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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87111	Vox caelorum. Predictions defended or, The voyce of the celestiall light, wherein is proved five things: 1 That the starres have received influences. 2 That they operate and worke upon sublunary things, according to the nature and quality of those received influences. 3 That God hath revealed those received influences to man. 4 That it is not unlawfull to predict according to the knowne nature and quality of those received influences. 5 That it is not unlawfull to call the starres by such and such names; as Pleyades, Arcturus, Orion, &c. And divers places of the Scriptures opened and cleared. With a vindication of M. William Lilly his reputation against the Epirrhesian antagonists, in these times of discovery of new lights. By Henry Harflete, practitioner in the mathematickes.	Harflete, Henry, fl. 1653.	1646 (1646)	Wing H767; Thomason 1179[1]; ESTC R208103	22,577	71

sensualis servet astris ut Nero qui sanctus dominatur astris ut Ioshua A wise man useth the Starres like a good Astrologer a sensuall man serves the Starres like Nero An holy man doth as it were governe the Starres because he feares them not they worke for his good they fight for him as they did for Barak against Sisera Judges 5. 20. and was not this revealed extraordinarily by the spirit of Prophecy to the Prophetesse Debora Judges 4. 3. Consider as God hath endued a man with Reason Wisedome and understanding so he hath in some measure endued him with Judgement as God who is the first and principall cause doth worke ordinarily by the second causes so he hath given Judgement to man to shew set forth finde out and predict the effects of the second causes according to their nature and quality and so I come to the fourth Proposition 4 That it is not unlawfull to predict and prognosticate according to the knowne nature and quality of those received influences The precedent Premises being considered the ingenious will confesse this Proposition to be a consequent Qualis causa talis effectus and the causes being knowne the effects cannot be hid and therefore this being thus probable it needs no great demonstration And it being thus probable by the former Propositions Non eget probatione nisi apud homines aut parum aequos aut stolidos It needs no probation unlesse to men that are not rationall or foolish But I shall shew two things in this Proposition viz. The 1 Defence 2 Fence of Predictions In the first Predictions are defended in the second bounded and limited 1. Defended It is not unlawfull to predict There is a difference between licitum and non illicitum a thing lawfull and a thing not unlawfull had I found Predictions in the Scripture absolutely commanded I should have said then That it is lawfull to predict but because I finde them no where forbidbidden neither explicitely nor implicitely therefore I say That it is not unlawfull because not forbidden But then some will say Doth not the Lord in the tenth of Ieremy and the second forbid it when he saith Object Learne not the way of the Heathen and be not afraid for the signes of Heaven though the Heathen be afraid of such The glosse upon the place runs thus God forbiddeth his people to give credit to or feare the constellations and conjuctions of Stars and Planets which have no power of themselves but are governed by him and their secret motions and influences are not knowne to man and therefore there can be no certaine judgement thereof Deut. 18. 9. thus the glosse and therefore they say 'T is forbidden For answer hereunto I shal answe and open the Text before the glosse and they shall finde no such matter First for the Text Answ Learne not the way of the Heathen What was their way 't is expounded in Deut. 18. 9. their way is called an abomination Thou shalt not learne to doe after the abominations of those Nations now what their abominations were you may read forward in the 10. 11. ver Let not any be found among you that maketh his Son or his Daughter to passe through the fire Lev. 18. 21. they passed to Molech which was an Idol of the Ammonites to whom they burned and sacrificed their Children as you may read 2 King 23. 10. Or that useth Witchcraft or as the new Translation that useth Divination what this Divination was I have told before Or a regarder or observer of times that is that doth superstitiously observe times as the Heathen did as before The Roman Lawes made aginst them that were called Mathematici Chaldae Arioli and Divinatores were made against those that Moses speakes of in 18. Deut. of whom Vlpian lib. 7. De officio proconsulis Or a marker of the flying of Fowls or as the new Translation or an Inchanter such as were the wicked Aegyptians Or a Sorceaer or Witch or a Charmer in the 18. of Levit. 27. there 't is expounded such a man or woman that hath a spirit of Divination or Sooth-saying in them such an one was the cunning woman of Endor who is said in 1 Sam. 28. 7. to have a familiar spirit and therefore such an one is called A consislter with familiar spirits Or a Sooth-sayer the new Translation a Wizzard or that asketh counsell at the dead or as the new Translation a Necromancer These be the waies even the abominations of the Heathenish and superstitious Aegyptians which the Children of Israel must not learne Then it followes And be not afraid for the signes of Heaven for the Heathen are afraid or dismayed at them Is this Astrology that is forbidden here No sure yet suppose that by these signes of the Heavens should be meant the influences of the signes What doe you conclude that the Art is forbidden because by the Heathens abused No looke with the eye of Judgement upon the words and you shall finde that the Art it selfe is not reprehended but the vaine confidence that the Heathen did put in the Art therefore he saith Be not afraid as though he should say The Heathens did so much trust to their Diviners that told them what successe should be expected by the signes of the Heavens that they did feare if a prosperous successe were not predicted but they looked onely upon the secondary causes but you my Children looke upon me the first cause and therefore be not afraid of the signes of Heaven as the Heathens were who knew me not though they promise no good successe I am above them I can make the Starres in their course fight for you as you know I did against Sicera Judges 5. 20. c. Now how it is forbiddin in this place to predict and so judge of the effects by the nature of the causes Thus for the Text now 2 For the Glosse It is certaine that a man may be a good Divine yet no Astronomer And for the Glosse I am perswaded that it was neither Junius nor Tremelius upon the Text but it was crept in and thrust in by I know not whom for marke what he saith God forbiddeth his people to give credit to or feare the constellations and conjunctions I am sure 't is nothing to the Text and then secondly how doth this expound it when as a glosse should make a thing plainer then the Text it selfe Can any man that hath knowledge in Astronomy thinke that by Signes should be meant the Constellations when as a Constellation is the same that Sydus is even a knot of Starres compacted or as another saith Constellationes vocant notationes syderum quomodo se habeant cùm quis naseitur and how can this be understood by the word Signes when as 't is plaine that by signes there Rhetoricke will teach us is meant the influences of the Signes by a Figure called a Metonymy where the cause is put for the effect The

Heathen did too much feare the influences of the Signes Againe he saith The constellations and conjunctions of Starres and Planets Sure this is but a little better then non-sense for And is a conjunction copulative and joynes together things of severall natures And what Astronomer did ever read or heare of a fixed Starre was ever properly said to be aspected with any Planet before Master Whartons time And then it goes on And their secret motions and influences are not knowne to man What Motions are they that are secret their motions sure are not so secret but knowne to man but for their influences some are secret as some vertues are secret in Hearbs that are not knowne to the expertest Phisician And then it concludes and therefore there can be no certaine judgement thereof 't is a plaine Non sequitur And though the Judgement of man be defective yet it may be probable being grounded upon a probable reason and conjecture for I say 'T is not unlawfull to predict and who knowes not but that the word predict is Astronomically nothing else but to fore-shew the effects that may happen from the nature of the knowne causes And what man is so mad as to reject the advice of the skilfull and expert Phifitian when he tells him the nature of such a compound is good to give ease to his sicke body it may be that God will give a blessing to it or it may not be if it ease not 't is a signe of Gods displeasure c. Heywood in his Hierarchy Hierarahy lib. 7. tit Principats lib. 7. tit Principats hath no manifest or sound Objections Astrology is defined to be scientia astris a knowledge in the Starres of which he saith Pliny in his 57. Booke of his naturall History witnesseth that Atlanta King of the Mauritanians was the first inventor Indeed I read that Atlas who was King of Arcadia was the first inventor of Astronomy from whom a Mountaine in Mauritania takes it name and is called Atlas which was so high that the top of it is said to reach to Heaven and to sustaine it and therefore Atlas is said to beare Heaven upon his shoulders even by maintaining the Science of Astronomy he lived Anno Mundi 2168. Can any man thinke the worse of that Science that was invented by an Heathen if he were the first inventor of it And then he goes on Of this Art of Astrology the sacred Scripture in divers places makes mention as Deut. 4. 19. And lest thou lift up thine eyes to Heaven and when thou seest the Sun and the Moone and the Stars with all the Host of Heaven shouldest be driveu to worship them and serve them which the Lord thy God hath * That is He hath appointed them to serve man distributed to all people under the whole Heaven Is Astrology here forbidden or is this Astrology 'T is farre wide from it 't is not Astrology here forbidden but Idolatry even the Idolatry of the Aegyptians who are called Heathen Ier. 10. 2. Then he quotes 47. Esay 13. Thou art wearied in the multitude of thy counsells let now the Astrologers the Starre-gazers and Prognosticators stand up and save thee from these things that shall come upon thee But I pray what Astrologers c. were these were they not the superstitious Heathen such as in the former verse were called Inchanters and South-sayers who did put a vaine confidence in such things And then he comes to Philosophers and tells us what Franciseus Patr. de regno lib. 2. cap. 16. speakes of Julius Caesar who of all others was the most skilfull in the Art of Astronomy by which he had knowledge to predict his owne fate but he had not the skill to avoid it But what is this to the purpose against Astrology And then he tells us what Aristotle saith in lib. 12. Metaph. cap. 4. Astrology hath a speculation into a sublime substance sempiternall and sensible which is Heaven and what then doth this make any thing against Astrology as he pretends Thus for the defence of Predictions I come now to the 2 Fence Or bounds and limits of Predictions I say they must keepe within bounds they must goe so farre and no further they must be according to the nature and quality of those knowne influences An Astrologer must not straine himselfe too high that was the fault of the Heathen and therefore in Scripture reproved Goe to the very essence of Astrology and you shall finde that it doth reasonably demonstrate the operations and effects of the naturall beames of light and influences of the Starres and Planets in every Element and elementall body at all times in any Horizon assigned By it we learne the rising and seting of Starres mentioned by Hesiod by Virgill in his Georgicks by Hippocrates in his Medicinall Sphere to Perdicea King of the Macedonians by Diocles to King Antigonus and by other famous Philosophers a thing necessary for manuring of the earth for Navigation for the alteration of mans body being whole sick wounded or bruised Mercerus and Iunius allow of foure lawfull uses of the Coelestiall bodies to which Dr. Willet upon 1 Gen. doth consent and they be these First to distinguish day and night light and darknesse 2. To be for signes of weather 3. To serve for signes and seasons as weekes daies and yeares 4 To give influence by their heat light and motion to these inferiour parts Indeed superstitious Astrology as Willet calls it is not by any denied but to be as he faith repugnant to Scripture against reason vaine and impious and such Astology I am sure Master Lilly doth utterly abhorre and no such is his Astrology specified and written in his Booke called The Propheticall Merlin as some have vainly and foolishly imagined For his calculations of Nativities and finding out things that are lost c. which Dr. Willet comprehends under superstitious Astrology is not any way practised by him in the least kind of superstition for the manner of his practise I would wish this Antagonist to looke into his Anglicus for 1646. and he shall finde him free from superstition and I would wish those that read his Predictions there would first read his Epistle to the Reader and I am perswaded they will wave their opinion But it is the manner of our ignorant Censurers to read the Booke but leape over the Epistle thinking that that belongs not to them but I am loath to digresse too farre though Rhotoricke allow of it But for other Objections and likewise somewhat what that famous divine Meluncthon writes concerning judiciall Astrology I have in part shewne before in my generall Epistle and therefore I forbeare to reiterate it and come to speake two or three words concerning the last Proposition and so conclude 5 That it is not unlawfull to call the Starres by such and such names as Pleyades Orion Arcturus c. Were it superstition the Scriptures would not use the words Psal 147. God is there said to number the Starres and call them all by their names And what names Some are upon Record in the Scripture Job Amos and others make mention of Arcturus Orion Pleyades Hesperus and Lucifer Homer and Hesiod mentioned them especially Syrius otherwise called the great Dog The knowledge of their names as well as of their natures is very requisite and usefull Seamen have it by experience in directing their course as Aratus who was a Grecian Poet and an Astrologer and Ovid 3. Fastorum have observed where he saith thus Esse duas arctos quarum Cynosura petatur Sidoniis Helieen Graia carina notet For this cause Virgil in 1 lib. Georg. thinkes that the skilfull Mariner by the continuall observation of such Starres as might fitly direct him in his course gave them fit names for thus he saith Navita tum stellis m●meros nomina fecit The Mariner hath both numbred and named the Starres but you read in 147. Psalme that God did this himselfe Sure then it can be no superstition in these times of a great discovery of lights to call the Starres by their names though we finde them not all in holy Writ Now to conclude let the ignorant envious and censorious consider well what I have written and I hope they will be silent I hope at least have no cause further to traduce and pray to God that the Judgements depending in England may be removed and the good to the Parliament Predicted may fully be accomplished Nothing is certainely you see Predicted excluding the providence of the wise Governour of sublunary creatures Here Master Lilly speakes for himselfe and I hope the mouth of the sly Detractour will be stopped In his Anglicus for 1646. Mr. Lilly Anglicus 1646. in Marches observations where he writes thus I speake as a man that grounds his conjecture upon naturall causes positively I conclude not that 's an act belonging to Gods Providence Well weigh likewise the places subjected to the twelve signes in Master Booke●s Almanack for 1644. and I hope those that will not understand will be mute and those that cannot apprehend will admire and then I hope Master Lillies Supernaturall apparitions will startle the ignorant his Collections of Prophesies will silent the envious and his Propheticall Merlin will curbe the censorious Pray then to God to avert his Judgements and to convert all to the good predicted for the true happinesse and prosperity and honour of Englands PARLIAMENT FINIS

of his Attributes His 1 Power 2 Wisdome 3 Goodnesse 1. His Power in their Creation and that in these two considerations especially 1. In the manner of their Creation See it more fully in Kekerman his Preface to his Booke of Astronomy he but spake the word and they were created His Distum was punctually and instantly returned with a factum he but said Let there be light and it was so Gen. 1. 2. In that these huge Bodies as the Spheres are doe keep their intervals and distances one not incroaching upon another but keeping their due course 2. They set forth his Wisdome in their Government as he hath Created them powerfully so he governes them wisely 3. They set forth his Goodnesse in ordering and disposing of them for the good of man for he orders them for his owne glory and disposeth them for mans good to be a benefit and comfort to mortall and sinfull man He sweetly tempers and qualifies their natures that they aptly administer a great benefit to man He causes the sweet influences of the Pleyades and he keeps Orion within his limits and bounds Iob 38. 31. God said there to Job Canst thou binde the sweet influences of the Pleyades or loose the bonds of Orion Where I shall prove these five points as briefly as I can 1. That the Starres have received Influences 2. That they operate and worke upon sublunary things according to the nature and quality of those received influences 3. That God hath revealed those received influences to man 4. That it is not unlawfull to Predict and Prognosticate according to the knowne nature avd quality of those received influences 5. That it is not unlawfull to call the Starres by such and such names as Pleyades Orion Arcturus c. First That the Starres have received Influences For the opening of which confider these three things 1. That there be Influences 2. That the Starres have such Influences 3. That they receive them from their Creator 1. That there be Influences where I shall shew what an Influence is Influxus est virtus Coelestis estellis coelorum motu oriens Influxus quid in infcriora descendens An Influence is a Coelestiall vertue or power arising out of the Starres and motion of the Heavens descending upon sublunary things I say It is a Coelestiall vertue or power for although all things are not governed by the influence of the Heavens yet many and emminent changes doe happen both in the aire and in the body of Man whose Originall cause doth apparantly depend upon this Coelestiall vertue and power 2. Arising out of the Starres and motion of the Heavens as sometimes the Influence is helped forward through Diabolicall and wicked inchantments so oftentimes God is pleased to hinder the influentiall vertues of the Heavens at the Prayers of the faithfull And the Prophet Jeremiah cap. 10. 2. doth warne us That we should not be afraid of the signes of the Heavens as you shall perceive and the meaning in the Objections anon and so the true scope and meaning of the words It is sure that so much credit is not to be given to such Signes as the vulgar and credulous Astrologer doth imagine neither is their vertue and power altogether to be rejected neglected and despised seeing we have many and most notable examples left us upon Record which shew how prevalent the Coelestiall influences have been upon some sublunary creatures which I shall shew hereafter 3 Descending upon sublunary things Though I say these influences descend c. and they encline a man more to motion and so apt to perturbations yet they doe not compell through any necessity for the free minde of man is not subjected and as it were enslaved to any positions of the Starres for Sapiens dominabitur astris It is certaine that a wise man may see farre by such positions and fore-see many things whereby he may be warned to prevent future miseries An emminent example we read of Thales Milesius who was the first among the Grecians that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapiens a wise man as Diogenes saith and the first among them that found out the secrets and Mysteries of Astrology by it he foretold the Conversions and Ecclipses of the Sunne Eudemus in Historia Astrologica and Callimachus saith he first found out Vrsa minor and the Starres about her whereby the people of Phenicia did direct their Navigation Tully de Divinatione Aristotle Lib. 1. Polic. cap. 7. reports of him who by the Art of Astrology fore-seeing a great gearth of Olives got into his hands a great quantity of Olives in Miletum Chium at a low rate In Miletum Chium which he sold againe the next yeare in the time of the dearth at a very great price whereby he grew exceeding rich and whereby he did shew the worth and profit of Philosophy which men so little regard And Pliny in his Naturall History saith That Solon who was called the wise Law-maker among the Athenians did by the Eclipses of the Sunne and Moone Eclipses Prognosticate the defects and subversions of certaine States and Kingdoms in Asia I could enumerate many examples But how did they this Did they deale immediatly with the Devill I never read any such thing but they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their wisedome Aristotle as it were expounds it when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the Mistory of Astrology which shewes the effects from the the causes Thus there be Influences And the 2 Starres have Influences 'T is plaine Iob 9. 9. Canst thou bind the sweet Influences of the Pleyades and so Job 9. 9. He maketh Pleyades and Orion He maketh that is either 1. Creavit he Created or 2. he maketh that is facit operari he gives them their influences or vertuall powers Aristotle 1. Meteorolog cap. 2 Est autem necessairò mundus iste superois lationibus fere continuus ut inde vis ejus universa regatur Ea s●quidem causa prima putanda omnibus est unde motus principium existit That World meaning the Elementall World is necessarily almost next adjoyning to the supernall or heavenly motions that from them all its power or influence may be governed for that of all men is thought to be the first cause from whom the beginning of motion comes and that is from God whom Aristotle calls Primus motor ens entium the first mover and the being of beings I doe thinke that no man is such an idiot or ignorant but that he doth daily even by experience finde that mans body and all other Elementall bodies are altered disposed and ordered according to the influences and operations of the Sunne and Moone and other Starres and Planets Persons that lye sicke upon their Bed even at the point of death have found this true and that Physitians hath done them a pleasure to looke up to the second causes as governed by God the