SAINCT PAVL DO­eth admonishe vs of one thing very neces­sary to the which notwythstandynge fewe take good heede: to witte, that they which care nothīg for the walking in a good cōscience doe turne away and wander from the faith, for he dothe meane that they which doe pollute their con­sciences in geuyng thē selues ouer to wickednes are not worthy to be mainteined in the pure knowledge of God: but rather deserue to be made blinde to y^e entent that they may be deceiued by diuerse errours and lies. And it is a wonderful matter that we set so litle by it: since y^e euery day we se so great experience therof euen before our eies.

Thys is certayne that God dothe [Page] neuer take away hys truthe from them vnto whome he hath geuen some taste thereof, onles it be for this cause that they haue not wor­thely receaued it, but haue rather abused it to a folishe ambition or to others carnall affections. In very dede seing that those y^t haue some portion of syluer are so carefull to keape it safely, it is also good rea­son that this inestimable treasure of the Gospell (seing God hath be­stowed this riches vpon vs) be as it were surely closed vp in a good conscience, y^e which is the right coffre (if I may so terme it) to kepe it safe and sure that it should not be stol­len from vs by the malice of satan.

And what cometh to passe in the seede hereof. The moste parte cau­sethe the word of God to serue thē only to this purpose that they may haue somethyng to talke vpon in company. And one sort are led with ambition hereunto, another sorte seke their own gayn, yea and there be some that abuse it to practyse [Page] baudri therby to get accesse to ther wemen & ladies. Very many know not to what purpose they shold de­sire to vnderstand it: saue only that they are ashamed to se others take holde vpon it, and that they should be uespised by their ignorance. In so much almost all a few excepted, doe turne this doctrine of saluacion into a certaine prophane philosphy I know not how. The which this is suche a vilany that God can not suffer it: because that this his sa­cred word is a thing more holy thē that it shoulde be thus abused. It oght to bellyuely & of suche force & efficacy that it shuld perce thorow, the herts, for to examine and try all that is within the man euen vnto the mary of the bones as the A­postle speaketh. If a mā be ashamed thereof and cause it to serue for a pastyme: thinke we that God can suffer suche a contempt of y^e power thereof. It oght to reproue mā (as S. Paul saith) to thintent that he may lerne to condempne himself & [Page] to giue the glory vnto God in humbling himself. If any then turne it to boastyng and to vaine glory: is not this an abuse y^t deserueth gre­uous punishmēt. It ought to transforme & change vs into the image of God and to reforme that which is ours in vs. If any take occasion vnder the cloke therof to mantain themselues in these vices, must it not come to passe, that God wyll punishe not onely suche an abuse y^t turne the men into poyson but al­so such a sacrilege as causeth y^e rule of good lyfe to serue as a licence to all euell. It nedeth not here now to ciphre out euery perticular of y^e lyfe of the most part of them that say that they doo know y^e truthe of the Gospel. For so muche y^t a man may see in effecte y^t certaine where as they should be amended are be­come rather worsse. The residue kepe styll their olde course, at the least a man can perceiue but small Amendement. Sainct Paul speak­ing of the change that should be in [Page] the Christians and of the fruyts y^t should procede forth of their newe life when they are reformed to the image of the son of God saith, that he that hath robbed shuld robbe no more. Whereby he meaneth that if we haue folowed any euell trade so soone as God hath geuen vs the grace to know his wyll we muste turne backward. But in the stead hereof those that at this day count themselues Christians, dispense w^t themselues without scruple of conscience, to be at the leaste like vnto others, so that he which was acco­stomed to be an adulter dothe yet still continew in his vilany. The playes and pastymes yea the blas­phemies ar as outragious emongs them as they were afore time. The superfluitees and pompes are ex­cused as thīgs indifferent althogh a man may see that they serue for nothing but for prid ambition and all vanitie. Moreouer euery estate wyll haue his Gospel a parte, according as the forge it for their appetite, [Page] so that there is as great diuersitie betwixt the gospel of the court and that of lawyers & Iusticiaries and that of the marchants and cō ­mune multitude as is betwyxt the mony made of manye diuers coy­gnes: Saue that they all haue one marke a like (that is) that they are of the worlde. Whereby they haue no agrement w^t Iesus, who wolde seperate vs from the world.

Therfore it is good reason y^t they that thus dishonour the doctrine of the Gospel shoulde be confounded, and that God should set them forth as a mocking stocke vnto eueri mā seing that they haue bene the occa­sion that his holy name hath bene blaspemed. It is moste right also y^t he shoulde make them folishe and depryue them of all reason & iudgement, seing that they colde take no profite of that wysdome which is had in admiration of the Angels of paradise. Beholde this day whence so many folishe opinions do aryse, or rather dooting madnes which [Page] haue nether colour nor appearance and yet are they receaued as they were reuelations come down from heauen finally seing that presump­tiō is the very roote of all heresies wandring phantasies & of all false and wicked opinions: it is no mer­uaile thoghe God do let them falle into so mani folies which haue not kept the right rule how they shuld abide in the obedience of his truth: which is to humble themself in his feare. And for so muche as this vice is as common now a dayes as euer it was: we see also what frutes it hath: so that all the errours which are abrode in all the worlde are no other thyng but so many punishe­ments because that men haue abused the holy worde of God. But be­cause I doe not intend to make a longe rehearse of them all: forso­much as the nomber would be in­finite. I will holde my self conten­ted with one example alone.

There hath bene of long time a fo­lishe curiositie to iudge by y^e stars [Page] of all things what should chaunce vnto men: and thence to enquire & take councel as touching those matters which are to be done. But we wil by and by God willing declare y^t it is nothing but a diuelish superstition. Yea and it hath bene reiec­ted by a common consent as peruī cious to man kind. And yet at this day it hath gottē the vpperhand in such sorte that many whych thynk themselues wytty men yea & haue bene so iudged: are as it were be­witched therwith. But althoughe y^e God had not reueled in our tyme the sincere truth of his Gospel (notwithstandyng seyng he hath raised vp the humaine sciences which are apte and profitable to the guyding of oure life and in seruing to oure profite may also serue to his glory) yet had he iust occasyon (I say) to punishe theyr ingratytude whych not contenting themselues with y^e things which are substancyall and groūded vpō good reasō do through an outragious pride desier to flye [Page] to and fro in the air. But now since he hath giuen them both vnto vs, to wit, bothe that he hath sette the artes and sciences againe in their perfection & especially since he hath restored the pure knowledge of hys heauenly doctrine to bring vs euen vnto him and to bryng vs in into his hie and merueilous secrets: if it come to passe that any in steade of takyng profyte thereof had rather wander ouer wharte the fieldes thē kepe themselnes within y^e bondes are not they worthy to be double punished? Which thing then com­meth to passe in effect when they are so dull or rather so brutyshe y^t they will applie their hole study to a folishe abuse: wherein they do nothing but torment themselues w^t ­out any profit. I know wel inough their goodly titles wherewith they sette vp and painte out so folishe a superstition. No man can denie but that y^e science of Astrologie is honorable. Therefore they couer themselues with this cloke. They name [Page] thēselues Mathematiciens whych is as muche to say as professers of the liberall sciences. But none of thys is newe: for theyr forgoers haue also pretended the same to y^e intent they might deceiue y^e world. Yet when we haue perceiued & as it were sene with y^e eye that there is no ground in all their follie nei­ther of Astrologye nor yet of any science we haue no occasiō why we should be abashed at these masques vnlesse it were y^t they would make litie children a fraide. But al those whych haue any knowledge be it neuer so litle haue no great nede of this my aduertisment to be iustructed to beware how they mell ther­with. Therefore this simple trea­tise shall rather be for the simple & unlearned multitude whych might easelye be deceiued, because they can not put a difference betwixte the right Astrologie and these su­persticiōs of charmers & forcerers. Wherefore lette vs firste see how sarre the true Astrologie dothe ex­tend [Page] it self: which is the knowledg of the naturall order & disposition that God hath set in the starres & and planets to iudge of their office propertie and vertue & to bring all to their end and vse. We know wel enough what Moises faith: y^e God hath made the sonne and y^e moone to rule the daies and the nights: y^e moneths y^e yeares and all seasons. In the which he doth comprehend all which toucheth either tilling of the erthe and. Husbandry or ciuille policye. And as touching that go­uernaunce & trule whereof he speaketh it is most certaine that the very ignoraunt haue some taste and feling but this science of astrologie besides y^e effectes dothe also declare the causes. As for example. The most rude & simple people do playnly perceiue that the daies are shor­ter in winter then in sumer: that it is whotte in sumer and colde in winter: but they come neuer so his as to iudge how or wherefore that cometh to passe. All the world doth [Page] know the eclipses of the sonne and of the moone: but y^e causes are hide vnlesse one haue learned them by doctrine and science. We need not go to the scoole to see that ther are starres in heauen. But it is not for al persones to comprehend the measure of their courses their reuoluti­ons theyr aspectes and other lyke things: for that doth requir a speciall knowledge. Wherefore the As­trologie doth serue to discusse the course of the planetts and starres, aswell for the time as for their si­tuacion & order. I saye that it ser­ueth for the times because we may knowe what space of tyme euery planet yea and the firmament also dothe require to fulfil their course. Againe it serueth for y^e situacion, to knowe howe farre one is distāt from an other to discerne the mocions which are streight or croked or one against an other: further more to knowe why the sonne is rather further from vs in winter then in sommer. and wherfore it tarieth [Page] longer ouer vs in sommer then in winter. To know how to compasse and measure in what signe of the Zodiaque it is eueri moueth what aspectes it and the other planets haue: wherfore the moone is in the full or in the weane according as shee either draweth from the sonne or draweth nere: how eclipses come yea it serueth thus farre euen to measure the degres & the minutes. This ground being laid the effects which we se here beneth do folowe the which by the meanes of Astro­logie we knowe to come frō aboue and that not onely when they are come but also we are aduertised before they come. There is none but he heareth the noise of the windes and seeth the raine haile & snowe: but none knoweth the causes saue onely by the meanes of Astrologie: which as I haue saide geueth also some coniectures for the tyme to como. Although that we may not make therof a general rule I speak therfore of y^e ordinary course which [Page] is not letted by other accedents or chaūces comming from some other cause. But well this is the matter which we haue to intreate of: for our feined Astrologians do take a principle which is true: to witte y^t the earthly bodies and generally all creatures which are vnder hea­uen are subiecte to the order of hea­uen to draw from it some qualities Howbeit they applye it ful il. And thoghe the case were euen so, the naturall Astrologie wil shew well enough that the bodies which are here beneth doe receiue some infl­uence of the moone, by that that y^e oysters are either full or empty as the moone is eyther in the full or weane. Likwise that the bones are either full of marowe as y^e moone is either in the ful or els weaneth. Likewise the phisicians doe drawe out of the true Astrologye all the iudgement y^t they haue to ordeyne bloode lettings or drinks or pilles & other things in due time. There­fore we must needes confesse that [Page] is a certain conuenience betwyxte the starres or planets and the dis­position of mans body. And all this as I haue said is conteined vnder the naturall Astrologie. But the shameles deceiuers which wold vnder y^e cloke of the science haue gone furder haue counterfeicted an other kynd whych they call Iudicialle, which consisteth in two princypall articles: whereof y^e first is to know not onely the nature and complexion of mē: but also al their fortunes as they call them, yea and all that they shal either do or suffer in ther life. The second is what end those matters shall haue which they go aboute when they traffike and oc­cupie one with an other and gene­rally of the whole estate of y^e world But let vs first entreate of the complexion of euery one according to his birthe. And as ther was neuer lie so great nor so impudent which will not borrowe some coulour of truthe: I graunt surely that as touching the complexions of men and [Page] chiefly as concerning the affections which are partakers of the quali­ties of their bodies: that they partly depend of the starres or at least haue some agreement therewith. As to say that a man is of a more coloricke thē flegmaticke complexion or contrariwise. Neuerthelesse euen in this ther are many things to be noted: Our Mathematiciens to whom I speake doe found theyr iudgement vpon the houre in the which one is borne. But I say con­trariwise that the hour of the generation is more to be considered the which for y^e most part is vnknowen for the mother hath not allwais a time certaine wherein she shoulde bring for the her childe. And what­soeuer they haue to reply agaynst it yet for all that shall they be con­uinced by reason that the starres haue not so greate force to prynt qualities in a man at his birthe as at his conception yea & I say more ouer that putte the case the starres did giue vs our qualities or properties [Page] by their influence y^t that doeth not come by our birthe for cōmune experience doeth proue it. Neither is it w^tout cause that Persius saith Geminos Horoscope Varo Producis genio. which is as muche to saie as that vnder the same Horoscope or ascendent two may be borne of diuerse natures. Whych is allways sene yea and that in brethren which are twynnes whych wyll so dyffer one frō an other as thogh the positions of the starres had bene clene con­trary I will not say that to iudge surely by the natiuitie, of y^e nature of a man beside this y^e he must haue all the degrees of the Climate wel marked: moreouer this genethliak and teller of mens fortune by the starres must haue his Astrolobe in his hand. For to trust to the clocke or diall is scant sure enough. For if one doe misse but a fewe minuts a man shall finde great chaunges in the beholding of the starres. But whether it be that one must iudge by the conceiuing or by the birth it [Page] is no matter this I will aske if the sexe of male and famale do not sur­mount all the rest of the qualities which ar in y^e creature. But if this be true that in one moment and in one belly a sonne & a daughter shal be conceiued: yea & in one moment one womā shal be brought to bedde of a man childe and an other of a woman childe. Whence cometh this diuersitie which is the princi­pall? but that the starres & planets haue no suche power as those felo­wes wolde haue men to beleue. If a man shoulde make a comparison Ther is nothing more certaine thē that the sede of the father & of the mother haue an influence and ver­tue of an hundreth folde more po­wer then hath all the starres together, yet notwithstanding a man may see that it faileth oftentimes, and the disposytion also may be di­uerse. Let vs take two men of con­trary and diuerse natures, hauing either of them a wyfe lykewise of a contrary complexion and nature, y^e [Page] do begett children in the selfe same houre and are broght to bed in the self same houre: it cometh commonly to passe that y^e children wil take their complexion rather of their fathers & mothers then of the aspecte of the starres which they both had like. And the reason is so euident that none of good iudgement wyll speake any thing to the contrary. What should we say then of the influence that the starres of heauen giue to men? I graunt (according to that that I touched before) that the starres haue in deed some con­course to forme the complexions: & specially those that concerne the body: but for all that I denie that the principall cause cometh frō thense. I vnderstand as concerning natu­rall causes euen those whiche they call inferior causes. For the seede, whereof the children are procrea­ted and made dothe goe before and is of greater importaunce. Secondly I say that the Astrologians doe make an euill foundation, and are [Page] not of a sure ground when thei wil rather iudge by the natyuitye and byrthe then by the generatyon and conceptyon, but it is true that the generatyon and conceptyon is vn­knowen vnto them, therfore haue they no certaynty of iudgement. Thirdly I say that God worketh in many by a speciall grace euen in forming their nature, so that the constellation hath no place at all, or at the least is so there exting wi­shed and put out, that it can not be perceiued of men. Thus much con­cerning the natural inclination.

But if we come to the grace that God geueth to his children, at such tyme as he reformeth them by his holy spirite, and changeth them in suche sorte that they are worthely named New Creatures: whereto serueth all the aspecte and respects of the planets? Is this it wherevp­on God hath founded his eternall election? if the Byrthtellers & cast­ars of mens natiuities wil alledge this y^t a man may vse these things [Page] as inferior means. This is a very folishe cauillation. We do se how it hath pleased God of set purpose, to drawe vs backe from suche con­siderations, when he hath caused them to be borne in y^e second place, whom he wolde preferre to the o­ther: as we haue in the example of Iacob. For wherfore was it that Esau which shuld be reiected came before: but that God in breaking the commune order of nature woulde lyfte our eyes more hyghe? Admo­nishing vs hereby y^t we muste loke vp and fasten oure eyes vpon hys wyll only without tourning away to searhe other causes. Let vs only rest vpon this, that God reformeth men in suche sort, when he calleth them vnto hym that they become all together new It was spoken of saul when God wolde prepare him to be king that he wold make hym far otherways then he was. Thys came by no constellation, but God wroght in hym far aboue & beyond the course of nature. And yf thys [Page] come to passe in a man whō he had chosen for the temporall regiment: what shall come to passe as concer­ning them whom he hath chosē for his children and heriters of y^e hea­uenly kyngdome? Surely it must needes be that this doth surmount all the firmament and the starres. And this is most certain that whosoeuer dothe denye that regenera­tion is a worke of God aboue na­ture dothe not onely shewe that he is a profaine man: but also doth o­penly renounce the faythe of the Christians. Therefore we must li­mite the forse of the starres by that which concerneth the worlde and doth apperteine to the body and is one of the first inclinations of na­ture: excepting neuertheles y^e speciall gyftes that God gyueth to one aswell as to an other without the ordinarye meanes: and specially y^e reformation that he maketh in his elect reneuing them by his spirit.

But this bastardly astrology not contented to haue disposed and set [Page] in order y^e complexion and maners of men: doth extend her iudgement further. Which is in foretelling y^t which shall fal vpon them all their life longe, and the time and maner of their deathe. Wherein there is nothing but a rashe boldnes and no reason at all. For at the moste the starres may emprinte certain qua­lities in the persones but they can not cause that this thing or y^t shuld fall vpon them aftrwarde of other occasions. So now thogh y^t a birth reader cold iudge a man to be pain full and dilygent to gather ryches: yet can he not forsee that some heritage shall fall vnto hym by succession, because that lyeth in the wil or condition of others and not of him self. Behold then wherfore it was sayd of olde, that these mathemati­cian maskes are good to fil y^e eares and to empty the pursses: Because that when they tel of good fortune they fede the curious wyth wynde and vanitie and drawe forth of thē what so euer they wyll after that [Page] once they haue bewitched them.

Well they can tell a man how many wiues he shall haue: yea, but fynde they in their starres the natiuitie of his first wife, to know how long she shall liue? By this mea­nes the women shoulde no more haue their peculiar natiuitie be­cause thei should be subiect to their husbandes natiuitie. To be shorte by this meanes the Horoscope or ascendent in the byrth of one par­ticuler person shoulde comprehend the iudgement of the whole dispo­sition of a contrey: seing that they boast themselues that thei cā iudge if a man shall haue an happye ma­riage, and whether he shall haue good or euil chaunce by the wayes and fieldes: into what dangers he shall fall: whether he shalbe slayne or dye in his bedde. Let vs regarde nowe with howe manye men we haue to doe wyth all in oure lyfe tyme. If the Sothsayers had not all their wylles, and their fortu­nes in their sleues at commande­ment, [Page] what colde thei promise vs hereby? Therefore doe I conclude that all those that take vpon them to knowe the fortune of one man by his natiuitie ar deceyuers of the people, in so much as the causes are not in him whose byrthes he casteth, but in others. It should be to longe to brynge all the examples that mighte be broughte, but one only may suffice.

There dyeth many times in one battell thre score thousande men, I do not speake of y^e most great discomfitures, but of such as are very common, nowe I demande if that we muste assigne to all these that are coupled together in their death the selfe same ascendent in theyr byrth? When they wyll saye that one thing that commeth rare may not be preiudiciall to the common doctrine of an arte. This is but a shyfte easely to be auoyded. For I speake vnto them of a common thing: the histories do testifie that in twenty battels in Spaine there [Page] dyed about thre hundred thousand men. And wythoute further way­dyng in the matter, who can not easly iudge y^t these that dyed toge­ther, were far diuerse in natiuitie in the espects & respects of y^e stars. So that in so greate a multitude Capricornus and the Ram and the Bulle dyd so iumble their hornes together that all was there con­founded. Aquarius did powre out his water in such aboundance that it was like a floode. The virgine had loste her virginitie. The Cre­uis went backewarde. The Lion stroke behinde w^t his taile in suche sort that one could not perceyue it. The twinnes called Gemini, did so mingle them selues together as though they had bene one. The Archer did shute traiterouslye and a­fore one were aware of hym. The Scales or Ballance was false.

The fishes did hide them selues vnder the water so that thei coulde besene no more. Neyther had y^e sting of Scorpio any force, vnles it were [Page] the cause of all thys murther. Yea whiche is a great deale worse, thei are not content to haue spred their winges so farre abrode in mans natiuitie: but they do vsurpe the iud­gement, or rather the sothsaying, and for tellyng of all enterprises. by the present aspect of the starres. As for example, if a man haue a iorney of two hundreth miles of, where he doth dwel, maister Astrologer wyl gaze and spye by the heauen, to know when it will be good that this pore foole shuld depart to finde at .xv. dayes ende his familie safe & wel disposed when as y^e stars which did promes him good succes shalbe out of their reigne & domi­niō. I pray you if the stars had any powre to conducte and gyde mans enterprises shoulde we not rather haue regarde to them which then beare rule when the matter is a doyng? What foly is it to saye, yf I ought to bye marchandies of a man which is beyonde the sea, that the starre which ruleth at my [Page] departure shall giue me good suc­cesse, and they which rule when the bargaine is made can do no­thyng. I remembre the tale that they are wont to tell of the Cardi­nall Farnesus who by the counsel of an astrologer was compelled to leaue his dinner to get on horse­backe: to the entent that he might haue good succes in his embassage. And if he had departed two houres after hauing dined at his leasure and had come that night to y^e same lodgyng: what woulde that either haue furthered or hyndered hym? who is it that doth not perceyue y^t the chiefest point is to know the si­tuatiō of y^e stars whē we shuld end the matter? I meane yf there were anye controuersitie whether we ought to beleue them or no. But we may easely perceyue that all is but a mere abuse. I haue heard tell of certayne phantasticall felowes which are in honor which durst not get vpon their mules without thei had afore asked leaue of the stars. Put the case it were a counseller [Page] of some hie court: there is a certain time appoynted to assemble toge­ther there are twentye which are subiect to one rule & law, & yet for all that theyr stars are diuers, y^e law calleth thē all together, what shall they doe? If men were ruled by Astrology they would be so far from euer endyng any proces and action that one should not be able to bryng three Iudges together to here a mans cause. Therefore it must nedes be that either the stars must be remoued to the intent thei may otherwise agree or els that al policie should be beaten downe.

But we knowe that god doth ap­proue this order that there shoulde be certayne houres appoynted to kepe iustice to heare his worde to receyue the sacramentes, without hauing regarde to y^e opposition of heauen. If that in musing vpō the starres men doe forsake the order which God hath appoynted, and that euery one go asyde without accommodating hym selfe to the common societie of mankind: shuld [Page] not God be contrary to himselfe? Where shall that incomprehensi­ble wisdome appeare by the which he hath so well ordered all thyngs that it doeth seeme that he hathe made all by line and measure? If one can not obey hym in thys one poynt, except he do contrary to the order which he hath placed in na­ture? A man may very well applie that mery taunte to this kinde of men which an auncient Philoso­pher heard of his maide, who whi­les he marked ouer earnestly the starres and the firmament, had no leasure to loke to his fete, and so stumbled & fel into a ditche. Then sayde his mayde vnto hym, there is nothyng better then to thinke vpon those thinges that are most neare vnto vs. I woulde not turne nor applye this taunt or mocke to the trewe Astrologians whose la­bours and paine which thei haue taken to make vs know the secre­tes of heauen, can neuer be ouer­much praised: for somuch as it was [Page] good bothe to glorifie God and al­so to serue vs to our vse and com­moditie. But for these speculatiue fooles which walke aboue the cloudes, and in the meane season doe not consider whither God doth cal them, nor haue regarde of their dutie, which (I saye) wander out of the way which God sheweth them and forget their dutie which they owe to their neighbours: is there not good cause why one shoulde mock and deride their vanitie, and that God also shoulde make them ignominius and shameful & cause them not onely to stumble, but al­so in the ende to fall and to breake their necks?

After that these our good mai­sters the Genethliaks which tell mens fortunes by their birth, haue broght euery one of vs vnder their perticular iurisdiction by Astrono­my they vsurpe also y^e same power ouer the vniuersall estate of the worlde. And surely I do confesse, accordynge to that that I haue a­fore [Page] sayde that in so muche as the earthly bodies haue a certain agrement with the heauē: we mai well note that certaine causes in the starres why thyngs come so to pas here beneth. For euen as the in­fluence of heauen doth often times cause tempest whirle windes and chaunge of weather, and continu­all raines: so consequently it brin­geth barrennes and pestilences.

Therefore in that that we see an order and as it were a knotte and tying together of the things whi­che ar aboue with the things that are beneth: I am not against but that one may seeke in the heauen­ly creatures the begynnyng and cause of the accedentes which are sene here in the earth. I take this worde beginninge not as the first and principall cause, but as an in­feriour meanes to Goddes wyll: yea, and such a one as he vseth as a preparation to accomplyshe hys worke euen so as he determined in his eternall counsell. How be it we [Page] must not altogether deny but that there is sometime a certaine agre­ment of a pestilence which we see here and the influence of the stars which is knowen by Astrologye. Yet this in no case can be general: for when the choyse was lefte to Dauid which of the thre roddes of God he woulde chuse and that he had chosen the pestilence: we may not say that that did procede of the starres. Likewise when the famin was so great in Siria and in Isra­ell in the time of Elias and that the drought was there so longe: it were a point of great folishenes to seke wither the starres were there vnto disposed or no, synce it was an extraordinary miracle.

Neither must we take this exam­ple as one amonge others very rare: since God speakyng general­ly in the bokes of Moyses: sayeth that all aduersities that come vn­to m [...]n are hidde in his treasures: Whereby he doeth signifie that he powreth them furthe, to punishe [Page] mans sinnes: and that if mā by his malice did not prouoke his wrath, he woulde shut them vp as it were in a coffer. And surely there is not anye more common doctrine tho­roughout all the Prophetes then this: to wit, that he wyl make the heauen and the earth as brasse.

And seyng he assigneth the cause to our sinnes, all influence of the starres is excluded. As for the warres, there is lesse matter: why thei should searche the cause in the starres wherfore they come, since they also are Gods scourges to correct synnes, which depende nothing of the starres.

God promising to Abraham that he woulde geue the lande of Ca­naan to his posteritie, sayth that the terme is not yet come. He doth not say that the aspect of the stars doeth not beare it. What doeth he say then? He sayth that the iniqui­tie of y^e Ammorities is not yet com to the perfectiō. Wherfore as men vse to gather the fruicte of a tree [Page] when it is rype: euen so our sinnes do hasten Goddes plagues. Nowe let vs see whether mans wicked­nes and transgressions do procede from the starres. There haue bene of olde tyme certayne phantastical felowes, which did imagine it: but this madnes was iustly cast asyde by the whole worlde yea, and was counted a deuilishe inuencion the which all Christians ought to ab­hore: as in dede it can not be re­ceyued but all the holy Scripture must be ouerthrowen and god blasphemed and libertye giuen vnto men to doe wickedly. Therefore I take this article as concluded that the contempt of god and the disso­lutions which are committed in any countrey that is in the earth haue respect to the stars. Which if it be so, we must also not attribute to the starres Gods vengeaunce that commeth for such causes.

If they obiect that god can vse the naturall meanes to chasten men withall: I doe not denye it. But [Page] must we saye that this is done by a continuall order euen as the starres are therevnto prepared? No but contrarywise when God doth drye vp the redde sea and the riuer Iordan although he did vouchsafe to vse the winde proper to do it w^t all: yet it was not sayde that that winde was stirred by any aspect of the starres: but that God did raise it vp at that present. Although I wyll wyllyngly agree with them in thys poynte that when it plea­seth him he doth applie the nature and propertie of the starres to his seruice. Onely I saye this that ne­ther famines, pestilences, nor warres, come at any tyme by the disposition of the starres: if it be not be cause god would declare his wrath vpon mankinde. And contrariwise that y^e aboundance of good helth & peace do not procede frō y^e influēce of y^e starres, but from the blessing of God, whether it be to exhorte & brynge vs to repentaunce by suche gentilnes, or that he will cause vs [Page] to feele his loue when we obey his iustice. But let vs conclude vntyll these our counterfaite Astrologi­ans haue shewed that the starres either make vs to serue God or do styrre vs vp to be rebelles and to resist him: that they are neither causes of the good nor of the euyll whiche come vnto vs. For euerye one may see that the one foloweth of the other.

Yf I would gather al the exam­ples which do agre with this matter the booke shoulde haue none ende. And yet for all that there is none which may not easely of him selfe marke them and finde them out. Wherefore let vs learne to staye oure selues on the promises and threateninges of God: which seing they nothing depende of the situtiation of the starres do teache vs that we must not set our minde vpon the starres.

This is the cause that God by hys Prophet Esay did mocke the Egiptians and Caldeans, whych [Page] for al that were the cunnest naciōs in this arte that euer were in the worlde: rebukyng them and lay­ing to their charge that by al their science they coulde not foresee the desolation which was nere to thē, because it came not from the na­turall course of the starres, but of Gods secret iudgement. Neither can one obiect that he doth rebuke the men whiche dyd falsely boast they were conning in Astrologie. For he turneth himself namely to the arte, declaryng that it is no­thing els but vanitie.

For when he speaketh to the kyngdome of Egipte, he sayeth: Isa. 19. 12. * where are nowe thy wyse men? that they maye tell thee or maye know what the lord of hostes hath determined against Egipt.

And yet there was no part of astrologie but it was there. The Pro­phet doeth as it were speake in de­spite agaynst all them that medle wyth it, sayinge that it is not their office to knowe the thynges [Page] which come to passe as thei make profession. There are more expres wordes when he speaketh to Ba­bilon. *Isa 47. 13. Thou arte weryed in the multitude of thy counsels: let now the Astrologers, the Stargasers, and pronosticatours, stand vp and saue thee from these thinges that shal come vpon thee. Beholde thei shall be as stubble: the fyre shall burne them.

The Chaldeans were moste re­nowmed in Astrologie that euer were anye: so that all they which haue thruste them selues into this curiositie, did borowe their name from them. Wherfore we se howe God reproueth and condemneth them: and pronounceth playnlye that men can not learne of the starres the mutations and falles of kyngdomes: and that he wyll punishe the pryde of them whiche haue thruste themselues in to en­terprise it. Therefore he saith also by the same Prophet that he doth scatter abrod and bring to nought [Page] the signes of the Sothsayers: and make Enchaunters mad: that he wyll tourne the wise cleane con­trary, and make their science fo­lishnes. He doeth not rebuke the rashnes of them which ar not wel founded in the arte: but he doth o­uerthrowe theyr principles and marimies: to wit this consideratiō of the starres whereof he speaketh in another place. Wherfore Daniell entending to expounde Nabu­cadnezers dreame the whiche all the Astrologians and diuines cold not once attaine vnto: doeth not make him more wise then they in the arte nor yet more subtell. But he maketh their science and the reuelation of God, as it were, two contrary thinges. The Astrologi­ans, sayth he, & diuines could not declare the secret vnto thee: for it is God which is in heauen to whō thys doth appertaine, to wit to declare secretes. And to be shorte we see that this whole part of Astro­logy which doeth serue for diuina­tion [Page] called iudgement: is not one­ly counted of God as vaine and vnprofitable: but is also condemned as derogatynge from his honour and diminishing his glorye.

Wherfore if we wil be of his people let vs harken what he sayth in his Prophet Ieremy: *Iere. 10. 2. let vs not be lyke the Heathen, fearyng the sygnes of heauen. I knowe well inough the shifte that certaine do bring: to witte, that we must not feare the starres as though they had rule ouer vs: and yet for all that they doe not cease to haue a certayne perticular superioritie vnder the hande and gouernaunce of God. But there is no dout but that the Prophet woulde bring vs to the prouidence of God, y^e which thīg to the intent he might bring to passe, he goth about to bring vs from the vaine care that the hea­then men did torment themselues withal: for asmuch as he speaketh to the Israelites which were pro­uoked to geue themselues to such [Page] follye by the example of the Chal­deans and Egiptians. Let a man aske nowe a dayes a Genethliake from what sprynge their arte is come. They can not deny but Ba­bilon was the fountaine: and that that which they know is but as it were litle ryuers which runne frō thence. Therefore since God hath once forbiddē his people to be like to these mens predecessoures and masters: shall we doe well if we be lieue these their inferiers? Thogh there were none othere euell but this, that in attributyng the cau­ses of our prosperous successe and afflictions to the starres and to their influence, we put as it were cloudes before oure eyes to driue vs awaye from the prouidence of God: we maye already see that it is a thyng ouer dangerous to me­dle withall. But more ouer thys foloweth that those men whiche wander amongest the starres, doe descende no more into their owne consciences to examine their life: [Page] although they know that they ca­rye within themselues the matter and cause of all euyll, and theyr synnes are the woode to kyndle Gods wrathe, for the which wars famine, pestilence, hayle, frost and other lyke thynges do come.

Likewise they that loke for good lucke by the prediction of the stars restyng fully vpon them: do wyth­draw theyr hope from God and become sluggishe to demaunde it, as though they had alreadye wonne that which they looked for. I am not ignoraunt what they haue to say against it and to cauill. They wyll alledge a saying of Ptolome, that the significations of starres are not lyke the decrees of a parlament which should haue their execution ready: because god is aboue them. But when they haue sayde all that they can this is but a shif­ting hole: for seyng all the euylles wherewith the starres threaten vs do procede from the order of nature: we must nedes conceyue this [Page] phantasie that our sinnes are not then the cause.

I wyll let passe the absurditie and contradiction that is in theyr wordes: to witte, that the order which God hath appoynted to be euerlastyng is changed by causes that come by chaunce. As though god were contrary to himselfe. It is inough for me that I haue got­ten y^e minde of the Prophet which is that he doth set forth, as it wer two contrary thynges the respect which the Heathen haue to the starres in imaginynge that theyr condition and estate of their lyfe dyd whollye depende thereon: and the knowledge on the which the faithfull oughte to rest to witte, that they are in the hande of God and that he wyll blesse them yf they serue him with a good conscience and y^e all the euils that they susteine are so many punishments for theyr synnes.

Our Genethliaks thinke they haue a great solution in that the [Page] prophet nameth the starres syg­nes, for thence they conclude that theyr office is to signifie thynges before they come.

And for confirmation of that, they alledge that whiche is writ­ten in the first chapter of Genesis to wit, that God created them to this ende. But since they make so great bragges of this word signes what wyll they say to that which is written in Esay *Isa. 44. 2 that God do­eth destroye the signes of the diuiners? It is moste certaine that he speaketh there of the Astrologi­ans. So if I confesse to them that they maye haue signes but that God wyll ouerthrowe them: what haue they gayned?

Moreouer this cauillation is o­uer impudent to saye that Ieremy doeth after a sorte confesse that there is some signification in the starres, because he calleth them signes. Yea, and it is a common kinde of speche in rebuking an ab­use, to vse the wordes customable [Page] amongest them whome they wyll rebuke.

The scripture calleth the Idols the heathen mens Goddes. Yf a­ny vnder pretense of that name, would proue the Idols to be gods who is it that woulde not mocke his folishenes? Brieflye: the Pro­phete doeth admonishe the people that they shoulde not be troubled nor vexed with this opinion of the Heathen: that the starres should signifie this or that. As also at this presente we can not rebuke this errour, but we must say that we muste not occupie our mindes with such significations.

As for the texte of Moyses they pull it in peces whilest they wyll stretche it to their folyshe phanta­sye: God hath ordeyned the starres to be sygnes. But we must marke of what thynges: how be it euerye one of sounde iudgement doth wel inough vnderstande that Moyses would haue touched that which I haue heretofore declared, concer­ning [Page] the true vse of Astrologye.

Although the starres be signes vnto vs to shewe vs times to sow or plant, to let bloode or to minister Phisike and to cut wood, yet for al that thei are no signes to know when we should put on new gar­mentes: whether we shoulde hys and sell the Mondaye rather then the Twesday and other like thyn­ges whiche haue no respect nor a­grement with the starres.

Therefore as we do confesse the naturall sygnes: so as we detest the sorcerie that the Deuyll hath inuented.

Wherefore it is an impudent slaunder wherewith they slaunder vs, in that they go about to make men beleue that we do destroy the order which God hath established in takyng awaye from the starres the propertie that they haue to si­gnifie things afore hand: yea that we condemne a very excellent and profitable science. All this cloke is taken away in one word: when [Page] we put a difference betwixte the naturall Astrologie and this ba­stardly Astrologye which the Ma­gicians haue fayned. I know that to knowe the course of the starres their vertue, and that which is of this sort is not onely very profitable to men: but also doth styrre thē vp to magnifie the name of God in his wonderfull wisedom which he sheweth there.

For although the very ignorant and Idiots can not lifte vp theyr eyes to heauen but they shal haue great occasion to glorifie God: yet thei which haue studied to comprehend the secretes of nature, which are not knowen of all men, ought to be a great deale more styrred vp to doe their dutye. But it is ano­ther matter to speake of the right and moderat vse, and to speake of the abuse and excesse.

If any man woulde in praising of Wine, allowe dronkennesse: woulde not all the worlde rise by against him, because he shoulde be [Page] a wicked corrupter of Gods wor­kes? The same do they which do borow or rather steale the tytle of a good and approued science, to colour certaine phantasticall imagi­nations cleane contrarye to the truth of the science which they do boast of. And surelye I preuented their subtiltie in the beginning, when I made a protestation that I woulde not onely reiect the art, which hath her beginning in the order of nature: but also that I do esteme it and prayse it as a singu­lar gifte of God.

Therefore when the Genethli­aks would haue their gew gwaes and folyshe toyes to be of forse vnder pretence that it is a holye and good thyng to consider the works of god: let euery one be warned y^e he should bring them to this point and not suffer himselfe to be cari­ed out of the waye by their far fet­ched circumstances. But they doe euen as the Alchumistes which do insinuate them selues by long pre­faces [Page] of the temperature of the elementes and of the agrement whi­che is amongest them and other lyke thinges which are trew and founded on good reason.

But after they haue long gone about the bushe, at length thei do nothyng but bable and giue vaine wordes: and then they haue done.

And to be shorte since that the heauens shuld shew forth y^e praise of God, & the firmament ought to be as it were a glasse, to beholde his vertue and infinite wisedome therin: let vs learn if we wil make our profite well of this, not to go wanderyng about in our imaginations whyche shoulde bryng vs a­way from God.

But our Mathematicians do obiect that Ioseph, Moyses and Da­niell, were taught in the scoles of the Egiptians and Caldeans: and that thei did rehearse this of them selues to their praises and not as a vicious and noughtye thing. As for Ioseph I answere that he doth [Page] faine himselfe to be a diuine, but he did that vnder a colour, as also euery one may see that for y^e time he doeth disguise himselfe before his brethren.

Furthermore, when that he foretelleth the famine of Egipte, dyd he coniecture that by the stars No but contrariwise he knew that by a wonderfull reuelation. For lo the Egiptians which had soght euen the vtmoste parte of heauen to knowe howe they shoulde fore­tell those thinges which were si­gnified by the starres: yet for all that knew nothyng of this famin and might haue bene taken there­with afore they coulde haue once thought on it. God doth admonish Pharao by a dreame. Ioseph doth declare vnto him that which was reueled vnto him by God. Is ther any thyng I praye you in all thys whiche doeth fauoure them that make it their Buckeler? As for Moyses it is sayd that he was en­structed in all the wisedome of the [Page] Egiptians: but must that be vn­derstode of their superstitions?

Nowe I place this curiositie to foretell thynges by the starres a­mongest the worste superstitions that they had. But to the intent this dout maye be taken awaye, let vs see whether Moyses dyd helpe him selfe wyth thys science in all his enterprises. When he shoulde brynge the people out of captiuitie dyd he take the starres for his guydes? Likewise when he passed ouer the redde sea? Finally in al that God did by his hande was he euer guyded by this sci­ence? He was alwayes ruled by the mouth of God hauyng alwais respect to the promise of the tyme of deliueraunce: and attemptyng nothing but that which was agreing to that whiche was reueled him. Daniell also was skylfull in the art of the Chaldeans: but we doe not see that he dyd desire to knowe more then the naturall A­strologie. And sure to make shorte [Page] there is no doute but that GOD when he speaketh so often of these foretellers of thinges would haue expresselye condemned the super­sticion as well of Egypte as of Chaldee by the which the people of Israell mighte haue bene cor­rupted.

Therefore when the Genethli­aks to the intent they may honor their science do put forth this auncientie: this is all that they get by it, to wit, that euerye bodye kno­weth it is a curiosiotie which God reproueth. & y^e which he hath streitly forbidden his church to vse. And moreouer they do great iniurie to the holye Patriarches whom they wyll wyth false lyes brynge into their company.

They helpe them selues also with the sentence of our Sauiour Christ sayinge: that there shall be signes in heauen to tell the day of his last comming. But thei speake of this as Clarkes and Scolers do talke of warres: trueth it is that [Page] we shoulde pardon them since it is not their wonte to talke of y^e holy scripture, but to prattell of other thynges. Yea in dede we ought to forgeue them if they did abstaine from defylynge it in the depra­uyng of it as they doe.

Howe be it this scripture doeth so lytle fauour them that we may tourne it against them. For oure Sauiour Christ doeth not speake there of any constellation proce­dyng from the course of nature: but rather of an extraordinarye thyng which doeth nothyng agre with it. Yea, and the Prophetes when they wyll declare how fear­full the wrath of the Lorde shalbe do vse such kynde of speaches: that the Sunne shall be darkened and the Moone shall geue her light no more. It is most certain y^t it was sene so to come to passe so often as God did plague his churche. And yet in the latter day which oght to bryng the perfection of all thyngs there shalbe visible signes, aswell [Page] to admonishe the faithfull as to make the vnfaithfull more inexcusable. But how so euer the matter go thys poynt ought to be as con­cluded, that the signes and tokens wherof he maketh mencion there can not be comprehended by the course of the Starres: since that God wyll sende them as thinges properly and perticularlye belon­ging to that time.

Yea, and moreouer: that they wyll import chaunge of this com­mon order vpon the which the Genethliaks doe pretende that they are founded.

The same oughte to be sayde of the Starre whiche did appeare to the Philosophers which cam from the East. And it is a greate moc­kage to attribute that to the or­der of nature that the scripture doeth rehearse for the miracles.

Shall they saye that accordyng to their science there might a starre aryse which shoulde go towardes Iewry, and then right to Ierusa­lem. [Page] Yea, and that it shoulde va­nishe away, and that a lytle while after it shoulde appeare agayne, that it shoulde goe to Bethle­hem, and that it should stand vpon one certain house to marke it out? Yea and that which is more, that it shoulde kepe her compas there­after as the men whom it guyded were able to go? When they haue well sought the heauens thei shal fynde nothyng there, but it is ei­ther a fixed starre or els a plannet. It must needes then be aboue na­ture, and by consequent aboue the nature of Astrologye. And nowe what is more cōtrari to reasō then to drawe a singular priuilege to a general law? Who is it that doth not see their impudencie so well that they mocke them when they do argue after this sorte: God dyd by a miracle set a starre to guyde the Philosophers which came to worshyp his sonne, and gaue it a course agreable to their iourney, which neither was like to the ge­neral mocion of heauen nor to the [Page] mocion of the planettes. There­fore it foloweth, that the starres doe declare the condition and for­tune of euery one of vs, and that by their influence all oure life is gouerned. We nede not any great subteltie to rebuke such a beastly­nes. And if there were none other thing but y^t yet one might see how stable the foundations are where vpon thei leane.

But to the intent that eueryeone maye better vnderstande the wickednes which here is hidde as venim in the serpentes taile: it is good to vnderstand that they mak no daunger to make all Christian religion as wel subiect to the stars as mens bodies. For they vnder­take to render a reason wherefore. Mahomet and hys Alcoran hath a greater dominion then Christe and his gospel: to wit, because the aspect of the starres is more fauourable to the one then to the other. What an abhomination is that? The Gospell is Gods Scepter by [Page] the which he raigneth ouer vs: it is the vertue of his arme, whiche he openeth, as Sainct Paul sayth for the saluation to all beleuers: it is his stedfaste trueth vnder the which all the angels of Paradise ought to be humbled: the holy gost is he who maketh it to profite ge­uyng it forse and victorie against all that resist it, against the Deuyl and the worlde.

But these phantastical felowes say that some corner of some signe of the Zodiak doeth cause man to beleue it. Contrariwise the sect of Mahomet as the Scripture tea­cheth vs is a iust plague of God to punish the ingratitude of y^e world. And yet they wyll make men be­leue that it is set vp and aduan­ced by the disposition of the stars. To be shorte it is euident that all they which mainteyne such mad­nes know not what it is to speake of God and his religion, no more then brute beastes.

But to the intent they myghte [Page] make all thynges serue them as men famished vse to doe, they ob­iect the eclipses and comettes: and saye that if they haue any signifi­cation then we may saye the same of the rest of the starres. I answer that as for the eclipses if they be naturall they haue no significati­on: vnlesse it be that they may en­gender raine or winde or a whirle winde, or such like: accordyng as we haue afore expressed. But we will suffer fooles to imagine that one may by them foreshewe what shall chaunce to kingdomes, dignities: yea and to perticular persons

Now we read that it was neces­sary sometymes that some skilfull man in Astrologye shoulde warne the armye of the Romaines of the Eclipse of the Moone which shuld be: to the entent that the souldi­ars which ignorant in those mat­ters, might not be troubled as w^t some euyll signe or token.

We see then that the true astrologye doth take awaye the super­stition [Page] that these mad men do go aboute to bringe in againe.*As did C. Sulpitius Gallus tri­bun [...] mi­litu [...]. As for the wonderfull Eclipses, as that which came at the deathe of oure lord Iesus: I do not deny but that they haue certayne significations. But that dothe so lytle serue for oure deuiners that it is rather to stoppe and beate downe their ba­blyng. For if it be necessarye that there shoulde be an extraordinary miracle to signifie thinges afore­hande, howe wyll they fynde that propertie and force in the common order? It is almost the lyke in the comettes although it be not alto­gether so. For they are inflamaci­ous which are engendred naturallye: not at any certaine tyme, but as it pleaseth God. Wherein one may see how much the comets do differ from the starres: since that they are engendred by the ac­cidentall causes. And yet neuer­thelesse I wil not agre with them in this that their foretellyng are certaine, as also verye experience [Page] doth shewe it. For if a comet do appeare and soone after some noble man die: the people wil say that it came to sommon him to appeare. But if the death of no noble man do folowe, they wyll let it passe, and neuer speake on it. And yet neuerthelesse, I do not denye but that when God wyll stretche out his hande to execute some iudge­ment worthy to be remembred in the worlde, he wyll some tymes admonishe vs by comets: but that doth nothing serue to bynde men and theyr condicion to a continu­all influence of heauen.

Now it remaineth that we shuld answere to the examples whych they alledge to vs. And surelye it woulde seme that theyr arte were wholly approued by them. But a­mongest all others, there is one that maketh all them astonished that reade him: to wit, of the Ma­thematician called Ascletarius, which foretold that Domician the Emperour should be kylled. But [Page] Domician being angry with him, called him and sayde vnto hym: that since he occupied himselfe so muche in diuining of others, that he shoulde diuine also of himselfe. He answered the hour of his death was at hande and that his bodye shoulde be pulled in peces of the dogges. Domician maketh him to be kylled: and doeth commaunde that he shoulde be burnt to the entent they might bury his ashes as they were wont.

But lo such a storme came so so­denly that it did put out the fyre, & dogges fell to eate the body. But within a while after, Domician was killed. Moreouer, that which thei say of Iulius Cesar & his Mathematician Spurina, is not alto­gether so merueilous: although it come some thing neare. For he did admonishe Cesar that he shoulde beware of the fyrst day of Marche. But the daye beynge come, Cesar saide vnto him: Loe the first day of Marche is com. The other answe­red, [Page] it is not yet passed. And surely Cesar cōming īto y^e senat was ther slaine. Thus our Genethliakes thinke y^e they haue won y^e fielde so that none can resist them to wit, that they can shewe that there is a sure trueth in their arte. But I will aske them if they thinke none other were borne in Rome and in Italy the same daye & at the same houre wherein Iulius Cesar was borne? And it is like that manye were borne vnder one selfe same Horoscope. The same may be said of Domician. But did they al therfore dye in the same day? Or had they a violent death? No but con­trariwise euen as the same horo­scope did not make them all Em­perours so likewise it did not cause that they shoulde all dye one ma­ner of death. Therfore we may see y^t there is neither reason nor truth in their art: for if there wer any it wold take place euery where. But we se y^t somtime .xxx. are borne at one time, one dyeth at twenty an [Page] other at fiftye: one of an ague, the other in the warre. Likewise afore they die, euery one hath his seue­rall kind of life, and his state doth differ from euerye mans estate.

And what hath euery one his own starre in heauen, wherein he may learne what shall come vnto him? For if the constellacion coulde doe any thynge it woulde be equall in euery one. After the same sort that may easily be refuted whiche they allege of Augustus the Emperore who hauing heard Theogines sai that his natiuitie did promes him the Empyre of Rome. And in re­membraunce of this he coyned his money with the signe of Capri­corne vnder the whiche he was borne. Who will doute but that many poore wretches were borne vnder y^e same signe, of whō some was a swineheard, another a netehard, & euery one in such a kind of empyre & dominion? Yf the horo­scope or the respect of the starres had gyuen the Romaine Empire [Page] to all them which were borne the same time that Augustus was: there woulde haue ben but a lytle portion left him. Whereof I con­clude that al y^e diuinations which haue ben, wer founded nether vpō reason nor vpon science. Thei wil obiect that yet for all that we see the trueth by the issue. I answere that that doeth nothyng serue to proue their art lawfull. But we do onely stande vpon this poynct, that it is a wicked curiositie and reproued of God: and not whether that diuines did some times saye true or no. Truth it is that al which commeth from the Diuill is nothing but lies: but God doth often tymes suffer that these deceiuers do say the truth, when as he wyll by this meanes punishe the incre­dulitie and vnbelefe of the wicked Let vs take for them bothe the ex­ample of the Sorceresse whereof Samuell speaketh. For that whi­ch she sayde to Saul came sure to passe. But shall we therefore saye [Page] that she had a science founded vp­on reason whereby she could fore­tell hidde thinges? No for God by his iuste vengeaunce did louse for that present the brydle to Satan to the intente that that wyc­ked king shoulde be deceyued euen as he was worthye. Likewise we oughte not to iudge that because she sayd the trueth, that therefore it is lawful for the children of god to vse suche meanes. For it is not after this sorte that God woulde we shoulde knowe those thynges which ar expediēt for vs to know.

And of thys we haue a generall rule in the .xiii. of Deuteronomie: where it is sayde that if any pro­phet doe foretell thinges which after come to passe: Yet if that vn­der the pretense that he hath told the trueth, he woulde bring vs to the seruice of straunge Gods, we shoulde not cleaue vnto him: be­cause God doth proue vs whether we loue him or no.

Let vs well wey this worde, to [Page] wit, y^t what colour or appearance of the trueth so euer those thinges haue which are contrary to God, and which he doth reproue by hys worde: yet that he which walketh in a good conscience maye wel be­ware of such things and that therbe none deceiued by them but one­ly the infidels and hypocrites: be­cause that as Sainct Paule sayeth2. Tessa. 3. it is mete that they which wil not felowe the lyght shoulde walke in darkenesse. To be shorte, I do no more regarde all the true thinges which the Mathematicians haue afore tolde then the false miracles wherwith Pharaos Magiciās did resist Moyses, and by the which Christ hath foresayd that y^e world should be deceyued.

But as it is a horrible and end­les laboryng to be wrapped in all the follies and superstitions in y^e which men do wrap them selues after that thei haue once let louse the bridle to their curiositie many light headed felowes hauing giuē [Page] thēselfes wholy to diuine & foretel things by the stars they do thrust them selues yet further in to all kind of diuinations for after that thei are once entised withone ther is no deceite of the deuel so greate wherein they are not delited, but to the entent they myghte make their diuelishe arte to seme good, thei couer it with the name of Salomon as though he had ben a sorcerer And surely the scripture ma­keth mencion of y^e learning which he had in y^e depe secrets of nature, but it doth not say that he was a­deuiner. And in very deed we see­the generall condemnation, that moyses doth so oftene pronounce against al them which do occupye this art. Chiefly in the eightenth chapter of deuteronomie: where it is said, loke there be no deuiner which doth deuine & fortel things be found amongest you: nor obser­uer of dais nor that haith respecte to birdes nor wich, nor coniurer, which doth coniure nor any which [Page] doth consulte and aske councell of familiar spirits nor coniuring the dead: for al y^e do so are an abominatiō vnto god. And for these sins he dyd destroye the nations which dwelt in this land, let vs allwais remembre that doctrine which I haue afore taught that God hath respecte to the Egiptians and condemneth them to the entent that he may bring his people from all their acustomed matters wherfore he doth condemne al the Iudiciall astrologie which passeth y^e bondes of the true science in deuining, & fortelling things and likewise all witchecrafte, for somuche as that word doth emporte the reuelacion of hid thīgs which is don by wich crafte, or coniuringe of spirites, or by other like vanitie. And let vs note this that God did not content himselfe with on word alone but seing that mans nature is so readye to runne hither & thether­in vanities to y^e entente he might better take away all refuges and [Page] startinge holes he reckeneth all y^e kinds which were then knowen: yea, and he vseth certaine names which at that tyme were honora­ble as Rosem which [...]s taken for hym that reueileth things, and somtymes is applyed vnto y^e pro­phetes which do forwarne things that are yet hyd & secrete. Againe Chober, which signifieth to ioyne together, & is spoken of him which can gather together & place in or­der the coniunctions: whereby is ment without dout the Astrologi­ans that can driue the starres into their places, whether thei be in di­rect opposition or stande byas, to cause them to haue their aspectes one to another. Also Idoni which si­gnifieth one of knowledge or vn­derstanding. As we see howe they take vpon them knowledge & pu­blish abrode their folies, as thogh there were no other Science: or knowledge in al the world: yet do we se what god pronunceth therof and the horrible thretning where [Page] w^t he doth manace it, which ought to make them al to tremble y^t fear him. Now if euery kind of diuina­tion be thus reproued, what shall becom of them that dare medle w^t coniuring of spirites to enquire of things vnknowen? For a mā may see that to be a sorcery most euidēt Notw^tstanding ther are som so shameles, that thei do attribute their circle & other enchantments vnto Salomon, and also they do allege that seing the spirits are ordeined to be ministers vnto the faithfull, there can be no euyl in coniuryng them to serue vs thereby. But w^t what faith is it that they do waite to be serued of them in such forte, seing that it is against the expres commaundement of god. For it is so vnlawful vnto vs, to vse any secret coniuratiōs to cause y^e angels to speake vnto vs, that it is cursed superstitions to call vpon them in what maner so euer it be: of the o­ther part who hath solde or hired forth vnto them y^e deuil to be their [Page] verlets and seruants? for the Children of God counte them as theyr mortall enemies and oght to flye them and dryue them away from them, & in no case to desire or seke for anye acquantance with them muche lesse to haue ani of them as a familier. Those men then that wil haue them to be their seruan­tes shall fynde in the end that thei haue played and bourded w^t theyr maisters. Therfore let vs conclud according to the word of God y^e all diuinatiō & soth saying is wicked & detestable sacriledge: for he compareth the rebelliō against his word1. Samu. 15. to sothsaying and ydolatry to con­demne.Constanti­us and Iu­lianus. it so much as is possible. Wherfore it is not without good reason that the ciuill lawes do so sore condemne the Mathematici­ans.Let no mā consult a sothsayer or mathe­maticiā, &c Suplitio ca petis feria­tur, &c. And we mai not say that this is for the abuse of the disceyuers or yet that the name was odious to the ignorant: for god as y^e iudge of the policie of Israell: hath made a law more strait against thē: that [Page] is y^t al thei shalbe put to death & al that hath to do w^t them. Leuit .xx. But let vs put y^e case y^t this wer a thīg permitted by men: seing y^t we do perceiue y^t god so much detesteth & abhorreth it, what foly is it therby to go about to ioyne it w^t christianitie as if a man wold ioyne fyre and water together. And this is a meruelous matter y^t those of Ephesus which had ben geuen to folish curiosities assone as thei had receiued the faith, brent their bokes as S. Luke reciteth in the actes: and that ther shuld now be men so peruerse, y^t shuld think y^t the knowle­ge of Iesus Christ shuld serue thē for nothīg but to quicken their appetites to serch al light & vnprofi­table vanities: this is a mer [...]us great diuersity that the one sort so sone as thei had the gospel, cast a­way al the diuinations & sothsay­ings wherin thei had ben brought vp al their life, & that these others vnder y^e shadow & colour that they know the truth of God should be stirred vp to giue them self vnto it [Page] that neuer knew what it was be­fore. And that those vpon whō S. Luke speaketh did burne their bo­kes to the value of fiue. M. franks and that these men are so enchan­ted with a vain imagination whi­ch they haue now conceyued that herevpō thei wil consume al their substance. Yet here is to be noted that S. Luke saieth not that they wer wicked or diuilishe artes, but he nameth them Periarga which sig­nifieth light and vnprofitable curiosities. Although in very dede thei are wicked, yet doeth he speake thus to the end to stop their mou­thes that seke nothing els but starting holes as we know y^t the Ma­thematicians do: the which are so much worse then their father Si­mon the Magician, as y^t he seing y^e vertue of Iesus Christ was so astonied that he did nothing regarde his owne art. And though he were so wicked that he would w^t money bye the grace of gods holy spirite: yet for al that he did acknowledge [Page] that the vertue of the sonne of god did darken y^e science y^t he thought he had. But these hauynge bene lyghtened by God to knowe hys truth, do turne away their eyes & do cast them into deadly darkenes and had rather be in the darkenes of theyr lies, then to enioy the heauenly light in the which we haue saluation and lyfe euerlastyng.

But what remedye is there for such euils? surely this that the so­brietie, which S. Paul doth recommend to vs should be in stede of a bridle to kepe vs in the pure obe­dience of god. And to y^e entent we maye doe that let euery one kepe that inestimable treasure of y^e gos­pel in a good conscience. For it is most certaine that the fear of God shalbe a good defence to defend vs from all errours. So that we haue first this generall rule to sanctifie our bodies & our soules to god & to serue him vnfainedly. And after­ward that euery one loke wherto he is called to the end he maye ap­ply [Page] himself to y^t which it becometh him to do. That learned men doe geue them selues to good and pro­fitable studies and not to folish curiosities which serue for none o­ther ende then to make fooles to muse at them. That lytle & great, learned, & vnlearned may thinke that we are not borne to the ende, that we should occupye our selues about vnprofitable thinges: but y^t the ende of our exercises ought to edifie bothe our selues and others in the fear of god. And surely whē one shall well marke the matter: who are they that bring vs this erronious and false Astrologye saue only either proude parsons, or spi­rites, that are neuer content or idle persones which knowe not of what they shuld talke, or in what they should haue their pastime?

Such as are the clarkes & secreta­ries of ladyes & other fine & denty miniōs of the court. Not y^t thei are cunning in this art (if ther may be any cunning in madnes & lies) but [Page] it is inough for thē lightly to haue touched it, and to haue bene busye about it: and in the meane season they entangle & wrap many pore soules in theyr deceytes.

And this is the cause wherefore I saide that we must occupye our selues in more profitable things: for who soeuer shal giue him selfe to fear God & wil study to knowe what is his will, exercising him selfe in the practise of that which the holy scripture doth teache vs & secondly shall apply his whoole mind to that which apperteineth to his vocation or at the leaste to good and profitable things: shall haue no leaser to fly into the ayre to the entent he might goe hether and thether in y^e cloudes and yet for all that neither touche heauen nor earthe. I knowe well enough that they will not faile to vse this cauillation for they will say that the one doth not hinder the other. To the which I aunswer that no good science is contrarye to the [Page] feare of god, nor yet to the doctrine which he giueth vs to bring vs in to euerlastinge life, so that we do not put the carte before the horse: that is to say: that we haue this wisdom that we vse these artes to serue vs whether they be liberall or handycrafte, whiles we passe through this worlde to hast continually towards y^e heauenly king­dom. But here we haue spoken & treated of a curiositie not onelye superfluous and vnprofitable: but also euill & wicked: seinge it dothe driue vs away both from the trust and confidence that we ought to haue in God and from the consideration that he would y^t we should haue both of his iustice mercy and iudgment and also of the duty which we do owe to our neighbours.