as before. But 'tis now manifeft, that when either of them return to the fame point; the Planets about them, that must make up an united Influence with them, have a different situation in respect of us and each other, from what they had the time before and confequently the joint Influence must be perpetually varied, and never be reducible to any Rules and Obfervations. Or if the Influences be conveyed hither diftinct, yet sometimes fome of the Little Planets will eclipse the Great one at any given point; and therefore intercept and obftruct the Influence. I cannot now infift on many other Arguments deducible from the late Improvements of Aftronomy; For if the Earth be not the Centre of the Planetary Motions, what must be come then of the present Astrology, which is wholly adapted to that vulgar Hypothefis? And yet nevertheless, when they lay under fuch wretched miftakes for many Myriads of Years, if we are wil ling to believe them; they would all along, as now, appeal to Experience and Event for the confirmation of their Doctrins. That's the invincible Demonftration of the Verity of the Science: And indeed as to their Predictions, I think our Aftrolo gers may affume to themselves that infallible Oracle of Tirefias, O Laertiade, quicquid dico, aut erit, aut non.... There's There's but a true and a falfe in any telling of Fortune; and a man that never hits on the right fide, cannot be called a bad Gueffer, but muft miss out of defign, and be notably skilfull at lighting on the wrong. And were there not formerly as great pretenfions to it from the superstitious ob fervation of the Entrails of Cows, of the flying of Vulturs, and the pecking of Chickens? Nay, the old Augurs and Southfayers had better reason to profefs the Art of Divining, than the modern Aftrological Atheift: for They fuppofed there were fome Damons, that directed the Indications. So likewife the Chaldean and Egyptian Aftrologers were much more excufable than He. It was the Religion of their Countries to worship the Stars, as we know from unquestionable Authority. They believed them Intelligent Beings, and no other than very Gods; and therefore had fome Reason to suspect, that they might govern Human Af fairs. The Influence of the Stars was in their apprehenfions no lefs than Divine Power. But an Atheist, that believes the Planets to be dark, folid and fenflefs Bodies, like the brute Earth he treads on; and the Fixt Stars and the Sun to be inanimate Balls of Fire ; what Reasons can He advance for the credit of fuch Influences? He acknowledgeth nothing be Maimonides More Nevochim De Zabiis & Chaldais. Plato Eufebius Demonft. Evangel.lib.1. αυπλίας πρώτες απάντων κατ. # 262 214 x) or in Cratylo. Diodorus, lib. 1. c. 2. c. 6. Φοίνικας τοιγαρῖν καὶ Αἰ απέρας θεὸς ἀποφαι. fides Matter and Motion; fo that all that he can conceive to be transmitted hither from the Stars, muft needs be perform'd either by Mechanism or Accident: either of which is wholly unaccountable, and the latter irreconcilable to any Art or 1 Syftem of Science. But if both were allowed the Atheift; yet as to any production of Mankind, they will be again refuted in my following Dif courfe. I can preferve a due efteem for some great Men of the laft Age, before the Mechanical Philosophy was revived, though they were too much addicted to this nugatory Art. When Occult Quality, and Sympathy and Antipathy were admitted for fatisfactory Explications of things, even wife and vertuous Men might fwallow down. any Opinion that was countenanced by Antiquity. But at this time of day, when all the general powers and capacities of Matter are fo clearly understood; he must be very ridiculous himself, that doth not deride and explode the antiquated Folly. But we may fee the miferable Shifts that fome men are put to; when that which was first: founded upon, and afterward supported by Idolatry, is now become the tottering Sanctuary of Atheism If the Stars be no Deities, Aftrology is groundless and if the Stars be Deities, why is the Aftrologer an Atheist? He may easily be no› Christian; and 'tis difficult indeed to be both at: once :: once: because, as I have faid before, Idolatry is at the bottom ; and by fubmitting Human Actions and Inclinations to the Influence of the Stars, they deftroy the very Effence of Moral Vertue Concil.La- and the Efficacy of Divine Grace: and therefore Con Aftrology was juftly condemn'd by the Ancient Trullo. Fathers and Chriftian Emperours. An Aftrolo Cod. Juft. ger, I fay, may very easily be no Chriftian; Conc.6. in Can, 61. lib. 9. tit. Theodof. Βασιλικῶν lib. 60. he 18. Cod. may be an Idolater or a Pagan: but I could 19. tit. 16. hardly think Aftrology to be compatible with rank Atheism; if I could suppose any great gifts of Nature to be, where either do refide. But let him be what he will, he is not able to do much hurt by his Reasons and Example. For Religion tit. 39. self, according to his Principles, is derived from the Stars. And he owns, 'tis not any just Excep tions he hath taken against Christianity, but 'tis his Destiny and Fate; 'tis Saturn in the Ninth House, and not Judgment and Deliberation, that made him an Atheist. FINIS. A Confutation of Atheilm From the Structure and Origin of Humane Bodies. PART II. A SERMON Preached at St Mary-le-Bow June 6. 1692. Being the Fourth of the Lecture Founded by the Honourable ROBERT BOYLE, Efquire. By RICHARD BENTLEY, M. A. Chaplain to the Right Reverend Father in God, EDWARD, Lord Bishop of Worcester. The Second Edition. LONDON', Printed by 7. H. for H. Mortlock at the Phenix in |
