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

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

Where Saint Paul writing to the Ephesians, hath in the English, The foundation of the World; and in the Latine, Ephes. 1. 4. [Page 2] Mundi Constitutionem: The Constitution of the World Editio vul­garis. Textus Grae­cus. the Original founds, [...], the dejection of the World. Because the World, and the Things in and of the World, are, by vertue of their Creation dejected, and cast downwards; having received as it were, an infinite fall in their Creation, and dejection from God. Wherefore Saint Chrysostom, examining these words of S. Chrysost. in cap. 1. Ep. ad Ephes. Saint Paul, declares, That there is [...], a great and unspeakable Sublimity of God, from which the Creatures have in their Creation, fallen. Yea Origen, be­lieves, Origen in cap. 8. Joan. That the word [...], was divinely invented and excogitated by the Apostle to signifie the dejection, abjection, and vility of the World in respect of God, and of his unspeakable sublimity. And sensing the deep say­ing of our Saviour, Ye are from beneath, I am from above; John 8. 23. ye are of this world, I am not of this world: in which place, the Latine yieldeth, Vos de deorsùm estis. Ye are from Bibl. vulg. Text. Graec. downwards; and the Greek, [...], Ye are of the things that are down, or downward: He saith, Rectè, deorsùm: Nam quomodò mundus iste habere aliquid Orig. ubi su­pra. supernè posset, cujus conditio est dejecto? It is rightly said, downward: For, how could this World have any thing on high, whose condition is dejection? He infers afterwards, Totus ita (que) mundus, & quae in ipso sunt, in dejectione sunt. Therefore the whole World, and the Things in it, are in the state of dejection.

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

This place my Text claims:

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

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

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

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

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

I prove, That enquiry into the Stars, as they are Signs, is harmless, useful, and pious: first, by most anci­ent and most honourable Example. Although I believe, that Adam, the first Man, exiled now from Paradise, and touching alwayes at the heavenly Bodies, as he look'd up towards God in his Throne; being also a long liver; was devoted to this enquiry, as highly becoming his noble and high thoughts: yet I shall not call to my help, R. Solomon's Argument, who makes Adam so high, R. Solom. in cap. 3 Deuter. that he touch'd Heaven with his Head. I shall argue thus onely: The common, serious, diligent and fervo­rous enquiry, that was made into the Stars and heavenly Bodies by the Children of Seth, renders it probable, if not evident, That Adam had authorized the Work, and plained their path before them. And concerning the Children of Seth, Josephus plainly writes: Filii autem Joseph anti­quit. Judaic. lib. 1. cap. 4. Seth disciplinam Rerum Coelestium & ornatum earum primi­tùs invenerunt. The Sons of Seth first invented the Learning concerning the heavenly Bodies and their bravery. Adam [Page 5] initiated himself into the practise of it: but the Chil­dren of Seth ripen'd it into an Art or Discipline. And if this Learning first began (for which, Josephus pulls) in the Children of Seth; it was honourably ancient, and excellently honourable: because they were the Chil­dren of Seth. Suidas descends to particulars; and, having a quick and unwearied eye in the search of Anti­quities, gives it for certain, That Seth himself invented the Suidas in ver­bo [...]. Hebrew Letters, and gave Names to the Stars. And we cannot reasonably think, that Seth being so neer to A­dam and his practise; (which, to the god [...]y part of A­dam's See Gen. 2. 19, 20. & the Ex­positors. See Moses Barce­phas, de Parad. p. 1. and Perer. in Genes. cap. 2 Children was a Rule and Measure for after­action;) gave Names to the Stars, but such as excellently signified their Natures: and therefore his enquiry searched into the very Natures and Effects of the Stars; and in this enquiry his learned Children succeeded him. Josephus walks on, and tells, what provision the Children Josephasbi sa­prâ. of Seth carefully made, for the preservation of this choice Learning. For, being warned by Adam's Pro­phesie, That there should be two destructions of the World, the one by Water, and the other by Fire; they wrote or engrav'd the Rules and Experiments of their Knowledge on two Pillars, the one being of Stone, the other of Brick: whereof the Stone-Pillar stood firm in Syria, even to the dayes of Josephus. The Sons of Seth had questionless entred upon other humane Arts or Learnings; but they did not fasten or fix any by writing, besides this; this being the most noble.

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

I prove it again by Example. When we first hear of Abraham, we finde him by the Name of Abram. And Gen. 11. 26. this Name is extracted from Ab, signifying, Pater, Fa­ther; [Page 6] and Ram, which is in Latine, Excelsus, High; Euseb. de Prae­ [...]a Evang. lib. 11. cap. 6. in Greek, according to Eusebius, in his Evangeli­cal Preparation, [...], sublimis, sublime. Which Name, saith Eusebius, he obtained, because he professed the Chal­daical Wisdom, and expended much time upon the contem­plation of the Stars and heavenly Bodies: ascending by the knowledge of those high Creatures, and of their Effects, to the knowledge of the most high God, who is the first Cause. And hence was it, that God revealed himself to him; that he would not worship Fire at Ʋr of the Suid. in voce, [...]. Chaldees; and that he broke his Father's Images, and de­parted from him. The Writings of Philo the Jew, are embellished with this very Observation concerning Abram, and the Interpretation of his Name. And Philo de Cherub. above this, Philo calleth Abrahams Father an Astronomer; but such a one as deified the Stars.

Let the Reader set as a Seal upon his Heart: Though God speaks thus to Abram in his Promise, I will make Gen. 13. 16. Observat hoc R. Solomon. Resert Abulensis in Gen. 13. 15. thy Seed as the Dust of the Earth; with an intention to humble him; and that his Seed might therewith be incited to keep God's Commandments, lest they should be scattered as the Dust of the Earth: yet quickly afterwards, God raises his Promise to Abram's own Sphere and Science: And he brought him forth abroad, and said, Look now towards Heaven, and tell the Stars, if thou Gen. 15. 5. be able to number them. And he said unto him, So shall thy Seed be. Which weigh'd as much as if he had said, Thou hast long, and with diligence observed the Stars; thou hast learned that they are bright, glorious, numberless, and powerful in their influence and effects upon Earth and inferiour Things: So shall thy Seed be, if they keep my Commandments.

It may not be lost from this place, That the study of Astrology, was to Dionysius Areopagita, a blessed means of his coming to Christ: who, beholding that the Eclipse of the Sun in our Saviour's passion, exceeded the model of a natural Eclipse; received into his Heart and Meditations, Deum Naturae patientem. The God of [Page 7] Nature, made Man and suffering for us; and afterwards wrote to his Master Apollophanes: Sol in ipsius verae lucis S. Dionys. Are­op. in Ep. ad Apolloph. occubitu lucere non potuit: The Sun could not shine in the setting of the true Light. He was brought by that Eclipse of the Sun, concurring with his knowledge of Eclipses: to Joh. 1. 9. the knowledge of the true light, which lighteth every man that cometh into the world.

Secondly, I prove it by Reason. The Doctrine of Aquinas is impregnable, and stands like a Tower in the Fort of Reason; Angeli illum gradum tenent in substantiis D. Tho. p. 1. q. 58. Art 3. in corp. spiritualibus, quem corpora coelestia in substa [...]is corporeis: The Angels hold that degree in spiritual substances, which the heavenly Bodies have and hold in the substances that are corporeal. We may lawfully, and without impeach­ment of our Duty, enquire into the Nature, Motions and Actions of the Angels: therefore we may lawfully, and without infringement of our obligations, enquire into the Nature, Motions and Actions of the Heavenly Bodies: And as that enquiry is harmless, useful, and pious; so likewise is this: and the knowledge of the heavenly Bodies is more noble then the knowledge of Earthly Things: and consequently, the enquiry into those, is more noble: because those are in themselves more no­ble then these; as being incorruptible, immutable, and permanent. Aquinas in the same place, adorns and e­vens this Truth: Est autem haec differentia inter Coelestia & terrena Corpora, quòd corpora terrena per mutationem & D. Tho. ubi su­pra. motum adipiscuntur suam ultimam perfectionem; corpora verò Coelestia statim ex ipsâ suâ Naturâ suam ultimam per­fectionem habent: The difference betwixt heavenly and ter­rene Bodies, is; that the terrene Bodies do obtain their last perfection by mutation and motion; but the heavenly Bo­dies, presently by their very Nature, have and obtain their lost persection. And that this Argument may not want its colours and adornment on my part: The praises of God, which are occasioned by the knowledge of the celestial Bodies, as also his praises issuing occasionally from the knowledge of the Angels, are more loud and [Page 8] sounding: to praise God upon these Subjects, being in a manner, to praise him upon the loud cymbals, upon the high-sounding Psal. 150. 5. cymbals.

Beyond all this: The Heavens follow the Angels, even as they are distinguished in their Work or Office. For, as of the Angels, some are ministrantes, ministring Spirits; some assistentes, assisting; who are not sent, but attend alwayes upon God in Heaven: so amongst the heavenly Bodies, besides those which are determin'd ad ministerium Generationum, to the ministery of inferiour Ge­nerations; there is a Heaven appointed onely, that the holy Spirits and men may therein for ever wait, and at­tend upon God; to wit, the Empyreal Heaven, which is immoveable, and so called from its fiery splendor. And therefore the likeness and agreement betwixt the An­gels and heavenly Bodies, (though the things differ in their kindes) is more then ordinary: and as those being Spirits, admit of a disquisition; so do these much more, being Bodies.

I prove it again by Reason. As every Agent hath a most proper Act, (the most proper Act of Fire, being an active Substance, is to burn; of Light, being an active Quality, is to illuminate or enlighten; of God, who is Actus purus, a pure act, [...], saith Synesius, to Synes. in Sen­tentiis. do good) so every Agent (Celestial especially) hath a cir­cumstance of time, in the which its operation is most po­tent and vigorous, and in the which it most shineth forth. Now the Stars are powerful Agents, yea, glorious Monuments of God's power; and yet, neither the proper act of every one in its kinde, (or as compared with others) nor the circumstance of time wherein their Operation is most predominant; by all which, God's Power, and other divine Attributes offer themselves to be farther discovered; can be known or discovered ad majorem Dei gloriam: to the greater glory of God, with­out a vigilant enquiry. And why he should not en­quire, whom Plato rightly calls [...], an heavenly Plato in Timaeo. Plant; and to whom therefore Philo (the Jewish Plato) [Page 9] assigns [...], heavenly nourishment; Reason can­not see a Reason.

I confirm it. As there is no passive power, which hath not an active power answering to it, and bending towards it: So there is nothing scibile, cognoscible, or able to be known, to the which an intellective and cog­noscitive power doth not answer. Which power, though it neither doth, nor shall perhaps actually know, the Things cognoscible by it, (in which sense, Intelligere est quoddam pati, to understand is in some kinde passive; and as there is intellectus agens, an agent understanding, so there is intellectus patiens, an understanding that is patient;) yet is in an active readiness to know them. Otherwise, Fru­strà esset potentia, quae reduci non posset in actum: The power would truely be vain in respect of such and such things, which being referred to them, could not be reduced into act: and there would be [...], a great Chasm in Nature. And when we speak of powers active and passive, we intend all such powers, betwixt which there is a fit proportion. And humane understanding propor­tionably answers to material Things. Indeed, Many Things are hidden from us in the belly of the Earth, and in the womb of the Sea; and we know them not, be­cause there is vel impedimentum ex parte medii, vel de­fectus ob indebitam distantiam, vel tandèm utrum (que): Either an impediment in the medium, as being obstipated, or a defect by reason of undue distance, or both; and thus they are withdrawn from our sense: whereas, Omnis cognitio à sensu initium habet: all knowledge of sensible things, begins in the sense. But in the night, the great Curtain is drawn, and the heavenly Bodies are visible, either in them­selves or by Instruments: and we are then, as it were, Amos 5. 8. allured to seek him that maketh the seven Stars and Orion.

Be it confessed, That we seek God in some sort, if we look upon these Creatures afar off; and thence admire, and love God. But we have no limits given to us, when we seek God in his Creatures: and there­fore, we seek him in a more excellent manner, when [Page 10] we seek him through more and more effects and works of his Power, Wisdom, Perfection, Government, &c. E­specially, when we behold through all the kindes of Things, that God moves and governs inferiora per supe­riora: inferiour Things by Things which are superiour: The Truth of which appeared, as many other excellent Truths also did, to the Atheistical Brain of Galen himself: Galenus, lib. 3. cap. 1. De Die­bus decretoriis. who confidently saith: Omnia haec inferiora à Coelestibus vim accipiunt, & certo ordine modo (que) gubernantur: All these inferiour Things receive their force from the Things which are superior and Celestial, and in a certain order and manner are governed by them. Let it go again, pro concesso, for a Thing granted; that, as Stars, which have the least Circuit, are the neerest to the Pole; so Men, who are least perplexed with temporalities, are commonly the neerest to God. But I suppose that this Enquiry, is a pious and earnest seeking of God in more and more Reasons answering to his Attributes: and that there­by the Student is enabled, as he is a Member and Part of a Christian Society, to minister helps to his Brethren, which to the present evils are therapeutica, medicinal; and prophylactica, preservative, in regard of the future. For, as God in the giving of his spiritual Gifts and Graces, wills & intends that all possible good should be reaped by them; so in the proposition of his material Works and Gifts, he wills and intends them to be known, as far as our knowing and understanding Vessels are ca­pable, if our knowledge ends in him and in his praises.

Thirdly, I prove it from the evils, which have directly and lineally ensued, where this Enquiry was not made. No Man that hath tasted Learning, is ignorant of the great Evils which have ensued in the World, by reason that the Eclipses of the Sun and Moon, and the causes of them, were not justly understood. Let it pass, that whole Armies have been terrified and degraded from their designs. Every Waiter at the Door of the School, knows, that the people in the Eclipses of the Moon, made horrible noises and out-cries, thinking thereby to [Page 11] support and cherish her in her labour. The Christians themselves were grievously infected with this abomi­nable Superstition, as we finde in Maximus Taurinensis, Max. Taur. Hom de defectu Lunae. S. Aug. serm. 215. de temp. S. Ambr. serm. 4. and in Saint Austin. Saint Ambrose is as much troubled as the Moon in her Eclipse, and sharply chides the su­perstitious people, who thought, that the Moon eclipsed was in great danger of falling; and who did therefore make a noise, hoping therewith to animate, help, and uphold her; and lest hearing the charms of Witches, she should by the secret power of them, be seduced and enticed out of her Sphere. Had the Reason of an E­clipse, Solar or Lunar, been wisely declared to any of these people, Heathenish or Christian, by men learned and skilful in the Nature and Motions of the heavenly Bodies or Lights, as they are Signs; God had not been dishonoured by this most impious and filthy Superstiti­on. Maximus, Saint Austin, Saint Ambrose, and ma­ny others, otherwise taught the Christian people, as their pious Writings testifie: but, fools hate knowledge: Prov. 1. 22. and Ignorance is the Mother of Superstition: and the Fathers were alwayes interpreted by the people, to speak of such Things, more piously, then solidly and knowingly. A known and professed Astrologer would have easily in­vaded their Hearts. Moreover: Had these Eclipses been learnedly foreseen, the people would have been pre­pared by a Prediction, to receive them as agreeable to Nature. But the wisest of people in those dayes, being deficient in the prognosis, could not so per­fectly repair the breaches in the diagnosis.

This Heathenish Practise expoundeth a Text in Holy Scripture, which hath been hitherto managed against Astrology; but indeed proves and pleads for it, if an­nexed unto this practise of the seduced people. Learn Jer. 10. 2. not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them: for the vers. 3. customs of the people are vain. The Latine ascribeth: Juxta vias Gentium nolite discere: & à signis Coeli nolite me­tuere, Edit. Latin. quae timent Gentes: Learn ye not, according to the [Page 12] way of the Gentiles: neither fear ye any thing injected from the signs of heaven, which the Gentiles fear. That is, Cast away causeless fear, when the heavenly Signs frown, and seem dark and troubled; and entertain the Vertue of Fortitude, opposed to the Fear which becomes not the people of God.

Yea, Ludovicus Vives, the Interpreter of Saint Au­stin, Lud. Viv. in lib. 10. de Civit. Dei, cap. 16. relates of an Ass in his time, which drinking in a River, when the Moon crept under a Cloud, was thought by the people, to have drunk up the Moon; and was therefore imprison'd, arraign'd before a Judge, cast by sufficient Witnesses, condemn'd, and rip'd up, that he might restore the Moon to the World. Ye have in this History, more then one Ass. This egregious and most absurd act of Ignorance and Folly, was com­mitted; because that part of the World was not so rich, as to have an Astrologer. Whose enquiry in this respect, would have been harmless, useful, and pious.

Again, I prove it from evils, ensuing the relapse of this enquiry. Amongst the many senseless errours wherewith Mahomet hath contaminated and polluted the World, by the pestilential Air of his Alco­ran; those hold up the head, which concern the Heavens.

Mahomet preacheth from his Alcoran: That the Vide Alcora­num ubi haec & hujúsmodi plu­ra, sparsa sunt per librum to­tum. Heavens are sustained, lest they should fall, by the Moun­tain Caf; and that by the repercussion of the colour of the Mountain, they become Azure-coloured: That the Stars are bound with golden Chains, fastned to the Throne of God: That the Moon fell to the ground in his dayes, and was broken into parts with the fall: and that he imbracing the parts, rejoyned them into one, and then repos'd the Moon in its heavenly Mansion; and that therefore the Moon hath Maculas, spots: That in the beginning of the World, the Moon enjoyed light equal with the Sun; but the most glorious part of it was extinguished with the Wings of the Angel [Page 13] Gabriel, imprudently flying in a full career, through it; and that therefore now it shines dimly. The Thalmu­dists Talmudistae in Talmud. have likewise trespassed in this kinde.

Truely, Had there been knowing and prudent Astro­logers in Arabia, when Mahomet was now arising or ascending in his Horizon, as there were at other times; they might have happily withstood and suppress'd him, and prevented this horrible inundation of error and blasphemy, wherewith many gay parts of the World have been overwhelmed by him. But Arabia Felix was not then so happy. The Mahumetan Astrologers Al­farabius, Albumazar, Haly, were engaged: Averroes re­coil'd: The like proportionably may be said of the Thal­mudists. God complaineth, and threatneth: My peo­ple Hos. 4. 6. are destroyed for lack of knowledge: because thou hast rejected knowledge, I will reject thee. This is cleer: other proofs will engage me longer.

Fourthly, I prove it by Scripture. The heavens declare Psal. 19. 1. the glory of God, and the firmament sheweth his handy-work. Day unto day uttereth speech, and night unto night sheweth vers. 2. knowledge. The Latine sanctifieth: Opera manuum ejus an­nunciat Edit. vulgata. firmamentum: The firmament, wherein the fixed Stars are, annunciates and tells the works of his hands, to some that piously and seriously attend to such telling or annun­tiation. And afterwards: Nox nocti indicat scientiam: One night shews and reads a Science to another. Sience here reflects upon such as are capable of it, and acquire it by the multiplication of agreeable Acts: who comparing night with night, and the heavenly causes with their ef­fects, imbibe the Sience of Astrology; and who, the more they know of night and night, and of the connexion betwixt the causes and their effects, the more admire God in his Works, and the more declare God and his Works to others: adding to the thing done, the very Judg. 5. 20. manner of its doing; as, how the Stars in their courses fought against Sisera.

The Platonists imagin'd, the Heavens to have been animate; and that the Sun, Moon and Stars were fiery, [Page 14] and were therefore nourished and fed with vapours; fire wanting and requiring its food and nourishment. The Aristotelians or Peripateticks allowed Intelligences of their own making, to turn and whirl about the Ce­lestial Orbs; and to be one with them, not by composi­tion, but by aggregation. Others out of Zeno's Porch, threw their judgements here and there: He that will admire and declare God in conformity to the Truth of his Creation, must consult with Scripture and Astro­logy.

In Christian earnest: such a multitude of Heavens, Stars, Planets, moving so swiftly, so contrarily, so neer­ly the one to the other, and with such continual vari­ery of Effects; the Order, Concord, Subordination, and Wonderfulness, is, notwithstanding such, that in declar­ing the glory of God, they very much out-strip all inferiour Things: and therefore they whose employments it is, to behold this Order, Concord, Subordination, and effectual Operation more neerly, are called to magnifie God in his Works, more transcendently then others who do not: Job admiring God in this Crder, Concord, Subordi­nation, and efficacy, cries out without a loud voice: Where is God my maker, who giveth songs in the night? The Job 35. 10. Latine prefers: Ubi est Deus, qui fecit me: qui ded it car­mina Edit. vulg. in nocte? Where is God, who hath made me: who gave verses in the night? He is more explicite in another place according to the vulgar Latine: Quis enarrabat Coe­lorum Job 38. 37. In­terp. vulgat. rationem, & concentum (Hebr. Nabla) Coeli quis dormire faciet? Who will declare the state of the Heavens, and who will make the melody of the Heaven to sleep? He See Censorinus de die natali, cap. 13. Cic. in somnio Scipionis. S. Aug. Ep. 28. ad S. Hier. Leo Castr. in Isaiae cap. 40. vers. 26. Georg. Venet. in Harm. seems to speak after a five-years silence, as one of Pytha­goras his Scholars, who thought the Heavens to have been melodious in their motions: and that men are deaf to the Musick by continual assuefaction, as they who dwell ad Nili Catadupa, where Nilus hath a terrible fall; as is observed by Cicero. In good truth Saint Austin receives with embraces, the Doctrine of proper Musick in the Heavens. So doth Leo Castrus: and so Georgius [Page 15] Venetus. And Reason is favourable. Because a sound is caused not only by the confrication of the Air, but also by the confrication of all resisting Bodies. Philo the Jew Philo Jud. lib. de Somniis. in his Book of Dreams, dreams it out, That the Musick and Harmony of the heavenly Bodies and Orbs, serves in the place of Meat unto those who hear it; and that Moses was fed therewith in his long-fasting. But Aristotle and the Philosophers his Followers, reject all this Doctrine as Arist. lib. 2. de Calo. out of tune. And it is most fashionable to Reason, That Job by Musick and Melody, understands the Concord, and most ordinate motions and courses of the Heavens, toge­ther with the sweet compliance betwixt the causes and their effects. Wherefore Plato is opinionated, Eyes were therefore chiefly given to us, that seeing the most regular Plat. in Tim. co. motions of the heavenly bodies, we might traduce them to the discipline of our lives, and to the correction of our wandring and erratical motions. And infallibly the rea­sonable Soul returns and reduces all the Creatures to their first Principle, God, by her admiring God in them, and her praising God for them: and the more know­ledge we have of the Things for which we praise God, the more we praise him with understanding.

I prove it by Scripture the second time. He appointed Psal. 104. 19. the Moon for seasons. This place (being like a Star, which is densior pars sui orbis: the more thick and lucid part of its Orb) is excellently co-incident with my Text. Assured­ly: By how much the Moon is better known, by so much are the Seasons more seasonable, and by so much is this Appointment, and the Author of it, more ad­mired. For it is like a Rock in Divinity: He most ad­mires and praises God, ( caeteris paribus: if other things concur) that sees not the Things onely, but also the Reasons of them.

We all see the Moon afar off, and the Variations of it. But he who sees, that the Moon being in the last, least, and lowest Orb, runs it in a short time, and there­fore, looks diversly upon the Sun, and varies in the borrowing of its light, being for this cause now horned, [Page 16] now half-full, now full and whole; sees more of God, and of his wondrous Works and Appointments, then the Pygmies of men do; and is a kinde of a Giant, or rather, another Atlas.

We all see, That the Moon shines to us, and keeps her Seasons. But he who beholds, that, although it shines to us, it shines not upwards; as being not illu­minated in the superiour part, but onely inferiourly; doth see more neerly and cleerly, That the heavenly Bo­dies, although so high, trim, and glorious, were made for us, low Creatures, and for our use.

We all see the Moon in the full, and when she most shines. But he who sees in the original, that the Moon does then shine most, when it is most distant and remote from the Sun; and that, when it comes neer to the Sun, it is obscured; discovers more of God's Appointment, and is more furnished with harm­less, useful, and pious considerations, then down-looking persons.

Finally, We all see, That the Moon receives many Changes: But he who findes, according co Hippocrates and Galen; that the Moon, because it receives many Hippocr. lib. de Judiciis infir­mitatum. Galen initio Dierum Criticorum. Changes and Eclipses, inclines men upon whom it hath influence, to be unconstant and unstable, and to rejoyce in various Studies and Things, will have more cause to pull up his Heart into one, and to strive against the Moon and its influence, by the help of holy grace, which is more neer, more precious, and more power­ful then the Sun, Moon and all the Stars; and is able to remove the Selenites out of his Heart.

Saint Bonaventure Ilustrates this Truth: Frequentèr Astrologi vera praedicunt, maximè circa Homines animali­tèr See Plin. lib. 36. cap. 10. S. Bo­navent in 4 Sent. Dist. 14. quest. 3. num. 80 viventes: circa verò spiritualitèr sapientes qui dominan­tur passionibus, pauca possunt vera praedicere: Hic (ut ait Ptolomaeus) sapiens dominabitur Astris. The Astrologers oftentimes fore-tell true things, especially concerning men that live carnally: But concerning men spiritually-wise, who govern their passions, they can fore-tell but few Truths: [Page 17] This wise man (as Ptolomeus sayes) will exercise dominion over the Stars. But with his leave, even then they fore­tell Truth, according to Nature, though not answera­bly to Grace. The History of Socrates and Zopyrus is found on every hedge. Bugufarus himself, consents in the substantials: Homo sapiens & juvat & impedit Coe­lestem Augus. in Com­men. super C [...]n­ [...] loquium Pto­lomaei. effectum, ex virtute sapientiae quae est in eo. A wise man both helps and hinders the heavenly effects, by vertue of the wisdom which is in him.

Fifthly, I prove it upon this account, that Scripture cannot be rightly understood without enquiry made into Astrology. It is written in the Prophet Amos, where Amos 5. 26. Moloch is introduced: the Star of your God, which ye made to your selves. It is necessary, for the right and full understanding of this place, that it be known what Star this was, what Star in Heaven it resembled, and what likewise is the nature, power and work of that Star. It was a Jewel made Star-wise, and gloriously set in the forehead of the Idol Moloch. It resembled the Star called Lucifer. Which Star is also named in the Prophet Jeremy, (and here also there is want of suc­cour Jer 7. 18. from Astrology,) The Queen of Heaven: The Verse runs: The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven.

Lucifer, if we consider it onely as a visible Star in Heaven, is, as Saint Basil describes it, [...], the S. Basil. Hom. 2. in Hexam. fairest of all Stars. And although the Lights which are neerest to the Earth, have, in respect of their neerness to it, a great influence upon it: yet the fair and great Lights, in regard of their greatness and fairness, supply their own wants, as being remote; and their influences are more noble.

Yea, the influences of Lucifer, are so eminently no­ble and powerful, that Saint Peter, (certainly for some excellent reason) calls divine Grace, (that unites us with God) Lucifer, in these words: Until the day dawn, and 2 Pet. 1. 19. Edit. Lat. the day-star arise in your hearts. The Latine offereth: Do­nec [Page 18] dies elucescat, & Lucifer oriatur in cordibus vestris: Until the day begin to shine, and Lucifer arise in your hearts. The Greek presents the later part: [...], and Lucifer arise from the east in your Text Graec. Interp. Syt. hearts. (The Syriack leaves Lucifer and takes the Sun.) The likeness of power betwixt Grace and Lucifer, is manifold: they both move to cheerfulness and heroical performance: they move both to the love of light, and cause in us a horrour of darkness: they both move to the dislike of all base and ignoble actions, &c. Neither is this Text (ye see) grasp'd and comprehended, if Astro­logy be missing.

In this consideration, Saint Austin expounding a place in Job, where the sacred Text mentions the sweet influ­ences of the Pleiades, and Orion; saith: Nam & Astro­logia Job 38. 31. S. Aug. in illud Jobi. perscrutanda est, ad cognoscendum proprietates istorum syderum, ut hunc locum intelligere possimus. We must dili­gently search into Astrology, that we may know the properties of these Stars, and understand the place.

Once more I prove it, from this Head and Source: It is propos'd by the Eastern Magi: We have seen his Mat. 2. 2. Star in the East, and we are come to worship him. It fol­lows in due time: Lo, the Star which they saw in the East vers. 9. went before them, till it came, and stood over the place where the young child was. These Texts have been a Rock of offence, and stumbling-block, when assaulted by vessels empty of Astrology. Cardinal Bellarmine, speaking of Bellarm. lib. de Scriptorib. Ec­clesiasticis. See Sixtus Se­nensis lib. 5. Bi­bliothecae san­ctae, annotat. 15. & 81. & lib. 6. annotat. 10. Petrus ab Alliaco, Cardinal and Archbishop of Cambray, attesteth: Unum est, in quo reprehenditur hic Auctor, quòd videlicèt sensisse videatur, Christi nativitatem praenosci potuisse ex genethliacis observationibus, at (que) ad hoc adduxerit apparitionem Stellae, quae apparuit Magis. There is one thing, for which this Author is reprehended; that is, because he soemed to have thought (he speaks tenderly, in regard he was his brother Cardinal) that Christ's Nativity could be foreknown from genethliacal observations; and to the proof of this, brought the apparition of the Star which appeared to the Magi. If Petrus ab Alliaco had in the least manner, [Page 19] been refreshed from the liquid Fountains of Astrology, he might have found with ease, that this Star of the East, was not of the Stars in Heaven, but one moved in the Air, and formed for this purpose; that it might with more aptness, direct the Wise-men, and design the place where the Babe was. He might have known likewise, had he been a Cardinal in Learning, that a heavenly Star could not be widdow'd from her Orb, nor have room to move so neer the Earth; and that the sense of the Text, the Stars shall fall from Heaven, rises Mat. 24, 29. above the letter: and that a Star amongst the Stars, could not in a proper sense, be called Christ [...]s Star. Ignorance of Astrology ingulf'd Petrus ab Alliaco almost into as great a depth of madness, as that into which Cardanus was plung'd; who pry'd into the Horoscope of Christ; and taking his guidance from the position of the Stars in his Nativity, and from certain finister Aspects, born when Christ was born, foretold in a kinde, it was his fate to die upon the Cross. I will not be presumptuous; and say, that Cardanus was ignorant of Astrology, but I will take heart to say, that his Judgement upon this Scheme was over-curious; and that all Sciences have their modest limits, as they are hand maids to Diviuity.

Petrus ab Alliaco should have considered, that the Stars go in a brotherly manner from East to West: whenas this Star travelled alone from East to South; that this Star maintained its light in the Day, the Sun looking on it, and shining; that it withdrew, and re­turned, as the business moved, upon which it waited; and that it walk'd in the lower Region of the Air. And verily, God leading the Magi or Wise-men to Christ by a Star, as most attemperable to them; justified their Observation and use of the Stars: as likewise, he directed the Shepherds to Christ, by the Apparition of Angels; the Apparition of Angels being common and holy to the Jews.

Let me affix here: those Texts in the Gospel, which treat of lunatick persons, cannot be fathomed, if the Mat. 4. 24. [Page 20] knowledge of Astrology be secluded. For, as Aquinas Mat. 17. 15. D. Tho. p. 1. qu. 115. Art. 5. Arg. 1. wisely discovers: Daemones secundùm certa augmenta Lunae aliquos homines vexant: qui & propter hoc lunatici dicuntur. The Devils do vex some possessed persons, accor­ding to certain augmentations of the Moon, who there­fore are called lunatick. And this they did for two Rea­sons: first, that they might throw a dishonour upon the Moon as the Creature of God. This Reason is own'd by Saint Hierom, and Saint Chrysostom. Second­ly, S. Hierom. ad 4. cap. Matth. S. Chrysost. hom. 58. in Matth. Arist. lib. de somn. & vigil. cap. 5. Because the Devils cannot work but by the mediation of natural things and vertues; and the Brain being the moistest part of Man's Body, according to Aristotle, and therefore especially, subjected to the Operation of the Moon, which is Domina humorum & humidorum: the Lady and Governess of humours and humid things; the Devils molest and trouble the Fancy, in the secret times, wherein the Moon and the Brain most concur in the application of Active to Passive, and the Brain is most disposed to receive the impressions and influences of the Moon.

Sixthly, I prove it: Because the knowledge of A­strology, administers necessary help to the Body of Di­vinity; and very much illustrates, yea, confirms the chief and bottom-Doctrines of it: there being a strict Concatenation, as in Vertues and Sciences, so in the Works and Ways of God amongst themselves and with them.

That part of divine providence, which we call Election and Predestination, although it be efficacious, doth not altogether infringe humane Liberty; because it onely determines in sensu composito, in a compounded sense; as supposing the composition of our concurse with the decree of God; even then when to divide, falls into the may and can of humane Arbitrement. True it is, if the Love of friendship in God, (which he can exercise onely to­wards reasonable Creatures, whereas others are not capable of elevation sufficient to such friendship) or the benevolence of God be efficacious affectively, it is also [Page 21] always efficacious effectively: whatsoever the Reprobates can do with their helps either physically or morally. Yet Liberty is not impeded, because the nighest power, which is the will of man, being the power from which Liberty takes its essence and appellation, is alwayes in­different; even when the power, to which it is subor­dinated, moves this way or that way by predeterminati­on. (The Confirmation or Illustration descends from the Heavens.) And as that which the Philosophers and Astro­logers call the supreme Heaven, so draws with it, all the in­feriour Orbs, that it neither breaks, stops, not interrupts their proper motions and influences: so God almighty draws all Things after his eternal Decree, and yet, neither ab­rogates, nor infringes the peculiar force, motion, influence, or opposition of any Thing. Yea: this Divine-like and supereminent kinde of motion, was betrothed to the supreme Heaven, that it might be a most high Emblem of the Divine Operation in respect of reasonable and other Creatures. God said unto Abram: I am the Almighty Gen. 17. 1. God: walk before me, and be thou perfect. Which opens it self to receive this Paraphrase: I move all by my power, at my pleasure: But I leave thee as a free agent; and there­fore I lay my commandments upon thee: walk before me, and be thou perfect.

If we remove this Theological Explication, assisted and seconded with its Astrological Illustration or Con­firmation, from this grand Matter in Divinity; the re­sult, from God's absolute and irresistible Decree, (as al­so from that unchristian position, which settles an irresisti­ble, and compelling power, and influence of the Hea­vens,) will be, that God is the Author of sin. For: Opera magis ad imperantem & congentem pertinent, quàm ad exe­quentem: Works pertain more to him that commands and com­pels, then to him that executes.

But as Fulgentius, who lived and shone in a dark age, argues excellently: Deus non est Author ejus, cujus est S. Fulgent. lib. 1. ad in omnium Regem, cap. 19. Ʋltor: God is not the Author of that, of the which he is the Revenger. And Reason is wholly ours: For if God [Page 22] were the Author of sin, he were not summè Bonus, Good in the chiefest manner. The Consequence hath Bones and sinews, Ex loco Causarum & effectorum, from the Causes and their Effects: betwixt which, there must be some kinde of proportion and similitude; which are not betwixt, Ens summè bonum & pecatum, a Thing good in the chiesest manner, and sin. Because sin, as such, hath no goodness in it self, neither hath it existence, ut peccatum, as sin; sed ut Ens, but as a Thing. It would likewise follow, that contradictory Propositions are both true: these Assertions containing an implicite Contradiction; to be God, and not to be most excellently Good; that is, if we speak out and explicitely, not to be God. And as the Author of sin cannot be good, so neither can he be holy, just, or the Judge of the World: which are God's essential properties. Saint Basil is the Author of a Homily beyond the ordinary level: wherein he throws this thunderbolt: Tantundem est, S. Basil Hom. Quod Deus non sit Author pec­cati. Deum asserere esse Authorem peccati, & negare esse Deum. It is as much to assert God to be the Author of sin, as to deny him to be God. Yea: He that consequentially makes God the Author of sin, makes our most holy, most pure, and most blessed Lord God, and gracious Father of mercies, worse then then the Devil: Because 2 Cor. 1. 3. the Devil tempteth onely, and perswadeth to sin, and all his motions may be resisted and cast off: But God, as the spurious Teachers and Carcasses of Divines teach, willeth and procureth sin by a powerful, effectu­al, and irresistible Decree; even as the degenera­ting and spurious Astrologer forceth our wills to it by an inviolable influence, to the which (he saith) God hath necessarily obliged the Heavens. And these all avouch against the Axiom, the will to be compelled. But it is most agreeable to the Secret of Symmetry, That they who have sinned away all Christian Bowels, and are the high and mighty Scandalizers of Men, should highly scandalize the Almighty God also.

I prove again, That Astrology is an able assistant to [Page 23] the most abstruse part of Divinity; as being admirably proportioned to it, in materiâ circa quam, in the matter concerning which it in part discourseth. As appears also in a matter depending upon the former.

We may avoid all sins, potestate antecedenti, by an an­tecedent power. The antecedent power is a power, having whatsoever is antecedently necessary to opera­tion, on our part, if the will consenteth; or if the Will will not consent, whatsoever is necessary to fore­stall and prevent operation. But we cannot avoid all sins potestate consequenti, by a consequent and efficacious S. Aug. lib. 3. de lib. Arbitr. c. 17. power. It is the received Maxime of Saint Austin: Nemo peccat in eo quod vitare non potest. No man sins in that which he cannot avoid. That is: which he cannot avoid, either at first or last; either by precluding the way to sin, or by not yielding and consenting when the temptation maketh its battery. Neither doth the prescience of God, impose a necessity upon the Things fore-known by him. For: God fore-knows his own Acts, and yet he is a most free Agent. And that the Things so fore-known, cannot but happen in a manner as they are fore-known; the reason is, because God fore-knowing them, doth not (if we speak in rigour) fore-know them, but looks upon them as done and present; all things being present to him in eternity, which is Nunc stans, a standing and immoveable Now. And when a Thing is now done and present, it cannot but be; yea, although otherwise compared to its causes, it is most contingent: this being onely a hypothetical necessity, not excluding contingency. So that God is most pure and holy, and acquitted from being entangled in our errors.

Students in Astrology have the Conclusion, wherein all the vertue of the Premises lies couched, render'd again to them in the way, as they look up, and also in the heavenly Bodies. God is most pure, and holy, &c. The supreme part of the Air, which is neerest to the Hea­vens, is far from troubles and disorders; it is not drawn [Page 24] into the faction of the Clouds or middle Region; it is not forced into a Tempest; no Tumults or Commoti­ons are there. And if we ascend above the Moon; the heavenly Bodies are all quiet, and incorruptible. In­deed, they act upon us, but they do not necessitate us. In a word: they act as their Maker acts; who doth not irresistbly force our wills; but onely they put us to the trial, as God does, that we may conquer. A wise man repels their maligne influences, and maintains the Calm of the Heavens in his minde and Heart: even consonantly to the Sentence of a very Stoick: Talis est Seneca Ep. 59. sapientis animus, qualis Mundi status super Lunam: sem­pèr illic ferenum est: Such is the minde of a wise man, as the state of the world above the Moon. It is always serene there. The Crest and Spire of all, is: these heavenly Bodies refer us to look above them, and to call upon God for Grace, which out-acts Nature, the Stars, and whatsoever else acts in Man; and this also, is God's course in his permissions of temptation. The Old Testa­ment begins: There is none holy as the Lord. And the 1 Sam. 2. 2. New answers: Every good gift, and every perfect gift, is Jam. 1. 17. from above, and cometh down from the Father of lights, with whom is no variaebleness, neither shadow of turning.

Lastly, I prove it: Because the Objections raised against this enquiry, are meer bubbles, and of no firmness.

First: Many Texts of Scripture are set in Battalia: which declare God's anger against Star-gazers, and the like. We must therefore enquire what was the practise of these unholy Star-gazers, against which holy Scripture Isa. 47. 13. inveigheth.

I am so far Berosus his Proselyte, that I believe Zoro­astres to have been Cham, (so he is called in the Latin Bible) and that he was the Father of those who per­verted the noble Science of Astrology: the foundation of which, together with some excellent kinde of su­perstructure, were solid and clean as they were deliver'd by the Children of Seth. The new and wrong'd Astro­logy, was in process of time, most disseminated in [Page 25] Chaldea. To this the Fathers and Civil Laws, are di­ametrically opposite. The professors of it, differed from the true Astrologers allied to the Children of Seth; first: Because their Opinion was, That the influences of the Stars were irresistible, and irresistibly wrought even upon the Spirits and wills of Men. In which re­spect, some Councils (national and provincial) have de­clared against the Priscillianists, Pagans, and certain Jews. One defines in short, and anathematizes all Gain-sayers: Si quis animas, & corpora humana fata­libus Concil. Braca­rense, cap. 9. vide etiam c. 10 Stellis credit astringi, sicut Pagani, & Priscillianus dixerunt, Anathema sit. If any man believes, that the souls and bodies of men, are bound to the Stars acting fatally upon them, as the Pagans and Priscillian have said, let him be accursed. The Council denies not, That the Stars act directly upon all inferiour Bodies, and by chance and indirectly upon the Souls of Men; as moving the hu­mours, organs, and parts, as it were, neer the soul, and by which it operates: Onely the Council eliminates fata­lity, that is, fatal necessity.

Another is more conglobate, under a Title suffi­ciently declarative: Assertio Fidei ejusdem Con­cilii Concil. Tolitan. primum. contra Priscillianistas: The Assertion of the Faith of the same Council against the Priscillianists. And with an eye hither, it is noted, That the Astrologers in the Primitive Church, were vehement Opposers of Christianity. These brought and resolved all into a Stoical and fatal necessity: and were at length the moving and impelling causes that men worshipped the Sun, Moon, Planets, and all the host of Heaven; as the prime causes of See Jer. 8. 2. all Things. From which worship, as most prophane, Job frees himself: If I beheld the Sun when it shined, or Job 31. 26. the Moon walking in brightness: And my heart hath been vers. 27. secretly enticed, or my mouth hath kissed my hand: This also vers. 28. were an iniquity to be punished by the Judge; for I should have denied the God that is above. Kissing of the hand was a­doration or worship in those times. Which was observed even towards Statues: The people not presuming [Page 26] through reverence to touch the Statues, kissed their hands in sign of worship.

Secondly, These Ignes fatui, foolish and seducing fires, differed from the true and high-born Astrologers: be­cause they ascertain'd themselves to the Devil, by a com­pact, explicit or implicit. It is a Theorem in the Ange­lical part of Divinity, Boni Spiritus non paciscuntur, Good Spirits make no compacts. And therefore they had i­mages in humane form, composed by Diabolical Pre­scription, under certain Asterisms, or Positions of the Heavens, which gave Oracles and Answers. These were called Theraphim; and had insinuated themselves amongst the Jews. The word is frequent in the Old Testament. That these Theraphim did answer those who consulted them concerning future events; is apparent in the Prophet Ezekiel: where it is said of the King of Babylon: He consulted with Images: in the Hebrew it is Ezek. 21. 21. Text Hebr. Zach. 10. 2. Text Hebr. Theraphim: And in Zachary; where the Text affirms, The Idols have spoken vanity: the Hebrew allows the The­raphim. Wherefore the seventy Interpreters for Thera­phim cast up [...], manifestation; and Aquila, [...], Sept. illumination; being the very words whereby they inter­pret Urim. Aben-Ezra delivers, That the Theraphim Aben-Ez. in cap. Gen. 31. were Images of Men fitly made under certain Constella­tions, to receive the influx of the Heavens, and to work by it. And thus-minded was Lyranus: thus Arias Lyran. in Judic. cap. 17. Ar. Mont. & Ca­iet. in idem ca­put Judic. Oleast. in Gen. cap. 31. operam dans versui 19. R. Eliez. in capi­tulis, capitulo 36. Servius in Vir­gilium. Montanus, and Caietan; thus Oleaster. R. Eliezer transcends all these bounds; reporting that a man be­ing the first-born, was killed, his head cut off, and con­served with Salt and Spices: Then they engraved the Name of a certain unclean Spirit upon a plate, which they hid under the Tongue: afterward setting the head in the wall, they set also burning Candles before it, and worshipped it; and it spake to them. And these were his Theraphim. The Trojan Palladium, or Image of Pal­las, in her Temple at Troy, which moved its eyes, and the Spear in its hand; was thought to have received in the making, Heavens benign influx, And thus the peo­ple [Page 27] were ensnared by these false-stamp'd Astrologers, in Idolatry. Such Images were dishonourably called by an honourable name, Telesmes; of which the Scripture hath other examples.

Thirdly, they differed from the true and Sethean A­strologers: Because they entertained open and common familiarity with the Devil; and by vertue of the secret compact, commanded him as they pleased. Such the Scri­pture shews to us in Exodus: Then Pharaoh also called the Exod. 7. 11. wise-men and the Sorcerers. For Sorcerers, the Latin in­grafteth Valgat. Inter. Onkelos Aq. Text Hebr. maleficos, Witches; Onkelos, Magos, the Magi­tians: Aquila, [...], the knowers and doers of hidden Things. The Hebrew word, Mecassephim, properly sig­nifieth Jugglers, but is taken for any kinde of Magi, and is the word used in the Hebrew Gospel. And whole Co­lonies of these Astrologers had been traduced out of Evang. Hebr. Mat. 2. 1. Chaldea into Egypt. The Princes of these, were Jannes and Jambres; as is cleer in Saint Paul. Palladius tells 2 Tim. 3. 8. Pallad. in vita B. Macarii. wonderful Things of the Sepulchre of these men: which, as he storieth, was placed in a Garden, furnished by them when they lived, with all kindes of rare and rich Trees and Plants; they hoping, that after death, they should alwayes life in it, as in a delicious Eden, and Gar­den of pleasure. But, they being dead, the Garden was possessed and held by the Devils; and holy Macarius entred into it. I will proceed no further in the steps of Palladius, lest I should offend Melchior Canus, who sorrowfully sayes: Dolentèr, dico potius quàm contume­liose, Melch. Can. in Locis Theologic. lib. 11. cap. 6. muliò à Laërtio, & Ethnicis Historicis, Philosopho­rum vitas severiùs scriptas, quàm à Christianis vitas sancto­rum: I speak it grievingly, rather then contumeliously; The lives of the Philosophers are written more severely by Laërtiue, and other heathenish Historians, then the lives of the Saints by Christians.

These Earth-born Astrologers, were men altogether carnal and lustful; and had therefore commonly a De­vil, (as oftentimes the simple and meer Sorcerer had) which was ventriloquus, a speaker from the belly; and [Page 28] were called Pythones; and in the Hebrew, Obot, from Ob, which signifies a bottle; because the Devil spake with a confused voice, out of their belly, as out of a bottle. And the Devil seated himself in the belly, it being the seat of lust, and the receptacle of meats & drinks exciting to lust: And he spoke with a hollow voice from their bel­lies, as from a bottle; to shew and confess against his will, that the bellies of these Astrologers, were their best and the most able Orators; and that nothing was to be found in the Devil, but hollowness and emptiness.

Certainly, there ought no familiarity to be admitted by us, as bearing the Image of God, and as being re­turnable to God; with God's professed Enemy the Devil. And therefore, our holy Saviour speaks not to him, but with Rebukes, and those in the way to Ejecti­on. Yea, he earnestly wipes from himself the stain, wherewith he was defiled by the Jews, of dealing with the Devil, and using the power of his Name. Saint Matthew gives an ample example: There was brought Mat. 12. 22. unto him one possessed with a devil, blinde and dumb; and he healed him: insomuch, that the blinde and dumb both spake and saw. But when the Pharisees heard it, they said, vers. 24. This fellow doth not cast out devils but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said vers. 25. unto them, Every kingdom divided against it self, is brought to desolation: and every city or house, divided against it self, shall not stand. And if Satan cast out Satan, he is di­vided vers. 26. against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your chil­dren vers. 27. cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of vers. 28. God is come unto you, &c. That these words may be understood to the bottom, and withstand all Objecti­ons; and that no opposition may wedge-wise enter up­on them; we must deeply steep in our thoughts; That our Saviour here, proveth, he used not the help of the Devil: But how? not from ejection precisely, but from such an ejection; that is, which was not onely against [Page 29] the will of the Devil ejected; but also against the will of the Prince, and consequently, of the whole Society of Devils: which ejection truely bended and tended to the dissoletion and ruine of the Devil's Kindom: as also he proved himself to be God, by the ejection of the Devil and Miracles, not effected and wrought for any end whatsoever, or indifferently, but onely to the end, that he might thereby prove himself to be God; where­as the like miracles might have been wrought by a meer man, assisted with the power of God. It is a Truth of a great altitude, that one Devil may expel another two manner of wayes: either by force, because he is superi­our, and by consequence, more powerful; or by bar­gain; for, those active Agents, that they may the more involve and envelop man into sin, and the reward of sin, destruction, contrive amongst themselves, that one shall depart at the command of another. Moreover: The will of the inferiour Devil, against which he is ex­pelled by the superiour in a forcible expulsion, is a velleity, as the School speaks, or unefficacious will; because such expulsion is advantagious to the promotion of the De­vil's Kingdom. This happens when the Magitian ha­ving compacted with a superiour Devil, hinders and ob­structs the way to a Magitian, who hath compacted with Mart. Del Rius lib. 2. Disquisit. mag. qu. 30. sect. 1. a Devil that is inferiour. Which Martinus del Rio learnedly sets in the light. Our Saviour here takes up the Argument, which we call in Logick, Argumentum ad hominem: that is, when we subdue and convince a man out of his own sayings or actions: there being then amongst the Jews, Exorcists, who did adjure and expell Devils.

No marvel now, if the holy Scripture and Word of God, of which, David hymneth, Thy word is very pure: Psal. 119. 140. declareth and defineth against this pernicious and pesti­ferous Rabble of Hell-born Astrologers. But we have a divine Rule, even in Ethicks: Abusus non tollit usum: The abuse of a thing doth not antiquate or disanul the right use thereof.

Secondly: It is objected out of Saint Luke: Neither Luk. 12. 29. [Page 30] be ye of doubtful minde. The Greek assigneth: [...]: Text. Graec. and seemeth to impeach Abram, as he was [...]: The Latine handeth to us: Et nolite in sublime Interp. vulg. tolli: and be not ye lifted on high. Arias Montanus offers, Ne suspendamini ex sublimi: that is, as it hath reference Arias Mont. to the Greek, if Aristotle may be the Interpreter of Scri­pture: Let not your thoughts hang in the Air like a Me­teor. The Syriack throws to us: Ne (que) distrahatur cogi­tatio Syrus Interp. vestra in istis: neither let your thoughts be distracted in these things. If we desire to go down to the funda­mental sense of the place: the Syriack hath given it in a most bountiful manner. For: [...] cannot re­ceive the seal of any other sense here, then as attending to the reproof of such, who being swallowed up, and over-exercised with vile and inferiour cares, neglect the unum necessarium: the thing of which our Saviour sayes, But one thing is needful or necessary. And the evidence of Luk. 10. 42. this exposition shines, first, from the words immediately precedent: And seek not ye what ye shall eat, or what ye Luk. 12. 29. shall drink: it adheres; neither be ye of doubtful minde. Secondly: from many places in Saint Basil, where S. Basil in Asce­ticis. [...], is, the distraction of the minde, or the avoca­tion of the heart from those things, in which chiefly it should be exercised; and where [...], implies a freedom from inferiour and other cares, that a pious man may freely vacare & videre, be at liesure, see and contemplate divine and heavenly things. Thirdly: the evidence is enlight­ned from Theophylact: who, searching into this very Text, speaks to the mark, Sine dubio [...] nihil Theophyl. in hunc locum. aliud hîc est, quàm distractio, & mentis instabilis vagatio nunc hoc, nunc illud cogitantis, & ab uno ad aliud tran­silientis, [...]: without doubt [...] is nothing else here, but distraction, and the wan­dring of an unstable minde, thinking now this, now that, and leaping from one thing to another, and alwayes phantastically proposing to it self more sublime things. Therefore it looks not this our way, what [...] are in Aristotle: But it is in reason charged upon us, to sit reverently at the feet [Page 31] of the Greek-Fathers, who best knew the Life, Soul, and Sense of Scripture-words in their own language.

Thirdly: It is objected out of Saint Paul: For I Rom. 12. 3. say through the grace given unto me, to every man that is among you, not to think of himself more highly then he ought to think, but to think soberly. The Latine affords it Edit. Lat. somewhat differently, Non plùs sapere, quàm oportet sapere, sed sapere ad sobrietatem: not to be more wise, then it behoveth us, but to be wise to sobriety. In the Greek it is most elegantly woven, or embroidered rather: [...]: Text. Graec. not to be wise above our Sphere, or with an Astrolabe, but to be wise, as Irenaeus turns it, ad prudentiam, to pru­dence: Iren. lib. 5. cap. 20. S. Chrysost. in hunc locum. Syr. Interp. S. Aug. Ep. 47. S. Hieron. lib. 1. in Jovin. as Saint Chrysostom and the Syriack, ad mode­stiam, to modesty; as Saint Austin, ad temperantiam, to temperance; as Saint Hierom, ad pudicitiam, to chastity and honesty. This holy Text ejects all curious enquiry into Mysteries; as, into the mystery of the sacred Trinity, of the Incarnation of Christ, &c. that Faith may have its perfect work; with which Faith Saint Paul dignifies the end of the Verse: according as God hath dealt to every man the measure of Faith. But whereas Saint Paul had plainly taught in the qeginning of this Epistle: That the Rom. 1. 20. invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made: clear it is, we may climbe up by the knowledge of all visible Things, as the works of God proportionable to us, unto more and more knowledge of the invisible God: who is apprehended more and more in the knowledge of his works; and in the conjunction of the effects of Things, with the Things as with their Causes. And our talent being encreased, we may not bury it; but are engaged to communicate it with all their power, that God's heavenly power may be further known upon Earth.

We finde recorded, that Aristotle ascended so far, and so neer to the highest Heaven, or Heaven of Heavens; making his gradual progress from motion to motion, [Page 32] that he found out him at the top of the Stairs, who is primus motor, the first Mover; and that he called upon him in the sad hour of his death. Aristoteles moriturus Weckerus de Se­cretis, lib. 15. c. 1 exclamabat, Ens Entium miserere mei; & ob hanc depre­cationem, eum aliqui salvum fore credunt. Aristotle, saith Weckarus, being in the shadow of death, I mean, in some neerness to it, cried out, O thou Thing of Things, which art a­bove all Things, have mercy on me: and for this prayer, some believed that he is saved. I wave his salvation: But I argue: If heathenish Philosophers found out God by the heavenly Bodies, and by the gradations of their motions; Christian Astrologers, having more illuminated understandings, may thereby discover more and more of the outward dif­erences and perfections of his Attributes.

Fourthly: It is objected: That judicial Astrology re­flects a dishonor upon God, to whom onely pertains, as one of his royal Dignities and Excellencies, cognitio futu­rorum, the knowledge of future things.

Now you have done your Arrant, take your Answer: There are two sorts of future things: either such as de­pend upon natural & necessary causes, which always work ad ultimum potentiae, to the utmost of their power, and have their known courses; and these may be foreseen by us in their causes: or such as depend upon the Free-will of God or of Man, before they come to be effectually willed by him; or at length, such as depend upon con­tingent causes, either in themselves, or in their concur­rences with other causes. These God alone foresees, according to the holy Text: Shew the things that are to come hereafter, that we may know that ye are Gods. And he Isa. 41. 23. onely foresees them for two Reasons. The first is: Be­cause future things, as I touched before, are present to him; and therefore, the knowledge of future things in him, is rather Cognition, then Precognition or Prescience. The second Reason is: Because the Divine Will is the Cause of all Events; and God throughly knows his own Will.

Hence the Divines assign five Actions to God, as most [Page 33] proper to him, Creation, Conservation, which is indeed a continued Creation: Salvation, and the helps in order to it, as Grace, and the Sacraments: praecognition of future things, which depend on the will or Event: and to be [...], that is, to know the heart in the heart it self, not by direction from external Signes.

Astrology therefore, doth not in any kinde, abstract or derogate from God's Dignity or Excellency: But one­ly sticks close to this innocent Truth: That as God hath imprinted certain Signs in humane Bodies, which are [...] Affectionum internarum, declarative of the in­ward affections; and certain Signs also, which are [...] Morborum futurorum, foretelling future diseases: and by these the learned, learnedly, harmlesly, usefully, and piously judge of internal affections in their kindes, and under the condition or supposition if they be not bridled; and of diseases to come if not prevented: so the Astro­logers proceed in the Heavens; having observed that such effects are if not always concomitant with, certainly conse­quent always to such causes. And as the common people of Physitians have their critical days from the Moon, with­out much looking upwards; by which they wisely judge, how it will succeed with a man in respect of his disease: and as they have arrived by tradition, yet with no little benefit, to the knowledge of the climacterical yeers: so likewise the Astrologer, making his Addresses neerer to the Fountain, modestly judges of the Fountain by the Streams, and of the Streams reciprocally by the Foun­tain.

Notwithstanding all this: The knowledge of God doth infinitely excel, surmount, and transcend all created knowledge, be it humane or angelical. And this, in many fundamental Respects. As, 1. Ratione Objecti: by rea­son of the Object. For: God by his knowledge, knows all things past, present, and to come; yea, all things possible, and even himself as the vast and immense Ocean of all things. 2. Ratione modi & perfectionis in cognoscendo; By reason of the manner and [Page 34] perfection in knowing. For, God knows all things most perfectly, and all manner of wayes in the which they are cognoscible; and therefore, hath a comprehensive know­ledge of all things. 3. Ratione medii, By reason of the means. For, God knows not by species, nor by effects, but sees and knows all things by his own essence, as by a most cleer Glass. 4. Ratione celeritatis, by reason of the quickness. For, God knows all things, simul & semel, to­gether and at once, that is, in one view or intuition of him­self. 5. Ratione certitudinis, By reason of the certainty. For, he knows all things, even contingents (which by them­selves, and compared to us, are uncertain) most certain­ly. 6. Ratione Aeternitatis, By reason of eternity. For, the knowledge of God never began, nor shall ever end. 7. Ratione uniformitatis, By reason of the uniformity. Be­cause the knowledge of God is unvariable, and the same alwayes; and is neither proficient nor deficient. 8. Ra­tione simplicitatis & unitatis, By reason of its simplicity and unity. Because God understands himself and all other things, with one most simple act of his understanding. 9. Ratione entitatis, By reason of its entity. For, the know­ledge is not accidentary, as the knowledge of Angels and of Men; but is substantial to God, and even God himself. 10. Ratione causalitatis, By reason of its causality. Because the knowledge of God, is the idea and cause of all things that are made. Lastly, Ratione foecunditatis & communicationis, By reason of its fecundity and communica­tion. Because the wisdom and knowledge of God, as the greatest of Lights, and as a Light exceeding all Lights assembled into one Light; diffuseth it self to Angels, Men, and all sensitive Creatures; and makes all things that know and are known, to be known and to know.

Fifthly: It is objected: That the Stars are a long way exalted above us; and that therefore we know but few things concerning them; and the knowledge even of those things is uncertain. I answer, Scientia est univer­salium, non singularium; quippè quae sunt infinita: Arts and Sciences are of universals and generals, not of singulars [Page 35] or particulars, these being infinite. Moreover: Sciences are perfected more and more every day. Yea, in Divinity it self, those Doctrines are matters of Faith in the esti­mation of some, which to others are matters of Opini­on, and onely probable; and to a third sort, pernicious falshoods: yet the solid and succous body of Divinity, still grows more and more torous and quadrangular. E­ven so in Astrology; some will have, that the tops of our Mountains are fairly represented in the Globe of the Moon, as in a Glass: others, that there are Mountains, and Seas, and even another world in the Moon. But all this while Astrology still gathers up it self, as other Arts and Sci­ences, higher and higher, and yet higher. For now the Astrologers have plainly discovered many things above ordinary, which were unknown to Aristotle, and the learned Ancients: As, that the Planets, Venus and Mer­cury move about the Sun; and are now above the Sun, now under it; that Venus doth encrease, and hath horns as the Moon: that the Sun and Moon have spots, which encrease, move, and are divided; and now appear, now vanish: that some Comets have their abode above the Moon: that the Phaenomena which appear, are not Stars; because they rise without our knowledge, and having sa­luted us, disappear: &c.

And if in Astrology, many things cannot be penetrated to the heart and marrow; in the like place and condition is Philosophy. Who can fetch from the deep, the reason why Ecnephias catches up houses and ships, and having played a little with them in the Air, carelessly throws them to the Earth or Sea again? Why the Whirl-winde goes round, and violently carries other things with it? Why the Windes blow, now here, now there? Why the Load-stone, though divided into parts, turns one side to one Pole, the other to the other? Why those things act so and so? for the which we reserve no other Answer, but occulta qualitas, they act by a hidden quality. If we re­move the Court to Divinity, and except the Mysteries: certain other things will not easily be understood. O­riginal [Page 36] Sin; and how the sin which Adam committed, is transmitted to his posterity, and made personal and pro­per in every one of them, is not perfectly conceivable: how grace concurs with the will, and how each hath its proper force concurring to the same act, which is both gracious and free, and yet neither is impeached; is not altogether so liable to humane capacity. These Sciences are like unto treasure hid in a field. They sharpen de­sire, Mat. 13. 44. and heat industry.

Sixthly: It is objected: That in Astrology there are ma­ny foolish, frivolous, and impertinent matters. I answer, So in Divinity there are, questiones inutiles, unprofitable que­stions: of the which, the Angelical Doctor complains; D. Tho. in Prolo­go ad summum Theologicam. and whilst he complains of others, such Questions him­self adopts; especially, in materiâ de Angelis, amongst his Questions concerning the Angels; and excites others to complain of him. And put the case, the Astrologer justles and copes often with such trivials in his studies; The wise-man will dis-impeach him: who boldly saith: And I gave my heart to know wisdom, and to know madness and Eccles. 1. 17. folly. For, as Saint Hierom expatiates upon the place: Con­traria contrariis intelliguntur; aequalis (que) studii fuit Solo­moni, S. Hierom. in hunc locum. scire prudentiam & stultitiam. Quare? Ut in aliis appetendis, & aliis declinandis, vera ejus sapientia pro­baretur. Contraries are understood by contraries; and it was of equal study to Solomon, to know prudence and foolishness. Wherefore? That in his desiring of some things, and his de­clining of others, his true wisdom, as going wisely betwixt the extreams, might appear true being proved. Now if any man adhere to these errours, follies, and impertinencies, procreated and proseminated by Astrologers, engendred of the corruption of Cham, and walking to the left-hand: he shall not be Barcoshebas, the Son of a Star; but Car­chasba, the Son of a lye: and howsoever he may move, as other men a while; yet motus trepidationis, the motion of trembling will have a terrible influence upon him at last; and he will be utterly deprived of the benign and bles­sed-making Aspect of God.

Astrology being thus considered, and restrained within its Channel; is harmless, useful, and pious: and sweetly resounds to the End of the lights, appointed for signs and seasons. If any man oppose it in its own station, he may perhaps as the divine Areopagite speaks, [...], S. Dionys. Areop. de divin. nom. cap. 8. cudgel the Air and the shadows valiantly, and like a man. But he will never get the field, or prevail farther then against himself. He may quickly shew that he has ridicu­lum caput, at (que) os patulum sparsum (que); a ridiculous head, and an open and wide mouth: but he will not be able to evince, that he has a large heart, and a knowing soul.

And now, ye learned Children of Seth; as your Astro­logy is an Art, let us descend to a conclusion by the pri­vate and clean path of use and fruit. Ye have heard here of God as the pinacle of all things: look ye up to him by Faith, as Saint Stephen looked on him by a kinde of vision; of whom it is written: He being full of the holy Acts 7. 55. Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right-hand of God. He looked above your Heavens, into Heaven, and there saw the glory of God, and Jesus Christ, the Bridegroom of Souls on his right-hand. This teaches you, that you must refer all your actions to the glory of God; and that the Christian Soul must be adorned as the Spouse of Christ. Christ, as the Bridegroom, speaks to the Soul which is the Spouse: Thou Cant. 4. 9. hast ravished my heart, my sister, my spouse: thou hast ravished my heart, with one of thine eyes, with one chain of thy neck. The Latine applieth: Vulnerâsti cor meum soror mea sponsa; Edit. Lat. vulnerâsti cor meum in uno oculorum tuorum, & in uno crine colli tui. Thou hast wounded my heart, O thou which art both my sister and spouse; thou hast wounded my heart in one of thine eyes, and in one hair of thy neck. The eye is the most excellent and most curious part of mans body; and the hair being excrementitious, is of little worth. Wound ye the heart of Christ day and night, with your excellent works, and with your common and ordinary works, that is, with all your works. Likewise: ye contemplate the lights of heaven, as the eyes of the world, and your tem­poral [Page 38] affairs, re-cal you to the consideration of earthly Things, being excrementitious and corruptible. Glorifie God, and wound Christ with the wounds of love, in the pious use of them and these.

Secondly, ye have heard here of Grace, and of the su­pernatural and overcommanding power of it. I commend to you the worth of Grace, and the work of Grace; that being enamour'd on it, ye may pray for it. The worth of Grace, as worthily delineated by Thomas of Aquine; who disputing of the difference betwixt the justification of a sinner, and the creation of the world, in the worth of the act, saith: Bonum gratiae unius majus est, quàm bonum Naturae S. Tho. 1. 2. q. 113. art. 9. ad. 2 totius universi: One degree of grace is of more worth, then the goods of Nature pertaining to the whole Universe. The work of grace, is the Reason of the worth of it: Because it conjoyns us with God: who governs the Stars, their Influences and effects: yea, makes us, as it were, Gods, and, to speak in the language of Anastasius Synaita, Pa­triarch of Antioch: Quodammodò Christos in divinitate S. Anastas. Sy­nait. lib. 7. Hex­am. Eccles. 17. 18. simul & humanitate: in a manner Christs, as having both di­vinity and humanity. Hence the wise-man compares grace with the pupil of the eye: Because as the pupil receives the image of a man, and therefore it is called in the Hebrew, Iscon, a little man; so in grace there is the image of God; it being our highest participation of the Divinity in this world; and we being called by Saint Peter, partakers of 2 Pet. 1. 4. the divine Nature.

Thirdly: Ye have heard here of the Angels. Learn, I pray: Angels in holy Scripture, are alwayes represented to us, [...], stantes, standing. Wheresoever divine Scri­pture presents them, we finde them neither in a posture of sitting, nor of lying or leaning, but of standing. It is the wise observation of Cyrillus Alexandrinus. And his Cyril. Alex. in cap. 1. Zachar. Reason will not be dis-obliged from his Observation. They stand, saith he, to divulge and evidence their promptness, readiness and erected minde, to bring all the commands of God to execution. Stand ye therefore alwayes ready to execute Ecc Eccles. 6. 14 the most royal and holy commands of God, not the most [Page 39] vile and execrable commands of the Devil: that Gods will may be done by you in earth, as it is in heaven.

Fourthly: ye have heard here of the Devil. Gaudentius Brixiensis expresseth of him: Post adventum Christi, du­plicato Gaud. Brix serm. 19. contra hominum genus furore succenditur: after the coming of Christ, he is fired with a double fury against humane kinde. Saint Epiphanius teaches, That the devil is S. Epiph. lib. 1. in Ephit. called in Scripture by the name of a Serpent; because the Ser­pent is omnium animantium [...], the most winding and turning of all living creatures; and that he windes him­self into circles and knots, and hath nothing of right, straight, or innocent candor. He is called by Theodoret, [...], Theodoret. lib. 1. Hist. cap. 2. Mat. 13. 19. S. Greg. Thaum. Orat. 2. de an­nunc. S. Basil. hom. quòd Deus non sit Auctor mali. S. Tho. p. 1. q. 63 art. 9. ad 3. altogether wicked; and in the Gospel, [...], the wicked one. Gregorius Thaumaturgus calls him, [...], the Prince of evil ones. Saint Basil stiles him, [...], the Re­ceptacle or promptuary of all malice. Aquinas sets a resplen­dent and singular observation, as in a Ring: In sacrâ Scri­pturâ nomina quorundam ordinum ut Seraphim & Thro­norum, Daemonibus non attribuuntur: quia haec nomina sumuntur ab ardore charitatis, & ab inhabitatione Dei, quae non possunt esse cum peccato mortali. Attribuuntur autem eis nomina Cherubim, potestatum, & principa­tuum: quia haec nomina sumuntur à Scientiâ & Potentiâ quae bonis malisque possunt esse communia. In holy Scri­pture the Names of certain Orders of Angels, as of the Se­raphim and Thrones, are not attributed to the devils; because these names are taken from the ardor of charity, (as the name of the Seraphim) and from the inhabitation of God, (as the name of the Thrones) which things cannot stand with mor­tal sin. But the names of the Cherubim, Powers and Princi­palities, are in holy Scripture, attributed to the Devils; be­cause these Names are taken form knowledge and power, which may be common both to good and bad. Beware, I most humbly beseech you in the Name of our Lord Jesus Christ, of him that is now doubly fired against us, that is most winding and insinuating, of him that is all-wicked, and the Prince of mischief: yea, the unexhausted promptuary of all wickedness: of him that hath much of power, of [Page 40] Principality, and all this without Piety, without Charity: of him, that is [...], the destroyer, that wooes and Rev. 9. 11. courts us to destroy us. Be sober, be vigilant, because your 1 Pet. 5. 8. adversary the devil, as a roaring lion walketh about, seeking whom he may devour.

Fifthly: ye have seen the Lights of Heaven once more in this Discourse. And ye your selves must be lights from Heaven. And therefore, let your light so shine before men, Mat. 5. 16. that they may see your good works, and glorifie your Father which is in heaven. The Lamps in Sepulchres gave light to the dead, and to their dry bones and dust. It is your duty, to give light unto the living, and to reasonable Creatures; and therefore, your light must be kindled from him that is Lux mundi, the Light of the world. So Christ saith of himself, I am the light of the world. John 8. 12.

Lastly, The Motions of the heavenly Bodies, have now been acted again in your understandings. I shall onely in this respect, nakedly propose to you the sublime exam­ple of Laurentius Justinianus: concerning whom Ber­nardus Bernard in vitâ Laurent. Justin. cap. 7. writes: Erat Verborum Actionúmque tanta men­sura, ut si inferiora haec Coelestibus conferri fas est, vix ego motus Caelorum, & revolutiones & gyros agi majori ordine at que mensurâ crediderim. There was such a mea­sure of his words and actions, that if it be lawful to compare these inferiour things, with things heavenly; I scarce think that the motions of the heavenly bodies, are performed with more order and measure. Here is your ultimate work: here the chief Praxis of your Vocation. To this I com­med you, and this I commend to you, in visceribus Jesu Christi, in the bowels of JESUS-CHRIST.

Soli Deo, Dei Gloria.