Signa coeli: the signs of heaven, or, A sermon on a text in the tenth chapter of the prophecy of the prophet Jeremiah, at the second verse preached on ... the nine and twentieth day of March ... 1652 ... by John Swan ...

JEREMIAH 10.2.

Thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven; for the Hea∣then are dismayed at them.

THat which hath caused me to make choice of this Text at this time, is the great noise which I have heard among the common people concerning that Eclipse of the Sun, which to morrow in the Forenoon will present it self unto us. It is indeed an Eclipse that will be very great, and may therefore have some sad effects, which will in time shew themselves among us: Yet should not this so trouble, perplex, or cast down the mindes of Christians, as if they had no God to stay upon. For what is it, but the way of the Heathen to be afraid of the Signs of Heaven; which way we must not learn: For thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven; for the Heathen are dismayed at them.

I have read the words according as I finde them rendred in our last Translation, agreeing therein to the Original, and to others who have repeated it in another Tongue. Melancthon saith, Nolite timere à sig∣nis Coeli, quae timent Gentes. Be not afraid of the Signs of Heaven, which the Gentiles (or the Heathen) fear. And Junius or Tremelius, thus; A Signis Coelorum ne conster∣nemini, quia consternantur Gentes ab illis: That is, Be not astonished or sore troubled in minde at the Signs of

Heaven, for the Heathen are amazed at them: As if he should say, The thought of what the Signs may sig∣nifie, hath taken away their heart, hath cast them down, astonished them, made them afraid, amazed, and sore troubled in minde. But be not so, You that have the Lord for your God; For thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven; for the Heathen are dismayed at them.

In which Text I finde a Prohibition, wherein the people of God are prohibited from learning the way of the Heathen: One particular whereof is this, namely, That they feared or were dismayed at the Signs of Heaven; beside which, they had other ways wherein they offended, as I shall afterward shew you.

Some I know by the word fear in this place, under∣stand a Religious reverence or fear, such as is perti∣nent to Divine Worship; and thereupon they do not read the Text, Be not afraid of the Signs of Heaven; but, Fear not the Signs of Heaven: In which reading, the sence or meaning is very different. For by saying, Fear not the Signs of Heaven, they conclude that the Prohibition in the simple meaning thereof, is no more then worship not; it being here the intent of the Pro∣phet to keep back the Jews from worshipping the Heavenly Bodies; called in the Text by the name of the Signs of Heaven: For that the word fear is often taken so in Scripture cannot be denied. As for example, in the Nine and twentieth Chapter of Isaiah, at the thir∣teenth Verse, we have these words, And their fear to∣ward me was taught by the precept of men: Which words when our Saviour Christ expounded, in Matth. 15.9. he took the word fear for worship; saying, In vain they worship me, teaching for Doctrines mens Traditions. So

also in another place when the Children of Israel had sinned, it is said, They feared other gods; as is written in the Second Book of the Kings, the Seventeenth Chapter at the seventh Verse: They feared other gods; that is, They worshipped other gods. And in more parti∣cular, that it must be taken so here in this place, the words following at the Fifth Verse do make more evi∣dent; for there the Prophet speaking of the Images of the Heathen, which they made, erected, and wor∣shipped, saith thus; Fear them not, for they stand up as the Palm-tree, but they speak not, &c. By all which, a man would think that such indeed were the significa∣tion of the word fear in this very place, and that it were needless to seek any other interpretation there∣of. But I shall shew the contrary, and evidently de∣clare that it is not so.

For first in justification of that reading which ren∣ders the Text, Be not afraid of the Signs of Heaven; or Be not dismayed at them; It is a reading which is exact∣ly suitable to the Hebrew word here used, which doth certainly signifie a passive surprisal or possession with fear, and not an active, as doth that aforesaid in Isai. 29.13. And can therefore in it self import nothing that is pertinent to such a fear as simply hath relation to Adoration: For though both the Heathen and Jews also were guilty of worshipping the Host of Heaven, for which they are elsewhere reproved, as I shall shew you by and by; yet the word here used, imployes no such thing, nor is ever so to be taken, except (as some think) the object of fear, when it is named, be either put for the true God, or for some Idol to be worship∣ed in the stead of God.

Then Secondly, For that also at the Fifth Verse of

this Chapter before mentioned, where idolatrous fear of worship of Images is forbidden; the phrase is not the same, for the phrase is altered; and is there no passive surprisal or possession with fear of astonish∣ment, as in the former word at the second Verse; but is there an active fear, such as is pertinent to adorati∣on, as the word there used hath declared. The word therefore not being the same in both places, causeth the sence and meaning not to be the same in one place, that it is in the other; but that the one differ∣eth from the other, even as far as doing is from suffer∣ing.

Howbeit, I neither can nor will deny, but that pas∣sive fear drives superstitious men many times to that active fear of adoration: For though it be certainly true, That God Almighty made the Sun, Moon, and other Stars, yet such is the folly of some among men, to make them gods; which they do by their vain wicked practises of worshipping of them: And so the greatest Lights are by them abused to the greatest darkness; and by deifying of them, they damnifie themselves by being as blinde, and as superstitiously addicted as were the Heathen Gentiles. This the Jews (even in this Prophets time, as also in some times be∣fore) were guilty of, which they defended with such obstinacy, That when they were reproved of him, and taught to do otherwise, they answered; That they would not do according to his Teaching, but follow rather the desperate bent of their own Bows, as I may say, In worshipping the Moon as Queen of Heaven. This you may see in the Four and fortieth of Jeremy, at the Sixteenth and seventeenth Verses, where the words be these; As for the word that thou

hast spoken to us in the name of the Lord, we will not (say they) hearken unto thee. But we will certainly do whatso∣ever thing goeth forth out of our mouth, to burn incense to the * 1.1 Queen of Heaven, and to pour out drink-offerings unto her, as we have done, we and our Fathers, our Kings and our Princes, in the Cities of Judah, and in the streets of Jerusalem. Of which they give this Reason; For then (say they) we had plenty of victuals, and were well, and saw no evil. By which last words [plenty of victuals, were well, and saw no evil] it well appeareth, That it was fear, as much as any thing else, which made them thus advance this practise. And truly fear is an effect proceeding from the nature of Superstition, and so far prevailing, That it will there make gods, where it doubteth most of danger; As the Egyptians did, in making Fortune a godess; for they kept an annual feast in honor of her diety, giving her thanks for the year which was past, and earnestly imploring her fa∣vor for the year to come. It was Plutarchs observati∣on, That the Superstitious always think the gods ready to do hurt: By means whereof, he accounteth them in worse case then Malefactors or Fugitives; who if they once recover the Altar, are there secured from fear, where nevertheless the Superstitious are in greatest thraldom: And from hence arose that anci∣ent saying, Primos in orbe deos fecit timor: Fear first brought gods into the world. And hence it also was, That the Heathen in institution of their Sacrifices, did offer as well to all their gods, that they should not hurt them, as for any help they expected from them. And so in some sort it is even among us, though called Christians; for we have some that are troubled, if the Salt do but fall towards them; others that be afraid

if a Raven do but crook over them; or an Hare but cross the way before them; or a Pin but lie with the point towards them, for then forsooth they think the gods are angry with them, they dare not therefore so much as stoop to take it up; forgetting in the mean while what David saith in the 31 Psalm, at the sixth or seventh Verse; namely this, I hate all those (saith he) who hold of superstitious (or lying) vanities; but my trust hath been in the Lord. O, what a misery it is to dote, as some men do, through the godless fear of foolish fan∣cies: But above all we have an example of the poor silly Indians, who sacrifice their children unto the Devil at this very day, because they be mainly afraid of him. And of old (as it is storied) we have the ex∣ample of Alexander Magnus, who sacrificed to the Sun, Moon, and Earth, that thereby he might divert the evil which (as he feared) was portended by an Eclipse but a little before. And the Jews forementioned, did not onely burn incense to the Moon, whom they cal∣led the Queen of Heaven, but did offer up cakes unto her also, as in Jere. 7.18. From which kinde of Idola∣try Job did thus acquit himself, saying, If I have be∣held the Sun when it shined, or the Moon when it walked in brightness; or if my heart hath secretly enticed my mouth to kiss my hand unto it, or by way of worshipping it; then this were iniquity that ought to be punished, Job 31.26. A smatch of which is still remaining, even among us in some old doting Women, who at the first sight of the New Moon do use to say, Yonder's the Moon, God save her grace. For from whence should that Speech arise, but from the reliques of that Heathenish kinde of Ido∣latry which made gods of the Sun, the Moon, and the Stars: But when Job spake against it, he said, It

was iniquity that ought to be punished; as you have al∣ready heard. And well might Job say so, because God Almighty had forbidden it; as in Deut. 4.19. Be∣ware lest thou lift up thine eyes to Heaven; and when thou seest the Sun, and the Moon, and the Stars, even all the host of Heaven, shouldst be driven to worship and serve them, which the Lord thy God hath divided unto all Na∣tions under the whole Heaven.

By all, or most of which (hitherto mentioned) we see, that God Almighty would not have his people learn the way of the Heathen, either in a servile sla∣vish fear actively considered, whereby they worship the Sun, Moon, and Stars; or in a passive fear (as in the Text) whereby they are made afraid, amazed, or sore troubled in minde with thought of what may happen from the significations of the signs of Heaven; For though they be signs, and thereupon may and do signifie, else they were no signs; yet thus saith the Lord, Be not afraid of them, for the Heathen are dismayed at them. All which, in a word, tendeth to this, name∣ly, That the Prophet here teacheth Gods people to have their trust so firmly fixed on him, that what disaster soever the Heavens in the course of Nature should at any time threaten unto them, they ought not to fear it. For as one truly speaketh, Astra regunt homines, sed Deus astra regit: The Stars have a power over men, such as it is; but God ruleth the Stars: Or as another saith,

Justè age — Sapiens dominabitur astris; Et manibus summi stant Elementa Dei.

That is,

Do godly deeds, so shalt thou rule the Stars; For then God holds the Elements from Wars.

Whereto agreeth that of Melancthon, a great and fa∣mous Divine, who speaking of this of Jeremy, Be not afraid of the signs of Heaven; saith, Oh sweet consolation proposed to the Church of God, and to all that call upon him. For though the Prophet doth not say, They sig∣nifie nothing; nay, rather in naming them signs, doth declare they sometimes signifie or threaten great and sad things; yet he would have the godly comforted, and not be dismayed at them. Not (saith he) because they signifie nothing, but that the pious may trust that they shall be covered and kept of God even in those dangers. For as Christ when he biddeth us not to fear death, doth it, not because death is not bitter, but because he would have us know, that even in death he is pre∣sent to preserve us: So here the Lord God, in saying, Fear not the signs of Heaven, doth it, not because they are not sometimes of an evil signification, and may therefore produce effects of a sad event, but because he would have our whole trust and confidence be pla∣ced in him, who hath made the Heavens and the Earth with all that therein is. The Heathens indeed were afraid, because they looked onely upon the se∣condary causes, but you that be Gods children may look upon God the first cause; and therefore though they were, yet you need not be afraid of the signs of Heaven; no, though they promise no good: For God is above them, and can either mitigate the most dire∣ful influence that is, as he stayed the course of the Sun in the days of Joshua; or else can make even that which is the worst of all to work for the good of them that love and fear him, as you may see in Rom. 8.28. in which place the Apostle speaks without limitation of any thing, saying, All things: And if all things,

then even the worst of such things also as may be in∣tended by the signification of these signs. He that dwelleth (saith David) in the secret place of the most high, * 1.2 shall abide under the shadow of the Almighty. Thus he in one Psalm, and in another, Be merciful unto me, O God, * 1.3 be merciful unto me, for my soul trusteth in thee; yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. In which words David (a man after Gods own heart) teacheth us by his own exam∣ple, where to shelter our selves in troublesome times, even under the shadow of Gods wings. And then, come life, come death, or come what will or can come, it shall be no terror to him that makes God his refuge. For though in this infirmity of nature mans minde is subject to fear as well as to any other passi∣on, and may therefore at the first be troubled when the Signs of Heaven, do threaten the Earth with some direful influence, yet when he hears the sacred voice of the Eternal say, Be not dismayed at them; he gives ear thereunto, betakes him to God, prayes for Faith, endeavors for patience, and all other Graces which may confirm him: And so having put himself under Gods protection, he resteth setled and quiet in minde, waiting and expecting to see what it is that the Lord will do: For though in it self it be a sad thing to see how the Pestilence sometimes rageth and sweeps a∣way the people, to see how Famine and the Sword devours, to see the firing and subversions of Cities, to behold the death of Friends and Kinsfolks, the banishment of our selves, our Wives and Children; yet ought the godly to be so confirmed, That through the fear of these things they may not be broken, but be firmly setled, and willing to walk with God in all

his ways, as well of judgement as of mercy; which again was Davids course in the Three and twentieth Psalm at the fourth Verse. For though I walk (saith he) through the valley of the shadow of death, yet will I fear no evil; For thou art with me, thy rod and thy staff, they comfort me. And in the Six and fortieth Psalm at the first and second Verses, God is our refuge and strength, a very present help in trouble; Therefore will we not fear, though the Earth be removed, and though the Mountains be carried into the Heart (or midst) of the Sea. Erigenda igitur mens est, &c. The minde therefore of a godly man ought to be elevated above all this corporal na∣ture, though the World should be broken and fall; nor is it to be endured that the Word of God, nor that our trust toward him should be shaken off: By which trust as the mindes of the godly are guarded against present dangers, so should they also be strengthned against the hurtful significations of the Stars, as saith Melancthon.

In a word, It is certainly true that the time will one day come, when the whole World it self shall go to ruine; before which time there shall be signs in the Sun, and in the Moon, and in the Stars; and Mens Hearts shall fail them for fear, as our Saviour hath told us, in Luke the One and twentieth, Yet for all this (saith Christ there) when these things shall begin to come to pass, then lift up your heads, for your redemption draw∣eth nigh. By which phrase of lifting up the head, is still declared, That the right reading and meaning of the Text is so as at the first I shewed; namely, Be not afraid, cast down, fore troubled in minde, or as those who hang the head at the Signs of Heaven, what sad thing soever seems to be threatned by them; for it is

God that guides * 1.4 Arcturus and his sons, and can (if he please) as well restrain the bad influences of any of the wandring Planets, as binde up the sweet in∣fluences of the fixed Pleiades, or loose the Bands of Orion; how else had the Lord convinced Job of weak∣ness and imbecility concerning these very things, in Job 38.31. Moreover, there is a Text in Job 9.7. where God is said to seal up the Stars in his anger: This he doth for a punishment, when he keeps back the Rain from watering the Earth, as in the days of Ahab, when there was no Rain for the space of three years together. From whence again I argue, That as he can seal them up from doing good, for a punish∣ment to offenders; so in like maner he can seal or binde them up in his mercy from being hurtful, though they may threaten great and sad things to this wicked world, in which we live: Or thirdly, be it granted, That as the case may stand between him and the World, he will not absolutely hinder (or perhaps, not at all hinder) the full and compleat ope∣ration of the Signs of Heaven, but let them go on unbound, as the Stars in their courses, to fight against Sisera; that is, to use them as his Instruments for punishing an incorrigable sinful people; * 1.5 Yet for all that, working all things not barely according to his will, but according to the counsel of his will, there is no doubt but he will dispose of all things as well in a merciful way to those that fear him, as in a just way to those who obstinately sin against him; and cause even the worst of things to co-operate or work toge∣ther for the good of his children: * 1.6 To whom by these sad Signs of Heaven (which beget a fainting fear in others) he gives warning of his judgements, and

thereupon prepareth and stirreth them up to call up∣on him. For (as one truly saith) Loquitur cum homini∣bus Deus, non modo lingua humanâ, per Prophetas, Apo∣stolos, & Pastores; sed non-nunquam etiam ipsiis Ele∣mentis in formas & imagines diversas compositis: That is, God (saith he) speaketh with men, not onely with the Tongues of men, by Prophets, Apostles, and Teachers; but sometimes also by the very Elements, composed or wrought into divers forms and shapes. And if by the Elements, then by the Stars and Lights of Heaven, which work not onely upon the Elements, but upon all things else that are made thereof: For that they work upon the inferior World, is an Axiome so firmly grounded up∣on experience, that all the World will never be able to confute it. Aristotle therefore (in the opinion of Melancthon) spoke the truth when he said, That this inferior World is governed of the superior, and that the superior Bodies are the cause of motion in the inferior. These virtues or powers by which they work, were at the first divinely stamped in them, and are called in Job 38.31. by the name of influences; the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Super & fluo; that is, To flow into, or upon. Which derivation employes thus much; namely, That they must have some Object to flow into, or work upon, it would else be non-sence to use that name of influence. Thus then they work. And as they work, so by their working they speak even to all those who will but lend an ear to hear them. When therefore David, in the Nineteenth Psalm, had said, The Heavens declare the glory of God, and the Firmament sheweth his handy work; Then this he also added, namely, That there is neither Speech nor Lan∣guage, but their voice is heard among them. Whose voice

doth he mean there, but the voice of the Heavens, which at the first verse he had said declared the glory of God.

And indeed, in a right consideration of all this, there is a double speaking to be observed; the one for God at the first verse, the Heavens declaring his glory in such a glorious piece of work as they are; the other to men at the third verse, in regard there is neither Speech nor Language, but their voice is heard among them. All which is true; For though both these voices strictly taken, are spoken unto men, as well the one as the other, yet the last, upon occasion, may be said to be spoken to them in more particular. And thereupon it is, that Moses in the first of Genesis, at the fourteenth Verse, speaking of the Creation of the Heavenly Bodies, saith, God made the Stars for Signs as well as for Seasons, Days, and Years; which could not be if they signified, foreshewed, or spake nothing by being Signs to us who are here below: For to whom should they be Signs, if not to us who inhabit here in this dull dark Globe of Mortality, over whose Heads they hang; that casting our eyes upon them, we may not onely behold them, but according to that wisdom which God hath given us, look into their significations by considering their Motions, Con∣figurations, Risings, Settings, Aspects, Occultations, Eclipses, Conjunctions, and the like. This we may do, nay rather should do, according to those abilities that God hath given us; Why else hath he hanged up those Signs in open view to those that dwell in the face of the Earth? Os homini sublime dedit, coelumque tueri jussit. Man looks not downwards, as do the Beasts that perish; but God hath given to man a lofty

countenance, and by that doth as it were command (though not to be afraid, yet) to look up to the Signs of Heaven.

Nor is this offensive unto Piety, or prejudicial to true Religion, more then those other parts of natu∣ral knowledge which Christians study as not repug∣nant to Divinity: For as the other parts of natural knowledge bring no harm at all to Christian Religi∣on; so neither doth this, Nam hanc quoque partem Phy∣sices esse sentimus, as saith Melancthon: For this we also take to be a part of the Physicks, as he affirmeth, not in one, but many places.

I know indeed that the Devil hath been always busie to sow his Tares among the Wheat, and into the * 1.7 profitable knowledge of the Celestial Influences; hath had an envious endeavor to shuffle in his damn∣ed superstitions, poysoning some with his doctrine of Characterical devices, making of Images under such or such a Constellation, and to the knowledge of the secret Vertues of Nature, hath fastned his do∣ctrine of Numbers, Charms, Inchantments, Incan∣tations, and the like: Teaching men to believe in the strength of words and letters, thereby either to equal his own with the All-powerful Word of God, or to diminish the glory of Gods creating Word, by whom are all things; yet should not this scare or terrifie the discerning Christian from searching with sobriety into the works of God: For as David saith in the 111 Psalm, at the second Verse, The works of the Lord are great, sought out of all those who have pleasure therein. And as this was Davids Doctrine, so was it King Solomons practise; For (as the Scripture telleth us, in the First Book of the Kings, the Fourth Chapter,

at the 31. Verse, and so on.) He was wiser then all men: Then Ethan the Ezrahite, and Heman, and Chalcol, and Dar∣da, the Sons of Mahol; and his fame was in all Nations round about. He spake of Trees, from the Sedar Tree that is in Lebanon, even to the Hyssop that springeth out of the Wall: he spake also of Beasts, and of Fowl, and of creeping things, and of Fishes. And there came of all people to hear the wisdom of Solomon, from all Kings of the Earth, which had heard of his wisdom. Thus there in that Scripture, and in the Book of Wisdom (whose title is, The Wisdom of Solomon) at the 17. Verse of the Seventh Chapter, and so on. I know (saith he) how the World was made, and the operation of the Ele∣ments; the beginning and the end, and the midst of times; The alterations of the turning of the Sun, and the change of the Seasons; The circuits of years, and the possessions of Stars; The natures of living things, and the furiousness of Beasts; The power of the Winds, and the imaginations of men; The diversities of Plants, and the virtues of Roots: And all such things as are either secret or manifest, them I know; for Wisdom the Worker of all things hath taught me.

All this Solomon knew, God gave him this Wisdom; which had it been Diabolical and vain, he should ne∣ver have had: But because it was not, he prayed for it and had it, in a measure more then ordinary. To which full measure though every own cannot attain; yet so far as by all good means he can, he may lawful∣ly seek it for the making up of what was lost in Adams fall. For before Adam fell, he knew the nature of e∣very thing, insomuch that he gave names to all the living Creatures; * 1.8 and whatsoever Adam called every living Creature, that was the name thereof. But now,

what is Man; or what depth of knowledge is it that he can have, but by great pains and industry? His na∣tural knowledge is not great, nor at any time so much, but that it may be bettered by acquired skill. Seeing then this breach came into the World through Adams fall, we may by all good means lawfully seek to make it up again; nothing doubting but that by a sober and diligent search, we may in some * 1.9 measure learn what God hath written in the Works of his hands, yea even in those things which the Text calls here The Signs of Heaven.

Diogenes Laertius saith, that Thales Milesius was the first among the Grecians that was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Wise man, because he was the first among them that found out the Secrets and Mysteriesof the Heavenly Bodies. And Pliny in his Natural History reporteth, that Solon (who was called the wise Law-maker among the Athenians) did by the Eclipses of the Sun and Moon, foretell the defects and subversions of certain States and Kingdoms in Asia. To whom Melancthon (that great Divine, so often mentioned) hath fully accord∣ed: For having said that many things may be judged by the Stars, he reckoneth among them, even the Mutations of Common-weals; calling that also, a part of the Physicks.

But how can any thing of this be learned from the Signs of Heaven? Doth not God dispose of Kingdoms and Common-weals? I answer, yes, he doth: and it is one thing so to dispose of Kingdoms, as to trans∣late them to another Nation; another thing so to dis∣pose of them, as they who live in them be punished for their sins: both which God doth; But how? They who in this send us to God and to his Decree, say that

which is primarily true; but they do not shew us how it is secondarily effected. For although concern∣ing some things extraordinary, the cause be hid and doth not appear so much as in a remote way; yet such as be either ordinary, or not altogether extraor∣dinary, are not wrought by the first cause without an administration of the second. But you will say, the changes of Common-weals are altogether and at all times extraordinary; No, not altogether nor at all times: For a previous disposition thereunto may be discerned, and seen many times by the Signs of Hea∣ven; but how far, or to what height their operation herein shall extend, is seldom or never fully known in every particular to any, but by the spirit of Pro∣phecy; and the reason is, because certainly to foretel of contingent events, belongs to none but God him∣self, Esa. 41.23. And yet for all that, the Signs of Heaven have here also their working, and are service∣able to God, even for such purposes as these, else never would it be written in the Scriptures, That the Stars in their courses fought against Sisera, Judg. 5.20. Nor would David say, in Psalm Fifty, at the fourth Verse, He shall call to the Heavens from above, and to the Earth, that he may judge his people. Nor last of all, would it stand upon record in humane story, nor be granted by the consent of all Ages, That great Eclipses and Conjunctions have always had sad events: So that the Scripture speaketh not in vain, when it saith con∣cerning the Sun, Moon, and Stars; Let them be for Signs, as well as for seasons, days, and years.

But to give a further touch upon this: There is (I confess) no Chaldean fate to be feared, nor any neces∣sity to be imposed upon the * 1.10 wills of men, but

onely an inclination; and this inclination is not caus∣ed by an immediate working of the Stars, on the intel∣lectual part or minde of man, but occasioned rather mediately, or so far forth as the soul depends on the temperaments and material organs of the body; to which it is to indulgent, and yeeldeth to often to the motion thereof; which is no strange thing neither: For if we consider the operation of the soul, so long as it is in the body, it dependeth indeed upon material and corporal organs; whose Elementary matter, whereof they consist, is as subject to the operation of the Heavens, as any other Elementary matter what∣soever: In which regard, it cannot be denied, but that the Heavens in some sort do work upon mens mindes and dispositions. And hereupon it comes to pass, that in places where the present state of things is apt to kindle into a combustion, That there, I say, Mars be∣ing powerful in operation, doth sometimes sowe the seeds of War by his working upon adust choler, and the like; Or the Air being greatly out of tune by the bad influences of the Planets, causeth not onely many sicknesses, but strange disorders of the minde; and they breaking out into act, do many times disturbe States, translate Kingdoms, or work some unlucky disaster or other. For when the Air is distemperatly heated, then it is for certain, very apt so to disorder and dry up the blood in humane bodies, that thereby great store of red and adust choler may be purchased; and this stirreth up unto anger, with the thought of many furious and violent actions; and so by conse∣quent to War, and from War cometh victory, from victory proceedeth change of Common-weals, and translations many times of Kingdoms, with change

of Laws and Religion, according to that common saying, Novus Rex, nova Lex; New Lords, new Laws.

All which is very plain; and yet there be some so full of scruples, that they do altogether oppose this manifest Doctrine; others so full of self conceit, and epicureous security, that they do wickedly deride it; whom whilest we suffer to play the fools with their fond sancies, frivilous frumps, and affected derisions, we may truly beleeve that they rather want a little Hellebore to cure their Brains, then force of reason by arguments and demonstration to inform their Judgements. Such a one I think (in this) was Pericles, that great and famous Athenian, who in the beginning of the Peloponesian War, being ready with a great Fleet of an hundred and fifty ships to hoyse up sail, * 1.11 was presented (even as he went up into his Gally) with a great and terrible Eclipse of the Sun, which made the skie so dark, that some of the bigger Stars appeared. At which the Governor of the ship was sore affright∣ed, and thereupon together with the rest of the com∣pany, refused to sail; which when Pericles perceived (either truly contemning the threatnings of the Stars, or fearing that the hearts of his Soldiers should fail) he put his Cloak for a while before the Gover∣nors eyes, and then by and by taking it away again, asked him, If that which he had done with his Cloak portended any thing: To whom the Governor an∣swered, No: No more, saith he, maist thou think is sig∣nified by this Eclipse, though the Moon be now be∣tween the Sun and our sight. Which being said, he commanded that they should hoyse up sail and be gone about their intended expedition. But this of Pericles was surely an overbold presumption, as by

the event appeared: For the effects of this Eclipse brought not onely misery upon his own Country, and dishonor upon himself, but did put even all Greece under the sad calamities of a long lasting War. Which story I have mentioned to shew, that they are in as great an error who contemn the Signs of Heaven, as they who are dismayed at them; or, as they who think it an unlawful and forbidden thing to search into the significations of them. To whom, I say, especially to the last; Purge away the dross, and keep the Gold; wash away the filth, and keep the Cloth; fan out the chaff, and keep the Corn: for it proceedeth either from ignorance, or from an over-nice scrupulosity, and no way sorteth with wise and learned men, pro∣miscuously and without difference and distinction, to confound lawful and praise-worthy knowledge, with that which is impious and Diabolical; as * 1.12 one in his History of the World, hath gallantly observed. For though (as I said before) the Devil shuffels in ma∣ny corruptions and superstitions into lawful Arts, whereby wicked knaves have done abomination; yet are not the Arts therefore to be condemned in the right use of them: For (as the said Author speaketh) if we confound Arts with the abuse of them, we shall not onely condemn all honest Trades and enter∣change among men (for there are that deceive in all professions) but shall in a short time obscure and bury all kinde of good learning whatsoever; and that's just as the Devil would have it; For if he could but drown the World in ignorance, he might then work his will, and lead about men which way he pleaseth.

Furthermore, it is a thing well worth the noting, that by understanding the uttermost activity of Na∣tural

agents, we are assisted to know the Divinity of Christ; and may thereupon the better confute those Heretiques that deny it, for the terms or limits of na∣tural power and vertue not understood; we may stand in doubt whether those very works which Christ did, may not be done by natural means. But knowing how far nature can go, and finding Christs miracles to be above that, we conclude, that what he wrought was by the Finger of God.

And as for Divination which the Scriptures cry a∣gainst, Is it that by which a wise man may with pro∣bability conjecture of some things to come, before they are; grounding his prediction upon the influ∣ences of the Stars, and natural operation of the Hea∣vens, which work upon things below? Surely no, it is not that. For what the Scripture forbiddeth, is cer∣tainly of another kinde, by which the Devil taught the Heathen vainly to put confidence in the flying, feeding, chattering, and chirping of Birds; as also in what they saw at their Sacrifices, in the opening and viewing the bowels and livers of Beasts. For it is with∣out question, that the Devil was never ignorant, how that both the wise and simple observe, when the Sea∣birds forsake the Shores and fly unto the Land, that then some great storm commonly followeth; that the high flying of the Kite and Swallow, betoken fair weather; that the crying of Crowes and bathing of Ducks foreshew Rain; for they feel the Aire moistned in their Quils. Now hereupon the enemy of Mankind, working upon these as upon the rest of Gods creatures, long time abused the Heathen by teaching them to observe the flying of Fowls, and thereby to judge of good or evil success in the Wars; and (withal) to look

into the entrails of Beasts for the same; as if God had written the secrets of his Providence in the livers and bowels of those creatures. The prohibition therefore in Scripture, to mark the flying of Fowls (as signs of good or evil success) hath no reference at all to the crying of Crows against Rain, or to any observation not superstitious, and whereof a reason or cause may be given. By which it may be concluded, that there is a kinde of Divination, to which a wise man may at∣tain and seek after, without any offence to God, or harm to Piety and true Religion: For though super∣stitious and Diabolical Divination be abominable, and not to be tolerated among Christians, yet that which is natural, is granted lawful, so long as it keeps within it's own bounds. Divinum [scilicet genus Divinationis] non est impium, nec prohibitum: Diabolicum & super∣stitiosum impium est, & vetium: Naturale vero, si suas metas servet, concessum est; as saith Goclenius in the end of the fifteenth Chapter of his Physical Disputations; that whole Chapter treating of Divination and the kinds thereof.

The like may be said concerning the observing of times; for which some men, in the height of their zeal, do also much blame Astrology, but cannot truly do it as it is pure and unabused; For pure Astrology and undefiled, will observe no such times as may bring any dishonor unto God, * 1.13 and yet it may observe times too. For (as Solomon speaketh in Ecclesiastes) there is a time for every thing, and a season for every purpose under Hea∣ven; which prudentially observed, and not super∣stitiously sought after and doted on, may conduce much to the benefit of Mankinde. This I grant: But is it therefore probable that every day in the week

hath a several Planet to govern it, or is there any rea∣son for it, seeing the Stars were all made upon one and the same day? no more I think then to assign a several Planet to every hour (called by the name of Planetary hours) which in my judgement is no better then folly and superstition: and therefore in this respect to make choice of good or bad days, or of lucky and unlucky hours, deserves to be exploded, and not to be harbor∣ed under the harmless shelter of Astrology. There be times indeed when the Planets according to their as∣pects, motions, or places in the Heavens, are either more or less powerful in their operations: To observe therefore such times, and apply them onely to such things as are agreeable to their natural working, is no superstition, but a well grounded observation; grounded upon a natural cause, to bottom and uphold it. If the Heathen (whose ways we are not to learn) had observed times no otherwise, I beleeve (for that) they never had been cast out, nor the Jews forbidden to observe times as they did. For even afterward, the Children of Issachar are spoken of as men of eminency, in regard that they had understanding of the times, to know what Israel ought to do: As it is in the first Book of the Chronicles, the 12. Chapter, at the 32. Verse. If there∣fore the Hebrew word Menonen (or Megnonen) in Deut. 18.10. be to be rendred, An observer of times, it is to be understood of such an observer of times, as makes his Elections by Witchcraft and Southsaying, or by some such like Devillish practise, and not by that which truly and indeed is called Astrology. For that which truly and indeed is called so, is nothing else but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the language of the Stars, or the speech of the Heavens: whose voice (as I shewed you before, out of

the 19. Psalm, at the 3. Verse) is heard over all the Earth: For there is neither speech nor language, but their voice is heard among them. The Apostle Paul, in Rom. 10.18. doth onely allude hereunto, and not litterally understand it of the Preaching of the Gospel, as some would have it; For as the voice of the Heavens is heard in all Lands, so the sound of the Word which was Preached by the Apostles went into all the Earth, and their words unto the ends of the World. Thus then I see, as Dogs bark at them they know not, so some among men condemn and hate the things they throughly understand not.

Moreover, another way of the Heathen was, to in∣chant the Signs of Heaven; as both their Poets, and others report. Carmina vel coelo possunt deducere Lunam, saith one: Charms can bring down the very Moon out of Heaven. And so also doth Diodorus Siculus testifie, Lib. 2. c. 8. Upon which power the Heathen people did so much rely, that as Jannes and Jambres withstood Moses in Pharaoh's time, so did the Chaldeans withstand Gods Prophets in Esay's time, and afterward; inso∣much, that they reposed their safety, and the safety also of their Empire, in the power of this wicked In∣chanting brood of Astrologers; who were either such themselves as had through Satans subtilty corrupted the art with damned Diabolocal inventions, and not such as medled with no more then pure Astrolo∣gy; or else were mixed as one in counsel and pur∣pose, with those who wickedly believed, that they could cross God, and hinder the operation of the Hea∣vens by their devilish inchantments. Now these the Lord God Almighty derided, in Esa. 47.12, 13, & 14. Verses: saying, Stand now with thy inchantments, and with the multitude of thy Sorceries, wherein thou hast la∣bored

from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multi∣tude of thy counsels: Let now the veiwers of the Heavens, the lookers on the Stars, who give knowledge concerning the months, stand up and save thee from these things that shall come upon thee. Behold they shall be as stubble; the fire shall burn them, they shall not deliver themselves. By which words [of, If so be thou mayest prevail—let them stand up and save thee—they shall not deliver them∣selves] is clearly shewed that Chaldea relied solely up∣on the power of these wicked men, who opposed God, and gave no heed at all to the predictions of his Pro∣phets. Of which opinion was Balak, the King of Moab, when he sent for Balaam, desiring that by his inchantments he would curse Gods people: saying unto him with great confidence, I wote well that he whom thou blessest is blessed, and he whom thou cursest is cursed, Numb. 22.6. But all this would not serve the turn; for there is no inchant∣ment against Jacob, neither is there any divination against Israel. And therefore when Balaam saw that it pleased the Lord to bless Israel, he went not as at other times to seek for inchantments, but set his face toward the Wilderness, Numb. 24.1.

And thus I believe we have the right meaning of that Text even now alleaged out of the Prophecy of the Prophet Esay. Or suppose this be not the full mea∣ning, but that rather we are to understand it of Gods deriding the Chaldean Astrologers, for not foreseeing by the Heavens what his Prophets foretold; yet what can be thence concluded, but that the highest God doth sometimes, when he pleaseth, produce that which could not be foretold by the observation of the Stars. This I grant is not altogether improbable, howbeit, I

rather think the other to be the truest interpretation, as best agreeing to the scope of the Prophecy.

What shall I say more? the Text saith here, Be not afraid of the Signs of Heaven: and so say I, Be nei∣ther too fearful of them, nor yet to careless to regard them, nor the significations intended by them. For though they be Signs, and do therefore signifie; yet let not this trouble you; be not overcome with fear; be not dismayed at them. For if thou belongest to the Israel of God, and wilt but search and try the ways, repent of sin, watch and pray, seek to God, and re∣deem the time now the days are evil; then know, that there is a God, who is the God of Israel, who will be for thee; and will either remove a threatned evil, and leave a blessing behinde him, or will else dispose of the worst, that either may or can be, for thy assured good. For as David saith in the 121. Psalm, He that keepeth Israel shall neither slumber nor sleep. The Lord himself is thy keeper; the Lord is thy defence upon thy right hand. So that the Sun shall not smite thee by day (for so the word signifieth) nor the Moon by night. The Lord shall preserve thee from all evil: yea, it is even he that shall keep thy soul. The Lord shall preserve thy going out and thy coming in, from this time forth for evermore.

All glory therefore be to God, both Father, Son, and holy Spirit: As was in the beginning, is now, and ever shall be, world without end. Amen Amen.

FINIS.

Notes

• * 1.1

  The Moon, as in Job, Chap. 31.26.
• * 1.2

  Psal. 91.1.
• * 1.3

  Psal. 57.1.
• * 1.4

  A Star so called in Job 38.32.
• * 1.5

  Ephes. 1.11.
• * 1.6

  Rom. 8.28.
• * 1.7

  So Sir Walter Rawleigh calls it in his Histo∣ry of the World.
• * 1.8

  Gen. 2.19 7/8
• * 1.9

  Multum est de rebus coelestibus aliquid cognoscere.
• * 1.10

  That the Stars and other Celestial bodies in∣cline the will by mediati∣on of the sensitive appetite, which is stirred by the con∣stitution and com∣plexion, cannot be doubted; as saith Sir Walter Ralegh in his Histo∣ry of the World, l. 1. c. 1, 9, 11. Corpo∣ra coelestia (saith Da∣mascep) constituunt in nobis ha∣bitus, com∣plexiones, & disposi∣tiones. Ide. ex Damas.
• * 1.11

  See this Story in Plutarchs lifes.
• * 1.12

  Sir Wal∣ter Ralegh
• * 1.13

  Eccles. 3.1.2.