Evangelium sydereum: or, Revelation demonstrated In three parts. The first being a philosophical discourse leading to the second. The second is Holy Scripture, astronomically handled from the radix of a nativity, and a direction of the luminaries, &c. The third is an appendix touching the scheme of Sol's ingress into Aries for the year 1677. The whole being a divine treatise recommended to the serious perusal of the unprejudic'd mathematician and astrologer, as also of all other persons, to the intent they may behold God's glorious wonders revealed in the heavens. By John Southworth, an experiencer of the love of Jesus, and a well-wisher to the people in scorn called Quakers.

Evangelium Sydereum, THE FIRST PART, BEING A Philosophical Discourse leading to the Second.

GOD who is pure, in order to the ful∣filling of his promise made of old to the Sons of Men, hath vouchsafed, of his infinite love, to become the imme∣diate Teacher of all those who are willing to ac∣cept of his Divine Doctrine; yea, his Love is such, and so immense, that he hath sowed the seed of Eternal Life in every mans bosome, but (the more is the pity) it lies oppressed under the Tares of Iniquity; for most men do disregard it, and choak it with the burthen of Sin and Transgression: This is the love of God unto ungrateful men, viz. he who is Light, and in whom is no Darkness at all; he, I say, who is the King of kings, and Lord of Lords, hath vouchsafed to come down from Hea∣ven to teach the Sons of men, or rather to teach

them in the place of his abode, which is in Hea∣ven; he being Light, as aforesaid, hath put his Law into mens Hearts, and his Spirit into their In∣ward parts, by yielding obedience unto which, he becomes their God and they his People: This is he who gives his good Spirit to the Rebellious, yea, to all men in general, for he is no Respecter of Persons: The Spirit of God, which is Light, is put into the Inward parts; hence it appears, that there is a holy light within man; the Law of the Spirit of Life is Light, and is put into the Heart; and since the Heart is within man, it must of ne∣cessity follow, that the Light of Life is seated with∣in man: This is that Light within, which unfolds all Mysteries both Natural and Divine, unto which I recommend all those that are willing to become the Sons of Wisdom, as to an holy and immediate Instructor in all things whatsoever.

Thesis. The Stars, as Coagents with God their Cre∣ator, converse with, and have their Influences and Effects upon the Soul of man, and that in order to its Salvation; they give Divine Visions and Revelations.

For the proof of this Position, I shall elect two or three portions of Sacred Scripture, making them Bases whereupon to raise my Arguments:

Basis. The Invisible things of God from the Creation of the World are clearly seen, being understood by

the things that are made, even his Eternal Power and Godhead; so that men are left without Ex∣cuse, Rom. 1.20.

Argument. The visible Heavens are a most glori∣ous part of the Creation, and Synonoma's to the Invisible, which are the Throne of God, whereas he calls the Earth his Foot-stool; moreover, the Heavens had their Priority in the Order of the Creation, for we read, Genesis 1.1. In the beginning God created the Heaven and the Earth; observe the Order, viz. He first created the Heaven, and then the Earth, as a Dependent upon the Heaven, to the end it might subsist: but the Earth was without Form, and void, Gen. 1.2. We do not read that the Heaven was so. Hence it appears, that the Heavens are a more worthy part of the Creation, and such a part hath God made choice of, whereby to de∣clare his holy Wonders, and to explain the Invisi∣ble things of his Kingdom; the Heavens are a principal part of that Book by which we read their Omnipotent Creator; Now the invisible things of God (who is a Spirit and Immortal) cannot be seen but by the Spiritual, Immortal, and Invisible part of man, which is the Soul; for his Earthly part, which is his Body, cannot stand before the Rayes of such resplendent Glory.

If the Heavens never have an Effect upon the Soul, by giving a Sight or Vision of the Eternal Power and Godhead, then I affirm, that they give it to no purpose; which to conclude were Errone∣ous;

but they have an Effect by giving a Vision of Gods Glory, for his Eternal Power and God∣head is clearly seen, &c. as saith the Apostle; which seeing is a Vision; Now to say that Visions of God are given to no purpose, is blasphemous. If the Invisible and Eternal Power and Godhead are seen by the means aforesaid, then the Everlasting Father and the Son Christ Jesus are seen, to see whom is Life Eternal; here is a fight of the Worlds Saviour, given by that part of the visible Creation, which was appointed to declare his Glory, viz. the Heavens; and the sight of this Saviour hath an Effect upon the Soul, for it gives Life Everlasting by working its Conversion.

If Jesus, the Power of God be seen, and reveal∣ed by the visible Heavens, then they preach the Go∣spel, for the Revelation of Jesus is the Preaching of the Gospel, or glad tidings of Salvation unto the Sons and Daughters of men.

Now if this Doctrine of the Heavens never have an Effect, then is it vain; which to affirm were blasphemous; from thence would arise this absurd Conclusion, viz. That the Heavens, as part of the Creation, were ordained to shew forth the Invisible things of God, and that in order to mans Salvati∣on, by declaring Jesus the Eternal Power of the Father; but this Ordinance is void, having no Effect, for 'tis evident, that whatsoever is without Effect, is void: Therefore, since it is absurd and blasphemous to make the aforesaid Conclusion, it will on the contrary be regular and pious to con∣clude,

that the Heavens have an Effect upon the Soul, by declaring and giving a clear Sight or Vi∣sion of the Invisible things of God, and of his Glo∣ry, which is intended for mans Salvation. Hence it appears, that the Stars of Heaven converse with, and have Effects upon the Soul of man, &c. ac∣cording to the intent of the fore-going Thesis, which was to be proved.

Basis 2. The Heavens declare the Glory of God, &c. Psalm 19.1.

Argument. If the Heavens declare the Glory of God, (which Glory is Spiritual and Invisible) then they must of necessity declare it to the Soul of man, which is also Spiritual and Invisible, it be∣ing the onely fit receptacle in man of that Glory; for the Body, which is mortal, cannot make its ap∣pearance before so Divine a Principle, and retain its Being, neither is there any Unity or Commerce betwixt Carnal and Spiritual things.

If the Heavens declare the Glory of God, then they declare Jesus the Eternal Son of God; for the Son is the Glory of the Father, and the Son and Father are united.

If they declare Jesus, then they preach the Go∣spel; for the Declaration of Jesus is the preaching of the Gospel.

If the Heavens declare the Glory of God (which is Spiritual,) then they give Visions of that Glo∣ry; but the Heavens declare the Glory of God

(which is Spiritual,) ergo they give Visions of that Glory; for a Declaration in this case, is a making manifest, clear, and apparent to the eye of the Soul; Now the Spiritual Glory, or glorious Spirit of God, being thus made manifest, is a Sight or Vision of God, and of his Glory.

If the Heavens declare the Glory of God, then they make manifest the Glory of God, which ma∣nifestation is a Vision; but the Heavens declare the Glory of God, ergo, they make manifest the Glory of God, which Manifestation is a Vision. Hence it appears, that the Heavens being created by God to declare his Glory, they, by that De∣claration, have an Effect upon the Soul, in giving Visions of his Glory: and since a Vision of God is a Revelation of Jesus, 'tis evident also, that the Heavens do Evangelize, or Preach the Gospel, and that universally; for, there is no Speech nor Lan∣guage where the voice of the Stars is not heard; their line is gone out through all the Earth, and their words to the end of the World: Psalm 19. vers. 3, 4.

Now since the Heavens so largely extend their Virtue towards mankind, and that in order to its Salvation, it is evident, that the Blacks of Africk have not such cause to curse their Stars, as some have said, but rather to bless them.

Also, since it is made apparent, that the Heavens give Visions of Gods Glory, it is not improperly by me affirmed in some part of this Treatise, that the Positions, Dignities, Aspects, and Transits of the Planets, in the Radical and Revolutional Fi∣gures,

gave Divine Visions and Revelations.

A Vision of God is a symptome of his Love, therefore when a Vision is given, the fervour of holy Love is also given. Hence appears the truth of the following Paraphrase, as it is in some part of this Book, viz. Sol directed to the Body of Lu∣na, Lady of the Ninth, gave the resplendent fervour of holy Love, &c.

Now, if the Celestial Inhabitants, viz. the Ra∣diant Stars, administer such gifts unto the Soul, much more might they give or effect the death of the Natives Mother, by removing her Soul from its earthly Tabernacle, into a state of everlasting Bliss and Glory; and this according to the Power, Order, and Divine appointment of their mighty Creatour.

I believe few will deny, that the Heavens, as Mediums, produce upon, and in the Earth, the growth of Vegetables and Minerals; Now, if some veneniferous Vegetable or Mineral being ta∣ken into the Body of man, hath power to destroy Life, by separating the Soul from the Body, or some other, endued with a Cordial property, hath power to restore decayed Nature by the preserva∣tion of Life; much more then may the Influence of the Stars, which gave such Vegetables or Minerals their Nature and Being, effect the Death, or pre∣serve the Life of Mankind; for Nihil dat quod non habet.

But the Scripture it self doth evidently manifest, that the Stars have power to cut off mans Life:

and (to shew that they have eminent Power given them, the Scripture frequently calls them the Host of Heaven) the ending of Life after which me∣thod, is also accomplished to Gods Honour and Glory, and that in the destruction of his Enemies; for we read, Judges 5.20. that the Stars in their courses fought against Sisera; thus sung Deborah and Barak, who had delivered Israel out of the hands of Jabin and Sisera: Now, since the Stars fought against Sisera, 'tis evident that they slew him in the Conflict by Jael, an Instrument in Gods hand, who drove a nail through his tem∣ples.

Now the precedent Paragraph seems to give way to this Objection, viz.

Obj. The Stars, by their Effects, are the Causes of evil Destiny to mortal men, and bring them to untimely ends.

Answ. The Circumstances of the death of Sisera, before hinted at, if read at large, as they present themselves in the holy Scripture, Judges the fourth chapter; and seriously considered, will sufficiently answer this Objection; for Sisera the Captain of Jabin King of Canaan, who had oppressed the Israel of God twenty years, went against Barak the friend of Israel: with intention to subdue him, that so the Israelites might still remain under the same Oppression; but God being his Aversary, execu∣ted his Divine Justice upon him, and that by the Stars of Heaven, which fought against him, and got the Victory; thus was Israel miraculously de∣livered

out of the hands of its Oppressors. Hence it appears, that the Stars are as Instruments in Gods hand, whereby to inflict Judgments upon the wicked, and to execute Justice upon his Ad∣versaries; they also shew forth the wonderful De∣liverances which he can accomplish by their means: Hereby it is also evident, that they are no more concerned in the evil Destiny of Persons, than the Law is, which brings Malefactors to the place of Execution for evil doing: but the no less merciful than just God, many times takes pity upon such Offenders, by giving them Repentance, and shew∣ing them the evil Accidents which attend those that offend him, all which is done in love towards them; so that coming to a shameful end, as before men, yet their condescending Lord doth compassi∣onately receive them, not despising them in that reproachful state of Death, though men may de∣spise them, but receiving them into the Arms of everlasting Glory.

Other Malefactors being also summon'd by the Heavens to the place of Execution, (for I averr that these things have been found true by Experi∣ence, and been truly predicted from the Position of Heaven at the Birth, as also the time prenoted by directions) may have sinned out their day, and so given up by God (being forsaken of him) to a state of everlasting misery: I say, that the time of the violent Death of Malefactors hath been pre∣noted by the Art of Directions, and that from the Birth; as also the violent Death of others (and

the time thereof) who never were executed as Delinquents, or breakers of any Law, either Mili∣tary or Civil, but have received their Death by Ac∣cident; yea, the time of the Natural Death of ma∣ny hath been predicted from the Birth by Directi∣ons and Transits in the Nativity, and may again be predicted without impeachment of Divine Ju∣stice, or a detraction from his Mercy; for his Wonders in Heaven are thus declared, and he acts many times in such sort as that Humane Reason cannot dive into the Mystery of such Wonders, yea, some of his Wonders in Nature we cannot give reasons for, though found true by Experience; therefore Experiences are not to be rejected, be∣cause unbelieving Opponents cannot be convinced of them, for want of Rational Arguments where∣by to vindicate them; neither doth it always seem good unto God, to shew unto his righteous People the mystery of his Proceedings, whether in things Na∣tural or Divine.

It is a hard matter to shew a reason why the Glo-worm shines by night, or why the Magnetick Needle respects the Arctick Pole; as also, why the little Remora stops a ship upon full sail, by hanging upon the Keel; yet the two first of these have been obvious to the eyes of most men, and the last sometimes experienced by Navigators, to their great admiration.

I my self do affirm, (and that in the presence of Almighty God, who knows the secret thoughts and intents of my heart, and before whose All∣seeing

eye every thing lies open and bare) that I have witnessed the truth of the Rules of Astrology, and of the measure of Time by Directions in the Heavens, and this in reference both to things Spiritual and Temporal: as to things Spiritual, surely no one will deny, that the course of a Righ∣teous mans Life is steered by a Direction from Hea∣ven, for the just mans path cannot be walked in without heavenly Institutions or Directions.

Object. Times and Seasons are in the hands of the Lord, Acts 1.7.

Answ. Yet the wise mans heart knoweth time. Ec∣cles. 8.5.

Obj. The secret things belong unto God, Deut. 29.29.

Answ. Yet the Secrets of the Almighty are with those that fear him, Psal. 25.14.

Obj. The Kingdom of Heaven comes not with Ob∣servation, Luke 17.20.

Answ. Yet it follows not, but that at the coming of the Kingdom we may observe wonderful things, and that in the visible Heavens too, yea, and according to the time suiting with the Arch of Direction: this I am a living witness of, and dare do no less than affirm the truth of my own experience. And as to what I have written in this Book, the Contents thereof are Coelestial Demonstrations of my Spiri∣tual Experiences, at the Coming of Christs King∣dom unto me, for I can testifie, that at the glorious appearance of the holy Dove, the Heavens were moved, and shewed the time unto my Soul. Now,

that there shall be wonderful things seen in the Hea∣vens, may be made apparent from several portions of Scripture, whereof I shall onely give in one for instance, viz.

There shall be Signs in the Sun, and in the Moon, and in the Stars, Luke 21.25. and these are the Signs of the Times which the Hypocrites heart could not discern, yet the Signs themselves shew their Times.

But, having made this ample Digression, 'tis now time to return to my former purpose, which was, to prove, that the Stars have Effects upon the Soul of man, and that from the second Basis afore∣going, viz. Basis 2. The Heavens declare the Glory of God, Psalm. 19.1.

Argument. If the Heavens declare the Glory of God, then that Declaration must have Effect; for otherwise it is vain, and to no purpose: Now to say that God created the Heavens to declare his Glory in vain, is the production of an Absurdity, to avoid which, we must of necessity acknowledge that their Declaration hath an Effect, and such a one as David himself experienced; for he was there∣by excited to glorifie God, in saying, The Heaveas declare the Glory of God. Hence it is apparent, that by the Heavens their Declaration of the Glory of God, the last mentioned Scripture was given forth; and the Heavens declaring the Glory of God, thereby declare Jesus the Son of God, for the Son is the Glory of the Father, as is aforesaid, and in declaring Jesus, they declare that holy Spi∣rit

by which the other Scriptures were given forth.

If the Stars have no Effect, then were they crea∣ted in vain; but since they were set for Signs, they have Effect, for they work an effect upon the In∣tellect, in shewing what they signifie.

If the Stars operate upon the Soul and Spirit, and not upon the Body, or upon the Body, and not upon the Soul and Spirit, then the Harmony in mans Creation is destroyed, and the Sympathy betwixt the Soul and Body in this Life annihila∣ted; but that there is this Sympathy is evident to all men, for when the Soul is separated from the Body, then the Body dyes: Now to abandon these Enormities, it will be prudence to conclude, that the Stars do effectually operate both upon the Soul and Body.

Obj. The Rules of Astrology, and names of the Signs made Use of in this Treatise, are false, and were invented by the Heathens, therefore no truth can arise from them.

Reply. Having before lately proved how the Scriptures were given forth by God in the Heavens, I shall introduce my Answer to this Objection with these following Syllogisms, viz.

Syl. 1. If the Rules of Astrology, and names of the Signs be lively demonstrations, or apparent and intelligible manifestations of the Words and Cir∣cumstances of the Holy Scriptures, (whose Pillar and Foundation is Truth it self, viz. the Creator of all things) then the said Rules and Names are

true; But the Rules of Astrology and Names of the Signs are lively Demonstrations, &c. ergo, the said Rules and Names are true.

Syl. 2. If the Rules of Astrology, and Names of the Signs do accurately shew forth the Words and Circumstances of the Sacred Scriptures, which had their original from the Creatour of all things, then they shew forth such things as are of greater Antiquity than the Heathen or their Fictions; But the Rules of Astrology and Names of the Signs, do accurately shew forth the Words and Circumstan∣ces, &c. ergo, they shew forth such things as are of greater Antiquity than the Heathen, or their Fictions.

Syl. 3. If the Rules of Astrology, and Names of the Signs shew forth such things as are of greater Antiquity than the Heathen or their Fictions, then the Heathen never invented them; but the Rules of Astrology and Names of the Signs shew forth, as aforesaid, ergo, the Heathen never invented them.

It is very improbable that the Heathen should in∣vent Rules and Names to shew forth things which they either never knew, or never believed, viz. the truth of the Holy Scriptures, which were given forth by that Spirit of Life which is more ancient than themselves.

But admit the Heathen did give them forth, since they manifest the Truths aforesaid, it must needs be confessed, that God revealed them unto them, thereby to declare his Omnipotency, and

therefore not to be rejected: If so (which is not impossible) what cause have the Sons of men to praise his holy name, who by such improbable means can declare his Wonders unto them?

The Book it self sufficiently proves the verity of the fore-going Syllogisms, to the perusal where∣of, I shall refer the Astrologer, as my most compe∣tent Judge in this case; yet I shall here give in an instance or two out of the Book, whereby to prove the Verity of the foresaid Rules and Names, which Instances the Astrologer may compare (because exempted therefrom) with the Figure of the Ra∣dix inserted hereafter, at the beginning of the Se∣cond Part.

First Instance, to prove the Rules true.

In the Scheme of the Nativity, Mercury Lord of the 8th House, being near Cazimi, and Sol Lord of the Medium Coeli, being aspected of all the Planets; I say, Mercury Lord of the 8th being immerg'd in the over-powering Beams of Sol, Lord of the Me∣dium Coeli, &c. shews Death to be swallowed up in Victory, Isaiah 25.8. 1 Cor. 15.55.

Second Instance, to verifie the Rules.

Saturn, Lord of the 4th House, is Retrograde, and posited in the 6th, an Evil and Cadent House in Aries, the Sign of his Fall, which intimate, that the Grave is subdued, and fallen by the Lamb, in whom the Lord of Glory is exalted; for Sol Lord of the Meridian, hath his Dignity of Exaltation in Aries, 1 Cor. 15.55. Observe, that the significa∣tion of Aries is a Ram, signifying the Ram caught

in a thicket by his horns, which Abraham offered up instead of Isaac his Son, his hand being stayed at the Command of the Angel, Genes. 22, 13. This Ram was a Type of Jesus, the mercy of God, who is also the Lamb slain from the foundation of the World.

Now let the Impartial Artist judge, whether or no there be a wonderful Harmony betwixt the Rules followed in the fore-going Instances, and the quoted Scriptures, he cannot but acknowledge that there is such an Harmony or Consent betwixt them, as may sufficiently evince, that the same Spi∣rit gave forth the Rules, which gave forth the Scriptures; and likewise proves, that Saturn is Lord of the Sign Aquarius, Sol of Leo, and Mercury of Gemini, which are the Rules, the truth whereof was to be proved.

Whoever shall object, that Ptolomy, or any other Astrological Author, (whose Works are extant) was the first Inventer of the Rules of Astrology, I put such an Objector upon the proof of his As∣sertion; if he urge their Invention of them, be∣cause inserted in their Works, I say, such proof is invalid; he is to produce an Author, who in his Books acknowledges himself to be the first Com∣poser of them; for my part, I never saw any Author yet, who pretended further, as to the Rules of Art, than meerly to paraphrase upon them, endeavouring to explain their mysterious sig∣nification; but let my Opponent know, that it is one thing to invent a Rule, and another

thing to shew the Use of a Rule already consti∣tuted.

First Instance, to prove the Names of the Signs Divinely mysterious.

In the Radix at the beginning of the Book, the Sign Leo and Cor Leonis fixed upon the Cusp of the Medium Coeli, shew the Lion of the Tribe of Judah, enthroned in the midst of Heaven for ever, Revel. 5. vers. 5, 6. This is also the Sign of the Son of man appearing in Heaven, Matthew 24.30.

Second Instance, to prove the names of the Signs of Divine importance.

In the Theme of Heaven for the time of Birth aforesaid, the Sign Virgo placed upon the Cusp of the 11th, shew, the Virgin Mary seated in Heaven in the House of Praise, for the 11th is the House of Praise, Luke 1. from the 46, to the 56 verse.

Hence I hope the Astrologer cannot but confess on my behalf, and in the defence of the former Syllogisms, that the aforesaid Rules, and Names of the Signs, are Demonstrations and manifestati∣ons of Sacred matter contained in the Scriptures, which were given forth by the Spirit of God, who is of greater Antiquity than either the Heathen, or their fictitious Inventions, But in my opinion it seems contrary to the Law of Humane Reason, yea, of common Sense it self, that the wicked Heathen (for I suppose my Opponent means the worst sort of them) should be conceived by any man to be

the Inventors of such Rules and Names of Con∣stellations, as demonstrate the Prophecies of the Servants of God, so as they are recommended to us in Holy Writ; more especially considering that the Scriptures of Truth are as a sealed Book unto them.

Now for the satisfaction of some who may be in doubt as touching this matter, I shall endeavour to explain the manner how these names of the Signs have been misapplied by the Heathen; which I shall do according to the measure of that Under∣standing which God hath given me.

These Names coming into their hands (perad∣venture when the Temple of Solomon was ransack∣ed, who undoubtedly was acquainted with the Divine, no less than the Natural Mysteries of the Creation) they might so far be given to under∣stand, as to know that the said Names were enno∣bled with some Divine property or signification of Future things, whereupon they endeavoured, by a strict observation of such Contingencies as fell out amongst them, as also of such Accidents, which by any means they might come to be informed of, to make these Names presignificant of the said Contingencies: As for instance, the Heathen ha∣ving the name of the Sign Leo, they still expected to have the result of the prophetical signification of that name accomplished amongst them, or at least-wise to hear of its accomplishment elsewhere; whereupon, in process of time, observing some va∣liant man (as for instance, Hercules) to slay a

Lyon in the Wood Nemaea, as they say: Hence they judged, that the mysterious meaning of that Name was then fulfilled, and that (as peradven∣ture they would pretend) by their fore-knowledge, then led on with vain-glory, they would needs have the Actors which were concern'd in the ful∣filling of this Prophecy (viz. Hercules, and his slain Nemaean Lyon) to be stellified in Heaven, as Monuments (not indeed of the truth of their Prophecy, as they would have it, but) of their erroneous Idolatry; thus was the Name of the Sign Leo by the Heathen misapplied, and Hercules by them fictitiously stellified; but the Spirit of God hath unfolded the true meaning of this Name unto me, intimating that it shews forth the Lyon of the Tribe of Judah in Heaven, who is from ever∣lasting to everlasting, though Hercules and the Nemaean Lyon (if any such Creatures there were, for if not, 'twas onely a Fiction) be vanished for evermore.

Obj. The Rules of Astrology used in this Tract, are false, which is apparent from the manifold Er∣rours of Astrologers in their Predictions, by follow∣ing the same Rules.

Reply. This Objection is weak, and not suitable in this place, for though I follow the same Rules, yet I use them not to the same intent and purpose, they predict such things only as may probably fall out according to the course of Nature, which are temporal, I use them in the demonstration of things spiritual; so that how far Demonstration and Pre∣diction

do differ, as also how far things Temporal and Visible do differ from things Spiritual and Invi∣sible, so far is this Objection impertinent to the pur∣pose: but admit the Rules were false, in predict∣ing things temporal, yet it doth not therefore follow, that they are unfit to demonstrate things Spiritual; for the same Rules may serve truly for one intent and purpose which may not serve for another. Yet this I affirm, that the Rules may be true for the Astrologers intent in predicting out∣ward Contingencies, notwithstanding his Errours, which ought rather to be imputed to his misappre∣hension of the Rules (wherein is couched a My∣stery) than to any falshood in them; Ars enim ve∣ra est, sed pauei Artifices reperiuntur.

Obj. If the Rules of Astrology be lively Demon∣strations of the Holy Scripture, then they are a Cause of them; for a Demonstration in a Syllogism is of the highest nature, and is a Cause of the thing demonstrated; therefore, if the Rules be not pro∣ved to be a Cause of the Scriptures, the Syllogisms will not hold truly Logical.

Answ. If my Antagonist carp at the word [live∣ly] this I must tell him, that since he is a Scholar, and, I believe, a Rhetorician, surely he cannot but know, that words are not always taken in the strict∣est sense, and the word [lively] (if Logick do not altogether exclude Rhetorick) may be taken for [intelligible] per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Demonstration for Representation (or such like) by the same Trope: but that I may not seek thus to evade him,

I shall endeavour to prove the Validity of my Syl∣logisms, though the words thereof be taken in the strictest sense that may be, and that in such manner and form as Astronomy (being the subject of this Treatise) will admit of.

A Demonstration in Astronomy is that which represents to the view of the Eye, or rather of the Intellect, the several varieties of the Coelestial mo∣tions, and that by right and circular Lines protract∣ed in plano, or by circular Lines only circumscribed on a Globe. Now I question not but that Astrono∣mers may have the privilege of arguing syllogisti∣cally as well as men of other Functions in Learn∣ing, in order to vindicate the truths of their Sci∣ence, and may likewise use the word [Demonstration] in a Syllogism, according to the sense above descri∣bed, without making any breach upon the Rules of Logick; if so, my Argument is firm and Logi∣cal still, since I pretend to no other than an Astro∣nomical Demonstration of Divine Revelation, and that from the Position of the Heavens at the precise time of Birth, which Position was found by Calcu∣lation Trigonometrical, or a mutual proportion of Sinical, Tangent, and Secant Lines amongst one another, and from the Thesis of Heaven thus found, as upon a Ba sis, the Judgment (presenting it self in this Book) was raised. Hence it appears, that my Opponent fell short in not distinguishing upon the word [Demonstration] since it is apparent that a Delmonstration is not alwayes a Cause (as he would have it) of the thing demonstrated, but the

thing demonstrated sometimes a cause of the De∣monstration; for 'tis evident, that the Motions of the Heavens may be shewn forth by Lines, as afore∣said, yet it were absurd to conclude that lineal De∣monstration to be the cause of those Motions, but rather those Motions the Original of that Demon∣stration: Hence also it appears, that the Heavens may demonstrate the Circumstances and Words of the Holy Scriptures, without being a Cause of them: Yet I doubt not but that I could (if I thought it expedient so to do) prove in some measure, that the Rules of Astrology, considered in their most sublime Sense, are a cause of the Scri∣ptures; yea, and that such proof is possible, the Judicious Reader may casily discern by my fore-go∣ing Arguments; but I shall refrain therefrom, lest I should give offence to many honest minded Peo∣ple.

Now, lest some should suppose that I judge the whole course of man' Life to have an absolute De∣pendance upon the Position of the Heavens at Birth, in such sort as to make the Stars guilty of their Evil Inclinations, and so consequently of their Sins, which frequently bring them to an un∣timely End, I think it requisite to discourse a lit∣tle upon that Subject, although I have in part done it before; and first I shall lay down this Position in order thereunto, viz.

Positio. The Righteous and Penitent man suffers pa∣tiently under God's Judgments, and under all manner of such inevitable Tribulations and Exercises both External

and Internal, as God in his Justice shall see good, to in∣flict upon him for the tryal of his Faith; but on the contrary, the impenitent Sinner rejects the Mercies of God, frequently tendred unto him, neither submits him∣self to bear patiently the aforesaid Exercises, that so thereby his Soul may be purified; I say, he rejects them, until such time as the day of his Visitation be over.

God the Creator of all things, by the Position of the Heavens at Birth, shews the good and evil Inclinations which Mankind shall be prone or sub∣ject unto; as also all good and evil Accidents like∣ly to befall him during the whole term of Life, the truth whereof I my self have experienced, and do still daily experience, to my great admiration and astonishment; and though I could give no rea∣sons for these things, yet I dare not but confess to the certainty of them; yet this I know (which may stand for some reason, though dangerous to be too deeply div'd into) that there hath been, is, and will be a secret hand of Divine Providence in all mens transactions under the Sun, of what kind so∣ever, whether good or evil, and that in order to the preservation of his Saints in Glory.

The Judgments of the Lord are the Discovery of Wickedness in its most horrid appearance, and the Lord by the Heavens is willing to discover unto every man the manner how the spiritual Enemy of his Soul will make intrusions upon him, in order that he may patiently bear them, waiting for De∣liverance from his Maker, who is only able to re∣scue

him out of the thraldom brought upon him by the Prince of the power of the Air, working in the hearts of the children of disobedience, as they are in the Fall. So that though this Enemy of Mankind may, by the Almighty's permission, some∣times inflict grievances upon the Righteous (such as are prenoted by the Heavens at Birth) for the exercise of their Faith and Patience; yet, as their Eye is unto God, they shall see such Evils work for their everlasting welfare, the Eye of Heaven sweetly reflecting the Rayes of Love upon them, when the Sentence shall be pronounced, viz. These are they which have come through great tribulati∣on, having washed their robes white in the Blood of the Lamb, Revel. 7.14. Then shall the visible Hea∣vens give in their testimony, thereby to justifie their Patience, in such Exercises; But, on the con∣trary, the Wicked ones are either voluntarily act∣ed by the power of the Enemy, and with a seem∣ing pleasure through his Wiles, betrayed into everlasting perdition, being swallowed up into the Abyss of Darkness, because they have con∣temned the Sacred Light, in mercy bestowed up∣on them; or otherwise have through cowardise fallen under the temptation of the Enemy, and fled from Judgment, wilfully opposing the Re∣proofs of the Holy One, not submitting them∣selves under the yoke of Patience, but have continued in Rebellion so long, as that the mer∣ciful Spirit of Jesus hath departed from them, who saith, that his Spirit shall not alwayes strive with man, Gen. 6.3. And if the Heavens fill the

Ungodly with outward Blessings at any time, (for we read, that the wicked sometimes flourish as a green Bay-tree) the same Heavens and those Bles∣sings shall testifie against their Unrighteousness to their greater condemnation, but when the Stars seem to frown upon the Righteous, by bringing Crosses and Adversity upon them, 'tis onely for the tryal of their Patience: Now the Righteous themselves have sometimes been deli∣vered up into the hands of wicked men, to suffer as Malefactors, a (seemingly Ignominious, though) really Honourable Death, by Martyrdome; the time of whose Death (yet I will not say the Cause) may possibly be predicted from their Birth, by the Thesis of the Heavens thereupon, and the Art of Directions; Neither shall I affirm, that the Cause of a Wicked mans Violent Death may be predicted; yet, that there is a possibility of predicting the Time of both their Deaths, whether Natural or Violent, as also of all other remarkable Transactions, during the term of Life, I do absolutely affirm, and that by the Art of Astrology too; but they that are endued with the Spirit of God can best perform these Predictions by the aforesaid Science; for the Judgment of all others is too much obscured with Darkness, neither are the Secrets of the Almighty truly revealed to any other Persons but such as fear him.

They that shall scruple at the Truth of these things (which I believe some may do, and those truly honest and righteous Persons too) might, I am assured, receive ample satisfaction, would they but trust the time of

their Genesis or Nativity into some honest Person's hand, who hath skill in the Astral Language; for they should not only have recounted to them the time of their first Appearance, but also the time when all other Accidents, yet to come, shall unveil themselves before them; and all these things may be discovered, according to the order of Time wherein they will happen; when they have expe∣rienced these things, they can do no less than glorifie God for revealing his Wonders so mighty in Heaven.

The Scriptures themselves testifie, that the Hea∣vens are ordained by God, to inflict his Judg∣ments upon the sinful, but to dispense his Mer∣cies amongst the Righteous; for, saith he, threat∣ning the Wicked, Thy Heaven that is over thy head shall be Brass, and the Earth that is under thee shall be Iron, Deut. 28.23. But, on the contrary, promises the Righteous, that he will hear the Heavens, and the Heavens shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oyl, and that the Corn, and the Wine, and the Oyl shall hear them, Ho∣sea 2. vers. 21, 22. These Scriptures I have wit∣nessed to be fulfilled in a Spiritual sense, and there∣fore can set my Seal to the truth of them; for, since I became obedient unto God, I have felt the Divine Influences of the visible Heavens sweetly shed abroad within my Soul, (and that according to the Order of their Motions) giving pleasant sa∣vours, and most fragrant odours; yea, the whole Creation hath been presented before the Eyes of

my Soul, most concinnate, beautiful, and glorious, whereas, whilst I rebelled against my Creator, (merciful in Love and Condescension) my Hea∣ven was to me as Brass, and my Earth as Iron: for the Virtue operating is altered by the Foun∣tain of Wisdom, according to the nature of the Subject receiving; The Sun makes the Clay hard, but the Wax soft, by the same fervour of his Rayes: The Heavens sterilize the Land of the Wick∣ed, but make the Land of the Righteous fertil, as is before proved: Yet any Position of the Heavens whatever, retains its glorious Excellency; since they never swerv'd from that Divine Order, (ex∣cept by the immediate Command of God) where∣in they were first created.

Thesis. The self-same things look with an amiable and glorious Aspect to the regenerate man, which look with a quite contrary Aspect to the Ʋn∣regenerate; for, to the pure all things are pure, but to the defiled and unbelieving is nothing pure, their mind and conscience being pollu∣ted, Titus 1, 15.

I shall prove the verity of this Thesis and Scri∣pture Astronomically, by an Example deduced from the Radix inserted at the beginning of the second Part, as followeth, viz.

Mars Lord of the Ascendant, is combust of Sol Lord of the Medium Coeli, being both fiery Planets, in Sagittary a fiery Sign, and posited in the second:

The signification of these to the Ʋnregenerate, are,
The Native is Violent, Furious, and Passionate, Imperious, Scorning, and hating Reproof, profuse in his Expences, and thereby consuming his Sub∣stance, kept (notwithstanding his ambition) in slavery, or fear of some greater Person over-awing him.

The significations of the same to the Regenerate are,
The aforesaid furious, violent, imperious, passio∣nate Spirit, &c. is burnt up, so that from these Ene∣mies the Native gets freedom by the Sun of Glory, shewing the Native to be cloathed with his Beams, and thereby defended from approaching Danger: In this state Mars, though naturally and Infortune, is now become a Fortune, for he is refin'd, by be∣ing combust of the Sun, so that he shines in his pu∣rity as at the beginning, viz. as in the years of the Native's Infancy or Innocency, and signifies him to have in his possession the Riches and Jewels of the Sun of Glory.

The fore-going Thesis thus proved, hath given occasion to a religiously zealous and Learned Anta∣gonist, to compare the Rules of Astrology to the Amphibology of Oracles; he sticks not to com∣pare them to a Latin Verse, which (as some say) was composed by the Devil, and given to a Scho∣lar) being so framed, that read backward or for∣ward, it was still the same; and if the same, then of the same signification: yet herein are they dia∣metrically

opposite; for the Rules of Astrology in the precedent Example, are read the same way, and retain the same Form, being derived from one and the same Position of Heaven, without the least alteration; yet produce Matter of different signifi∣cation.

Now let me see how the Thesis aforesaid will make the Rules correspond with Answers from Heathenish Oracles. First, it is to be known, that these Answers are dubious, either because their words admit of transposition, or of a twofold man∣ner of distinction, whereby their meaning is ren∣dred alterable: But, that the Reader may more plainly apprehend the nature of them, I shall here give an Instance or two of such Replies as were made to the Consulters of the said Oracles.

Instance 1. Achilles going against the Romans, consulted the Oracle of Apollo, concerning his Suc∣cess therein, whereupon he received this promiscu∣ous Answer in Latine, viz.

Aio te, Aeacide, Romanos vincere posse.

From this Answer, Achilles, looking upon himself as Victor, went against the Romans, but was de∣feated; for he expounded the Verse aforesaid con∣trary to the Event, by taking the Accusative Case [te] as precedent to the Infinitive Mood [vineere] whereas he should (or at least wise might as well) have taken [Romanos;] thus was Achilles deceiv∣ed: Yet still this Method differs from my Thesis,

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and the Rules concerned therein; for the words in this Verse must be transposed, to infer from it a dou∣ble meaning; whereas the Order of the Thesis still retains the Rules in a direct Form, as also the Po∣sition of the Heavens the same, from whence the Rules are derived.

Instance 2. To the like concern this Answer was given by an Oracle, viz.

Ibis redibis nunquam per bella peribis.

This Answer may be diversly distinguished; for, admitting the first comma, or note of distinction, to be made at the word [Ibis,] the second at [redibis,] and the period at [peribis.] a favourable Interpreta∣tion may be made thereof towards the Consulter: but if the first note of distinction be made at [Ibis,] the second at [nunquam,] and the third at [peribis.] as aforesaid; then will the Exposition be quite otherwise; prenoting the Inquirer's overthrow; thus did the Devil deceive his Servants by doubtful Answers: But herein lyes a vast difference betwixt my Thesis and this Reply; First, the Rules of A∣strology cannot be diversly distinguished, whereby to produce from them a double sense: Secondly, they are not us'd with an intention to deceive, but to undeceive People, and to prove the truth of this Scripture, whereunto the Heathen were strangers, viz. to the pure all things are pure, but to the impure all things are impure, &c. Titus 1.15. Observe, the Apostle doth not say, some things, but all things,

are either pure or impure, according to the diffe∣rent states and qualifications of all Persons; now, if a state of Regeneration or freedom from Sin, (which is a state of purity) be attainable in this Life, (which I am sure is possible, if the words of Jesus be true, and if we make him no respecter of Persons, who saith, Be ye perfect, as your Heavenly Father is perfect) then it must of necessity follow, that the same things (secluding Sin) must be Pure to one and the same Person, in a state of Re∣generation or Purity, which were formerly Impure unto him, whilst he was Unregenerate, or Impure, so that the same Position of the Heavens (after what manner soever it be) is pure to the same Native, being Regenerate, which was formerly im∣pure to him being Ʋnregenerate: this is to be un∣derstood as a general Axiom, relating to every Po∣sition of the Heavens, and Native born under it whatsoever.

But to return to my present purpose, which was to prove a disproportion betwixt the nature of the Rules of Astrology and the convertible Answers from Oracles.

Some may object, and say, that the Rules used in manner aforesaid, do exactly concurr with the An∣swer of the Oracle last mentioned, in this respect, viz. in that the interpretation of both is two-fold, as also, that the Oracles words and said Rules of Art, are retain'd in the same form without need of Transposition; yet (notwithstanding this) can they be no sooner reconciled together, than the

Spirit of Enmity can to the state of the Holy Pro∣phets of God, though he may appear so Angel-like, and seemingly come so near the Truth, as to quote their words out of the Scriptures. But here∣in still lyes a vast difference; for the words of the Oracle were an Answer to Proposals Temporal, whereas my Thesis, and the Rules, have relation to Matters Spiritual; The Oracle made a Reply to a Question; but these Rules are by me used to de∣monstrate a Thesis. I might annex other disagree∣ments, but let these suffice; so that still it is evident enough, that the Similitude will not hold, there being little probability of a reconciliation betwixt the Rules of Astrology here used, and the ambiguous Answer of the Oracle.

Obj. Arts and Sciences cannot reveal the Mystery of Holiness.

Answ. Yet the humble Spirit of the Almighty hath revealed the Sacred Mysteries of a Science; this was done at my request unto him, as is alrea∣dy hinted in the fore-going Epistle; and I felt his Garments fending forth a Smell sweeter than Per∣fumes made of the choicest Spices, yea, I felt the pleasant relish of Coelestial Manna temperately ad∣ministred unto me, far transcending the Delicate Varieties of Princes Tables; I say, I had a true and lively sense of these things, when Jesus revealed the matter in this Book unto me.

Obj. Supernatural things (which this Book pre∣tends to) are contrary to Art and Nature, where∣as the Rules of Astrology are artificial, and therefore cannot demonstrate them.

Answ. It hath been before proved, that the Rules of Astrology (though, admitted Artificial) do arise from a Principle no less than Divine: Hence it appears, that there are Supernatural My∣steries included in them, (which this Treatise will prove to be revealed) and that therefore they are not only Artificial (if so admitted) but Divine; for God is the God both of Art and Nature, every ingenious and lawful Discovery in Art proceeding from him, whom all the Inhabitants of England, and many other Nations (except such as are pal∣pably apparent Atheists) will acknowledge to be a Spiritual, and not a Natural Being.

Obj. The Names of the Planets are Heathenish, and therefore not lawful to be used amongst Chri∣stians.

Answ. So are the Names of Cities too; and if the Use of Names be so religiously scrupled at, and censured as unlawful; why may not the Names of Cities also? more especially considering that they have their Original from Heathenish Gods and Goddesses; yet these Names we cannot avoid the Use of in our mutual conversation with one ano∣ther, nor in the reading of the Holy Scriptures. Neither did the Apostle Paul himsel scruple to use such Heathenish Names of Cities, as are Rome and Athens, which may appear by his Epistle to the Romans, and also by his Preaching against the Su∣perstition of the Athenians, Acts 17.22. to whom he directs his Speech, after this manner, viz. Ye men of Athens, &c. Here it is evident, that the

Name [Athens] though proceeding from the Hea∣then, was not looked upon by him as Superstitious, for if so, he would not have used it in reproving them of Superstition, lest he should appear to be con∣demning such Evils in them, as himself was guilty of by his own Expressions; But, that what I say may not be taken upon trust, I will here give an Instance whereby to prove, that the Name [Athens] is descended of Heathenish Parentage.

Athenae, à Minerva dicitur, quam Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellant: ferunt enim Neptunum cum Minervâ de Ʋrbis hujus nomine contendisse, tandemque inter eos ita convenisse, ut Ʋrbi nomen imponeret, qui utilius huma∣no generi manus edidisset; cumque Neptunus equum, Pallas oleam produxisset, victum suffragio uno Neptu∣num Minervae concessisse, quae Ʋrbem recens conditam de nomine suo Athenas appellavit. In English thus; (the Parentheses excluded) viz.

Athenae, or Athens, is derived from [Minerva] (the Goddess of Wisdom) whom the Greeks call Athenae, for they report that Neptune contended with Minerva concerning the name of this City, and at length so covenanted with one another, that which soever of them had published their Handy-work after the most beneficial manner towards Mankind, should give the City its Name; And when Neptune (the Sea-god) had produced his Horse (whom the Heathen feign to have first in∣vented the riding of Horses,) and Pallas (being synonomous to Minerva) her Olive-branch, (who was feigned to have first invented the Use of Oyl)

Minerva won it of Neptune by one Vote, who there∣fore called the new-built City [Athens] after her own Name.

Hence it appears, that if the Heathenish Names of Cities may be used without offence to God, then by consequence the Names of the Planets may be as lawfully used, and that in matter of Divine im∣portance too; for Paul preaching the Gospel, used the aforesaid Heathenish name [Athens] as is al∣ready proved, and therefore may the Heathenish names of the Planets (no Divine mystery being at∣tributed to their Names, but onely used in this Treatise to distinguish them one from another) be as inoffensively made Use of in the Demonstration of Divine Revelation.

Moreover, the names of Men and Women (con∣sidering the manner how they are given in these dayes, viz. not without observation of Religious Ceremonies in the way of false worship) might as justly be excepted against, as the Names of the Planets; more especially considering, that they are frequently given them by most prophane Parents and Relations, which, if so, our mutual conversa∣tion with one another in this World would be de∣stroyed.

My Opponent, before he had urged any thing against the Names of the Planets, or Stars, as Ido∣latrous, should first have considered, that Idolatry hath its residence in the Heart, proceeding thence to the Mouth; for 'tis out of the abundance of the Heart the Mouth speaketh, Matth. 12.34. This Scri∣pture

seems (though it do not so really, as is made apparent by the former reasons) rather to withstand than vindicate my Cause; yet I can make it evident, that it much befriends me, if compared with other Scriptures; because an ido∣latrous mentioning of the Heathen names of gods, viz. a naming them in the way of Reverence, or actual Worship, is forbidden in the Scriptures, and not a calling the Planets, or any thing else, by the Names, under which, as gods, the Heathen did worship them, if done for no other end, than meer∣ly to distinguish them one from another: 'Tis true that David saith, Psalm 16. I'le not take their names into my lips. Why? because he did not harbour their Worship in his heart; for the Worship is the Original of the Name, and not the Name of the Worship; whence it is Eminent, that the Name may be used without the Adoration, but not the Adoration without the Name; and if the Name may be used without the Worship, then it may be lawfully used.

'Tis true also, that the Monuments of Idolatry (which is False Worship, and not a calling by Names onely) were to be destroyed, Deut. 12.1. viz. out of the Heart, in a Spiritual sense, which may be done without taking away the privilege of using Names, if used for no other end than meerly the cause of distinction.

Now they that are acquainted with the phrase of the Holy Spirit, know, that the word [name] in the Scripture doth not alwayes imply the out∣ward

naming of a thing, but in a Spiritual sense it signifies the Nature; For instance, The Name of the Lord is a strong Tower, Prov. 18.10. Here 'tis evi∣dent, that the Nature or Power of the Lord is spo∣ken of, and not any external Name of him, as Jehovah, Adonai, or such like; so in like manner it is the Nature of the Heathen that David speaks of, as if he should say, I will not entertain their Natures in my heart, nor will I take their Names into my mouth, their Names being defcended from their Natures, and therefore not to be used by way of Adoration.

If the fore-going Arguments be well consider'd, it cannot but be perspicuous enough, that they suf∣ficiently warrant the Use of the Planets Names in this Treatise to be lawful.

Here follow some Divine Reasons why there are onely 12 Houses, 12 Signs, 7 Planets, and neither more nor less.

Reasons. There is a Sacred Mystery in these Numbers thus explained, viz.

The 12 Houses of Heaven shew the 12 Founda∣tions of the Wall of the Heavenly Jerusalem, which are immoveable.

The Names of the twelve Houses, in their pu∣rity, shew, the Names of the 12 Apostles of the Lamb, in the Foundations.

Again, the twelve Houses represent the twelve Gates of the aforesaid Holy City, the twelve Signs the twelve Angels at the Gates; the Names of the twelve Signs shew the Names of the twelve Tribes of

the Children of Israel, written upon the Gates, &c. Revel. chap. 21. from the 9th verse to the end of the Chapter.

The seven Planets are the seven Stars in the right hand of him that stood in the midst of the seven golden Candlesticks, who was like unto the Son of man; these seven Stars being the Angels of the seven Church∣es, and the seven Candlesticks being the seven Churches, Revel. 1 Chap. 16, 17, 18, 19, 20, verses. These, I hope, are Reasons authentick enough for the num∣ber of the Houses and Signs, &c.

Concerning the terms of Art.

The terms of Art here used cannot rationally be objected against, they being either derived of some significant Latine, Greek, and Arabick words, or being the words themselves; and it is no more unlawful for an Artist to use them, than it is for a Tradesman to use some terms in his own Employ∣ment, which seem strange and obscure to others, not skilful therein; nor is it any more unlawful for me to speak of Divine Revelation in the Dialect of Astrologers, whose terms have their Original from the Languages aforesaid, than it is for a Ser∣vant of God to preach the Gospel in such frequent English words, as are derived of the Greek and La∣tin; their own terms being alike understood by ei∣ther of them.

Obj. The incertainty of Astronomy (being the Basis upon which Astrology is builded) must

of necessity prove that Astrology is uncertain also.

Answ. My Opponent brings in for instance (whereby to confirm his former Objection) the difference of time in Calculation by the Alphonsine, Prutenique, and Tychonian Tables: but this is little impeachment to Astronomy now, because it is much improved by more modern Authors: nei∣ther have I rais'd my Calculation from any of these aforesaid, but from the Caroline Tables, accounted inferiour to none this day extant.

As to Scripture-objections against Astrology, for the Refutation of them, I refer the Reader to the perusal of the 2d Chap. of Sir Christopher Heydon's Defence of Astrology: also I refer him to some other Chapters in the same Book, for the refelling of Critical Argu∣ments relating to the incertainty of Astronomy, of the Birth-hour, or when Twins born, &c. where∣by the Astral Science seems to be invalidated; for, to treat of them in this place, would render the Book too voluminous.

The Death of Picus Mirandula (the time where∣of was truly foretold by the Doctrine of Astrono∣mical Directions) being exemplarily produced, in order to prove the verity of the Sydereal Learning, was thus unworthily reflected on, and that by one not meanly Learned, and no less transported with Zeal, viz. That the Predictor of his Death might pos∣sibly Effect his Death by Witchcraft or Sorcery, saying, that many an honest man is hurt by a Witch.

Now do but observe this unreasonable way of Arguing; what Truth can stand, or be defended against such a Disputant? For first, he sayes, that the Astrologers Predictions are Erroneous, then, because verified by Example, alledges, that the truth of their Predictions is effected by Sorcery: This runs parallel with the manner of the Scribes and Pharisees, who first required a Miracle of Jesus, whereby to convince them that he was the Son of God, the Saviour of the World; and then, when they saw his Miracles, said notwithstanding, that he effected them by Belzebub, the Prince of Devils. Yet I might defend the aforesaid Prediction from his Calumnies, by his own way of Arguing, (if such a Defence were not too feeble, and indeed too ridiculous) whereby he endeavours to render the Effects of the Stars void, as to matter of Divine concernment; he reasons (if it may be call'd rea∣soning) after this manner; viz.

Although there may be an Eclipse of the Sun, and I walking in some particular Place at that time, it doth not therefore follow, that the Eclipse is the Cause of my walking, nor my walking, of it: So in like man∣ner, the Sorcery (if the Predictor used any) was not the Cause of Mirandula's Death, nor Mirandula's Death the Cause of that Sorcery. By this method of Disputation, all manner of good or evil Operati∣ons may be made ineffectual, yea, all the Miracles of Jesus might be annihilated: Therefore, since my Opponent's way of Reflection is proved so Ir∣rational, it is still manifest, that the Example of

Mirandula's Death (who for his Antipathy and Arguments against Astrology was called Astrologo∣rum Flagellum) remains firm enough to prove the verity of Sydereal Predictions.

Obj. The Rules of Astrology admit of such a Latitude, that a man may make of them quidlibet ex quolibet, every thing of any thing, and so conse∣quently nothing certain.

Answ. These Rules are already sufficiently veri∣fied from their correspondence with Holy Scripture; yet if any such Latitude be, 'tis not in the Rules, but in the Artist's Judgment, dilating it self beyond the Confines of Art, and thereby running into Er∣rours: yet, let my Adversary consider, that the Mysteries of the Divine Being admit of great Lati∣tude also, arising from the incomprehensible Foun∣tain of Wisdom, the Creator of all things, who is Omnipotent, and can therefore reveal an Unity in such things as seem in themselves to be discre∣pant or contradictory, and can limit things that have the greatest Latitude, according to his Divine Order and Appointment.

Obj. Eclipses Supernatural are contrary to Art and Nature both, therefore the Eclipses handled in this Treatise, are either meerly Natural, because found out by Art, or else Imaginary, because not visible to the external Eye of others.

Answ. They that are experienc'd Astrologers are not unacquainted with the admirable Effects of Planetary Transits over the Bodies and Aspects of one another; Now, to the intent that Vulgar Ca∣pacities

may be reached unto, I shall define what a Transit is.

A Transit is the passing of any Planet (by his Motion in the Heavens) over the place where the Body of another Planet was at a particular moment of time, or over that part of the Ecliptick where∣unto another Planet did project his Aspect, or dart forth his Rayes at a particular time, as afore∣said.

Now the Eclipses here objected against, were effected by Mutual Transits of the Luminaries over the Bodies of one another in the Radix, the No∣cturnal Luminary having at that time either little Latitude, or none at all: and if what appertains to true Religion, or Spiritual Matter be Supernatu∣ral, then, since Luna in the Celebration of these Eclipses is Lady of the Ninth House in the Radix, Caput Draconis being therein, and Luna in the Third, applying to the Conjunction of Venus, it is evident they were Supernatural; and, as they were Invisi∣ble, so were they the more significant of Spiritual and Invisible things; the manner how they are demonstrated to be Supernatural, may be seen in the second Part.

But, to return to mean Capacities, I shall here insert what hath been proved by Experience, touch∣ing the Power of Transits.

It hath been frequently observed, that when the Moon hath transited, or passed over the place where the Planet Mars was in the Scheme, or Position of Heaven, set for the time wherein a Person first fell

sick of a burning Fever, which time is called the Decumbiture; I say, it hath been observed, that at the time when this Transit was made, the sick Per∣son hath been violently afflicted, the Disease being more intense; yea, although the real Body of Mars hath been alibi in the Heavens, then the Moon then was, peradventure, many Signs distant, and out of all A∣spect with her, yet hath the burning Heat been strangely augmented: and if Mars at the Decumbiture was Lord of the House of Death, (no benevolent Rayes of good Planets intervening to cut off the Transit's malignant Influence) then hath the Pati∣ent yielded up his Spirit into the hands of his Cre∣ator.

I my self, by such like Observations as aforesaid, have predicted the Death of a sick Person (a Week before-hand) to an hour, and of such a Person as I never had any thing to do withal by way of Phy∣sical Administration. These words I am constrain'd to annex, lest some envious Person should dare to say, that I might administer Poyson to the aforesaid Party, near the time foretold, thereby to verifie my Prediction.

The reason of the said Effects of Luna's Transits over Mars his Body, is, because the Seal and impres∣sion of his virtue is left there where he was at the Ingress of the Disease.

On the contrary, Luna transiting the Body of Venus, being Governess of good Houses, and free from Affliction, the Disease at that time hath been more remiss, and the Patient's Body cooled, and

that without the administration of refrigerant Me∣dicines.

From the fore-going Circumstances it may ap∣pear, that the Eclipses by Transit treated of in the second Part of this Book, are not Imaginary but Real, and really Effectual as well as Artificial; and since the Moon is Lady of the House of Religion, &c. in the Radix, they are also Effectual, as to matter of Divine signification.

Obj. Astrologers themselves will account this Book but a whimsey, and therefore its publication can be of little benefit to them.

Answ. This is one of my Opponent's Arguments, whereby he would have disswaded me from expo∣sing this Treatise to publick view; but surely had he considered, that the Truth of God it self, and his holy Worship, is accounted whimsical, by the prophane Persons of this our Age, he would have sought to convince me by more solid Reason. What is more scoffed, flouted, derided, and jeered at, than true Religion it self? yet the Truth is not therefore to be evilly thought of by any one, or less esteemed of by those who have experienced the goodness of it, by receiving it in the love thereof; neither is the preaching and publication thereof to be neglected. And if the experienced Truths of Astrology be accounted whimsical by Astrologers themselves (though grounded upon the Principles of their own Art) or by any other Persons, I shall not therefore in the least decline from affirming the truth of such Experiences, nor from the publication

of them; more especially considering, that there lyes upon my Spirit no restraint from God, as to the contrary; but that the benefit of Astrologers is in∣tended thereby, it being a salutation of Love and Mercy unto their Souls, granted me (upon my earnest Supplication unto God) to deliver forth unto them, whereby they may be satisfied that Di∣vine Revelation is not ceased, here being a De∣monstration of the same, according to the Precepts of their own Science, and those without the least alteration.

These things will stand in Authority over the hireling Priests of our time, who possess the Nati∣ons with a belief, that God reveals not himself in these dayes, as he hath done in former Ages.

As to the Vindication of this Demonstration, if objected against by Astrologers, because founded upon a particular Geniture, being the time when the Native was a new-born Babe, I recommend to their serious Consideration these following Scrip∣tures, viz. Out of the mouthes of Babes and Sucklings hast thou perfected praise, Matth. 21, 16.—I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes, &c. Matth. 11, 25. These portions of Scripture being seriously weigh∣ed (more especially after the perusal of the second Part of this Book) may come to work an Effect upon such an Objector, both of great Wonder and Satisfaction.

But if any Astrologer shall reflect upon so general a Judgment, extending it self to the Estates of of others, from a particular Geniture and Directi∣on, I shall endeavour to satisfie him of the possibi∣lity thereof, not onely by Artificial Reasons, ground∣ed upon the Principles of his own Science, but also by Scriptural.

The experienced Verity of Directions, few Astro∣logers (I suppose) will deny.

The Course of a Righteous man's Life is steered by a Direction from Heaven: But to proceed.

I shall first begin with Reasons from Scripture, by repeating again one of the former quotations, as it is in Psalm 8.2. viz. Out of the mouthes of Babes and Sucklings hast thou ordained Strength, saith the holy Prophet David, who was guided by the Spirit of Jesus. If from the mouthes of Babes, &c. Strength be ordained, for whom is it ordained, but unto others? As if the Prophet had said, Thou, O Lord, wilt administer strength unto others out of the mouthes of Sucklings, &c. From a due considerati∣on of what is afore said, I may hope that this small Treatise will tend to the Benefit of Astrologers; and when I speak of the Righteous, or Wicked in ge∣neral, by inferring a signification of good or evil unto them, from such Positions, Aspects, &c. as present themselves to view in the particular Geni∣ture; in so doing I may thus vindicate my self; viz. There is an Unity of the Spirit in the Bond of Peace, amongst those that are born of God, and they have power given them to discern the state of

the Enemies of the Great Jehovah. Moreover, the Lord is not tyed unto mens wayes and manners, or obliged to satisifie their corrupt humours, he will chuse what Position of Heaven pleases him to shew forth generals and particulars too, for the Hea∣vens are his, and who can restrain him? But that Noble Creature Man hath all Mysteries in himself; he hath the Spirit of the Divine Being, which un∣folds all Mysteries in his Soul: God can shew forth the general state of Kingdoms to a particular man by Divine Inspiration, and from his particular Radix at Birth, he can chuse what Position of the Heavens he pleases to glorifie himself withal, either in a ge∣neral or particular way.

Now to come to Astrological Reasons whereby to prove, that a General Judgment may be given from a particular Geniture, and from the presignified Effects of a particular Direction.

Let us suppose from the Nativity of a King, that upon some Coelestial Direction he is likely to become the Vanquisher of his Enemies, this Direction doth not onely manifest its Power in respect of the King, as a Conquerour, but also in respect of the over∣throw of his Enemies, as being conquered. Here it is apparent, that a general Judgment relating to the state of the King's Enemies (which possibly may consist of several Nations) is deduced from a Coele∣stial Direction in the particular Genesis of the King: Or let it be supposed, that upon a Direction opera∣ting, his Subjects shall be loving and loyal unto him, this Direction doth not onely display its Ef∣fects

in respect of the King, as being a Governour but also of his Subjects Qualifications and suitable Demeanour, in shewing forth their Loyalty unto him. The like may be judged from the Genesis of a mean∣er Person, as concerning his Servants, their Love and Fidelity, &c.

Hence, I hope, it is made apparent enough, and that from the Astral Science it self, that a general Judgment may be given as touching the Affairs of others, from a particular Nativity.

Yet I shall make it undeniably manifest, (by producing the Seal of the Great King of Heaven to warrant my Assertion) that the Judgment in this Book given, is of general Concern to the Nation of England, &c. this shall be done near the beginning of the third Part, where I have placed the Scheme of Sol's Ingress into Aries for the year 1677, to be compared with the Radical Figure at Birth, that so the wonderful Unity of those two Coelestial Themes may be observed; which time of the Ingress is intercepted betwixt the two extreme Limits of that year, wherein the Di∣rection of Sol to Luna's Body (she being Lady of the House of Religion) did begin to operate, whose Effects are the Subject-matter of this Trea∣tise; for the said Direction began to manifest its effectual Splendour (in summoning the Native to appear at the Court of Heaven) about the 30th of the 5th Month call'd July, in the year 1676, as may appear by the Calculation; and the Figure of Sol's Ingress harmonizing, is that of the year 1677,

as aforesaid, which is seven Months and somewhat more distant from the time wherein the said Dire∣ction of the Luminaries began to issue forth its Di∣vine Operation.

Obj. My Opponent takes an occasion against me, as being guilty of Contradiction, because he finds the Planet Saturn in one part of this Treatise term∣ed a Significator in Religion; in another part there∣of, the Enemy of Mankind; and therefore Queries how these things will be reconciled?

Answ. This Objection is weak and frivolous, as will appear, if the second Instance before-going, used to prove the Verity of Astrological Rules, be but well observed; for in that Instance, although Sa∣turn, as he is Lord of the 4th, signifying the Grave, or mortality of Man, is the Enemy of Mankind; yet in respect of his Situation in the Sign Aries, being the place of his Fall, and of his Position in the 6th, a Cadent House, where he is Retrograde; I say, in this respect, he is a good Significator in Religion, forasmuch as he portends the Grave to be fallen by the Lamb, 1 Corinth. 15.55.

So from the first Instance, Mercury, though Lord of Death, is a good Significator in Religion, be∣cause by his immersion in the Solar Rayes (Sol being Lord of the Medium Coeli) he shews Death to be swallowed up in Victory, Isaiah 25.8.

These Reasons (I presume) do apparently re∣fell the fore-going Objection, and bring the afore∣said seeming Differences to a perfect Reconciliation, as was required.

Some Reasons why this Treatise is no inducement to Astrologers to set too great an Esteem upon their own Art, nor to engage their minds in the further study thereof, in such sort as to forget those things which concern their Souls everlasting welfare, as hath been objected.

In regard this Book is principally intended for skilful Astrologers, in order to their Satisfaction in this Point, viz. that Divine Revelation is not ceased, as also considering, that what is here writ∣ten, I do truly testifie to be given forth by Divine Revelation; I cannot see wherein this Treatise will tend to their hurt, but rather to their Advantage and Information, and rather cause them to have a less Esteem for their Rules of Art, than too high∣ly to promote them; and that for this reason, be∣cause by them alone, without Revelation from God, they were never made capable to give a Divine Judgment from any Position of the Heavens what∣ever, neither have they ever pretended thereunto; but, hereby they may be satisfied, that there is a Di∣vine Mystery in their Rules, which nothing but the Spirit of God can unfold, whereby they may be induced to wait upon God, the Fountain of all Wisdom, to see if he will open their Understand∣ings in their Art, and if not, yet to be contented. Moreover, considering the wicked course of Life which many Astrologers (the more is the pity) do lead, I cannot see wherein they may be deterio∣rated,

but rather embettered by this Book: I am sure, for my own part, that I bear no evil Will unto them, but wish their everlasting Felicity, and that they may come to enjoy the sweet Presence of Him in this World, and in that which is to come, Whom to know is Life Everlasting.

Some Reasons why this Art, though evilly esteemed of by many honestly-intending, and zealous Persons, yet, (as treated of in this Book) is not to be with∣held from Publick view, as hath been objected.

First; it is to be considered, That all things are not Evil which are evilly thought of, nor all things to be esteemed Evil, which are evilly spoken of, though by such as mean well, and are zealous in their way; for many of the Scribes and Pharisees (who undoubtedly had a Zeal for God, but not ac∣cording to Truth) spake evil of the Name and Power of Jesus, who, had they known what they did, would never have crucified the Lord of Glory; yea, many in these dayes are not zealous for, but against the Truth, yet still hoping that their Prin∣ciples are holy; now, if for these Reasons, the pub∣lication of the Name of Jesus, and of the Truth, should be neglected, then would the Commands of God be violated, who taught his Disciples to preach to the ends of the Earth, amongst the Sons of Men, the glad tidings of Salvation, and that through the Power of the name of Jesus, the Prince of Glory. In like manner, the Benefits which may

arise from the Science of Astrology (according as the Spirit of God reveales the mystery thereof) are not to be with-held from Publication, because that Art is of evil report amongst such Persons as are zealously inclin'd, and generally looked upon to be the better sort of People; more especially consider∣ing, that the Subject of this Book is not Astrology, as it is commonly practised, but as the Mystery thereof is revealed from Heaven.

Some Reasons whereby to prove that this Treatise is no inducement to those that are wholly unskilful in this Art, to initiate themselves in the study thereof, where∣by their Affections may be inordinately drawn out to the forgetting of God, as hath been objected.

If this Treatise were an Introduction to the Art of Astrology, shewing forth the Precepts thereof from the very Beginning, there would be better grounds for this Objection; but since it is not so much in∣tended for the Unskilful, as for those that are well read in that Science, I cannot see so much reason for it; more especially considering that I do not perswade any Person to pry into that sort of Learn∣ing, but rather to retract their thoughts inwardly to wait upon the Spirit of God, which can unfold Mysteries unto them of another nature, with such Joy of Soul, as the Tongue of the Learned, and most acute (though they were sensible of the same) is not able to express. Moreover, this Book is in some measure purposed to perswade all sorts

of People (so far forth as they are capable of un∣derstanding it) that Divine Revelation is not ceased, and not to perswade them to the study of Astro∣logy; that so they may hearken to the Voice of Jesus in them, who reveales Wonders, and that many times according to mens particular Capacities. But suppose this Book (whose Second Part is, An Astrological Demonstration of Divine Revelation) should excite any Person to the study of Astrology, I might thus argue, both in defence of the Stu∣dent, and of my Book, viz. If the proof of Divine Revelation be the Original Cause of any Ʋndertaking, surely the Success thereof cannot be Evil.

Obj. Why are the Names of the Signs, Planets, Aspects, and other terms of Art, set down literally in this Book, and not the Characters of them, ac∣cording to the custom of Astrologers, considering that the sound of the Letter in such obscure words can no more satisfie the Understanding of the Igno∣rant, than the sight of the Character?

Answ. Thus doth my truly Learned Opponent still create more Exercise for me, to whom I return this Answer, (as I have hitherto done all others) with great respect towards him, viz.

That although the terms of Art, &c. as they are delivered in Letters at large, are still sufficiently obscure, yet, the sense in reading will be somewhat more perfect, and rather the more intelligible to a mean Capacity; yea, the terms writ down at large are so near of affinity to the words from whence they are derived, that one meanly Learned, who

knows but the Use of a Dictionary, may find there∣by the Interpretation of them, whereas, if the Cha∣racters had been used, the Dictionary could have ad∣ministred no light in order to the understanding of them; and indeed, since most Persons, both Pro∣fessors and Prophane, lay out their Moneys upon, and bestow their Time in the perusal or reading of Almanacks; I think their Moneys may be fully as well bestowed upon this Book, and their Time as well spent in the reading of it, without the least prejudice to their Souls.

Obj. These terms, &c. are obscure, whereas the Spirit of God loves plainness.

Answ. Yet it follows not, that all things which are obscure are not of God, for Godliness it self is a great Mystery, as saith the Apostle, 1 Tim. 3.16. and that which is mysterious is not plain, but ob∣scure; therefore Piety is obscure because it is myste∣rious, and mysterious terms in the Exposition of a holy Mystery may legally be used. 'Tis true, the Spirit of God loves plainness, that is, it loves to make things plain, which are abstruse or hidden; for we read, Prov. 15.19. that the way of the Righteous is made plain: Observe, it is not said, is plain, but is made plain; and when 'tis made plain by the Al∣mighty, 'tis then so plain, that the wayfaring man, though a Stranger, cannot err therein. But what saith the Voice of Wisdom, Prov. chap. 8.8, 9, verses? All the words of my mouth are in righteousness, there is nothing froward or perverse in them; They are all plain to him that understandeth, and right to them that

find knowledge; as if Solomon (the wisest of men) had said also, that the words of Wisdom are obscure to such as understand not, which must follow the other words of that Text by a necessary Consequence. Hence (I presume) it is apparent enough, that Godliness, or Divine Revelation, being a Mystery, may lawfully be treated of in the obscure and mysterious terms of Astrology.

Some may reflect upon this Book, as full of Tau∣tology; to whom I answer, that if Tautology be Repetitio Vocis, then I may bring in the Learned Cardan for my Defendent, thus expressing himself, Segm. 4. Apho. 85. Repetitio in hac Scientia est ne∣cessaria, meaning Astrology, which was the Subject he was then concerned in: And indeed Repetition herein could not be avoided, where the same Coele∣stial Position and Direction do demonstrate such varie∣ty of Divine matter (which may appear by the Se∣cond Part) as could not otherwise be rendred in∣telligible to the unprejudic'd Mathematician and Astrologer.

Of the Names of the Planets, being the Contents of their Natures, (as hath been frequently verified by Experience) with their Derivations.

Saturnus, Jupiter, Mars, Sol, Venus, Mercurius, Luna.

Saturnus, quasi saturans, vel Ʋrna sati, as it were filling with Plenty; for he governs standing Corn,

and Fruits of the Earth, Tillage, Husbandry, and such like.

Jupiter, quasi Juris Pater. He signifies Justice, Temperance; and governs Laws, Ordinances, and the setters forth of them.

Mars, quasi Mors vel Mavors, id est magna vertens; signifies Death and Destruction, with Violence and Oppression, and overturns great Enterprizes by his malefick Influence.

Sol, the Sun, the name is good, dicitur Sol quasi solus, quia solus ex omnibus Planetis in Ecliptica vaga∣tur, vel quasi solus apparens, quia caeterae Stellae radiis suis obscurantur.

Venus, à veniendo, quasi forma ad omnes veniat; She is the significatrix of Comeliness, Decency, and and Beauty in all things.

Mercurius, à curando merces, he signifies all man∣ner of Merchandize, Traffique, Buying and Sel∣ling.

Luna, the Moon, quasi Lux aliena, quia luce Solis mutuatâ resplendet.

As to the Nature and Names of the Signs, the mystery of them may be read in the ensuing Trea∣tise.

My Opponent sticks not to affirm, that what I say as to the Planets Names aforesaid, (containing their Natures) is false; yet proves nothing of what he affirms, except his saying that they are Heathenish Names, be a proof of his Assertion; but I trow not; and therefore shall believe my own Experience (which I am confident many Astrologers can truly

second me in) before I will give credit to his Af∣firmation without a proof. And, as to what Eras∣mus sayes of such Derivations, as are here given, I shall not look upon his Sayings in this case as Evan∣gelical, nor upon his Opinion as Authentick and undeniable, but shall rather attribute it to a conceit∣edness in him, whereby he would seem wiser than other Learned Persons, who admit of such Deriva∣tions, for he may from as good grounds explode all Derivations whatever as these before-menti∣oned.

Neither do Tycho's or Selden's Reflections upon Astrology for Cardan's Errours touching the Nati∣vity of Jesus Christ, in the least impeach that Sci∣ence, if considered as it is practised in its Purity; for Abusus Artis non tollit Ʋsum.

But to conclude, since my Adversary in Dispu∣tation hath been so candid, as to desire me to take what he had written objectively, not as Determina∣tion, but as Argument onely, I can in reason do no less than acknowledge his Discretion herein, be∣cause he hath not disputed as one fixed and unalter∣able in his Judgment, but as one willing by sound reasons to be convinced.

Having thus far proceeded by way of Introducti∣on, and in order to the refelling of the fore going Objections, I now come to the Second Part, which is, a Demonstration of Divine Revelation, according to the known and ccommonly received Rules and Principles of Astrology.