in non-quoting or in quoting Non-ens But to clear mine integrity to the Reader it is in Aquinas 2 a. 2 ae Qu. 95. where Aquinas putting the Question whether the divination that is made by the Starrs be unlawfull 1. He saith SED CONTRAEST quod Augustinus c. That is That of Austin is against the lawfulness of Divination by Starrs Illos Planetarios quos Mathematicos vocant consulere non desidebam quod tamen Christiana vera pietas expellit damnat In 4. Confess I did not saith Austin desist consulting with the PLANETARIES whom they call MATHEMATICIANS c. which thing nevertheless Christian and true piety expelleth Conclusio Contingentium casualium per certitudinem divinatio superstitiosa illicica est and condemneth 2. Aquinas his CONCLUSION is To divine by the disposition of heavenly bodies as by a certainty touching contingent and casual things is superstitious and unlawfull c. 3. In his RESPONDEO Respondeo dicendum quòd sicut dictum est divinationi quae ex opinione fals vana procedit ingerit properatio daemonis ut hominum animos implicet vanitati aut falfitati Vanâ autem aut falsâ opinione utitur si quis ex consideratione stellarum futura velit praecognoicere quae per cas praecognosci non possunt Pst ergo considerandum quid per coelestium corporum inspectionem de futuris possunt pracognosci Et de his quidem quae ex necessitate eveniunt manisellum est quòd per confider tionem si ellarum possunt praecognosci sicut Astrologi praenanciant Eclipses futuras Non possent dispositiones motus corporum coelestium reduci in unam causam communem quae sit corporali Possunt autem reduci in unam causam communem quae est providentia divina Sed aliâ ratione disponuntur â— divina providentia moâ—us situs coelestium corporum aliâ ratione eventus contingentium futurorum quia illa disponuntur sâ—cumâ—ùm rationem necessitatis ut semper coâ—em modo proveniant hâ—â—c autem secundùm rationem contingentiae ut variabiliter contingant Unde non potest esse quòd ex inspectione syderum accipiatur praecognitio futurorum nisi sinut ex causis praecognoscuntur effectur Duplices autem effectus subtrahuntur causalitati coelestium corporum 1. quidem omnes effectus per accidens contingentes sive in rebus humanis sive in rebus naturalibus Quia ut probatur 6. Metaphens per accidens non habet causam praecipuè natualem cujusmodi est viâ—tus coelestium corporum Quia quod per accidens fit neque est ens propriè neque unum sieut quòd lapide cadente fiat Terraemotus Haec enim hujusmodi non sunt simpliciter unum sed simpliciter multa Operatio autem naturae semper terminatur ad aliquid unum sicut procedit ab uno principio quod est forma rei naturalis 2. Autem subtrahuntur causalitati coelestium corporum actus liberi arbitrii quod est facultas voluntatis rationis Intellectus enim sive ratio non est corpus nee actus corporis organici per consequens nec voluntas quae est in ratione 〈◊〉 patet per Philosophum in 3. de anim Nullum autem corpus potest imprimere in iem incorpoream Unde impossibile est quòd corpora coelestia diâ—ectè imprimant in intellectum voluntatem Hoc enim esset ponere intellectum non differre à sensu Unde corpora coelestia non possunt esse per se causa operationum liberi arbitrii possunt tamen ad hoc dispositivè inclinare in quamum imprimunt in corpus humanum per consequens in vires sensitivas quae sunt actus corporalium organorum quae inclinant ad humanos actus Quia tamen vires sensitivae obediunt rationi ut pater per Philosophum 3. de Anim. 1. Ethic. nulla necessipas ex hoc libero arbitrio imponitur sed contra inclinationem coelestium corporum homo potest per rationem operati Si quis ergo CONSIDERATIONE ASTRONUM UTATUR AD PRAECOGNOSCENDOS FUTUROS CASURALES VEL FORTUITOS EVENTUS AUT ETIAM AD COGNOSCENDUM PER CERTITUDIMEM FUTURA Oâ—ERA HOMINUM procedit hoc ex falsa vana opinione ET SIC OPERATIO DAE MONIS SE IMMISCET Unde erit divinatio SUPERSTITIOSA illicita upon that Conclusion he enlargeth much against Judicial Astrology the summ whereof to give it you in his own words is this DICENDVM quod c. i. e. We must say saith Aquinas as hath been said afore Art 1.2 the operation of the Devil doth pour in it self into that divination which proceeds from a false and vain opinion to the end that he may inwrap the mindes of men in vanity or falsehood And if any man will fore-know future things by the consideration of the Starrs which by them cannot be fore known he is the man that follows a vain and false opinion Therefore we must consider what of future things may be fore-known by inspection into the Starrs And indeed as concerning those things which come to pass by necessity it is manifest that they may be fore-known by consideration of the Stars as Astrologers do foretell Eclipses The dispositions and motions of the heavenly Bodies cannot be reduced unto one common cause which is natural but may be reduced unto one common cause which is divine providence But the motions and situations of the heavenly bodies are by divine providence disposed one way and the events of future contingencies another because the former are disposed according to the manner of necessity that they always come to pass and after the same manner But the later after the way of contingency that they happen variously From whence it cannot be that the foreknowledge of future things can be taken by inspection into the Starrs otherwise then as effects are fore-known by their causes Now there are two sorts of effects that are exempted from the efficacy of the celestial bodies 1. All effects that happen by accident whether in humane or natural things because as 't is proved in the sixth of Metaphysicks an entity by accident hath no cause especially natural such as is the vertue of heavenly bodies Because that which is by accident is neither an entity properly nor an oneness as for example whiles a stone is falling there is an Earthquake c. For these and the like things are not simply one but absolutely many Now the operation of Nature is always terminated unto some one thing even as it doth flow from one principle which is the natural form of the thing 2. The acts of free will which is a faculty of the will and reason are exempted from the efficacy of the heavenly bodies For the intellect or reason is neither a body nor the act of a corporeal organ and by consequence neither is the will which is within the reason as appears by the Philosopher in
truch and reason on their side Will. Ramsey being JVDGE For that 's the Genuine result of his speech And by consequence if all the Learned men in the world beside Astrologers should condemn Astrology Will. would slight them as he doth in his Book because he judgeth them not to speak according to truth and reason To W. R. his first Section of his second Chapter a word will serve viz. onely to intreat Will. that so calls on others for consideration that he himself would consider that Tostatus or Doctour Willet doth not educe those words at A out of the text Levit. 19. But are his liberty of expatiating upon unlawfull Arts in generall and therein to declare his judgement concerning unlawfull predictions Tostatus and Doctour Willet had more wit then to take a text of Familiar Spirits to confute Astrology Though some Astrologers are not free from Familiarity with such And B. C. proves an implicite complyance Thus much onely hath given such a blow to Will. Ramseys first Section that the whole Fabrick of it falls to the ground in the eyes of them that will understand To his second Section and first to that Will. saith and so labours to prove that Stars are Causes the Doctour denies it not though that man of vast learning Mars Ficinus a famous Platonick Philosopher in his works hath a Tract against it 2. To Williams catching at the word CONJECTV RING of and concerning things which are naturall causes as of alteration of weather c. experience daily and evidently doth tell all men that have eyes to read Almanacks and to see the weather that how naturall and necessary soever the causes may be the Astrologers predictions of it are but conjecturing and daily prove false Yet neither Doctour Willet nor Doctour Homes do move the question touching the thing which commonly is called Naturall Aftrology And therefore as they do not justifie Judiciall so they do not condemn naturall touching weather c. and therefore Will. is at the Labour-in-vain uttering nothing against the Doctour for me to take cognizance of till he mentions S. Austins referring us as Will. saith to the study of Astrology in his Annotations on Job chapter 38. v. 31. But how untruly W. R. reports Saint Austine let S. Austines words testifie which are Intellexisti nexus Pleiades c. Num Astrologia perscrutenda est ad cognoscendum proprietates istorum Syderum ut hunc locum intelligere possimus Miror et si hoc congruit sermoni nostro c. Where S. Austine asks the question whether we need search Astrology to understand that place And wonders if that should agree to his speech elsewhere And in the conclusion interprets the place of morall not naturall things Omnium saith S. Austine it a syderum nomine omnes in ecclesia tales intelligend sunt qui conversationem habent in coelis c. But the Doctour is not against the thing of naturall Astrology but 't is judiciall Astrology and the calling of predicting of naturall effects by naturall causes by the name of Astrology that the Doctour is against and therefore Will. Ramsey in his discourse of the ebbing and flowing of the Sea of thunder rain snow c. is again at the Labour-in-vain or at a combat with his own shadow and so goes on to the end of the second Section For Will. Ramsey miserably mistakes to say Doctour VVillet denyed the Stars to be signs or causes as to naturall effects which the Doctour expresly granted a little afore and as meanly doth VVill. Viz. Ex varierate causae c. and Ex unitate causae c. go off of Doctour VVillets Two mighty reasons against signs of humane events and speaks not one pertinent word to them Let the Reader compare and judge in the thing Quem penes arbitrium est et vis et norma loquendi To VVill. R. third Section being a great body with little soul in it as was Doctour Ames his Character of Bellarmines works Moles absque nervis I need not add much to the substance of what D. Homes hath sayed For let me but tell VVill. Ramsey that he hath not fairly repeated Doctour Homes touching Keckerman and he must needs be non-plus't in his quibble It was the fault of the Devil he quoted not the whole period of the Scripture he alleadged And certainly the Astrologer is not blamelesse in his curt quoting the Doctour whose words you may see afore are That Keckerman a most learned Philosopher and a Christian although he favours some things which men now a dayes call Astrolology did not in all his two great volumes in folio of the Arts and Sciences set forth any Astrology BVT IN HIS VVORKS HATH THESE PASSAGES AGAINST IT c. Now this last clause here in capitall letters are left out by VVilliam Ramsey to the immediate ruine of all he saith till he come to MANENT TAMEN a fresh matter Yea if that Capitall clause had not been in it had been good Logick and reason to say what the Doctour concludes That Keckerman handling of purpose of the main body of Arts and Sciences and among them all the reall Mathematicks and leaving out Astrology doth shew that Keckerman was rather against then for Astrology Or that Keckerman did think there was no such lawfull Science Even as if Moses of purpose had set himself to handle all Pneumatology i.e. a System of Spirits and Souls and handling of the Souls of Animals and of the Souls or Spirits of men and of the Holy spirit had quite left out the doctrine of Angels it would well have inferred there were no Angels But the whole Bible is not a System but a graduall discovery of truths according to the growth of the Church with explications and repetitions And though Moses included the creation of the Angels in the creation of the Heavens as Will. Cousin Philosopher acutely well observes in his Enchiridion Physicae restitutae but expresseth them not that as Divines observe the sons of men might not dream the concurrence of Angels in the Creation till Gen. 18. and afterwards much that was enough to clear it Moses owned the being and Doctrine of Angels But Keckerman from first to last doth not approve of the thing and doctrine of Judiciall Astrology Now for VVil. answer to Keckerman's MANENT TAMEN c. i.e. The Stars abide c. unto Cometis in genere which you have here inserted out of the Doctours Demologie word for word let the understanding Reader judge 1. Whether VVill. Ramsey hath confuted it 2. Whether the Doctour by the rule of reason or Art was bound to argue out Keckermans assertions seeing he alledgeth him onely as a particular example of one learned man among others that was against Astrology 3. Whether VVill. doth not evidently contradict himself in saying That the words of Keckerman are as much as comes to nothing and yet presently labours but in vain to confute them For Keckerman doth not say That
shall be saved saith the Scripture it is clear the Devils believe and tremble Ergo I shall conclude them not damned rare Logick indeed W. R. his SECTION III. Wherein his third Text is convinced viz. Esay 44.25 THirdly he produceth the 44. Chapter of Esay v. 25 c. I am the Lord thy Redeemer which do frustrate the signes of Wizards making the South-sayers mad foiling their wise men and making their skill foolish This is to as little purpose brought to condemn Astrology as it is weakness in him to alleadge it or affirm it How can M. Homes or any one living prove Astrology to be signified by any of these names when it is clear as abovesaid it dependeth meerly on the natural influences and effects of the Starrs which is not to foretell by the flying or voice of Birds observation of the intrails of Beasts and the like nor indeed is it properly to be termed Divination for to divine is or doth not naturally signifie the foretelling of future events by natural causes but by some divine instinct But to come to the words in the Text which he would needs inforce against Astrology the same Sir Christopher Heydon further faith upon these words That they are purposely uttercd to advance the omnipotency of God so greatly diminished by Idolatry but to imagine that God would set forth the greatness of his power by oppoposing the same against that which in it self is fruitless infirm and of no force at all were not onely against sense but in truth to frustrate the words and meaning of God himself wherefore it doth necessarily follow that so long as it pleaseth him to suffer the course of nature to proceed without interruption Astrological signes must be confessed effectual and not to be frustrated but by miracle and by his omnipotent power to which that the Starrs are subject all our Astrologers do confess and none but an Atheist will deny For as God is the Creatour of all things so is he the first cause of all causes to whom all causes are but his instruments and therefore as the instrument worketh not of it self but when it is imployed by the hand of the Artificer so the Heavens being Gods instruments do not exercise their force upon these inferiour things but as God doth use their Ministery in the Government of the world And this he saith is taught us by the Prophet Hosea as abovesaid Chap. 2.21 22. where saith he he saith not simply the heavens shall hear the earth but first I will hear the heavens to shew them the power the heavens have over the earth and that it dependeth on God In which sense the Scripture saith also God worketh all in all things and that we live move and have our being in him And therefore whether we respect the natural course of things or those accidents which happen besides the order of nature we are to acknowledge it to be the supereminent power of God as the first cause of every thing which nevertheless can be no impeachment to Astrology because God doth govern ordinately and therefore seldom perverteth or disturbeth that order whereby in his eternal providence he doth govern his Workmanship W. R. his SECT IV. Wherein he saith the Doctour fourth proof is refelled viz. Esay 47.12 13 14. FOurthly he brings the 47. of Esay 12 13 14. Stand now with thine inchantments and with the multitude of thy Sorceries Let now the Astrologers the Star-gazers the monethly Prognosticatours stand up and save thee c. Behold they shall be as stubble the fire shall burn them they shall not deliver themselves c. This very place as I would have the Reader observe is enough to confute his former injury to Astrologers in reckoning them no other then South-sayers Wizards Sorcerers and the like when he sees clearly the Lord here makes a particular distinction between the one and the other for you see Astrologers Monethly Prognosticatours Sorceries and Inchanters paicicularly named But to come now to the clearing of the Text which he thinks doth absolutely strike the fatal blow to Astrology inferring from thence that Astrology is opposite to confidence in God and that Astrologers are much of the same abomination with Inchanters and South-sayers and that they are to be derided and no wise to be trusted in c. But as I said before the wit of man is not able to answer these his vain wrests and interpretations of the Scriptures better then by that honourable Gentleman Sir Christopher Heydon I here give you as he hath it in his second Chapter in answer to M. Chamber bringing in the same place of Scripture and indeed with the same conclusions as doth M. Homes I will not deny that because God and his Prophets were not believed by the Chaldeans who reposed in their Magicians South-sayers and Mathematicians the Prophet here in a scorning Sarcasmus biddeth them save their Empire from ruine therein contemning their Power and not their Predictions and expresly noting that it shall not be in them to save themselves from the judgements to come This I do plainly acknowledge although were I disposed to stand upon all advantages with M. Chamber sith both Vatablus and M. Calvin in their Commentaries confess that word Chabar doth indifferently signifie such observers of Heaven as were Inchanters thereof I could easily avoid him as not disputing ad idem sith not Astrologers simply but such as withall joyned Magick seems here to be mentioned And it is manifest by the example of Moses and the Egyptians and of Balaam and Balack that though they were Astrologers yet they reposed their safety against God and his people onely in their Magical power by which as their Poets and others report they profess themselves able to pull the Moon and the Starrs out of Heaven and so doth Diodorus Siculus testific Lib. 2. cap. 8. that though they were cunning in Astrology yet they did onely prevent the cvils which they did fore-see by Inchantments and Charmes For in truth Astrology professeth onely to fore see natural mutations and accidents and not power to prevent and save But to return to that which he most expects I will admit as much as M. Chamber himself can desire that the Prophet here derideth the trust which was put in the skill of Astrologers which is indeed M. Homes his chief drift also now let him frame his argument and he shall never be able to bring the proposition of this Chapter which is That Christianity and Astrology cannot stand together which indeed is M. Homes his argument also concluding Astrology to be opposite to confidence in God within this conclusion For it followeth not that because upon some circumstance a thing may be derided that it is unlawfull If this were any consequence then because confidences in Princes Psal 1.16 in Riches Psal 52. in Horses and Chariots Esay 31. in Cities Jer. 5. in Physicians 2 Chron. 16. in Negotiation or Trade of Merchandise In the last verse
this to be the Spirit of their father or Kinsman would instantly go home and confirm those Lands on their Monastery Thus poor Souls they were often deluded by such counterfeit Voices of some subtle Frier or as knavish a Companion of their Fraternity Therefore if there be any in these Days especially old Men and Women that believe the Souls or Spirits of the Dead walk let them but reade the Scriptures and they shall finde it to be most false for that affirms that the Souls of the Good instantly go to Heaven and of the Bad to Hell therefore their Spirits cannot wander Again the Soul that is in Heaven mindes no earthly matter and it was never known that any Soul ever returned out of Hell for the Poets themselves say Nullus reditnrus ab Orco But these images and Tricks of the Friers do but resemble the statues of Negromancers made with great toil and labour For Frier Bacon was many years before he could make his Head speak And the image of Albertus Magnus was to be wondered at which he made in the full and perfect shape of a Man who with the wheels and other Engines that he had cunningly and artificially wrought in it made it speak and pronounce words as distinctly as if they did proceed from a Man indued with Sense and Reason This Statue when Thomas Aquinas was sent into his Chamber where it lay hid heard it speak very articulately which when he heard then looking for it and finding it and viewing it very seriously at last struck it with a Club and brake it all to pieces Which when Albertus heard and saw he cried out and said Thomas thou hast destroyed the Work of thirty years labour and pains Now can any man judge that either Bacon or Albertus made these under any Constellation or that it spake by the influence of any Star if they do they are wretchedly deceived for it was either by a material Engine or the Devil that spake within them brought into them by their Art Therefore we may perswade our selves that all these images made by the Art either of a Frier or Negromancer are unlawfull to be made of them or used of any other But if we must allow any statue or image they must be those of Pasquil and Morphirius on whose breasts were no Lie-Bills as the Popes called them Phil. Camp Medita Cent. but True-Bills of their Villanies statues were of stone and the Verses carved on their breasts were bitter and Satyrical sharply reviling the Sorcery Sodomitry Simony Incest Murther Witchcraft Poysoning and Sacriledge of the Popes and Cardinals whereupon the Gentlemen of Rome wittily said that it was not lawfull for men to speak there vices the stones did proclaim them But Pope Adrian would have taken an order and have them flung into Tyber if Suessanus the Legate of Charles the Emperour who favoured them had not prevented him who said to his Holiness that if they were flung into Tyber the Crocodiles and Rats and other monstrous Serpents would catch them and sing them To which Answer some report the holy Father stood as mute as one of his Cardinals Mules but some report that he began to be angry at Suessanus Answer and in a rage suddenly said that he would have them burnt to whom the Legate wittily replied again saying If you burn these images their Ashes will not be blown through the City but into other Countries so that the people will take occasion to celebrate and reverence those Ashes for the writing sake and so it will come to pass that they being dispersed through the world the sins of Rome will generally be known to all Nations At this second Answer his Holiness was more perplexed then before and seeing he could do no good either by Drowning or Burning he bid them stand in the Devils Name But I have made too long a Digression therefore I will return again to our Negromancers and now I have spoken of their images I will breifly and plainly lay open the viperous Generation of Negromancy which are Idolatry Divination and vain observation with all the hellish brood that proceeds from them The damnable Offspring of Negromancy I Dolatry is a divine worship attributed to idols which idols are statues or images which the Gentiles worshipped with divine honour believing there was some Divinity in them by reason of their Answers and wonderfull Effects the Devil wrought in them Such were the images of Hermes Tresmegistus otherwise called Mercury in which they did believe that by a kinde of Art the Souls of Devils and Angels were included under a certain Constellation which Divinity and Natural Philosophy doth reprehend for they hold that a Spirit cannot possibly be vegitable or can substantially inform artificial Bodies For the Soul as Aristotle saith De Anima is an Act of a natural Body not artificial for a man cannot by any matter as Herbs Wood Stone Words or Constellation expell a good or bad Spirit or being call'd that it can come presently and dwell in an idol because corporal things cannot by any natural order have any operation in incorporal things There have been some of the Gentiles that have not onely attributed divine honour to statues and images but believed them to be Gods for some virtue or magnitude of their Acts these statues represented as to Jupiter Hercules Venus and the rest and other Monsters of this kinde Also they did not onely honour corporal but incorporal things as intelligences Angels and the souls of heavenly bodies which they call Aeria Animalia and they did not separate the Souls of men from divine honour which is most devilish This kinde of idolatry at these daies is used among our Antagomsis the Papists for they pray to Iron Wood Gold Silver and wooden images that have neither sight feeling sense life or operation in them have as small influence in them after they are made either by the Carver or Gold-smiths hand as they had when they first were in a massie lump either in the Tree or Mine The second Daughter of Superstition is Divination by which our Astrologers miserably labour to know of future things Lib. 8. Eâ—ym either good or bad These are they I sidorus saith report themselves to be full of Divination who by craft and device foretell of things to come by the effects which proceed upon necessity from Causes unless they are especially hindred of God certainly proceeding from the cause of Nature as the Eclipse of the Sun and the Moon and the Effects which proceed from these Causes may be foretold of by as probable conjecture as well as a Mariner may foretell of a Storm that will arise by a dark Cloud that is either before or behinde him Have not many old women told by the unhappy conditions of a Boy that he would be hang'd and hath it not fallen out right Have not many grave Matrons foretold that young wanton Lasses would prowe Wag tails and hath
say that it is dangerous to box to sear that part or to let bloud in it which is subject to the dominion of that Sign All these are nothing but vain Fables as I will manifestly prove 1. Whereas they call it an Anatomy me thinks it is a butcherly Anatomy nay that of the Butchers is far better for they joyn Head and Appurtenance together these men being sparing give Aries the Head Leo and Cancer the Heart and Lungs As for the Liver I know not which Sign hath it peradventure in old time men had no Livers At the Anatomy of a Carrian Crows deal friendly for every one hath somewhat but in the division of Man's Body Signes play foul play for Capricorn hath got nothing but a pair of Knees It is like that the Signes scrambling for their portions Capricorn being slow got nothing hereupon compassion being had there was a gathering made and Sagittarius gave the lower part of the Thigh Aquarius the higher part of the Legg which both together make the Knee But to deliver thee without all doubt mark these reasons which follow I. The signs cannot have any such dominion over mans body I make it manifest thus There is no corporall heaven in deed above the firmament yet because the firmament or eighth Sphear hath many motions to give reasons to those motions the Astronomers have feigned two heavens above the firmament the Christaline heaven and the first moveable or tenth Sphear which they divide into twelve parts which parts they call signs Now I pray you tell me The 12. Signs feigned is it possible to conceive that an imagined part of any imagined heaven void of all stars shall either have in it self or give unto other Stars power to govern the parts of mans body More reasonable was that man who being asked what was the cause of the sands in Sandwitch haven he answered the building up of Tenterton Steeple Secondly the government of the Signs in the body is not taken from experience in nature but feigned long ago by some drowsie pate and now because it hath a cloak of antiquity it is allowed More naturall was this kinde of way that hot signs should govern hot parts cold signs cold parts earthly signs earthly parts So Aries should govern the heart and the vitall bloud not the head and the rest of the signs those parts which are of their nature and disposition Thirdly great experience of many men daily confuteth this rule For many learned Physicians and expert Chirurgians have by infinite examples found that if a man be let bloud in the sign or lanched or boxed or seared no harm ensueth nay they have given testimony that the patients have found even then great comfort Wherefore let not these things trouble thy mind any more but let them be numbred even amongst vain and unprofitable fables 2. Next after followeth Elections of dayes and hours necessary for all matters as followeth Speciall dayes to Prepare humours Let bloud Purge with Vomit Purge with Electuaries Purge with Potions Purge with Pills Cut hair Comfort the virtue Attractive Comfort the virtue Digestive Comfort the virtue Retentive Comfort the virtue Expulsive Bathe Put children to School Travell Marry Hunt Hauke Fish Plant. Geld Cattell Lay foundations Here I pray thee mark their naughty dealings how they abuse thy ignorance to make themselves skilfull and to do more then they can do For if the judgements of the best Astrologers may be taken certainly most of these elections cannot be prescribed to thee unlesse they know before hand the figure of thy Nativity For all Election which concern thy person must be moderated to speak as plainly as their toyes will suffer me by the direction of the root of thy Nativity and by the monethly and diurnall progressions of thy present Revolution If any of these pretend some evill the particular election may be a means to increase and to bring it to passe For example suppose thou being a man toward marriage in the Almanack thou findest a good day noted by the Prognosticatour to marry in thou takest thy opportunity after a while thou art weary of thy life the first day of thy marriage was the last day of thy joy What is the cause of this All the Planets which were signifiers of thy marriage in thy nativity were then evilly affected and peradventure also at the first thou wast born they received some disgrace So then thou mayest lay all blame partly upon thy self for believing and partly upon the Prognasticatour who deceived thee But to come unto particulars the elections of dayes to purge the body with any kind of purgation and to comfort the same are most rediculous Why do they not also prescribe hours of eating meat Why do they not appoint the kinds of meats and drinks which we must eat and use daily If thou see that God doth daily blesse the enterprises of those Physicians which never regard those elections in ministring to their patients never esteem of them let them go as lyes to the Devil from whence they came Concerning the elections of dayes to sowe to sett to plant to lop they are also foolish the generall observation of the season of the year in which these things are to be done is sufficient And S. Augustine in his book de civitate Dei laugheth at the folly of them which choose particular dayes to do their husbandry as though some certain positions of stars had some speciall influence to the things which are sown then His reason is because many grains of corn being cast into the ground together springing up together and riping all at one time yet some of them are blasted some are eaten of birds some are trodden down under foot some stand and are never touched The rest of the elections and especially that of laying foundations is most absurd They say that if an house a city a town have his foundation when the stars be well affected the inhabitants shall have prosperous and quiet living if when the starres be evil disposed then trouble and disquietnesse They have no experience of this but that onely which is most false for they know not the foundations of cities and towns neither the positions of the Stars when they were built Let Rome and Venice be examples because these are most alledged of Astrologers the time in which they were built is uncertain and the Planets are falsly set in the figure of the foundation of Rome because Mercury is contrary to the Sun a thing flat impossible Again the folly of this is thus manifest that an house or city or common-wealth may remain the people being gone as it is in the time of plague and banishment and conquests of Princes And the inhabitants also may be safe and remain the building quite ransumed and beaten down as we may see in Carthage the people and common-wealth remained the Citie quite defaced That all elections are unlawfull Saint Augustine wrighting unto Januarius proveth it forth
of Christs birth writing upon Plato his Timeus concerning divers Stars and their wonderfull effects faith thus There is a more holy and divine history meaning the Scriptures which reports that by the appearing of a certain extraordinary Starre not diseases and death were foreshown but the venerable descent of God for mans salvation which Starre was observed by the Chaldaeans who worshiped God new born and become man and offered him gifts So far Calcidius And whereas in Hebrew that prophecie of Balaam runnes thus There shall come a Star out of Jacob and a Plant or Branch shall rise out of Israel according to which Isaiah and Jeremiah Prophecy Isay 11.1 Jer. 23.5 and 3.15 the Greek of the Septuagint who wrote about 300. years afore Christ translates Star by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star but Plant or Branch which our Translatours render Scepter the Septuagint translate by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man which the vulgar latine followes So that the learned Eastern people by their knowledge of the Hebrew and of so ancient a Greek Translation might compound a due sense out of these two that a starr should arise to signifie the birth of a most eminent man to be born of the bloud of Jacob or Israel Lastly the Ancient Sibills who wrote long before Christ Some as anciently as the Babilonian captivitie some mentioned by Virgil who flourished above fourtie years afore the Birth of Christ c. do in their way foretell of Christ and sometimes in an Astrologicall Phrase Jam redit virgo redeunt Saturnia regna Jam nova progenies coelo demittitur alto These Sibylls were so well known in the Eastern world that from them how ever they came by it they might have some hints of this Sarr and it 's pointing at Christ These things being so 't is plain not the Starr of it selfe Astrologically but the Theologicall pre-expositions of that Starr did cause men to understand at the appearance thereof that Christ was to be born 'T is well confest by some whom they cry up to be for their Astrologicall way That both Nature and Art may beat a stand in spirituall things especially concerning Christ which as the Apostle witnesseth are very mysterious Ephes 3.4 1 Tim. 3.16 The wisemen hoping well of the Jews as Gods peculiar people go to Jerusalem and consult with them These wise men came to Christ by a guidance of a Starr which may justly blame the unwise who ascribe their not coming to Christ to fatal necessitie or the influences of Starrs as Tertullian hath it Deonerant seipsos malae mentis impetus vel fato vel astris imputant As Austine hath to one same purpose Falso ds stellarum influxu conqueruntur mortales quod peccatum adeo vountarum est quod si non voluntarium non est peccatum that is mortall men falsly complain of the influence of the starrs that sinne is so voluntary for if it be not voluntary it is not sin Did we resist by grace our corruptions we should deceive the Astrologers by ruling over the Starrs The highest God can and doth oft cross the course of Nature and often produceth that which could not be foretold by the observation of the Starrs And therefore men should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think beyond that we may wisely think to be wise to sobriety Certainly to foretell contingences is the property of God himself Thus farr for answer to the Oratours for Astrology Next we will give a short reply to them that are more Logicall Ob. God made the stars to be signs Gen. 1.14 therefore the knowledge of the signification of those signs is lawfull Answ God made them to be signes of naturall effects or events not of arbitrary and morall that depend on mans will on which the starrs have no power Corpus non agit in animam A body cannot act upon the spirit of a man no more then a materiall sword can wound an Angel Again the starrs are not signes to us of all naturall events as to wit not of naturall contingences to us contingent as the lighting of a Crow near us or c. but of all naturall necessaries known by apparent common experience As that of Solomon when they cause a North wind it drives away rain c. And that of our Saviour Mat. 16.3 speaking according to the common experience men had when the skie is red in the Evening ye say it will be fair weather But when the skie is red and lowring in the Morning it will be foul weather Further The starrs may be signs in regard of their motions belonging meerly to pure Astronomy as when there will be an eclipse though they should never be signs of any events in regard of their influences or qualitative Virtues Obj. The Starrs are causes of many things here below But it cannot be unlawfull to observe Causes how they produce their effects Scire est per causas scire All true knowledge is by the Causes And therefore Felix qui poterit rerum cognoscere causas He is happy that knows the Causes of Things Answ 1. We said but now the motions of the Stars cause Eclipses sometimes of the Moon by the interposition of the Earth exactly between it and the Sun sometimes of the Sun by the direct interposition of the Moon between us and the Body of the Sun which the Astronomer though he never knew the least of the inward influential qualities of any of the Stars can predict And therefore all this doth add nothing at all to countenance Astrology Secondly we demand what Causes are the Stars Not particular Causes of particular Events but general common Causes that work in common and alike upon all things Now no man can divine of a particular Event by a general Cause unless he know the particular Causes subordinate and their particular virtues Some give this instance that a man cannot by setting many sorts of Eggs under a Hen foretell what will be hatch'd by the meer sitting of the Hen in common upon them all unless also he know the particular qualities of those Eggs so from the stars being common Causes no man can foretell Events unless he knew the kindes and qualities of Causes and Things subordinate to them Object Experience shews that Astrologers sometimes hit right Answ To this M. Perkins and other pious learned men and with appeal to many others and of those of as great Antiquity as the Times of the Apostles gives this Answer and with great confidence that in this there is a secret Magick at least if not an open Covenant with the Devil he making supply what is wanting in the virtue of stars and Rules of Astrology And say they this is the judgement of those that have known this Art So farr they Consonant to which we referr the Reader to what before was confest by Master Bridges S. Astin and others he makes mention of Which is the more confirmed because if the Astrologers client comes tempting
let us hear what those predictions are that Will. Ramsey is pleased in his Epistle to the Reader to disavow or grant Which are the very same that the Doctour denyes or grants and William speaks them in higher words then the Doctour I will give them unto you in his own words His heads upon a just particular account are six 1. Saith he the rules of Astrologie doth so W. Ramsey is pleased to joyn a Nown plurall and Verb singular together but this is a small matter with him who after is miserably out in his Latine Greek and Hebrew But for present I was forced to touch his English upon whose score it lyes because I promised to give you his mind in his own words I say Will. Ramsey saith in the first place that the rules of Astrology doth not meddle with vain contingencies or such as have an indifferent respect to the opposites as depending upon unknown or indeterminate causes which may happen one way or other 2. Will. Ramsey saith Mans will is not subject to the influence of the stars neither hath Astrology to do with it but accidentally so farre as the soul with the faculties thereof follow the temperature of the body which the friends of Astrology themselves acknowledge is impeded and altered so many wayes as that Astrologicall predictions of man come to nothing See the Doctours Demonologie chap. 10. § 4. 3. Neither doth Astrologie meddle with the Providence of God 4. Or shew cause of miracles 5. Or meddles with the secrets of God for they are past finding out Astrologers are but men that contemplate naturall causes 6. Astrologie or the influence of stars have no fatall necessity except some contingency be mixt therewith for this were to deny the providence of God Thus W. Ramsey whereof the last is delivered with that wonderfull contradiction of fatall necessity and contingency But you have them as he gives them Now let the Reader that hath a mind to understand the right compare the Doctours and W. R. his stateing of the Question together and he shall find those six things afore said set down by William in that his Epistle to the Reader fully to agree with the Doctours Tenet in the main Therefore W. R. in his great warfare in his ensuing Pamphlet against the Doctours Demonologie either as a distracted man departs from his own principles or else plainly fights against himself let William take his choyse And if he be like some of his brethren he will choose the former For however they state the question in words I am sure they practise in deeds quite contrary undertaking to know by the starres who and where are the Theeves and stollen goods of such and such a robbery the cattle and Drovers that carried them away from such and such a ground at such a time and the like feits and these they practise for money Yea they are bold to predict the events of warres the successes of marriages and thousands of such meer humane events which the Scripture pronounceth uncertain to us The battle is not to the strong nor the race to the swift Promotion cometh not from the East starres nor the VVest starres c. but all fall out as Gods providence disposeth Yet those Astrologers will boldly undertake to predict such things as their Almanacks and Astrologicall Predictions c. do testifie By which writings they gain credit and custome of miserable seduced souls to fee them and feed them with money for meer impostures as many of their Clients do daily complain saying the Astrologers had their money not forbearing to name the men and the money but they were never the neerer to find that they promised them But if this were all that Astrologers did do it were not so intolerable But they have practised some things that are not to be indured in any Common-wealth viz. to disswade men of quality from marrying worthy Gentlewomen using lies for their arguments An intolerable practise of Astrologers forgeing those things of the Gentlewomen to disinable their persons and to reproch them in their repute as are not fit here to be named but at due time and place shall be made good before any Court of Justice by undenyable proof And at the rate of Will. Ramsey's sounding the Trumpet the battle is likely speedily to begin And William Ramsey himself for all his stateing of the question aforesaid undertakes to predict many humane events quite without the sphere of the state of his question in his discourse of the Eclipse of the Sun at the end of his rayling reply to D. Homes his Demonologie Amongst the rest he predicts In the last page save one that before that Eclipse hath finished its effects Ministers shall be in lesse esteem then they would fain perswade the vulgar concerning the students in Astrology Whatever the Epithets be he gives to Ministers there he intends not them for distinction but for agnomination to them all good as well as bad or else he would not lay the cause of that prediction to be the Ministers opposing Astrologers and upbraid Doctour Homes And let me tell thee William a prophesie out of the Word of God against Judiciall Astrologers A Prophecy against Astrologers that as Aarons rod swallowed up the Enchanters rods Exod. 7.12 Balaam was killed when the Priests and Levites of the Lord were preserved Numb 13.22 Daniel the Prophet is preserved and honoured when sentence of death was pronounced against the Astrologers Dan. 2. vers 2.14.27.28 c. to the end of the chapter and the persons having familiar spirits and the Diviners and Exorcists c. fell before the Apostles Acts chap. 8. chap. 19. c. So these last and greatest sort of wicked men that lead poor souls from God to the Devill from his word to their circles and figures shall without repentance according to all the prophecies of the old Testament against Astrologers Magicians Enchanters Sorcerers c. quoted in the Doctours Demonologie perish with Antichrist and all Christs enemies at the great destruction of the wicked near approching for making way for the Saints Triumph a while on earth over all their enemies Revel 21.8 22.15 Now William and thy brethren runne your course in Judiciall Astrology according to your wonted manner of practise at your perill and venture it whither your Eclipse or the light of our Sun the word of God will prophesie more truly I wonder in what starre or constellation or their postures William could reade this goodly change that godly Ministers must be discountenanced and lying Astrologers as the Scripture calls them shall be advanced His telling me there of ☽ to a □ of ♄ c. with many the like anticks figures gibberish and cantings is lesse is worse then nothing unlesse he could demonstrate to me for that 's the honour of a true Mathematician to demonstrate most potently by reason why such postures and features of starres and constellations must needs pre-signifie such and such
he should be so clamoured by him to run to fee in comparison a NOTHING Whether I speak truly let the sequell prove And had it not been to tell the Reader so especially young men in danger to be led away with Astrologicall impostures I should never accounted VVill. Ramsey worthy any thing that might be called a Reply Survey or c. And therefore I was loath Doctour Homes should so much disgrace himself and credit VVill. Ramsey as to have his name in print to any paper to him For 't is wittily observed by the Heathen Ovid. l. 13. Fab. 1 that it was too much honour to Vlysses being a Coward that he might contend but in words with gallant valiant Ajax for the Armour of Achilles Galenum non parùm errasse puto qui Thessalū dum nomen ejus proterit Aliquem esse docuerit cujus rationem haberet Cardan de vita propria cap. 16. And it was the judgement of the great CARDANVS one of VVilliam's profession both wayes that famous GALEN VVilliam's Master did much erre in so often mentioning in his writings his frivolous Antagonist Thessalus for by that saith Cardanus Galen did teach men to think that Thessalus was some body and at all regarded by Galen Let not VVilliam or his adherents puff at this as if but flourishes but attend the short Surveyes of his chapters and sections and then see whether reason can cry him up for wit honesty or learning The Survey of Will. Ramsey's 1. Section of his 1. Chapter The Definition of Astrology W. R. his 1. Section THat the Reader may the better judge of the controversie between Doctour Homes and my self I think best here before I enter upon any part of his discourse to set down what this art of Judiciall Astrology is which I undertake to defend Ptolomy lib. 1. cap. 1. Of his Quadripartite defines it thus Astrology is that art joyning it with Astronomy as making no difference between them though M. Homes and other adversaries thereunto do which teacheth by the motions Configurations and Influences of the Signs Stars and Celestiall Planets to judge and prognosticate of the naturall effects and mutations to come in the Elements and inferiour and Elementary bodies And who so takes Astrologie to be any other thing is altogether ignorant of the Art or guilty of inveterate malice in traducing so noble and admirable a science esteemed and allowed of in all ages and that in great reverence and honour as well as the Students thereof as in its due place shall be made to appear by the chiefest and noblest of the people Though Doctour Homes would fain persuade the vulgar and ignorant sort of people that it is a Doctrine of Devils and unlawfull which shall in its due place be made to appear as also the rest of his weak arguments and cavils that they are meerly malicious ignorant weak and inconsistent with reason or the thing in question which that he may not be ignorant of as also for the better understanding of the Reader I do here more plainly rehearse by way of Quere viz. First whether Astrology or foretelling or Prognosticating by the Stars be a lawfull Art free from all Diabolicall practises and devices Secondly Whether Astrology may not lawfully be studied and practised by the best of Gods people without offence in the least either to the law of God or man if they concurre with the rules of the Scripture which is the full matter in controversie and to be in this following discourse discussed handled and cleared and if so then certainly the malicious ignorant condemners of this Noble and most profitable Art studied by mortals as in its due place shall appear ought to be severely punished and that with exemplary infliction that posterity may take warning how they condemn what they are ignorant of and likewise be encouraged to apply their minds to the contemplation and knowledge of all Arts and Sciences especially this most heavenly and divine study of Astrology or the language of the Stars Now you have heard the distinction of Astrology the subject intended by it you may not onely see the causes which concurre to the constitution of the nature of the Art but also the finall cause whereunto all the precepts of the Art are to be referred seeing then the knowledge of the effects of the Stars in the Elements and their bodies dependeth of the motions Configurations and Influences of the Celestiall bodies Astronomy or Astrology for by the learned there is made no distinction between them as severall Arts but generally conclude them as indeed they are one and the same Art is divided into two parts the first speculative or theoricall which consisteth in the knowledge of the heavenly motions the other part is that which consisteth in the effects and properties of the former motions and without this viz. Astrology the other is meerly vain and of no use or to none or little purpose the former viz. Astronomy furnisheth the Astrologer with matter and stuff wherein to exercise himself the other viz. Astrologie disposeth the matter and accordingly judgeth as the case doth require and therefore to be esteemed the more noble part of this Science Thus VV. Ramsey SURVEY Behold here VV. R. at the very first begins his Pamphlet with 3 gross UNTRUTHS For If Will. Ramsey begins with 3. great untruths in his entrance how shal we believe him in the rest of his Pamphlet◠1. there is no such definition as he affirms nor any thing in form of a definition in relation to Astrologie in that place of Ptolomy as his eyes can witness who of purpose read the Preface and first Chapter once and again in two severall Editions 2. Ptolomy doth there contrary to VVilliam Ramsey's assertion put a wide difference between Astronomy and Astrologie For he begins that his Book thus There are two things O Syrus speciall and most chief by which are made Astrological Predictions ONE which is first in order and power whereby we apprehend at all times the motions of the Sun and Moon and other Starrs and their postures amongst themselves or towards the Earth The OTHER is that whereby we consider by the natural qualities of the Starrs the changes that are wrought in Bodies that are congruous to those postures And of these doctrines the FORMER hath its proper Art albeit the end of the SECOND be not added unto it c. In which words most evidently Ptolomy distinguisheth Astronomy from Astrologie of the nearest kinde viz. Natural in so much that he saith Astronomy is a perfect Art without that Astrologie Yea and as it follows there we have this into the bargain that Ptolomy doth sundry wayes and with severall reasons in that Treatise shew the uncertainty and imperfection of Astrologie but cries up the certainty and perfection of Astronomy 3. The Learned contrary to VV. R. false assertion do make a distinction between Astronomy and Judiciall Astrology as severall Arts. For
♄ in every seven years comes either to □ or ☠of his place in the Radix of Nativities And further know that if there be no danger as we finde by experience of some mens lives at these years they have either some of the beneficial Planets in their eighth House or the direction of the ascendant or Aphetical places are free from all impediment and affliction of the interficient and malignant Constellations Seventhly and lastly for Military Discipline History is full of Examples herein and for brevities sake because I will hasten to conclude this first Chapter that I may proceed to M. Homes his second Section I will here content my self with this one which the Indian Histories shew forth unto us which is that Columbus having the Art of Astrology and being in a straight for want of Victual together with the whole Army of the King of Spain Ferdinand and foreseeing an Eclipse of the ☽ within few dayes to happen threatned the Indians he would send infinite Plagues amongst them if they speedily relieved them not in token whereof they should at such a time see the ☽ light taken from them which they at first slighted but when they saw according to the former words that the Moon began to be darkned and grew so more and more and being ignorant of the cause thereof did not onely send them the Victual they formerly retained from them but also threw themselves at Columbus feet asking forgiveness So then ye have had as brief as may be shewn unto you what Astrology is that it is an Art and a lawfull Art allowed of by Scripture the antiquity of it and the utility of it there is it may be some Arts that may be beneficial or helpfull to another but you see both positively and conclusively that Astrology is generally helpfull to all Arts and Sciences nay what other Study in the whole World in this point is like it or able to compare with it SURVEY Will. Ramsey in his Title might well have excepted Divinity and Religion if he hath any and have distinguished of Astrology For sure the Art pretending to tell that the Thieves that committed the Robbery about Brainsford the last Summer that such a way the womans Cows were gone That Mistris his Sweet-heart would prove a Shrew with infinite the like that may be produced in time do not at all conduce to Natural Philosophy Physick c. which VVilliam reckons up It s ill a signe by VVill. Ramsey's manners that Astrology is profitable for Morality unless VVilliam will deny he hath any Astrology And therefore nor our Philosophers nor Aristotle the Prince of them mixed any directions out of Astrology in their Moral Philosophy As for the disposition of the minde VVilliam assured us in his Epistle to the Reader That the will of man is not subject to the influence of the Starrs And learned Huet in his EXAM INGEN tells us a readier way then by Starrs And of the body we know the temper farr better by experience of the effect then by conjecturals from causes if Starrs were any certain cause But VVill. Ramsey's Ptolomy in his first Book tells us among other causes of the uncertainty of Astrologicall Predictions That though bodies are affected by the Starrs yet the seed of generation may alter the case As for the predicting what hope a man may have by his own industry or otherways to get goods it doth little tend to Moral Philosophy and doth less appertain to Astrology if VVilliam be an honest man of his word in his particulars he layes down in his Epistle to the Reader before enumerated of Natural Philosophy I have several times shewed VVilliam that the thing of natural Astrology is a part judicial non-ens or worse And without either thousands of people that are no Astrologers or Philosophers excellently well know God to be the Creator and upholder of all things whiles Philosophers and Astrologers have turned Atheists or worse Rom. 1. To say the Starrs alot every mans prefixed time of life is to intrench upon Gods Decree and Providence and to avouch a fatal necessity in the influence of the Starrs with which VVilliam promised us in his Epistle to the Reader his Astrology should not meddle His great Preamble of the usefulness of Astrology for Physick amounts to thus much upon experience 1. That there are in this Nation many Christian learned and succesfull Physicians who are neither well-skill'd nor well-will'd to VV.R. his Astrology If need be we can give him their names 2. That the matter of Will. Ramsey his Judicial Astrology being humane events as whether a man shall be rich and c. as before he expressed and his Brethrens writings and practise do testifie the natural judgement upon mens bodies is quite hereto general from it 3. That thousands of English men yea the most of the common people that are no Physicians do well know yea feel without the help of Ramseyan Astrology that the Canicular dayes c. are not the best times for taking Physick unless upon great extremity and therefore are no Fools His great clattering together of the names of Hippocrates Galen Fernelius and Ficinus is but a Scar-crow to scare silly birds I mean weak-headed Youths from the truth and a juggle to conjure them into his Circles by Charmes they cannot understand For William according to his manner of unfair dealing doth neither quote their words nor the place where they so speak as he intimates And though we have hunted after him and beat the thickets yet we can finde no such thing But this we finde 1. That Hippocrates saith of Astronomy nothing of Astrology that it is not altogether unusefull for the faculty of Physick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Dialect i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how doth he there make it out Surely onely thus Because saith Hippocrates together with the times of the year the ventricles of men receive a change and so goes on of the difference in health the variety of windes may make Now judge understanding Reader how little this makes for Judicial Astrology 2. Gallen the Commentary upon him to omit the Sophisticum quoted by Alsted in Astrology that doth so much anger Will. Ramsey saith onely this to that point Coelum in his verbis c. i. e. Hippocrates in these words doth put Heaven as the cause of all vulgar diseases yet De Aēere locis Aliquis Sect. 3. differt inquit Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galen in 1. l. Hip. de morbis vulgaribus saith Gallen correcting his Master sometimes the drinking of corrupt water may cause an universal disease And then goes on to discourse of the severall diseases that befall men in the four quarters of the years distinguishing those quarters by the rising and setting of severall Starrs or Constellations proper to them Which is all the hint we have in Gallen to the point in hand 'T is true the Index puts high titles and
will say is fulfilled in the words following viz. And God made two great lights the one to rule the day the other to rule the night Gen. 1.16 To which then I answer by way of Quere to what end then are these invincible irresistable and innumerable hosts of Heaven were they made for no other use then to gaze on the Sun and Moon will sufficiently serve our turn for matter of light if we look no further into their uses but the Scripture further putteth this matter quite out of doubt if we will believe Gods own word Job 28.31 For he speaking of his Omnipotent power asketh his servant Job whether he or any one else Can restrain the influence of the Pleiades or loose the bands of Orion On which words S. Austin on Job referreth all men to the study of Astrology for the understanding of that place and not onely so but shews us that under these two constellations the Lord doth comprehend the influence of all the Celestiall host figuratively expressing pars pro toto and to shew you by experience the verity hereof if you will neither believe S. Augustine Moses nor God himself except you see and feel not to insist long on this point which is cleared by such strong and invincible witnesses one whereof is able to be sufficient testimony against all Master Homes his learned Judges and condemners of Astrology for confirming and clearing hereof then I might here again instance that palpable experience we have of the ebbing and flowing of the Sea by the influence of the Moon as abovesaid but to manifest it yet further let him call to mind the increase and decrease of Shel-fish the mutation and variation of times and innumerable other effects of the Stars which if time and conveniency would permit migh◠〈◊〉 recorded and let him then study the cause hereof and he will then without doubt be of another tenet let him observe also when ♄ and ☉ is in □ or ☠or when ♂ and ◠is in □ or ☠or ♃ and ☿ are so posited and let him tell me then what alterations they produce in the air both by Rain Snow Wind Tempests Thundering and Lightning and the like according to their severall positions the nature of signs and houses and mansions they are in which if he be not altogether ignorant of the Art he may daily see These and the like effects are most vulgarly known by experience so that therefore he might even as well have confessed those signs he speaketh of to be the Stars and causes their influence since he doth not nor cannot shew me any other thing they are without wronging and slandering the Art and contradicting the most learned therein as also the Father S. Austine Moses nay and GOD himself D. Homes might as well then have left out that other addition of Doctour Willets where he saith That the Stars have not the same influence in Summer and in Winter Spring and Autumn and so consequently will conclude them First not to be signs contradicting Moses and the word of God Gen. 1.14 as aforesaid Secondly Nor causes Quia ex unitate causae sequeretur similitudo effectûs Of the same cause there should follow the same effect but there followeth not the same effect from the same signs appears by experience As much to say the Stars are neither causes nor signs because they produce not fruits in Winter as well as in Summer or because they cause not snow in Summer or Buds and Blossoms in Winter O rare cavill but since he is already by what is abovesaid confuted I shall here adde nothing but this that since the question is whether they are causes and signs because that passage in the first of Genesis manifelts they are signs I will if he will be convinced by the word of God here give him to know they are also causes I will hear the heavens and the heavens shall hear the earth and the earth the corn and the wine c. Hos 2.2 And in another place the increase of the earth is referred to the Influence of the Sun and the Moon Deut. 33.14 By all which we may clearly see unless blinded with malice and wilfulness that they are both signes and causes of all our earthly injoyments and happinesses Et si Scriptura ipse Deus nobiscum quis contranos W. R. his SECT III. Wherein his allegations against the ground of the Art are condemned and his bringing S. Augustine and Galen against it proved fallacious SEeing then it is most clearly so that the Stars are signes and causes as abovesaid what need these envious carpers or malicious gainsayers of the truth be heeded or regarded but let these perverse rags of paper perish with themselves not worthy the least remembrance And indeed had it not been rightly to insorm the vulgar and to make them see that high language serveth not to condemn truth I had buried both them and their filthy rags in perpetual oblivion but I hope since they must be remembred it will be but for their disgrace not chronicled for their worthiness but perpetual infamy But this is not all he comes next to condemn Astrology by Keckerman and that with as weak Arguments as he did the rest Keckerman saith he a most learned Philosopher and Christian although he favours some things which men now a dayes call part of Astrology did not in all his two great Volumes in fol. of Arts and Sciences Jet forth any Astrology A wise story indeed because Keckerman writeth not of Astrology therefore there is no such thing but if Keckerman hath not yet as wise and as learned and greater Philosophers have as if the being of Astrology depended on his writing hereof Look the second Chapter of this Treatise or it were a whit farther from being an heavenly Science and a lawfull Art because he omitteth it fine Logick and rare reason if rightly understood and the depth thereof throughly searched because Aristotle knew not the reason of the ebbing and flowing of the Sea therefore no body else doth neither is there such a thing in Nature and because Moses writeth not of the Creation of Angels Ergo there is none O profound and invincible reason But to proceed he saith he is sure he hath these words against it Manent tamen c. The Starrs abide as of other sublunary effects so of effects in man the common and remote cause which many wayes may be hindred not onely by the first cause God but also by particular causes partly in the Heavens partly in the Air and other Elements so that the Predictions of Astrologers are with ifs and ands c. which is as much to the purpose as comes just to nothing for first that God can alter the course of the Starrs there is no Astrologer but will confesse but whether he will or no or ordinarily uses so to do is the question so that Master Homes gets little by this querk since he affirmeth nothing
that any Astrologer will deny But if Master Keckerman maketh it not appear what particular causes hinder the effects of the Stars me thinks for the strength of his argument Master Homes should have done it for it standeth not with any reason that subordinate causes as are the Air and other Elements should predominate or rule over the first moving Causes viz. the Starrs this the weakest capacity that understands the Art will affirm and you have but now heard that the effects of the Starrs cause alteration and mutation of the Air as we also daily see by experience and therefore his Assertion that the Principles of Astrology are not confirmed on true Principles is here also condemned as erronious false and malicious for we see Astrologers seldome fail in their judgements except when they swerve from the rules of Art wherefore Alsteds assertion also is here no lesse simple then the rest who saith Astrologers are also often deceived and what then because a man that never was at London misseth his way once or twice shall he conclude there is no such place sure it should rather teach him to observe diligently his roade and not turn on the right hand nor the left and if the Astrologers would as warily observe their rules this objection of the ignorant had never been thought on But Master Homes is Divinity false and no wise to be heeded because there is so many errours and schisms crept into the Church or because every one attaineth not to a full perfection of the Spirit or because humanum est errare man is frail and subject to failings no sure experience reason and truth teacheth us to the contrary Wherefore he might very well have omitted these slender reasons as also that place of Galen where he saith sophisticum est it is sophisticall but how not as having no verity therein but in the superstitious abuse thereof for you see clearly in the first Chapter of his Treatise Galen holdeth that man a fool rather then a Physician that is not an Astrologer and in all his works hath Astrology in great esteem and applause and moreover testifieth his own practice hereof especially lib. 3. de diebus decret cap. 2 3 4 5 and 6. and the like So he brings Saint Austin to condemn it thus in these words in his Treatise De Doctrina Christiana lib. 2. cap. 21 22. est magnus error magna dementia et superstitio Astrology is a great errour madnesse and superstition it is clear that Saint Austin here speaketh of the superstitious use thereof as in attributing fatall necessity thereto and in too much trusting and confiding therein as may appear by what you have already heard S. Austin saith of it but to clear it more fully L. 5. c. 4. 1.20 c. 6. contra Faustum Manich. S. Austin confesseth that before his conversion he followed the heresies of the Manichees who maintained the stars to be adored and prayed unto and therefore to reclaim the multitude which went thus a whoring after the wayes of the Heathen this good man useth these words to recall them and unite them to the belief of God But I hope M. Homes will not say that Astrologers are thus superstitious and wicked he that saith Astrology as I said before is any other thing then what is delivered by Ptolomy in the second page of this Treatise knoweth not what Astrology is Neither will he affirm I hope that S. Austin condemns Astrology but the superstitious abuse thereof which is clear for he delivereth five opinions concerning destiny First that by destiny is understood the providence will and power of God and therefore he warneth the Astrologers that they continue their opinions but correct their tongues 1.5 c. 1. De Civ Pei. for through custome of speech the vulgar commonly understood nothing by the word fate or destiny but the inevitable power of the Stars The second is quite contrary to the former ascribing all to the absolute power of the Stars without the will of God But this opinion derogating from the omnipotent power of God and his providence in all our actions he saith ought to be rejected not onely by those that professe the true Religion but which serve or worship any gods at all though never so false The third so attributeth to the decrees of the Stars that yet they believe them to have this power in such sort derived unto them from God that thereby they can and do determine of us and our actions as they will themselves which opinion he thinketh is very wrongfully held of heaven to maintain such wickednesse to be as it were inacted in that most shining Senate that were the like acted in any Court or State on earth it were worthy to be subverted The fourth opinion is That the Stars have neither power nor will to operate on us at their own pleasures but as they do necessarily execute that which God imposeth upon them which Saint Austine accounteth more intolerable then the other for that it teacheth us to conceive that of God which they hold unworthy to impute unto the Starrs against such he sufficiently declareth These opinions Saint Augustine renounceth as they rather utterly deny the power and providence of God or as they impute absolute rule and dominion of the Stars immediately over the will of man necessaririly inforcing us in all our actions or as they throw all our sinnes upon God whilest they make him by the Stars inevitably to inforce us to evil wherefore had Master Homes as it had befit a learned man first examined his Authours with good observation and deliberation and not so readily taken hold on every thing he finds delivered by others that he imagineth will serve for his turn I 'm confident he had not thus inconsiderately alledged Saint Augustine against Astrologers for as I defined before in the second page what Astrology is so the same Ptolomy confesseth the Stars not to have any fatality as working by or with a fatall necessity on the will or soul of man as much as S. Austine himself giving them no farther operation in these matters then the most Orthodox and Learned Divines do The fifth opinion is Which neither esteemeth the Stars of their own wils as if they were living souls to decree future events nor necessarily to usurp power over minds but onely to signifie the inclinations of the elements and of all things compounded of them Now that Saint Austine meant not such Astrologers as deny necessity as Master Homes would fain persuade the vulgar to believe but onely ascribe power unto the Starrs to work upon sublunary bodies is evident by his words Non usque quaque absurdè dici possit adsolas corporum differentias afflatus quosdam valere sidereos sicut in solaribus accessibus recessibus videmus etiam ipsius anni tempora variari lunaribus incrementis et decrementis augeri et minui quaedam genera rerum sicut Echinos et conchas et
of argument or proof His words in the very beginning of his second Section which Will. Ramsey hath all this while so puddered himself to confute shew William the contrary if he had been willing to see Because saith the Doctour the Astrologers give out that there is no body against this Astrology but one Perkins or some one or two more men not acquainted with Art or in the like slighting speeches it will be very convenient to quicken your attentions as to a point considerable by setting before you the judgement of severall learned men touching Astrology Indeed if I do here but reprint that second Section of the Doctour which Will. pretends to confute it will be a sufficient confutation of all these five Sections of William's second Chapter D. H. his SECT II. Of the Opinions of the Learned touching Astrology BEcause the Astrologers give out that there is no body against this Astrologie but one Perkins or some one or two more men not acquainted with Art or in the like slighting speeches it will be very convenient to quicken your attention as to a point considerable by setting before you the judgement of severall Learned men touching Astrology with their reasons Tostatus a great learned School-man hath a great deal against it in his Commentary on Levit. 19. Qu. 28 29. c. Doctour Willet gives us the summ of Tostatus and his own judgement thus Of things which are as to us accidentall as the successe of businesses or their causes internall as mens will and free choife as to undertake a journey or to build or not to build predictions are not onely uncertain but superstitious And the same is to be said of casting Nativities by the conjunction of Planets So Doctour Willet on Levit. 19. in his 41. Qu. the head whereof is The Vanity of Astrologers quoting of and referring us to Tostatus The same Doctour Willet on the same Chapter in his 32. Qu. hath this discourse All manner of CONJECTURING see he cals it but Conjecturing is not unlawful whereof any naturall or divine Cause can be yielded As first there are naturall signes in the Heavens and air as of the alteration of weather of winds of rain c. And in compound bodies as in setting and planting of Trees and in humane bodies as when t is good to let blood to purge c. These are immediate effects in nature of Celestiall bodies There are also mediate effects as Comets which shew siccity and combustions and so many portend Wars which is caused by wrath among men which cometh of siccity and heat So the Crow cryes against rain because the moisture of the air affects his feathers And the Dolphin against a tempest swims aloft because the Sand in the bottome is stirred For these creatures that are led onely by sense have a quicker feeling of such naturall accidents then man hath who is most occupied in the use and exercise of reason For Attentio ad operationes secundùm rationem c that is The attending upon the operations of reason doth take away the attention to the operation of nature And therefore FOOLS and SIMPLE persons that are LEAST GUIDED by reason are more sensible of naturall things then WISE men Again there are divine and extraordinary signs * which God speaks of that shall be for signs at such a time or of such a thing As Matth. 24.29 And the Dove descending on Christ Matth. 3.16 But there is no Judiciary Astrology in all these Doctour Willet adds on the same Chapter Qu. 33. to give it you in a word thus Signs observed by men of humane events cannot be signs first because Ex varietate causae variatur causatum The Stars have not the same influence in Summer and in Winter Spring and Autumn Secondly Ex unitate causae sequeretur similitudo effectûs Of the same cause there should be the same effects But there follows not the same effect after the same signs as appears by experience Thirdly Keckerman a most learned Philosopher and a Christian although he favours some things which men now a dayes call part of Astrology did not in all his two great Volumes of Arts and Sciences in Folio set forth any Astrology but in his Works hath these passages against it to this effect Manent tamen c. The Stars abide as of other sublunary effects so of effects in man the COMMON and REMOTE Causes which many wayes may be hindred not onely by the first cause GOD but also by particular causes partly in the HEAVENS partly in the AIR and other ELEMENTS so that the PREDICTIONS OF ASTROLOGIE are with IFFS and AND 's So that it follows not this man is born under an unhappy Star therefore he hath a dull wit So Keckerman System Phys lib. 2. cap. 3. De Motu Cocli The same Keckerman in another place hath these words Disciplina Astrologica c. The Discipline of Astrologie about the Predictions by Heavenly bodies or Stars is not yet confirmed upon true principles therefore no marvell if that part of Astrology which is conversant about the predictions of Comets doth rest upon most uncertain principles It is granted to Astronomy to use such Hypotheses or arguments or principles which are not in nature but are conceived onely by a kind of similitude But Astrology may not use such Hypotheses The Astrologers assign several Countries and Cities to severall Celestiall Signs But of Cities plainly no reason at all appears So Keckerman Syst Phys lib. 6. cap. 5. De Cometis in genere Fourthly Alsted the great Philosopher of these times and a Christian sets forth a thing he calls Astrology but see his faithfulnesse in this Astrologia saith he vitio c. Astrology by the vice of man hath more vanity in it then Astronomy Astrology because of our imbecility is conjecturall And he adds Astrologers are often deceived and therefore we do rightly saith he pronounce the divinatory part of Astrology to be but Conjecturall Fifthly The great Galen saith of Astrology Sophisticum est c. T is a sophisticall thing Contrary to experience Sixthly So famous a man as was S. Austin famous for learning and godlinesse in his time having been addicted to Astrology afterwards repents of it and renounceth it in his Treatise De doctr Christiana lib 2. cap. 21. in fine initio capitis 22. His words are these It is Magnus error magna dementia superstitio c. that is Astrology is a great errour a great madnesse a superstition easily refelled Saint Austin brings in another on Psal 63. as a penitent renouncing this Art Paganisme and Judaisme For we know that the Scriptures do much forbid it to the Jews as the evill of the Heathens as we shall see plentifully afterwards Seventhly Master Perkins famous for learning and godlinesse as his Works shew hath not only a Treatise against Astrology though once much addicted to it but also gives us his repentance and renouncing of it in his Preface to the Reader
of this same Chapter of Esay where the same words and phrase are used against Merchants that before were used against Observers of Heaven or Astrologers as Arias Montanus and Tremelius translate it is prohibited derided and punished we must hold the permission of Princes Riches Horses Chariots Cities Physicians and Merchants to be against Christianity and unlawfull He ought therefore first to have distinguished of the trust that is here derided and not thus to deceive by any elench â dicto secundùm quid ad dictum simpliciter as if all trust were taken away because some trust is derided For in these places and the like onely such a trust as excludeth confidence in God is understood and no other As in our case where notwithstanding God by his Prophets threatned the destruction of the Babylonish Monarchy it was not believed but these Heathen presuming rather upon their own power and skill in contempt of God broke forth as appeareth verse 10. into these blasphemous speeches None seeth me Quasi dicat saith Tremelius ne deus quidem novit rationes meas Nay God himself knoweth not my wayes and again I am and none else and verse 7. I shall not sit as a widow nor shall not know the loss of Children Thus denying both God and his power while they presume upon their own But is this heathenish presumption and confidence to be imputed as a fault to Astrology or is it not truly to be reputed the impiety of the Professours and others with whom the Prophet dealeth who denying that to God which is due and ascribing more then they ought to the Starrs and their own knowledge and power do that which Astrology never taught them and therefore is not guilty of their ungodliness He ought then to make a difference between the Heathen with whom the Prophet hath to do and Christians against whom he writeth for though it be true that Christian Astrologers do monethly prognosticate as is mentioned in the Text by the consideration of the Starrs yet is he not able to tax any of them with that derogation from God or impiety which is here derided For to place confidence in Starrs as in divine causes and powers is one thing and to esteem them but as subordinate and second causes in nature is another the one maketh them Gods the other but Gods instruments which as our Astrologers do acknowledge with one consent it is in his power to alter as best pleaseth his divine will and therefore they are very farr from that heathenish presumption and confidence here taxed whereby ye may see that the trust may be reproved yet the Art unchecked For I omit here to shew that monethly Prognostications grounded upon observation deduced from causes in nature have ever been permitted and suffered in all well ordered and Christian Common-wealths so farr as I know and that not onely the Fathers and those later Divines by me before remembred but even M. Calvin himself in his admonition with others that attribute as little as they may to this Art do allow thereof so farr forth as they extend to the state of the weather of health plague plenty dearth and to the direction of the Physician when to purge by Pill when by Potion when by letting of bloud this being as farr as our Prognostications proceed which nevertheless would not have been suffered if God by his holy Prophet had shewed any detestation thereof or reproved the same as unlawfull and unchristian Wherefore when these adversaries condemn the Art for the abuses of Artists it is clear that they do but play the Sophisters deceiving by a plain fallacy ab accidente And lastly if it be considered what S. Hierome Hugo Aquinas Lyra Haymo and other ancient Expositours have written upon the Text it is most certain that not one of them is so sharp sighted as to espy out any thing in this place that may prejudicat Astrology but they all defend the same as fully as my self Wherefore if in this place of Scripture M. Homes be not as farr mistaken as in all the rest of his foregoing Cavils and maketh not himself appear to the eyes of the world to be a meer Sophister let the impartial judge W. R. his SECT V. Wherein his fifth proof is proved weak as to his purpose viz. Jer. 10.2 3. Fâ—â—â—ly he strives to condemn Astrology by the 10. of Jer. v. 2 3. but to as little purpose as in all the rest the words are Learn not the way of the Heathen and be not dismayed at the Signes of Heaven for the Heathen are dismayed at them c. whereupon he inferreth Astrology not to be lawfull because as he thinks God here by the Prophet prohibiteth the Jews to give credit to Star-gazers but as I said before Astrologers do not make the Starrs gods but Gods instruments Not in the least attributing fatal necessity to be in their power wherefore then consequently he argueth not against nor contradicteth nor condemneth Astrologers by these his Cavils since they are as far from being as guilty thereof as himself nay and I believe more But for the farther clearing of the Text and the manifesting of M. Homes his mistake if not wilfull malice let us hear what the same Sir Christopher Heydon saith in answer to the same place of Scripture alleadged by M. Chamber also to condemn Astrology Whereupon M. Chamber inferreth that the Prophet willeth the Jews to give no credit to the Star-gazers and M. Homes trust or confidence p. 134. opposite to the confidence and comfort in God But sure he that maketh this collection out of these words of the Text never I think either gazed or looked upon them with half an eye for the Prophet prohibiteth fear M. Chamber credit M. Homes trust or confidence again the Prophet speaketh of the Starrs themselves M. Chamber of the persons that observe them so M. Homes also wherefore what difference there is between the one and the other so farr ought we to be from giving M. Chambers assertion any credit and how shall M. Homes his then take For if he will truly inform the Reader he knoweth there is nothing prohibited in these words but that the Jews should not learn the way of the Heathen which when he wresteth against Astrology he doth both shew himself to be out of the way and to seek to seduce others for to the creature as in these words Fear not the signes of Heaven where the word Fear is not simply understood but for Religious reverence and Divine worship for that it is often taken in this sense is no novelty to those that are acquainted with the speech and phrase of the holy Ghost as for example Esay cap. 29. v. 13. And their fear toward me was taught by the precept of men where fear is by Christ himself alleadging this place of the Prophet Matth. 15. v. 9. expounded for worship saying in vain they worship me teaching for Doctrines mens traditions as likewise the very same
Boy that is never from my elbow And all this is done by Astrology by sacred Astrology divine Astrology the Art of Arts the Science of Sciences for it is the ancient the most authentick the most excellent Art in the World For old father Adam was both an Astronomer and Astrologer Abraham and all the Patriarks Nay I will asture you the Students of our Art have been famous in all Countries for Porphyrius and Apuleius derive the Original of Magick from the Persians although Suidas will have it from the Maguseans and from them he cals them Magi the Latins call us Wise-men the Grecians Philosophers the Indians Gymnosophists the Egyptians Priests the Cabalists Prophets the Babylonians and Assyrians Chaldeans the Frenchmen Bards And many excellent and eminen men have flourished in this Knowledge as Zoroaster the son of Aromasius who laugh'd when he was born among the Persians Numa Pompilius among the Romans The shion among the Gymnosophists Hermes among the Egyptians Buda among the Babylonians Zamolxis among the Thracians and Abbaris among the Hyperboreans A thousand more beside these were excellent Astrologers as Ptolomeus whom some though very Fools in their Opinion hold to be the first Astronomer that ever was then Messahala Aboafar Abenragel Alchibichius Albumazar Abraham Avenezra Algazel Hermes Tresmigistus Aratus Higinus and Thebit after whom did arise Maternus that famous Mathematian then Georgius Purbachius after whom followed Johannes de Monte Regio Alphonsus King of Castile as his Tables can testifie Was not broad-shouldered Atlas that was bigger then the great Porter an admirable Astronomer and Astrologer Was not Erra Pater whom I had almost forgot a rare Fellow at Astronomy Yes as this his Table can testifie What think you Sir was not this learned Artist deeply read in the large-leav'd Book of Heaven Do not you think he could learnedly discourse of the Poles Spheres Orbes Circumferences Circles Centres Diameters the Zodiack the Zenith the Artick the Antartick Poles Tropicus Capricorni and Tropicus Cancri He was as well acquainted with the Twelve Signes in Heaven as any Tradesman with those in Cheapside and run over the Nature of the seven Planets as nimbly as the French Vaulter over the Ropes And I my self but that I know this kinde of Learning is out of your Element could discourse to you what a sullen fellow Saturn is on whom the permanent continuation of all things depend what a joviall fellow Jupiter on whom the fecundity of Agent Causes rely what a quarrelling Swash-buckler Mars on whom the swift expedition of any thing to the effect doth hang what a hot fellow Sol whom all Agent Causes follow what a wanton Wench Venus on whom the fecundity of all Material Causes look after what a merry fellow Mercury in whom a manifold vertue doth flourish and what a mad Lass Luna on whom the increase and decrease of humane things consist For know that the rich and golden Harvest that I have gathered out of the sweet and fruitfull Fields of many learned mens Works and carefully hoorded up in the Garner of my breast hath made me full and copious in my knowledge so that there is no Art and Science but I am as deeply and profoundly read in as those that have taken the Worshipfull Degree of Doctour I am so good at Physick that every morning I have whole Troops of mad men and others sick of Sarpegoes Gouts Epilepsies Feavers and many others labouring under as dangerous Diseases as these send their Urine to me so that never Doctour was so famous for when Medicine will not prevail and that neither Galen Paracelsus Avecin Hyppocrates nor all the Heirs of Aesculapius can cure them I have a Spirit that will fright any Disease from the most dangerous and over-spent Patient My skill in Alchymy is so great that I can turn any thing that is brought to me into as perfect Gold as ever came out of the Indies Frier Bacon was an Ass Doctour Faustus a Fool Ripley an Emperick and Kelly a Coxcomb to me they were not worthy to blow my Bellows or look to my Stills while I work for the Philosophers Stone But for Astrology I can do that none of my Profession besides my self could ever reach unto for there is nothing lost but I can finde again nothing in hazard of losing but I can preserve safe sure I have given Tradesmen Spirits that have kept their Shops as faithfully as if they had twenty Journeymen continually in it There is not a part of the Body but I can give a Spirit to keep it safe sound Therefore Sir to conclude assure your self that if all my Spirits mine own endeavours can do you a pleasure as you need not doubt of my Art you shal not fail of your Chain so merrily return to your Lodging again and repair to me to morrow morning 30 Minutes after 6. and always remember to admire at the wonderfull power of sacred divine and heavenly Astrology A Table made by the learned Astronomer Erra Pater shewing that the Twelve Signes and Seven Planets have as great a Predomination over all Trades and Callings which are the Members of the Body of a Common-wealth as over the Body of Man  ♄ Saturn ♃ Jupiter ♂ Mars ☉ Sol ♀ Venus ☿ Mercury ☽ Luna ♈ Aries Goldsmiths Haberdashers Merchants Mercers Drapers Vininers Horners ♉ Taurus Butchers Graliers Cooks Drudsters Tobacco men Players Fidlers ♊ Gemini Serjeants Bailies High-way men Lifts Cut-puries Gilts Decoys ♋ Cancer Brewers Draymen Porters Tapsters Hostlers Constables Beadles ♌ Leo Roaring Boys Young Gallants Courtiers Cutlers Fencers Armorers Brothers of the Sword ♠Virgo Sempsters Laundresses Chamber-maids Tyre-women Waiting Gentlewomen Flax maids Tobacco-women ♎ Libra Grocers Chandlors Cheesmongers Silkmen Apothecaries Pewterers Plummers ♠Scorpio Usurers Brokets Informers Promoters Petty-foggers Sumners Jaylors ♠Sagittarius Fletchers Gunners Scriveners Smiths Brasiers Iremongers Turners ♑ Capricornus Drugsters Milliners Coach-makers Jewellers Stone-cutters Painters Shoomakers ♒ Aquarius Watermen Water-bearers Cloth-workers Bakers Salters Sadlers Barbers ♓ Pisces Oyster-wives Fishmongers Fruiterers Hosiers Gold-finders Taylors Plasterers When he had made an end I gave this Answer to the Figure-caster and the Confutation of it SIr if you every day should trouble your self or rather those that hear you with these long-winded Exercises you had need eat great store of Lycoris and if you lye so much to every man as you have done to me you had best learn of Symonides the Art of Memory for these two things are most requisite for those that talk and lye so much as you do You have made a large Astrological discourse onely to make me a Fool and prove yourself a Knave for cunningly in your Exordium you hearten me on to cheat my self for doth not a man palpably cousen himself when he gives money to a Knave that first cheats him before his face then laughs at him behinde his back which is the true custome of all Figure-casters of whose faculty you
Discourse about the Celestial Signes askt him if he ever were there he knew them so well or ever had any hope to come thither he did lye so much For is it possible saith he that you can truly know what is in Heaven or what is done there when in your absence you cannot see or know what is done at home But these are onely Jests put upon them not Arguments to confute them but I will prove there are no such things in Heaven as these they talk and shew the Reason why they feign such things to be in Heaven As the diversities of the Circles described in the Spheres are meerly imaginary so the division of the Zodiack is not material or of the first Creation but onely feigned by the will and arbitrement of Astrologers that thereby they may know the Beginnings and the End of the Heavens motion And the reason that they divide the Zodiack into twelve Signes neither more or less and that every Sign is divided into thirty Degrees and every Degree into sixty Minutes is because this Number is most fit for Calculations as the Astrologers themselves do witness as Hales Avenradon on the Exposition of Ptolomy and Abraham Avenozra in his Book of Astrological Reasons so that they might if it had pleased them have divided the Zodiack into more or fewer parts but they would not which Division is clean contrary to the Doctrine of the Caldeans for they teach that there are not twelve Signes but eleven Images so couple Libra and Scorpio together A man cannot alleadge a stronger Reason not to believe these Astrologers and artless Empericks then the strange opinions they hold and to hear how stoutly most of them will defend the gross absurdities of many Philosophers and Astronomers For do you not think Eudoxus and Aratus were mad when they would boldly affirm Aug. de Civ Dei that they knew how many Stars were in Heaven and the Names and Operation of them all Were not the ancient Astronomers out of their wits that held the Stars were stuck on the Roof of Heaven no otherwise then artificial Stars on the top of some sumptuous building Was it not a foundness in that Epicure that did certainly believe that when the Stars did shine in the Night that then they were but kindled of God and when they did vanish away by the approach of the Day that then they were quencht by him As if we would say when we see a man then he is born but when he is out of our sight then he is dead What an absurdity was it in Origen to affirm that the Sun and the Moon and the rest of the Stars were living Creatures being capable both of our Vices and Virtues grounding his wak argument upon the words of Job Laectant coufur hanc opinionem in lib. 1. Inst c. 5. who said That the Stars were not pure in in the sight of God which was not meant or spoken as they were rationable Creatures but as they were glorious Stars and of a most excellent and full brightness who although they were never so tralucent and bright yet they were but dim in the sight of their Maker Therefore in my minde what Astrologers or Astronomers soever they be that think Stars rationable Creatures are worthy to be accounted most unreasonable and sensless themselves What a vanity was it in that Astronomer that held that Stars had their motion from themselves which is most absurd for if a Star is moved by it self then Nature is defective which never gave any Figure or Organ to any Star for such a Motion But Nature never was defective in any thing doth not abound in superfluous things or doth any thing in vain Therefore we must conclude no Star hath the motion from it self but hath it from God Motue Stella rum that is the true prime Motor all the wise and learned Philosophers have so much talked of What an Errour is it in some again that doubt whether the World be Spherical or round or not which doubt is most vain and idle for this sensible World was made according to the example and similitude of the Intellectual the Arch Type and Idea of the Divine Minde in which is neither Beginning nor End Boetius de consolat lib. 3. Plato Mercus rius Tresmegistus such as you may perceive in a Spherical Figure Again it may be argued mathematically thus that it is a fit thing for that Body that contains within it all things should have the most capable Figure which is is Spherical Was it not a great oversight in Cicero Plato and many other Philosophers to believe that there is a musical consent and sound wrought by the ordinary motion of the Stars and Planets which cannot be Ambros lib. 2. for the celestial and superiour part of Heaven hath no Air in it without which there can be no sound made neither do celestial Bodies while they move in their Spheres touch any hard or harsh thing as the Finger doth the Lute or Harp which is the cause of such musical and harmonious Raptures Also to what purpose was it in many Writers to hold a difference whereabout the middle of the Earth should be But I fear I have erred too far out of the path I am bound to follow therefore I will come into it again There cannot be a greater argument of the falseness of Astrologers then the leadly Antypathy that is between them concerning the Art it self for some of them hold that the Degrees Planets Qualities Apparances Ends Exaltations Diversitatis qualtatum influentiarum Coeli ab effectihuâ— cognocuntur and Fallings they attribute to the Planets may be attained to by the diligent observation of the Effects of the Heavens who by degrees may come to the knowledge of the Causes for they think that in the beginning of the world God gave Men so long Lives that they might give their Mindes to Speculation whereby they might finde out Astronomy Astrology and such Arts and Sciences which require a long large and exact experience In this I believe they say true for some say it is a sin to bely the Devil by long observation they may learn many Experiments concerning Astrology yet if by meer experience they had attained to the Principles then not once but often they should have observed the same Constellation which is opposite to the Tenent of most of them who hold that the same Constellation cannot appear wholly again unless it be after the revolution of many thousand years and if they could perceive them sooner yet doth it not suffice to observe the same particular Constellation because seeing the influence of no Star tends upward it is decreed by Astrologers that it is uncertain whether the experimental effect is to be ascribed to this or that Planet unless by chance it be to the Sun or Moon which are often proposed to us in operation when oftentimes they are the influence of a lesser Star although
those therefore that would know their fortunes Calendarium veâ—â—m perpeiuum to look to that everlasting Calendar the sacred Bible for the Astrology they shall learn there never tels false but will certifie them that the cause of their ill fortunes is their sins and the good the Mercies of God that will tell them of the nature of Summer that is of their Resurrection and Salvation and the true condition of VVinter that is Death and Damnation If they study this Book they will quickly learn to be excellent Calculatours and learn what will become of them if they do ill and what if they live well it will tell them the Causes and the Cures of every Disease that doth infect the Soul Yet for all this it is the true condition rather superstition of the world to put their confidence rather in Astrological fallacies then in the Holy Ghosts verities drawing from the Stars the Events of future contingencies ascribing what good soever befals us to the influence of some lucky Planet and not to Gods Mercies and what mischief soever to the position of some malevolent Star and not to our sins we put our confidence in Astrologers StarsÌ„ and Planets for a few experiences and never hate for their innumerable fallacies but this is especially hereditary to Women because by succession it came from their Mother Eve who by her vice of curiosity or levity or admirable facility rather then fatuity was deceived by the Serpent in defiring to know future things which folly descends naturally to Women who will rather believe a Mathematician then a Divine so that these Calculatours if among a hundred Errours they happen but upon one Truth then without any suspition they may lie a thousand times after yet these foolish credulous Francis Peirar and Apple-eating Women will believe them Sebastian that writ bitterly against Astrologers saith it is an Art against the Law of God and full of deceit and villany For saith he Go to any Doctour of the Mathematicks an tell him thou hast had very ill luck all thy life time and desire him to tell thee under what Planet thou wert born and no doubt his Answer will be that thou wert born either under malitious Mars or that Saturn was Apostolical and Retrograde when you have been with him then go to another and tell him that you have had very good fortune and desire him to tell thee what Star reigned at thy birth and it will be very strange if he do not tell thee as the first did either under Mars or Saturn who to prove himself an Artist will turn over huge Volumes by which he will shew that it is nocessary that you must have good fortune being born under those Stars the first said were ill and in a Circle drawn together in every part by which he will take divers and sundry occasions to speak any thing Now if they chance to miss any thing in their predictions they have a pretty evasion to shun the suspition of Lying which they draw from the interrogatory part of Astrology The opinion of Astrologers is when the minde of Man is spurred to the desire of knowing any thing that suddenly it cannot be done by election or consultation but the influence of the Constellation that hour consisting in Heaven And when any man consults with an Astrologer by a figure in Heaven the hour of interrogation being found out the Astrologer can answer truly of any thing sought for or demanded As whether an absent Friend be alive or dead if a Legate or Messenger that is sent into any Countrey shall return home again safe and well and whether he will dispatch that matter he went about prosperously and an innumerable many of other things that humane curiosity doth doubt of to which sometimes they may answer truly although they often lie and are never found fault with for it for they have found out a way whereby they can sufficiently excuse themselves to those that are ignorant and simple in these things For they say that if any man being doubtfull of any thing doth with a natural motion and radical intention ask them any thing that then they can resolve them of any Question they ask Now if they miss and cannot answer directly and truly to what was propounded to them then they say that he that askt that Question did it not with any natural motion or any firm or radical intention to be resolved but onely to try their Art Thus oftentimes they deceive and are deceived in their Answers not by the defect that is in their Art but by the levity of him that did ask the Question and thus they excuse themselves which are meer Tricks for Evasion and haue no ground at all from Reason But I admire what Excuse the Egyptian and Chaldean Astrologers could finde Chaldaei Astrologi Nobuchodonosor somnium dicere nequierunt when among such an infinite number of them not one of them could truly answer touching the Dreams of Pharaoh and Nabuchadnezzar when Joseph and Daniel could answer directly Aegyptiaci Divinatores somnium Pharaonis dicere non potuerunt Do you think this was done by any inspection or peeping into an Astrolobe or observing any Constellation No for it was done by the revelation of Almighty God therefore it was past the Rules of your Art There is another neat Delusion whereby they benefit themselves very much which is by the observations of the Heavens to know if it be fit or convenient for a man to travell or do any other business in which is most superstitious and diabolical For they will not have a man eat drink be merry take Physick or travell marry joyn friendship send forth a Messenger buy sell put on new Clothes begin the Alchymists work set Boyes to School go to Law hawk hunt fish or go to the Bathe but they will have them to do it under some Constellation and will set forth Rules when to do these things and when not If they can do these things I wonder they do not set forth a Rule and chuse an Hour and Constellation under which a man may die well and avoid Hell-fire and enjoy the Joys of Heaven but I think their Art hath nothing to do with this Yet I will not deny but that the influences of the Stars have an operation in the differences of Bodies for what is more belonging to the Body then to exercise Husbandry to cut down Timber for Building while it is not too full of Sap and to observe the Times and Seasons when they should be done But those observers of Time are to be laught at that will not go out of their house before they have had counsel of their Almanack and will rather have their house fall on their heads then stir if they note some natural effect about the motion of the Air which they suppose will vary the lucky blasts of the Stars that will not marry or traffick or do the like but
under some Constellation These sure are no Christians because faithfull men ought not to doubt that Divine Providence from any part of the World or from any time whatsoever is absent Canonica inhibitio 26. q. c. 7. Divina Providentia Therefore we should not impute any secular business to the power of the Stars but to know that all things are disposed by the arbitrement of the King of Kings The Christian Faith is violated when so like a Pagan and Apostata any man doth observe those Days which are called Aegyptiaci or the Calends of January or any Moneth or Day or Time or Year either to travell marry or to do any thing in for whosoever he be that believes these things hath erred from the Christian Faith and Baptisme S. Augustine in his Enchiridion saith that it is a great offence for any man to observe the time and course of the Moon when they plant any Trees or sow any Corn for he saith None puts any trust in them but they that worship them thinking that the position of some Star ought to have an influence in them according to those things they believe concerning the Nativities of men This me thinks is most simple and ridiculous for thus I will argue against them If this be true which they hold that it is good to sow Corn under such a tuckie Constellation what is the reason then that after the Corn that is scattered on the Earth by the laborious hands of the Husbandman that after so much Grain is come up together look green together ripen together and fit for the Sickle that some of it is blasted some quite choak'd up some devoured by Birds some by Beasts some trodden down and some of the Ears pluck from their stalks by men that come by that Field they grow in How comes it to pass then I say that some of this should go safely into Barn and some of it again be devoured and spoiled which me thinks should not be if the same Constellation under which it was sown had but one influence which should be good and not a second which was bad But I will now let these things pass because I make no doubt but I have strongly confuted them and come to the last but the wicked part of Astrology which concerns the making of Astrological Images and to what purpose they are made where I will shew they have no force or virtue from any Star or Constellation but that the Devil worketh about them and in them causing them to be made under a Constellation that the impiety of their Idolatry may the more secretly be hid The vanity of Astrologers about their Images THe Fabrick of Astrological images are made under a certain Constellation either to avoid hurtfull things or to intice profitable things for to divers uses they are made Some are made for the destruction of some things as if you would remove a Scorpion from a place you must carve the Figure of some Scorpion either in Stone Wood or Iron under some convenient Constellation and inscribe on it an effectual Name signifying the Name of the thing that is to be avoided and the Name of the Sign ascending and of the like in divers parts of the image with many other Observations which for brevity sake I will now let pass For a contrary effect you must have a contrary Constellation and a contrary Operation as in the like images pertaining to Love Enmity Health or the like And although there are many Effects caused by these images as experience teacheth us Non virius imaginis sed operatio daemonis producit effectum yet they are miserably deceived that think it done by the virtue of any Constellation when it is done by the meer operation of the Devil For not the virtue of the image but the operation of the Devil worketh the Effect And learned Averrois writing against Algazel the Astrologer saith that these images have no virtue from the Stars because artificial things are not capable of any influence neither are they any cause of a natural operation for Quality is in the Predicament of Actio An image therefore made of any earthly substance is nothing but a massie Effigies and capable of no Action And in like manner those images that are buried in the midst of the place where their Operations are expected are contrary to natural Reason And other things that are observed in them shew as great vanity as when some mens Names must be with the left hand some with the right some images must be buried with their faces upwards some with their feet upwards which are all signes rather of a Compact with the Devil then any other natural cause as in the Negromantick images of Angels or rather of their inscription of Devils and other unknown Names and Characters Also the use of their Suffumigations and invocations are signes of a Compact and League with the Devil The prodigious impiety of the Dominick Friers in the Fabrick of these images would make a History bigger then the Iliads for they have made by their Magical tricks weeping Statues by which they wrought many Miracles which they learnt of the Priests of the Idols of the Gentiles who have deceived many as may appear by the Alexandrian Statues destroyed by the Christians for when they overthrew the Phane of Syrapis there were images found both of Wood and Brass whose inward parts were made hollow and with instruments were fastened to the Roofs of their Churches and Temples from whence they spake And since the time of Popery there have been found in Churches images that have had Eyes put in by Art that would weep and let Drops of Bloud trickle down their faces sweat bloud and would twinckle with their Eyes to the People by the help of instruments and would wrythe their heads and Necks backward and forward according to the will of the Priests that invented them to beguile the People and inrich themselves These Puppets had no Tongues but onely moved and stirred making signes to the People many of which the Cardinals erected adorned and commended to instruct the People which were nothing but Deceits and Tricks of these holy and religious Fathers still to detain the people in ignorance and that they should not smell out their Knavery Also many of these Scab-shin Friers when any rich man died that had left their Abbies and Monasteries nothing to feed their fat Guts with would place some of their Accomplices in a Vault they had made of purpose under the dead mans Tomb so that when any of his Sons or Kindred came as the Custome in those Times was to pray for the soul of their deceased Father or Kinsman they should hear a dreadfull voice under the Sepulcher telling him it was the Spirit of him that was but lately buried there and that his Soul could never be at rest while such the Friers had most minde to were given to the Monastery so that the blinde people believing
maketh his creatures to serve our turns But this must be noted as I said before that in all these secondary causes beside their naturall work which God hath given them there is also the speciall work of God his speciall hand shewed God worketh not by second causes as Magistrates govern their Common Wealths by their inferiour officers For they so govern by them that they do nothing or very little themselves and peradventure never know what is done God governeth not the world so but in every particular work he hath his particular stroke That the thunder burneth moveth hurteth it is the generall providence of God but that it burneth or hurteth this or that man on this or that part in this or that manner it is the special providence of the same God The Lord hath shewed his speciall providence in one excellent example If the hatchet saith God fall forth of the hand of him which loppeth the tree and kill a man in the way I the Lord have killed him God also governeth the world immediately and his providence worketh without means and many things he bringeth to pass against all means which is manifest by that of Matthew Man liveth not by bread onely but by every word which proceedeth out of the mouth of God Now to come to our Prognosticatours and Moon-prophets how shall they be able to know what will come to pass hereafter For first the Heavens being onely one particular Instrument of Gods providence amongst many they cannot certainly and truly say this thing or that thing proceedeth from the Heavens Secondly they cannot determine whether God in extraordinary matters as Plague Famine Barrenness distempered Weather Earthquakes Wars c. Doth work immediately or with means if with means they cannot determine whether the Heavens or Angels or men or any other things be the means of his providence Thirdly if they were able to know what the Heaven worketh naturally yet they were never the better for God beside the power of the Heavens hath in all things his particular working providence altering and framing and bending as Wax his Instruments to his good will The third Reason the want of experience If our Prognosticators have any means to foretell things to come they have those means either without experience or with experience if they have them without experience then must thou account all which they do to be foolish Dreams and deceit For all kinde of humane Learning which is profitable and hath use in the Life of Man is taken from often observations and experience If it be said that they have their Directions in prognosticating from experience and that of all times I will convince them thus True experience of the Causes of Things is an often observing of the Effects of the same Causes with this Ground that they can proceed from no other thing The Physician saith Rheubarde doth purge Choller Well how knoweth he this he hath often tried this and that in old men young men children and hath found that in the Bodies of all Men the Cause of purging this Humour could be ascribed to nothing else Wherefore he may peremptorily conclude Rheubarde purgeth Choller Our Prognosticatours in the Heavens can have no such experience For they cannot observe often the same position of Stars in the Heaven The order and cause of the fixed Stars and Planets which we finde in the Heavens this day the next day will be changed and never the like again They will say in deed although the same position of the whole Heaven never happen yet the same Conjunctions of notable Stars the same Risings and Settings and the same Constellations of the chiefest Stars are marked often I say again that when these Eclipses and great Conjunctions happen the rest of the Stars being otherwise affected then they were before and having new Positions may either increase or diminish their Effects or else hinder them and quite take them away As we see when the Sun casting his beams into a Chamber the light of Candles and Torches and Fires do make it shine dim yet these being absent it will shine bright Again they are not able to say that Constellations which they have marked are Causes of those Effects which follow as Wars Diseases distempered Weather Earthquakes Famine c. For in those things which happen together the one is not the cause of the other When Nero played upon his Harp Rome was on fire yet Nero's playing on the Harp was no Cause of the burning of Rome Also these Effects may have other Causes in the Heaven then those which they mark and they may come immediately from God they may come onely from the will of man wherefore seeing that they cannot assure themselves that those Eclipses and Conjunctions are the Works of such Effects upon Earth and they cannot have often Observations of the course of Heaven their Rules of Predictions are feigned and supposed and not built upon true experience Let a man which knoweth not one Herb take all kindes of Herbs and put them into a great Vessel yet so that there be more of some Herbs and less of other some let him beat them all together and make a compound virtue of all their virtues Can he now tell the nature and operation of every particular Herb Can he divide and sever by any help the virtue of one Herb from another No indeed The same thing may be said of the Stars of Heaven all their Lights and all their influences as they term it are in the lower Bodies more plainly every earthly Body hath in it all the secret powers and working of every particular Star so that they make as it were a compound operation rising of all or of the most of their virtues joyned together for the Astrologers hold that although the Light may be hindred by the thickness of the Body yet the heavenly influence pierceth through all Therefore they are not able to sever and learn the nature of these Stars except they can stop the influence of what Stars they list and bring them into what compass they will Yet thus much I will grant them that they may have a little knowledge of the virtue of the Sun and Moon and some other Stars as we see those Herbs in the former composition whose virtues be the chiefest though not fully yet somewhat do represent their nature and shew themselves above the rest But what is this to the purpose If I confess the operations of the Sun and Moon If I shall grant that Saturn is in nature cold and dry Jupiter warm and moist Mars hot and dry Venus cold and moist Mercury in nature mixt the notable fixed Stars in the Zodiack to be of the nature of the Planets and to have manifest operations as the rising of the Dog to make heat and tempestuous Seas the rising of Arcturus to make rain and showres Pleiades to be of the nature of Mars and the Moon c. what will all this suffice to make a
Prognostication for seeing all stars have their own powers and peradventure also the least stars which we make no account of have great Effects amongst us as one Grain of Musk in the Apothecaries shop maketh a greater smel then all other Powders be they never so many nothing will the knowledg of the operation of some stars prevail the rest being not known and never regarded They wil say they have some experience but yet imperfect I have shewed how they have no true experience at all and their imperfect experience maketh them perfect Liars The fourth Reason the ignorance of Causes A man which will judge rightly of any matter by the Causes must not onely consider the common Causes but he must also with them confer the particular Causes of all things which happen amongst us so he shall judge aright In Heaven the stars be common Causes of all things amongst us because they shew their virtue on every matter one way or other The same things have their peculiar efficients and matters and forms by which and not by the Heavens they are made that whatsoever they are These proper Causes because their natures be unknown unto us I cannot see how the Prognosticatour is able to foretell any thing to come in good and convenient manner laying aside all deceiving and forging of untruths To make this more plain I will use this similitude Suppose an Hen to sit upon many Eggs some of her own some of divers other Fowls she impartoth her heat equally unto them at the length she hatcheth and some of her Chickens are Cocks some Hens some Crows some Partridges some Doves some black some white some like and live some die some are killed of the Kite some are rosted No man I think will profess so much skill as to say that he by the considering of the Hen and her heat which is a common Cause of the Chickens and all that befalleth them is able to tell why of this Egg came a Patridge of that a Crow why this Egg had no Chicken why that had a dead Chicken c. except he do therewith all adjoyn the consideration of the particular Effects The Heaven is as it were a Hen fostring under her Wings all earthly things imparting his virtue and heat unto all Can our Prognosticatour by the erecting of Figures by considering the Disposition of every Planet in their Houses and the significations of every thing judge why this man is wealthy that man a Begger why this Noble-man dieth this Year none the next Year why it is naught to travell this way good to travell that way why these Diseases abound and not other why Corn shall be dear this Quarter not the next why this Week is fair and temperate that Week that Moneth unseasonable and tempestuous Tiuly it is a thing flat impossible They must hereun to adjoyn the particular nature of the Countrey the particular Causes both in mens mindes and bodies as education place honesty birth bloud sickness health strength weakness meat drink liberty of minde learning c. and all other speciall circumstances which they never do as we may see in their Prognostications and if they would do it yet they could not Wherefore I must needs say this that their folly is great in publishing their Prognostications and thou also greatly to be blamed which by thy greedy desire givest them great occasion to be unprofitably occupied To shew more briefly and plainly of their unability in prognosticating Hos 2. although I grant the Stars have great force yet I say they cannot judge of things to come And there be six Impediments The first Impediment is imbecility of wit for as mans eye from the Earth beholding the Heavens and the Stars perceiveth them not in their just quantity but as very smal Lights for indeed the Sun is a hundred and threescore and six times bigger then the Earth Saturn ninety times Jupiter ninety and five Mars one and an half the Moon is the thirty and ninth part of the Earth the biggest fixed Stars contain the Earth an hundred and seven times the Stars of the second magnitude ninety the third seventy times the fourth magnitude fifty and four times the fifth magnitude thirty and five times the sixth magnitude eighteen times So the weakness of mans understanding is not able to conceive and learn the things which the Heavens do bring to pass on Earth The 2d Impediment the infinite number of Stars which no doubtall have great power although we do not finde it For the Prognosticatour onely maketh one thousand twenty and eight Stars and of these he taketh onely heed unto a very few which is as though a man should judge the power of an Army by the power of one or two Souldiers and Captains not by the power of the whole company The third Impediment is the infinite varieties of the virtues of Stars and the parts of Heaven which Astrologers grant to be yet they do not know them As touching the nature of the Fixed Stars they know nothing but by colour which is red leady white pale c. resembling some Planet And because they know not the virtue of all Stars and every part of Heaven they are not able to judge any thing but to their own shame no more then the Physician is able to know the nature of the compound Medicine without the knowing of every Simple The fourth Impediment the manifold and daily change of the Motions Positions and Configurations of the Stars for if a man could tell both the number and nature of Stars yet the variety of Positions breedeth Trouble and hindreth right judgement because by this means the powers of Stars are increased diminished and changed And these Rules which served for ancient times to foretell things will not serve us because all the Fixed Stars have changed their places and the reft are daily changed The fifth Impediment the infinite variety of inferiour things which do hinder pervert change receive or not receive the virtue and Predictions of Stars as the nature of the Soil the disposition natural of Air orders and Constitutions of the Common-wealth occasions education institution kindes of meat and drink c. The sixth Impediment the will of man which freely in common matters chuseth this and refuseth that There are many things which are caused without any work of Stars onely by the will of man and study as we see in Socrates Demosthenes and other c. Thus much shall suffice to shew that they cannot prognosticate of things insuing now follow their manifold untruths and most false Rules In disclosing them I will keep the same order they use in their Almanacks In the first or second leaf of their Books thou shalt finde a Picture of Man's Body with the twelve Signes round about it they call it the Anatomy of Man's Body shewing how the twelve Signes have Government of the same for the Moon or any other Significatour of any thing being in the Sign they
credit is not to be given to such Signs as the vulgar and credulous Astrologer doth imagine neither is there virtue and power altogether to be rejected Influences though they descend on man c. yet they do not Compell through any necessity For the free mind of man is not subjected and as it were enslaved to any Position of the Starres For Sapiens dominabitur Astris that is A wise man shall rule over the Stars Thus farre the great Friend of Astrology if not an Astrologer In which I much commend him for his ingenuous and candid dealing For according to this declaration there can be no due true and lawfull prediction of humane things by the Starres Though we grant Meteorologicall effects yet this inferrs nothing for rationall events But our lover of Astrology afore quoted allows not in his glosse on Luke chap. 12. vers 54. a certainty of effects of Starres in Meteorologicals How then shall we in Arbitraries Nor will the distinctions that some make help up the credit of judiciary or divinatory predicting Astrology They say there is a threefold Prognostication or Divination namely Superstitious Supernaturall natural And Superstitious is either Heathenish or Oraculous Not to spend time about the form of these distinctions either to note the low debasing Scripturelesse and unworthy phrases of Supernaturall Prognostication or Divination whereby to signifie the wonderfull Predictions of the extraordinarily inspired Prophets or to shew that the terms of the distinctions Coincidere are not distinct Superstitious and Supernaturall being both above nature God so acting in the Supernaturall and Satan in the superstitious and Heathenish and Oraculous all one those Oracles they mention of Apollo c. belonging to the Heathen I say not to spend time about words I shall briefly speak to the thing namely That by the Arguments the Scriptures use and urge against Astrology in generall without the least distinguishing in favour of any kind of Astrology properly so called it appears that all Astrology is Superstitious Heathenish c. To tell us of the effects of Starres in Meteors Elements Plants c. is onely to Physiology or Meteorology To discourse further as to say the effect of the Stars is a voluntary action by which the principall efficient God is Helped Assisted and Furthered in producing the effect as the Master Builder is helped by his servants to build an House is not onely an unwarrantable but a most sinfull I had almost said a blasphemous speech That God that can do all things immediately of himself as we see in the Creation and miraculous operations when he useth any of the Creatures in producing any effects He Assisteth them not they Him And we find not in the Scriptures that he used any Creatures to predict Voluntary actions but his Prophers Those that will defend Astrologicall predictions by a distinction between Non illicitium and Licitum that though Astrologicall predictions are not lawfull yet they are not unlawfull do not consider that lawfull and unlawfull are immediate contraries so that whatsoever cannot be truly asserted to be lawfull is unlawfull And as weak is their defence to presume to say that Astrologicall predictions are no where in the Word of God forbidden either explicitely or implicitely For not withstanding their superficiall glosses not worth a particular answer on two or three Scriptures that are against them whereby to abate their edge and to save the head of Astrology from wounding it hath been abundantly afore demonstrated out of many Scriptures that Astrology indefinitely without exception is condemned by the Word of God To whiffle off the dint of any Scripture expresly disliking Astrology as Isa 47.13 c. with the distinction that their superstitious or Heathenish Astrology is forbidden not lawfull Astrology hath been already answered That all Astrology properly so called is condemned in the Word of God by such and the like Epithites of superstitious heathenish c. as all vice is condemned by the names of filthy uncomely c. vice And those terms added to Astrology of superstitious heathenish c. are of the very dint of the Arguments in many places of Scripture whereby the holy Ghost intends to render all Astrology odious For the great matter that some would make of the mention of a Starre Matth. 2.2 appearing at Christs birth c. whereby to countenance Astrology I shall answer briefly because the Presse calls upon me to shut up Either we must consider this Starre singly or conjunctively If singly then if this was a reall Starre it was either ordinary or extraordinary If ordinary namely made and settled in its being in the first creation and ever since common in appearance how should it of its self signifie Christs birth an effect once onely to be from the beginning to the end of the World It is unpossible that a common cause or sign of it self can be a sure demonstration of a new single singular effect never to be but once If it was an extraordinary starre then either so it being newly created which inferrs that God did not create all things in the beginning no not all kinds of things for the Starrs say the Philosophers upon the ground of their different natures do Differre specie differ in kind If extraordinary onely in appearance now and not afore appearing how should it of it self teach any Astrologer the said event who mainly pretends experience If it were a seeming starre that is a Comet or Blazing star First that rather presageth death then birth by reason of the noysome and filthy fumes and exhalations of which it is compounded and being on fire diffuseth them into the air in which the Sons of men are enwrapped Secondly Then this starre belongs rather to Metereologie a part of naturall Philosophy then to Astrology If we consider this Starre conjunctively namely together with propheticall explanations upon it as the starres in Joel 2. And Matth. 24. then the consideration of this starre was more Theologicall then Astrologicall And this is supposed by the Learned both ancient and modern that the wise men of the East took into consideration the signification of this starre by the help of Scriptures either immediately coming to their view being Eastern neighbours of the Jews or mediately by the hands of them that had their glosses of such a thing to come out of the Scriptures T is put upon Chrysostome that he affirms that in the East in a City called Seth near the Ocean there was a society of men twelve in number studients in Astrology who learning out of Balaams prophecy Numb 24.17 that such a starre was to appear gave themselves from yeare to yeare to observe the heavens and to wait for the appearing of it and for continuation of that observation throughout many ages till it did appear did at the death of any of the twelve choose another in his room by which at last they saw this starre Calcidius likewise a Platonick Philosopher flourishing in the time