Stone which at a great distance shewes it operation They thinke that the Sea and Rivers ebbe and flow of themselves when we know they follow the course of the Moone c. 3 False Practisers that Calculate upon false grounds They confesse the Stars have Influences but by their false Calculations they derogate from the force of those influences John White likewise in the same Praedicament for 1646. As they confesse that the Moone hath Influences but by their false rules for her Motion they in as much as in them lieth take away the force and power God hath given her over sublunary Creatures I deny not but that that Scripture Almanack is very good and profitable but blame the Calculation for the Moones equall motiō which was well omitted in the printed Sheets false Tables for her culmination according to her equall motion and so are short or over her true culmination according to her Apogaeum or Perigaeum c. That is H. J. his Calculation for the yeare 1646. for indeed I saw it not for 1645. before it was enlarged fetcht out of Master Alestree his Calculation but I think he is belied 4 Superficiall Practisers These deny not but that the fairnes foulnes of the weather may be conjectured but it must be onely when the time is neer and the naturall causes have begun to worke and their reason is D. Willet upon 1. Genes because our Saviour Christ said Luk. 12. 54. When yee see a Cloud rise out of the West straight way yee say a showre commeth and so it is and when the South winde bloweth yee say that it will be hot and it cometh to passe and in Mat. 16 2. When it is evening ye say faire weather for the skie is red and in the morning yee say to day shall be a Tempest for the skie is red and lowring But marke here 1. Christ did say as they did say yee say 2. Where is there a certainty in this whereupon to build a certaine Prediction though the time be neare c. for though he ads to the two first and it commeth to passe yet he leaves it out in the two last 3. Then it should be lawfull to predict these foure only and no more 4. We often see these naturall causes appeare and the effects follow not other causes I suppose hindering these effects which the eye of man perceives not 5. Christ came to teach Salvation not Astronomy or Astrology and therefore Christ teaches them not this but puts them in mind of what they themselves say and teach he reproves them not for saying so but he reproves them for their quick sightednesse in earthly things and blindnesse in spirituall matters These are too superficiall and thinke nothing more but these may be done upon probable conjecture if they hold it lawfull to predict upon these causes why not upon more that may be as probable though no naturall causes have begun to worke These consider not as they ought to doe the wondrous workes of God in their naturall operations and influentiall vertues which God revealed to man and so I fall upon the third Proposition 3. That God hath revealed those received influences to man God would never have asked Job If he could bind the sweet influences of the Pleyades c. if he had not known them No question but God revealed them to Solomon Lib. sapient cap. 7. for so Solomon testifies of himselfe when he saith Deus mihi dedit haruin rerum cognitionem veram c. God hath given me the true knowledge of things that are so that I know how the world was made and the powers of the Elements The beginning and the end and the midst of the times how the times alter and the change of the seasons The course of the yeare the situation of the Starres the nature of living things and the furiousnesse of beasts the power of the winds and the imaginations of men the diversities of plants and the vertues of rootes and all things both secret and knowne doe I know for wisedome the worker of all things hath taught it me And in the eighth Chaptet he saith If any man desire great experience she can tell the things that are past and discerne things to come she knoweth the subtilties of words and the solutions of darke sentences she foreseeth the signes and wonders ere ever they come to passe and the successe of seasons and times c. and then seeing God whom he calls by the name of wisdome had given him this knowledge he saith I shall be found of sharpe Iudgement so that I shall be marvellous in the sight of great men c. And Solomon was no Conjrer he dealt not with familiar spirits but with the living God who at his Prayer gave him an understanding heart Now we must understand that there is a three-fold Prognostication or Divination Viz. 1 Superstitious 2 Supernaturall 3 Naturall 1 Superstitious and this Either 1 Heathenish Or 2 Oraculous 1 Heathenish as Auguration Aruspice Necromancy c. such as the Egyptians used this is impious and vaine and abominable and therefore the Lord gives the Children of Israell a speciall caveat Deuter. 18. vers 10 11. Let none be found among you that maketh his Sonne or his Daughter go through the fire or that useth Witchcraft or a regarder of times that is a superstitious and Heathenish regarder of times as the Aegyptians were or a marker of the flying of Fowles or a Sorcerer or a Charmer or that Counselleth with spirits or a South-sayer or that asketh counsell of the dead 2 Oraculous and this was practised by wicked spirits in Oracles and answers in Idols and in possessed persons by the suggestion of the Devill and such were the Oracles of Apollo which were alwaies doubtfull This superstitious Divination God never revealed to man 2 Supernaturall and this is onely revealed to man by God and this is not properly Prognostication but Prophesying and this was Solomons Divination so that he may rather be said to Prophesie then to Prognosticate 3 Naturall and this a man may fore-shew by probable conjecture arguing from the cause to the effects Ex similibus causis similes producuntu effectus The effects are produced according to the nature and quality of the knowne causes the Naturall efficients are Elements Planets Starres Meteors c. which have their effects the effect of this efficient is a voluntary action by which the Principall which is God doth act and by it is helped assisted and furthered in producing the effect as the Master builder is helped by his Servants to build an house The Heavens and the Planets are efficients procreant causes by their operative Motions to bring forth or hinder the fruits of the earth and this is that which we called Astrology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio stellarum as much as to say The reason of the Starres and Coelestiall effects and this Sir Christopher Heydon defines to be an Art
sensualis servet astris ut Nero qui sanctus dominatur astris ut Ioshua A wise man useth the Starres like a good Astrologer a sensuall man serves the Starres like Nero An holy man doth as it were governe the Starres because he feares them not they worke for his good they fight for him as they did for Barak against Sisera Judges 5. 20. and was not this revealed extraordinarily by the spirit of Prophecy to the Prophetesse Debora Judges 4. 3. Consider as God hath endued a man with Reason Wisedome and understanding so he hath in some measure endued him with Judgement as God who is the first and principall cause doth worke ordinarily by the second causes so he hath given Judgement to man to shew set forth finde out and predict the effects of the second causes according to their nature and quality and so I come to the fourth Proposition 4 That it is not unlawfull to predict and prognosticate according to the knowne nature and quality of those received influences The precedent Premises being considered the ingenious will confesse this Proposition to be a consequent Qualis causa talis effectus and the causes being knowne the effects cannot be hid and therefore this being thus probable it needs no great demonstration And it being thus probable by the former Propositions Non eget probatione nisi apud homines aut parum aequos aut stolidos It needs no probation unlesse to men that are not rationall or foolish But I shall shew two things in this Proposition viz. The 1 Defence 2 Fence of Predictions In the first Predictions are defended in the second bounded and limited 1. Defended It is not unlawfull to predict There is a difference between licitum and non illicitum a thing lawfull and a thing not unlawfull had I found Predictions in the Scripture absolutely commanded I should have said then That it is lawfull to predict but because I finde them no where forbidbidden neither explicitely nor implicitely therefore I say That it is not unlawfull because not forbidden But then some will say Doth not the Lord in the tenth of Ieremy and the second forbid it when he saith Object Learne not the way of the Heathen and be not afraid for the signes of Heaven though the Heathen be afraid of such The glosse upon the place runs thus God forbiddeth his people to give credit to or feare the constellations and conjuctions of Stars and Planets which have no power of themselves but are governed by him and their secret motions and influences are not knowne to man and therefore there can be no certaine judgement thereof Deut. 18. 9. thus the glosse and therefore they say 'T is forbidden For answer hereunto I shal answe and open the Text before the glosse and they shall finde no such matter First for the Text Answ Learne not the way of the Heathen What was their way 't is expounded in Deut. 18. 9. their way is called an abomination Thou shalt not learne to doe after the abominations of those Nations now what their abominations were you may read forward in the 10. 11. ver Let not any be found among you that maketh his Son or his Daughter to passe through the fire Lev. 18. 21. they passed to Molech which was an Idol of the Ammonites to whom they burned and sacrificed their Children as you may read 2 King 23. 10. Or that useth Witchcraft or as the new Translation that useth Divination what this Divination was I have told before Or a regarder or observer of times that is that doth superstitiously observe times as the Heathen did as before The Roman Lawes made aginst them that were called Mathematici Chaldae Arioli and Divinatores were made against those that Moses speakes of in 18. Deut. of whom Vlpian lib. 7. De officio proconsulis Or a marker of the flying of Fowls or as the new Translation or an Inchanter such as were the wicked Aegyptians Or a Sorceaer or Witch or a Charmer in the 18. of Levit. 27. there 't is expounded such a man or woman that hath a spirit of Divination or Sooth-saying in them such an one was the cunning woman of Endor who is said in 1 Sam. 28. 7. to have a familiar spirit and therefore such an one is called A consislter with familiar spirits Or a Sooth-sayer the new Translation a Wizzard or that asketh counsell at the dead or as the new Translation a Necromancer These be the waies even the abominations of the Heathenish and superstitious Aegyptians which the Children of Israel must not learne Then it followes And be not afraid for the signes of Heaven for the Heathen are afraid or dismayed at them Is this Astrology that is forbidden here No sure yet suppose that by these signes of the Heavens should be meant the influences of the signes What doe you conclude that the Art is forbidden because by the Heathens abused No looke with the eye of Judgement upon the words and you shall finde that the Art it selfe is not reprehended but the vaine confidence that the Heathen did put in the Art therefore he saith Be not afraid as though he should say The Heathens did so much trust to their Diviners that told them what successe should be expected by the signes of the Heavens that they did feare if a prosperous successe were not predicted but they looked onely upon the secondary causes but you my Children looke upon me the first cause and therefore be not afraid of the signes of Heaven as the Heathens were who knew me not though they promise no good successe I am above them I can make the Starres in their course fight for you as you know I did against Sicera Judges 5. 20. c. Now how it is forbiddin in this place to predict and so judge of the effects by the nature of the causes Thus for the Text now 2 For the Glosse It is certaine that a man may be a good Divine yet no Astronomer And for the Glosse I am perswaded that it was neither Junius nor Tremelius upon the Text but it was crept in and thrust in by I know not whom for marke what he saith God forbiddeth his people to give credit to or feare the constellations and conjunctions I am sure 't is nothing to the Text and then secondly how doth this expound it when as a glosse should make a thing plainer then the Text it selfe Can any man that hath knowledge in Astronomy thinke that by Signes should be meant the Constellations when as a Constellation is the same that Sydus is even a knot of Starres compacted or as another saith Constellationes vocant notationes syderum quomodo se habeant cùm quis naseitur and how can this be understood by the word Signes when as 't is plaine that by signes there Rhetoricke will teach us is meant the influences of the Signes by a Figure called a Metonymy where the cause is put for the effect The
Heathen did too much feare the influences of the Signes Againe he saith The constellations and conjunctions of Starres and Planets Sure this is but a little better then non-sense for And is a conjunction copulative and joynes together things of severall natures And what Astronomer did ever read or heare of a fixed Starre was ever properly said to be aspected with any Planet before Master Whartons time And then it goes on And their secret motions and influences are not knowne to man What Motions are they that are secret their motions sure are not so secret but knowne to man but for their influences some are secret as some vertues are secret in Hearbs that are not knowne to the expertest Phisician And then it concludes and therefore there can be no certaine judgement thereof 't is a plaine Non sequitur And though the Judgement of man be defective yet it may be probable being grounded upon a probable reason and conjecture for I say 'T is not unlawfull to predict and who knowes not but that the word predict is Astronomically nothing else but to fore-shew the effects that may happen from the nature of the knowne causes And what man is so mad as to reject the advice of the skilfull and expert Phifitian when he tells him the nature of such a compound is good to give ease to his sicke body it may be that God will give a blessing to it or it may not be if it ease not 't is a signe of Gods displeasure c. Heywood in his Hierarchy Hierarahy lib. 7. tit Principats lib. 7. tit Principats hath no manifest or sound Objections Astrology is defined to be scientia astris a knowledge in the Starres of which he saith Pliny in his 57. Booke of his naturall History witnesseth that Atlanta King of the Mauritanians was the first inventor Indeed I read that Atlas who was King of Arcadia was the first inventor of Astronomy from whom a Mountaine in Mauritania takes it name and is called Atlas which was so high that the top of it is said to reach to Heaven and to sustaine it and therefore Atlas is said to beare Heaven upon his shoulders even by maintaining the Science of Astronomy he lived Anno Mundi 2168. Can any man thinke the worse of that Science that was invented by an Heathen if he were the first inventor of it And then he goes on Of this Art of Astrology the sacred Scripture in divers places makes mention as Deut. 4. 19. And lest thou lift up thine eyes to Heaven and when thou seest the Sun and the Moone and the Stars with all the Host of Heaven shouldest be driveu to worship them and serve them which the Lord thy God hath * That is He hath appointed them to serve man distributed to all people under the whole Heaven Is Astrology here forbidden or is this Astrology 'T is farre wide from it 't is not Astrology here forbidden but Idolatry even the Idolatry of the Aegyptians who are called Heathen Ier. 10. 2. Then he quotes 47. Esay 13. Thou art wearied in the multitude of thy counsells let now the Astrologers the Starre-gazers and Prognosticators stand up and save thee from these things that shall come upon thee But I pray what Astrologers c. were these were they not the superstitious Heathen such as in the former verse were called Inchanters and South-sayers who did put a vaine confidence in such things And then he comes to Philosophers and tells us what Franciseus Patr. de regno lib. 2. cap. 16. speakes of Julius Caesar who of all others was the most skilfull in the Art of Astronomy by which he had knowledge to predict his owne fate but he had not the skill to avoid it But what is this to the purpose against Astrology And then he tells us what Aristotle saith in lib. 12. Metaph. cap. 4. Astrology hath a speculation into a sublime substance sempiternall and sensible which is Heaven and what then doth this make any thing against Astrology as he pretends Thus for the defence of Predictions I come now to the 2 Fence Or bounds and limits of Predictions I say they must keepe within bounds they must goe so farre and no further they must be according to the nature and quality of those knowne influences An Astrologer must not straine himselfe too high that was the fault of the Heathen and therefore in Scripture reproved Goe to the very essence of Astrology and you shall finde that it doth reasonably demonstrate the operations and effects of the naturall beames of light and influences of the Starres and Planets in every Element and elementall body at all times in any Horizon assigned By it we learne the rising and seting of Starres mentioned by Hesiod by Virgill in his Georgicks by Hippocrates in his Medicinall Sphere to Perdicea King of the Macedonians by Diocles to King Antigonus and by other famous Philosophers a thing necessary for manuring of the earth for Navigation for the alteration of mans body being whole sick wounded or bruised Mercerus and Iunius allow of foure lawfull uses of the Coelestiall bodies to which Dr. Willet upon 1 Gen. doth consent and they be these First to distinguish day and night light and darknesse 2. To be for signes of weather 3. To serve for signes and seasons as weekes daies and yeares 4 To give influence by their heat light and motion to these inferiour parts Indeed superstitious Astrology as Willet calls it is not by any denied but to be as he faith repugnant to Scripture against reason vaine and impious and such Astology I am sure Master Lilly doth utterly abhorre and no such is his Astrology specified and written in his Booke called The Propheticall Merlin as some have vainly and foolishly imagined For his calculations of Nativities and finding out things that are lost c. which Dr. Willet comprehends under superstitious Astrology is not any way practised by him in the least kind of superstition for the manner of his practise I would wish this Antagonist to looke into his Anglicus for 1646. and he shall finde him free from superstition and I would wish those that read his Predictions there would first read his Epistle to the Reader and I am perswaded they will wave their opinion But it is the manner of our ignorant Censurers to read the Booke but leape over the Epistle thinking that that belongs not to them but I am loath to digresse too farre though Rhotoricke allow of it But for other Objections and likewise somewhat what that famous divine Meluncthon writes concerning judiciall Astrology I have in part shewne before in my generall Epistle and therefore I forbeare to reiterate it and come to speake two or three words concerning the last Proposition and so conclude 5 That it is not unlawfull to call the Starres by such and such names as Pleyades Orion Arcturus c. Were it superstition the Scriptures would not use the words Psal 147. God is there said to number the Starres and call them all by their names And what names Some are upon Record in the Scripture Job Amos and others make mention of Arcturus Orion Pleyades Hesperus and Lucifer Homer and Hesiod mentioned them especially Syrius otherwise called the great Dog The knowledge of their names as well as of their natures is very requisite and usefull Seamen have it by experience in directing their course as Aratus who was a Grecian Poet and an Astrologer and Ovid 3. Fastorum have observed where he saith thus Esse duas arctos quarum Cynosura petatur Sidoniis Helieen Graia carina notet For this cause Virgil in 1 lib. Georg. thinkes that the skilfull Mariner by the continuall observation of such Starres as might fitly direct him in his course gave them fit names for thus he saith Navita tum stellis mâ—meros nomina fecit The Mariner hath both numbred and named the Starres but you read in 147. Psalme that God did this himselfe Sure then it can be no superstition in these times of a great discovery of lights to call the Starres by their names though we finde them not all in holy Writ Now to conclude let the ignorant envious and censorious consider well what I have written and I hope they will be silent I hope at least have no cause further to traduce and pray to God that the Judgements depending in England may be removed and the good to the Parliament Predicted may fully be accomplished Nothing is certainely you see Predicted excluding the providence of the wise Governour of sublunary creatures Here Master Lilly speakes for himselfe and I hope the mouth of the sly Detractour will be stopped In his Anglicus for 1646. Mr. Lilly Anglicus 1646. in Marches observations where he writes thus I speake as a man that grounds his conjecture upon naturall causes positively I conclude not that 's an act belonging to Gods Providence Well weigh likewise the places subjected to the twelve signes in Master Bookeâ—s Almanack for 1644. and I hope those that will not understand will be mute and those that cannot apprehend will admire and then I hope Master Lillies Supernaturall apparitions will startle the ignorant his Collections of Prophesies will silent the envious and his Propheticall Merlin will curbe the censorious Pray then to God to avert his Judgements and to convert all to the good predicted for the true happinesse and prosperity and honour of Englands PARLIAMENT FINIS
of his Attributes His 1 Power 2 Wisdome 3 Goodnesse 1. His Power in their Creation and that in these two considerations especially 1. In the manner of their Creation See it more fully in Kekerman his Preface to his Booke of Astronomy he but spake the word and they were created His Distum was punctually and instantly returned with a factum he but said Let there be light and it was so Gen. 1. 2. In that these huge Bodies as the Spheres are doe keep their intervals and distances one not incroaching upon another but keeping their due course 2. They set forth his Wisdome in their Government as he hath Created them powerfully so he governes them wisely 3. They set forth his Goodnesse in ordering and disposing of them for the good of man for he orders them for his owne glory and disposeth them for mans good to be a benefit and comfort to mortall and sinfull man He sweetly tempers and qualifies their natures that they aptly administer a great benefit to man He causes the sweet influences of the Pleyades and he keeps Orion within his limits and bounds Iob 38. 31. God said there to Job Canst thou binde the sweet influences of the Pleyades or loose the bonds of Orion Where I shall prove these five points as briefly as I can 1. That the Starres have received Influences 2. That they operate and worke upon sublunary things according to the nature and quality of those received influences 3. That God hath revealed those received influences to man 4. That it is not unlawfull to Predict and Prognosticate according to the knowne nature avd quality of those received influences 5. That it is not unlawfull to call the Starres by such and such names as Pleyades Orion Arcturus c. First That the Starres have received Influences For the opening of which confider these three things 1. That there be Influences 2. That the Starres have such Influences 3. That they receive them from their Creator 1. That there be Influences where I shall shew what an Influence is Influxus est virtus Coelestis estellis coelorum motu oriens Influxus quid in infcriora descendens An Influence is a Coelestiall vertue or power arising out of the Starres and motion of the Heavens descending upon sublunary things I say It is a Coelestiall vertue or power for although all things are not governed by the influence of the Heavens yet many and emminent changes doe happen both in the aire and in the body of Man whose Originall cause doth apparantly depend upon this Coelestiall vertue and power 2. Arising out of the Starres and motion of the Heavens as sometimes the Influence is helped forward through Diabolicall and wicked inchantments so oftentimes God is pleased to hinder the influentiall vertues of the Heavens at the Prayers of the faithfull And the Prophet Jeremiah cap. 10. 2. doth warne us That we should not be afraid of the signes of the Heavens as you shall perceive and the meaning in the Objections anon and so the true scope and meaning of the words It is sure that so much credit is not to be given to such Signes as the vulgar and credulous Astrologer doth imagine neither is their vertue and power altogether to be rejected neglected and despised seeing we have many and most notable examples left us upon Record which shew how prevalent the Coelestiall influences have been upon some sublunary creatures which I shall shew hereafter 3 Descending upon sublunary things Though I say these influences descend c. and they encline a man more to motion and so apt to perturbations yet they doe not compell through any necessity for the free minde of man is not subjected and as it were enslaved to any positions of the Starres for Sapiens dominabitur astris It is certaine that a wise man may see farre by such positions and fore-see many things whereby he may be warned to prevent future miseries An emminent example we read of Thales Milesius who was the first among the Grecians that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapiens a wise man as Diogenes saith and the first among them that found out the secrets and Mysteries of Astrology by it he foretold the Conversions and Ecclipses of the Sunne Eudemus in Historia Astrologica and Callimachus saith he first found out Vrsa minor and the Starres about her whereby the people of Phenicia did direct their Navigation Tully de Divinatione Aristotle Lib. 1. Polic. cap. 7. reports of him who by the Art of Astrology fore-seeing a great gearth of Olives got into his hands a great quantity of Olives in Miletum Chium at a low rate In Miletum Chium which he sold againe the next yeare in the time of the dearth at a very great price whereby he grew exceeding rich and whereby he did shew the worth and profit of Philosophy which men so little regard And Pliny in his Naturall History saith That Solon who was called the wise Law-maker among the Athenians did by the Eclipses of the Sunne and Moone Eclipses Prognosticate the defects and subversions of certaine States and Kingdoms in Asia I could enumerate many examples But how did they this Did they deale immediatly with the Devill I never read any such thing but they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their wisedome Aristotle as it were expounds it when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the Mistory of Astrology which shewes the effects from the the causes Thus there be Influences And the 2 Starres have Influences 'T is plaine Iob 9. 9. Canst thou bind the sweet Influences of the Pleyades and so Job 9. 9. He maketh Pleyades and Orion He maketh that is either 1. Creavit he Created or 2. he maketh that is facit operari he gives them their influences or vertuall powers Aristotle 1. Meteorolog cap. 2 Est autem necessairò mundus iste superois lationibus fere continuus ut inde vis ejus universa regatur Ea sâ—quidem causa prima putanda omnibus est unde motus principium existit That World meaning the Elementall World is necessarily almost next adjoyning to the supernall or heavenly motions that from them all its power or influence may be governed for that of all men is thought to be the first cause from whom the beginning of motion comes and that is from God whom Aristotle calls Primus motor ens entium the first mover and the being of beings I doe thinke that no man is such an idiot or ignorant but that he doth daily even by experience finde that mans body and all other Elementall bodies are altered disposed and ordered according to the influences and operations of the Sunne and Moone and other Starres and Planets Persons that lye sicke upon their Bed even at the point of death have found this true and that Physitians hath done them a pleasure to looke up to the second causes as governed by God the
it Doth Mercury aspect with his fellowes and doth not God most commonly bring forth the winds out of his Store-house Psal 136. 8 9. Did God make great Lights the Sun to rule by day and the Moone and Starres to rule by night Can they rule and not operate according to their influentiall powers Iob 9. 7. God is said there to seale up the Starres in his anger to seale up their influences that they shall not operate according to their naturall and influentiall vertues and this God doth to scourge a sinfull Nation Did he not seale up the Heavens that it should not raine 1 King 18 And was not that Englands scourge Did he not restraine the sweet influences of the Pleyades not long since causing a sensible Dearth that Corne was sold at ten shillings a Bushell and many starved for want of Bread in the City of London The holy Ghost doth not say He hath sealed up the heavens that it shall not raine but the Starres to shew that they operate or not operate upon sublunary things as secondary causes according to the good pleasure will and command of the first cause which is God I could instance in many more but these shall suffice I come to confirm it 2 By reason I shall instead of many give these two Reasons why they must operate 1 Because hereby they glorifie and praise their Creator It is the voice of the Celestiall Lights to praise God Job 38. 7. when the Morning Stars sang together or as the old Translation When the Stars of the morning praised me together Now how did they praise God Even by declaring his wisdome power and goodnesse And how did they that By manifesting the same by their effectuall operation in working according to those influentiall vertues God had given them And then it followes all the Sons of God shouted for joy or as the old Translation renders it and all the children of God rejoyced The children of God meaning the Angels so Iunius and not that these words should be an explicatory to the former part of the verse as though the Stars of the morning should be the Children or Sons of God for I can see no reason why that should be wrested figuratively when it may be taken literally and that this is the meaning do but compare this place with the 148. Psalm vers 2 3 4. where he saith Praise yee him all his Angels and in vers 3. Praise yee him Sun and Moone paise yee him all yee Stars of light Praise him yee Heavens of Heavens that is the whole Heaven called Heaven of Heavens in regard of the spheres and scituation of the sixed Stars and Planets Here you see the Angels and Stars are distinguished 3 They operate because God made them for this end not to be idle but to operate for the use of Man Psal 8. 3. When I behold thine Heavens even the works of thy fingers the Moone and the Stars which thou hasi ordained To what end hath he ordained them but to serve Man and to work for this use and therefore he goeth on in the fourth verse What is man that thou art mindfull of him c. 3 It is confirmed not onely by Scripture and by reason but also By Experience Aristotle saith That the Elements and all things which are composed of the Elements do testifie that their vertues and naturall motions do depend upon the activity of the heavenly motions and influences We see daily that the Mariner by foreseeing the rising setting and culmination of some tempestuous Stars and their conjunction and anglings with the Planets hath an expert conjecture of storms and tempests and such Meteorologicall effects which are dangerous on Sea whereby he is prepared against danger Plato saith Mutationes opportunitatesque temporum praesentire non minus rei militari quam agriculturae navigationique convenit It is convenient not only for the Souldier but also for the Husbandman and Mariner to foresee the alterations and opportunities of times and seasons Virgil shewes what evident tokens are foreseene by the Sun and Moone Georg. Sol quoque exoriens cum se condet in undas Signa dabit solem certissima signa sequuntur Et quae manè refert quae surgentibus astris Ille ubi nascentem maculis variaverit ortum Conditus in nubem medioque refugerit orbe Suspecti tibi sint imbres c. And then he saith Sol tibi signa dabit Solem quis discere falsum Audeat Now let a man know more then a Common Student then he is accounted a Conjurer he deals with the Divill c. Let a man draw and erect a Scheame of the Heavens and thereby calculate his Nativity c. and frame a Judgement upon that be it according to the judgement and experience of antient Writers which cannot be taxed with the scandall of dealing with the Divell presently he is censured at the Barre of indiscretion he ascribes fatality to the Stars and that this must be the Position of the Heavens tell him so Who doth so Doth Master Booker Doth Master Lilly whom yee terme fatall men and meere Naturalists What did Moses What did David What did Solomon of whom something anon I shall say no more but onely this That it is no point of wisdom to derogate from and thereby scandalize the worth and reputation of the well deserving But to proceed I must needs here taxe foure sorts of people the Proposition being confirmed and I hope sufficiently proved to a wise man verbum sat sapienti 1 Those that ascribe fatality to to the Stars These indeed overreach themselves thinking that the Stars are answerable to their doubts and demands upon a necessary tye these indeed are meer Naturalists Animals that will tye the first cause to the secondary And because the Heavens promise so much it must needs be 2 Those that deny any Influence at all being Ignorants These undervalue the second Cause and the powers and instruments by which God works and effects according to ordinary meanes These thinke that no Influentiall vertue from the heavenly bodies beare any sway at all in Generation and corruption in this elementall world These assigne a slight superficiall even a no power to the secondary causes at all They consider not the Sun the Moone and Stars how pure how bright how wonderfull big how far in distance how manifold their Motions how constant in their Periods c. they are and so ascribe no more Influentiall power unto them then they doe unto the signe of the Sun and Moone hung up in London streets to call in Twelve a clocke Drunkards Nay the Elephant the Cynocephalus and the Ant the Pismire and other creatures shall naturally by their actions and passions more confesse the Heavenly Powers then those ignorant c. Such as those will not ascribe so much vertuall radiation and force to the Celestial bodies as they see before their eyes in a little peece of a Magnes or Magneticall
which teacheth to predict and prognosticate of the naturall effects and mutations which may hereafter come in the Elements and these inferiour and Elementary bodies But how is this done Even by the motions configurations and influences of the Starres Planets and Coelestiall Bodies which Art is gotten and goes on to perfection by study tryall and experience so that it must be guided by reason and submit it selfe to the Almighty power of God who is Natura naturans the God of Nature and the revealer of secrets Now God did reveale the supernaturall Divination to Solomon extraordinarily so he hath and doth still reveale this naturall Divination to man experimentally Let me instance and then let the blind Antagonist ruminate It is certaine that the state of the weather doth by the will and order of the first cause depend upon the secondary causes as upon the course of the Sunne meeting with the fixed Starres and therefore it is that the Holy Ghost saith Iob 38. 31 Canst thou restraine the sweet influences of the Pleyades c. and then in the 32. ver Canst thou bring forth Mazzoroth in their time Canst thou also guide Arcturus with his Sonnes and he goes forward in the 33. ver Knowest thou the course of the Heaven or canst thou set the rule thereof in the earth As much as to say Though thou dost know the course of Heaven and the Coelestiall Bodies in their motions and influences yet thou who art but a weake creature and seemest to contend against thy Creator canst not set the rule thereof in the earth that is Thou canst not cause the Heavenly bodies to have any power over the earthly tbodies so Iunius glosseth certaine then they have power and Iob knew their power though it lay not in his power to effect being a weake creature but all this makes for the Astrologian so that he wrest not his judgement to high whereby he may seeme to contend with his Maker But to proceed The certaine time when they meet with the Sun I shal hereafter shew for the lat of 51. 30. It is a received opinion grounded upon long experience that the Sun in Taurus meeting with the Pleyades and Heyades toward the North and the Haedi or Kids towards the South and afterwards with Orion and after with Arcturus all these though they be by nature stormy tempestuous and moist Constillations doe stirre up notwithstanding sweet and pleasant shewers which doe fresh the tender-rooted Plants being warmed by Southerly winds And in the Summer when these Plants have received deep roote and therefore need moisture to further their increase to their full growth we see that the Sun meets with the Aselli in Cancer which bring with them sweet showres and a latter Raine to make them prosper then againe they wanting heat for their full maturation the Sun entring into Leo being a Signe of the fiery triplicity hot and dry meets with the two Doggs Syrius and Procion of the nature of Mars and Jupiter which bring great heat to ripen Corne and other Fruits this heat notwithstanding is tempered through the providence of God by the Etesian winds which commonly arise at that time of the yeare Then againe the Sun enters the Terrestriall Signe Virgo by nature cold and dry which doth so abate the heate that the earth being now cooler the Husbandman doth with great ease and joy gather in the fruits of the earth Then the Sun meeting with stormy Bootes of the nature of Mars participating with Jupiter brings againe opportune and timely and seasonable showers to close up the hollow cones of the gaping earth In the Autumne the Husbandman begins to provide for the Crop for the next yeare the qualities of that Quarter being cold and dry the Sun then comes to rise in the Morning when the Pleyades Hyades and Orion doe set which cause some cold showres yet they hurt not the new sowne Corne And why Even because the Sun is then in Sagittary of the fiery triplicity hot and dry Thus we see how it pleaseth God to cause a sweet temper and qualification of the nature of the Starres to pleasure sinfull man But some will say Object It seemes by this that the judgement of the weather is certaine and by one yeares observation the next is known To which I answer Solut. That the judgement of the weather would be certaine hath it not pleased God to set other Lights for signes and for seasons and they are the Planets with the Sunne and Moone whose aspects cause such various and divers effects as we daily finde by experience for 1 Their course being various doe continually cause a wonderfull change of weather even to mans admiration 2 Another reason may be their great distance from us they darting their natures upon us as upon a Centre and therefore it must follow that generall influences must needs overcome particulars for it may raine in one place and not in another here Snow and there Haile and I would know whether this be any prejudice to the Art or else unto the Artist It may be true that the aspects which are most prevalent under such a place at the time aspected considering the circle of Position may happily produce the same effects according to the nature and quality of the Planets aspected though perhaps it falls otherwise in another place which is not under the same circle which divers doe not consider yet Artists as they professe themselves Amos saith Amos 4. cap. 4. verse 7. Prophesying against the Governours of Samaria tells them That God had with-holden the raine from them when it was three moneths to Harvest and I caused it to raine upon one City and have not caused it to raine upon another City but this was the judgement of God 3 Another reason may be the curse of God which fell upon Adam which descended as well upon his Iudgement as Person and surely since his fall none can attaine to a perfection in any Art therefore it is that the Sonnes of Adam are of such weak understanding and rash judgement that he considers not things to the purpose he considers not the moderatours of every quarter of the Moone the Winds agreeing to the seasons of the yeare and place for it bloweth not alike in all places c. Now then the consideration of all these things will certainely evince the ignorant of an apparant errour Application that say God never revealed any such things to man But I write not this to fooles ignorant or malicious but to the wise and rationall man But consider this 1. That as God in his goodnesse power and wisedome hath Created all things in number weight and measure so to us of his great mercy he hath revealed meanes whereby to attaine to the sufficient and necessary knowledge of those things as he did to Moses Solomon Abraham Iob c. And 2. Consider this Qui sapiens â—ntitur astris ut bonus Astrologus qui