ASTROLOGY Proved Harmless, Useful, Pious. ALthough God be, as he is describ'd in Dionysius Areopagita; NONLATINALPHABET: a supersubstantial Substance, an Understanding not to be understood, a Word never to be spoken:
ASTROLOGY Proved Harmless, Useful, Pious. ALthough God be, as he is described in Dionysius Areopagite;: 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,
and Therefore we know not the mysterious or profound Things of God, but as they have been chanelled to us by God himself in divine Revelation: yet his Creatures,
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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.
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.
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Wherefore Saint Chrysostom, examining these words of Saint Paul, declares, That there is NONLATINALPHABET, a great and unspeakable Sublimity of God, from which the Creatures have in their Creation, fallen.
Wherefore Saint Chrysostom, examining these words of 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, That the word NONLATINALPHABET, was divinely invented and excogitated by the Apostle to signifie the dejection, abjection, and vility of the World in respect of God,
Yea Origen, believes, That the word, was divinely invented and excogitated by the Apostle to signify the dejection, abjection, and vility of the World in respect of God,
in which place, the Latine yieldeth, Vos de deorsùm estis. Ye are from downwards; and the Greek, NONLATINALPHABET, Ye are of the things that are down, or downward: He saith, Rectè, deorsùm: Nam quomodò mundus iste habere aliquid supernè posset, cujus conditio est dejecto? It is rightly said, downward:
in which place, the Latin yieldeth, Vos de deorsùm Ye are. You Are from downwards; and the Greek,, You Are of the things that Are down, or downward: He Says, Rectè, deorsùm: Nam quomodò World iste habere Aliquid supernè posset, cujus Condition est dejecto? It is rightly said, downward:
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.
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.
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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, being a word bred and born of Nazal, influere, to give influx or influence.
In which kind, 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, being a word bred and born of Nazal, influere, to give influx or influence.
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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,
which being interpreted, is Sermon 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 signify; and they cannot signify, with Relation to the visible World, except unto us, who only of all visible Creatures Are capable of understanding their significations; and they cannot signify to us,
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?
Whither, 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?
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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,
I prove, That enquiry into the Stars, as they Are Signs, is harmless, useful, and pious: First, by most ancient and most honourable Exampl. Although I believe, that Adam, the First Man, exiled now from Paradise,
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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,
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 Seth disciplinam Rerum Coelestium & ornatum earum primitùs invenerunt.
and plained their path before them. And Concerning the Children of Seth, Josephus plainly writes: Sons autem Seth Disciplinam Rerum Coelestial & ornatum earum primitùs invenerunt.
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:
but the Children of Seth ripened 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:
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and, having a quick and unwearied eye in the search of Antiquities, gives it for certain, That Seth himself invented the Hebrew Letters, and gave Names to the Stars.
and, having a quick and unwearied eye in the search of Antiquities, gives it for certain, That Seth himself invented the 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 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 we cannot reasonably think, that Seth being so near to Adam and his practice; (which, to the god•y part of Adam is Children was a Rule and Measure for afteraction;) gave Names to the Stars, but such as excellently signified their Nature's: and Therefore his enquiry searched into the very Nature's and Effects of the Stars;
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Josephus walks on, and tells, what provision the Children 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;
Josephus walks on, and tells, what provision the Children of Seth carefully made, for the preservation of this choice Learning. For, being warned by Adam's Prophesy, That there should be two destructions of the World, the one by Water, and the other by Fire;
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.
whereof the Stone-Pillar stood firm in Syria, even to the days of Josephus. The Sons of Seth had questionless entered upon other humane Arts or Learning's; but they did not fasten or fix any by writing, beside this; this being the most noble.
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That Mechanical, inferiour, and earthly Arts, pertaining to Manufactry, were invented by Cain and his Children; as abundantly appears in Genesis. But they were the Sons of Seth, who looked upwards,
That Mechanical, inferior, and earthly Arts, pertaining to Manufactry, were invented by Cain and his Children; as abundantly appears in Genesis. But they were the Sons of Seth, who looked upward,
I prove it again by Example. When we first hear of Abraham, we finde him by the Name of Abram. And this Name is extracted from Ab, signifying, Pater, Father; and Ram, which is in Latine, Excelsus, High;
I prove it again by Exampl. When we First hear of Abraham, we find him by the Name of Abram. And this Name is extracted from Ab, signifying, Pater, Father; and Ram, which is in Latin, Excelsus, High;
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in Greek, according to Eusebius, in his Evangelical Preparation, NONLATINALPHABET, sublimis, sublime. Which Name, saith Eusebius, he obtained, because he professed the Chaldaical Wisdom,
in Greek, according to Eusebius, in his Evangelical Preparation,, sublimis, sublime. Which Name, Says Eusebius, he obtained, Because he professed the Chaldaical Wisdom,
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;
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;
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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.
thou hast learned that they Are bright, glorious, numberless, and powerful in their influence and effects upon Earth and inferior Things: So shall thy Seed be, if they keep my commandments.
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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.
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, God Naturae patientem.
and afterwards wrote to his Master Apollophanes: Sol in ipsius verae lucis occubitu lucere non potuit: The Sun could not shine in the setting of the true Light.
and afterwards wrote to his Master Apollophanes: Sol in Himself Verae lucis occubitu Luce non Potuit: The Sun could not shine in the setting of the true Light.
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He was brought by that Eclipse of the Sun, concurring with his knowledge of Eclipses: to the knowledge of the true light, which lighteth every man that cometh into the world.
He was brought by that Eclipse of the Sun, concurring with his knowledge of Eclipses: to the knowledge of the true Light, which lights every man that comes 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 spiritualibus, quem corpora coelestia in substa•••is corporeis:
Secondly, I prove it by Reason. The Doctrine of Aquinas is impregnable, and Stands like a Tower in the Fort of Reason; Angeli Ilum Gradum tenent in substantiis Spiritualibus, Whom corpora coelestia in substa•••is corporeis:
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 without infringement of our obligations, inquire into the Nature, Motions and Actions of the Heavenly Bodies: And as that enquiry is harmless, useful, and pious; so likewise is this:
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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.
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 persecution.
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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 sounding: to praise God upon these Subjects, being in a manner, to praise him upon the loud cymbals, upon the high-sounding cymbals. Beyond all this:
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 sounding: to praise God upon these Subject's, being in a manner, to praise him upon the loud cymbals, upon the high-sounding cymbals. Beyond all this:
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:
to wit, the Empyreal Heaven, which is immoveable, and so called from its fiery splendour. And Therefore the likeness and agreement betwixt the Angels and heavenly Bodies, (though the things differ in their Kinds) is more then ordinary:
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of God, who is Actus purus, a pure act, NONLATINALPHABET, saith Synesius, to do good ) so every Agent (Celestial especially ) hath a circumstance of time, in the which its operation is most potent and vigorous,
of God, who is Actus purus, a pure act,, Says Synesius, to do good) so every Agent (Celestial especially) hath a circumstance of time, in the which its operation is most potent and vigorous,
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 yet, neither the proper act of every one in its kind, (or as compared with Others) nor the circumstance of time wherein their Operation is most predominant; by all which, God's Power,
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And why he should not enquire, whom Plato rightly calls NONLATINALPHABET, an heavenly Plant; and to whom therefore Philo (the Jewish Plato ) assigns NONLATINALPHABET, heavenly nourishment; Reason cannot see a Reason. I confirm it.
And why he should not inquire, whom Plato rightly calls, an heavenly Plant; and to whom Therefore Philo (the Jewish Plato) assigns, heavenly nourishment; Reason cannot see a Reason. I confirm it.
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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;
Which power, though it neither does, nor shall perhaps actually know, the Things cognoscible by it, (in which sense, Intelligere est Quoddam pati, to understand is in Some kind passive;
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 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,
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and therefore, we seek him in a more excellent manner, when we seek him through more and more effects and works of his Power, Wisdom, Perfection, Government, &c. Especially,
and Therefore, we seek him in a more excellent manner, when we seek him through more and more effects and works of his Power, Wisdom, Perfection, Government, etc. Especially,
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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,
Omnia haec Inferiora à Coelestibus vim accipiunt, & certo Order modo { que } gubernantur: All these inferior Things receive their force from the Things which Are superior and Celestial,
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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.
that, as Stars, which have the least Circuit, Are the nearest to the Pole; so Men, who Are least perplexed with temporalities, Are commonly the nearest 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,
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,
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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.
as he is a Member and Part of a Christian Society, to minister helps to his Brothers, which to the present evils Are Therapeutica, medicinal; and prophylactica, preservative, in regard of the future.
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 support and cherish her in her labour. The Christians themselves were grievously infected with this abominable Superstition,
Every Waiter At the Door of the School, knows, that the people in the Eclipses of the Moon, made horrible noises and Outcries, thinking thereby to support and cherish her in her labour. The Christians themselves were grievously infected with this abominable Superstition,
as we finde in Maximus Taurinensis, 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;
as we find in Maximus Taurinensis, 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 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.
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.
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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.
and was Therefore imprisoned, arraigned before a Judge, cast by sufficient Witnesses, condemned, and riped up, that he might restore the Moon to the World.
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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.
among the many senseless errors wherewith Mahomet hath contaminated and polluted the World, by the pestilential Air of his Alcorani; those hold up the head, which concern the Heavens.
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Mahomet preacheth from his Alcoran: That the 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:
Mahomet Preacheth from his Alcorani: That the Heavens Are sustained, lest they should fallen, by the Mountain Caf; and that by the repercussion of the colour of the Mountain, they become Azure-coloured:
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;
Truly, 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;
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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.
they might have happily withstood and suppressed him, and prevented this horrible inundation of error and blasphemy, wherewith many gay parts of the World have been overwhelmed by him.
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Opera manuum ejus annunciat 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:
Opera manuum His annunciate 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 annunciation. And afterwards:
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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,
who comparing night with night, and the heavenly Causes with their effects, imbibe the Science 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,
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The Platonists imagin'd, the Heavens to have been animate; and that the Sun, Moon and Stars were fiery, and were therefore nourished and fed with vapours;
The Platonists imagined, the Heavens to have been animate; and that the Sun, Moon and Stars were fiery, and were Therefore nourished and fed with vapours;
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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:
The Aristotelians or Peripatetics 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 is Porch, threw their Judgments Here and there:
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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:
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 outstrip all inferior Things: and Therefore they whose employments it is, to behold this Order, Concord, Subordination, and effectual Operation more nearly, Are called to magnify God in his Works, more transcendently then Others who do not:
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who gave verses in the night? He is more explicite in another place according to the vulgar Latine: Quis enarrabat Coelorum rationem, & concentum (Hebr. Nabla) Coeli quis dormire faciet? Who will declare the state of the Heavens,
who gave Verses in the night? He is more explicit in Another place according to the Vulgar Latin: Quis enarrabat Coelorum rationem, & concentum (Hebrew 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 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,
and who will make the melody of the Heaven to sleep? He 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 Music by continual assuefaction,
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 Venetus. And Reason is favourable.
as is observed by Cicero. In good truth Saint Austin receives with embraces, the Doctrine of proper Music in the Heavens. So does Leo Castrates: and so George Venetus. And Reason is favourable.
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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 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;
Because a found is caused not only by the confrication of the Air, but also by the confrication of all resisting Bodies. Philo the Jew in his Book of Dreams, dreams it out, That the Music and Harmony of the heavenly Bodies and Orbs, serves in the place of Meat unto those who hear it;
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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 motions of the heavenly bodies, we might traduce them to the discipline of our lives,
And it is most fashionable to Reason, That Job by Music 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 motions of the heavenly bodies, we might traduce them to the discipline of our lives,
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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 to the correction of our wandering 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,
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He appointed 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:
He appointed 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 coincident with my Text. Assuredly:
and therefore, looks diversly upon the Sun, and varies in the borrowing of its light, being for this cause now horned, now half-full, now full and whole;
and Therefore, looks diversely upon the Sun, and Varies in the borrowing of its Light, being for this cause now horned, now half-full, now full and Whole;
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But he who findes, according co Hippocrates and Galen; that the Moon, because it receives many Changes and Eclipses, inclines men upon whom it hath influence, to be unconstant and unstable,
But he who finds, according counterfeit Hippocrates and Galen; that the Moon, Because it receives many Changes and Eclipses, inclines men upon whom it hath influence, to be unconstant and unstable,
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Frequentèr Astrologi vera praedicunt, maximè circa Homines animalitèr viventes: circa verò spiritualitèr sapientes qui dominantur passionibus, pauca possunt vera praedicere:
Frequentèr Astrologi vera praedicunt, maximè circa Homines animalitèr viventes: circa verò spiritualitèr Wise qui dominantur passionibus, pauca possunt vera praedicere:
But concerning men spiritually-wise, who govern their passions, they can fore-tell but few Truths: This wise man (as Ptolomeus sayes) will exercise dominion over the Stars.
But Concerning men Spiritually-wise, who govern their passion, they can foretell but few Truths: This wise man (as Ptolemy Says) 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.
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.
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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 Moloch is introduced:
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 Moloch is introduced:
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 from Astrology,) The Queen of Heaven: The Verse runs:
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 nam in the Prophet Jeremiah, (and Here also there is want of succour from Astrology,) The Queen of Heaven: The Verse runs:
Lucifer, if we consider it onely as a visible Star in Heaven, is, as Saint Basil describes it, NONLATINALPHABET, the 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:
Lucifer, if we Consider it only as a visible Star in Heaven, is, as Saint Basil describes it,, the Fairest of all Stars. And although the Lights which Are nearest to the Earth, have, in respect of their nearness to it, a great influence upon it:
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:
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:
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NONLATINALPHABET, and Lucifer arise from the east in your hearts. (The Syriack leaves Lucifer and takes the Sun. ) The likeness of power betwixt Grace and Lucifer, is manifold:
, and Lucifer arise from the east in your hearts. (The Syriac leaves Lucifer and Takes the Sun.) The likeness of power betwixt Grace and Lucifer, is manifold:
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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.
they both move to cheerfulness and heroical performance: they move both to the love of Light, and cause in us a horror of darkness: they both move to the dislike of all base and ignoble actions, etc. Neither is this Text (you see) grasped and comprehended, if Astrology be missing.
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Nam & Astrologia 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.
Nam & Astrologia perscrutanda est, ad cognoscendum proprietates These 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.
These Texts have been a Rock of offence, and stumbling-block, when assaulted by vessels empty of Astrology. Cardinal Bellarmine, speaking of Petrus ab Alliaco, Cardinal and Archbishop of Cambray, attesteth:
These Texts have been a Rock of offence, and stumbling-block, when assaulted by vessels empty of Astrology. Cardinal Bellarmine, speaking of Peter ab Alliaco, Cardinal and Archbishop of Cambray, attesteth:
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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.
Unum est, in quo reprehenditur hic Auctor, quòd videlicèt sensisse Videatur, Christ nativitatem praenosci potuisse ex genethliacis observationibus, At { que } ad hoc adduxerit apparitionem Star, Quae He appeared Magis.
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;
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;
If Petrus ab Alliaco had in the least manner, 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,
If Peter ab Alliaco had in the least manner, 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,
and that the sense of the Text, the Stars shall fall from Heaven, rises 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,
and that the sense of the Text, the Stars shall fallen from Heaven, rises above the Letter: and that a Star among the Stars, could not in a proper sense, be called Christ•s Star. Ignorance of Astrology ingulfed Peter ab Alliaco almost into as great a depth of madness,
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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:
justified their Observation and use of the Stars: as likewise, he directed the Shepherd's 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 knowledge of Astrology be secluded. For, as Aquinas wisely discovers:
those Texts in the Gospel, which Treat of lunatic Persons, cannot be fathomed, if the knowledge of Astrology be secluded. For, as Aquinas wisely discovers:
This Reason is own'd by Saint Hierom, and Saint Chrysostom. Secondly, Because the Devils cannot work but by the mediation of natural things and vertues;
This Reason is owned by Saint Hieronymus, and Saint Chrysostom. Secondly, Because the Devils cannot work but by the mediation of natural things and Virtues;
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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;
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;
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whereas others are not capable of elevation sufficient to such friendship ) or the benevolence of God be efficacious affectively, it is also always efficacious effectively: whatsoever the Reprobates can do with their helps either physically or morally. Yet Liberty is not impeded,
whereas Others Are not capable of elevation sufficient to such friendship) or the benevolence of God be efficacious affectively, it is also always efficacious effectively: whatsoever the Reprobates can do with their helps either physically or morally. Yet Liberty is not impeded,
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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,
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 inferior Orbs, that it neither breaks, stops, not interrupts their proper motions and influences: so God almighty draws all Things After his Eternal decree,
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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.
this Divine-like and supereminent kind 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.
If we remove this Theological Explication, assisted and seconded with its Astrological Illustration or Confirmation, from this grand Matter in Divinity;
If we remove this Theological Explication, assisted and seconded with its Astrological Illustration or Confirmation, from this grand Matter in Divinity;
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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:
Because since, as such, hath no Goodness in it self, neither hath it existence, ut peccatum, as since; said ut Ens, but as a Thing. It would likewise follow, that contradictory Propositions Are both true:
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:
He that consequentially makes God the Author of since, makes our most holy, most pure, and most blessed Lord God, and gracious Father of Mercies, Worse then then the devil:
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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.
even as the degenerating and spurious Astrologer forceth our wills to it by an inviolable influence, to the which (he Says) God hath necessarily obliged the Heavens.
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.
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.
But we cannot avoid all sins potestate consequenti, by a consequent and efficacious power. It is the received Maxime of Saint Austin: Nemo peccat in eo quod vitare non potest.
But we cannot avoid all Sins potestate consequenti, by a consequent and efficacious power. It is the received Maxim of Saint Austin: Nemo peccat in eo quod vitare non potest.
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;
as they look up, and also in the heavenly Bodies. God is most pure, and holy, etc. The supreme part of the Air, which is nearest to the Heavens, is Far from Troubles and disorders;
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Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variaebleness, neither shadow of turning. Lastly, I prove it:
Every good gift, and every perfect gift, is from above, and comes down from the Father of lights, with whom is no variaebleness, neither shadow of turning. Lastly, I prove it:
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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 Chaldea. To this the Fathers and Civil Laws, are diametrically opposite.
I am so Far Berosus his Proselyte, that I believe Zoroaster 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 kind of superstructure, were solid and clean as they were Delivered by the Children of Seth. The new and wronged Astrology, was in process of time, most disseminated in Chaldea. To this the Father's and Civil Laws, Are diametrically opposite.
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and anathematizes all Gain-sayers: Si quis animas, & corpora humana fatalibus Stellis credit astringi, sicut Pagani, & Priscillianus dixerunt, Anathema sit.
and anathematizes all Gainsayers: Si quis animas, & corpora Humana Fatalibus Stellis credit astringi, sicut Pagani, & Priscillian dixerunt, Anathema fit.
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Onely the Council eliminates fatality, that is, fatal necessity. Another is more conglobate, under a Title sufficiently declarative: Assertio Fidei ejusdem Concilii contra Priscillianistas:
Only the Council eliminates fatality, that is, fatal necessity. another is more conglobate, under a Title sufficiently declarative: Assertio Fidei ejusdem Concil contra Priscillianists:
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;
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;
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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.
Secondly, These Ignes Fatui, foolish and seducing fires, differed from the true and highborn Astrologers: Because they ascertained themselves to the devil, by a compact, explicit or implicit.
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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.
And Therefore they had Images in humane from, composed by Diabolical Prescription, under certain Asterisms, or Positions of the Heavens, which gave Oracles and Answers.
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the Hebrew allows the Theraphim. Wherefore the seventy Interpreters for Theraphim cast up NONLATINALPHABET, manifestation; and Aquila, NONLATINALPHABET, illumination; being the very words whereby they interpret Urim. Aben-Ezra delivers, That the Theraphim were Images of Men fitly made under certain Constellations, to receive the influx of the Heavens, and to work by it.
the Hebrew allows the Teraphim. Wherefore the seventy Interpreters for Teraphim cast up, manifestation; and Aquila,, illumination; being the very words whereby they interpret Urim. Aben-ezra delivers, That the Teraphim were Images of Men fitly made under certain Constellations, to receive the influx of the Heavens, and to work by it.
Such the Scripture shews to us in Exodus: Then Pharaoh also called the wise-men and the Sorcerers. For Sorcerers, the Latin ingrafteth maleficos, Witches; Onkelos, Magos, the Magitians: Aquila, NONLATINALPHABET, the knowers and doers of hidden Things.
Such the Scripture shows to us in Exodus: Then Pharaoh also called the Wise men and the Sorcerers. For Sorcerers, the Latin ingrafteth maleficos, Witches; Onkelos, Magos, the Magicians: Aquila,, the knowers and doers of hidden Things.
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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 Chaldea into Egypt. The Princes of these, were Jannes and Jambres; as is cleer in Saint Paul. Palladius tells wonderful Things of the Sepulchre of these men:
The Hebrew word, Mecassephim, properly signifies Jugglers, but is taken for any kind of Magi, and is the word used in the Hebrew Gospel. And Whole Colonies of these Astrologers had been traduced out of Chaldea into Egypt. The Princes of these, were Jannes and Jambres; as is clear in Saint Paul. Palladius tells wondered Things of the Sepulchre of these men:
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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;
they hoping, that After death, they should always 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;
I speak it grievingly, rather then contumeliously; The lives of the Philosophers are written more severely by Laërtiue, and other heathenish Historians,
I speak it grievingly, rather then contumeliously; The lives of the Philosophers Are written more severely by Laërtiue, and other Heathenish Historians,
and 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,
and were called Pythones; and in the Hebrew, Obot, from Ob, which signifies a Bottle; Because the devil spoke with a confused voice, out of their belly,
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and using the power of his Name. Saint Matthew gives an ample example: There was brought unto him one possessed with a devil, blinde and dumb; and he healed him:
and using the power of his Name. Saint Matthew gives an ample Exampl: There was brought unto him one possessed with a Devil, blind and dumb; and he healed him:
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And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
And if Satan cast out Satan, he is divided against himself; how shall then his Kingdom stand? And if I by Beelzebub cast out Devils, by whom do your children cast them out? Therefore they shall be your judges.
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But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you, &c. That these words may be understood to the bottom, and withstand all Objections;
But if I cast out Devils by the Spirit of God, then the Kingdom of God is come unto you, etc. That these words may be understood to the bottom, and withstand all Objections;
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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,
either by force, Because he is superior, and by consequence, more powerful; or by bargain; for, those active Agents, that they may the more involve and envelop man into since,
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This happens when the Magitian having compacted with a superiour Devil, hinders and obstructs the way to a Magitian, who hath compacted with a Devil that is inferiour. Which Martinus del Rio learnedly sets in the light.
This happens when the Magician having compacted with a superior devil, hinders and obstructs the Way to a Magician, who hath compacted with a devil that is inferior. Which Martinus del Rio learnedly sets in the Light.
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:
Declareth and defineth against this pernicious and pestiferous Rabble of Hellborn Astrologers. But we have a divine Rule, even in Ethics: Abusus non Tollit usum:
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The abuse of a thing doth not antiquate or disanul the right use thereof. Secondly: It is objected out of Saint Luke: Neither be ye of doubtful minde. The Greek assigneth:
The abuse of a thing does not antiquate or disannul the right use thereof. Secondly: It is objected out of Saint Lycia: Neither be you of doubtful mind. The Greek assigneth:
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NONLATINALPHABET: and seemeth to impeach Abram, as he was NONLATINALPHABET: The Latine handeth to us: Et nolite in sublime tolli: and be not ye lifted on high.
: and seems to impeach Abram, as he was: The Latin handeth to us: Et nolite in sublime Take away: and be not you lifted on high.
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from many places in Saint Basil, where NONLATINALPHABET, is, the distraction of the minde, or the avocation of the heart from those things, in which chiefly it should be exercised;
from many places in Saint Basil, where, is, the distraction of the mind, or the avocation of the heart from those things, in which chiefly it should be exercised;
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and where NONLATINALPHABET, 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:
and where, Implies a freedom from inferior and other Cares, that a pious man may freely vacare & To see, be At liesure, see and contemplate divine and heavenly things. Thirdly:
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the evidence is enlightned from Theophylact: who, searching into this very Text, speaks to the mark, Sine dubio NONLATINALPHABET nihil aliud hîc est, quàm distractio,
the evidence is enlightened from Theophylact: who, searching into this very Text, speaks to the mark, Sine dubio nihil Aliud hîc est, quàm distractio,
Therefore it looks not this our way, what NONLATINALPHABET are in Aristotle: But it is in reason charged upon us, to sit reverently at the feet of the Greek-Fathers, who best knew the Life, Soul,
Therefore it looks not this our Way, what Are in Aristotle: But it is in reason charged upon us, to fit reverently At the feet of the Greek-Fathers, who best knew the Life, Soul,
It is objected out of Saint Paul: For I 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.
It is objected out of Saint Paul: For I 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.
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 Saint Chrysostom and the Syriac, ad modestiam, to modesty; as Saint Austin, ad temperantiam, to temperance; as Saint Hieronymus, ad pudicitiam, to chastity and honesty. This holy Text ejects all curious enquiry into Mysteres;
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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:
Aristotle, Says Weckarus, being in the shadow of death, I mean, in Some nearness to it, cried out, Oh thou Thing of Things, which art above all Things, have mercy on me:
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:
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:
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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.
That judicial Astrology reflects a dishonour upon God, to whom only pertains, as one of his royal Dignities and Excellencies, cognitio futurorum, the knowledge of future things.
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;
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;
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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:
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:
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Hence the Divines assign five Actions to God, as most 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 NONLATINALPHABET, that is, to know the heart in the heart it self, not by direction from external Signes.
Hence the Divines assign five Actions to God, as most proper to him, Creation, Conservation, which is indeed a continued Creation: Salvation, and the helps in order to it, as Grace, and the Sacraments: precognition 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 Signs.
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and certain Signs also, which are NONLATINALPHABET 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:
and certain Signs also, which Are Morborum futurorum, foretelling future diseases: and by these the learned, learnedly, harmlessly, usefully, and piously judge of internal affections in their Kinds, and under the condition or supposition if they be not bridled; and of diseases to come if not prevented:
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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;
having observed that such effects Are if not always concomitant with, Certainly consequent always to such Causes. And as the Common people of Physicians have their critical days from the Moon, without much looking upward;
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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 as they have arrived by tradition, yet with no little benefit, to the knowledge of the climacterical Years: so likewise the Astrologer, making his Addresses nearer to the Fountain, modestly judges of the Fountain by the Streams,
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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:
The knowledge of God does infinitely excel, surmount, and transcend all created knowledge, be it humane or angelical. And this, in many fundamental Respects. As, 1. Ration Object: by reason of the Object. For:
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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 all things most perfectly, and all manner of ways in the which they Are cognoscible; and Therefore, hath a comprehensive knowledge of all things. 3. Ration medii, By reason of the means.
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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, God knows all things, simul & semel, together and At once, that is, in one view or intuition of himself. 5. Ration certitudinis, By reason of the certainty.
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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, he knows all things, even contingents (which by themselves, and compared to us, Are uncertain) most Certainly. 6. Ration Aeternitatis, By reason of eternity.
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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:
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:
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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 Venus does increase, and hath horns as the Moon: that the Sun and Moon have spots, which increase, move, and Are divided; and now appear, now vanish:
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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;
Because they rise without our knowledge, and having saluted us, disappear: etc. And if in Astrology, many things cannot be penetrated to the heart and marrow;
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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,
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,
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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:
and how the since which Adam committed, is transmitted to his posterity, and made personal and proper in every one of them, is not perfectly conceivable:
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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;
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;
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And I gave my heart to know wisdom, and to know madness and folly. For, as Saint Hierom expatiates upon the place: Contraria contrariis intelliguntur;
And I gave my heart to know Wisdom, and to know madness and folly. For, as Saint Hieronymus expatiates upon the place: Contraria contrariis intelliguntur;
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aequalis { que } studii fuit Solomoni, scire prudentiam & stultitiam. Quare? Ut in aliis appetendis, & aliis declinandis, vera ejus sapientia probaretur. Contraries are understood by contraries;
aequalis { que } studii fuit Solomoni, Scire prudentiam & stultitiam. Quare? Ut in Others appetendis, & Others declinandis, vera His sapientia probaretur. Contraries Are understood by contraries;
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:
Now if any man adhere to these errors, follies, and Impertinencies, procreated and proseminated by Astrologers, engendered of the corruption of Cham, and walking to the Left hand:
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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, NONLATINALPHABET, cudgel the Air and the shadows valiantly, and like a man.
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,, cudgel the Air and the shadows valiantly, and like a man.
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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:
And now, you 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. You have herd Here of God as the pinnacle of all things:
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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 hast ravished my heart, my sister, my spouse:
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 hast ravished my heart, my sister, my spouse:
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:
Wound you 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:
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ye contemplate the lights of heaven, as the eyes of the world, and your temporal affairs, re-cal you to the consideration of earthly Things, being excrementitious and corruptible. Glorifie God,
you contemplate the lights of heaven, as the eyes of the world, and your temporal affairs, Recall you to the consideration of earthly Things, being excrementitious and corruptible. glorify God,
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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:
The worth of Grace, as worthily delineated by Thomas of Aquinas; who disputing of the difference betwixt the justification of a sinner, and the creation of the world, in the worth of the act, Says:
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;
Hence the Wiseman 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;
Angels in holy Scripture, are alwayes represented to us, NONLATINALPHABET, stantes, standing. Wheresoever divine Scripture presents them, we finde them neither in a posture of sitting,
Angels in holy Scripture, Are always represented to us,, stantes, standing. Wheresoever divine Scripture presents them, we find them neither in a posture of sitting,
because the Serpent is omnium animantium NONLATINALPHABET, 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.
Because the Serpent is omnium Animantium, the most winding and turning of all living creatures; and that he winds himself into Circles and knots, and hath nothing of right, straight, or innocent candor.
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He is called by Theodoret, NONLATINALPHABET, altogether wicked; and in the Gospel, NONLATINALPHABET, the wicked one. Gregorius Thaumaturgus calls him, NONLATINALPHABET, the Prince of evil ones.
He is called by Theodoret,, altogether wicked; and in the Gospel,, the wicked one. Gregorius Thaumaturgus calls him,, the Prince of evil ones.
Aquinas sets a resplendent and singular observation, as in a Ring: In sacrâ Scripturâ nomina quorundam ordinum ut Seraphim & Thronorum, Daemonibus non attribuuntur:
Aquinas sets a resplendent and singular observation, as in a Ring: In sacrâ Scripturâ nomina quorundam Ordinum ut Seraphim & Thronorum, Daemonibus non attribuuntur:
Attribuuntur autem eis nomina Cherubim, potestatum, & principatuum: quia haec nomina sumuntur à Scientiâ & Potentiâ quae bonis malisque possunt esse communia.
Attribuuntur autem eis nomina Cherubin, potestatum, & principatuum: quia haec nomina sumuntur à Scientiâ & Potentiâ Quae bonis malisque possunt esse communia.
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.
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 since.
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,
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,
I shall onely in this respect, nakedly propose to you the sublime example of Laurentius Justinianus: concerning whom Bernardus writes: Erat Verborum Actionúmque tanta mensura, ut si inferiora haec Coelestibus conferri fas est, vix ego motus Caelorum,
I shall only in this respect, nakedly propose to you the sublime Exampl of Laurentius Justinian: Concerning whom Bernard writes: Erat Verborum Actionúmque tanta Mensura, ut si Inferiora haec Coelestibus conferri fas est, vix ego motus Caelorum,
and this I commend to you, in visceribus Jesu Christi, in the bowels of JESUS-CHRIST. Isa. 42. 8. My Glory will I not give to another. Soli Deo, Dei Gloria. FINIS.
and this I commend to you, in visceribus Jesu Christ, in the bowels of JESUS CHRIST. Isaiah 42. 8. My Glory will I not give to Another. Soli God, Dei Gloria. FINIS.
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.
See Censorinus de die Natal, cap. 13. Cic in Somnio Scipio's. S. Aug. Epistle 28. and S. Hier. Leo Caster. in Isaiae cap. 40. vers. 26. George Venet. in Harm.
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.
Lyran in Judic. cap. 17. Ar. Mont. & Caiet. in idem caput Judic. Oldest. in Gen. cap. 31. Operam dans versui 19. R. Eliez. in capitulis, Chapter 36. Servius in Virgilium.
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.
Theodoret lib. 1. Hist. cap. 2. Mathew 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. and 3.
