heaven and earth dissolved and lost whence the creature is subject to vanity yet as we recover our selves out of the fall through the power of faith in the second Adam all those destructive and noxious influences loose their power upon us Meantime they cannot truly be said to be the cause of finne unto us For neither Sun nor Moon nor other Planet nor Starres nor Constellations nor Angels acting them can do any thing in this Elementary world otherwise then a Lute or other Mustcall instrument can be said to make harmony of it selfe alone without the touch of the skilfull Lutanist And such instruments also are all these whose harmonicall motions wholly depend on him who doth according to his will both in the army of Heaven and the inhabitants of the Earth Dan. 4 35. So that if we blame the Starres we must lay the change higher as either upon God himselfe or upon the Angels His immediate instruments who act by the Stars Wee cannot justly lay the blame on God For let no man say when he is tempted I am tempted of God c. Jam. 1.13 No say not he hath caused me to erre Ecclesi 15.12 For he hath no need of the sinfull man So contrary is this to their assertion that God in great wisedome contrived a way to bring sinne into the world that hereby he might glorifie his justice Abne simus tam satui adulatores Dei. saith St. Hierom Gods justice ha's no need of our lies Nor can our sin be imputed to the Angels whose property it is to doe his Commadement and harken to the voyce of his Word Psal 103.20.21 When men are driven from thefe vaine refuges they commonly lay the blame upon the Devill The Devill they say ought them a spight True it is the Prince of the Aire rules in the Sonnes of disobedience but the Sonnes of disobedience first yeild up the rule of themselves to the Prince of the Aire The Devill rules in them but first lust rules in their members The Devill takes them captive at his will but first they yeild themselves captive of their owne will And therefore our Saviour who attributes the lusts of wicked men unto the Devill He attributes withall the lusts of the Devill unto wicked men when they freely and willingly commit them Ye are saith He of your Father the Devill and the lusts of your Father ye will doe The words in our English are obscure The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lusts of your Father ye will ye have a lust to doe Joh. 8.44 So true is that of St. Austin Falso de natura sua aut stellarum influxu conqueruntur mortales quod peccatum adeò voluntarium est quod si non voluntarium non est peccatum The Apostle referrs all to the true Originall Rom. 6.19 Ye have yeilded your members servants to uncleannesse and to iniquitie Yea justly we may lay all the blame of the Starres malignant influence upon our selves and our owne perverse will We our selves furnish the Astrologers the Chiromantes and Physiognomers with matter of prognostication and prediction For although the Stars incline and be apt to raise vicious passions and affections in one sadnesse and melancholique thoughts in another wrath in another wanton love which the Astrologer well knowes in the nature of those influences we readily yeild unto those influences though there be in us the power of God through faith to lay those turbulent Spirits break their force and vigor And by this cowardly yeilding we make the Astrologer speake truth who otherwise by our resisting the temptation and suggestion unto sinne would easily be deceived So true is that sapiens dominabitur astris A wise man over-rules the influences of the Stars And this truely to me is an argument that the present generation of men in this I and is and hath beene extreamly brutish corrupt and sensuall and withall that the principles of Astrologie are sirme and good in that their predictions and prognostications touching this present'age have proved so true which never could have come to passe had men acted according to the principle of christian faith and right reason and not secundum id bruti according to their brutish and corrupt nature in them To conclude all suffer I beseech ye the word of exhortation yea especially who professe yourselves followers of these magi these wise men in the Text Do ye as they did Be ye guided by the Stars unto Jesus Christ seek yee him who made the seven Stars and Orton Amos 5.8 And as it is a lawfull yea and honorable science which ye professe so use it lawfully use it to the honour of God and the good of mankinds All lawes prescribe bounds and limits ultra quos citraque nequit consisâ—ere rectum Lawes of God and Lawes of men keepe us within due bounds and we ought to be subject to every Ordinance of man for the Lord sake Transgresse not therefore the due bounds of your Art by any undue practice of it make not the planets and constellations the immediate necessary causes of humane actions Search not too farre into particular acts of men with their events Make no undue use of your Art to self interests to covetousnesse pride or vaine glory Give not fourth your predictions as oracles which possibly ye know may prove untrue The highest God can and doth often crosse the course of nature yea and oftentimes he produceth that which could not be foretold by the observation of the Stars Esay 47.11.12 13. Desire not converse nor conference with the Genii The evill Angels are ready to transforme themselves into Angels of light and obtrude themselves as helpers that in the end they may deceive and destroy If thus or any like way ye go beyond your bounds ye will give offence to the weake adyersaries of Astrologie who though ignorant of your Art yet many of them I doubt not are good meaning men Yea ye will give advantage to the common enemy of mankind That evill Spirit who ha's his name from fearching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knowing he having beguild our first parents with that specious promise which he never could perform That they should be as Gods knowing good and evill he pursues their posterity in whom he findes the like desire when they doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will be prying into events beyond the Sphere of naturall influences and because cretainly to foretell contingent good or evill is the property of God himselfe Esa 41.23 Here here especially he will be like unto God and to satisfie your curiositie will pretend skill toforetell things purely contingent Nunc specimen specitur nunc certamen cernitur sitis nec ne ut esse oportet boni mali cujuslibet Here no doubt ye walke in the midst of snares and upon the battlements of the housâ— as the wise man speaks Some falling by the ill practice of your lawfull Art have become
STELLA NOVA A NEW STARRE Leading wisemen unto CHRIST OR A SERMON Preached before the learned Society of ASTROLOGERS AUGUST 1. 1649. In the Church of S. Mary Alder-Mary London By ROBERT GELL D.D. Minister of the Word there Sol Luna post Deum omnium viventium vita sunt Herm. Trism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Jud. de mundi Opif. Astrologia perscrutanda est ad cognoscendum proprietates istorum syderum uâ— hunc locum intelligere possimus Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 66. Chaldaei â—xitium quod imminebat praevidere non potuerunt utpote quod ex naturali astrorum cursu non emanaret sed ex arcano Dei consilio Calvin Cert um est multas in elementis mutationes ab astris oriri in crasi humanorum corporum ingeniorum inclinationibus lumen coeleste magnam vim habere Phil. Melanch LONDON Printed for Samuel Satterthwaite and are to be sold at his shop at the signe of the Sun on Garlick-Hill 1649. To the Learned SOCIETIE OF Artists or Students IN ASTROLOGIE Gentlemen THat I was not easily perswaded to speak in publique of the ensuing argument some of your selves who importuned me thereunto can testifie But how much more averse I ever have been from exposing my thoughts in print to the common view and censure of all men many other very well know Among other reasons these especially moved me The world is overcharged with an insupportable number of books and Bookwrights daily add unto the burden Scribimus indocti doctique I have observed also much precious truth already extant exceedingly neglected especially because it presents it self in simple and plain language even as the Scripture for the same reason is sleighted which makes for the further condemnation of those who by reason of the plainnesse cannot but know it yet obey it not And truly I never affected any elaborate expression or high language but content my self with a plain and low style condescending as much as I can to the capacity of all Also I have learned by the experience of some others who having published their present conceivings have lived to correct them and wished but too late that they were recalled Dies diem docet By which means they have cast themselves into this dangerous Dilemma That either they must stiffly maintain what they had rashly adventured to divulge as commonly men do few being so ingennous as to write their Retractations or els they must hazzard their credit among too many who think it laudable to be constant or rather obstinate in defence though of grosse errors if they be their Principalls as they call them which they have taken up upon trust and conceive it a great disparagement unto themselves to change their opinions though for the Truth it self and think it a great folly to be wiser than they were I know also how impatient many are that any one should differ from them in judgment in the least if in divine matters though in them by reason of their hidden nature and our corruption and blindnesse there be the greatest darknesse so that men ought not therein too suddenly to be resolved Notwithstanding these and many other reasons which might be named I held my self ingaged upon occasion of this subject to speak somthing concerning that concealed truth of Gods governing the world by the influence of the Starrs and Angells which I believe makes much for the glory of God because thereby his mighty power is made known both in restraining the ordinary power of nature as he often doth and limiting the Devills power and malice which some professing your Art have attempted to make use of to the destruction of Gods people Flectere quòd nequeant Superos Acheronta movebunt But in vain The great God powerfully protects his people as he did from Balaam so that there is no inchantment against Jacob nor divination against Israel Numb 23.23 Yea he imparts such power especially to wise faithfull and obedient men that they are able to give check to the influences of Heaven If any thing delivered crosse the received Tenents of some men they ought not much to take offence or be impatient that I or any other man should differ in judgement from them if they remember that the Nationall Covenant bindeth all those who have taken it to endeavour Reformation in Doctrine first then in Discipline and Government And if Reformation must be made in Doctrine it 's evidently supposed that in received Tenents of Doctrine there must be somewhat amisse how els can there be Reformation made in Doctrine And whereas Reformation in Discipline and Government is much pressed though there be not one word of any speciall Government in the Covenant ought not men to be more earnest for Reformation in Doctrine which is essentiall and principall than for Discipline and Government which is accidentall only and implied And therefore under the favour of those who think otherwise there is some necessity that all differences in judgement should be made known yea though some of them be very erroneous in which respect there must be heresies saith the Apostle 1 Cor. 11. And therfore prove all things and hold fast that which is good 1 Thes 5.21 Try the Spirits 1 John 4.1 For how can we prove all things unlesse we have some knowledge of them how can we try the Spirits except we know there are such such Spirits There is yet another reason which truly in it self is not so prevalent with me as the importunity of some friends makes it namely the obloquy and reproach that some men have cast upon this Sermon and the Preacher of it That it had neither head nor taile That in it I had defended Conjurers and Juglers That I held the influences of the starres so powerfull that they inforced a man to sin That I had delivered many notorious FALSE TRUTHS That Phrase of implicite contradiction plainly speaks the men of what judgement they are And therefore I had altogether neglected their reproaches having endeavoured now for many years to approve my self a servant of Christ by honour and dishonour by good report and evill report Howbeit understanding that some were hired to take notes by one or other of whom I could promise my self no great good having had experience of such indirect dealing least the truth it self should suffer by me even that grandavus Alethes that old Truth which I endeavoured to draw out of the pit I chose rather to expose my rude meditations unto the world in their own home-spun dresse than suffer them to be presented naked on the stage according to the misapprehensions and evill intentions of some to be hissed off again if I could thus prevent it Thus Gentlemen I have given you my reasons both of my backwardnesse and yet also of my forwardnesse to serve you Excuse I pray you all defects as for other reasons so by my short warning a fortnight onely wherein my weekly businesse as much
they ask this question Of whom wise men propound questions unto men fit and able to answer them who were here the inhabitants of Jerusalem and the wise learned of them Whence we may note that the wise in every kinde are persons meet to be advised withall in doubts of all sorts and the spiritual wise in spirituall difficulties It is Gods Ordinance Isaiah 2.1.2 4. Both Nature Art may be at a stand in spiritual things especially concerning Christ which as the Apostle witnesses are very mysterious Ephes 3.4 1 Tim. 3.16 5. When Nature and Art are at a loss they must be holpen by Grace And therefore the Wise men hoping well of the Jewes as Gods peculiar people goe to Jerusalem now corrupted and consult with them Who yet give us example and teach us to advise with men holy and wise in the Lord especially to travell to the City of God the heavenly Jerusalem and enter into the Sanctuary Psal 27.4 and 73.16 17. and 122.4 6. When Gods Priests Prophets and Teachers are asleep strangers come and awake them 7. Nature and Art may be good handmaids unto Grace and do Jerusalem good service 8. Here is the accomplishment of Iacobs Prophesie Gen. 49. When the Scepter was departed from Judah and a Lawgiver or Ruler from between his feet then must Shilo come and not till then And thus it was now with Israel They had no King Herod was a stranger an Edomite an earthly one And therefore the Star shewed as well as the Prophesie that their spiritual Messiah was come 9. When God takes away the outward honor power Kingdom and dignity from his people it is because He would bestow an inward and spirituall in the roome of it They had now no outward Prince of their own now therefore the Lord makes known unto them Messiah the Prince the true King of the Jewes the King of Israel 10. Nature and Art though illustrated by grace in some measure may yet be at a loss as these Magi were concerning the place of Christs Nativity and present abode 11 Many know that Christ is somewhere born but where and among what people they know not 12. The ignorance of something as where Christ is born must not discourage us or make us slothfull but stir us up the rather to inquire And let us I beseech you make yet a more strict and narrow search where Where shall we finde Him that is born King of the Iewes It extreme neerly concernes us all For hereby we know the Spirit of God Every Spirit that confesseth that Iesus Christ is come in the flesh is of God And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God but this is the Spirit of Aniichrist 1 Ioh. 4.2 3. And know ye not that Christ is in you except ye be reprobates 2 Cor. 13.5 But if Christ be in you the body is dead because of sin and the Spirit is life because of righteousness Rom. 8. Now if Christ be born in us He is borne in us at least as a child And what is most notable in a child is not innocency simplicity and humility If therefore Christ be a childe born in us where is his innocency If uncleanness fornication adultery or adulterous thoughts be in us innocency is not in us we are then become not the members of Christ but of an Harlot and he who toucheth her shall not be innocent Prov. 6.29 If covetousness be borne in us Christs innocencie is not in us he that maketh hast to be rich shall not be innocent Prov. 28.20 If rebellion or sedition be born in us Barabbas may be born in us Christs innocency is not born in us so Daniel reasoned Dan. 6.22 2. If Christ as a child be borne in us where is his simplicity If subtilty deceit and fraud goe not out of our streets if we circumvent and go beyond our brother in bargaining so far we are for having Christs simplicity born in us that we know not the Father who is the avenger of all such 1 Thess 4.5 6. If so the Serpent hath beguiled us and corrupted our mindes from the simplicity that is in Christ 2 Cor. 11.3 Thirdly if Christ be a childe born in us where is his humility If our heart be lifted up in us if we be proud of wealth or honor or knowledg or what ever else where is Christs humility Therefore the blessed Virgin when she magnifies the Lord for Christ born in her He hath regard saith she the lowliness of his handmayden Luke 1. If neither the innocency nor simplicity nor humility of the Child Christ be born in us how is Christ born in us so much as a child True it is these are but weak where Christ is new born But let them consider this who think they ought alwayes to be so weak and place their strength and power of Religion in complaining of their weakness Doth the child continue alwayes a child or doth he grow up to greater age and strength Eph. 4.14 15. Let them also consider this who although they want the innocency simplicity and humility of the Child Christ yet presume themselves able and well grown Christians yea such are grown up to the Old age of Christ Why because they finde the flesh rebell against the Spirit and the Spirit against the flesh which they take for a signe of a perfect regenerate man He who thus judgeth of himself as I fear too many do let him know that he is but yet a childe a little child if so much in Christianity And for proof of this compare I beseech yee Gal. 4.19 with cap. 5.17 But though Christ be born as a Child yet is He then a King Is the child Christ born a King in thee Where Christ is born a King there He must reign Isaiah 9.6 Vnto us a Child is born c. and the Government is upon his shoulder c. Does this King reign bear rule and govern thee and me Where He reignes the wilde passions the brutish and savage affections as hatred variance emulation wrath strife c. they are tamed and brought into subjection under the Child that is born a King Isaiah 11.6 In the dayes of Christ so it is in the Chaldy Paraphrast The Wolfe shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the fatling together and a little Child shall lead and govern them Proverb 20.8 And therefore Christ is called the King of the Iewes What is that to us The true Iewes are they who praise and glorifie their God Genests 29.35 He is not a Iew who is one outwardly neither is that Circumcision which is outward in the flesh but he is a Iew who is one inwardly and Circumcision is that of the heart and Spirit and not in the Letter whose praise is not of men but of God Rom. 2.28 29. Of such Iewes Jesus is the King Ye perceive