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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

first cause and it hath pleased the first cause to give a blessing to the meanes Paima Deus causa est causae sunt astra secunda nil si prima vetat causa secunda valet The first cause is God the second cause is the influence and powerfull working of the Planets and Stars heavenly Motions If God who is the first cause hinder not the second causes will afford a favourable aspect that Physitian that observes not this may unboubtedly send many to the Grave though he may not have the honour to be advanced as Hamon was Ester 7. 10. But looke a little further into the tenth Chapter of that book Aristot 1 Meteoral cap. 10 and there you shall finde these words Oporte igitur ut horum principia sumamus causas omnium similiter Principium igitur vt movens praecipuumque amnium priimum circulus ille est in quo manifeste salis latio perspicitur to the very same effect he speakes in 2 Lib. de Gen. Aristot lib. 2. De ger cor cap. 10. corrup cap. 10. Quocirca prima latio ortus interitus causa non est sed obliqui circuli latio ea namque continua est duobus motibus fit The uppermost motion which is the primum mobile or the upper Spheare is not the cause of Generation and corruption but the motion of the oblique Circle which is the Zodiacke and he gives a reason for it for that is both continued and is caused of two motions and in his 2 Lib. Physic c. 2. he saith That Homo gener at hominem atque Sol Man and the Sunne are the cause of mans Generation which can be no otherwise understood but that God so ordered that man who begets and the second causes have their influences and vertuall operations over the Nativity and birth of Man This is no Heathenish position for no man can be so blind but that he may see by experience which is called the Mistris of fooles the vertuall operation and power of the Coelestiall bodies in and upon the foure Elements and other bodies of them composed whether perfectly or imperfectly even by the guigance and government of their Creator Authorities may be brought of three thousand yeares antiquity and above of expert wise and godly men to prove this Position which daily and hourely men may perceive by sence and reason yea and all Beasts Frowers Plants Hearbes Trees and Fruites doe shew by their actions and passions if I may so terme them both outward and inward Thus they have influences but from whence even from him who gives life motion and being to all things Acts 17. 28. and that is the third thing herein considerable That the heavenly bodies have 2 Reccived their influences from God In the 9. of Job 9. and Amos 8. God is said there to make Arcturus Job 9. 7. Orion and Pleyades that is God from the Creation makes them operative according to their influmentiall vertues which God hath given them and that it is so the 7. verse of the 9. of Job makes it to appeare where God is said to seale up the Starres that is he can seale up or as Job 38. ●1 restraine those sweet influences which he hath given them for the good and benefit of man So Job 38. 27 28. and Chap. 37. 11 God is said there to make the Clouds to labour to water the earth or as the last Translation renders it by watering he wearieth the thick cloud From hence then we may see the folly and ignorance of some confuted and condemned who say That the Starres have received no such influences and that God hath given them no such influentiall power this is to say That God doth not worke by his Creatures as by his instruments and secondary causes which is no better then Blasphemy Nay some are so stupid and ignorant that they cannot be perswaded that any man can finde out the Diurnall motions of the Planets or that their distance from the earth their Magnitudes and the like can be found by the Art of man no instrument they thinke can shew such things as we talke and write of no marvaile then they deny their influences which are daily objected to their sence and reason But let me tell them that the whole frame and fabrick of the Creatures of God both Coelestiall and Terrestriall are to us as a bright Glasse in which they might if they were not wilfully blind see by reflection even radiations and beames representing the very image of Gods infinite Power Wisedome and goodnesse whereby we are taught to praise and glorifie our great God who hath made the Heaven to send such sweet influences downe upon the earth for the comfort and benefit of man who was made after his owne image Gen. 1. 27. Could the Heathens confesse this and shall any who professeth himselfe a Christian deny it Could the very Heathen who were judged onely by the light of nature finde out and confesse that the Starres and heavenly bodies have received influences from some higher Power but what to call that Power they knew not and shall we who live in the light of the Gospell and under the very beames of Grace and the goodnesse and mercy of a Great and good God looke upon the Heavens and Starres as an Oxe or Asse search no further what they are why Created how they execute that for which they were created the due consideration of this would make the ignorant though otherwise zealous Christian to confesse without any exposition by an Allegory with that Kingly Prophet Psal 19. 1. The Heavens declare the glory of God and the Firmament sheweth his handy worke even sheweth that it is not idle that God hath not given the Heavens influences to lye still and doe nothing but if he hath given them influences they doe nay they must 2 Operate And so I leave the first and fall upon the second Proposition That the Starres and heavenly bodies doe operate upon sublunary things according unto the nature and quality of their received influences This Proposition is confirmed three waies By 1 Scripture 2 Reason 3 Experience 1 By Scripture I shall name a few places instead of many Iob 38. 31. These naturall operations are called there influences the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super fluo to slow into or upon They must have an Object to worke upon otherwise it would be non-sense to call them influence Ier. 10. 13. when he uttereth his voice there is a multitude of waters in the Heavens Psal 135. v. 7. and he causeth the vapours to ascend from the ends of the earth he maketh lightnings with raine or for raine and bringeth forth the winds out of his treasures Can the vapours ascend and gather together into a multitude of waters and not operate Doth God make it Lighten to cause raine and doth he with-hold

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

Vox Coelorum 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 Psalm 19. 1. The Heavens declare the glory of God c. By Henry Harflete Practitioner in the Mathematickes Imprinted at London for Mat. Walbancke To the Right Worshipfull Iohn Boys of the Honourable Society of Graies Inne Esquire Counsellor at Law one of the Deputy Lieutenants of the County Kent and one of the Members of the Honourable House of Commons Right Worshipfull WHen Appolonius desired Vespasian the Emperour that he would give entrance and accesse to Dion and Euphrates two Philosophers he thus answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my Gates alwaies open to Phisosophers but even my very breast is open to thee Let your Gates be open to all true lovers of Arts and Sciences that so learning may be advanced and its lovers encouraged and let your eares be open to the Parliaments servitours that so desert may be rewarded and the laborious animated I have laboured day and night in the Parliaments Service and have had some encouragement from your Worship and other of the Right Worshipfull Deputy Lievtenants as likewise from Captaine Andrew Ball at Walmer Castle to whom I am not unthankfull but I must confesse I have found slight respects of some who have been to me ingrate that was my comfort this my grief As Walmer n Kenr Now go on Right Worshipfull with truth equity and justice that God may blesse your great designs and weighty affairs for Englands Parliament So prayeth your Worships humble devoted Henry Harflete To the Indifferent Reader Reader I Know the World in its Iron Age is growne so judicious especially in self-conceit as that there be more censorious then sententious Readers Let thy charitable reading precede thy prejudicate opinion then feare I not the sentence of the wise neither care I for the censure of the foolish Thine neither at thy best nor worst censures Henry Harflete To all Astronomers Astrologers to all reall Masters of Arts and to all true lovers of the Arts and Sciences THe Arts and Sciences have formerly had acceptance of some but now scarce admittance of any The title of Master of Arts hath been with many onely titular but with very few truly reall It is an errour in the vulgar to thinke that a Pone manum in in manum magistri with a turn'd hood will compleat a Master of Arts Though he hath no other knowledge in him then a little Logicke Phisick and Metaphysicks no great matter for Ethica A little ad regendos mores with some favour and affection will give him an affirmative certificate Wingham combination Ma●● a great God above c. and that will be sure to carry him from the Lyon in Wingham to Syon-Colledge in London He is then sufficiently read in Logick and Philosophy to make him fit for the Pulpit and to cry down Astronomy and Astrology though he knowes not what Astronomy and Astrology meanes no more then a Cobler of two c. Kekerm In praefat Astronom whereas I can send him to his Primate Kekerman to learne how necessary Astronomy and all the Liberall Arts and Sciences are for a Divine And for Astrology I can send him to his owne Orthodox Melancthon Melanct. In praefat in theoreticas novas Planet arum Georgei Purbrachii Simon Grynen and he will teach him how necessary Astrology is for all sorts of people both in privatis and publicis for private and publike uses First for private uses and that first in Medendo for Physitians 2. Ad regendos mores 3. Ad deligenda studia for a man in electing his Vocation and this he adds Plurimum refert intelligere quo quemque natura ducat It is a matter of great consequence to understand to what faculty nature it selfe doth leade a mans inclination and 4. Conducit tempestatum observatio ad aeconomiam the observation of tempests is very expedient for a family And 2. For publike uses Existunt ut in rebus publicis fatales tempestates in quibus admoniti ab hac arte multa providere possunt vel ad cavenda vel ad mitiganda pericula Saepè enim fata consilio in melius flecti queunt saepè fatorum saevitiam lenit Deus placatus piorum votis Quare haec quoque gravis causa fuerit rerum futurarum significationes animadvertendi Prodest enim cōmonefieri homines atrocibus siderum minis ut a Deo opem implorent Deinde ut bonitatem Dei magis agnoscant cum viderint aliquam esse superiorem ac meliorem naturam sideribus quae tristes significationes mitigat c. and so he goes forward Nec eo detrahenda est arti fides quia aut artifices aliqui inepti sunt aut non omnes eventus humani in arte monstrantur sunt enim aliae quaedam praeter sidera eventuum causae c. I write to them that are understanding and therefore I hope I need not bestow the paines to translate Now what some have objected to me out af Ulpian alleadging his seventh Booke De officio proconsulis where they say That the Roman Senate made Lawes and Decrees against those whom they called Mathematici Vaticinatores I shall answer briefly First let them consider what the Mathematici were They were such as were condemned by the Law of Moses in Deut. 18. as I have shewed in the ensuing discourse they did prognosticate by Magicall and superstitious Sorceries and by much abominable meanes and therefore they were prejudiciall to the flourishing estate of the Roman Empire A●l. Gell. 1 Lib. nat Atticae see what Gellius saith Vulgus quod gentilitio vocabulo Chaldaeos dicere opertet eos Mathematicos vocat And secondly their Divinations and Prognostications were forbidden as found false and deceitfull by reason the Art was very unperfect untill Ptolomy his time in the time of the Raigne of Antonius Pius but now it hath received more approbation even by longer experience and observation But I leave these things to be well weighed by all that are wel-wishers to the Arts and consider what strange things have been by the Arts even without exorcisme or dealing with the Devill as they call it What did Boëtius sure he was no Conjurer Cassiodore tells him that many even profound things have been done by him How many strange