Divinity no enemy to astrology: intended to have been delivered in a sermon to the students in that art, but prevented by the sickness of the author T.S. D.D.
AStrologers make their Ascension from one Planet to another, from Luna which is omnium infimus, the lowest of the seaven, to Mercury in the 6. place, to Venus in the 5. to Sol in the 4. to Mars in the 3. to Jupiter in the 2. to Saturne which is superiorum altissimus, the highest of them all.
AStrologers make their Ascension from one Planet to Another, from Luna which is omnium infimus, the lowest of the seaven, to Mercury in the 6. place, to Venus in the 5. to Sol in the 4. to Mars in the 3. to Jupiter in the 2. to Saturn which is Superiors altissimus, the highest of them all.
Divines observe the same degree in the Ascension of their Luminaries; from Natura ad legem; from lex ad prophetiam; from prophetae ad Evangelium; from Evangelium ad Gratiam; from Gratia ad Consolationem; from Consolatio ad Gloriam.
Divines observe the same degree in the Ascension of their Luminaries; from Nature ad legem; from lex ad prophetiam; from Prophets ad Evangelium; from Evangelium ad Gratiam; from Gratia ad Consolationem; from Consolatio ad Gloriam.
and yet as Mephibosheth, though lame was of the Kingly Race, because he was the Son of Jonathan; so is Nature regia proles, of the Bloud Royall, as dimme as it is,
and yet as Mephibosheth, though lame was of the Kingly Raze, Because he was the Son of Johnathan; so is Nature Regia proles, of the Blood Royal, as dim as it is,
and deservedly, for it brings us from the wonderfull darkenesse of sinne, by the wonderfull Eye of Faith, to see the wonderfull mercy of God in the forgiving of our sins, by the wonderfull death of Jesus Christ, because both God and Man.
and deservedly, for it brings us from the wonderful darkness of sin, by the wonderful Eye of Faith, to see the wonderful mercy of God in the forgiving of our Sins, by the wonderful death of jesus christ, Because both God and Man.
5. From hence we passe ad Lucem Gratiae, to the light of Grace; which St. Paul sayes is a light that shines in our hearts, to give us the light of the knowledge of the Glory of God.
5. From hence we pass ad Lucem Gratiae, to the Light of Grace; which Saint Paul Says is a Light that shines in our hearts, to give us the Light of the knowledge of the Glory of God.
7. And from hence we passe ad lucem gloriosam, to the Light of Glory, the Presence of God, which St. Paul calls the inheritance of the Saints in light.
7. And from hence we pass ad lucem gloriosam, to the Light of Glory, the Presence of God, which Saint Paul calls the inheritance of the Saints in Light.
And hitherto they agree, in their severall degrees, by their severall Ascendents. They from their Luna to their Chronos, their Saturne, who is said to begin with Time; wee from our Minerva, to our Thrones, to our Eternity, to our God, with whom all Achrones are alike,
And hitherto they agree, in their several Degrees, by their several Ascendants. They from their Luna to their Chronos, their Saturn, who is said to begin with Time; we from our Minerva, to our Thrones, to our Eternity, to our God, with whom all Achrones Are alike,
Whether they are compatible, and may live together, without deposing or Excommunicating one the other in other things, wee shall see in the dissection of these words, by the disquisition of these Quaeries, as the Members of the whole body.
Whither they Are compatible, and may live together, without deposing or Excommunicating one the other in other things, we shall see in the dissection of these words, by the disquisition of these Queries, as the Members of the Whole body.
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1. And of all first, qui, who were they? as wee have received it by Tradition, (and better proofe wee have none;) they are called by name, Gasper, Melchior, Balthasar;
1. And of all First, qui, who were they? as we have received it by Tradition, (and better proof we have none;) they Are called by name, Gaspar, Melchior, Balthasar;
and this Tradition, though wee embrace inter pia credibilia, amongst harmelesse credulities, yet the other Tradition upon this depending Gasper fert Myrrhā, thus Melchior, Balthasar aurum:
and this Tradition, though we embrace inter pia credibilia, among harmless credulities, yet the other Tradition upon this depending Gaspar fert Myrrhā, thus Melchior, Balthasar aurum:
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And, as I conceive Astrologers give it no more credit, then do Divines, we may without offence to Faith or Charity, imagin their names to be as I have delivered them, Gaspar, Melchior, Balthasar, and this shall suffice for the qui, who they were.
And, as I conceive Astrologers give it no more credit, then do Divines, we may without offence to Faith or Charity, imagine their names to be as I have Delivered them, Gaspar, Melchior, Balthasar, and this shall suffice for the qui, who they were.
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Secondly, for their quales; what manner of men were they? It is againe received by Tradition, that they were Kings; Kings for their quality: which howsoever it may be admitted,
Secondly, for their quales; what manner of men were they? It is again received by Tradition, that they were Kings; Kings for their quality: which howsoever it may be admitted,
and afterwards translated by Queene Helena, the Mother of Constantine, to Colen, whence arises the 3. Kings of Colen, a precious and adored Relique with the Novices of Rome, we explode,
and afterwards translated by Queen Helena, the Mother of Constantine, to Colen, whence arises the 3. Kings of Colen, a precious and adored Relic with the novices of Room, we explode,
But this to me carries an Inverisimilitude, because Caldea is commonly spoke of as North from Jerusalem; whereas these came from the East; for as I take it, vidimus, and venimus, in this Text, have both one Terminus à quo, they came from,
But this to me carries an Inverisimilitude, Because Chaldea is commonly spoke of as North from Jerusalem; whereas these Come from the East; for as I take it, vidimus, and Venimus, in this Text, have both one Terminus à quo, they Come from,
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and Veneration, that no publique matters were transacted without their Counsell and Advise, nor was any thing thought to be well done or lawfully, which was not done by their approbation, or without their consent.
and Veneration, that no public matters were transacted without their Counsel and advice, nor was any thing Thought to be well done or lawfully, which was not done by their approbation, or without their consent.
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3. Some thinke they were Persians, and of the posterity of Balaam, and this, in my thoughts is the most likely, both for the Scituation, and Fructification of the Country,
3. some think they were Persians, and of the posterity of balaam, and this, in my thoughts is the most likely, both for the Situation, and Fructification of the Country,
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1. For Scituation, Arabia the County of Balaam, which is Siria, is not above six or seven dayes journey from Jerusalem, and stands Estward from it, south-East.
1. For Situation, Arabia the County of balaam, which is Syria, is not above six or seven days journey from Jerusalem, and Stands Eastward from it, south-East.
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2. For Fructification, the Native fruits of that Countrey, were Gold, Frankincense, and Myrrhe: Gold and Myrrhe, I confesse, might be had from other Countries,
2. For Fructification, the Native fruits of that Country, were Gold, Frankincense, and Myrrh: Gold and Myrrh, I confess, might be had from other Countries,
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And the Psalmist sayes the same, for there was Gold, and decides it irrefragably, if that Psalme were Penned prophetically of Christ, unto him shall be given of the Gold of Arabia.
And the Psalmist Says the same, for there was Gold, and decides it irrefragably, if that Psalm were Penned prophetically of christ, unto him shall be given of the Gold of Arabia.
For the abundance of Gold, Arabia is called Faelix; and for the excellency of Frankincense, it was called Sacra; for both, Tibullus calls it terram divitem. — Urantur odores Quos tener à terrâ divite mittit Arabs;
For the abundance of Gold, Arabia is called Felix; and for the excellency of Frankincense, it was called Sacra; for both, Tibullus calls it terram divitem. — Urantur odores Quos tener à terrâ Divine Sends Arabs;
Nor do I remember any other Countrey to be Epithetically spoken of Frankincense, save Egypt, and that is but once by Statius, where hee sayes, Thus Niliacum; and that, I conceive hee speakes, in reference to the situation, Arabia lying betwixt Egypt and Judea; and Tibullus tells us, that is Eastward, saying: Eosque Arabas, dives & Assiria.
Nor do I Remember any other Country to be Epithetically spoken of Frankincense, save Egypt, and that is but once by Statius, where he Says, Thus Niliacum; and that, I conceive he speaks, in Referente to the situation, Arabia lying betwixt Egypt and Judea; and Tibullus tells us, that is Eastward, saying: Eosque Arabas, dives & Assyria.
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But be they what they will, Caldeans, Persians, or Arabians, it makes not much to our Faith or Manners; sure I am, they were Gentiles, and that commands me to speake the Application thus.
But be they what they will, Chaldaeans, Persians, or Arabians, it makes not much to our Faith or Manners; sure I am, they were Gentiles, and that commands me to speak the Application thus.
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and if they were so, then wee are bound in a greater obligation of thankfulnesse to Almighty God then were the Jewes; For but a poore few of the Iewes came to Christ at his Birth, mean Men;
and if they were so, then we Are bound in a greater obligation of thankfulness to Almighty God then were the Jews; For but a poor few of the Iewes Come to christ At his Birth, mean Men;
Hard for a rich Jew to follow Christ; but easie enough for a rich Gentile, if he will but part with his Gold, Frankincense and Myrrhe, as these Gentile Kings did, to Christ.
Hard for a rich Jew to follow christ; but easy enough for a rich Gentile, if he will but part with his Gold, Frankincense and Myrrh, as these Gentile Kings did, to christ.
Magi, whom the Iewes call Scribes, the Indians, Gymnosophists; the Egyptians, Prophets; the Assirians, Calde; the French, Druides; the Romans, Sapientes; and our Translation, Wisemen.
Magi, whom the Iewes call Scribes, the Indians, Gymnosophists; the egyptians, prophets; the Assyrians, Called; the French, Druids; the Roman, Wise; and our translation, Wise men.
and they understood this mystery by their knowledge, not by their might; by their Art, not by their Armes; Plus valet testimonium sapientium quàm militum.
and they understood this mystery by their knowledge, not by their might; by their Art, not by their Arms; Plus valet testimonium sapientium quàm militum.
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The Gospell was first published, by Wisemen, not by strong men; by Schollers, not by Souldiers; and that Religion which is seldome restored by the power of an Army, when it is unjoynted, may first or last be regained by the Wisdome of a Councill;
The Gospel was First published, by Wise men, not by strong men; by Scholars, not by Soldiers; and that Religion which is seldom restored by the power of an Army, when it is unjointed, may First or last be Regained by the Wisdom of a Council;
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Not the Griping Usurer; If he will go to Christ upon the bountifull Feet of Restitution, he shall find Christ ready to receive him in the bountifull Armes of Salvation; we have the example of Zacheus for it.
Not the Gripping Usurer; If he will go to christ upon the bountiful Feet of Restitution, he shall find christ ready to receive him in the bountiful Arms of Salvation; we have the Exampl of Zacchaeus for it.
Not the shining Adulteresse; If she will go to Christ upon the sorrowfull Feet of Contrition, she shall finde Christ ready to embrace her in the comfortable Armes of Compassion: we have the example of S. Mary Magdelen for it.
Not the shining Adulteress; If she will go to christ upon the sorrowful Feet of Contrition, she shall find christ ready to embrace her in the comfortable Arms of Compassion: we have the Exampl of S. Marry Magdalen for it.
If he will go to Christ upon the painfull Feet of Obedience, he shall finde Christ ready to entertaine him in the pleasant Armes of Acceptance: we have the example of S. Paul for it.
If he will go to christ upon the painful Feet of obedience, he shall find christ ready to entertain him in the pleasant Arms of Acceptance: we have the Exampl of S. Paul for it.
Not the high-towring Astrologer; If he will go to Christ upon the carefull Feet of Oblation, he shall finde Christ ready to welcome him in the cheerfull Armes of Acceptation; we have the example of these Wise men for it.
Not the high-towering Astrologer; If he will go to christ upon the careful Feet of Oblation, he shall find christ ready to welcome him in the cheerful Arms of Acceptation; we have the Exampl of these Wise men for it.
And it is a true and faithfull saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners, the chiefest sinners, the Lionlike Userer, the Goat-like Adulterer, the Bear-like Persecutor, the Pantomartian Gentile,
And it is a true and faithful saying, and worthy of all acceptation, That jesus christ Come into the world to save Sinners, the chiefest Sinners, the Lionlike Usurer, the Goat-like Adulterer, the Bear-like Persecutor, the Pantomartian Gentile,
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Whether this were one Starre, or a company of Stars? And they tell us from Albumazar, That that Signe in the Zodiaque which is called the Vigine, is an heap of such Starres, that you may read in them, Virginem gestantem inter brachia filium, a Virgin bearing an Infant in her Armes; and some of them have said that to be this Starre.
Whither this were one Star, or a company of Stars? And they tell us from Albumazar, That that Signen in the Zodiaque which is called the Vigine, is an heap of such Stars, that you may read in them, Virginem gestantem inter branchia Son, a Virgae bearing an Infant in her Arms; and Some of them have said that to be this Star.
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And they seek to prove this opinion from Sibylla Tiburtina, who shewed Augustus, when he boasted of his heavenly descent, Virginem in coelo, &c. a Virgine in heaven bearing a young Child in her Armes, with these words, Hic puer te major est, ipsum adora, This Infant is greater then thou, worship thou him.
And they seek to prove this opinion from Sibylla Tiburtina, who showed Augustus, when he boasted of his heavenly descent, Virginem in coelo, etc. a Virgae in heaven bearing a young Child in her Arms, with these words, Hic puer te Major est, ipsum Adora, This Infant is greater then thou, worship thou him.
But as I take it, the word of my Text is neither Astrum nor Sydus, a Knot, or a Company, or a Composition of Starres; but NONLATINALPHABET in the Originall, and Stellam in the Translation, a Singular and an Individuall Starre; NONLATINALPHABET, Vidimus ejus stellam, we have seen his Starre.
But as I take it, the word of my Text is neither Astrum nor Sydus, a Knot, or a Company, or a Composition of Stars; but in the Original, and Stellam in the translation, a Singular and an Individu Star;, Vidimus His Stellam, we have seen his Star.
because the Holy Ghost hath appeared as well in the forme of Inanimates, as of Animates; so to the Apostles upon Whitsunday in the forme of Fire. And if this were so, it makes much for the Legality of Astrologie; because the Holy Ghost never did, never will appeare, in the shape of any thing that is unlawfull, or unholy.
Because the Holy Ghost hath appeared as well in the Form of Inanimates, as of Animates; so to the Apostles upon Whitsunday in the Form of Fire. And if this were so, it makes much for the Legality of Astrology; Because the Holy Ghost never did, never will appear, in the shape of any thing that is unlawful, or unholy.
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But that this was so, I do not believe, because I do believe it was a reall Starre; and believe withall, it was no Ordinary, no pre-existent Starre, none of them which God created in the beginning;
But that this was so, I do not believe, Because I do believe it was a real Star; and believe withal, it was no Ordinary, no preexistent Star, none of them which God created in the beginning;
As the light of a Candle gives way to the light of a Torch, so the Starres, which are but Candles in respect of the Sun, strike Sayle, and vaile Bonnet, when the Sun appeares.
As the Light of a Candle gives Way to the Light of a Torch, so the Stars, which Are but Candles in respect of the Sun, strike Sail, and veil Bonnet, when the Sun appears.
But this Starre shined equally day and night, and for ought I, or any man knowes, was brighter when the Sun was brightest, both having the same errand, To declare the glory of God, and therefore no common Starre.
But this Star shined equally day and night, and for ought I, or any man knows, was Brighter when the Sun was Brightest, both having the same errand, To declare the glory of God, and Therefore no Common Star.
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4. Had it been a Common Starre, it had been placed in the Common Region of the Starres, the upper Region of the Aire; but this in the lower, otherwise how could they have knowne the Cottage where Christ was,
4. Had it been a Common Star, it had been placed in the Common Region of the Stars, the upper Region of the Air; but this in the lower, otherwise how could they have known the Cottage where christ was,
But what makes this discourse of Starres in a Pulpit? why just as Saint Paul from the Altar to the unknown God, brought the Athenians to the knowledge of the true God; so God from this blazing Starre brought the Gentiles to the knowledge of the bright morning Starre, Iesus Christ:
But what makes this discourse of Stars in a Pulpit? why just as Saint Paul from the Altar to the unknown God, brought the Athenians to the knowledge of the true God; so God from this blazing Star brought the Gentiles to the knowledge of the bright morning Star, Iesus christ:
they would not drive you from, but draw you to Ierusalem, that you may enquire after Christ; to Bethlehem, where you may see Christ in the Cradle; to Calvarie, where you may see Christ on the Crosse, and their sinnes there cancelled,
they would not drive you from, but draw you to Ierusalem, that you may inquire After christ; to Bethlehem, where you may see christ in the Cradle; to Calvary, where you may see christ on the Cross, and their Sins there canceled,
And furthermore he confirmes it againe, saying, Six yeares before there was a great Conjunction of Saturne and Jupiter, which in the judgment of Astrology portends a great alteration in Religion; and at the very time of his Birth, the eighth degree of the Signe called Virgo was the Horoscope, it beginning then to arise;
And furthermore he confirms it again, saying, Six Years before there was a great Conjunction of Saturn and Jupiter, which in the judgement of Astrology portends a great alteration in Religion; and At the very time of his Birth, the eighth degree of the Signen called Virgo was the Horoscope, it beginning then to arise;
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whereupon Albertus Magnus from Albumazar hath left it thus recorded, In the first appearance of that Signe, a certaine faire and honest Virgin ascended, and nourished a Childe, whom the Iewish Nation calleth Iesus.
whereupon Albert Magnus from Albumazar hath left it thus recorded, In the First appearance of that Signen, a certain fair and honest Virgae ascended, and nourished a Child, whom the Jewish nation calls Iesus.
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Happily some generall Conjectures may be made upon such Constellations: but hereby to collect the Birth of Christ in my thoughts, exceedes all humane skill: and my reason is,
Happily Some general Conjectures may be made upon such Constellations: but hereby to collect the Birth of christ in my thoughts, exceeds all humane skill: and my reason is,
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But there was never any Experience of Christs Birth; and therefore what Signe soever appeared in the Heavens, it was impossible for any man living, by his owne skill, to tell it, without some Extraordinary revelation of it from God.
But there was never any Experience of Christ Birth; and Therefore what Signen soever appeared in the Heavens, it was impossible for any man living, by his own skill, to tell it, without Some Extraordinary Revelation of it from God.
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So S. Augustine; How did they know that this Starre appeared to manifest Christ? why certainly, sayes he, some good Angell of God told them so, saying, The Starre which you see leades you to Christ;
So S. Augustine; How did they know that this Star appeared to manifest christ? why Certainly, Says he, Some good Angel of God told them so, saying, The Star which you see leads you to christ;
And so much the late great Assertour of Astrologie, Sir Christopher Heydon, acknowledged in his Answer to an Objection of Mr. Chambres, upon this very point;
And so much the late great Assertor of Astrology, Sir Christopher Heydon, acknowledged in his Answer to an Objection of Mr. Chambers, upon this very point;
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And the summe of his Answer is this, Christs Birth might be knowne by this New Starre, and yet not be subject to the rest of the Starres; since this Birth was supernaturall, and therefore not to conclude against the operation of the Starre in Naturall Births and Generations; and from them both I apply this Disquisition thus:
And the sum of his Answer is this, Christ Birth might be known by this New Star, and yet not be Subject to the rest of the Stars; since this Birth was supernatural, and Therefore not to conclude against the operation of the Star in Natural Births and Generations; and from them both I apply this Disquisition thus:
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yet that we are thereby stirred up to glorifie God, it is of his Grace; and therefore pray before you come hither, That the light which you receive from the Starres may be effectuall to bring you to the Starre of Light, Iesus Christ.
yet that we Are thereby stirred up to Glorify God, it is of his Grace; and Therefore pray before you come hither, That the Light which you receive from the Stars may be effectual to bring you to the Star of Light, Iesus christ.
A new created Starre may help to it Instrumentally; but onely the Antient of dayes, the Starre from everlasting, and the Starre which is everlasting, can onely efficiently bring us to himselfe.
A new created Star may help to it Instrumentally; but only the Ancient of days, the Star from everlasting, and the Star which is everlasting, can only efficiently bring us to himself.
I have read some, and those no mean ones, who give this Question the Check in a Negative Resolve, telling us, That as God forbids all Idolatrie, and worshipping of Images, either in Heaven, Earth, or under Earth: so likewise he forbids all Divination, both Hydromantia, by Water; and Pyromantia, by Fire and Chyromantia, by the seames in the Hands; and Necromantia, by the Dead; and Ariomantia, per secures; and Cataphromantia, per specula; and Cacanomantia, per pelves; and Sciomantia, per umbras, and Capnomantia, per fumum; and Astronomantia, by the Starres: For all, save the last, I believe they are sinnes or vanities, and therefore sins because vanities.
I have read Some, and those no mean ones, who give this Question the Check in a Negative Resolve, telling us, That as God forbids all Idolatry, and worshipping of Images, either in Heaven, Earth, or under Earth: so likewise he forbids all Divination, both Hydromancy, by Water; and Pyromancy, by Fire and Chyromantia, by the seams in the Hands; and Necromancy, by the Dead; and Ariomantia, per secures; and Cataphromantia, per specula; and Cacanomantia, per pelves; and Sciomantia, per umbras, and Capnomantia, per Fumum; and Astronomantia, by the Stars: For all, save the last, I believe they Are Sins or vanities, and Therefore Sins Because vanities.
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But why they say, That which is called Divination by the Starres is forbidden, I shall examine in the reasons of their Assertion, which they take a Nomine, Traduce, & Fine:
But why they say, That which is called Divination by the Stars is forbidden, I shall examine in the Reasons of their Assertion, which they take a Nomine, Traduce, & Fine:
1. For the Name, they are called NONLATINALPHABET Magnonemim, which comes from Guanan, which signifies a Cloud; and they give their answer under a pretence of the Cloudes.
1. For the Name, they Are called Magnonemim, which comes from Guanan, which signifies a Cloud; and they give their answer under a pretence of the Clouds.
Againe, Iudiciall Astrology is called Haijdgnoni, NONLATINALPHABET which the LXX. translate NONLATINALPHABET, which signifies ventriloquium, and is Clavis Magiae, the Key to all Magick.
Again, Judicial Astrology is called Haijdgnoni, which the LXX. translate, which signifies ventriloquium, and is Clavis Magic, the Key to all Magic.
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Once more, Astrologers are called Hachozibakokabhim, NONLATINALPHABET Intuentes stellas, or Stargazers, which signifies to see, and foretell things contingent.
Once more, Astrologers Are called Hachozibakokabhim, Intuentes stellas, or Stargazers, which signifies to see, and foretell things contingent.
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3. For the End, It is injurious to God, and it is injurious to Man; To God, as taking away his Providence, and tying all things to a fatall Necessity, taking away his Omniscience, and ascribing to the Starres the Prediction of things contingent, which is proper to God onely: To Man, as taking away from him, the liberty of his Will, in Moralls, which he hath from Nature, and in Divines, which he hath from Grace.
3. For the End, It is injurious to God, and it is injurious to Man; To God, as taking away his Providence, and tying all things to a fatal Necessity, taking away his Omniscience, and ascribing to the Stars the Prediction of things contingent, which is proper to God only: To Man, as taking away from him, the liberty of his Will, in Morals, which he hath from Nature, and in Divines, which he hath from Grace.
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but I retract, because I finde not the Astrologer either an Inchanter, or a Witch, or a Charmer, or a Consulter with familiar spirits, or a Wizzard, or a Necromancer.
but I retract, Because I find not the Astrologer either an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar spirits, or a Wizzard, or a Necromancer.
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1. Their Name; The Hebrewes call the Stars, 2 Reg. 23. Massaloth, of Nazal, NONLATINALPHABET which signifies Influere: and the Rabbins call them Meharim of Sheret, which signifies Ministrare; NONLATINALPHABET whence comes that Axiome allowed by all men, Astra non necessitant, sed inclinant;
1. Their Name; The Hebrews call the Stars, 2 Reg. 23. Massaloth, of Nazal, which signifies Influere: and the Rabbis call them Meharim of Sheret, which signifies Ministrate; whence comes that Axiom allowed by all men, Astra non necessitant, said inclinant;
if good, may be heightened by a holy Ambition, if bad, may be prevented by good Education; for Sapiens dominabitur astris, is allowed by all men, by Astrologers and all.
if good, may be heightened by a holy Ambition, if bad, may be prevented by good Education; for Sapiens dominabitur astris, is allowed by all men, by Astrologers and all.
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2. Their Root, It was not Idolatrie, but Innocency; Adam in Paradise was the Father of this Art; and had he as well observed the Starre of Knowledge, for the direction of his Will, as the Tree of Knowledge for the pleasing of his Phancy, he had not yet been banished.
2. Their Root, It was not Idolatry, but Innocency; Adam in Paradise was the Father of this Art; and had he as well observed the Star of Knowledge, for the direction of his Will, as the Tree of Knowledge for the pleasing of his Fancy, he had not yet been banished.
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And why were the Priests of Egypt forbidden the study of all other Arts, and yet permitted the study of Astrologie? and why do the Arabicks call their Astrologers Cachiu, which comes of Cohu, which signifies a Priest? Surely it is to tell the Astrologers that though the Presbyter may be his Enemy, yet the Priest may be his Friend, and allow his Art lawfull, not onely for the Root of it,
And why were the Priests of Egypt forbidden the study of all other Arts, and yet permitted the study of Astrology? and why do the Arabics call their Astrologers Cachiu, which comes of Cohu, which signifies a Priest? Surely it is to tell the Astrologers that though the Presbyter may be his Enemy, yet the Priest may be his Friend, and allow his Art lawful, not only for the Root of it,
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3. Which cannot be injurious to God, because the Astrologer confesseth, Sapiens dominabitur astris, & admire Gods Omnipotency, Omniscience, and Providence, who hath so powerfully disposed of all Inferiour bodyes to the inclination of the Superiour, and yet given the Inferiour power, Maugre the Starres, to be honest, to be holy, to be happy.
3. Which cannot be injurious to God, Because the Astrologer Confesses, Sapiens dominabitur astris, & admire God's Omnipotency, Omniscience, and Providence, who hath so powerfully disposed of all Inferior bodies to the inclination of the Superior, and yet given the Inferior power, Maugre the Stars, to be honest, to be holy, to be happy.
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Nor can it be injurious to Man neither, For still Sapiens dominabitur astris; nor onely doth the Allwise God command the Starres, but also the Meanwise Man may countermand the Starres.
Nor can it be injurious to Man neither, For still Sapiens dominabitur astris; nor only does the Alwise God command the Stars, but also the Meanwise Man may countermand the Stars.
Venus doth not compell a Woman to Wantonnesse, nor Mercury a man to Theft; the Inclination they offer may be withstood and resisted by sanctifyed reason.
Venus does not compel a Woman to Wantonness, nor Mercury a man to Theft; the Inclination they offer may be withstood and resisted by sanctified reason.
He that writes most for Astrologie, allowes it no more then an Art, which teacheth by the Motions and Influence of the Signes, Starres, and Celestiall Planets, to prognosticate of Natur all Effects ( Naturall, not Contingent, Naturall, not Supernaturall; ) It is Ptolomies in his Quadrapartite.
He that writes most for Astrology, allows it no more then an Art, which Teaches by the Motions and Influence of the Signs, Stars, and Celestial Planets, to prognosticate of Nature all Effects (Natural, not Contingent, Natural, not Supernatural;) It is Ptolomies in his Quadrapartite.
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The Astrologers Speculation is in the knowledge of the motions of the Starres; his Practise is in the Effects of those motions; and when he keeps himselfe within these Bounds, and the Boundaries of the Law under which he lives, I see no reason why any reasonable man should gainsay the lawfulnesse of Astrology; and the rather,
The Astrologers Speculation is in the knowledge of the motions of the Stars; his Practise is in the Effects of those motions; and when he keeps himself within these Bounds, and the Boundaries of the Law under which he lives, I see no reason why any reasonable man should gainsay the lawfulness of Astrology; and the rather,
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Saint Chrisostome proposes the Question; Why did not God send some Prophet unto them, as unto the Jewes? why not an Angel, as unto the Shepheards? why did he not speak unto them by some voice from Heaven,
Saint Chrysostom proposes the Question; Why did not God send Some Prophet unto them, as unto the Jews? why not an Angel, as unto the Shepherds? why did he not speak unto them by Some voice from Heaven,
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And from hence will arise very excellent Acts of Divinity for us all, for my selfe and Brethren of the Clergy; for you Gentlemen, who professe your selves Students in Astrology, and for all others, who are here assembled.
And from hence will arise very excellent Acts of Divinity for us all, for my self and Brothers of the Clergy; for you Gentlemen, who profess your selves Students in Astrology, and for all Others, who Are Here assembled.
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1. That we of the Clergy, in directing men to Christ, should use these means for perswasion, which are most familiar to the Hearers, and so by things knowne and easie, bring them to understand things more difficult, and yet unknown.
1. That we of the Clergy, in directing men to christ, should use these means for persuasion, which Are most familiar to the Hearers, and so by things known and easy, bring them to understand things more difficult, and yet unknown.
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Thus Saint John Baptist, that he might bring the Jewes to the Baptisme of Christ, and fit them for his people, used the Baptisme of Water, a thing they were well acquainted with.
Thus Saint John Baptist, that he might bring the Jews to the Baptism of christ, and fit them for his people, used the Baptism of Water, a thing they were well acquainted with.
Thus Christ, when he intended to make Fishermen Fishers of men, he tooke them in their owne Trade, and by a great draught of Fishes, caused them to follow him.
Thus christ, when he intended to make Fishermen Fishers of men, he took them in their own Trade, and by a great draught of Fish, caused them to follow him.
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And the day upon which this portion of Scripture is read, is called not onely Epiphany, because that day Christ shewed the power of his Deity, at a wedding in Cana of Galilee, by turning their Water into Wine; and so called Wine-drinkers to himself by Wine.
And the day upon which this portion of Scripture is read, is called not only Epiphany, Because that day christ showed the power of his Deity, At a wedding in Cana of Galilee, by turning their Water into Wine; and so called Wine-drinkers to himself by Wine.
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Not only Theophania, because that day there was a Manifestation of the Trinity, the Father in a Voice, the Sonne in the Water, the Holy Ghost in a Dove; and so calls Antitrinitarians to the acknowledgement of a Trinity in the Creatour by a Demonstration of a Trinity in the Creatures.
Not only Theophania, Because that day there was a Manifestation of the Trinity, the Father in a Voice, the Son in the Water, the Holy Ghost in a Dove; and so calls Antitrinitarians to the acknowledgement of a Trinity in the Creator by a Demonstration of a Trinity in the Creatures.
But also Epiphania, because that day Christ appeared to these Astrologers, or Magi, or Wise men, and caught and taught them in their owne Art, by the direction of a Starre.
But also Epiphany, Because that day christ appeared to these Astrologers, or Magi, or Wise men, and caught and taught them in their own Art, by the direction of a Star.
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2. And this secondly to tell you, Gentlemen of this Art, that you must-pitch your Thoughts higher then your Eyes, and from the starry heaven which you gaze on, reflect sometimes into the Allegoricall Heaven of and in your selves,
2. And this secondly to tell you, Gentlemen of this Art, that you must-pitch your Thoughts higher then your Eyes, and from the starry heaven which you gaze on, reflect sometime into the Allegorical Heaven of and in your selves,
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— Unaquaeque anima est Coelum, Every soule is a kinde of Heaven, sayes St. Bernard, having the greater and lesser Light within himselfe to governe him, the one in the Day, the other in the Night; the Sun of his Understanding to govern him in the day of his prosperity, by way of providence, and the Moon of Faith, with the lesser Starres of other Graces, which are the fruits of Faith, to governe him in the night of Adversity, by way of Confidence and Dependance.
— Unaquaeque anima est Coelum, Every soul is a kind of Heaven, Says Saint Bernard, having the greater and lesser Light within himself to govern him, the one in the Day, the other in the Night; the Sun of his Understanding to govern him in the day of his Prosperity, by Way of providence, and the Moon of Faith, with the lesser Stars of other Graces, which Are the fruits of Faith, to govern him in the night of Adversity, by Way of Confidence and Dependence.
Let these Lights in thee, the Allegoricall Sun, Moon, & Starres, do to men what the Literall Lights in Heaven doe to thee, shine before others, that they may be stirred up to glorifie thy Father which is in Heaven, and then you need not doubt but God will glorifie you,
Let these Lights in thee, the Allegorical Sun, Moon, & Stars, do to men what the Literal Lights in Heaven do to thee, shine before Others, that they may be stirred up to Glorify thy Father which is in Heaven, and then you need not doubt but God will Glorify you,
When you consult your Ephimerides about your next Eclipse, take heed, that in the mean time, there be no Eclipse upon thy Soule. The Eclipse of the Sun is caused by the Interposition of the Moon, and the Eclipse of God by the Interposition of thy sinnes:
When you consult your Ephemerides about your next Eclipse, take heed, that in the mean time, there be no Eclipse upon thy Soul. The Eclipse of the Sun is caused by the Interposition of the Moon, and the Eclipse of God by the Interposition of thy Sins:
When thou beholdest any blazing Starre, Comet, or prodigious Signe, remember the world shall one day be burnt with fire; and take thou heed thou kindle not Gods wrath with more fewell of thy sinne, lest thou be burnt with the world.
When thou Beholdest any blazing Star, Cometam, or prodigious Signen, Remember the world shall one day be burned with fire; and take thou heed thou kindle not God's wrath with more fuel of thy sin, lest thou be burned with the world.
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In a word, when thou contemplatest the beauty of the Starres, and delightest thy selfe in the sweetnesse of thine own profession, take one pitch higher,
In a word, when thou contemplatest the beauty of the Stars, and delightest thy self in the sweetness of thine own profession, take one pitch higher,
and say, Si talis in Creaturâ, qualis in Creatore, if there be such beauty in the Starres, that are but Creatures, what beauty is there in God that made them all?
and say, Si Talis in Creaturâ, qualis in Creatore, if there be such beauty in the Stars, that Are but Creatures, what beauty is there in God that made them all?
setled there now by a Contemplation, and setled thereafter by Possession: follow one Rule of your owne Astronomy, and follow another Rule of our Divinity, and so happily may we and you agree together on Earth, and dwell together in Heaven.
settled there now by a Contemplation, and settled thereafter by Possession: follow one Rule of your own Astronomy, and follow Another Rule of our Divinity, and so happily may we and you agree together on Earth, and dwell together in Heaven.
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Proportionably is Grace; is every Grace of God great and glorious in the Perspective of thy Faith? Is Sinne, is every Sin vile and contemptible even in the Optick of thy Sense? Is the favour of God in the pardon of thy •ins, and the hope of everlasting life glorious and wonderfull in thy Apprehension? why then thou art become a Divine Astrologer, and thy Starres have led thee unto Christ, and there I leave thee,
Proportionably is Grace; is every Grace of God great and glorious in the Perspective of thy Faith? Is Sin, is every since vile and contemptible even in the Optic of thy Sense? Is the favour of God in the pardon of thy •ins, and the hope of everlasting life glorious and wonderful in thy Apprehension? why then thou art become a Divine Astrologer, and thy Stars have led thee unto christ, and there I leave thee,
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so if ever you will have your good Starres lead you unto Christ, let first your bad Sins lay you very low, that God may come to you, to your humble soules, The humble soule being that Bethlehem which God chiefly delights to dwell in.
so if ever you will have your good Stars led you unto christ, let First your bad Sins lay you very low, that God may come to you, to your humble Souls, The humble soul being that Bethlehem which God chiefly delights to dwell in.
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Let not any Transgression of Drunkenesse, or Uncleannesse, or whatsoever else, though from the merry or melancholly Starre of Iupiter or Saturn, shake your Faith.
Let not any Transgression of drunkenness, or Uncleanness, or whatsoever Else, though from the merry or melancholy Star of Iupiter or Saturn, shake your Faith.
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Keep these fixt, and you shall be fixt; fixt in a Heaven upon Earth, by Sanctification, and fixt in the Heaven above Earth, by Glorification: Both which I wish you, you, and my selfe, and all.
Keep these fixed, and you shall be fixed; fixed in a Heaven upon Earth, by Sanctification, and fixed in the Heaven above Earth, by Glorification: Both which I wish you, you, and my self, and all.
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and do likewise, offer unto Christ the Gold of your Love and Charity, the Myrrh of you Teares and Repentance, and the Frankincense of your Prayers and Praises.
and do likewise, offer unto christ the Gold of your Love and Charity, the Myrrh of you Tears and Repentance, and the Frankincense of your Prayers and Praises.
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So most of the Fathers have glossed upon these words, Aurum Regi, Thus Deo, Myrrham morituro, sive viro, sayes S. Ambrose, They offer him Gold as a King, they offer him Frankicense as God, they offer him Myrrh as a Man that was to dye for all men.
So most of the Father's have glossed upon these words, Aurum King, Thus God, Myrrh morituro, sive viro, Says S. Ambrose, They offer him Gold as a King, they offer him Frankicense as God, they offer him Myrrh as a Man that was to die for all men.
Christi Gen. ut Deo thus obtulerunt, sayes S. Basil; By the oblation of their Gold they acknowledge him a King, by the oblation of their Frankincense they acknowledge him to be God, & by the oblation of their Myrrh they believed in him as,
Christ Gen. ut God thus obtulerunt, Says S. Basil; By the oblation of their Gold they acknowledge him a King, by the oblation of their Frankincense they acknowledge him to be God, & by the oblation of their Myrrh they believed in him as,
Did these Astrologers go to him with full hands, confessing his Regality by their Gold, his Divinity by their Frankincense, his Mortality by their Myrrh?
Did these Astrologers go to him with full hands, confessing his Regality by their Gold, his Divinity by their Frankincense, his Mortality by their Myrrh?
and if we are Divites in Crumenâ, we must not be pauperes in Conscientiâ; if we have rich Purses, we must not have poore Consciences; wealth in our own houses must send Charity into the poore mens Boxes; as God hath offered to us,
and if we Are Divites in Crumenâ, we must not be Paupers in Conscientiâ; if we have rich Purses, we must not have poor Consciences; wealth in our own houses must send Charity into the poor men's Boxes; as God hath offered to us,
Say not, These Astrologers had the advantage of you, for they could go to Christ in his Cradle, but you cannot reach your Gifts unto him, because he is in Heaven; for you may as well offer unto him as they did.
Say not, These Astrologers had the advantage of you, for they could go to christ in his Cradle, but you cannot reach your Gifts unto him, Because he is in Heaven; for you may as well offer unto him as they did.
You see him, or you may see him with as clear eyes as they did, In minimis, in the distressed Members of his Body, wanting reliefe; in the meagre Infants of his Cradle, starving for want of food; in the naked Limbs of his Body, poor Souldiers shivering for want of raggs to cover them;
You see him, or you may see him with as clear eyes as they did, In minimis, in the distressed Members of his Body, wanting relief; in the meager Infants of his Cradle, starving for want of food; in the naked Limbs of his Body, poor Soldiers shivering for want of rags to cover them;
If thou hast Wealth, offer the plentifull Gold of thy Charity, if thou hast Wisdome, offer the wholsome Frankincense of thy Admonition; if thou hast both, offer both;
If thou hast Wealth, offer the plentiful Gold of thy Charity, if thou hast Wisdom, offer the wholesome Frankincense of thy Admonition; if thou hast both, offer both;
So King David, Psal. 141.2. Let thy prayer be set forth before him as Incense. So King Solomon, Cantic. 5.5. Let thy Eyes (like the Hands of the Church drop down sweet smelling Myrrh.
So King David, Psalm 141.2. Let thy prayer be Set forth before him as Incense. So King Solomon, Cantic. 5.5. Let thy Eyes (like the Hands of the Church drop down sweet smelling Myrrh.
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With these Offerings thou wilt make the Angels to rejoice, and fill them with Joy: For, there is joy amongst the Angels for one sinner that repenteth, and thou shalt be filled with joy thy self, here in the peace of Conscience, and hereafter in the peace and presence of God.
With these Offerings thou wilt make the Angels to rejoice, and fill them with Joy: For, there is joy among the Angels for one sinner that Repenteth, and thou shalt be filled with joy thy self, Here in the peace of Conscience, and hereafter in the peace and presence of God.
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