〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . OR , The most Sacred and Divine SCIENCE OF Astrology .

1. ASSERTED , In three PROPOSITIONS ; Shewing the Excellency and great Benefit thereof , where it is rightly understood , and religiously observed .

2. VINDICATED , Against the Calumnies of the Reverend Dr. More , in his [ Explanation of the Grand Mystery of Godliness . ]

3. EXCUSED , Concerning Pacts with Evil Spirits , as not guilty , in humble Considerations upon the Pious and Learned Discourse upon that Subject , by the Right Reverend Father in God , Joseph sometimes Lord Bishop of Norwich .

By J. B. B. D. A Protestant Minister of the True , Antient , Catholick and Apostolick Faith of the Church of ENGLAND .

London , Printed for the Author ; And are to be Sold by William Bromwich , at the Three Bibles in Ludgate-Street . M.CD.LXXX .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . OR , ASTROLOGY A Sacred SCIENCE . SHEWING , The Excellency and great Benefit thereof , where it is rightly understood , and Religiously observed .

As it is handled in the Display of Three PROPOSITIONS :

I. That there is an Astrology in the Heavens .

II. That this Astrology , Man ( in this state of Corruption ) may attain in some measure to understand .

III. That this Understanding may be lawfully and fairly compassed by Natural means , without any Diabolical Helps .

By J. B. B. D. A Protestant Minister of the true Antient Catholick and Apostolick Faith of the Church of ENGLAND .

London , Printed M.DC.LXXX .

WHen the Fisher-man in his Net , took up the Golden Tripod , out of the Ionian Sea , with this Inscription thereon [ To the Wisest Man of Greece . ] He sent it , as his own wisdom directed him , to Bias of Priene , one of the Seven Famous Sages : who , though He sent it away again to another , whom he esteemed wiser than himself ; yet was this no disparagement , either to Bias , or the Fisherman ; The one shewing himself , by his Modesty to be the Wiser man ; and the Other , by his Obedience , according to the Inscription , to the best of his Skill approving himself to be the honester man .

Good Sir , I have taken up a Tripod too , and I wish it were of Gold for your sake , that with a truly rich Present , worthy of your Noble and Candid Virtues , I might be able to present you . True it is , that Learning is a Jewel of a worth beyond the price of Gold , where the value of it is well understood . But alas , such is the fond humoursomness of this our Age , that Learning is too much neglected , but especially this sort of Learning wherewith I here present you ; and though it be a Jewel , yet I see it may lye long enough in the Field , as it were a common Pebble stone , and many and many an one , and that especially among the Rich and great Ones , and more especially such as are conceitedly wise , may go by , and see , and tread on it ; and yet not think it worth the Taking up . Mat. 13.45 , 46. But Merchant-men ( God be thanked ) who know by Experience the Worth of Jewels , will sell Land and Houses , to buy that which Fools despise . Of the number of these Merchants , Sir , my duty leads me to esteem your self in the foremost rank of mine Experienc't Acquaintance . And though I am sensible your Modesty is apt enough to put by my Appellation , yet I humbly beg your Pardon , wherein my duty engages me .

But among those who perhaps may have Esteem for Learning of another quality , many of them will put in exceptions to this of Astrology ; as if either it were a Discourse unworthy to be called Science , or if not so , yet such at least , as they are apt to say we come not honestly by . Now true it is , Sir , that this sort of Learning , having been more unhappily , than deservedly laid aside , by some Learned men , and as unworthily sullied and defiled , by many rude and ignorant ones , who have too rashly and saucily medled with what they bad not abilities either enough to understand , or to make the best Vse of : It is come to pass that this Excellent Pearl of sublime Science has appeared , not without a Rust upon it , that makes it seem , as if it were not true Gold . And truly there may happen as much of hard fortune to the richest Treasure that carrieth his Majestie 's Image and Superscription in its face , when it falls into the hands of Clowuish Vsurers , who out of a sordid Love of money had rather lay up their talents under ground in mire and dirt , than put them into honest Exercise . But good Sir , I have this Confidence in your great Worth , that however your excellency may lodge in other sorts of Learning in a degree above this ; yet it is not a little Rust can hide true Gold from your understanding skill , or undervalue it in your eye . And hence this little Tripod , of Astrological discourse humbly begs your favourable Protection .

You have here , Sir , Three Propositions , or a sacred Stool on three feet , each of them carrying their several weight , and you may sit safely thereon . The first Legg bears this Position , That there is An Astrologie certainly written in the Heavens . And this Legg stands fast . The second bears up What Skill in some measure may be attained , in the Understanding of the same . And the third upholds the Legitimacy of the means ; and shews how by true Art , and without infernal help , it may be lawfully compassed .

If Sir , I may add Light to a Lawful and honest Science , I hope I have done my God , and my Countrey good Service , especially in an Age where true Treasure is a scarce Commodity ; And as God shall bless mine Endeavours , my hearty Prayers and good Wishes are , That mine Honourable Patron , may have an Honour worthy of his Name and Fame ; And that , worthy Sir , the good Blessing of God may crown with Honour and Felicity , the whole Work of your Virtuous Life , is the continual Prayer and Wish of ,

KNown unto God are all his Works , from the beginning of the World , ( saith St. James . ) This Knowledg of God , before the Creation , was no where written , but in his own Eternal Mind ; but after , it was printed in a certain Book , called Nature , wherein , all the Works of God , that were to come to pass in Time , were expresly written down , as they were to follow in Order . This Book of Nature , was a certain Frame or Model of the World , wherein , what by Creation , and Generation , all Persons , Things , and Actions , were to take their several courses and turns , so as to come to pass in time , from the Beginning unto the Ending of the World . And so infinitely and wonderfully Well was this Model of the World contrived ; that though the Rise and Fall of Persons , Towns , and Countreys , do depend upon the Virtues and Vices of the Men there inhabiting ; and those Virtues and Vices , do depend upon the Free agency of those Men : Yet such was the Contrivance , that neither the Fall of the first Man , and the Corruption , and the Crush which the World endured thereupon ; nor the infinite Sins of after-Mankind , and the Desolations that do continually follow thereupon , did necessarily require , any correction or amendment , of that first Frame . But such was the infinitely to be admired , and never enough to be adored Forecast and Providence of God ; that at one View , appearing unto him , all the several Turnings and Windings of all mens Wills , and the total Sum and Upshot of of all Virtue and Vice ; He did at once , so contrive , that all Fates of Prosperity and Adversity , of Reward and Punishment , should so fall out and come to pass , as to answer the Virtues and Prayers of the Righteous , and the Vices and Villanies of the Wicked , each according to their Works , in due and fit suiting times .

Now the Substance of this great and glorious Frame , which the Almighty hath made , is that which we call the World . And this World consisteth of the Heavens , Gen. 1.1 . and the Earth . And the Form of it is ( as the Prophet Ezekiel hath described it ) after the manner of a Wheel ; Ezek. 1.15 , 16. and that so as One Wheel hath many Wheels within the same , involved one within another . And as the Prophet sayes , so we find it by Mathematical Demonstration , that the Earth is indeed a round Globe of Sea , and Land , and this Globe is circumscribed by the Air , as within a greater Wheel , which is globous too : and the Heavens are , as it were , a great Workmanship of many Wheels , wrapt up together , one within another ; and the Earth , and the Air wrap't up in the innermost of them all . Such are the Subjects of Nature . The Forms informing this Natural Substance , Ezek. 1.10 . ( as the Prophet also describes them ) are four Living Creatures immeasurably endued with Wisdom and Courage , and Agility , and Strength , as they are described unto us Hieroglyphically in the shapes of a Man , an Eagle , a Lyon , and an Oxe , and all of them with Wings , for our better Understanding of the same . And that work , which the Prophet ascribes unto These , seems to be the same which Plato attributed unto the Soul of the World . By These are all the Wheels of Nature put into Motion , and actuated , and hence comes Life , and spirit , and power , and virtue into the Heavens ; and from the Heavens into the Earth ; and from the Earth into Man and Beast : so as one Wheel moveth another , and all of them do move one within another ; and these in and thorow all of them : and hence come the Magnetical Wonders in Nature , and all Virtues of Sympathy and Antipathy , which work by invisible concoction of sucking and expelling . Now beyond and above these four Angels ( as the Prophet sayes ) is Fire and Light , Ch. 1.22 , 26 , 27 , 28. and dreadful Majestie of the Father and the Son , and the Holy Ghost ; Rom. 11.36 . Of whom , and for whom , and to whom are all things ; To whom be glory , and honour , and praise for evermore .

The great and chief Subjects of this World are Angels and Men , the one in Heaven , and the other upon Earth . The Angels are either Good or Bad , and do know their Reward or Doom . But Mens Works are yet upon the Anvil , and Time with them is still going on . Alas , we Mankind are very miserable by Nature , as we may thank our selves for it ; but yet is there an happiness in store for us , may we be so wise as to lay hold of it : Alas , we are utterly lost in our selves , and no strength remaineth either to will or to do ought that is good : Only in Civil Affairs we have a Will to do a little , weak as it is , and free to do evil : But thanks be to our God , who has sent a Saviour ; and with him , Grace , that loosens the Fetters of Will , and puts strength into us , that we may be able to accept of good things that are offered . He forceth no mans Will , only by Grace infuses power , and so leaves us to chuse or refuse ; and hence some do embrace Life , and others oppose . Hence followes Virtue and Vice , and after that Prosperity and Adversity ; Sickness and Health ; Life and Death , and all the Vicissitudes of Nature . And though the Accidents Good and Bad , of one mans Life are innumerable ; and though the men , who are the Subjects of those Accidents , in One Age are also innumerable ; and though the ages of men since the Creation , are innumerable too , Yet all these Accidents which do befal all the men , of all Ages , do come to pass according to a certain Scheme or Method , as God by Nature hath appointed . And in this Method , Men do live by the Earth , and the Earth sucks , Hos. 2.21 , 22. and drawes all its Virtue from the Heavens , and they from the four Angels , and they from the Holy Ghost , and He receiveth from Christ , and Christ from God the Father .

Now all Mankind have every one of them a certain portion of Wisdom , Power , and Wealth , Wherewith they occupy in this World , and operate their Contrivances . And many men do take courage , grow mighty , and purpose , as if they would do what they list upon Earth : And yet there are two things , we do see , overtop the wisest , greatest , and proudest of men in all their enterprizes ; and these are Time and Chance , two mighty Lords upon Earth , that do strange things . Time , is that Motion of Space which proceeded out of Eternity , that was before the World began , and holdeth on unto Eternity , which is to succeed at the Worlds end . And out of this one long Time , are engendred infinite spaces of Time of great variety of sorts , And these are either general or special ; and both of these sorts are either fortunate or unfortunate Times : Eccl. 3.1 , 2 , &c. There is a Time of Pleasure , and another Time of Pain and Grief ; a time to rise and a Time to fall ; a Time to be born and a Time to dy . There is a lucky Time of mans life , wherein if he go out to battel , though with but few men , Chap. 9.11 . yet he carrieth the day ; and there is another Time wherein , though he go out with forces never so great , yet shall he be so unlucky , as to lose all that he fights for . So also is there a Time when Overtures of Marriage shall come luckily , but a mans desires answer not : and there is a Time when desires of Marriage shall strongly prompt , but Overtures will prove unlucky : but there is a Time too , when desires and Overtures shall suit together . And so also there is a Time when Riches shall offer themselves , whether a man sleep or wake ; and anon again though a man pursue them with wings , yet so unlucky a Time occurrs , as shall render all his Endeavours fruitless . Some men do come into the World in a lucky hour , so as whether they be wise or foolish , yet shall they be buoyed up upon the wings of fate , for matter of Wealth or Honour or Pleasure , in all that they take to : while wiser and better men , smitten by an unlucky Time of Birth , shall be as unworthily disparaged , and in all Purposes shall be as unhappy . Some shall be lucky in the Van of their Contrivances , and as unfortunate in the Rear : and others again contrarily . And thus time seeems to mock and make sport with the men of this life , and to scoff at all their Skill , and Courage , and Agility , as if they were but meer idle Stories . Now Time of it self is but a dead thing , & a meer Instrument ; but the Wheels of Heaven turning upon it , do print riddles in its face , and carve and cut out the various shapes of Prosperity and Adversity upon every shred thereof . And pretty it is to observe , how a Child , as soon as it draws breath , becomes Time-smitten by the Face of Heaven ; and recieves an impression from all the parts of Heaven , and the Stars therein , which taking Rise from the Ascendent Sun and Moon , and other significant places , does operate as the Impressors stand in distance , nearer or farther off : and this seems to be a concatenation of many knots which untie by course , and by distant turns , and as every knot unties , different times seem to fly out , and to do their errands ; and of these sometimes you shall have two or three or more lucky knots opening together , and otherwhiles as many bad ones . Ch. 3.11 . All Times are beautiful in their seasons , if men could hit them ; but by reason of Sin , it pleases God , that the world in our hearts blinds our wisdom , that we miss of our desired Aims , and of Grace to rest contented in our States .

The second Great Lord of the World is Chance . And these Chances are nothing else , but the most admirable Curiosities of Nature , which occurring from variety of rare and secret operations of Heaven , do throw into our Contrivances many strange Hits , which we could never have imagined to have met with in our own foresight . And hence there is really no such thing as Chance in Nature ; Much less can there be any thing that comes by chance in respect of God . But with us , all those Curious Hits that Heaven sends , which strike in between the Cause and its Effect , we call Chances ; as if things blindly hitting in upon us : for so they seem to us , because of the unfathomable Reasons thereof . Thus in shuffling of a Pack of Cards , or in casting of the Dice , it seems to us a meer Chance , what Cast shall happen uppermost , or what Card shall be nethermost , for a man shaking the Dice at all Adventures , and delivering his hand at all Adventures , and the Dice trindling away at all Adventure , who can say with any reason what side of the square Dice shall be uppermost ? And yet it appears plainly by experience , that there is a certain Luck in Nature , that in all these Adventures secretly guideth both the hand , and the elbow , and the Dice , into such steady Casts as do make a man either win or lose in a methodical course . And so also it happeneth in case of Battel , that Chances do come ; and in case of Getting Wealth , Chances do come ; and by a secret kind of Fate do turn the Scales beyond all that reasonably could have been expected . Now as a man by blowing of coales , raiseth sparks of fire that fly upwards , so do the Heavens breath into humane actions multitudes of such Chances , that overturn the wisdom , and Power , and all the greatness of man . These Chances are always managed by a certain Luck either good or bad , that drives the nail : and this by some Heavenly influence , that either infuses some secret Virtue or Poyson into the designed actions , as Courage into their hearts on one side , or Dismay into their minds on the other side , and Skill into some mens head to hit upon the right course to be rich , or folly into other mens , whereby they run headlong next way to be beggers : or else fortunateth or infortunateth by mistakes of words , signs , or acts , that turn to the best or worst , by strange Hits or miscarriages ; and thus many times mistakes in battel beget an utter Rout , after a victory almost made sure , by meer utterance of a wrong word , or steering a wrong course . But which way soever it happens , the whole mat - is carried on by a good or ill Luck , and the hand of God is at bottom of that Luck , and that hand of God , is not put to by any new contrived act , but follows on course in the motion of nature , even as from the beginning it was contrived from all Eternity .

Thus both Time and Chance are the Servants of Nature , under whose Commands they sway the World , and worldly men : yet by her laws are both of them disposed . Time measures out the extent of mens lives , and sets bounds how long a man may live by strength of Nature , and how much of that Time shall be extenuated by means of the interruption of Sin ; and it also carves out Limits unto all particular Fates , as of single life and Marriage , of Blessings and Crosses , of Sickness and Health , and all such like matters . And Chance acts in observance of those Limits , in bringing about the good and bad Successes of every Fate . This operates all manner of Surfeits of body , and losses in Goods that come to pass by reason of exorbitant manners ; and this introduces the power and acts of Nature , in sucking and drawing , blowing and driveing , alluring and affrighting . For as a man has power by his breath to draw water upwards against its Nature thorow a narrow Pipe ; and by the same breath to blow away sand or dust even as the winds do . So the Powers of Heaven also : But as they are greater bodies , and endued with greater virtue , so can they act their part with infinitely more curiosity and strength : as for instance in the Magnet-stone : We see it has such a virtue , that it can draw Iron , and attract it by a sucking force , that is so very curiously lodged within its teeth , that the act thereof is altogether imperceptible : Yea more we see that this Stone has power to communited cate its virtue , so as a Knife whetted thereon , has also a Magnetical Virtue to draw a Needle , Now the Magnet it self , has all this virtue communica-to it , from the very North point of the Heaven , or some Star there situate , which so affecteth the Needle touched by such a Stone , that where ever it is , though never so many degrees distant therefrom , and though Rocks and Mountains , and some part of the Earths Body interpose , Yet this virtue of the North Pole sucks and draws thorow all , at the utmost distance , and pulls the Needle point alwayes Northward , unless violence be used to the contrary . And thus the Sympathetical Powder has its Virtue from the Heavens ; and thus all manner of Herbs have theirs , and thus all manner of Salves and Plaisters have their virtue to draw and heal . But as the Heavens can give this Power , so have they it in themselves exceedingly more Curious and Powerful ; by which all Chances in Nature do come to pass . And thus by the service of Time and Chance , Nature operates all her great Intrigues with much Secresie and Curiosity , whether it be upon single or Collective Bodies , and Persons . It may be thought somewhat strange , how Nature brings forth Men and Women at much distance of years , hours and places , all destinated to die at one time and place , and all of one manner of death , by War , Plague , or Shipwrack ; and how Time and Chance do pick them all up , and draw them together by great Curiosities of Fate to partake of the same : And yet is it as true as strange , that such things do happen , and that by Curious Acts of Heaven and the Starrs therein , Judg. 5.20 . which in their Courses fought against Sisera . And after the same rate on the other side , as many men and women by the same force and virtue are gathered together to enioy great and good success .

But perhaps will the Reader say , How shall these things stand with the Free agency of Mans Will ? And he sayes well , but then withal is he to consider ; That God , who made Man , and ordained the Course of Fate , did certainly foresee and know , the several and various turnings and windings of every mans will from all Eternity ; and having all these at once in his Eye , did so order all manner of Fates as to suit and stand in with every mans free acts of Will , and to answer the utmost of his final choice . And though true it is , 1 King . 22.20 . God said , Who will tempt Ahab to go to War , and to die at Ramoth Gilead ? as if it had been some project upon him for his sin ; corrective to what was said from the beginning ; yet it could not be so : For God knew afore , that Ahab would go , and by what means he would be persuaded so to do , though for some reason , his way of speech was , as though he did not . And this was usual with him , Gen. 18.20 , 21. as in the case of the Sin of Sodom , I will go down and see ( said God ) whether it be so or no. And yet God Omniscient , Prov. 15.3 . whose Eyes are every where , knew as much , without going down . Without doubt the Will of Man in many cases does make great wrestling , and much opposition , against the Starry Influences , and prevailes over them exceedingly in many things . And this especially where the Will is fortified by Wisdom , and strength of habit , to command over the allurements of Sense and Appetite ; and most of all where Grace is added , that restores Mans Will , unto much of what it lost by Sin . Now in these cases , the Will of Man prevailes over the attractions and allurements and threatenings of Nature , and all its instruments , and turns the edge of Time from evil to good , and repels the force of Chance that it fails of it's effects , and in many cases lengthens dayes , and receives the direful darts of ●ate , either shot-free , or else escapes with slight Wounds : and all this while other men , whose Wills are not thus fortified , do perish once and again , under the very same strokes of Nature , which their Brethren , born under the same moments , endured and out-lived with much ease . And thus far Sapiens dominabitur astris , the Wise man , above the Fool , may rule his Stars . But we must consider , that in these operations of Fate , there are some influences so mighty , as no power of man can oppose ; Such as are the fatal Wounds of Death , when Natures Glass is run out , and the violent Blows of strong distempers of Sickness , and the high Tides of Prosperity and Adversity . And yet in these cases also , Grace and Wisdom have their employments exceedingly worth the while , and infinitely distinguishing the Saints from Sinners . For the Saint though he must die , whether naturally or violently , by Water or by the Gallows , yet so prepares himself , that he dies with comfort , while the other perishes in anguish ; he dies a Martyr , while the other perisheth in his Sin . And sometimes Prayers and Tears in such a case have wrought Miracles in stop to the course of Nature ; as in the cases of Hezekiah , Isa. 38. Dan. 3. and of the Three Children . And as for great Sicknesses , the Wise and Holy Men , by Sober and Virtuous life , may extenuate , though not pass and escape them . And though they cannot overturn Prosperities and Adversities , yet they may cause them to work for the best , so as to do more good than hurt ; while Vice shall extenuate Prosperity , and heighten the Mountains of Adversity . But however , again , astra regunt homines , the Stars do rule and overpower men . But yet in all these cases , such is the never-enough to be admired Providence of God , that foreseeing all Holy and Wise men in their several Ages and Times , He hath laid also their Fates suiting to their actions : Gen. 37. Ch. 41.40 . Psal. 105.18 , 19 , 20. 1 Sam. 1.10 , 11 , &c. unto 20. He foresaw Joseph's prayers and tears in his captivity , and accordingly provided and contrived his advance in Nature to correspond therewith : He foresaw Hannah's Fasting and strong cryes in Prayer , and laid in her opening Womb , to bud forth in course of Nature exactly answering thereto . And herein lyes the thing , that while we study Astrology , and feel by experience the operations of Grace upon us ; It shews us so plainly the Wonderful Contrivance of God in Nature , that we see it with our Eyes , as it were , written in great and plain Characters upon fair Paper , saying , Rom. 11.33 , 36. [ Oh the depth of the Riches of the Wisdom , and Power , and Goodness of God ; Of him , and for him , and through him , are all things , to him be glory for ever ! ] The Will and Wisdom of Man has its free full work , and that without any Controul : Grace and Virtue come from Heaven immediately , and act by their own Principles , even as they are led by the Holy Ghost : And yet Nature , as it was laid from all Eternity , acts freely too ; And all these agree , and suit , as it were of one Contrivance . So sayes Gods Word , so sayes our own Experience and Reason , and so Teaches Astrology .

Astrology is an holy , and most excellent Science , that by well digested and experienc't Rules , teacheth us to know the Heavenly Bodies , and their Motions and Aspects , and from thence to be able to foreknow much of future events , in natural operations . This Science has been gained partly by verified Traditions , but especially by diligent and constant Observations . Ios. Ant. Book 1. It is asserted by good Authority , That much of this Learning came out of Paradise , and that our Father Adam after the Fall did communicate the same unto his Son Seth , out of his Memoirs of the state of Innocency : and that Seth made impressions of the same in certain permanent Pillars , which were able to withstand both Fire and Water ; and that hence Enoch had it , and Noah , and from him Shem , and so it came to Abraham , who increased the knowledg by Divine helps ; and taught the Chaldeans , and Egyptians the principal Rudiments of what they knew herein . But this Learning was chiefly attained by diligent and constant Observation : whereby the Art of Astronomy became in great measure perfected , and by means of Arithmetick , Geometry , and the Art of Trigonometry , the several Planets and Constellations in the Heavens were distinguished , and the parts of Heaven were divided , and the motion thereof , and of all the several Bodies therein contained , together with their Conjunctions and Aspects , were very nearly well discovered . And after these things thus far attained , Certain most excellently well Learned men of all Ages did curiously observe , compare and put together , the Accidents that continually followed upon the various Motions , Conjunctions and Aspects of the Heavens ; and hence compiled the sum of their Experiments into a body of Rules and Maximes , which do make up the frame of that Learning , which we call the Science of Astrology .

Now that our Heavenly Father is well pleased with this sort of Study , does very fully appear ; by that Message which he sent us by the hands of the most Wise King Solomon , saying , Eccl. 8.5 . [ The Wise man discovereth both Time and Judgment . ] This Judgment can be nothing less , than the Success good or bad , which out of every natural Affair needs to be understood : and the Time must needs be that Extent of Space , wherein it shall come to pass . And though there were many ways in those times of Salomon to come by this piece of Wisdom , yet none of them all , that had either a stamp of truly Divine , or honest Natural Skill upon them , were ever excepted or excluded out of the Quest of these attainments . Now the Wise men who are here accepted of , unto the enjoyment of this knowledg , are of two sorts . Either they are the Worldly , or the Heavenly Wise . The Worldly Wise are such as gain knowledg by Pains , Cost , and Study . Of this sort were the Pharisees in our Saviour's time : Of whom the holy Jesus gives this Character , Mal. 16.2 , 3. Luk. 12.55 , 56. that they could discern the face of the Sky , and of the Earth . And such also were the Issacharians , 1 Chron. 12.32 . who came to David in his distress , and were men of Vnderstanding in the Times , whether lucky or unlucky , and thereby able to direct their brethren the Israelites , what was good for them to do , or follow . And to this purpose saith the Holy Ghost , He that hath Vnderstanding let him count the number of the Beast . Rev. 13.18 . As who would say , it is a matter to be attained by Skill and Diligence ; and therefore they who have Skill , let them take pains , and they may accomplish to understand it . And thus Moses among the Egyptians , and Daniel among the Caldeans , were Men of Skill in this Science ; who besides their Divine knowledg , which they had by supernatural Inspiration , and Revelation , had also another sort of Skill , which by Reading and Study they had gained , wherein by natural Rules they could foreknow Natural Events . Act. 7.21 . For such was the Study in Egypt and Caldea , that was taught in their Schools , and in all lawful Studies in those Schools learned , these , Moses and Daniel , Dan. 1.17 , 18 , 19 , 20. were most famous .

This Knowledg especially consisteth , in discerning the Motions of Natural Times ; and the Curiosities of Chance and Natural Accidents ; and the Courses of Luck that do manage both of them ; and the order of Fate unto which all of them are subservient , together with the most curious Acts of Sucking and Attraction , Driving and Expulsion , Alluring and Threatning , Encouraging and Disheartening , and of all such like acts , most secretly , and curiously performed , beyond the strength of imagination . And such is the sum and order of Worldly Wisdom : and it is conversant either in Genethliacal , Meteorological , or State-Astrology . Of these , the last sort is a piece of Learning that consisteth much in Conjecture , and is but partly understood ; and because much of it dependeth upon great Conjunctions which bestride some Ages of men between them , wanteth much of perfection . The second is a crabbed sort of Learning , that requires much of Time and Study , and yet the Ingenious have gained great Knowledg therein ; and miss but little of a thorow-pac't Skill in the Weather : In which knowledg the Learned Dr. Goad , doth much excel . But the Genethliacal , is the most certain Science , and the Master-Piece of Astrology . Here are many very infallible Rules lodged , whereby many things of great Concern are certainly foreseen . And yet the Indexes of this knowledg being many , ( as many out of the Radical Figure of a Nativity , many out of a Revolutional figure for every new year , some things out of Transits of the Planets , and others to be learned from Eclipses , and general and great Conjunctions ; ) It is very easie for an Artist to drop into mistakes , in his general Judgment of a mans particular Fate . Isa. 47.13 . And besides all this , at some times the most Excellent Artist shall perceive the good hand of God upon him , confounding his skill , as if there were some Nativities , and some passages in a Nativity , which the All-wise God is not willing should be known . And to this purpose , the Artist oftentimes finds himself mistaken in his greatest Proficiencies ; sometimes by misreckoning in his Arithmetick ; otherwhiles by a miscarriage in his Astronomical operation ; and sometimes great harm falls by a Lapse of his Pen. And none but the veriest Fools in Astrology will pretend to perfection . But however failings or mistakes arise , yet plain is it beyond all controul ; That Great is the Excellency of Skill , that lodges in the Noble and Sacred Science of Astrology , and contributeth exceedingly to the Vnderstanding of the Time and the Judgment that the Wise man may know . Eccl. 8.5 .

Such is the work of Worldly or Natural Wisdom in the attainment of Astrological knowledg . But together with this is also required the Heavenly or Supernatural Wisdom , which maketh the Science Sacred . And this consisteth in the mingling of Grace with the works of Nature , as it strikes in , and seasons the operations of our skill , with an holy Wisdom and Virtue , that renders unto God the Glory , and communicates unto our selves and Neighbour the Benefit thereof . Now this Heavenly Wisdom is such , that without it , all our Natural skill will do us more harm than good . This teacheth us to honour Divinity or Theology in the first place , and Astrology in the second , as an handmaid unto the other . And were it not for this Lesson , our Astrological Skill would become rank Poison to us ; as such a thing that would lead us to the Devil , sooner than to God , and draw us into Sorcery , and other evil Arts , whereby we should be entangled with Diabolical familiarity , e're we are aware , even as are Witches and Conjurers . These work by a way of art quite different from Astrology , they having all their knowledg by inspiration of evil spirits , and it comes easily to them ; but we have ours from Natural Causes and Rules gained by painful observation , and hard study , and it comes not without great diligence and labour . But then here lies the mischief , that if the Astrologer has not the more Grace of God , sanctifying his studies ; it comes to pass , that , either because he cannot by Astrology attain unto such perfection of knowledg as his ambition greedily urges him to pursue , or he cannot have it so easily as he would ; he leaves Astrology , and falls in with the Devil , to become a Sorcerer . But Grace teacheth better things : and openeth our Eyes by our Astrological Studies , to see and adore the infinite Prescience , and Providence of God , in the laying the frame of Nature in such an Order , as all things do come to pass in time so suitably well , even unto the utmost of admiration , that Grace , and Nature , and Mans free agency , do all of them work together in the same Subject , seemingly contrary one to another , and yet do so elegantly comply , by virtue of this Frame of Nature , in such a Wise and most Excellent manner laid , as every one of them has room enough to act its proper work , and that without any thing of hindrance , of the one to the other , in the least measure . And such is the excellent Use of Astrology in this matter , as Divinity it self , ( though undoubtedly the more worthy Science , yet , ) cannot give such a plain Demonstration of these things , as does the experience of Astrological Operation : For what that teacheth us to believe , this maketh us by experience to see and know . Again , it is a great Use of sanctified Astrology , to observe the over-ruling Work of God , even in the Astrologers very Mistakes . I remember , that when with most greediness of knowledg , I did at any time pursue my Studies , though with indefatigable pains , yet have I thrown away whole Weeks and Moneths pains to no purpose ; My whole Operation having been rendred fruitless , though tryed upon several new foundations , and all by reason of heedless mistakes in the bottom thereof , lurking imperceptibly , until my finished work shewed the deficiency . And yet at other times , and in other Operations , I have found my work to be true and good in two daies space . So as I was constrained to confess with my self these two things : First , That where it pleases God to oppose , Man labours in vain . So it is with the Husbandman , and as much with the Physitian : And therefore no wonder that the Astrologer errs , when God confounds him . And secondly , where our Passions are most vehemently earnest to know , there it pleases God mostly to oppose ; Moderation carrying the Virtue , while excess breeds displeasure . God Almighty can , and does confound , ( many times , Isa. 47.13 . ) the utmost skill of the most proficient Artists of all sorts , and thus he did by the Chaldean Star-gazers . Isa. 47.13 . when they failed in their Prognostications of the success of Babylon , and it proved quite contrary : And thus it pleases God to deal by our daies at some times : But Heavenly Wisdom remedies this disturbance , and sets the Astrologer well to rights . Also great is the holy Use of Astrology in demonstrations of Virtue and Wisdom , how they do in many things prevail against the natural Works of Heaven , and rejoyce against them , and yet without any disparagement unto those Heavens or their Natural acts , though they be in a sense vanquished . And lastly , this Heavenly Wisdom teacheth us to know our ends , and the number of our dayes , Psal. 39.4 , 5. that we may be certified how long we have to live ; with comfort and contentment , and to be most advantagiously prepared , for all states of Prosperity and Adversity , of Life and Death , and that exceedingly the better , for our better knowledg thereof . And no man so fit to foreknow these , as He , who is able to say , Major sum quàm cui possit fortuna nocere .