King Charls his starre: or, Astrologie defined, and defended by Scripture, &c. With the signification of the comet seen Decemb. 1652. As it hath relation to His Majesty, Charles King of Scotland. / By [Theta]4[1000]IS A'[10]2.

Who or what am I to under∣take this great work? one of a slow speech, a bruitish understanding, a Child in nature, yea, a very In∣fant in knowledge. Give therefore, O my God, unto thy Servant, an understanding heart, that I may discerne the right: O be thou with me, else what doe I here? For without thee am I no∣thing.

KNow (Courteous Reader) had the Learned Pen of M Lilly, or any other of those many Artists in Astrology, whose yearly judgements are fit testimonies of their ability; I say had any of their wri∣tings come to my hands, wherein they had discovered in what an eminent manner this last Comet had signification of his

Majesty King Charles, I had beene silent: and therefore have I waited the longer, that I might see most mens judgements Astrologicall for this yeare; hoping therein to have found this taske undertaken by a much more able Pen then mine: but finding this great thing generally neglected, and considering that the glory of God is herein very much concerned; who hath shewed a strange and more than ordinary signe unto the Children of men, of what he will shortly bring to passe: and looking on the Astrologer, or him to whom God hath given this knowledge, of the effects of the Starres, as bound in duty, to declare his judgement freely, faithfully, and impartial∣ly, (according to the measure of the know∣ledge which God hath given him) unto all the World; that so the knowledge of our omni∣potent Creatours Providence might alwayes cover the Earth as the Waters cover the Sea, whose Al∣mighty power, and speciall providence being con∣sidered, as it is administred, and signified by his excellent Creatures the Starres, is able to make any man, yea, a very Heathen, or infidell to acknowledge with that of the Psalmist, in Psa. 19. ver 1. Coeli enarrant gloriam Dei, & opera manuum ejus annunciant firmamentum. The Heavens de∣clare the glory of God, and the firmament shew∣eth his handy worke.

But before I proceed I shall in this place have a word or two to the Astrologers of the time; and that is either they are partiall, or else it is from humane frailty (of which I and many more may justly complaine) that they have not in a manner imitated the wise men, Mat. 2. ver. 1. 2.

9, 10, & 11. (who no doubt were very eminent Astrologers of that time, by whom it pleased God to declare the birth of our Saviour, who knew it by the Astrologicall position of a Starre) in these, or the like words: O Parliament of England,why stand yee out against His Majesty Charles the King of Scotland, who is by right your Soveraigne? Why keepe yee his three Kingdomes so wrongfully from him? Why deprive yee him of the right so law∣fully His: is this your Justice? is this to bring glo∣ry to God, as yee falsely pretend? Know this, God hath declared unto us his servants by his Creatures, that He will arise to do him Justice, and by His Almighty power will enable him to conquer, and overcome all his enemies: yea, and it shall not be in the power of your humane strength (on which you so much bragge, saying wee have won it by the Sword) to resist him; for wee have seene his Starre, &c.

Therefore we desire you to yeild unto him, and speedily to send forth, beseeching him to come in upon conditions of Peace; for the whole Nation knowes yee have profess'd your selves for Gods glory, and the common good: Therefore we say as you ten∣der your profession, desire him to come peaceably to his Crowne, and enjoy the right so lawfully his; whereunto we doubt not but he will assent. But and if by your delay, and hardnesse of heart yee provoke him to take up the Sword, we shall have much Chri∣stian bloud spilt; and then may you too late repent, and say, we were hereof timely enough warned, yet were not armed to beat down our fancies, and vaine imaginations; but gave to them the soveraignty of our lives, rather than the many warnings of our Omni∣potent

and ever mercifull God, first declared unto man by his Word, and Spirit; then by his Workes, &c. But why do I thus continue, since no man hath laid it to heart to declare this great thing, for even all have neglected it; And behold I, even I the unablest of all, yea, I the unworthiest of all Gods servants have (according to my bounden duty) taken this great task upon me, endeavouring faithfully to communicate it to the World according to the measure of the know∣ledge which God hath given me; in the prosecu∣ting of which, I shall by the assistance of my ever blessed God observe this Method follow∣ing.

• 1. And seeing it is my first publike Astrologi∣call judgement, I will principally define what Astrology is; and answer those objections, which this ungratefull age hath raised against it, and its Professors.
• 2. And then will I shew you the motion, and scituation of this Comet; and how it hath a signi∣fication of a great man to arise, and that this man is King Charles.

A Definition of Astrology, &c.

BUt first of all before I speake much of it, let me looke into the nature of Astronomy, and see what it teacheth, without which Astrology is in∣valid, and nothing worth: for as by Astronomy we are taught how to measure, and finde out the Motions, Scituations, Magnitudes, Distances, Aspects, and Configurations, &c. of those heaven∣ly bodies the Starrs: So also by Astrology are we

taught, to judge of their naturall pottent, and signification, as they are Signes of future Events: according to that of Moses, Gen. 1. ver. 14. where the great Jehovah, after he had created those Ce∣lestiall Bodies, gave them this powerfull Com∣mission; which he hath sealed with his Almighty strength; and speciall providence. And let them be for Signes, and Seasons, and for Dayes, and for Yeares. here therefore note, before I passe this, that as there are foure things specified, wherefore these Heavenly Creatures were created; and as the great Almighty hath commanded them to be (and impowered them to obey his commands) for Signes, Seasons, Days and Yeares; so it will con∣sequently follow that the Creatour hath given, or let out so much of his Almighty power, and spe∣ciall providence, on these his Creatures, that they may fulfill his will in this particular (that is) as they are for Signes (or rather more if otherwise, for this word Signes is first named a∣mongst the foure) as on any of the rest before specified, that is, Seasons, Dayes, or Yeares: which if it be so, then let us consider what an almighty, apparent power, God hath given his Creatures, to performe his will, as they are for any of the three last recited particulars: in which all men, except they be so blinde in nature, as those in judgement (who dayly deny Gods Almighty power in his Creatures, as they are for Signes) will humbly acknowledge, yea, dare not deny but that they are guided by the Omnipotent Provi∣dence of their Creator: as for instance in the Sun; for when hee, in a wonderfull manner, is ascending in our Horizon, the day appeareth,

and in his descending the night approacheth. So likewise as he drawes from the veruall Aequi∣noctiall, towards the Artick Pole, we call this Season the Spring, then making his progresse from the Tropicall signe Cancer towards the Autumnall Aequinoctiall; we name it Summer: And as hee journieth from hence towards the Pole Antar∣tick; this Season we call Autumne, or harvest: And lastly from the time of his departure from the Winter solstice to his returning to the vernall Equinoctiall; wee name it the Winter Sea∣son. And when as he departeth from some known point of the Zodiack, and returneth to the same againe, we call this space or intervall of time a Yeare.

I could have declared by many more infallible testimonies in what an eminent manner Gods power is manifested in his Creatures; but affect∣ing brevity, I will conclude with this; for I veri∣ly believe that there is no rationable man but will confesse, yea, it is so evident that he cannot de∣ny, but that there is a speciall power, and Divine Providence letted out on this Heavenly Creature the Sun (as on others) seeing he doth thus measure out (by his most wonderfull motion) the Seasons, Dayes, and Yeares, as I have now de∣monstrated: Then is there such an extraordina∣ry power given him, and them to execute Gods will in these three last particulars, and have they none as they are for Signes, as some envious men have affirmed? Yes verily, as God hath com∣manded them to be for foure things specified, and this the first and principle of the foure, Let them be for Signes; so hath God given them a speciall,

and so great a power to do his commands in this, as in any of the other as before is said: and there∣fore thou O man whosoever thou art, that deny∣est their power as they are for signes, dost abso∣lutely deny the Power of God in them.

And before I conclude this point I will here demonstrate those furious mens confession, who daily rage against and utterly deny Gods Al∣mighty power in those his Creatures as they are universally for signes; which is say they, we do indeed believe that God doth sometimes let down his Almighty power on some of his Creatures, as he hath created them for signes (that is) when as the Sun or Moone is Eclipsed, when there have beene strange Apparitions, blazing Starres, Comets, and the like; but that any other of those Creatures should be for such extraordinary signes of things to come, as you say, we cannot be∣lieve it.

Oh, fie upon such fond Atheisme! is one created for a signe, and not the rest? What God hath joyned, Let no man put asunder. And there∣fore since men so willingly swerve from the truth, let us once more consider the words. Let them be for Signes, here's none excluded from the com∣mand, or power to execute it; Let them be, what is't but one, or two, of the Celestiall Crea∣tures here commanded, and impowered, as these men would have it? Consider, the words are very emphaticall, and takes all in a generall way; let THEM be, that is, let all of them be for signes, &c. what and shall those Creatures be for signes onely on some particular Dayes, Times, or Yeares, as the same men have said? fie upon

those willingly ignorant! marke, are not the words in the present tense, which intimates a continued being? Let them be, that is, let Them alwayes, and continually be; yea, let them all, and generally be for Signes and for Seasons, and for Dayes, and for Years.

From which I also gather, that as the Sun (as is aforesaid) by his continued, and wonderfull Motion, which he hath from the Almighty power of the Creator conferr'd on him, doth shew Sea∣sons, rule Dayes, and measure Yeares, than which there is nothing more cleare, for dayly ex∣perience confirmes it, so say I, it is as unde∣niable from this place of Scripture that God hath commanded, and impowered likewise by the same power the Moone, and Planets, yea, all of those Heavenly Bodies by their said continu∣ed and wonderfull Motions to be alwayes and continually for Signes. What, and is all this great Power, and Divine Providence of the Almigh∣ty conferr'd on all those his Creatures the Starres, to do his Will in this his first, and principle command, as they are for Signes; and is this all in vaine? Are those then Signes of nothing as many men say? Oh horrid unbeliefe! Know God made nothing in vaine, they are the Signes of Gods power; yea verily, they are the Signes of the times, as you may see in Mat 16. ver 3. In the beginning of which Chapter you shall also finde these following words written, The Pharisees also with the Sadduces came, and tempting desired Him that He would shew them a signe from Heaven. 2. Hee answered and said unto them, when it is Evening yee say it will be faire weather, for the

skie is red. 3. And in the Morning it will be foule weather to day: for the Skie is red and lowring. O yee Hypocrites, yee can discerne the face of the skie, but can yee not discerne the Signes of the times? Where we may observe, that when as those unbe∣lieving men came unto our Saviour, and desired of him a signe from Heaven, He (as God being the Creator with the Father and the Holy Ghost of all those Celestiall Creatures, made them for divers uses, and this especially to be for Signes, and that they might execute, and obey his Com∣mands herein, hath conferr'd his Almighty power, and speciall providence, all which having plainly declared unto man in his Holy Word; where any (except such willingly ignorant Pharisees) this truth might plainly see) answered them thus deriding, and condemning their partiality of judgment herein. Quando serum est dici dicitis Serenitas erit: rubet enim toelum. Et mane, Hodie erit tempestas, rubet enim coelum triste. Then con∣sidering their great folly, he breakes forth with this vehement Exclamation, O yee Hypocrites, and so goes, on Nostis discernere. Yee know how to discerne the face of the skie, that is those lower Elementary Regions, and according to their colour yee give your judgement, and say they are Signes of foule or faire weather. Cannot yee discerne: as if he should have said, what are you alwayes willingly blinde as judicially, so also na∣turally? Have not yee seene the Scripture and therein found that all those Heavenly Bodies were created to be continually for Signes, and that in a large sence? Was their power then particula∣rized, and that it should extend no farther as yee

have now done? That is to be Signes onely of the weather; this indeed argues your grand Hy∣pocrisy; But can yee not likewise discerne the Signes of the Times? Cannot yee likewise foretell, by discerning those signes of Heaven, the condition of the present, or future times: and especially this time of the Messias, this glorious time of the Gospell, this time of the Revelation of Divine truths? &c.

These things and many more God did foreshew and signi∣fie by his Creatures the Starrs, as for instance, by the great conjunction of ♄ ♃ and ☿ in the first Face of Virgo. Concerning which part of this signe Abraham, in his Booke called Principum sapientiae, sayes thus, Ascendit quoque in prima facie ejus Virgo pulchra, & sui capilli longi, habens in manu sua duas spicas, ipsaquc sedet super sedem unam, & nutrit puerum parvulum ipsum la∣ctando ad comedendumque incitando. A faire Virgin having long haire also ascendeth in the first Face thereof, holding two eares of Corne in her hand and she sitteth upon a seat, and nourish∣eth a little Boy by giving him suck, and inciting him to eate. And also by that Starre in which Sybella Tyburtina shewed Augustus Cesar the Image of a faire Virgin, having a Boy in her bosome, saying this Child's greater than thou, worship thou him; was foreshewed the Preaching of the Gospell, the sedition of the people, the Troubles, Perse∣cutions, Warres, &c. which afterwards likewise came to pass. Here also will I rehearse the Verse to whom (I meane the aforesaid Sybill) Mantuan alluding hath written, as they are excellently translated by Mr. Lilly.

Augustus with the Senate, People, All Fitting themselves for holy mysteries, She hast's from Tiburs Tower, comes to the Hall Or Court of Caesar, pointing to the Skies

Where in a most cleare ayr, she them did shew A Mother and her Babe, wrapt round about In a bright Iris, or most fulgent Bow, Upward her Face and both her hands stretcht out: (Viewing the Child, and poynting with her hand) Who is that Boy? (sayes he) O Cesar peace Worship thou Him: The Heavens he doth command, The Altars and the Temples now must cease, Leave them to Him He rules the Firmament, The immortall Heavens he orders, and doth guide The fatall Starres; under his Government Are all subjected in the World beside. Augustus Cesar let thy haughtinesse Be laid aside, what though thou rul'st the Earth Thou must remember that thou art much less, And art his Vassell, brag not of thy Birth, His power is infinite, and rules on high All things are under his Authority.

For by times is meant all things done in those Times, either Ecclesiasticall, Politicall, or Naturall, both generally, and particularly; both Men, Actions and all other things acted, having dependance on Time. But before I dispatch this I will acquaint you with the par∣tiall Annotations of those Annotators of the Scriptures, who delivered their judgements in two Volumes, which were Printed in the yeare of our Lord 1651. And that is on the word Signes in Gen. 1. vers. 14. the words they have written, are these that follow:

Annot.

Signes] Of the wea∣ther: as the Sun when it setteth with a red Skie foresheweth a faire day to follow, Mat. 16. 2. The Moone according to the variety of its colour and figure signi∣fies a difference of wea∣ther; and both of them by their Eclipses be∣token the temper of the ensuing Season, at least for some naturall qua∣lities and events, &c. with abundance of par∣tiallitie: See the Bookes.

Interpret.

Here first of all they begin to limit Gods Al∣mighty Power, which he hath extended without li∣mitation in these words, Let them be for signes, Yet by all meanes these Annotations would have this to be the grosse sum without examining the particulars. Signes] of the weather: for which they produce Mat. 16. 2. why they might have as well produced the third ver. to, seeing it doth as greatly concerne the mat∣ter they have in hand as this; which if they should have done, they had likewise declar'd in the lat∣ter part of the Verse, that they are also the Signes of the times as I have shewed; but being bent utterly to destroy Astrology, they will not by any meanes men∣tion it.

Oh the bitternesse of those men! who to make way for the letting out of their envy and hatred towards man; have thus limitted, yea, denied the Power of God: for as our Saviour said, he that is not for me is against me, so say I, he that will not confesse Gods Power, denies it. Here, as I said before, was the Pharisees hypocrisie, who, by considering the Signes of Heaven, were very well

able (according to their naturall signification) to foretell what weather should succeede; but ei∣ther from the mistrust of Gods Almighty power, or from their malitious willing ignorance it was, that they likewise did not, or at least wise would not, strive to foretell their naturall portent, as they are the Signes of the times. But let's proceed, and then we shall finde them confesse something concerning the Eclipses of the Sun, and Moone; which is, say they, Eclipses betoken the temper of the ensuing season, at least for some naturall qualities, and events: Doth the Sun and Moone indeed betoken events, and doth not the other Planets also? Receiv'd not they all alike, one and the same Commission? [but for this farther see Page 9. 10.] for my time will not give leave to examine every particular; and to the places of Scripture, which they bring against Astrology, I shall by and by answer when I come to handle the Objections.

But now let us examine another place of Scrip∣ture, and let that be Mat. 2. ver. 1. Where, for wise men, they interpret Astronomers (by no meanes Astrologers, for they hate them.) But marke, They which are Astronomers alone; doe only measure out the Motions, &c. of the Starres; and so cannot tell what they signifie (for this Astrolo∣gers only do.)

Those wise men knew that the Starre, which they saw did signifie that the King of the Jewes was, borne, Ergo.

Those wise men were Astrologers. Which truth condemnes the partiall judgments of those men: well was it said Envy cannot see, no, neither here

can it discerne the truth, nor many more of those their Annotations on the like places of Scripture, which concerne Astrology, any judicious Men may plainly behold the seeds of Envy, which they, by their partiall malitious-wresting of the Holy Scriptures, to serve their own turnes, have appa∣rently discovered; but considering these things are too too manifest, I shall onely in this place desire all those who chiefly aime at Gods glory and his peoples good to take notice of these things, not disdainfully as they are fallen (for in many things we sin all) but exhortingly that they may arise againe; not condemning their persons, but this their Doctrine: and my selfe praying for their Reformation shall immediately proceede on my intended matter, onely by the way will I first give you Mr. Diodati (a most learned man and a Minister of Gods Word) his impartiall judge∣ment on the word signes in Gen. 1. ver. 14. which is, Signes] namely, of naturall effects, as of heat, cold, Raine, faire weather, &c. Signes and directi∣ons of the occasions, and seasons of many hu∣mane actions: also presages of divers extraordi∣nary accidents.

And now as I have prov'd and clear'd from Scripture proofes that God hath created, comman∣ded, and impowered all his Heavenly Creatures the Starres to be alwayes, and continually for the signes of the times both present and future, and consequently of all things acted in those times, according to the course of nature; so will I now demonstrate that they are of divers kinds of na∣tures, and so signifie not all one and the same thing; and also that they are not onely signes

of future events, but also have a divers kinde of influence, and power from the Almighty to worke or bring what they naturally signifie to an effect, and so consequently are not onely Signes, but causes of what they signifie, under the supreame cause their Creator: which if it were not so, the Scripture would never make a distinction be∣tweene the sweet influences of the Pleiades, and the binding vertues of Orion; as it is written in Job. 38. v. 31. Where God speakes to Job thus, Canst thou binde the sweete influences of the Pleiades, or loose the hands of Orion? From whence we may note, that God hath not onely given them power to produce their severall effects, whereof they are signes, but also hath said that their influence and power is such under God, that no man on earth is able to unloose or binde it. Much like unto this is that of Moses in Deut. Chap. 33. ver. 14. when as he blessed the Tribes, where you have these words written. And for the pretious fruits brought forth by the Sun; and of the pretious things put forth by the Moone: whence its evi∣dent that the Sun and Moone have power, by their severall influences to thrust forth the fruits of the Earth: And likewise in Hosea, Chap. 2. ver. 21. where God saith that he will heare the Heavens, and that they should heare the Earth, From all which I gather that as the Heavens have power to send forth their influences on the fruits of the Earth: So those hearbes or fruits, according to their natures, do depend on all those starres, or constellations; as they shall let down the power conferr'd on them by their severall influences; And now will I also shew you their power, and

for this see Judges, 5. ver. 20. where you have ex∣presly these words, They fought from Heaven; the Starres in their courses fought against Sisera.

About which time its very consentaneous to reason, there were some who studied this Art, had publickly declared that those Heavenly Bodies, by their divers mutuall Aspects, and configura∣tions, were then Signes according to their na∣turall signification that Sisera should be over∣come in that Battell, the event so truely follow∣ing the Signe, and Deborah considering what an Almighty power God had given those his Crea∣tures, that they should thus by their influences, so powerfully worke on, and bring to passe what they were signes of; made her (amongst other her praises of God) breake forth in these words, E coelis pugnarunt sidera ipsa, è suis aggeribus pugnaverunt contra Siseram. Many other places of Scripture could I bring forth to strengthen this argument of the Almighty power God hath given them, where they are often said to be the Host of Heaven, but i'le leave it, seeing daily expe∣rience confirmes it; for as I said before, so say I againe, that the same Almighty power that God hath given them by their wonderfull motion in a most admired manner to bring forth a Season, Day, or Yeare; the very same power is confer∣red by God on them wonderfully to shew forth a Signe, and so consequently bring to an effect what they signifie: but know in such naturall o∣perations as these, agunt, non cogunt: they doe, yet they do not compell; that is, they do onely incline, or work by their influences, according to their natures on the Elements, and our Ele∣mentary

Bodies, &c. whereof they are signes and and see it is not of fatall necessity that such and such things should come to passe, nor do their in∣fluences reach any farther into the natures, and naturall actions of men, than to bring them up to an inclination; for God is the supreame cause: (as I have said before) who can as well withdraw their influences as stop, or make retrograde their Motions as he did in Joshuaes dayes, Josh. 10. ver. 12, 13, 14. And likewise in Hezekiahs, Isay 38. ver. 8. and therefore in all Astrologicall judge∣ments we ought to conclude thus, these things are like to come to passe; if God, who is the Su∣preame cause, doth not prevent it.

Now come I to the Objections, where I shall (by Gods help) handle those especially, which the aforesaid Annotations have raised; seeing they have delivered them so publikely, being Ministers of Gods word; and finding the generallity of men very prone to take their Ministers for an example, and so consequently follow their foot-steps: which is a thing I hold commendable in any, pro∣vided that they themselves doe trace in truth, and sincerity: therefore will I first begin with this whereon they have raised their strongest argu∣ments to overthrow Astrology, and that is Jer. 10. ver. 2. the words are these. Thus saith the Lord, learne not the way of the heathen, and be not dismayed at the Signes of Heaven, for the heathen are dismayed at them. By which and the following words I conceive that the Prophets aime is to roote out Idolatry from the Children of Israel; which also the argument in the third, fourth and fifth verses plainly demonstrates: but I will scan the words,

and give you, by Gods assistance my impartiall judgement of them: Learne not the way of the Heathen, that is, as if the Prophet should say, what and if you and your fore-fathers have for∣merly disobeyed Gods Commandements, and Idolatrously worshipped the Host of Heaven? However, doe so no more, worship yee God the Creator, and not the Creatures; for this is the way of the heathen; which were it not so, why should the Prophet immediately after the words bring in this Argument, in the three subsequent verses; but that they, by considering of the Idolatry of the Heathen, might see the vanity of their own: Be not dismayed at the Signes of Heaven, that is, be yee not afraid of these your Gods, whom yee have set up unto your selves, to worship them, for I tell yee they are Gods servants, and without his per∣mission have no more power of themselves than those wooden stockes, which the Heathen worship∣ped, whose you may see in the latter part of this fifth verse; and because of the concordancy I will rehearse the words, Be not affraid of them, for they cannot doe evill, neither is it in them to doe good.

The Heathen are dismayed at them, that is, those men that have not known the true God, but have made Idolls to themselves whom they wor∣ship; they Idolatrously feare them, thinking there is no power above them. So now have I briefly touch'd at the particulars of this Objecti∣on, yet have not found a word against the lawfull use of Astrology; but it doth teach thus much, that as we confesse, and acknowledge that they are onely govern'd by Gods Almighty power, and

speciall Providence to performe all his com∣mands; so we ought not to looke on those starres, as absolute Lords; and ascribe to them more than to him that created them, not to the instrument, but to the great supreame Cause, we ought, I say, to ascribe Glory, Honour, and Power. Many things could I alleadge against those Annotations, which they have written on this place Jer. 10. 2. but seeing they willingly swerve from the truth of Scripture, and to feede their own malitious fan∣cies have erroniously ranted at the pure science of Astrology; both without rule and reason: either of which had they produced, I would have answered it, but since they have not, i'le condemn their folly, and resolve not to waste inke and paper about such nicities, whilst an envious tongue hath utter'd it.

Another place of Scripture, which they produce, is Isay 47. v. 13. from whence (say they) its cleare that Astrology is naught, for God hath derided it: but stay sirs, I hope the Defendant may be heard as well as the Complainant, & therefore I'le open the cause, the words are, Thou art wearied in the multitude of thy Councells: let now the Astrologers, the Star-gazers, the monethly Prognosticators stand-up, and save thee from those things that shall come unto thee. I will by Gods assistance declare my truely impartiall-judgement on these words also, by conferring with some of the precedent, and subsequent Verses: first therefore know that these words were chiefly directed, and spoken to the Babylonians; which truth you may see in the first verse of this Chapter; And that those men being grosly ignorant of the true knowledge of God the

Creator, did ascribe all their Acheivements unto, and let out all their confidence on themselves, and others the Creatures; is apparently held forth in ver. 7. 8. 10 and this 13. and so it doth conse∣quently follow, that those Astrologers here menti∣oned, being also Babylonians, were led by the same Atheisticall Idolatrisme, who when they did deliver their judgements, no doubt did make the Starres such absolute Lords, as by their owne power to bring to passe alwayes whatsoever they signified by their naurall motions: for they, be∣ing in ignorance, did not know, or believe that there was any power above that did oversway them; nor were they sensible that there was an Almighty Creator, who made them, that could by his power either stop their Motions, or withdraw their influences at his pleasure: and yet are those ignorant Creature-Idolizing Astrologers the great Counsell of Babylon. Wherefore the great JE∣HOVAH seeing their ignorance, and deri∣ding their folly, doth in these words speake after this manner, Let now thy great Counsell the A∣strologers, who are as ignorant in the truths of God as thy selfe, let those I say, in whom thou hast hitherto trusted, stand up, and save thee from these things that shall come unto thee: but behold, as yee have alike swerved from mee, and ascribed all my glory, and honour unto my Creatures; so shall yee alike have the same punish∣ment; for they shall be as stubble, &c. vers. 14. All that I can discerne in this place of Scripture is, that every Astrologer ought to make the subject matter of his discourse, on the effects of the stars, the praise, and glory of God; and to ascribe no∣thing

to the Creatures as done of them; lest God, for doing it charge them with Idolatrisme; and give them this sentence in his anger, They shall be as stubble, the fire shall burne them, &c. 14. Verse.

But before I dispatch this Objection, let me a little illustrate it with some other places of Scrip∣ture; first see Psal. 33. 17. in which and the for∣mer verse the Psalmist sets forth how unable the strongest Creatures are to put their power in execution, without their Creators permission: as A horse is a vaine thing for safety: neither shall he deliver any by his great strength. So say I, (for I am enforc'd to make a comparison for demon∣strations) sake that is a vaine thing for any man to trust to the Starres for safety, though they be an Host, or to thinke that they by their own power can deliver any man, for I tell yee, they can no more doe it, than those Astrologers could the Baby∣lonians in whom they trusted.

Also see Isay 30. ver. 16. where you may see how God deales with those who trust onely in Crea∣tures; and not in the Creator: But yee said, no we will flee upon horses; therefore shall yee flee; and we will ride upon the swift, therefore shall they that pursue you be swift: so sayes God to the Babyloni∣ans, seeing ye have reposed all your trust and con∣fidence on the Creatures, and taken all your counsell from those Astrologers, who are as igno∣rant of God as your selves: behold I am speedily bringing my judgements upon yee, and then let those, who have beene your Counsellors, deliver you.

Now consider, because it is said An horse is a

vaine thing; And we will flee upon horses, therefore shall yee flee &c. shall we, I say, therefore altoge∣ther neglect, and reject the lawfull use of this Creature? Even so it is with Astrology; because God condemning these Babylonians for their great and onely rely on Creature-comforts hath deri∣ded at their Creature-idolizing Astrologers; who acknowledge no God but the Starres, no power above them, and nothing acted but by them; shall therefore the lawfull use of this science be re∣jected and neglected? No verily, it was the great abuse God derided it, then Tolletur abusus, non usus. Let us remove the abuse and continue the use to the glory of God.

These two are the strongest Objections these men have falsly raised against the lawfull science Astrology; other frivilous ones there are, which (by Gods helpe) I could very well answer, but pressing earnestly towards the chiefe worke here∣by intended, I doe for the present willingly omit them. And so I leave it to an impartiall judge to decide betweene us, whether these my weake in∣deavours or their Annotations, have most verity according to the true sence of these Scriptures, which I have now handled: whose Annotations on many Scriptures, which concerne Astrology, if a cleare sighted judgement did compare with the Originall, I doubt but he would discover much malice and hatred in them: O! sie upon the wickednesse of such men, who will change Gods Word, but they'l make their owne good. And against many of the present Astrologers I must te∣stifie they have apparently discovered the seeds of malicious revenge, (which especially breakes

forth in their yearly writings) against the Mini∣sters and Ministry: these things are so far from commendation in either of you, that they are ut∣terly abominable, yea, very detestable; these are the workes of darkenesse, sports for the Devill, and deeds of dishonesty: as you may see in Rom. 13. ver. 13. on which words one excellently said, not in Ri••ting and Drunkennesse; that is to feast the World; not in Chambering and Wanton∣nesse, that is to feast the Flesh: not in striefe, and envying, that is to feast the Devill. And what will yee, Deare friends, who have continually professed your selves for Gods glory; the one to declare it by his word, the other by his workes: will yee I say shew your selves so impious, as to banquet the Devill? Alas, forbeare! for∣beare! this is odious in the sight of God and Man.

And whereas I now understand by the Preface of the aforesaid bookes, that those Annotations were written by eight severall persons, each taking a part: I would have no man to thinke I am so uncivill as to blame all for one, but onely him or they who have thus mishandled the Scriptures as aforesaid; and to such I say, I doe not, because they have been overcome with malitious hatred, either condemne their Ministery or Persons, I leave this to God; yea, I am so far from speak∣ing against Ministry, or Ministers, that I really honour them for their workes sake, yea, verily, I have found them instrumentall of working grace; Therefore to the omnipotent Creator be glory, both now, and for ever.

So having thus farre defined, and defended by Scripture proofes this lawfull science, Astrology, I doubt not but the same words, which God spake (giving these his Creatures their Commission, Let them be for Signes) doth also impower man to study their signification: but if you thinke this not enough take Psal. 111. ver. 2. where it is ex∣presly said, The workes of the Lord are great, sought out of all them that have pleasure therein. Yet not∣withstanding this, some there are so busy and in∣quisitive, that they must needs know who were the first Practisers of this Art; to such I answer. Josephus in his antiquities of the Jewes, lib. 1. ch. 3. relates that the sons of Seth first invented this sci∣ence, who (because Adam had foretold of a two fold destruction of the World; the one by fire, the other by water) engraved in two Pillars, the one of brick, and the other of stone, what they had invented: to the end if that of Brick should be abollished by the overflow of waters; the other of stone should expresse unto men that, which was therein im∣printed for their instructions. Yea, and the Pa∣triarch Abraham too was excellently well skill'd in this Art, as appeares in the 8. Ch. of the same Booke; where Josephus speaking of him sayes thus,

He therefore first of all did most manifestly Preach; and prove that there was but one God, governour, and maker of all things; and that otherwise if any thing conferr'd, or further'd our felicity, it happened to us, not by our owne workings, but by his holy will. And this observed and approved he, by that which chanceth both in the Earth and in the sea; As also those things which hee saw daily occurre by the influ∣ences

of the Sun, and Moon and other Starres: namely, that there was a certaine power that disposed them, and decently administred all things; without whose assistance nothing would be profitable unto us. For which counsell the Chaldeans and Mesopotamians began mutiny against him, &c. And Berosus, also speaking of Abraham, sayes thus. After the deluge and du∣ring the tenth Generation there dwelt a most just, excellent and upright man, and exercised in the knowledge of the Celestiall Bodies.

Josephus further saith in the 9. ch. that Abraham was the first that imparted the sciences of Arith∣metick, and the observations of the Celestiall Bodies to the Egyptians; who before his coming thither, were altogether ignorant of the same: All which you may see in the aforesaid Booke. And if you looke into the first of Chro. ch. 12. ver. 32. yee shall finde it recorded, that the Children of Issachar were men that had understanding of the TIMES, to know what Israel ought to do. So it is likewise said of Moses, Acts 7. ver. 22. That he was learned in all the Wisdome of the Egypti∣ans, that is their liberall sciences; and especially Astrology, for they & the Chaldeans were the chiefe Professors of it; which Art God hath derided, and condemned in them, as they made use of it; as is before said, yet you see Moses is here commen∣ded for it, yea, it is left upon Record; who very well knew how to remove the abuse, and to con∣tinue the use lawfully to Gods glory. And also the wise men spoken of in Mat. 2. 1. unto whom it pleased God to reveal the Birth of our Saviour by a Starre; that they were most excellent in this

Art is very apparent. So now have I clear'd unto you that many eminent servants of God in former ages have practised this Art, but because the hea∣then Caldeans have so long studied it, (for they acknowledged no God but the Starres as afore∣said) And did so Idolatrously abuse it, therefore onely hath the lawfull use of it beene long re∣jected, and that especially by the ignorant; I could have instanced Job, David, &c. but I hasten.

Thus have I proved from Scripture, that all those Creatures, the Starres, were commanded, and impowered to be alwayes for Signes; and that in a large sence, the signes of the times, that is all naturall things depending on time; that they have a divers influence, and Power under God to bring what they signifie to an effect: I have clear'd and remov'd the Objections, which envious men have layd as blocks in the way, which indeed a nimble man might quickly leap over; but I have taken the longer time, endeavouring thereby to make the way so plaine, that the lamest judge∣ment may not stumble; and lastly I have brought in some examples both from History and Scrip∣ture of those, which have been students in this Art: So having finished the first part, I will by Gods assistance, as eagerly as may be, presse on towards the other, which is the especiall, and chiefe thing hereby intended: yea, the onely cause of my present writing: but this happen∣ing to be my first publique Astrologicall judge∣ment, I thought good to demonstrate what Astrologie is. Now commending this to God, from whence it came, I desire it may tend likewise to his Glory.

Laus Deo.

Notes

• Perhaps they had not the fi∣gure of his said Maje¦sties birth.
• This was written when the last repre∣sentative governed.
• Since they have not done it, let the present go∣vernours, take it from me, for I deliver it from the sincerity of my heart.
• Dayes.
• Seasons.
• Years
• Marke, when they desire a signe our Saviour answered immediate∣ly with the Elementa∣ry Heaven, intimating that they should look there for a signe.
• This inter∣rogation is a vehement negation, and so its, Thou canst not &c.
• The Sun by heat, and the Moon by moisture.
• Gen. 2. vers. 1
• Mark.