the more he knows of his handy-work, to spend the more time in wondering at the most immense and infinite Wisdom and Power of God. For the more a man attains to know of these Hea∣venly Virtues, the more he sees of the reason

and manner of Natures Operation in things that are past: and the more he sees of this rea∣son, the more it makes him to admire him that made and laid the frame of it. And as he at∣tains to see the reason of things past, by the same skill he attains to see things to come; and by the Birth of a Native, he reads in the Heavens most part of that Natives whole life, and the Story thereof, as, his Blessings and Crosses, Gains and Losses, Honour and Disho∣nour, Sickness and Health, and all the years of his Life, and the time of Death, even as if he had seen them acted in their several times and seasons. For this God hath given unto the wise man to know the time and the judgment.

[Sect. 3] But many men do not believe, that by Natural skill, all or any of this can fairly and lawfully be procured. And because amongst the many who believe us not, and are there∣fore enemies to Astrology, I have so much charity as to believe, are some good and godly, as well as wise men, who more out of mistake than malice, have taken up their prejudice. And because amongst these also are many most Learned Astronomers, unto whose names the Astrologer is greatly obliged for much of his skill; and especially because amongst these two may be found some, whose prejudice to Astrology has rendred them so unhappy, as not to have read that excellent piece of Art, called, [The Doctrine of Nativities] published by Mr. Gadbury, (a Person famous as well for Astronomy as Astrology) or any other Learned Treatise of this nature, and yet perhaps out of some curiosity may be drawn in to taste of these few Lines. Therefore for satisfaction of all such I humbly offer these three Propo∣sitions.

1. That there is an Astrology in the Heavens.

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

3. That this understanding may be lawfully and fairly compassed by Natural means, with∣out any Diabolical helps.

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.

The second Proposition.

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

[Sect. 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, 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, 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, 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. 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, 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, 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, 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, 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, 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, who were skilled in the times. And so also the Chaldeans termed their young Students in Astrology, Men skilled in wis∣dom, and cunning in science, to learn the learning of the Chaldeans.

[Sect. 5] 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; and one Melzar was their Tu∣tor: And according to their education, they profited by Gods blessing, 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. 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, 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, the Father of Nimrod, built the School-house of Learning, and much pro∣pagated the Art: 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, 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, who would have undertook the In∣terpretation; but, as the case stood, Daniel himself did acknowledge, that neither Astro∣loger or Soothsayer could possibly answer the demand, 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, 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. 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, 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] 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] 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, 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.

[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, and has withall a secret way whereby invisibly and undiscerned he suggests words in∣to his Prophets lips. 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, at utmost his power is no more comparable to that of the Holy Ghost, 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, 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, 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, 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; and from that day forward keeps he the chief rule over the children of disobedi∣ence, 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; even as he would have tempted Jesus Christ to fall down and worship him.

[Sect. 12] 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, 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, 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, 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] 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, 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, 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] 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, 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. 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, 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, say∣ing, Freely ye have received, therefore freely give; so it was the practise of all extraordinary Prophets in old time. 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? 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, 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, 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] 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, 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, 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.

The Third Proposition. That this Astrological Ʋnderstanding may be lawfully and fairly compassed by Natural Means, without any the least of Diabolical helps.

[Sect. 1] NOw that I may the more aptly describe how lawfully and fairly this Science may be attained, I shall first shew its Pedigree and Rise, and thence its Essence, and the true natural meaning thereof.

[Sect. 2] Astrology is the most excellent part of that noble Science which is called Physiology, or Natural Philosophy.

Physiology is a Science of Natural Bodies.

The Body Natural may be conceived either generally,, as it is but one great Body; or else specially, as it may be divided into two, or sub∣divided into many thousand several Bodies.

The general Body of Nature is called the World, or the whole World, which, as it is ge∣nerally

considered, makes all of it but One en∣tire Body.

This general Body admits of many special Divisions and Subdivisions. And first, it part∣eth into two Branches, making one Body Na∣tural, called Coelestial, and another called Ter∣restrial. And hence arise two Sciences, the one of which may fitly be called Oranology, or Astro∣logy, and the other Geology.

[Sect. 3] Geology is a Science that treateth of the Natural Body, called the Earth, and speaks either generally of the whole Earth, or specially of the parts, or some particular part thereof. This Science of Geology is either meerly Specu∣lative, or else for practise also.

Speculative Geology consisteth in the meer knowledge of the Earth, in whole, or in part, and of the Principles and Affections thereof; and to this purpose it treateth either of the common being of any earthly thing, meerly as it is a Being, abstract from all manner of Matter, both intelligible and sensible; and as it acteth thus, it is called Metaphysical, or Supernatural Philosophy.

Or else it discourseth of a movable Being in its Matter, and that as it is perfectly material; and this is Natural Philosophy, properly so called.

or else, 3ly. it handleth things conversant in matters intelligible, but not sensible, as they are the Abstracts of Matter; and this is called Ma∣thematical, or Abstract Philosophy. Of this sort of Science the subject is Quantity, and this is either Continued or Discreet. If of Continued Quantity the Science treateth, then it is called Geometry, or its subordinate Perspective. But be the Quantity Discreet the Science treateth

of, then is it called Arithmetick, or its subor∣dinate Musick.

Natural Philosophy properly so called, treateth of Terrestrial Bodies, either Simple or Mixt. The Simple Bodies are the four Elements, cal∣led Fire, Air, Earth, and Water, which among them do so fill all places of the Earth, from the utmost and inferiour Bodies of the Hea∣venly matter, unto the inmost centre of the Earth, so as there remaineth no such thing as Vacuity any where under the cope of Heaven.

Mixt Bodies are compounded of the four Ele∣ments, and are either Animate or inanimate Bodies. Animate Bodies are either Vegetive, Sensitive, or Rational.

Now while the Learned Artist studies the Earthly Body Natural, the Sciences of Geogra∣phy, History, and Chronology do naturally flow from that Study. The first of these describeth the situation of the Earth; the second de∣clareth the story of all that was ever seen or done in it; and the third telleth how much time hath passed from the Creation unto every time present. Subordinate to these are Topo∣graphy, and particular Stories of Places, and Chronologies of particular Periods.

Practical Geology, or Natural Philosophy, consisteth in such a practise, as maketh use of Speculation for the profit of Mankind, so as to leave a track or fruit of its operation remain∣ing, after the act is past and gone. And this is a sort of Study that is called Art rather than Science.

The Subject of this Art is either Man him∣self, or something else. If Man himself be the subject to be practised upon, then is the busi∣ness either to teach him Manners, and this is called Ethical Philosophy; or else to teach

him the Art of Reasoning, and this is called Logical Philosophy; or else to teach him the Art of Speaking, and this is called Grammati∣cal, or Rhetorical Philosophy. If something else be the Subject, then either it is the Earth, or the Fruits of the Earth. If the Earth, then is the business to dress and till it, and this kind of doing is called the Art of Agriculture. If the Fruits of the Earth, then the business is to prepare them so, that they may become fit for Health, or Wealth, or Food, or Cloth, or a thousand things as Mankind hath need of. If for Health, then this doing is called the Art of Medicine; if for Cloth or Food, &c. then it is called the Art of Cloathing, Drapery, Cookery, or by as many names as Man has uses to employ the Fruits of the Earth about.

[Sect. 4] Now after the manner of the Ter∣restrial World, so is the Celestial. Astrology, or rather Oranology, is a Science that treateth of the Natural Body called the Heaven, and speaks either generally of the whole Heaven, or specially of some particular part thereof.

This Astrology, or Ʋranology, as it is a part of Physiology, so has it the same Principles, whether Internal, as Matter and Form; or External, as the Causes Efficient and Final, Principles of their own nature; and Chance and Fortune, Principles by accident.

It hath also the same Affections, Internal, a Motion and Rest, Finity and Infinity; and Ex∣ternal, as Place and Time.

Ʋranology is either meerly Speculative, or also Practical.

Speculative Ʋranology consisteth in the meer knowledge of the Heavens, either in whole or in part, and of the Principles and Affections thereof; and to this purpose it treateth of

these things either Metaphysically, or Mathema∣tically, or meerly Naturally.

Mathematically, it treateth of Astronomy, or Ʋranometry, which is a Science that treateth of the Magnitude, or Measure, or Number of the Heavens, or of the Stars of Heaven.

Naturally, it treateth of the Heavenly Bo∣dies, and their Nature, Motion, Aspects, and Operations. And hence follows the Science of Astrology, or Ʋranology, whose business it is to study and declare these things, and the reasons thereof.

Practical Astrology, or Natural Philosophy, is That Art, whereby a man does so imploy his skill in the Nature of the Heavenly Bodies, as to make a lasting profit and advantage of it, to the use of himself, or of Mankind in general. Hence follows Judiciary Astrology, which is an Art, that by certain known and long expe∣rienc'd Rules, discerns future Contingencies, how and when they are to come to pass, by the situation of the Heavens, and the Stars therein, and by their Motions and Aspects, com∣pared with the knowledge of their Nature and Operations. So as in the main, Astrology is nothing else but a Bundle of Aphorisms or Experiments, which the wisdom of all Ages hath gathered up together, concerning the Nature and Acting of the Heavens, and hath communicated and published for the com∣mon good of Mankind. Some of these were brought to light by Shepherds, others by Husbandmen and Seamen, and some by Scho∣lars, and all communicated together.

[Sect. 5] These Experiments they have gain∣ed from the Heavens, as Physicians do theirs concerning Medicine from the fruits of the Earth; their way is to gather Herbs, and taste

them how they are hot or cold in the First, Second, or Third Degree; and to try them, what their effects are, in Potion or Plaister; and hence learn they to understand what each Herb or Flower, Metall or Mineral, is able to bring forth. And after this manner, by vir∣tue of a muititude of Experiments, and a constant observation from time to time, and at all times, have they invented and brought up the famous Art of Physic and Chyrurgery. After this very same manner has the Astrologer gained all his whole skill of the Heavens: Taste them indeed he cannot, but he has his Eye, and his Ear, and his sense of Feeling, and his reason of Apprehension, and judgment to observe the effects of the Heavens, and their influences upon Man and Beast, and upon the whole Earth; and hence he is able to argue from the Effect to the Cause, what the Nature is of Heaven in general and in particular, and of many of the Stars what they are able to produce. And after this manner, by virtue of a multitune of Experiments, and a constant observation from time to time, and at all times, have Learned Men invented and brought to light this famous Art of Ʋranolo∣gy, commonly called Judiciary Astrology; and there is no more of Diabolical Art in this, than there is in the study and practice of Physic and Chyrurgery, there being not a tittle in this, but what is learned after the same manner as are they, all being the progeny of Experience and Observation; and be there any difference, this is the eldest Sister, and the most ingenious Art of them all.

[Sect. 6] The subject of Ʋranology, and that as well of the Speculative as of the Practical part of that Science, is the Body Natural of Heaven.

Heaven is a Body Natural, most simple, solid, spherical, clear, and moving constantly in a Cir∣cle, and this by virtue of an innate power always within it self. And thus far all the Learned Philosophers generally do assent and agree.

This Heaven waxeth old as doth a garment, as witnesseth the holy Writ: Moreover the Effects do shew as much, the stature of Man in every Age decreasing, and the fruitlesness of the Earth in general continually increasing, as if the Heavens above failed to supply Natures off-spring below, with their wonted stock of vertue.

The matter of this Heaven is not the same with that of the four Elements, or either of them, either simple or mixt, but either is of a purer and more excellent mold than any of them, or else is a most pure quintessential mat∣ter, composed beyond all that Art or Earthly Nature was ever possibly able to contrive.

This Body Natural of Heaven is to be con∣sidered either in its own proper matter, or in re∣spect of the Codies therein moving.

Heaven in its own proper matter is to be con∣sidered in its Quantity, Quality, or Action. The Quantity of Heaven consisteth in Number and Measure.

[Sect. 7] The Quantity of Number seemeth to divide the great Body of Heaven into several and different Orbs. Some are of opinion, that there are ten or eleven of these distinct Orbs of the Heavens; that is, ten of them besides the Emperial Heaven, whose immensity no mortal man is able to comprehend, Others suppose there are but eight of these Orbs, that is, seven Orbs of the seven Planets, besides that one of the fixed Stars, all of them containing every one his inferiour Orb within his own Circle,

wrapping one about another, like the several Coats of an Onyon, and the Sun or the Earth, inclosed in the Centre of all like the Ball in the midst of the Onion, of which, some say one, and some say the other, to be the inner∣most, but Astrology makes little matter which; and so whether there be eight or ten of the Heavenly Orbs, or more or fewer, Astrology makes but little of concern; or whether there be but one general Orb, wherein the Pla∣nets and fixed Stars do ride in their several Circuits, loose from the Heavenly Body, as Birds flying in the Air, or as Fishes swimming in the Sea, Astrology does not undertake to decide:

But howsoever, or which way soever we do account either the Sun or Earth to be the Centre of the World, or the Orbs to be more or fewer, or to be fixed to the Planets and Stars, or loose from them both; as we cannot say certainly how they are, seeing they are so much above our reach of reason and compre∣hension, so we need not greatly care or con∣cern our selves, saving for recreation in our meer Speculations. Yet sure it is, by perfect Demonstration, That from the Centre of the World unto the utmost limits of the Starry Heaven, there is a vast and immense Body of Heaven, consisting of that most simple, solid, spherical and clear matter, so as if it were most excellent refined Crystal we are able to go thorow all; all which St. Paul seemeth to account but one Body of Heaven, the Air be∣tween that and us making the(a) first Hea∣ven, and that vast Body a(b) second, beyond which that holy Man being wrapt up, was in the Emperial Heaven above all, where he saw and heard things unspeakable in the(c) third Heaven.

[Sect. 8] The Quantity of Measure cuts out this whole Body of Heaven into several spaces of Heighth, Depth, and Width.

These spaces of Measure are chiefly bounded by the Equinoctial Line, and the two Polar Points.

The Equinoctial Line is a great Circle, which we imagine to compass the whole World of Heaven and Earth in that space [extending from the Orb of the Moon unto the Emperial Heaven) where the Days and Nights are of equal length all the whole year about.

The Polar Points are those two Points in the immense Ball of the World which are equi∣distant from the Equinoctial Line; the one in the utmost Northern, and the other in the utmost Southern point.

Now this Equinoctial Line is conceived to be precisely 360 Degrees in its whole circuit, or divided into so many equal parts of space; and every one of those Degrees is divided into the space of 60 Minutes, or 60 several parts of a Degree; and every Minute into as many Seconds.

And as the Equinoctial is, so is the Meridian conceived to be the space of 360 Degrees. This is another great Circle, extending from the one Polar Point unto the other, and twice cutting the Equinoctial Line, compasseth the whole World from North to South, as the Equinoctial doth from East to West, and so returneth unto the same Point where it first began. But whereas the Equinoctial Line is a certain space immutable, the Meridian Line is not so, but is immutable, and circleth the World in any or all Degrees of the Equator, even as we please to conceive or imagine.

The 360 Degrees of the Equinoctial Line are called the Longitude of the World, because they are in order as the Sun and all the Stars do move along in their Circuits round abount the spacious Heavens in their several Orbs. But the 360 Degrees of the Meridian are called the Latitude of the World, be∣cause they mete out that distance, wherein the Sun and all the Stars, in a due and certain breadth one from another, do move in their Circuits from East to West.

The Sun in his Circuit keepeth not the Equinoctial Line, but declineth one part of the year unto the Northwards, and another part of the year unto the Southwards: And all the other Planets observing the same or∣der, (excepting that whereas the Sun keepeth to a constant and level track, these vary some∣times more and sometimes less distant from the Equinoctial Line, than is this track of the Suns.) Hence occasioneth another great Circle to be imagined in the Heavens, called the Zo∣diack: This Zodiack being also 360 Degrees in the whole Circuit, is conceived to be about 16 Degrees in breadth; for that the Planets having sometimes (some of them at least) 8 Degrees and odd Minutes in North Latitude from the Suns course, and sometimes as much in South-Latitude; this Zodiack, which is, as it were, the high road-way of the Planets in their Perigrination about the World, is esteemed to be of so much breadth, as the Pla∣nets any of them do swerve in their Latitude to the North or South: And the Suns path∣way in the midst thereof is called the Ecliptick Line.

This Zodiack is divided into twelve equal parts, called the Twelve Signs; and these be∣ginning

where the Sun entreth the Equinocti∣al to the Northwards, the first Sign is called Aries, and the rest in order are called Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sa∣gittarius, Capricornus, Aquarius, and Pisces. These Signs are divided all of them into 30 equal parts, called Degrees; and these Degrees are all of them subdivided into 60 equal parts, called Minutes, and they again are subdivided every one of them into 60 Seconds, and they again into Thirds.

Now when the Sun entreth into the Sign called Cancer, then is he in his greatest North Declination, and at that time is distant from the Equinoctial Line 23 Degrees to the North; whence occasioneth the Circle called the Tropick of Cancer, the Centre of which be∣ing the North-Pole, it compasseth so much of the Call of the round World, as falls under 23 Degrees and above an half from the Equa∣tor to the Northwards. And where the Sun entreth the Sign called Capricornus, he is un∣der his greatest South Declination, and thence occasioneth another Circle to be imagined, called the Tropick of Capricorn, as many De∣grees distant from the Equator to the South. Forty five Degrees distant from each Tropical Circle are two Circles more, usually imagined, called the Artick and Antartick Circles, which being but little above 20 Degrees distant from each Pole, do also compass some little portion of the skirt of the world. And inferiour to these are other Circles, called Parallels, which running from East to West, so divide the Hea∣vens into several spaces between the greater Circles.

[Sect. 1] Now meerly to know these things is Speculative Astrology, commonly called Astro∣nomy:

but by these imaginary spaces, and the motion of the Sun and Moon thorow them, to know (as by certain standing rules) when it will be Summer and Winter, and when it will be Spring and Fall, is that which we call Judiciary Astrology,

[Sect. 9] A second thing to be considered, is the Quality of the Heavens. The Quality of the Heavenly Matter is either such as is palpa∣ble and apparent, or else such as is secret, and not easily perceptible.

The apparent quality of the Heavenly mat∣ter is, that it is pure, clear, resplendent, round, simple, and solid, and always in motion, and and that of its own innate power and pro∣perty.

Sect. 10 But besides these, there are certain secret and imperceptible Qualities of this Hea∣venly matter; and these, because they are se∣cret, cannot so easily be demonstrated that they are indeed such Qualities of the Heavens, except onely by the experience of such inge∣nious persons, who have curiously searched into these several tracts of Nature. Who is able to demonstrate that a red evening is na∣turally productive to a fair morning? or that a red morning is so apt to bring forth the quite conthahy? unless you will believe an ingenious Observator, who can tell you, that he has al∣ways found it fo, onely barring some few rules of exception? and so, fain would I know how a man would prove, that two Plants grow∣ing close together on the same Bank, the one of them is wholesome meat, and the other is rank poison? A man will answer perhaps, I have tasted the one and the other, and I find it so upon my tongue; and reasonable men will be∣lieve such an answer from an ingenious man,

skilled in the nature of Herbs, without any further demonstration of any thing, by the looks or shapes of the leaves, roots or flowers of either Plant. And if so, why will you not as aptly believe an ingenious Man, skilled in the Herbs of Heaven, that will tell you by the like experience of observation, that the one of these Plants is an Herb of Saturn, a malevo∣lent Planet, by whom it is influenced with its poisonous faculty; and the other is an Herb of Jupiter, a benevolent Planet, by whom it is influenced with its nourishing faculty, in∣somuch as though these Plants are both nou∣rished by the same cold earth and warm Sun, yet are their operations nursed out of two quite different breasts. But you will say per∣haps, that this is an abstruse observation, and therefore not so apt to be believed, as that which is made by a plain taste. And say I again, some men that are naturally born to it (as it were) are as apt at these obstruse observations, as other men are to rellish bread and meat. And if any man has not so much reason as to be bound to credit all their observations and experiments, yet me thinks such should be obliged, in civility at least, to suspend harsh censures, and not to say as some use to do, as if all things they cannot presently apprehend a reason for, were therefore meerly Diabolical. But to return to our business.

[Sect. 11] These secret qualities of the Hea∣venly matter, are either such as are the true and proper qualities of the several parts and spaces of the Heavens, or such as are so by ac∣cident.

Now to be able to say what is the proper quality of the Heavenly matter, we must first measure out the Heavens into several spaces

of place. For as it is upon Earth, all ground will not bring forth the same fruit; so is it in Heaven, all places in Heaven do not work the same effects. Upon the Earth, a man in his journey rideth one ten miles more or less upon the sands, and by and by he traceth over as many miles more upon the clays, and after that another parcel upon the gravel: So seems it unto us by the best of observation, as if it were in the Heavens; for begin we at that point where the Zodiac cutteth the Equator to the Northwards, and there we meet just entring the Sign Aries, and holding on from thence forwards for the space of 30 Degrees; This, observation says, is a Sign hot and dry, like an high gravelly or sandy ground; and when this Sign ascends at a Birth, or if the Sun or Moon be in it, it usually contributes unto the Native a dry Body, lean and spare, strong and big bones and limbs, piercing eyes, with black eye-brows, a swarthy complexion, and sandy. coloured or red hair, and inclines him to be cholerick, brutish, violent, and in∣temperate; that is, this Sign does naturally effect these things. But if the Planets Jupiter or Venus be in the Ascendant, or in this Sign, it alters the case for the better, both for qua∣lity and complexion of the Native; but if Saturn or Mars be there, then it alters for the worse. For as the ground will some of it bear Wheat, and other some Rie, and yet by adding compass to it, or by ordering it accor∣dingly, the nature of the mold is many times made to bring forth fruit contrary to its na∣ture. Even so it is when the Planets or their Aspects fall strongly into a Sign, they quite change the nature of it many times. But if none of these be, then the Sign Aries pursues its

own nature unavoidably. After this follows the Sign Taurus for another 30 Degrees, and this, much divers from the preceding Sign, is of Nature cold and dry, as if out of an hot sandy soil a man were of a sudden to enter into a cold clayie Countrey. This Sign Ascending, or upon the Suns or Moons place, usually ren∣ders up a person with a broad brow, thick lips, and curled hair of a dark colour, and of qualities somewhat brutish, slow, melancholly, and yet a little furious. Next follows the Sign Gemini, of nature hot and moist, like a fat and rich soil, and gives a Native tall, with much duskish coloured hair, of a sanguine comple∣xion, and of a good wit, and of qualities hu∣humane and aiery, and not without ambition. After Gemini succeeds Cancer; at the entrance of which, the Zodiack being in its utmost Nor∣thern point, begins to bend again towards the Equinoctial Line. This Sign is of nature cold and moist, like a moorish and watery Land, and brings forth a Native fair and pale, with dark brown hair, and a fat body, and of qualities phlegmatick and heavy, and inclined to drink∣ing. Then follows the Sign Leo, hot and drie, like Aries, and gives a Native with a big head, and a high sanguine ruddy complexion, with great eyes and flaxen hair. Virgo is like Taurus, cold and dry, and makes the Native of a mean stature, and small voice, black hair, and a good wit. Libra venters with the Line to the Southwards, and is like Gemini, hot and moist, and renders a Native tall and slen∣der, fair and beautiful, with flaxen hair, and inclined to luxury. Scorpio is of nature with Cancer, cold and moist, and brings forth usually a corpulent person, swarthy, with black hair; of a subtil wit, if not a dissembler.

Sagittarius is hot and dry again, and gives a strong body and tall, of a Sun-burnt, ruddy, and well proportion'd face. In the entring of Capricorn, the Zodiack being in the utmost Southern point, begins to bend again to the Line, this is a Sign cold and dry, and makes a lit∣tle person lean and slender, of black hair, and a sharp chin, and a long neck. Aquarius is hot and moist, and renders a Native pretty tall and long-visag'd, sanguine and ruddy, but brown, with black hair. Lastly, Pisces is a cold and moist Sign, and gives a short fleshy man, pale and sickly, but of a neat, jetting, humane, apt to be conceited of himself. These Signs also have their peculiar operations in Generation of Man and Beast; as to the Sex, some of them promise a Male-issue, and others a Female, that is, at the Conception, or in case of an Horary Question. And though we cannot g••••∣ble Nature so far, as to open the utmost rea∣son of these operations, yet me-thinks sober men should rest satisfied with the relation of the experience of our constant observations; and the rather, for that the Husbandman treating of his Land, how the one is st••ff ground, and the other is light, and how this ground will bring forth one sort of fruit, and that an∣other, he can render no more reason for th•••• than we can for this; but, says he, we find it so by experience, and so do we.

[Sect. 12] But again, these twelve Signs, we are to subdivide every one of them into 30 Degrees apiece. And it is further observed, that though the Signs have their general qua∣lities, yet these degrees under them do claim certain peculiar priviledges, as it were by way of exception unto the general quality of the Sign. For as in Land, of what measure so∣ever,

there are peculiar veins of earth of dif∣ferent nature from the general soil of the Coun∣trey; also there are some places in some sort of Land, that have pits and holes in them, and others that abound with banks and hills, and others again which aboundantly bring forth briars and thorns, so is it in the Heavens af∣ter the same manner: As for example, In the Sign Aries, the Degrees 8, 20, and 29 are of nature light, as working a fair and clear skin; but the Degrees of 3 and 16 are dark, as ope∣rating a dark and swarthy countenance. The Degrees 24 and 30 are called void, as if work∣ing some deficiencies upon the brain. The De∣grees 6, 11, 16, 23, and 29. are called pitied, which render a man as if he were always in a pit or snare, not knowing which way to turn him. And the Degree 19 is always ob∣served to be a Degree increasing fortune.

Again, the first 8 Degrees are Masculine, the 9 is Femine, from thence unto the 85 are all Masculine, and thence again unto 22 are Fe∣minine, and thence unto 30 are Mascultne. In the Sign Taurus, the Degrees 6, 7, 8, 9, and 10, are called Azimene, or deficient Degrees, and bespeak a man some ways lame or crook∣ed, or deformed in his neck. In Aries are none of these, but in Cancer are many of them, and so in other Signs. This Taurus also hath De∣grees Light, Void, Pitied, Masculine, and Femi∣nine, as hath Aries, and so hath the other Signs more or less. But the Sign Cancer has a Degree called smoaky, the nature of which is to work a swarth upon the complexion, and this is the 20 Degree. The 20 of Leo is also, and in the other Signs are more such, although Aries, Taurus, Gemini, Libra, and Pisces have none of them. Now these things are nothing

but meer observations found out by diligent taking notice of Signs and Degrees as they Ascend, or as they are tranfited by the Sun or Moon; and it is an experiment very obvious, and apt to be proved.

[Sect. 13] Such are the essential Qualities of the Heavenly Matter. Now there are also be∣sides these certain Qualities, wherewith they are endowed accidentally; and these are either by means of the situation of the Heavens, or else by reason of something which hath affected this Heavenly matter with other qualities, which it hath an aptitude to entertain. And 1. as for the situation Heavens, we know, that they are always in motion, either ascending or descending. And as it doth appear by very good experiments, according to these situa∣tions, the Heavens do produce very various qualities. This motion of Heaven is ordinarily divided into twelve equal parts or proporti∣ons, called the Twelve Houses of Heaven; and as it further appears by experience, these Houses are the great Wheel of Nature, where∣on do depend the various fortunes contingent to all sublunary matters and things. These twelve Houses are either Angular, Succedent, or Cadent. The Angular Houses are four, cal∣led the Ascendent, Mid-heaven, the Seventh House, and the bottom of Heaven. The Ascen∣dent is that part of Heaven which is always rising up level with our Horison, the very point ascending is the Cusp or principal Seat of this House, and extendeth about some 5 Degrees above the Earth, and 25 immediate∣ly succeeding, ready to ascend. But if Signs of long Ascension do ascend, halfe 5 Degrees above the Earth, are all that this House can claim, and some 13 below are its utmost share. And

yet if Signs of short Ascensions do Ascend, it may well be afforded twice 5 degrees above ground, and 50 below. The quality of what∣soever part of Heaven that taketh up the De∣grees of this House, is to carry along with it the health and life of every Native and thing, that is conceived or brought forth within its jurisdiction. And hence hath this point of Hea∣ven a faculty of attracting or receiving the vertues of the Heavenly matter that is acciden∣tally transiting that part of Heaven at Birth, and also of the Planets and fixed Stars in their Transits, and of all the rays of the Planets in their Aspects into this part of Heaven, in or∣der to the forming of the shape, stature, tem∣perature of the body, quality of the mind, and of all accidents and contingencies which shall befall the Natives body, or health, or life, unto his dying day. Such a sympathy it seems there is between this part of the heavenly frame, and of every act and thing that is hatch'd, and re∣ceives life under it. For as the seed in the ground, after it hath first put forth root, buds forth and appears above-ground; so the Hea∣vens, after they have framed the Embryon, and the Temperament thereof, under the Earth, give it life and being of its own, putting forth level with them as they just ascend. For we do not suppose as if the temperature and qua∣lities of the Native were framed wholly at the exact time of Birth, although the situation of Heaven at that time never fails exactly to de∣scribe them. No, these temperatures and qua∣lities are formed in the womb, from the Con∣ception, but yet the Birth describes them, be∣cause that Birth cannot fall at any moment af time, but even with that part of the Hea∣venly matter ascending, which is interressed

in those temperatures and qualities. And now therefore look what the nature of this ascen∣ding point of Heaven, qualified with Planets and Stars, and their Aspects, such a person qualified and endowed shall the Native prove; and of these qualities and temperatures, and of the whole health and life of the Native, does this point ascending take the whole charge.

Now the Attendants and Ʋpholders of Life are two: 1. Children or Off-spring attends to hold up the continuance of it in this World: And 2. Religion and Learning do come in to uphold it unto eternity in another World. These two therefore in an harmonious Trine (as if making up that threefold cord; of which Solomon hath said, it can never be broken) do wait upon the ascending point of Heaven, the one in a succedent House, called the fifth House of Heaven; and the other in a Cadent House, called the ninth House of Heaven. And to this purpose, look what is the state of this fifth House at a mans birth, such shall be the state of that mans off-spring; and the Heavenly mat∣ter, Planets, Stars, and Aspects then there, shall apparently shew the Conditions, Qua∣lities, and Fortunes of the Natives whole off-spring, what, and how they shall prove. So also look what is the state of the eleventh House in a Nativity, such shall the Native prove for matter of Religion and Science; and the Hea∣venly matter, Planets, Stars, and Aspects there∣in shall shew what and how the man shall prove, whether for wise or foolish, devout or Schismatical, and what Studies and Arts he shall be inclined to follow. These are the Mat∣ter for Grace to work upon; but as for Grace it self, Nature hath no power over that, Grace

must Rule Nature, but Nature cannot sway Grace.

[Sect. 14] The second Angular point of Hea∣ven is called Mid-heaven, and is always that point of the Heavens which culminates, or is the very top of the whole Heavenly frame. And what ever part of Heaven happeneth to be here culminating at the Birth of any Person or Thing, that takes charge of, and carries along with it ever after the Preferment, Honour, Profession, Mastery, and Authority of the Native: And as are the Planets, Stars, Aspects, and Heavenly Matter placed and situate in this point, or in the Degrees thereto pertaining, so shall the Na∣tive prove in his life-time for all matter of Dignity and Advance in this World, whether for more or less, fortunate or unfortunate, fa∣voured or disgraced.

Attendents upon, and Upholders of a mans Honour and Dignity, are Wealth and Servants. The first of these does wait upon Mid-heaven in a succedent House, called the Second House of Heaven, and the other in a Cadent H••use, called the Sixth House of Heaven; and these two are situate both in an harmonious Trine to the Angular point of Mid-heaven it self. And now look what the Planets, Stars, Aspects, and Heavenly Matter are in either of these Houses, such shall the Natives Fortune prove for matter of Wealth and Servants, whereof the first for Wealth, and the second for Ser∣vants.

[Sect. 15] The third Angle of Heaven is called the Seventh House, and is always that point of Heaven, and the Degrees appendant, which is descending or setting out of our Horizon, and is diametrically opposite to the Ascendant. Now as the rising Heaven is the Conduit of

life, so is this setting Heaven (level with the Ascendent) of all affairs level with life, such as are Marriage, and all manner of dealings in the World, and the Natives Sweet-heart, Wife, and all persons he has to deal with, whe∣ther Friends, Strangers, or Enemies, and those either honest men or thieves. And the Planets, Stars, Aspects, and Heavenly matter in this point at a Nativity, do apparently shew how a man shall be had for matter of Wives more or fewer, any or none, good or bad; and for matter of dealing, how fortunate or unfor∣tunate he is like to prove; and for matter of Thieves and Enemies how he shall be troubled with them more or less, or whether he shall overcome them, or they him. Necessary Up∣holders of Marriage, and Defenders against Thieves and Enemies, are Friends, Kindred, and Neighbours. And these in their Trine to the Seventh House are brought forth, the first out of the Eleventh House of Heaven, a Succedent House and the other out of the Third House of Heaven, a Cadent House. This Eleventh House, and the Planets, Stars, Aspects, and Heavenly Matter therein, do shew the state of a mans Friends and Hopes in this life. And the Third House describes how happy or unhappy a man shall prove in his Brothers, Sisters, Cousins, and Neighbours.

[Sect. 16] The last Angle of Heaven is the Fourth House, called the Bottom of Heaven, and is always that point of Heaven which seems to hang at the very bottom of the round Ball of the Celestial World, and is Diametrically opposite to Mid-heaven. And as that shews what a man shall rise to in this World, so this declares what, and when shall be his fall, end, or death. This House has signification therefore

of the end of every matter, and amongst other ends, of the Grave, which is the end of all men living. And the Planets, Stars, Aspects, and Heavenly Matter in this House do shew, what kind of end every Native is like to find, whe∣ther honourable or dishonourable, and the like. Retainers to this House are Tribulation and Death; the one signified by the Eighth House, a Succedent House of Heaven, and the other by the Twelfth House, a Cadent House. And the Planets, Stars, Aspects, and Heavenly Matter in these Houses do shew how men shall be had for matter of tribulation and afflictions out of the Twelfth House, and for matter of Death out of the Eighth House.

[Sect. 17] Now besides these named, these Houses have also every one of them other sig∣nifications, that they take charge of upon other grounds and reasons. The Ascendant signifies the Native coming into the World; and the Fourth House at the same time signifies the Parents of the Native going out; For one ge∣neration goes off, and another always comes in, ac∣cording to the course of Nature. Of these Pa∣rents, the Father is more especially signified by the Fourth House; and then secondarily, but not so forcibly, the Mother of the Native is signified by the Tenth House, and the Grand-father by the Seventh, and Ʋnkles and Aunts by the Fathers side by the Sixth, and Ʋnkles and Aunts by the Mothers side by the Twelfth. Hence also comes it to pass, that by the Fourth House are signified Houses and Lands, and all manner of Patrimony left by the Fathers; and by the Eighth House are signified Goods left by Will of the Dead. Also the Second and Sixth Houses in half Trine, the House of the Grave, and in opposition to the Eighth and Twelfth,

have a secondary signification of Sickness and Death. So the Eleventh and Third in half Trine to the Ascendent, have secondary signification of Children and Sciences.

[Sect. 18] Thus far of the Accidental Quali∣ties of the Heavenly Matter, as they happen by means of the situation of the Hea∣vens. Now come we to the Qualities of the Heavens, as they happen by reason of something that hath affected the Heavenly Matter, with such new Qualities, as it hath an aptitude to entertain. These things thus affecting, are either the Moon, or some other of the seven Pla∣nets.

And first and principally, the Moon hath a main stroke in this work. It is observed, that the moon circleth the Earth once in every 28 days space; but in this perambulation, she does not at all keep to the Suns path in the Ecliptick Line, nor does she always hold her self on the same hand of that Line, but once in every fourteen days space she crosseth that Line, and so moveth sometime on the North, and other whiles on the South side thereof. And now is it farther observed, that that pe∣culiar place of Heaven when the Moon cut∣eth this Line, is very much affected with this her motion. The Moon is the great Lady of Life and Growth, and whed she cutteth this Line therefore to the Northwards, (which is to come nearer into this Northern World) then leaves she behind her an extraordinary measure of fruitfulness upon that point of Hea∣ven, so that (like unto rich Compost, which whether it be laid upon Grass or Corn, makes it exceedingly to grow the better, so) it won∣derfully fructifies with its influence all things whatsoever happening within the line of its

jurisdiction. This point is usually called the Dragons Head, or the Moons North Node, and is ordinarily found marked thus, [☊] which as it ascends, it strengthens Life with a strong and lively constitution; if in Mid-heaven, it promises great Honour, if in the Eleventh, as much Wealth. If the Planets Jupiter or Venus happen to be in this point, it makes them much the stronger in their good nature to do the more good; but if the Planets Saturn or Mars be in this point, it makes them also the stronger to do mischief, so that like ill weeds in good ground they thrive exceeding∣ly, over-topping the good seed. But now when the Moon cutteth the Line to go from us to the Southwards, then leaveth she that point of Heaven where this intersection was made, as barren to all intents and purposes as the other was fruitful. Hence this Point ascen∣ding blemishes Life, and leaves a stain upon it, empaireth Honour in Mid-heaven, and wastes Riches when it happens in the Eleventh: It weakens as well the good natures of Jupiter and Venus, as the ill natures of Saturn and Mars. But now beyond the Equinoctial our experience is silent, yet suppose we, that the Dragons Tail is the fruitful point, and the Head the barren point, for that the Moon going off from us, is coming on with them.

[Sect. 19] Next unto these Nodes, there is another point called the Part of Fortune. This is the distance of the Moons place from the Suns, added to the Ascendent; and the nature of it is, (as wise men have diligently observed) that if this point be situate amongst fortunate Stars, or in a fortunate place of Heaven, then promiseth it success in Health, or Wealth, or Honour, or Off-spring, according as it is seated

in the First or Eleventh, or First, or Fifth, or what other House: but if it be not so fortu∣nately placed, it threatneth the contrary. And the reason of this seems to be, for that the Sun, Moon, and this Ascendent, being the prime conduits through which runs this stream of Life. and all manner of Fortune good or bad, this seat of the part of Fortune is the harmony of all three concentring. And thus much may serve as to these accidentally affected Qualities in general.

[Sect. 20] Now besides these, are certain Qualities accidentally affected, which concern onely particular persons or times. Thus the places of Saturn, or Mars, or the Tail of the Moons Node in the Vernal Figure, are unfortu∣nate to all intents or purposes for that year. And the same in any of the Quarter Figures, is something of the same nature for that Quarter. The places also of Jupiter and Venus, in a Vernal or Quarter Figure, are as fortu∣nate, as the other unfortunate for the same times. The places of an Eclipse of the Sun or Moon, and of Comets, are also fortunate or in∣fortunate, as occasion may serve, or as persons may be concerned in them. The place of Sa∣turn or Mars in a mans native Scheme, proves always unfortunate to that man all days of his life; and the place of either of the same in a revolutional Scheme is as bad for that year. But the place of Jupiter or Venus in a Native, or revolutional Scheme, is always as fortunate, either for a mans life-time, or for the year, as it is concerned, as the other was infortunate. Also the places of the Twelfth House, or Eighth, or Sixth, as they were in the Natives Scheme, have always bad significations to that man whensoever they come up upon

any concerns. And the places of the Tenth House, of the Eleventh of the Ascendant, and the Second House to many purposes, do ordi∣narily proclaim as much good to a man, as they come up into concern.

[Sect. 21] Such are the Qualities of the Hea∣vens. Now their Actions are nothing else, but that thing whereby these Qualities are put into practise. And to this purpose it appears, that innumerable are the Actions of Heaven, beyond all that we are able to imagine. When Barak and Deborah were victorious against King Ja∣bin and Sisera his Chieftain, the Stars of Hea∣ven were at that Battel, and fought in their courses against Sisera. And thus do they in every Battel that is fought, taking one side or the other. These have the management of every Ship that goes to Sea, and of every Crop that grows on the ground, and of every Man that is born of a Woman, and of every Beast that goes on all four, and every Bird that flies in the air, and indeed of all the great matters of the sublunary World. But yet these Heavens are also subject to Passions; and then were they, when by a kind of violence the Sun and Moon, and all the Host of Heaven, were made to stay their course, and at another time when they were made retreat. Also thus were they, when the power of their natural influence was over-powered, as it was at such time as the Waters of the Red Sea could neither ebb nor flow, nor run their course; and when the Fire could neither scorch nor burn, as in the case of the Three Children. And thus it is so often as a wise man masters the Heavens by the help of Grace, or by virtue of acquired moral habits; by either of which, men are able to force the Heavenly influences, as if a man should force a

River to ascend the Stream, as by Art and Strength may be done.

[Sect. 22] Having now done with Ʋranology, or the Science of the Body Natural of Heaven, as it is to be considered in its own proper matter, next come I to Astrology, properly so called, which is the Body Natural of Heaven, as it is to be considered in respect of the Bodies moving in Heaven, which are Stars. And these are either fixed or movable Stars, called the Planets, which are in number seven; but the fixed Stars are innumerable.

A Star by Aristotle is defined to be a thicker and more compact part of Heaven than the meer matter of Heaven, round, and capable of giving light.

[Sect. 23] 'Tis the general opinion, that the fix'd Stars are fastned in the Eighth Orb of Heaven, and do move onely as their Orb moveth: but Reason hath not absolutely de∣termined this point, so as to leave no doubt in the case remaining. For though they make all of them an equal motion among themselves, yet stir they all together, all of them almost one minutes space in a years time. But whe∣ther this motion be together with their Orb, or loose from it, is a disputable question; but yet which way soever, Astrology makes no matter.

These are observed to differ from the Pla∣nets by their twinkling or sparkling. And hence our modern Philosophers are of opinion, ma∣ny of them, as if there were an innate light in these fixed Stars, even as it is in the Sun. But Astrology cares not for that neither.

These Stars are either numbred and known, or innumerable and unknown.

The known fixed Stars are usually counted

1022, and are observed to be of six different Magnitudes, and of 48 several Configura∣tions.

Of the first Magnitude are ordinarily com∣puted 15 Stars, of the second 45, of the third are 205, of the fourth are numbred 477, of the fifth are 217, and of the sixth but 49.

These Configurations are either within the Zodiack, or on the North or South side there∣of. Within the Zodiack are those twelve, from whom the twelve Signs have their denomina∣tions, and are called Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. On the North-side the Zodiack are 21 Constellations, which are called Ʋrsa major, Ʋrsa minor, Dra∣co, Cepheus, Bootes, Corona, Engonasis, Lira, Avis, Cassiopeia, Perseus, Heniochus, Opheucus, Serpens, Sagitta, Aquila, Delphinus, Equisectio, Pegasus, Andromeda, and Triangulus. The Southern Constellations are 15, and are called, Cetus, Orion, Eridanus, Lepus, Canis major, Canis minor, Argos, Hydra, Crater, Corvus, Centaurus, Lupus, Ara, Corona, and Pisces mag∣nus. Besides these are innumerable other Stars, disposed of in the several parts of Heaven, ge∣nerally called Sporades, or Stars without form.

[Sect. 24] The fixed Stars are doubtless all of them of great use in the operations of Nature, but we mortalls have not parts and means sufficient to distinguish them all, according to their peculiar virtues. The nearer they are situate unto the Ecliptick Line, and the Zo∣diack, so much the apter are they to operate in the common acts of Nature; and so much the easier are they allured into the opportunities of our acquaintance. Also the bigger these Stars are, the apter are they to be understood.

Of the first Magnitude we have notable ex∣perience of that Star in Leo, called Cor Leonis, in 25 Degrees of the Sign, to be of the nature of Mars and Jupiter mixt together, to be a Star greatly contributing to Noble qualities, and Kingly favours. Famous also is the know∣ledge of Spica Virginis, a Star of Virgo by Con∣stellation, but in the Sign Libra. This is a Star of the nature of Venus and Mars, and gives an amiable complexion, and contributes much to Ecclesiastical Preferments. After these are very well known the Stars called Aldebaron in Gemini, and Antares in Sagittary, both Stars of Mars, provoking unto courage, but withall inclining to cruelty. Of the second Magnitude are the South Ballance, and the Head of Pollux, both Stars of a violent nature. Of the third Magnitude, the Head of Medusa, or Algol, is famous for its mischievous inclina∣tions; and so are the two Asses Stars of the fourth Magnitude. Of the fifth Magnitude are the Pleiades, Stars of great moment, by reason of so many of them together in a cluster. Stars of the Sixth Magnitude are very small, yet are these also well known to be exceed∣ingly operative, and that especially when a company of them are together. As in the Breast of the Crab, called Prasepe, where se∣veral little Stars look like no more but a meer white Cloud, and yet have we often seen, how this Constellation brings about the breaking of ones leg, head, or arms with a stone, or some such like.

[Sect. 25] These Fixed Stars also do general∣ly shew themselves exceeding much in the change of the Weather, as they happen to rise, culminate, or set with the Sun or Moon, or any of the Planets. And notwithstanding

that the crowd of them makes somewhat a confused track, so as it is almost impossible to trace every particular Star by his peculiar operations in this thing, so as to be skilled in all weathers; yet past all dispute is it, that Ingenuity has gone a great way to that pur∣pose, and is not without very great perfection of knowledge therein, and very much ac∣quaintance with the true and perfect nature and quality of many, if not most of the chief and greatest of those fixed Stars, both for mat∣ter of weather and otherwise: Insomuch as there are among the company of Astrologers such, who are as able to say when it shall Thunder, or Rain, or Snow, as to say when it shall be Harvest or Seeds-time.

Sict. 26. Thus much concerning the Fixed Stars. Next as to the Planets or Wandering Stars, they are but just seven of them in the whole number: These are Lights, clear, bright, and shining as the Fixed Stars; but whether they are of the same matter, or different; and if different, whether they are of the more no∣ble or inferiour temper, is hard to say; we are not so near them, as to be able to thrust a Spade into their bodies, nor to handle the substance of their matter, so as to be able to distinguish whether it be hard or soft, or thick or thin; nor can we come so near as to be able to discover whether the spots in the Sun or Moon are opake matter, or an empty bo∣dy, or what else they are. But as the Learned are not denied to exercise their Ingenuities in saying what they think, so the indifferent Students cannot reasonably be bound to be∣lieve, what cannot reasonably and sufficiently be proved. Astrology therefore troubles not those concerns, or either of them. But as a

man smitten upon the breast or back with a stone, or staff, or cushion, can aptly discern of what strength the hand is which gave the blow, though he cannot tell what coloured doublet he wears, or of what sort of stuff his wastecoat is made; so are we able, so far as we see the effects, to judge of these Celestial causes, and farther we concern not our selves.

[Sect. 27] These Planets are to be considered either in their Nature, Qualities, Quantities, or Actions. 1. In their Natures, they are very much different. The Sun is endued with innate light, but all the rest claim under him. It is apparent, that the Moon borrows her light, and so it appears that Venus does, though it be not altogether so apparent; and probably seems it, that Mercury and the Superiors do the same, though it be not clear••, demonstra∣ble. 2. Some of them have palpable and sensible Influences, besides their secret operations; but others have onely their secret Powers. Thus the Sun very sensibly operates in heat and life, and so does the Moon, but not so ap∣parently; but Saturn and Jupiter and the rest act imperceptibly. 3. Some of them are bene∣volent in their secret Influences, and others malevolent, and a third sort act indifferently. Thus Jupiter and Venus are wholly benevolent, Saturn and Mars are altogether malevolent, Sol, Luna, and Mercury are indifferent, that is, they are benevolent when well dignified, or when joyned with fortunate Planets, and male∣volent when ill dignified, or joyned with evil Planets. As to their situation and motion it is apparent, that about the Earth the Moon it self makes a Circle once in every 27 days and odd hours; and about the Sun, Mer∣cury makes his Circle once in every 88 days;

and Venus about Mercury and the Sun once in every 225 days. But whether the Sun or the Earth be the Centre of the World, and by conse∣quence whether the Earth circleth the Sun, or the Sun the Earth, is not generally agreed yet amongst Astronomers. The first opinion of late years hath gained the greatest number of learned Votes, and seems to make the most ra∣tional Hypothesis of the Heavens. But chuse whether way you please, Astrology is no way concerned which way the Conquest leads; but whether the Sun or the Earth be Centre of the World, the Planet Mars circleth all, both Sun, Mercury, and Venus, as well as Luna and the Earth, and this he does once in almost every two years. The Planet Jupiter circleth Mars, and all the rest; but in regard of the great compass he fetches in order to perform his circuit, it is almost eleven years before he can accomplish his rounds. Yet the Planet Saturn circleth this Jupiter and all the rest; but in regard of a far greater compass his jour∣ney does require, it is almost 30 years ere he can come about. Hence Saturn, Jupiter, and Mars are called the Superiour Planets, and Ve∣nus, Mercury, and Luna the Inferiour; and again, they the slow Planets, and these the swift. And yet not but that Saturn may move as nimbly as the Moon, onely because of his vast and spacious circuit he runs, he seems to us at this great distance from him to be slow, and thence is called, and esteemed as he seems, rather than indeed he is. Now by means of these Circuits about the Earth, hap∣pen the seeming Retrogradations of the Pla∣nets. Mercury at every turn he gets beyond the Sun from us, in his wheeling about him, seems to return by retrograde motion until he

is quite on this side the Sun; and hence he is said to be retrograde four times in every year. Venus in her rounds gets beyond the Sun but once in less than a year, and therefore is no oftner retrograde. Mars and the Sun, or the Earth, differing not so much in their motion, it's not above once in almost two years time, that any thing can be made appear between him and the Earth of any kind of retrogra∣dation. Lastly, the Sun seeming to circle the Earth once in one year, occasions also as if Saturn and Jupiter were also retrograde once by the year.

[Sect. 28] 2. The Qualities of the Planets are to be considered either in their Conjuncti∣ons or Aspects. The Conjunction of a Planet is that, whereby it is bodily present, and acting upon any Subject or Thing, even as when a Hen sitteth hurking over her Eggs or Chickens. These Conjunctions happen, either when one Planet joyneth with another, or of what time any Planet cometh into any concerned part of Heaven, as into the Degree ascending or culminating, as it was at the point of any mans Birth, or Marriage, or any other consi∣derable time. In this case, all the Planets have their secret virtues and power of operation, even as a Plaister bodily applied to any part of a mans body, hath its power of attraction or corroboration. To this purpose the Sun hath his secret Qualities, and produceth ef∣fects hot and dry for matter of temper, and worketh qualities Heroick, Noble, Magnani∣mous, and Majestick for matter of humour: and this does he when he is under ground, and out of sight, as well as when he is above-ground, and in his full shine and lustre. Much of the same nature is the Planet Mars, hot and

dry, and worketh humours bold, fierce, violent, and couragious. But yet however these two may seem thus nearly of kin, there is a vast difference in disposition between them; for the Sun is a great and true friend of Natures, and therefore however he may be hot and burning by Nature, yet is he like the fire in the Bush of Moses, which burned and yet con∣sumed not. But Mars more like the evil one of an envious eye, where-ever he penetrates, per∣formeth his operations with a malignant and consuming heat, which bites like the worm that never dies, and that with a kind of glow∣ing heat, that scorches though it never flames. He it is who worketh all manner of Fevers, and other violent and hot distempers in the vitals and intrals of living bodies; and all manner of falls, blows, and wounds of the body, that come by violence, by reason of iron, wood, or stone; and these mischiefs he pursues with such imbitter'd venome, that occasions the ranckling and festering of wounds, and that so, as, without a curb to his fury, be∣becomes inevitably fatal; and yet all this while, not the least sensible heat shall be once felt outwardly. These kind of mischiefs are some∣times also wrought by the Sun; but then first, it is not naturally so, but by accident, the na∣ture of the Suns operation being corrupted by the cross Rays of some malignant Planet, or part of Heaven. And 2. when it is so, there is not that venom in those distempers occasioned by the body of the Sun as in those of Mars. The great work of Mars is, to endue a Native with courage and resolution, and to fit for War; but then withall he naturally breeds quarrels by rash actions, and so cuts out work and way for War. The Sun endues with more

Majesty, and being always near unto Mercury, contributes much gravity and discretion unto that Majesty.

The Moons operations for matter of tem∣per are cold and moist, and for matter of hu∣mour, fickle, and loving novelties, soft and tender, and yet studious. Much of the same nature with the Moon is the Planet Venus, onely with this difference, that whereas the Moon is cold and moist, Venus is rather cool and moist; and whereas the Moon is but indifferently affected to befriend or envy, Venus is altogether friend∣ly to her utmost power. But in operation of humours, Venus stirs up exceedingly unto all manner of delights and pleasures, as unto Mu∣sick, Play, Merriment, Marriage, and all kind of such like matters. The Moon being naturally very cold, many times breeds flegmatick and rheumatick distempers; but Venus is one of Natures good Nurses, and prevents diseases.

Jupiter and Venus are the great Nurses of Nature, but the Sun and Moon are as it were the Parents of it, who like Man and Wife, by secret Coitions in their Conjunction and se∣veral Aspects, bring forth the whole life and growth of all the World, both in Vegetive, Sensitive, and Intellectual creatures. And un∣to these the other five Planets, and all the fixed Stars, are but as it were Assistants, some∣times helping, and other whiles in some sense hindering the life and growth of Na∣ture. Saturn and Mars also have their good work in the frame of Nature, according to their task and duties; but yet by means of the corruptions of Nature, they seem as it were Thieves and Robbers, or like Worms, which de∣stroy Nature, and therefore seem very hurt∣ful, unless it be by accident, that they do any

whit avail. Now the Moon, notwithstanding her quickning faculty, yet is so exceeding moist and cold, that many times she too of∣ten kills Natures off-spring. But where Na∣ture has any good degree of strength, she mingles life in such a manner with her cold∣ness, that Natives grow up by her virtue as cold as 'tis, as the Wheat and Rie, which live through Frost and Snow.

The Planets, Saturn and Mercury, are some∣what near of the same nature, both of them being cold and dry; onely here is the diffe∣rence, Mercury operates cold as Earth, and Saturn as Ice. Also Mercury is indifferently affected unto Nature, but Saturn seems an utter enemy. The great power of Mercury is chiefly acted upon the Brain, which he en∣doweth with wit, more or less, according to his strength: and by vertue of his influence upon the Brain and Nerves, he causeth agility of body, and is generally the Patron Star of Philosophers, and all manner of Learned men, and of Travellers, and all manner of travelling men; and when he is but poorly dignified, of Thieves and Cheats, and all manner of abused Wits; and sometimes, in a weak Nativity, his body produceth diseases of the Brain, as mad∣ness, lisping, dumbness, and such like; and this especially when he is Lord of the Eighth or Sixth House. Now Saturn has some in∣fluence upon the Brain too, but then his in∣fluences bring forth more of imagination and policy than real wit, and his action worketh as slow as Mercury does swift; his chiefest work is acted upon matter of Husbandry, in mat∣ters of which he exceedeth, producing nota∣ble Husbandmen, saving that withall he in∣clines them to be too covetous; but for matter

of Health he is very infortunate, and breed∣eth abundance of cold, dull, and slow distem∣pers, that last long where they happen, and that insomuch that if Saturn be Lord of any ill House, he rarely fails of killing a Native.

Lastly, the Planet Jupiter is of a nature by himself, singularly good; for temper he ope∣rates hot and moist, and that equally and well-tempered; his great business is to strengthen health and life; and this, if he be well dignified, and in conjunction with the Sun or Moon, or in the Ascendent, he performs to purpose; but withall, he fortunates in all cases, as if he be joyned with Venus, or in the Sixth House, he fortunates in Wiving; if joyned with Mars, he fortunates in War; if joyned with Saturn in Husbandry, he makes a man lucky; if joyned with Mercury, he strengthens the Brain and Wit; if joyned with Sol, he makes a most Princely brave person: And lastly, be he alone, and any whit strong, he worketh a good digestion, a strong body, a religious and honest mind, and influenceth men to be Di∣vines▪ Judges, Lawyers, and such like.

Now according to these Natures of the Pla∣nets, such are all men, according as the Pla∣nets have predominancy in them; and such are all manner of Herbs and Plants that grow in the field: Some are influenced by Saturn, and thence are cold and dry; others by Ju∣piter, and thence are hot and moist; one by an order of Mars draws nothing but poison to its roots; and another by the the sweet influ∣ence of Venus, sucks nothing but the sweet sap of the Earth into all its Fibres. If Saturn or Mars rise with a Birth, or within the Degree ascending, it's ten to one but the Child dies that year, unless Jupiter or Venus by their

friendly beams interpose. And to this purpose have we as full a comprobation or attestation of the truth of what we say, as the Physician has of the nature of Herbs when he tastes them, whether they be hot or cold, or what they be good for, either as to cure or kill.

[Sect. 29] Now having thus shewn the pe∣digree, and rise, and true essence, and naked meaning of Astrology, what it is, me-thinks I need not many words to shew how fairly it may be learned and understood, without the help of infernal Tutors. For as the Physician attains unto the skill in Medecines by trial and experience, so the Arologer to the skill in Prognostication by the Stars, by trial and ob∣servation. Many things there are in Nature which plainly come to pass, and yet by no sensible means can it be discerned how, or which way they are effected: And hence fol∣lows it, that there are secret, indiscernable, insensible, and impalpable tracks in Nature, beyond all what we are able to perceive; and because they are so, therefore say we, these things are not brought about by any Elemen∣tary or Terrestrial Acts; for if so, we could have catch'd it in our senses, and the reason of it in our fancies; and because by Elementary or Earthly means they are not acted, and yet acted they are, and that by means too, there∣fore follows it, that by something else between us and the Emperial Presence of the Creator they must be acted; and there being nothing else but the Heavens between us and the Crea∣tors Emperial Presence, these Heavens and Heavenly Bodies must be the means of those actings; and that not onely by sensible and palpable acts, as by heat, moisture, drought, and coldness, but by curious, secret, and imper∣ceptible

ways; as for instance, A man is strongly smitten on a sudden with a Feverish distemper, very violent and head-strong, and yet nothing can be discerned how or which way it comes about; the most Learned of Physicians cannot, by any depth of natural reason say how it was caused, so as to shew, that do another man the like act, and such another Fever shall in the same manner be∣tide him also: But then look into the sick mans Nativity, and you have it presently, be sure you shall have the Body, or some ill aspect of the Planet Mars, or some violent Star un∣der direction at that very point of time as the Promittor to the Significator; and where ever you find such a Direction again in another Nativity under the same qualification, it cer∣tainly produceth the same effect. And this we have observed by much experience and ob∣servation: And therefore say we, it was not so much a catching cold, or an infection that gave such a distemper, but the ill influence of Mars, that unseen or felt gave a secret blow that touched a man at his very heart blood, and the cold or infection were but instruments; for another man catcheth cold, and meets with infection as much as he, and yet is not once sick. Just after the same rate you find a person on the sudden, from wise and discreet, becomes Lunatick or stark mad; and you can give no reason at all of it in Nature, saving that in Astrology say we, all persons that have the Moon in a Nativity in no aspect of Mercury, and at the same time afflicted by the Infor∣tunes, one or both of them shall be sure to be∣come thus, as what time the Moon comes to the ill aspect of that Infortune. And thus by these, and such like Rules as these, attain we

to a certain stock of skill in Astrology, and what this stock is, be it more or less; (for we pretend not to any thing of perfection) we learn one from another, as Boys learn their Grammar-Lessons at School, and that by means of an honest Tutor, without any thing of an infernal Dictator.

FINIS.

Notes

• The Introdu∣ction.
• Shewing the occasion how this Noble Sci∣ence hath been misunderstood by many learned and good men.
• How the Au∣thor, from an Enemy became a Well-willer to the Study of Astrology.
• And of what great and good use he finds by it; how it it serves him as an hand∣maid to Divi∣nity.
• And how it shews him the great Glory of Gods works.
• And profitably serves him in prediction of future Events.
• Eccles. 1.5.
• The reason of the Author in publishing this Treatise
• And for whole sake he hath done it.
• The sum of what he undertakes to prove con∣sists in three Propositions.
• 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.
• The Proposition proved by the testimony of our Saviour Jesus Christ.
• Matth. 16.2, 3. Luke 12.24, 55
• Matth. 16.3. Luke 12.56.
• By the example of Moses, who understood Astrology. Acts 7.22.
• Jos. Ant. lib. 1. chap. 8, 12.
• Exod. 7.11, 12
• Deut. 33.
• 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.
• Gen. 40.41. And by the ex∣ample of Jo∣seph, called Hermes Tris∣megistus by the Grecians. Diod. Sic. lib. 1. chap. 2.
• 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
• Est. 1.13.
• Dan. 1.4.
• And lastly, by the example of Daniel and his fellows. Dan. 1.4, 5.
• verse 11.
• verse 17:
• verse 18, 19, 20
• Jos. Ant. lib. 1. chap. 8.
• Diod. Sic. lib. 1. chap. 8.
• Dan. 2.13.
• Diod. Sic. lib.
• vers. 7.
• vers. 27.
• vers 28
• Objection, That we cannot know the wea∣ther truly, an∣swered.
• Of the Divisi∣ons of Astrolo∣gy into Meteo∣rological and Genethliacal.
• And of Gene∣thliacal Astro∣logy, divided into Questio∣nary, and Real or Personal Astrology.
• 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.
• Of the lucky Prognosticator, and the abuses hapning to A∣strology by means of his
• Of Sorcerers, and Diabolical Artists, and the abuse and disgrace hap∣ning unto A∣strology by means of such.
• Of Gypsies and common Witches, and the great wrong Astrolo∣gy abides by means of their lying Arts and Diabolical practises.
• 1 King. 22.21, 22, 23.
• Acts 2.4.
• 1 King. 22.21, 22, &c.
• Exod. 7.11, 12 chap 8.18, 19 Rev. 12.7, 8, 9.
• Ephes. 2.2. Joh. 8.44. Matth. 16.22, 23.
• Matth. 16.23. 2 Cor. 17.7.
• 1 Cor. 7.5. Ephes. 4.17, 18
• Joh. 13.27.
• Ephes. 2.2.
• Matth. 4.9.
• Of the several kinds of Witches, and first of the ma∣litious Witch. Job 5.2.
• Job 1.2.
• James 4.7.
• Of the poor and needy Witch.
• Of the Learned Witches, and these either Co∣vetous or Mer∣ry Witches.
• Luke 4.41.
• Of jugling Prognostica∣tors, and their abominable cheats.
• Of the true Questionary Astrology, and how God is willing to have our questions answered.
• Gen. 1.14. Deut. 4.19. Psal. 139.9.
• Amos 3.7.
• 1 Sam. 23.10, 11.
• How it was a custom in the the time of Sa∣muel to ask and resolve Ho∣rary Questions. 1 Sam. 9.9.
• Matth. 10.8.
• 2 King. 5.15, 16.
• 1 Sam. 9.6, 7, 8, 9, 10, &c.
• Gen. 1.14, 15, 16, 17, 18. Jer. 31.35, 36. Jos. Ant. lib. 1. cap. 8. Acts 7.22.
• And finally how it follows, how those Que∣stions were re∣solved by skill in the Stars and Heavens, and no other ways.
• The Conclusion.
• Eccles. 8.12, &c. 5.6.
• 2 Sam. 2.1.
• The Introdu∣ction.
• Of Natural Philosophy, and the meaning and order thereof.
• Of Geology, or Natural Philo∣sophy Terrestri∣al, and the meaning there∣of.
• Odder thereof.
• Of Oronology, or Astrology, or Natural Philo∣sophy Celestial, and the mean∣ing and order thereof.
• Of the Subject of Uranology, the Heavenly Body Natural, and its confi∣derations.
• Of the Number of the Heavenly Orbs.
• (a)

  Psal. 8 8. Dan. 7.2, 13.
• (b)

  Gen. 1 17.
• (c)

  2 Cor. 12.2 Matth 6.9. chap. 24.36.
• Of the measure and space of the Heavens, as they are com∣monly divided.
• Of ibi Quality of the Heauenly Matter.
• Matth. 16.2, 3.
• Of the true and proper Quali∣ties of the seve∣ral spaces of the Heavenly mat∣ter.
• Of the Quality of the Twelve Signs.
• See Doct. of Nat. sib. 1. chap. 10, sect. 1.
• See Doct. of Nat. chap. 10. Sect. 2.
• Ibid. Sect. 3.
• Ibid. Sect. 4.
• Ibid. Sect. 5.
• Ibid. Sect. 6.
• Ibid. Sect. 7.
• Ibid. Sect. 8.
• Ibid. Sect. 9.
• Ibid. Sect. 10.
• Ibid. Soct. 11:
• Ibid. Sect. 12.
• Of the Degrees of every Sign, and how these have peculiar qualities.
• Doct. of Nat. chap. 4.
• Of the Quali∣ties of the Hea∣venly Matter by accident.
• Of the twelve Houses of Hea∣ven, and their qualities by accident. And first, of the Ascendent and its qualities.
• Of the Fifth and Eleventh Houses, and their qualities.
• Doct. of Nat. chap. 6. sect. 5.
• Doct. of Nat. chap. 6 sect. 9.
• Of Mid-heaven; and its quali∣ties.
• Of the Second and Sixth Houses, and their qualities.
• Of the Seventh House, and th•• Eleventh and Third, and their qualities▪
• Of the Seventh House, with the Twelfth and Eighth, and their qualities.
• Eccles. 1.4.
• Of the Acci∣dental Quali∣ties of Heaven, as they happen by reason of something which hath af∣fected them.
• Of the Quali∣ties of Heaven by the Moon in her Nodes af∣fected.
• Of the point called the Part of Fortune, and its meaning and qualities.
• Of the Quali∣ties of the Hea∣vens by the other Planets in their Tran∣sits affected.
• Of the Actions and Passions of the Heavens▪
• Judg. 5.20.
• Josh. 10.13. 2 King. ••0.11.
• Exod. 14.21, 22. D••n. 3.
• Of Astrology properly so cal∣led, or the Ce∣lestial Body Na∣tural, as it is considered in respect of the Bodies moving in the Heavenly World.
• Of the fixed Stars, and their Nature, Num∣ber, and Qua∣lities.
• Of the nature and use of the fixed Stars of each Magni∣tude.
• Of the use of the Fixed Stars in prognostica∣tion of the Wea∣ther.
• Of the Planets, and what they are.
• Of the Nature of the Planets.
• Of the Quality of the Planets.