Vindication of His Annotations, Text (4 of 5)

Vindication of His Annotations · Text (4 of 5)

p. 113But there is another Branch, which tho it be crowded into the next verſe, yet, (as the rationative particle appearing in its front ſhews) hath reference unto this. If we ſhall demand then why Gods people ſhould not learn this Heatheniſh way, the reaſon is ready at hand, we need not go far to ſeek for it, the Prophet himſelf rendreth it; for the rules or leſſons, that the Heathen are taught by and take out from their Wizards, ar vain or vanitie, as the word is in the abſtract, that is, very vain, as vain as vanity it ſelf. So that if Mr. Swan had ben pleaſed to ſtep but one ſtep further, and no long ſtride had needed, or to have caſt but his eye to the very next line to his Text, he had there lighted on the true cauſe, why neither this way of the Heathen is to be learned by Gods people, they are not to take out ſuch leſſons as the Wizards would learn them; nor their minds conſeqently to be poſſeſſed with ſuch frights and fears, as by telling them of the direful effects of the celeſtial Signs they endeavoured to work into them; to wit, becauſe theſe things among other were meer Heatheniſh vanities; and a moſt vain thing therefore to be affected therewith. For to the former way, muſt this vanity neceſſarily have reference, and that way to their conceits concerning the Stars, that produced ſuch fears with them, unleſs we will ſay of the paſſages of Gods Prophets,Sveton. l. 4. c. 53. as Caligula ſometime of Senecaes writings, that they are arena ſine calce, or as Epiphanius of ſome Heretikes rapſodies, foreign, like roaps of ſand without lime to knit them together.

And if Mr. Swan had inſteed of all this long diſcourſe concerning the dreadfulneſſe of theſe Celeſtial Signs, and in what manner they were and were not to be feared, had but preached p. 114to his people Mr. Lilies dictates and documents (and he might as well have preached them to them as the groundleſs conceits of Sir Walter Ralegh and others, tho of better note then he) to wit, that the horrible Eclipſe that was to appear the next day could do no harm to any that were about their uſual imployments of ploughing and carting, or hedging and ditching abroad, as ſome of his fellow Wizards had unadviſedly affirmed it might, but that it portended much ill, that either would or might befal them ſome eight moneths after, or the yeer enſuing at that time twelmonth, or two year after: howſoever it may be doubtful what effect it might have had with them, for the time of the Eclipſe preſent, for that the verie ſight of it, being a thing uncouth and unuſual, might aſtoniſh them, as it did many other prepoſſeſſed with that fond conceit which Mr. Lilie himſelf condemns, in regard whereof ſome hath related to me, that in ſome Countrey towns where they then reſided, not two of fourtie or more would either do ought themſelves, or ſuffer ought to be done by their ſervants abroad; and I remember that an ancient Doctor of Phyſik of prime note in the Citie coming over ſometime to Clapham to viſit a Patient, and being importuned to ſtay dinner with them, would by no means be perſwaded to condeſcend thereunto, there was he ſaid an Eclipſe of the ſunne to fall out that forenoon, and he would be at home before that ſhould come, and keep within till that was ever. Howſoever, I ſay therefore that for the time preſent it might affright them, yet for the latter part of the ſtorie, and the tale told them of evils that ſhould thence flow and enſue ſo long after, they would have eaſily ben induced to believ, that all ſuch tittle tattle were indeed no other then meer vanity, as the Prophet here pronounceth it. Mean while ye ſee by what hath ben before delivered, what verdict the Spirit of God hath paſt upon theſe Chaldee VVizards obſervations and dictates about the Celeſtial Signs: and yet Mr. Swans main ſcope throughout this whole Sermon is to diſprove that which is here ſo peremptorily pronounced of them, to give the Holy Ghoſt the ly; to prove that they are not vanities,Pag. 21. but divine Oracles, condemning the wiſer ſort of the Heathen that ſet light by them, eſteeming of them what they ar here affirmed to be; and ſuch Divines as are likewiſe minded concerning them, as no better both, then men out of their wits, p. 115ſuch as have rather need of Elebore to cure their brains, then any reaſoning with them to inform their judgements.

But howſoever he deem us perſons that that have laeſa principia ▪ a crew of crackt-braind coxcombs, fitter for a Bedlam cure, then for a Scholerlike diſpute or debate; yet we ſhall (by Gods aſſiſtance, having him and his holy Prophets, we hope, on our ſide) take the boldneſs to examine the validitie of his Arguments produced to prove the truth of that, which diametrically oppoſeth the dictate of Gods Spirit, and the verdict here paſſed upon their Iudicial Aſtrologie, which we conceive not without ſome ground from his own grants to be forbidden, and conſequently condemned in his Text.

In the firſt place therefore, to begin the fight, he ſends out as the manner is a forlorn hope, ſome velites, levis armaturae milites, Cic. de Clar. Orat. & de Repub.a few ſouldiers of light furniture, not ſo much skirmiſhing with the adverſ partie, as falling foul upon their own, and fighting one againſt another. foreign one or two ſnips or od ends of Poetrie, masterleſſe dictates of namles Poets; but Poets at the beſt; and of what credit ſuch mens ſayings ar, that old ſaid ſaw, a ſaying of their own, may ſhew us; it ſaith, foreign.Plat. nom. de Iuſt. Ariſtot. poſt Phyſ. l. 1. c. 2. it tels us in plain terms, that they tel us many lies. But let us hear what they ſay. One of them tels us, Aſtra regunt homines, that the Stars rule men. and there is good cauſe indeed to fear thoſe that rule over us, eſpecially when we ſhall be taught, that they have very ſpightful and malevolent affections and diſpoſitions towards us, very malignant aſpects and influences upon us. But how doth it appear that the Stars rule men? or whence had they that power and office of regiment or regencie given them over mankind, thus to ſway humane affairs, as theſe men would have them? Hath God any where in his Word made it known to us, that he hath aſſigned them any ſuch office of rule over us? It is ſaid indeed, that God made the Sun to rule the day, and the Moon and the Stars to rule the night. Gen. 1.16. Pſal. 136.8, 9. that is, by a certain and conſtant cours to make a diſtinction of day and night, and to exerciſe that lightſome qalitie or facultie that God hath endowed them with, whether peculiarly or immediately conferred upon each, or imparted from one or more of them to the reſt, for he uſe of Mankind in either; but where he is ſaid to have appointed them to rule mens perſons, and their affairs or p. 116imployments, civil or moral, counſels and caſualties, genitures, ſtates, terms of life, iſſues of death and the like, we no where read, ſave in the preſumptuous writings of thoſe who have aſſigned them ſuch imployments. Yea it hath ben uſually deemed, that all the creatures mentioned in Moſes, to have ben made before man, were for this end made to be ſerviceable unto man, who was made in the laſt place when all things were fitted for him before.Aug. de Deo dilig. c. 4. & ſoliloq. c. 20. Whence that common ſaying, Omnia propter hominem, homo propter Deum. All things for man, and man for God. Yea the Sun it ſelf, the principal and moſt glorious of thoſe celeſtial bodies hath his name foreign from a Chaldee term, that ſignifies to miniſter or ſerve. which word alſo the Chaldee Paraphraſt (as we term him) uſeth in that place of Moſes, Gen. 1.18. in ſteed of that word which we render to rule. and it is not amiſs obſerved by our Writers, that in thoſe words of Moſes Deut. 4.19. concerning the Sun, Moon and Stars which Iehova thy God hath imparted unto all Nations under the whole Heavens: (which how the Jewiſh Rabbins have abuſed, we ſhall hereafter ſhew) there ſeems to be cloſely intimated an argument to diſſwade from adoring the celeſtial creatures, as being an abſurd and prepoſterous courſe for Gods people to ſerv them, whom God had appointed to do ſervice, not to them alone, but to all the Nations of the World. But that God made them to be ſerviceable to mankind is out of qeſtion. The qeſtion is. Who hath made them Mans maſters and governours; who made them Rulers over Mankind? Nor ſhall we need to go far to ſeek the reſolution of this doubt or qeſtion:Pag. 19. Mr. Lilie will inform us: We conſtitute Venus Ruler, &c. ſaith he, in his Dark year ▪ and they that conſtitute Rulers, are able I hope to furniſh them with power, as well of abilitie, as autoritie, whereby to exerciſe and execute that rule or regiment, whereunto they have aſſigned them▪ And indeed herein they imitate thoſe of the Papacie, that have aſſigned unto ſeveral Countries ſeveral Saints, and deſigned thoſe Saints to rule and protect them; yea have deputed ſeveral Saints to be Patrons of ſeveral profeſſions. For in the like manner have theſe men aſſigned unto ſeveral Stars and Conſtellations, the government of ſeveral Countries and Kingdoms, of ſeveral ſtates, trades and profeſſions, of the ſeveral parts of mans body, and the like. Yea herein they tread in the ſteps of the ſuperſtitious Jewiſh Maſters, who becauſe p. 117the word foreign uſed Deut. 4.19. doth uſually ſignifie to divide or diſtribute, (whereas it is freqently alſo taken more largely for to impart or aſſign, even where no ſuch diviſion or diſtribution is at all intended, as I have ſhewed on Eſay. 53.12.) do thence gather, that the Stars are by God deſigned to rule all the other Nations, who have therefore their ſeveral Stars aſſigned them, whereunto they ar obnoxious; but his own people the Jews he hath reſerved to be ruled by himſelf: and that this is the right reaſon, why other Nations have cauſe to be afraid of the ſigns of Heaven, but the Jewiſh people have not. Concil. in Devt. qaeſt. 2.And ſo have we the tru ſenſe of this place, as Manaſſes the Amſterdam great Rabbi from Abraham Eſdraſſonne informs us. which if it be tru, I hope we Chriſtians may in theſe dayes expect the like priviledge that the Jewiſh people ſometime injoyed. But I ſuppoſe we have as litle cauſe to believe them, as either the Papiſts or the Pagans, that herein agreed with them, as by their Wizards Dictates we have formerly ſhowen.

But this piece of Poetrie having thus diſpatcht, we ſhall proceed to the next▪ and that is ſo far from backing the former, whoſe ſecond it ſhould be, that as it oft coms to paſs foreign with thoſe that fieght in the dark, or with ſhips ingaged in a ſtorm, he fals foul on his fellow, and in ſteed of ſmiting his adverſarie, he lets ſlie at his friend, and ſo cuts his ham-ſtrings, that he is not able to ſtand to it, or do his Commander any ſervice. For whereas his precedent fellow-Poet ſung us, Aſtra regunt homines, that the Stars rule Men, this his ſecond ſings us a new ſong, a divers, yea advers dittie, Sapiens dominabitur Aſtris; that Wiſe men ſhall rule the ſtars. Regit Aſtra Deus. God rules them; ſaith he▪ no, men rule them; ſaith this, and, They rule Men, ſaith he; no, Men rule them, ſaith this. unleſs Wiſe men be exempted from the race and rank of Mankind. But if God have aſſigned the Stars this office to rule us; I would fain know by what might or ſlight we can be able to countermand and over-rule them, whom God hath ſet, and that ſo far above and out of our reach to rule us. For can, or could any man poſſibly by any skil or forecaſt avoid it, that he ſhould not be bred or born under ſuch a Conſtellation, as ſhould make him a fool? or avoid ſuch caſualties of hanging, drowning, or coming to ſome other evil end, as thoſe Stars under which he was born, had deſigned him unto? p. 118How many Stories ar we told of men, that being foretold by Aſtrologers, of ſuch and ſuch ends they ſhould come to, have by all the skil and caution they could poſſiblie uſe endeavoured to avert it, but were not able to avoid it? And ſurely if the Stars by ſuch a power derived from God ar ſet over men here on earth, it is no more in the power of the wiſeſt man in the world, to avoid any ſuch evil, that by vertue of that power they portend him; then it is to alter their courſe in the skie, and to reſtrain them from riſing at their conſtant ſet times, or from their meetings and conjunctions one with another, at ſuch preciſe times as their reſpective motions and courſes in nature muſt of undoubted neceſſitie bring them together. And this forlorn Hope I ſhould ſcarce have thought worthie to take notice of, but that I find theſe pieces in the Frontispice of almoſt everie trivial Prognoſtick, as if they were ſpels or charms of much efficacie, both to juſtifie their fond Dictates concerning the power of the Stars; and yet to free them from that imputation of impietie and unavoydable fatalitie, that from the ſame may juſtly be faſtned upon them.

Let us now proceed to his reſerve, or his main battel; and ſee what arma decretoria, what weightier weapons, or armor of proof we may meet with there.

Pag. 10.The firſt Weapon we find here darted againſt us, is from a word in rhe Text; which to make ſtrike home and pierce the deeper, is welded with the arm of Melanchthon, a great and famous Divine. The word in the Text is Signa, Signes; that is, the ſteel head of the pile or the ſpear, which hence hedded Melanchthon, and Mr. Swan from him thus enforces upon us. Non ait nihil eſſe Signa Coeli; imo cum nominat Signa, portendi aliqid affirmat. So preciſely Melanchthon, as Mr. Swan reports him; (for I have not the Book; and it is ſaid to be in a Preface to one of their Autors) who alſo thus renders him, The Prophet doth not ſay, they ſignifie nothing; (ar nothing, ſaith his Autor) Nay rather, in naming them Signes, doth declare that they ſometimes ſignifie, or threaten great and ſad things. that is ſomewhat more and ſomewhat leſſe too then his Autor ſaith. For his Autor ſaith indefinitely, in naming them ſignes he affirms, that (not ſometimes, but) ſomewhat is portended by them; that is, ſome ſad matter is threatned, as Mr. Swan renders the word of portending not amiſs. p. 119But I demand of Mr. Swan, or of Mr. Swartert either; (for that was his Dutch name, until Luther cauſed him to exchange it for a Greek one) and tho Mr. Lilie when he hath nothing els to oppoſe Calvin in defence of his trade, tel us onelyonly that Melanchthon, as grave a Divine, and more learned, as moſt hold (but who thoſe be I know not; compariſons are odious; and it might well be a meaſuring caſt between them) was a friend to it▪ and ſtudent in it, yet great names do not daunt us: I demand, I ſay, of either of them, is it of the very eſſence of a Sign, to portend or threaten ſomewhat? Some kind of language that Mr. Lilie uſes might a little help here; tho one of his axiomes would again hinder as much as the other had holpen. He told us that the darkneſſe portended in the Solar Eclipſe,Pag. 49. would not be ſo great as ſome imagined. So that according to his language, ſomewhat preſent may be portended, as wel as ſomewhat future. But that is of the ſame ſtamp with that other of expatiating himſelf, and his penna ſtrutii, rendred a cock-ſparrows qil. I was taught when I was a ſchool-boy, from Servius on Virgil, that portendere was porrò tendere, to tend or reach forward to ſome further or future thing; as alſo that expatiari was a neutral deponent. Pag. 63.But withall he tells us in his Aphoriſms, that The application of Planets ſhews what is to come, the ſeparation what is past. So that there may be ſignes by Mr. Lilies grant, as well of things paſt or preſent, as to come. And indeed how many ſignes ar there ſo named and recorded in Scripture, that neither did, nor do portend ought, either good or evil to come.

The Rainbow was appointed by God to be a ſign and ſeal of that Covenant which God made with Noa in behalf of the whole world, that it ſhould never be univerſally drownd again. Gen. 9.11, 12. Yet what future good or evil doth the Rainbow portend, ſo oft as it appears, to enſue ſhortly thereupon? nor let any imagine that it will ſuffice to ſay, that in the nature of it, it may conjecturally forewarn this or that, a ſudden ſhowr, or the like; the qeſtion being, not what in the courſe of nature it did or might either before or after foreſhew; but what by vertue of that uſe, that God then made of it, or power that he then imparted to it, to be a pledge of his promiſe and the performance thereof, which it yet retaineth unto this day, and in regard whereof it is ſaid to be a ſing, it is enabled to portend. In like manner God p. 120ordained Circumciſion to be a ſign and ſeal of the Covenant that he made with Abraham and his iſſue, either according to the fleſh, or according to the faith, Gen. 17.11, 13. Rom. 4.11. Yet did not Circumciſion therefore portend unto each one that was circumciſed, what ſhould betide or befall him either for good or evil, through the whole tenor of his life, either of it ſelf, or in reference to the day of the week on which, or the hour of the day in which he received that rite. Of the Sabbath it is ſaid by God himſelf, that it is a Sign between him and his people, that he hath ſanctified them; that is, ſeparated them unto himſelf. Exod. 31.13, 17. Ezek. 20.22. Yet did not each Sabbath in that regard portend ought in particular to fall out the week following; it having rather relation to the week paſt, that it concluded, then to that inſuing, as being another, a new week. But paſſe we from theſe myſterious rites, to ſtrange, ſtupendious, miraculous ſignes, Moſes his rod turned into a ſnake, and that ſnake returned into a rod; his hand ſuddenly overſpread with a leproſie; and as ſuddenly reſtored to its wonted plight; is called either of them a Signe: Exod. 4.8. and did either of them manifeſt Gods power, and ſigned his miſſion of Moſes: but did neither of them portend particularlie or reſpectively ought either to him or any other. The like may be ſaid of thoſe other ſignes that God wrought in Egypt by the miniſterie of Moſes, the Frogs, the Lice, the Locuſts, the Flies, the Hail and the reſt, Pſal. 78.43. and I ſuppoſe men may ſtrain the ſtrings of their wits till they crack, before they wil be able to ſhew, what thoſe ſeveral plagues did particularly portend;Oper. Tom. 9. albeit ſome have fondly applied them to the ten precepts of the Law, and have foiſted into Auguſtines works a ſapleſſe diſcourſe of that ſubject;De Civit. Dei. l. 18. c. 2. and others as frivolouſly would have them prefigure the ten primitive perſecutions; which Auguſtine relates indeed, but withall rejects as vain and ridiculous. The Suns ſtanding ſtill in Joſhuas dayes, Joſh. 10.12, 13. was it not a ſign, and a ſtrange one too? it furthered Gods people in purſuit of their adverſaries: but what further matter did it portend? The Miracles that our Saviour wrought, of which more hereafter, were they not ſignes? or ar they not ſo termed? Act. 2.22. And here by the way I ſhall make bold with my Reader to ſtep aſide a litle, to remove a common errour, by Mr. Junius in his Parallels before me obſerved. It is by the moſt conceived from p. 121thoſe words of our Saviour. Matth. 12.39.40. There ſhall be no ſign given to this wicked and baſtardly race▪ that ask a ſign of me, ſave the ſign of the Prophet Jonas. For as Jonas was three dayes and three nights in the belly of the Whale, ſo ſhall the Son of Man be three dayes and three nights in the heart of the earth. It is, I ſay, hence by the moſt generally concluded, that Jonas his being for ſuch a ſpace of time in the Whales belly, was a type intended to prefigure Chriſts abiding for the like time in the grave. But the context wel weighed wil ſhew, that no ſuch matter is therein intended. For look to the demand; and it will thence appear what the words of Chriſts anſwer thereunto do import. It is a ſaying of Auguſtine, that the man, who after the Doctrine of the Goſpel, ſo at firſt by miracles confirmed,De civit. Dei l. 22. c. 8. and ſince that by ſuch means, and in ſuch manner ſpred over the whole world, the whole World now believing, doth yet reqire a miracle that he may believ, may juſtly go for a miracle himſelf. Yet after that our Saviour had wrought ſo many and ſo great miraculous works, as that the Phariſees themſelves could not but be convinced in Conſcience, as one of them alſo ingenuouſly and freely confeſſeth, John 3.2. that he was no counterfait, nor one that wrought by the Divel, as they bore the people in hand, Matth. 12.24. but was a Prophet at leaſt ſent from God; yet ſome of them come to him, and crave a ſigne of him; by ſigne underſtanding as our Saviour, where he ſaid, John 4.48. Ʋnleſſe ye ſee ſigns and wonders ye will not believe; not ſome type to be told them out of Moſes, as that of the brazen Serpent, John 3.14, 15. but ſome miraculous work at their reqeſt wrought then in their ſight, as Herod hoped to ſee ſome miracle done by him; Luk 23.8. But our Saviour putteth them off with a negative anſwer, telling them withal what manner of people they were that asked ſuch a ſigne, and that he would not at preſent ſhew any ſuch ſigne, but refer them onelyonly to one that hereafter ſhould be ſhewen, and that juſt ſuch another as Jonas his was, ſuch an one as was ſometime wrought upon him. That which the Evangeliſt Luke delivers more cleerly, Luke 11.29. For as Jonas (ſaith he) was a ſigne to the Ninevites; not by typifying Chriſt, whom he preached not to them, out that which had befaln him, coming ſome way to their notice, & being thereby aſſured that the meſſage he brought came from God,) ſo ſhall the Son of Man (Chriſt himſelf riſing p. 122again from the dead, after part of three dayes ſpent in the grave) be a ſigne (no type, but ſuch a miraculous evidence ſufficient to teſtifie what he was, as no other ſhould need) unto this generation. Yea and to the ages enſuing alſo; it being a far greater matter for him,Avg. de temp. 174. as ſome of the Ancients have well obſerved, De ſepulcro reſurgere, qam de patibulo deſcendere; to riſe up from the grave, then to come down from the croſſe; on which latter condition they ingaged themſelves to believe on him if he would do it. Matth. 27.42. but tho more regarding his Fathers pleaſure, and our welfare, then their ſcoffing reqiries, he did not that, yet he did in ſteed thereof▪ a work much more miraculous, which he here ingaged himſelf to do.

Ye ſee how many ſignes here of either ſort, and yet not one portending ought: and the weakneſſe conſeqently of this Argument, whither as Melanchthon himſelf delivers it; When he calls them ſignes, he affirms them to portend ſomewhat; which reduced to a Syllogiſm, muſt thus be framed, All ſignes portend ſomewhat, but theſe are ſignes. Ergò they portend ſomewhat. or as Mr. Swan delivers it, In naming them ſignes, he declares they ſometime ſignifie or threaten great and ſad things; which ſyllogiſtically conceived, muſt run on this wiſe; All ſignes ſometimes (for if ye give it onelyonly, ſignes ſometimes the ſyllogiſm will conſiſt all of particulars, and be of no force or worth) ſignifie or threaten great and ſad things, but theſe ar ſigns, ergò ſometimes they ſo do. For whether way of the two we take it, the Propoſition is manifeſtly untrue in either. It is not of the nature or propertie of a ſign to portend ought; ſignes not a few do not, much leſſe to threaten great and ſad things: the contrarie whereunto by the inſtances above given doth moſt evidently appear.

Yea but ſaith Melanchthon, the Prophet doth not ſay, they are nothing. Yes, he doth ſay, they are nothing, in the ſame ſenſe wherein the Apoſtle ſaith, that an idol is nothing, 1 Cor. 8.4. that is, a thing of nothing, as good as nothing, of no uſe, no worth, no regard, no weight, for he ſaith, the ſignes, wherewith the Wizards affrighted them, ar meer vanitie: and that is as much as nothing, Eſay 41.29. I might ad, that it follows not, that they are ſignes indeed, becauſe the Holy Ghoſt uſes this term of them. For the Holy Ghoſts uſage is, to ſpeak oft of things, not as they ar in truth, but as men vainly eſteem of them, It were no p. 123good Argument to proov Epimenides a Prophet, becauſe the Apoſtle ſaith of him, One of their own Prophets, Tit▪ 1.12. or the Divel to be a God, becauſe the ſame Apoſtle calls him the god of this world, 2. Cor. 4.4. And again there are lying and fals, as wel as tru ſignes. 2. Theſ. 2.9. Nor will it take off the edge of this inſtance, to ſay, that the ſignes here ſpoken of, are called the ſignes of Heaven. which name Moſes alſo uſeth of them▪ Gen. 1.14. (of which more anon) and that they are ſomewhat therefore. For were not the Sun, the Moon, and the Stars, the ſignes of Heaven, amongſt thoſe Idols the Apoſtle ſpeaks of? and yet the Apoſtle ſaith of them, they ar nothing in the world. as they ar idolized they ar nothing; there is nothing worthy of any regard, much leſs of any divine worth in them, and in like manner the Prophet of the ſignes of Heaven, as they are by theſe Wizards abuſed to put people into fals fears, they are nothing but meer vanitie; lying ſignes void of all truth; or the ſignes of the lyers, as Eſay termeth them, Eſay 44.45. even like thoſe whoſe ſignes they are.

And ſurely ſince that Mr. Swan himſelf grants that the Text ſpeaks of Astrological Predictions, ſuch as the Chaldee Wizards then uſed; and the Prophet pronounceth thoſe he ſpeaks of to be very vanities;Pag. 7.8. I ſee not by what art or flight he will be able to keep them from coming within the verge of thoſe ſuperſtitious or lying vanities, as himſelf renders it; which the Pſalmiſt profeſſeth to abhor, together with all thoſe that regard, or hold of them; Pſal. 31.6, 7. more then ſalts falling towards one, or a Ravens croaking over one, or an hares croſſing the way before one, and the like; which fond fancies, together with thoſe that fear or regard them, he brings within compaſs of Davids doom, as both deſervedly worthy of deteſtation and hate. And I would gladly demand of Mr. Swan what difference there is between ſuch old Wives tales concerning ſuch fooleries, and all the long tittle tattle, that Mr. Lillie his clients rabblements, and the like of thoſe other of his Tribe, are full fraught with, of a Melancholy Saturn, and a jovial Jupiter, and a furious Mars, and a thieviſh Mercury, and a wanton Venus;An. ten. p. 11 and fierie and ayerie and waterie, and earthie Trigones; and diſmal houſes of death and misfortune; and a mad Bul, (for he can be no other) with an eye hot, violent, fierce, furious, and of evil influence; (and p. 124what think we, ar his horns then, when his very ey is ſo fierce and furious?) and a mad dog, that maks dogs run mad; and malignant aspects, that do a world of miſchief in the world here below, that is ruled by them. But will ye ſee the difference between the one and the other?Sen. epiſt. 115 As Seneca, after Ariſto the Stoik, ſometime ſaid, ſpeaking of ſuch vanities as many men ſpent much upon, and were much taken withall, whom he compared to children, qibus ludicrum omne in pretio eſt, that ſet much by any toy to play with, Qid inter hos & illos intereſt, niſi qod cariùs inepti ſunt? What diffe…e…ce is the…e between the one and the other, but that childrens toyes are leſſe coſtly then theirs? So may we well ſay here, there is no more difference between theſe ſilly conceits that thoſe poor women ar poſſeſt with, and thoſe fopperies of the other kind that the Wizards fill their heads with, then between a game at draughts, conſiſting of a few plain pins or pebles, that may eaſily be managed, and a game at cheſſe, conſiſting of more variety of Figures, and reqiring more ſtudie and forecaſt, ſtyled therefore by King James a more faſhious game, or, if you pleaſe, between a Christmas ſhew, or rude countrey May game, and one of Ben. Johnſons Comedies or Tragedies; that there is more art and skil, or more ſtate and ſolemnitie in the one, then in the other; but both alike Ludicrous games or ſports; both at the beſt, no matter of truth, but fabulae, as the Latines termed them, fabulous figments and repreſentations, as well the one as the other▪ there is in theſe Wizards fantaſtical conceits a great deal of art and skil to bring them about, and ſo they are nugae difficiliores, toyes and trifles of more difficultie; but after all ſtudie about them, and pains taken in them, not unlike thoſe foreign, that Galen taxeth,Gal. hortat. the product of them is but vanity, as the Prophet here informeth us.

Pag. 19.Yea but Mr. Swan tells us, that it is by conſent of all ages granted, that great Eclipſes and conjunctions have alwayes had ſad events.

I ſuppoſe I have ſaid enough hereof before, dealing with Mr. Lilie▪ See Plin. l. 28. c. 2. & Cicer. De Divin. l.. 1.yet a litle further to Mr. S. here. Firſt, he ſaith no more herein, then what others long ſince have averred of thoſe obſervations and events, from the flight of Fowls, and bowels of Beaſts; concerning which they made boaſt of experiments of ſo manie hundred, yea thouſands of years. And will no… thoſe old women p. 125uſe the ſame argument for thoſe their unluckie preſages, which yet Mr. S. rejects, that they were and had ben from time to time obſerved to fall out unluckilie before either he or they were born; and tel you Storie upon Storie, of one that after an hares croſſing him as he rode on the high-way, with the fall of his hors, brake a Leg, and an other an Arm, and an other his Neck? And will they not bring you as ſolide proofs, for the rules, that from Erra Pater they hare learned, and do very conſtantlie and ſeriouſlie obſerv, concerning St. Pauls and Candlemas day? And here, I hope I ſhal not much diſpleaſe my Reader, unles he be over auſtere, if I ſhal fal ſometime into a fit of that infirmity, that is ſo incident to men of my years, to entertain him with a tale. They ſay Herodote made his History ſomewhat the more delightful, by ſtepping aſide to tel a tale or two now and then. Not long before my leaving of Lincolns Inne, in the reading time, one that had brought Mr. Reader veniſon, being an ancient man and one of ſome faſhion, was entertained with ſome other at Mr. Readers board; where ſom table talk falling in about Candlemas day, & a word or 2 caſt out by occaſion thereof concerning the vanitie of ſuch obſervations, their old gveſt very ſagely told them, that he was a Keeper himſelf, as alſo had his Father ben before him, and he had conſtantly obſerved ſo far as he was able to remember ought, that on Candlemas day, if the Sun ſhone out, and it were afaire day, the Deer (contrary to their ordinary uſage) would keep cloſe in the covert; whereas if it were a cloſe and gloomy day, they would come abroad and be frisking upon the lawn; as preſaging that winter was in a manner gone, and litle hard weather behind, and that this had alſo ben obſerved by his Father before him, as alſo by other Keepers as wel as himſelf. Now when I perceived this his relation to take with ſome of the company, and one among the reſt had paſt his verdict, that there might be ſomewhat in it: conceiving it no fit cours to debate any further by way of argumentation in the buſineſſe, I thought better as Socrates ſometime dealing with the Sophiſters of his time, to move a qeſtion onelyonly to the Keeper (tho Mr. Lilie tax me for that cours, and would have puzzeling qeſtions debarred from theſe diſputes.) I demanded therefore of him, which Candlemas it was, the Popiſh o… ours which are tenne dayes aſunder, on which the Deer were ſo dispoſed. and he anſwering p. 126ours; for he knew no other; I inferred thereupon, that that would then afford a good argument, to prov not theirs, but ours, to be the right Candlemas day: for that the Deer went not by any Kalender, but by inſtinct. It was ſoon perceived what the Demand and Inference aymed at; and the buſineſſe was inſtantly at an end▪ But what frivolous fopperies will not paſs for currant, if tales and ſtories of occurrencies may be admitted for good proof? Again, neither is Mr. Swan able to make good what he here avows, and the contrary alſo to what he affirms, hath by others been averred, as formerly I have ſhewed. Tho to ſhift off that, they have deviſed another trick, by telling us that thoſe Events need not follow them cloſe at the heels; they may come a year or two after; when they ſhall pleaſe to aſſign them▪ that endued them with this facultie, and gave them this power: and ſo come they earlier or later from them they proceed.

But laſtly, it followeth not, ſuch and ſuch things came after them, and therefore were either portended by them, or proceeded from them. When as by other cauſes they either might be, or apparently were produced: whereof more, when we ſhall come to Pericles,De Divin…. l. 2. and the Solar Eclipſe in his time. To conclude, as Tully ſaith of a Philoſopher, ſo ſay I of a Divine; It is not a Divines part to ground a truth, eſpecially in matter of faith, upon the testimony of ſuch witneſſes, as may by peradventure ſpeak true, or through faltineſſe fain and fail: by reaſons and arguments matters muſt be proved, not by events; ſuch especially, as any thing almoſt may be made good by. and with that of the Lord Howard, in his Diſcours of Blind Propheſies, Ʋntil a man can as wel produce a certain reaſon to make his gueſſes good, as ſcore up a regiſter of blind events, we may rather commend his luck then his learning.

But we ſhall have a Teſtimony beyond all exception, and that arguing not à poſteriore, from the Events, but à priore, from the firſt cauſe and ground of this uſe and office of the Stars. for the Scripture, Pag. 15.19.ſaith Mr. Swan doth not ſpeak in vain, when it ſaith, concerning the Sun, Moon, and Stars, Let them be for ſignes as wel as for ſeaſons, dayes and yeers, Gen. 1.14.

I will not ſtand long to qarel with Mr. Swan about his rendring of the Text, thus, Let them be for ſigns as well as for ſeaſons, dayes and years. The words are preciſely, Let them be for ſigns and for ſet ſeaſons, and for daies and yeers. Nor will I pres the verſion p. 127of Junius and Tremellius, who render it, Sint in ſigna & tempeſtatibus & diebus & annis, Let them be for ſigns, both for ſeaſons, and for dayes and years: tho the verſion be not improbable: ſuch uſe of the copulative that it reqires, being very freqent in Scripture; as Eſay, 4.6. from ſtorm and from rain, that is, from a ſtorm of rain: on which place ſee more inſtances of the like. So Matth. 3.11. He ſhall baptiſe you with the Holy Ghoſt, and with fire: that is as moſt Interpreters, with the Holy Ghost like unto fire, (of which yet more elſe where) not as Mr. Swan here as well with the H.G. as with fire: So certainly, John 3.5. Ʋnleſſe a man be bred of water and the Spirit, that is, of the Spirit in Baptiſm by water repreſented. nor dare I ſay, whatſoever Mr. Swan may, as wel of water as of the Spirit. Now this their verſion admitted, and it may be doubted whether Mr. Swan can refel it; it will clearly ſweep away all thoſe his ſuperſtructures of ſuch and ſuch either Events or Effects, that are founded thereupon.

But we wil admit Mr, Swans Verſion without further debate. Take we the Text as he renders it; will it thence follow that the Scripture ſhould ſpeak in vain, when it ſaith of the Sun, Moon and Stars, Let them be for ſigns, unles the great Eclipſes and Conjunctions had alwayes ſad Events? for upon that account is this inferred by him. Pag. 19.

Yea but, ſaith Mr. Swan, they could not be ſigns to us here below, (and to whom elſe unleſſe to us? Pag. 15.) If they ſignified foreſhewed or ſpake nothing to us, by their motions, configurations, riſings, ſettings, aspects, occultations, eclipſes, conjunctions, and the like, Ibid.And this he ſets on, to put the more ſtrength into it, by a qeint nicetie from Pſal. 19.1, 3. wherein he ſo much pleaſed himſelf, that he repeateth it again, Pag. 23. For in the right conſideration of that Pſalm, (ſaith he) there is a double ſpeaking to be obſerved; the one for God in the firſt Verſe, the other to men, at the third V. Pag. 23.that is, (as where in the ſecond cours it is ſerved us in again) to Aſtrologers. for this latter language is Aſtrologie, not the former; as before you heard from him.

But firſt, is not this enough to make them ſigns, not in vain, but truly and deſervedly ſo termed, if they ſignifie and declare unto us the might, majeſtie, glory, wiſedome and excellency of that God, that made them and ſetled them in that tranſcendently admirable conſtant ſtate, order, courſe and entercourſe for the benefit of p. 128the creature here beneath, wherein to this day they continue? but of this further alſo hereafter.

2. What reaſon can be rendred, why the Voice ſpoken of in the third Verſe, ſhould not be the ſame, that was generally propounded in the firſt Verſe, illuſtrated more particularly by one ſpeciall branch of it, in the ſecond Verſe, and the vaſt extent of it, in the third?

3. As himſelf reaſoneth, If they be ſignes, then they ſignifie and ſpeak ſomewhat, and to whom but to us? So here, if they ſpeak for God, Pag. 15.they ſpeak to ſome body for him; and if to any, to whom but to us; whom God (ſaith Mr. Swan) hath given a loftie countenance to look up unto them? And if to us, why not to mankind in general? or why to Astrologers onelyonly? Or laſtly, ar there ſuch Wizards as our Aſtrologers in all parts of the world? for they are the onelyonly men, that underſtand the Stars language, as Mr. Swan informs us.

4. That they ſhould not be ſignes, unles they ſhould foreſhew ſomewhat; and much more, unles they ſhould portend ſome ſad matter, is a very weak and ſandy conſeqence, as by inſtances not a few bath evidently ben ſhewed already

5. If the Sun Moon and Stars be Signes, doth it thence follow, that all their particular motions, meetings, configurations, aſpects, conjunctions, oppoſitions, riſings, ſettings, &c. be ſignificant, and portend ſome new matter? The Tabernacle was a ſign, as was alſo the Temple, Heb. 10 1. but can it thence follow, that every loop, or tach, or pin, or ſtake, or ſocket, or cord, or curtaine, and the length, and bredth, and depth, of each, or coupling of them one to another, or distance of them one from another, or ſituation of them one againſt another, or taking of each down, and folding of it up when they were to remov. or unfolding of each again, and ſetting it up, when they were to make ſome ſtay, were all therefore ſignificant alſo and myſterious? that men ſhould imploy their wanton wits (as it were to be wiſhed that ſome did not) in picking ſtrange matters and deep myſteries out of each of them. Or becauſe the Paſchal Lamb was a ſign, and repreſented Chriſt, 1 Cor. 5.7. doth it thence folow, that its fleece ſignified one thing, and its hoofs an other, and its ears a third, and its eyes a fourth, and its purtenance a fifth, and its poſture in the diſh, a ſixth, and ſo forward, with fore leg and him leg, and right p. 129and left eye, and ear, and noſtril, and legs, and the like? What we find in Scripture noted as ſymbolical in it, that with good ground we deem ſignificant. And what we find in Gods Word noted as ſignificant in theſe celestial creatures, that may we warrantably conclude to be ſuch, and ſo far forth ſignificant as it informs us, or ſtrength of reaſon thereupon grounded ſhall lead us. As for configurations being meer contrivances of mans fancie, to what end ſoever at firſt framed, or to what other good purpoſe ſoever ſtill retained, for the better obſervation of the motions riſing and ſetting of each of them, and the diſtinguiſhing of them one from another, to mak myſterious ſignes of them, or attribute ought to them, in regard of ſuch Figures as mans fancy hath framed them unto, what can it be les then meer ſuperſtition and a palpable abuſe of them? Can not the Sun, Moon and Stars ſpeak unto us, unles they ſpeak unto us by al theſe particulars?

Laſtly, do not the Stars ſpeak at all unto us, unleſs they ſpeak to us in the Wizards language? This is juſt like to the Patrones of Popiſh ſuperſtitions, and of that monſter more particularly of Tranſubſtantiation; who becauſe they find the Sacrament of Chriſts body and blood oft termed a Myſterie, and a great Myſterie in the writings of the Ancient Fathers, would thence conclude it to be a Miracle, or a miraculous Myſterie, ſuch a Myſterie as they would have it to be. For ſo doth Mr. Swan reaſon, and Mr. Lilie before him; The Sun, Moon and Stars ar ſignes: therefore Fortune-telling ſigns, foretelling the ruine of Kingdoms and States or ſuch ſignes as we Wizards will have them to be. But this is to reaſon a genere praedicato ad ſpeciem ſtatuendam, A Myſterie; and therefore a miraculous Myſterie? A ſigne; therefore a prodigious or portending ſigne: as if one ſhould thus reaſon; A man is an animal; and therefore a bruit: or, An aſſe is an animal: and therefore a reaſonable creature. And as we therefore anſwer thoſe Romiſh Factors, that the Sacrament of Baptiſme is a Myſterie, and yet not a miracle; the Element of water in it is mysterious, yet no miraculous matter. no ſuch eſſential change in the one, as from the word Myſterie they would infer in the other. So may we juſtly return the like anſwer to theſe Wizards and their Factors, that the Rainbow, Circumciſion, the Paſsover, the Sabbath, divers other were, and our Sacraments ar Signes; and yet neither ſuch prodigious or portending ſignes, as from this term p. 130given them, or office thereby aſſigned them, they would conclude theſe to be. But we will take Mr. Swans argument, and trie what uſe we can make of it. The Stars were not ſignes, if they did not ſpeak ſomewhat. To which I ad, that it is ſufficient to proov them Signes if they do ſpeak ſome what; as it is enough to make letters and words ſignes, if they ſignifie ſomewhat. But the Pſalmiſt ſaith, they ſpeak ſomewhat, and telleth us withall what ſomewhat it is that they ſay. the ſtars therefore may be ſignes, tho they ſpeak no more then what the Pſalmiſt ſaith they do; rho they ſpeak not ſuch a language as Mr. Swan and his Clients would have them to ſpeak,…nſtit. l. 1. c. 5. …. …. and rack Moſes moſt unreaſonably to make him ſay that they ſay. Communi omnium idiomate (idiotiſmo, we may ad alſo) loquntur, ſaith Calvin ſpeaking of this place▪ They ſpeak in a language that all may underſtand. Theſe mens Aſtrologie therefore is not, as Mr. Swan before told us, the ſtars language: for Mr. Swan himſelf telleth us in the very Front of his Book, that few underſtand that: and yet hath the ſame man the boldneſſe to ſay,Pag. 14. thus they work and by their working they ſpeak to all thoſe who will but lend an ear to hear them.

But theſe men, tho they be not able to make out from this Text, ſo much as they avow, and would thence conclude, concerning the Voice of theſe celeſtial Creatures, as portending and threatning ſuch diſmal matter as they would have them to foreſhew; yet would they from hence infer and enforce upon us matters of an higher nature and greater concernment, to wit, that they do not onelyonly portend ſuch things as events, but produce them as effects. And here Mr. Swan to ty us faſt hand and tongue, that we may not once hiſcere, open or ſtir againſt what he propounds, tels us; that It is an axiome ſo firmly grounded upon experience, Ibid.that all the world will never be able to confute it, that the Lights of Heaven work upon the inferior world; and the vertues and powers by which they work were at firſt Divinely ſtamped in them, (where, if not here by this Word of God in the Creation of them?) and are elſewhere called by the name of influences; (of which term in his du place) and that even to the ſubverſion of States, Pag. 18.change of Common-weals, Tranſlations of Kingdomes, with change of Lawes and Religion.

But, Sir, let your Axiome be never ſo undeniable, ſuch as all the world can not refute: yet (qid dignum tanto hiatu?) your Argument thence drawn to conclude what it ſhould proov, is ſo ſillie, p. 131as that not ſome exqiſite Sophiſter, but any punie Sophumer may at firſt ſight diſcover the feebleneſs of it. For let your Argument be drawn into a ſyllogiſtical form, and what will it be but this? [The Lights of Heaven work upon this inferior world. But the Sun, and Moon, and Stars are the Lights of Heaven. Ergò the Sun, Moon and Stars work upon the inferior World, to the ſubverſion of States, changes of Common-Weals, Laws and Religion, and Tranſlations of Kingdomes, &c.] For who ſeeth not, if he have but his eyes in his head, that there is much more in the Concluſion then is to be found in the Premiſſes? Or thus if you pleaſe; [The Lights of Heaven work upon this World by a power ſtamped at firſt upon them by God:Pag. 21. But the Sun, Moon and Stars ar ſuch Lights; Ergò they work by ſuch a power, to ſubvert States, and tranſlate Kingdomes, to make new Lords and new Laws.] And is not this think we an irrefragable Argument? or were it not worthy rather to be hiſſed out of the Schools?

But thus we have at length the ful latitude of theſe mens interpretation of Moſes his words, or Gods rather by Moſes recorded; [Let the Lights of Heaven be Signes, not onelyonly to foreſhew, what men bred and born under them ſhall be and ſhall do, and what evils ſhall betide them in life and in death, and to portend Rebellions and Ruines of Kingdomes, States and Churches; but efficacious Signes ſo to work upon men, as to make them thieviſh and lecherous, and diſloyal, and furious; to make them ſubject to many miſeries and diſaſters in their lives, and to bring them at length to ſuch and ſuch evil ends; and upon States to ſtir up people to ſedition and Rebellion; and to ſubvert and utterly overthrow them, change their fundamental Laws, and to remov the Religion profeſſed formerly among them.] All this and much more then this they aſcribe to the Stars: and when we demand, where they find that God at firſt endued them with this power, they deem it anſwer ſufficient to tel us, that God himſelf when he made them, ſaid, Let them be for Signes. Is not this I ſay, non ſanguinem elicere, but ſaniem exprimere? to wring Scripture, not until they make it yeild blood, but untill they ſqize out of it ſuch rotten ſtuff, ſuch purulent matter, as a man would wonder any Chriſtian ſoul ſhould not abhor?

Mr. Swan did forecaſt, what would here be objected; to wit▪ that the Word of God tels us, that its God, not the Stars, that diſpoſes p. 132Kingdoms and States, Prov. 8.15, 16. that ſets up and puls down; Pſal. 75.7. that, as Daniel told Nebuchadnezzar, rules the Kingdomes of men, not leaving them to the diſpoſal of the Stars, but giving them to whom he pleaſeth, Dan. 4.25.

To this Mr. Swan returns a long laci…ious anſwer, winding and turning to and fro,Pag. 18.19. as a Hare in chaſe to elude the the Hunts-man and his Hounds. The ſum of what he ſaith, in ſhort is this; that Its one thing to ſo diſpoſe of Kingdomes, as to tranſlate them to another Nation; another thing ſo to diſpoſe of of them, as they who live in them to be puniſhed for their ſinnes. Which diſtinction of his, what it makes for his purpoſe, a better head then mine muſt tell. For God, he grants doth the one as wel as the other, and doth he not for mans ſins as well the one as the other? See Deut. 9.4, 5. or do not our Aſtrologers aſcribe the periods of Kingdomes to the Stars? or have the Stars any regard to the goodneſſe or badneſſe of a people, working as theſe Wizards, and their Patrons tel us, in a natural cours, not in a moral or arbitrarie way, as well in the one as in the other?

2. To omit what he returns to an Objection of his own framing, that God works alwayes extraordinarily in ſuch caſes: (which no wiſe man I think, wil or did ever avow) that yet the ſignes of Heaven have their working alſo, and ar ſerviceable to God in theſe. Which what is it elſe but foreign, principium p…tere, to bring us back to that which was in qeſtion at firſt; and to prove what he would have, by that which is under debate?

Beſides that the qeſtion is not, whether God by a miraculous way make uſe of any creature to effect thereby, what he pleaſeth, but whether theſe celestial bodies have an innate power to effect ſuch ſtrange alterations in States, as our Wizards attribute to them.

I might demand of him where in any authentical Record, he he finds that God ever made ſuch uſe of the Stars.

Pag. 19.For who almoſt would not ſmile to reade to this purpoſe alledged, that of Aſaph, Pſalm. 50.4. He ſhal cal to the Heavens from above, and to the earth, that he may judge his people. that is, to hear the debates, and decide the con…roverſie between him and them? For did not Eſay, chap. 1.2. and Moſes before him, Deut. 30.29. and 32.1. cal Heaven and Earth to hear the controverſies p. 133between God and his people, and to bear witneſſe what was to paſs in way of plea and allegation on Gods behalf againſt them; implying thereby what they might doe and would doe, were they apprehenſive of ſuch affairs? See the like, Jer. 2.12, 13. Mic. 6.1, 2. And might not that man deſervedly be derided, who would thence conclude that the ſtars had ears to hear, what God or his Prophets there ſaid; as well as the Jewiſh Maſters, who with ſome great Heathen Writers, from Pſalm. 19.1. aſſert them to be rational creatures? or that ſhould from the places before deſigned out of Moſes, Aſaph, Eſay, Jeremie, and Micah, maintain as much concerning the mountains of the earth, and the earth it ſelf, as theſe men would hence gather concerning the Stars and the Heavens?

As litle to any purpoſe for proof of the point in qeſtion is that other inſtance from Deboraes words, The ſtars in their courſes fought against Siſera, Judg. 5.20.

For firſt, if Rhetorical flouriſhes be made matter of Faith, and Allegorical expreſſions ſtrained up to the higheſt piteh of proprietie, we ſhall ſoon frame a ſtrange and monſtrous Body of Divinitie, and make Scripture ſtory little better then a Popiſh Legend, or a Jewiſh Talmud, which by ſuch means is grown up to a main maſs of fabulous and ridiculous relations. Will any be ſo abſurd, as becauſe David one while complains that He ſtuck in the mire where he found no footing, Pſal, 69.20. an other while praiſes God for drawing him up out of the miry clay, Pſal. 40.2.Plut. Mario. Therefore to imagine, that David ſometime like to the Romane Marius, lay hid in a bog, from whence God in ſafetie drew him out? Or becauſe God threatens the Iſraelites by Amos, chap. 8.9. that he would cauſe the Sun to ſet with them at noon tide, and darken the earth in the clear day; can it thence be concluded, that ſome great Eclipſe of the Sun ſhould fall out on that day, wherein the judgement then threatned ſhould be inflicted?Galatin. arcan. l. 8. c. 19. or as ſome groundleſly, that it ſhould be a Prophecie of that obſcuration of the Sun at the time of our Saviours ſuffering? Matth. 27.45. or when God ſaith of Babel, that at the time of her fal, Eſay, 13.10. as if the Heavens ſhould wear blacks for her, The ſtars of Heaven, and the conſtellations thereof ſhal not give their light, the Sun ſhalbe darkned in his going forth, and the Moon ſhal not cauſe her light to ſhine out; who underſtands not, that p. 134the meaning in both places is other then the proprietie of the letter imports? to wit, in the one, that in the height of their proſperitie and jollitie they ſhould ſuddenly be ſurpriſed with anxietie and diſtreſſe, that ſhould daſh all their glory, and mar, yea utterly damp all their mirth: in the other, that they ſhould have no more joy or comfort in ought, albeit they had Day-light, or Moon-light, or Star-light; then as if the whole Heaven over their heads were totally darkned, and thoſe glorious Luminaries all utterly extinct. Take one place for all, wherein moſt Interpreters agree, and againſt which there can be no exception. It is ſaid, Rev. 6.12, 14. Ʋpon the opening of the ſixth ſeal, there was a great Earthqake, and the Sun became like a ſackcloath of hair, and the Moon became as bloud, and the Stars of Heaven fell down to the Earth, even as a Fig-tree caſts its green Figs when its ſhaken with a mightie wind; and the Heavens went away like a ſcrole, when it is rolled up together; and every Mountain and Iland were removed out of their place, &c. much whereof is borrowed from Eſay, 34:4, and is all ſpoken as the moſt and beſt Interpreters unanimouſly agree of that great and ſtrange change, that was wrought in the World, upon Conſtantines converſion to the Chriſtian Faith, the abolition of idolatrie generally before profeſſed, and the profeſſion of Chriſtianitie ſetled in the room of it; together with the conſternation of the Pagan partie, that ſo poſſeſt the minds of men great and ſmall, high and low in all parts, as if the whole world had ben turned upſide down, as the Cynik ſaid it would be ſhortly after his deceaſe,Diogenes. Lae…t. l. 6. and willed them therefore to bury him with his face downward; and as wel the Heavens above, as the earth beneath, had with a moſt violent concuſſion ben ſhaken and removed out of their wonted places: albeit not any of thoſe particulars there recited were in likelyhood literally then effected. For of the last day of the World the ſubſeqent Prophecies will not permit it to be expounded.

Now to apply this and the former inſtances to our preſent purpoſe; when Deborah ſaith, The stars fought from Heaven, the ſtars from their ramparts, or terraces, or parapets, or higher works, fought against Siſera; It is by Peter Martyr, Junius, Piſcator,Antiqit. l 5. c. 1. and who not? after Joſeph the Jew, expounded of ſuch ſtorms and tempeſts, with guſts of wind, ſhowers of hailſtone and p. 135rain, cracks of thunder; flaſhes of Lightning or the like: ſuch as that was in Egypt, Exod. 9.23, 24. that at Gibeon Joſh. 10.11. and that deſcribed, in likelyhood, at the deſtruction of Pharaoh and his troops, Exod. 14.24, and 15.6.7. Pſal. 77.16.18. So vehement and violent, that all the powers of Heaven might ſeem to concur and joyn together in the encounter with, and the aſſaults of Siſera and his forces: tho it be not therefore neceſſarie to imagine, that the Stars had any particular employment in that Action; no more then the Sun or Moon, or Stars, in thoſe other before deſcribed. That ſome ſuch ſtorm is there intended, is the more probable, in regard of that which is there ſubjoyned that the river Kiſhon ſwept them away; being raiſed up and ſwelling in likelyhood by the abundance of rain, that then ſuddenly fell.

But let us grant Mr. Swan, which yet cannot be proved; no more then that there ar foreign ramparts, or terraces, or parapets in Heaven; that the Stars had ſuch a particular employment in this buſineſſe; will this▪ think we, be a ſound Argument? God did ſometime extraordinarily, and for ought can be ſaid, miraculouſly make uſe of the Stars to defeat ſome forces: Ergò Stars have an innate power from their original ſtampt on them by God to do much miſchief, and to overthrow Countreyes and Kingdomes. Or may not one upon the ſame ground reaſon in this manner? Chriſt made uſe of clay tempered with ſpittle for the opening of the eyes of one that was born blind, John 9.6. Ergò clay tempered with fasting ſpittle hath a ſingular facultie and innate vertue given it by God, to cure ſuch as are born blind, which Chriſt doubtleſſe well knew, otherwiſe he would never have made uſe of it to any ſuch purpoſe. The one Argument is ſure enough every whit as good as the other, and it may evidently ſhew, what paſs they ar at, that ar fain to fly for want of ſounder Arguments to ſuch ſory. ſhifts as theſe.

But Mr. Swan proceeds to demonſtrate unto us, taking in Sr.pag. 20 W. Ralegh for his ſecond, how Mars, that fierce and furious felow is able to ſubvert any Kingdome or State. For after a long diſcours, how the ſtars work upon elementarie bodies, and ſo mediately upon mens ſouls, their minds and their wils; (which you muſt remember, muſt be according to ſuch faculties, as our Wizards have aſſigned them: for ye muſt of neceſſitie, as Mr. Lilie pleads, grant them their principles, tho they be not able to prove p. 136them:) [Hence ſaith he, it comes to paſs, that in places where the preſent ſtate of things is apt to kindle into a combuſtion, there Mars being powerful in operation, doth ſometime ſow the ſeeds of War; or the Aire being out of tune by bad influences of Planets, cauſes not onelyonly many ſickneſſes, but ſtrange diſorders of minds, which breaking out into act, do many times diſturb States, tranſlate Kingdomes, &c. For when the Aire is diſtemperately heated, then it is for certain very apt ſo to diſorder and drie up the bloud, as to breed much choler red and aduſt; this ſtirs up to anger, with thoughts of furious and violent actions; whence War, from War Victorie, from it change of Common-Weals, and tranſlations of Kingdomes, change of Laws and Religion, New Lords, new Laws.

Have we not an ocular demonſtration of whar was before ſaid, of the Power that the Stars have over Perſons and Peoples, Kingdomes and States? But I ſuppoſe we ſhall not need to borrow great Alexanders whiniard to cut this Gordian knot aſunder, any ſory whittle will ſerve the turn. In a word Sir, you beg ſtill the qeſtion, you preſume what you ſhould prov, that which you know is denied, and muſt ſtil be denied until it be proved, that the Stars have ſuch bad influences, that is, as before you explaind your ſelf, Powers and faculties ſtampt in them by God. Now this we deny, and for us to deny it, is enough. You that avow it, mvſt prove it. And this Mr. Swan will as well be able to prove, as Mr. Lilie his Client, that the good Angels told holy men ſo; or Mr. Johnſon his Antagoniſt, that God told it to Adam. Now this barely denied, cuts clean away the dependance and conſecution of all that follows after and is inferred thereupon. Here therefore we might juſtly without more ado ſet down our reſt, and eaſe our ſelves of further labor: Howbeit to manifeſt the impietie of this groundleſſe conceit, and the frivolouſneſſe of theſe ſpecious pretences, we ſhall take a little pains to wade ſomewhat further in diſcuſſion of theſe their Aſſertions.

Firſt therefore, whereas Moſes tells us, and God himſelf by Moſes, that God at the firſt made all things good, yea very good, Gen. 1.30. Yet Mr. Swan and his Clients tel us, it is not ſo. God created ſome ſtars and Planets with a malignant power ſtampt in them by their aſcendencies, conjunctions, aſpects, and eclipſes, &c, p. 137coming as conſtantly and certainly at ſet times, as day and night, ſommer and winter, by that cours that God entred them into at firſt; and working as neceſſarily, as fier heats and burns, where it meets with combuſtible matter, to inſtil into Adams iſſ… that ſhould be bred and born under them, yea or live under their pretended regiment, whether he ſtood or fel, a vehement inclination, and strong dispoſition in ſome to furie, in ſome to folly in ſome to thievery, in ſome to lecherie, and the like: as alſo to produce plagues, ſeditions, inſurrections, changes of State and Government, and the like epidemical evils, in thoſe Climates and Countreyes, unto which they have ſpecial relation, without reſpect to any notorious wickedneſſe, or haynous delinqencies reigning in thoſe regions. Now conſider we ſeriouſly, and ſadly withall, what an height of impietie this may raiſe up mens ſpirits, prone enough by nature to entertain and imbrace any conceit tho never ſo vain tending thereunto. For when any ſuch judgement in an exceſſe more then ordinary, of mortalitie, famine, war forain or inteſtine, ſhall befal a people, and Gods faithful Miniſters ſhall enform them, as Paul thoſe at Corinth, 1. Cor. 11.30. that ſuch evils befal them for ſuch and ſuch ſins, as they obſerv to be rife with them, and to reign among them; may not men trained up in theſe Schools, and drencht with theſe Principles tel their Teachers, that it is a fond and frivolous fancie, to tel them, that theſe evils befal men for their ſins; for that theſe things were in the cours of Nature neceſſarily produced by the Stars, and muſt needs therefore in their ſet times as certainly come, as the Sun keep his cours, whether men did well or ill? Ye ſee, what a prone and plain path to impietie and contempt of Gods judgements, is paved out by theſe dreams and dotages, and made not ſlick and ſmooth onelyonly, but even ſteep and ſlipperie, to work the downfall and breakneck of mens ſouls. What Engine more efficacious could the whole Court of Hell deviſe, to keep men from repentance for their ſins, when God by his judgements cals upon them for it then this? Which we may therefore deſervedly deem to have come out of the Divels Forge; for this end and purpoſe there contrived, by holding men in impenitencie to help to fil Hel.

2. We might demand of Mr. Swan, who made that third p. 138Planet Mars, ſo powerful in operation, and of ſo bad influence, as wel as of his Client Mr. Lilie who hath made that fixed Star the Buls-ey to be ſo hot fierce and furious. It was thoſe in likelyhood that ſo Chriſtned him, and dedicated him thereby to that furious deitie. God, we are ſure of it, never ſo named him; nor, that can be proved, ever gave him ſuch power.

3. Mars, ſaith Mr. Swan, works thus in ſuch places, Where the ſtate of things is apt to kindle into a combuſtion. and doth not Mars by his innate power, and powerful operation over mens genitures from their very birth deſign and diſpoſe them thereunto?Pag. 14. Or doth not your Client Mr. Lilie tel us that the former Eclipſe of the Moon that we had the laſt year, being in the begining of Libra a turbulent and evil ſigne, and its greateſt obſcuration falling near or fully in the ſeventh Houſe, is without doubt the forerunner of many tumults and deſperate deſignes, that ſhall terminate in the blood of thoſe that contrived them? and that without any ſuch proviſo, where a ſtate is apt ſo to kindle? Yea may we not wel ſay, that theſe mens predictions ar fit matter to kindle men into combuſtions? Since that from a multitude of inſtances it may be made evident, that by ſuch courſes, people have ben incited and animated unto inſurrections and rebellions, that which Agrippa ſometime minded Auguſtus of.Dio. l. 42.

4. If by ſuch means, to wit, of overheating mens bodies, breeding abundance of Choler aduſt in them. Mars is wont to produce War and change of States, and the like; VVhy ſhould we not have VVar and a change of State, ſo oft as we have any extraordinary ſcorching hot Sommer? For from the ſame cauſes why ſhould not the ſame effects flow? yea according to this deduction, the danger of change in States, ſhould ariſe from none but ſuch as ar cholerick and haſtie; whereas it proceeds rather oft times from cloſe and reſerved perſons, men of a divers conſtitution: whence it was that Ceſar ſaid,Plut. apopth. He feared more: hoſe meager pale fellows Brutus and Caſſius, then Antonie and Dolobella.

5. If the Efficacy of the Stars hang upon ſuch looſ links, as the long chain, (the longer, and the more links, the weaker) of Mr. Swans ſorites conſiſts of; how uncertain muſt his Clients Predictions all of them proov? which yet with ſuch confidence they are wont to give out, as hath formerly ben ſhewed. Mars p. 139doth ſometime ſow ſeeds of War, (not ever belike then.) and, Diſorders of mind breaking out into acts do many times (not at all times; or neceſſarily then) either diſturb States, or work ſome unlucky diſaſter; (but not unleſs they break out into action; nor then this or that diſaſter more then any other;) and again, Choler aduſt ſtirs up anger: (but not neceſſarily, unleſs it be ſtirred) and anger breeds War; (and ſo oft as men ar once angry, muſt War needs enſu?) and, from war comes victory; (not alwayes neither: how oft do forces come off with eqal loſs on either ſide?) & from Victorie proceeds change of Common VVeals and tranſlations many times (not alwayes belike then) of Kingdomes. But how many fights may there be, yea and victories too on either ſide, between State and State, (I ſpare inſtances) and yet no change of State with either? And what an heap of Inferences are here packt and patcht up together to make up Mr. Swans Sorites ▪ no one whereof hath any neceſſary. connexion with another? for men may have ſtore of Choler, and yet not be angry; be angrie, and not not fight; fight, and not overcome; overcome, and not change State, or tranſlate Kingdom. Whereas in a Sorites, if any one link fail, the concluſion is of no force. So that we may well ſay here as Plinie in ſomewhat the like caſe,Hiſt. Nat. l. 2. c. 7. Solum inter ista certum eſt, nihil eſſe certi, there is no certaintie of ought in theſe things, but that nothing is certain.

6. If the Planets work for the ſubverſion of States by no other way then this, how is it that Mr. Swans Client tels us in his New Ephemeris, [That when Saturn is got into a Regal ſign wherein he hath no right of Dominion, he ſtirs up in the minds of many men in the Regions ſubject unto that Signe a deſire to rule like a company of Kings and Tyrants, and to back their crooked actions by force, power, impudencie, and a kind of ſevere reverence of their Perſons, while they mind onelyonly a continuation of War for maintenance of their preſent greatneſſe; and they that govern regard more the fi…ing and cramming their purſes and coffers with gold and ſilver, then the buſineſs and common good of the Nation: at which time there will be much breach of truſt; —the Air dark and dry, and much cold wether▪] and all this not from the conſtitution of mens bodies, but from the Regalitie of the Signe. Where, Sir, you ſee the p. 140Planets and the Signs, working another way, and in another manner on mens minds then you tel us; and cauſing diſturbances as well in cold wether as in ho…. And again in his Dark yeare, pag. 8. [That Saturn and Jupiter doe change and overturn many humane affairs, and do work diverſly therein when they change from one Triplicitie to another, and that having ben for ſome 200. yeers in the Waterie Triplicitie, they are now entred into the Fiery Triplicitie, and will therein continu for almoſt 180 yeers; during which time, as Water and Fier ar contraries; ſo the Actions of theſe times to come wil be qite avers to what was in thoſe times paſt.] So that Mr. Swan muſt invent ſome new way to ſhew, how thoſe his imaginarie Rulers of humane affairs do ſubvert and change States, as wel in their waterie Regiment, as in their fierie Reign; as wel by rheumatik and phlegmatik humors, as by ſuperabundance of choler aduſt.

Little pleaſure therefore in fine hath Mr. Swan done his Clients by all this his long diſcourſe, and the ſandie chain of his ſory ſorites conſiſting of ſo many links, not one of any neceſſary coherence or connexion with an other. For ſuppoſe we ſhould, to do Mr. Swan a pleaſure, grant him over liberally, as much as he here preſumes, and would either crave of us, or obtrude upon us, to wit, that the Planets by ſome malignant qalities do work upon mens bodies, and by this means alſo disturb their minds, and ſo make them to do ſuch and ſuch things. Yet would this be ſufficient to juſtifie that Art of judiciary Aſtrologie or Aſtromancie rather, which he hath here undertaken to defend? How many courſes ar there by theſe Wizards his Clients generally profeſſed and practiſed, which this his Argument drawn from the Celeſtial creatures working upon Elementary bodies, and by mens complexions or conſtitutions upon their ſouls and minds, will not reach?

And firſt here, how came it to paſs, that Mr. Swan forgat the principal Occaſion of his preſent Diſcours, the matter of Eclipſes? VVhy did he not as wel undertake to demonſtrate from the grounds of Nature, and thoſe irrefragable, that theſe Eclipſes have ſuch an innate power in them to produce ſuch terrible Effects, as his Clients aſcribe to them; as that Mars, that unruly and turbulent Planet by diſaffecting mens bodies to diſtemper their ſouls, and ſo diſturb and ſubvert States? But the task p. 141belike was too difficult for him to undertake: or els he was loath, as Whartons whipper, of his friend Mr. Lilly, by ſuch dealings to make his people as wiſe in theſe matters as himſelf. The preſent Occaſion of the next dayes Eclipſe, for which the Sermon was prepared, one would have thought ſhould have reqired this rather then that, concerning which his peoples thoughts were then wholy taken up▪ without regard of Mars, a Planet it may be, that the moſt of them never heard word of before.

Beſides, there is an other matter of much concernment; for it is a principal pillar,Prefac. to Eng…. Proph. Mer…l. on which the ſupport of his Clients Trade mainly dependeth; to wit, the Cogniſance of Qeſtions; which tho (ſaith Mr. Lilie) Many have no conceit of, and ſuppoſe Ptolomey did not approve; yet if the Centiloqium be his, the Qeſtion is ended: but whether he did approov or no; if Art ſince his time have found out more then he knew, (all Aſtrologie was not buried with Ptolomey) it is not to be rejected. And indeed, what ever ground there be for it, as a young Attorney ſometime that went very brave, above the moſt of his rank, being demanded how he could maintain ſuch apparel, made anſwer; that He maintained not his apparel, but his apparel maintained him;Juvenal. ſat. 7▪ (what thereby he ment the Satyriſt wil ſhew) ſo this here muſt be maintained, becauſe it maintains them. The buſineſſe is this▪ their Clients repair to them when they have loſt Linnen, Pewter, Plate or ought elſe, to know what is become of their goods; a Mans ſervant is run away from his Maſter, and his Maſter would fain know which way he is gone; a man hath a mind to a woman that may be his wife, and he would know, whether he be like to obtain her or no; a woman that hath a ſuiter, whether ſuch a match will be ſuccesful; one intending the Sea, whether the voyage will be advantagious; ſome that have friends or other relations abroad at Sea, or in forain parts, for theſe and the like purpoſes repair for reſolution to Mr. Lily, he acknowledgeth as much, he takes rheir money, and tels them ſomewhat what he pleaſes; and ſometimes (he ſaith) he gives them ſatisfaction, and ſometimes he erres. but their moneyes he hath, and that he is ſure of, howſoever it fall out, or fare with the parties from whom he hath it: it is juſt with them, as it is uſually with thoſe that for ſtoln goods repair to your Newgate-Birds; and thereby for the moſt part they do but make p. 142ſome further addition to their former loſſes: and hereof therefore he may ſay, as the Paraſite or cogging knave in the Comedie, Hinc qeſtus no…is eſt uberrimus, by this cheating courſe our greateſt gain comes in. See Mr. Miltons Figure-caſter. I forbear to relate what notorious peices of knavery ar reported to have ben practiſed under pretence of this Star-advice in contriving of matches, and bringing of them about by ſetters made uſe of for that purpoſe, money for advice being taken on both ſides; becauſe that will juſtly be deemed a groſs abuſe of the pretended Art; or to rip up ſuch aſperſions as by ſome Mercuries have herein been caſt upon Maſter Lilie, becauſe I deem Mercuries and Merlines both of a like credit. I ſhall onelyonly enform you, in what form or manner Mr. Lilie by his own confeſſion is wont to proceed in entertainment of his Clients and Cuſtomers in theſe caſes, and one head to ſhun prolixitie, ſhall ſerv for all; which alſo, that we may not wrong him, you ſhall have in his own words. [Our manner of dealing is thus, one loſes ſomewhat;W. L. where before. and every man would willingly have his own again, or know which way or by whome it is gone. He comes to us and asks our advice, if we can help him to it again: this, I confeſs, is the ordinary qeſtion and manner of propoſall. I think no man ever warranted the goods again; that can not be done.] (That no man ever did warrant it, may juſtly be doubted; but unleſs you put them in good hope of it, your cuſtome would ſoon fail) onelyonly thus much we do; we erect our Figure, and give anſwer, whether man or woman did the fact, their qalitie and ſhape, domeſtical or not, to what part of Heaven the things are carried, the probabilitie of being obtained again or not. and the like you may conceive of the reſt of the qeſtions or propoſals before mentioned. and all theſe things in a Natural way from the Stars, for in all this he aſſures us that he makes no uſe of ought,Ibid. but of Nature onelyonly. Now here if Maſter Swan can come in at a dead lift, and make it appear how by Natural courſes all theſe matters may be effected, and from ſuch irrefragable Principles as he talks of, or reaſons thereupon built, and thence neceſſarily deduced, ſound proof may be made, that by contemplation of the Stars and the ſituation of them. either at the time of the thing done, (which commonly is unknown) or p. 143of the qeſtion moved concerning it, Mr. Lilie or any of his complices can frame ſuch judgements, as he here confeſſeth they do, he ſhall do him and them Knight-ſervice, and to make uſe of Mr. Lilies expreſſions, Erit illis magnus Apollo. Which until he, or ſome other of their Advocates ſhal do, both he and the reſt of his conſorts ar in danger juſtly to be deemed no other then a Crew of cheating companions, or ſuch as work with damned Spirits. And this they have the more need of Mr. Swans help in, becauſe it is the moſt advantagious branch of their trade. I remember, when during my employment at Lincolns Inne, I lodged in the vacation times with a friend and kinſman in the edge of North-hamptonſhire, there abode not far from thence, but in Buckinghamſhire, one Maſter Sandie a Miniſter, withall profeſſing Phyſick, of the ſame kindred and familie, it may be with that grave, reve…end, and profoundly learned Doctor Napier, for matter of Aſtrologie incomparably beyond all the Schollers of other Nations that ever Master Lilie was acqainted with: For I have heard, that he had a brother Merchant in London, that was called Maſter Sandie, as he was, but after King James his coming in, being Knighted by him, of Maſter Robert Sandie became Sir Robert Napier. This man, as I ſaid, profeſſing Phyſick, when any repaired to him for advice, or he was called out to viſit a Patient, uſed to erect a Figure from the time of the qeſtion demanded concerning the partie, and thence to conclude for recoverie or death. & being on ſuch an ocſion, the Ladie where I then abode, lying very weak, reqeſted a viſit, to joyn with Doctor Cotta of North-hampton, more to ſatisfie ſome of her near friends, then any miſdoubt the other had of her recovery, at his acceſſe thither preſently had recourſe to his Ephemeris, and after Conſultation with that ſight, of the Patient, and a little conference with the Doctor, approoved the courſes he had taken, adviſed to continue them, and there might thereby be hope of recovery, haſted away, having taken his fee; after his return home told ſome of her friends, that ſhe could not live a week to an end; which proved otherwiſe: for the Gentlewoman recovered, and lived many a year after. Now this man demanded by ſome of his neighbour Miniſters, what ground or warrant he had for ſuch a courſe of judicature; all he p. 144had to ſay for it, was that He had received it from an ancient Phyſitian of long experience, and had himſelf found it very ſuccesful. and that is juſt as much as Maſter Swan hath ſaid, for the matter of Eclipſes.

Laſtly, to paſſe by all other, is not the judgement of Genitures, whereof they are termed Genethliaei, a principal part of this pretended Art? and doth not the prediction of caſual Events grounded upon the Conſtellations at the time of mens Nativities, which have no relation at all to the Constitutions of the bodie; poſſeſſe a large room, and fill either page uſually in their judgements of Genitures? Nor were it a hard matter indeed to fil up not ſome few pages, but many large folioes with inſtances of this Nature. But I will content my ſelf with a few, and thoſe out of one Autor, Rodolph Goclein the younger, (in whoſe ſteps Maſter Swan treades much) a ſtout maintainer of, and ſedulous practitioner in this pretended Art and Trade, as the like in other vanities of the ſame ſtamp with this. In his Ʋranoſcopie, among many other, in the firſt place he preſents us with the geniture of a young man a Dane, that ſuffered death for a murther: That, ſaith he, having erected a Figure of his Nativitie, who could not but ſee, to be portended by the Stars, from the combination of Mars with a violent Star called the head of Algol? For the Luminaries having Mars mingled with the head of Meduſa (a Monſter which they have given a room in the Heavens) doth ſignifie according to our Aſtrological Aphoriſmes, (which muſt paſſe for Divine Dictates) ſuch as ar to be beheaded: (not hanged then belike) and our jovial men could not prevail to ſave him, interceeding for his life, becauſe Jupiter was but weak in his geniture, and in an abject part of Heaven: nor could the VVomen, albeit they alſo aſſayed what they could, doe him any good, becauſe Saturn made the miſchief the more, being retrograde in the aſcendent, and Mars ſeated in his eſſential dignitie, &c. An other geniture he gives us of an other murtherer. In this Mars, ſaith he, culminating in the Weſt with the Stars of Cancer, did ſtrongly ſignifie bloodſhed, and meeting his Horoſcope, did beſides murther to be committed by him, portend impriſonment for it, which for ſix Moneths he ſuſtained: yet for this Trigon of the Moon, Mercury, and Saturn p. 145and Jupiter then Lord of the twelfth Houſe, great Iovial men interceeding for him, he was at length ſet at libertie. But to let all the reſt paſſe, concerning his own geniture, whereof he hath drawn a Scheme, he tels us, that certain malignant Stars ſcituate in the Angle of the Earth, and afflicting the Moon in the qadrate Angle of the Weſt, did portend him great danger by ſlips and fals from aloft: whereunto he adds, that accordingly he had had two grievous fals, whereby his feet were hurt; (ſome ſuch malignant Stars in likelyhood had Mephiboſheth in his Geniture. See 2. Sam. 4.4. and 9.13.) and withall admoniſhes men very ſadly and ſeriouſly, not raſhly to imagine, that they can eſcape and avoid dangers, when they have malignant Stars in their geniture ſo ſituated: and ſubjoyns, that unleſſe the one of them had ben ſeated in its dignities, and the Moon ſupported with the Trigon of Venus, he had hardly eſcaped with his life. But Mercurie being in his principal eſſential dignities, conferred on him a Mercurial wit; (It was well he made him not a thief) to which the ſextile of Saturn added profound Cogitations, (ſuch as you ſee theſe conceptions are) and the Sun fervour of ſpirit; (gallant ſpirits, I hope then all that are born at Noon-tide, if no unluckie Planet croſſe it) Jupiter in the ninth, and Mercurie in the third Houſe, imported journeyes as well long as ſhort. the Signes were all proſperous and honourable, by reaſon of their beneficial Signicatours; Mars onelyonly excepted, (he might otherwiſe have prooved a brave Warrier) who being Lord of the ninth Houſe, imported at ſome time peril by water, which yet elſe where he imputes to the Moons being then in the ſigne of Aqarius, and wounded with another malignant aſpect; thus the Stars in the Heavens, it ſeems fight together, and wound one an other) which he called to minde, when being wrecked on the Swediſh Coaſt, he hardly eſcaped with his life; but the moſt luckie trine of Venus (well deſerving therefore the title of a Deitie) to the Moon, and the Moon withall haſting in his geniture to the Sextile of the Sunne, did mitigate many calamities to him. And are not theſe ſuch fopperies p. 146and fooleries as do juſtly deſerve laughter? Or may we not well deem thoſe given up to ſtrong deluſions to believe lies, that give heed to ſuch frivolous fancies as theſe? or is all that Maſter Swan hath above delivered, of any force to warrant ſuch ſignifications and operations enstamped upon the Stars, as this Doctrine of Genitures extends unto? which out of this Autor I the rather relate, for that Maſter Swan in his Inference annexed unto his former diſcourſe, takes up the ſame words and taunting termes uſed by him againſt thoſe, that taxe and deride theſe fond and bold fancies, or refuſe to afford them credit.

For albeit all that he hath herein produced, be of no force or uſe to ſupport the main tottering Fabrick of this their groundleſſe Art; yet as if he had done them a ſtout piece of ſervice, and cleared all their never yet prooved, nor ever to be prooved, Principles, he breaks forth into an Exclamation and Declamation againſt all thoſe that do not acknowledge the Truth of them, and that deride them much more. All which, Pag. 21.ſaith he, is very plain; (and plain dallying and playing indeed; and yet neither plain dealing: for concealing much of what is by them averred; nor ſound arguing and debating; for preſuming what is to be proved) and yet there be ſome, ſaith he, ſo full of ſcruples, that they altogether oppoſe this manifeſt Doctrine: (to wit, that God endued the Stars with malignant properties, when at firſt he made them; which muſt needs be manifeſt, becauſe himſelf, his Clients, and ſome their Patrons ſo ſay,) others ſo full of ſelf conceit, (becauſe they reliſh not all that you and your Wizards ſay) and Epicurean ſecurity, (ſuch as God by Jeremie encouraged his People unto, not to dread ſuch vanities) that they wickedly deride it, (deride it indeed deſervedly; for it is worthy of deriſion; yet not wickedly, no more then Eſay, and by Eſay God himſelf did, Eſay, 47.12, 13.) VVhom we leave (ſaith he) to play the fools with their fond fancies, frivolous frumps, and affected deriſions. We well underſtand your friend Gocleins Language, from whom you borrow all this, but Sir, be pleaſed to know, that thoſe whom p. 147you ſpeak of, ſome as good men, and as wiſe as either Goclein or your ſelf, do no more play the fool in deriding the fond and impious fancies of thoſe whom you Patronize, then did Elias in deriding Baals Prieſts and Prophets; 1. King. 18.27. Or Tertullian in dealing after the ſame manner with the Valentinians, whoſe fantaſtical conceits were juſt as theſe of your Clients, no leſſe impious then ridiculous. But you conceive us to be ſuch,Pag. 21. as want rather a little Hellebore to cure our brains, then force of reaſon by Arguments and Demonſtration to inform our judgements. And indeed by this diſcourſe you have ſufficiently, yea abundantly ſhewed▪ that you ſo deem of us. For how little force of reaſon there is in any of your Arguments, to convince any man, that will not renouncing his own reaſon, ſwallow down your Principles, admitting them upon your bare word without proof, will (I hope) eaſily appear to any one, not foreſtalled with prejudice, by what hath ben here returned thereunto.

But ſuch a one, Maſter Swan ſaith,Ibid. he thinks was Pericles that great and famous Athenian. he ſhould rather have ſaid, that crackbraind fellow, one that wanted a little Hellebore to purge his brains, and that loved to play the fool with his own fond fancies and frumps. For ſuch they are among whome he ranks Pericles. for which his cenſure of him, ſome it may be will deem that himſelf may need as much Hellebore as all Anticyra will yield. The Story of him he relateth in effect as I have before delivered it in dealing with Maſter Lilie, the cloſe whereof is, that when upon a Solar Eclipſe falling out as he was ſetting foot on ſhipboard, the Maſter of the Ship was therewith much diſmaid, he caſt his cloke over his face a while, and then taking it away again, askt him [If he had ben ever a whit the worſe for ir: or, as Maſter Swan renders it, whether it portended ought, which the Maſter denying, no more ſaid he, doth this Eclipſe; or rather, there is no difference between the darkneſſe cauſed by the Eclipſe, and that which was cauſed by his cloke, ſave that there was a greater body between the Sun and his ſight in the one, then p. 148there was in the other.] Now howſoever Maſter Swan is pleaſed to taxe this in Pericles that noble and intelligent Greek, as ſurely an over bold preſumption; yet doth not Maſter Swans Sentence ſo peremptorily pronounced ſo aſſure me of the eqitie and reaſonableneſſe of it, but that I dare undertake the juſtification of him therein, and profeſſe my ſelf to be therein of the ſame mind with him, eſpecially had he put but ſome thick cloud, or the body of the Earth, in the room of his cloake. To which purpoſe, having ſome neighbours at Supper with me the evening before that expected Black Munday, when upon ſome ſpeech of the Eclipſe, that was to fall out the next day, I perceived ſome of them ſomewhat fondly affected therewith▪ I told them that there would be an other Eclipſe, within leſſe then 24. howers after it, that would be far greater then it, and would laſt at leaſt twice as long as it. Which when they wondred much at, I aſſured them it would ſo fall out, albeit that their Almanackes had tooke no notice, nor made mention at all of it. In fine, to put them out of their wonderment, I told them, [We were already then entred into ſuch an Eclipſe; yea had ſuch an one every night in the yeer. the one being no other then a depriving of us of the Sunne-light in part for a while by the intervention of the body of the, Moon paſſing between us and it; the other a depriving of us of the ſame Light totally, for a farre longer ſpace of time, by the interpoſition of the body of the Earth, between us and the Sunne. And there was therefore no more matter of dread, or diſmall preſage in the one then in the other.]