by the Name of Abram And Gen. 11. 26. this Name is extracted from Ab signifying Pater Father and Ram which is in Latine Excelsus High Euseb de Praeâ—â—a Evang. lib. 11. cap. 6. in Greek according to Eusebius in his Evangelical Preparation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimis sublime Which Name saith Eusebius he obtained because he professed the Chaldaical Wisdom and expended much time upon the contemplation of the Stars and heavenly Bodies ascending by the knowledge of those high Creatures and of their Effects to the knowledge of the most high God who is the first Cause And hence was it that God revealed himself to him that he would not worship Fire at Vr of the Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldees and that he broke his Father's Images and departed from him The Writings of Philo the Jew are embellished with this very Observation concerning Abram and the Interpretation of his Name And Philo de Cherub above this Philo calleth Abrahams Father an Astronomer but such a one as deified the Stars Let the Reader set as a Seal upon his Heart Though God speaks thus to Abram in his Promise I will make Gen. 13. 16. Observat hoc R. Solomon Resert Abulensis in Gen. 13. 15. thy Seed as the Dust of the Earth with an intention to humble him and that his Seed might therewith be incited to keep God's Commandments lest they should be scattered as the Dust of the Earth yet quickly afterwards God raises his Promise to Abram's own Sphere and Science And he brought him forth abroad and said Look now towards Heaven and tell the Stars if thou Gen. 15. 5. be able to number them And he said unto him So shall thy Seed be Which weigh'd as much as if he had said Thou hast long and with diligence observed the Stars thou hast learned that they are bright glorious numberless and powerful in their influence and effects upon Earth and inferiour Things So shall thy Seed be if they keep my Commandments It may not be lost from this place That the study of Astrology was to Dionysius Areopagita a blessed means of his coming to Christ who beholding that the Eclipse of the Sun in our Saviour's passion exceeded the model of a natural Eclipse received into his Heart and Meditations Deum Naturae patientem The God of Nature made Man and suffering for us and afterwards wrote to his Master Apollophanes Sol in ipsius verae lucis S. Dionys Areop in Ep. ad Apolloph occubitu lucere non potuit The Sun could not shine in the setting of the true Light He was brought by that Eclipse of the Sun concurring with his knowledge of Eclipses to Joh. 1. 9. the knowledge of the true light which lighteth every man that cometh into the world Secondly I prove it by Reason The Doctrine of Aquinas is impregnable and stands like a Tower in the Fort of Reason Angeli illum gradum tenent in substantiis D. Tho. p. 1. q. 58. Art 3. in corp spiritualibus quem corpora coelestia in substaâ—â—â—is corporeis The Angels hold that degree in spiritual substances which the heavenly Bodies have and hold in the substances that are corporeal We may lawfully and without impeachment of our Duty enquire into the Nature Motions and Actions of the Angels therefore we may lawfully and without infringement of our obligations enquire into the Nature Motions and Actions of the Heavenly Bodies And as that enquiry is harmless useful and pious so likewise is this and the knowledge of the heavenly Bodies is more noble then the knowledge of Earthly Things and consequently the enquiry into those is more noble because those are in themselves more noble then these as being incorruptible immutable and permanent Aquinas in the same place adorns and evens this Truth Est autem haec differentia inter Coelestia terrena Corpora quòd corpora terrena per mutationem D. Tho. ubi supra motum adipiscuntur suam ultimam perfectionem corpora verò Coelestia statim ex ipsâ suâ Naturâ suam ultimam perfectionem habent The difference betwixt heavenly and terrene Bodies is that the terrene Bodies do obtain their last perfection by mutation and motion but the heavenly Bodies presently by their very Nature have and obtain their lost persection And that this Argument may not want its colours and adornment on my part The praises of God which are occasioned by the knowledge of the celestial Bodies as also his praises issuing occasionally from the knowledge of the Angels are more loud and sounding to praise God upon these Subjects being in a manner to praise him upon the loud cymbals upon the high-sounding Psal 150. 5. cymbals Beyond all this The Heavens follow the Angels even as they are distinguished in their Work or Office For as of the Angels some are ministrantes ministring Spirits some assistentes assisting who are not sent but attend alwayes upon God in Heaven so amongst the heavenly Bodies besides those which are determin'd ad ministerium Generationum to the ministery of inferiour Generations there is a Heaven appointed onely that the holy Spirits and men may therein for ever wait and attend upon God to wit the Empyreal Heaven which is immoveable and so called from its fiery splendor And therefore the likeness and agreement betwixt the Angels and heavenly Bodies though the things differ in their kindes is more then ordinary and as those being Spirits admit of a disquisition so do these much more being Bodies I prove it again by Reason As every Agent hath a most proper Act the most proper Act of Fire being an active Substance is to burn of Light being an active Quality is to illuminate or enlighten of God who is Actus purus a pure act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius to Synes in Sententiis do good so every Agent Celestial especially hath a circumstance of time in the which its operation is most potent and vigorous and in the which it most shineth forth Now the Stars are powerful Agents yea glorious Monuments of God's power and yet neither the proper act of every one in its kinde or as compared with others nor the circumstance of time wherein their Operation is most predominant by all which God's Power and other divine Attributes offer themselves to be farther discovered can be known or discovered ad majorem Dei gloriam to the greater glory of God without a vigilant enquiry And why he should not enquire whom Plato rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heavenly Plato in Timaeo Plant and to whom therefore Philo the Jewish Plato assigns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly nourishment Reason cannot see a Reason I confirm it As there is no passive power which hath not an active power answering to it and bending towards it So there is nothing scibile cognoscible or able to be known to the which an intellective and cognoscitive
power doth not answer Which power though it neither doth nor shall perhaps actually know the Things cognoscible by it in which sense Intelligere est quoddam pati to understand is in some kinde passive and as there is intellectus agens an agent understanding so there is intellectus patiens an understanding that is patient yet is in an active readiness to know them Otherwise Frustrà esset potentia quae reduci non posset in actum The power would truely be vain in respect of such and such things which being referred to them could not be reduced into act and there would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Chasm in Nature And when we speak of powers active and passive we intend all such powers betwixt which there is a fit proportion And humane understanding proportionably answers to material Things Indeed Many Things are hidden from us in the belly of the Earth and in the womb of the Sea and we know them not because there is vel impedimentum ex parte medii vel defectus ob indebitam distantiam vel tandèm utrumque Either an impediment in the medium as being obstipated or a defect by reason of undue distance or both and thus they are withdrawn from our sense whereas Omnis cognitio à sensu initium habet all knowledge of sensible things begins in the sense But in the night the great Curtain is drawn and the heavenly Bodies are visible either in themselves or by Instruments and we are then as it were Amos 5. 8. allured to seek him that maketh the seven Stars and Orion Be it confessed That we seek God in some sort if we look upon these Creatures afar off and thence admire and love God But we have no limits given to us when we seek God in his Creatures and therefore we seek him in a more excellent manner when we seek him through more and more effects and works of his Power Wisdom Perfection Government c. Especially when we behold through all the kindes of Things that God moves and governs inferiora per superiora inferiour Things by Things which are superiour The Truth of which appeared as many other excellent Truths also did to the Atheistical Brain of Galen himself Galenus lib. 3. cap. 1. De Diebus decretoriis who confidently saith Omnia haec inferiora à Coelestibus vim accipiunt certo ordine modoque gubernantur All these inferiour Things receive their force from the Things which are superior and Celestial and in a certain order and manner are governed by them Let it go again pro concesso for a Thing granted that as Stars which have the least Circuit are the neerest to the Pole so Men who are least perplexed with temporalities are commonly the neerest to God But I suppose that this Enquiry is a pious and earnest seeking of God in more and more Reasons answering to his Attributes and that thereby the Student is enabled as he is a Member and Part of a Christian Society to minister helps to his Brethren which to the present evils are therapeutica medicinal and prophylactica preservative in regard of the future For as God in the giving of his spiritual Gifts and Graces wills intends that all possible good should be reaped by them so in the proposition of his material Works and Gifts he wills and intends them to be known as far as our knowing and understanding Vessels are capable if our knowledge ends in him and in his praises Thirdly I prove it from the evils which have directly and lineally ensued where this Enquiry was not made No Man that hath tasted Learning is ignorant of the great Evils which have ensued in the World by reason that the Eclipses of the Sun and Moon and the causes of them were not justly understood Let it pass that whole Armies have been terrified and degraded from their designs Every Waiter at the Door of the School knows that the people in the Eclipses of the Moon made horrible noises and out-cries thinking thereby to support and cherish her in her labour The Christians themselves were grievously infected with this abominable Superstition as we finde in Maximus Taurinensis Max. Taur Hom de defectu Lunae S. Aug. serm 215. de temp S. Ambr. serm 4. and in Saint Austin Saint Ambrose is as much troubled as the Moon in her Eclipse and sharply chides the superstitious people who thought that the Moon eclipsed was in great danger of falling and who did therefore make a noise hoping therewith to animate help and uphold her and lest hearing the charms of Witches she should by the secret power of them be seduced and enticed out of her Sphere Had the Reason of an Eclipse Solar or Lunar been wisely declared to any of these people Heathenish or Christian by men learned and skilful in the Nature and Motions of the heavenly Bodies or Lights as they are Signs God had not been dishonoured by this most impious and filthy Superstition Maximus Saint Austin Saint Ambrose and many others otherwise taught the Christian people as their pious Writings testifie but fools hate knowledge Prov. 1. 22. and Ignorance is the Mother of Superstition and the Fathers were alwayes interpreted by the people to speak of such Things more piously then solidly and knowingly A known and professed Astrologer would have easily invaded their Hearts Moreover Had these Eclipses been learnedly foreseen the people would have been prepared by a Prediction to receive them as agreeable to Nature But the wisest of people in those dayes being deficient in the prognosis could not so perfectly repair the breaches in the diagnosis This Heathenish Practise expoundeth a Text in Holy Scripture which hath been hitherto managed against Astrology but indeed proves and pleads for it if annexed unto this practise of the seduced people Learn Jer. 10. 2. not the way of the heathen and be not dismayed at the signs of heaven for the heathen are dismayed at them for the vers 3. customs of the people are vain The Latine ascribeth Juxta vias Gentium nolite discere à signis Coeli nolite metuere Edit Latin quae timent Gentes Learn ye not according to the way of the Gentiles neither fear ye any thing injected from the signs of heaven which the Gentiles fear That is Cast away causeless fear when the heavenly Signs frown and seem dark and troubled and entertain the Vertue of Fortitude opposed to the Fear which becomes not the people of God Yea Ludovicus Vives the Interpreter of Saint Austin Lud. Viv. in lib. 10. de Civit. Dei cap. 16. relates of an Ass in his time which drinking in a River when the Moon crept under a Cloud was thought by the people to have drunk up the Moon and was therefore imprison'd arraign'd before a Judge cast by sufficient Witnesses condemn'd and rip'd up that he might restore the Moon to the World Ye have in this History more then one Ass
This egregious and most absurd act of Ignorance and Folly was committed because that part of the World was not so rich as to have an Astrologer Whose enquiry in this respect would have been harmless useful and pious Again I prove it from evils ensuing the relapse of this enquiry Amongst the many senseless errours wherewith Mahomet hath contaminated and polluted the World by the pestilential Air of his Alcoran those hold up the head which concern the Heavens Mahomet preacheth from his Alcoran That the Vide Alcoranum ubi haec hujúsmodi plura sparsa sunt per librum totum Heavens are sustained lest they should fall by the Mountain Caf and that by the repercussion of the colour of the Mountain they become Azure-coloured That the Stars are bound with golden Chains fastned to the Throne of God That the Moon fell to the ground in his dayes and was broken into parts with the fall and that he imbracing the parts rejoyned them into one and then repos'd the Moon in its heavenly Mansion and that therefore the Moon hath Maculas spots That in the beginning of the World the Moon enjoyed light equal with the Sun but the most glorious part of it was extinguished with the Wings of the Angel Gabriel imprudently flying in a full career through it and that therefore now it shines dimly The Thalmudists Talmudistae in Talmud have likewise trespassed in this kinde Truely Had there been knowing and prudent Astrologers in Arabia when Mahomet was now arising or ascending in his Horizon as there were at other times they might have happily withstood and suppress'd him and prevented this horrible inundation of error and blasphemy wherewith many gay parts of the World have been overwhelmed by him But Arabia Felix was not then so happy The Mahumetan Astrologers Alfarabius Albumazar Haly were engaged Averroes recoil'd The like proportionably may be said of the Thalmudists God complaineth and threatneth My people Hos 4. 6. are destroyed for lack of knowledge because thou hast rejected knowledge I will reject thee This is cleer other proofs will engage me longer Fourthly I prove it by Scripture The heavens declare Psal 19. 1. the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech and night unto night sheweth vers 2. knowledge The Latine sanctifieth Opera manuum ejus annunciat Edit vulgata firmamentum The firmament wherein the fixed Stars are annunciates and tells the works of his hands to some that piously and seriously attend to such telling or annuntiation And afterwards Nox nocti indicat scientiam One night shews and reads a Science to another Sience here reflects upon such as are capable of it and acquire it by the multiplication of agreeable Acts who comparing night with night and the heavenly causes with their effects imbibe the Sience of Astrology and who the more they know of night and night and of the connexion betwixt the causes and their effects the more admire God in his Works and the more declare God and his Works to others adding to the thing done the very Judg. 5. 20. manner of its doing as how the Stars in their courses fought against Sisera The Platonists imagin'd the Heavens to have been animate and that the Sun Moon and Stars were fiery and were therefore nourished and fed with vapours fire wanting and requiring its food and nourishment The Aristotelians or Peripateticks allowed Intelligences of their own making to turn and whirl about the Celestial Orbs and to be one with them not by composition but by aggregation Others out of Zeno's Porch threw their judgements here and there He that will admire and declare God in conformity to the Truth of his Creation must consult with Scripture and Astrology In Christian earnest such a multitude of Heavens Stars Planets moving so swiftly so contrarily so neerly the one to the other and with such continual variery of Effects the Order Concord Subordination and Wonderfulness is notwithstanding such that in declaring the glory of God they very much out-strip all inferiour Things and therefore they whose employments it is to behold this Order Concord Subordination and effectual Operation more neerly are called to magnifie God in his Works more transcendently then others who do not Job admiring God in this Crder Concord Subordination and efficacy cries out without a loud voice Where is God my maker who giveth songs in the night The Job 35. 10. Latine prefers Ubi est Deus qui fecit me qui ded it carmina Edit vulg in nocte Where is God who hath made me who gave verses in the night He is more explicite in another place according to the vulgar Latine Quis enarrabat Coelorum Job 38. 37. Interp vulgat rationem concentum Hebr. Nabla Coeli quis dormire faciet Who will declare the state of the Heavens and who will make the melody of the Heaven to sleep He See Censorinus de die natali cap. 13. Cic. in somnio Scipionis S. Aug. Ep. 28. ad S. Hier. Leo Castr in Isaiae cap. 40. vers 26. Georg. Venet. in Harm seems to speak after a five-years silence as one of Pythagoras his Scholars who thought the Heavens to have been melodious in their motions and that men are deaf to the Musick by continual assuefaction as they who dwell ad Nili Catadupa where Nilus hath a terrible fall as is observed by Cicero In good truth Saint Austin receives with embraces the Doctrine of proper Musick in the Heavens So doth Leo Castrus and so Georgius Venetus And Reason is favourable Because a sound is caused not only by the confrication of the Air but also by the confrication of all resisting Bodies Philo the Jew Philo Jud. lib. de Somniis in his Book of Dreams dreams it out That the Musick and Harmony of the heavenly Bodies and Orbs serves in the place of Meat unto those who hear it and that Moses was fed therewith in his long-fasting But Aristotle and the Philosophers his Followers reject all this Doctrine as Arist lib. 2. de Calo. out of tune And it is most fashionable to Reason That Job by Musick and Melody understands the Concord and most ordinate motions and courses of the Heavens together with the sweet compliance betwixt the causes and their effects Wherefore Plato is opinionated Eyes were therefore chiefly given to us that seeing the most regular Plat. in Tim. co motions of the heavenly bodies we might traduce them to the discipline of our lives and to the correction of our wandring and erratical motions And infallibly the reasonable Soul returns and reduces all the Creatures to their first Principle God by her admiring God in them and her praising God for them and the more knowledge we have of the Things for which we praise God the more we praise him with understanding I prove it by Scripture the second time He appointed Psal 104. 19.