ASTROLOGY Proved Harmleſs, Uſeful, Pious.

ALthough God be, as he is deſcrib'd in Dionyſius Areopagita;〈…〉〈 in non-Latin alphabet 〉:S. Dionyſ. A­reop. de divin. Nom. cap. 1. a ſuperſubſtantial Sub­ſtance, an Underſtanding not to be underſtood, a Word never to be ſpoken: and therefore we know not the myſterious or profound Things of God, but as they have been chanell'd to us by God himſelf in divine Revelation: yet his Creatures, as deſcended from him, and even thoſe which are above us (in place or perfection) may be in ſome due meaſure, known by us, upon our own queſt and enquiry.

The Reaſon is Pillar-ſtrong, Becauſe the higheſt and moſt perfect of Creatures are conditioned infinitely be­neath God: and betwixt finite and infinite there is no pro­portion.

Where Saint Paul writing to the Epheſians, hath in the Engliſh, The foundation of the World; and in the Latine,Epheſ. 1. 4.2 Mundi Conſtitutionem: The Conſtitution of the WorldEditio vul­garis. Textus Grae­cus. the Original founds,〈…〉〈 in non-Latin alphabet 〉, the dejection of the World. Becauſe the World, and the Things in and of the World, are, by vertue of their Creation dejected, and caſt downwards; having received as it were, an infinite fall in their Creation, and dejection from God. Wherefore Saint Chryſoſtom, examining theſe words ofS. Chryſoſt. in cap. 1. Ep. ad Epheſ. Saint Paul, declares, That there is〈…〉〈 in non-Latin alphabet 〉, a great and unſpeakable Sublimity of God, from which the Creatures have in their Creation, fallen. Yea Origen, be­lieves,Origen in cap. 8. Joan. That the word〈…〉〈 in non-Latin alphabet 〉, was divinely invented and excogitated by the Apoſtle to ſignifie the dejection, abjection, and vility of the World in reſpect of God, and of his unſpeakable ſublimity. And ſenſing the deep ſay­ing of our Saviour, Ye are from beneath, I am from above;John 8. 23. ye are of this world, I am not of this world: in which place, the Latine yieldeth, Vos de deorsùm eſtis. Ye are fromBibl. vulg. Text. Graec. downwards; and the Greek,〈…〉〈 in non-Latin alphabet 〉, Ye are of the things that are down, or downward: He ſaith, Rectè, deorsùm: Nam quomodò mundus iſte habere aliquidOrig. ubi ſu­pra. ſupernè poſſet, cujus conditio eſt dejecto? It is rightly ſaid, downward: For, how could this World have any thing on high, whoſe condition is dejection? He infers afterwards, Totus itaquemundus, & quae in ipſo ſunt, in dejectione ſunt. Therefore the whole World, and the Things in it, are in the ſtate of dejection.

The Marrow-Truth here, which I would bring with­in my Verge, and lodge in the Centre of my Diſcourſe, is, Viſible Things in a dejected condition, and thrown down infinitely beneath God; may be known in a fit meaſure by the Prince of all viſible Creatures: yea, he ought to know them in a princely meaſure; they being ſubſervient to him, and to his End, which is the Knowledge, Worſhip, and Glory of God; and he being directed with his face towards them, above, be­neath, and on every ſide.

This place my Text claims:

The Words are the Words of God the Creator; and they point to the Lights in the Heavens above us: They were ſpoken when the Lights were created, inſtituted and ſet in order to their end. Where note, That God's Words here are practical, and effect what they ſignifie.

Let us take into our beſt and moſt judicious thoughts, that God is an intellectual Agent, and the moſt wiſe of all others: yea, that he is the firſt Agent, upon whom all things depend, both in their Being and Operation; and by whom all things are obliged to their ends; which ends are prefixed by him. In which current of ſenſe, the ſupreme Lights are here expreſly referred to an effect or action, as to an End; though partial, and not ultimate: And let them be for Signs.

As I would not divide a Star, ſo neither will I hew my Text into pieces. It is in the whole, an Act of God's pleaſure and power, by which the Lights of Heaven are deſigned for Signs to men upon Earth, of ſuch Things, as being ſignified in the Heavens, are acted and performed upon Earth.

Of Signs there are two ſorts: as adhering to this pur­poſe. Some are theorical or ſpeculative, others practical. Practical Signs produce into act their ſignificancy. As a Seal is a practical Sign: which not onely repreſents an Image, but impreſſes alſo the Image it repreſents into the Wax. In which kinde, the Stars and Planets are Signs: as ſignifying by their motions, conjunctions, oppo­ſitions, riſings, ſettings, occultations, apparitions, defections, and various Relations and Aſpects; and as acting by their influences. Whence the Hebrews name the Stars, Maſ­ſaleth,4 being a word bred and born of Nazal, influere, to give influx or influence.

Divinity is called in the Greek Tongue〈…〉〈 in non-Latin alphabet 〉: which being interpreted, is Sermo de Deo, A Speech or Diſcourſe concerning God. Astrology is called in the Greek Tongue〈…〉〈 in non-Latin alphabet 〉: which being interpreted, is Sermo de Astris, A Speech or Diſcourſe concerning the Stars. Now the Queſtion is: (and it moves in a high Orb:) Whereas God hath ordained the Stars to be Signs; and they cannot be Signs, except they ſignifie; and they can­not ſignifie, with relation to the viſible World, ex­cept unto us, who onely of all viſible Creatures are ca­pable of underſtanding their ſignifications; and they can­not ſignifie to us, except we diligently ſearch and en­quire into them as they are Signs: the Queſtion, I ſay, is; Whether, as there is a lawful, divine, and religious enquiry concerning God, there may not be alſo, a harm­leſs, uſeſul, and pious enquiry concerning the Stars and their Significations?

I prove, That enquiry into the Stars, as they are Signs, is harmleſs, uſeful, and pious: firſt, by moſt anci­ent and moſt honourable Example. Although I believe, that Adam, the firſt Man, exiled now from Paradiſe, and touching alwayes at the heavenly Bodies, as he look'd up towards God in his Throne; being alſo a long liver; was devoted to this enquiry, as highly becoming his noble and high thoughts: yet I ſhall not call to my help, R. Solomon's Argument, who makes Adam ſo high,R. Solom. in cap. 3 Deuter. that he touch'd Heaven with his Head. I ſhall argue thus onely: The common, ſerious, diligent and fervo­rous enquiry, that was made into the Stars and heavenly Bodies by the Children of Seth, renders it probable, if not evident, That Adam had authorized the Work, and plained their path before them. And concerning the Children of Seth, Joſephus plainly writes: Filii autemJoſeph anti­quit. Judaic. lib. 1. cap. 4. Seth diſciplinam Rerum Coeleſtium & ornatum earum primi­tùs invenerunt. The Sons of Seth firſt invented the Learning concerning the heavenly Bodies and their bravery. Adam5 initiated himſelf into the practiſe of it: but the Chil­dren of Seth ripen'd it into an Art or Diſcipline. And if this Learning firſt began (for which, Joſephus pulls) in the Children of Seth; it was honourably ancient, and excellently honourable: becauſe they were the Chil­dren of Seth. Suidas deſcends to particulars; and, having a quick and unwearied eye in the ſearch of Anti­quities, gives it for certain, That Seth himſelf invented theSuidas in ver­bo〈…〉〈 in non-Latin alphabet 〉. Hebrew Letters, and gave Names to the Stars. And we cannot reaſonably think, that Seth being ſo neer to A­dam and his practiſe; (which, to the god•y part of A­dam'sSee Gen. 2. 19, 20. & the Ex­poſitors. See Moſes Barce­phas, de Parad. p. 1. and Perer. in Geneſ. cap. 2 Children was a Rule and Meaſure for after­action;) gave Names to the Stars, but ſuch as excellently ſignified their Natures: and therefore his enquiry ſearched into the very Natures and Effects of the Stars; and in this enquiry his learned Children ſucceeded him. Joſephus walks on, and tells, what proviſion the ChildrenJoſephasbi ſa­prâ. of Seth carefully made, for the preſervation of this choice Learning. For, being warned by Adam's Pro­pheſie, That there ſhould be two deſtructions of the World, the one by Water, and the other by Fire; they wrote or engrav'd the Rules and Experiments of their Knowledge on two Pillars, the one being of Stone, the other of Brick: whereof the Stone-Pillar ſtood firm in Syria, even to the dayes of Joſephus. The Sons of Seth had queſtionleſs entred upon other humane Arts or Learnings; but they did not faſten or fix any by writing, beſides this; this being the moſt noble.

It is here alſo, eminently worthy our obſervation: That Mechanical, inferiour, and earthly Arts, pertain­ing to Manufactry, were invented by Cain and his Children; as abundantly appears in Geneſis. But theyGen. 4. 20, 21, 22. were the Sons of Seth, who looked upwards, and wiſe­ly conſidered the Natures and Effects of the Heavenly Bodies.

I prove it again by Example. When we firſt hear of Abraham, we finde him by the Name of Abram. AndGen. 11. 26. this Name is extracted from Ab, ſignifying, Pater, Fa­ther;6 and Ram, which is in Latine, Excelſus, High;Euſeb. de Prae­••a Evang. lib. 11. cap. 6. in Greek, according to Euſebius, in his Evangeli­cal Preparation,〈…〉〈 in non-Latin alphabet 〉, 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 Ʋr of theSuid. in voce,〈…〉〈 in non-Latin alphabet 〉. 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. AndPhilo 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 makeGen. 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 thouGen. 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 of7 Nature, made Man and ſuffering for us; and afterwards wrote to his Maſter Apollophanes: Sol in ipſius verae lucisS. 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: toJoh. 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 ſubſtantiisD. Tho. p. 1. q. 58. Art 3. in corp. ſpiritualibus, quem corpora coeleſtia in ſubſta•••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 and8 ſounding: to praiſe God upon theſe Subjects, being in a manner, to praiſe him upon the loud cymbals, upon the high-ſoundingPſal. 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,〈…〉〈 in non-Latin alphabet 〉, ſaith Syneſius, toSyneſ. 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〈…〉〈 in non-Latin alphabet 〉, an heavenlyPlato in Timaeo. Plant; and to whom therefore Philo (the Jewiſh Plato)9 aſſigns〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, 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, when10 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 modoquegubernantur: 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 to11 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. LearnJer. 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 theverſ. 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 the12 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 theVide 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 Angel13 Gabriel, imprudently flying in a full career, through it; and that therefore now it ſhines dimly. The Thalmu­distsTalmudiſtae in Talmud. have likewiſe treſpaſſed in this kinde.