SAINCT PAVL DOeth admonishe vs of one thing very necessary to the which notwythstandynge fewe take good heede : to witte , that they which care nothing for the walking in a good conscience doe turne away and wander from the faith , for he dothe meane that they which doe pollute their consciences in geuyng them selues ouer to wickednes are not worthy to be mainteined in the pure knowledge of God : but rather deserue to be made blinde to the 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 the euery day we se so great experience therof euen before our eies .

Thys is certayne that God dothe 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 that 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 , the 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 them 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 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 than 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 man be ashamed thereof and cause it to serue for a pastyme : thinke we that God can suffer suche a contempt of the power thereof . It oght to reproue man ( as S. Paul saith ) to th intent that he may lerne to condempne himself & 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 that deserueth greuous punishment . 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 that turne the men into poyson but also such a sacrilege as causeth the rule of good lyfe to serue as a licence to all euell . It nedeth not here now to ciphre out euery perticular of the lyfe of the most part of them that say that they doo know the truthe of the Gospel . For so muche that a man may see in effecte that 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 the Christians and of the fruyts that 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 with 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 things 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 , so that there is as great diuersitie betwixt the gospel of the court and that of lawyers & Iusticiaries and that of the marchants and commune 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 with Iesus , who wolde seperate vs from the world .

Therfore it is good reason that 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 man seing that they haue bene the occasion that his holy name hath bene blaspemed . It is moste right also that 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 haue nether colour nor appearance and yet are they receaued as they were reuelations come down from heauen finally seing that presumption 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 the stars 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 that it is nothing but a diuelish superstition . Yea and it hath bene reiected by a common consent as peruīcious to man kind . And yet at this day it hath gotten 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 the 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 the things which are substancyall and grounded vpon good reason do through an outragious pride desier to flye 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 than kepe themselnes within the 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 that they will applie their hole study to a folishe abuse : wherein they do nothing but torment themselues without 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 the science of Astrologie is honorable . Therefore they couer themselues with this cloke . They name themselues 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 the intent they might deceiue the world . Yet when we haue perceiued & as it were sene with the eye that there is no ground in all their follie neither of Astrologye nor yet of any science we haue no occasion why we should be abashed at these masques vnlesse it were that they would make little children afraide . 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 supersticions of charmers & forcerers . Wherefore lette vs firste see how sarre the true Astrologie dothe extend 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 : the God hath made the sonne and the moone to rule the daies and the nights : the moneths the 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 the 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 know the eclipses of the sonne and of the moone : but the 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 the situacion , to knowe howe farre one is distant 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 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 from 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 the ordinary course which is not letted by other accedents or chaunces 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 that 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 the 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 the moone is either in the ful or els weaneth . Likewise the phisicians doe drawe out of the true Astrologye all the iudgement that they haue to ordeyne bloode lettings or drinks or pilles & other things in due time . Therefore we must needes confesse that 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 the cloke of the science haue gone furder haue counterfeicted an other kynd whych they call Iudicialle , which consisteth in two princypall articles : whereof the first is to know not onely the nature and complexion of men : 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 the 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 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 than 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 the 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 by their influence that that doeth not come by our birthe for commune experience doeth proue it . Neither is it without 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 from 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 the nature of a man beside this the 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 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 the 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 woman 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 than 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 , the do begett children in the selfe same houre and are broght to bed in the self same houre : it cometh commonly to passe that the 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 from 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 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 extingwished 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 that a man may vse these things 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 the 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 that 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 come to passe in a man whom he had chosen for the temporall regiment : what shall come to passe as concerning them whom he hath chosen for his children and heriters of the 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 the speciall gyftes that God gyueth to one aswell as to an other without the ordinarye meanes : and specially the reformation that he maketh in his elect reneuing them by his spirit .

But this bastardly astrology not contented to haue disposed and set in order the complexion and maners of men : doth extend her iudgement further . Which is in foretelling that 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 that shuld fall vpon them aftrwarde of other occasions . So now thogh that 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 the 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 them what so euer they wyll after that 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 can 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 shal be 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 , 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 the 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 dyed about thre hundred thousand men . And wythoute further waydyng in the matter , who can not easly iudge that these that dyed together , were far diuerse in natiuitie in the espects & respects of the 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 with 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 the sting of Scorpio any force , vnles it were 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 the stars which did promes him good succes shal be out of their reigne & dominion . 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 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 the same lodgyng : what woulde that either haue furthered or hyndered hym ? who is it that doth not perceyue that the chiefest point is to know the situation of the stars when 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 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 , the law calleth them 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 the opposition of heauen . If that in musing vpon 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 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 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 the same power ouer the vniuersall estate of the worlde . And surely I do confesse , accordynge to that that I haue afore sayde that in so muche as the earthly bodies haue a certain agrement with the heauen : 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 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 mans sinnes : and that if man 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 the Ammorities is not yet com to the perfection . Wherfore as men vse to gather the fruicte of a tree 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 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 with 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 the aboundance of good helth & peace do not procede from the influence of the 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 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 for al that were the cunnest nacions 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 them , 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 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 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 consideration 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 whom 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 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 , the which thing 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 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 from thence . Therefore since God hath once forbidden 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 : 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 .