ALthough I looke for no great effect or reformation of that which I intend to say against Astrologers : yet I hope I may freely vse that ancient and accustomed libertie of all ages , to talke and say my mind against them . For doe what I can , that of Tacitus will be still true , pronouncing them to be a profession alwaies condemned , and misliked , yet still retained and vsed . Notwithstanding to speake for our selues , & for the present time , it may seeme strange , that in so long profession of the Gospel , so grosse & heathenish a superstition shuld go so currant . I may well call it heathenish , me think , since the Church in all ages , with Emperours , Doctors , Fathers , & Councels , haue euer condemned it . Witchcraft , because it toucheth our hogges , & cattell sometime : findeth now & then some hard entertainment , as it well deserueth . But this damnable superstition , which dishonoreth God , polluteth heauen , deceiueth and seduceth men , goeth without touch or check ; the Astrologer scaping , while the Witch is punished , may not that well be said ?

Might not this egernesse , and vehemency , which we haue vsed among our selues about caps and copes , haue bene much better bestowed vpon this so prophane an abuse ? While we straine a gnat , we swallow a camel : & while we build our owne conceits & toyes in the ayre , we leaue the house of God vnbuilt . What should be thought , that so many honorable and graue assemblies of parliament , and so many reuerend conuocations in so long time should not once goe about the redresse of an abuse so grosse and palpable , that euen the offenders themselues are readiest to condemn themselues . In so much that some of them of late haue set out certaine reformed Almanacks , wherein they haue not medled at all with winde , weather , dismall dayes , purges and such like : but only with changes of the Moone , Eclipses , Festiuall daies , both mouable , & vnmouable , and such like . When themselues are ashamed of themselues , what reason haue others to forbeare them ? No doubt , as the great impostors of the world , so oft as they meet , they are ready to laugh one of another . These men are called by the names of astrologers , prognosticators , almanack-makers , figure-flingers , wise men , wisards , and such like . And in Latine Chaldaei , Astrologi , Mathematici , Magi , Planetarij , Genethliaci , Babylonij , Diuini , Fatidici . In greeke also they are termed & known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in derision , of some they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of S. Hierome they are sometime called Augures , and by a decree of Pope Gregory the yonger , Astrologers are anathematized vnder the name of Aruspex . And S. August . in a book de natura daemonum , sheweth that they which obserue daies & houres in their busines , are signified by the name Aruspex . So in the olde time they were not called by the name of Astronomers , Mathematiques , or Astrologers : but for their iudging by the planets , they were called Planetarij : for casting natiuities , Genethliaci : and of the countrie that sent them out abroad by swarmes , they were termed Chaldaei . The quid nominis of this art is as here is said , for the farther definition or quid rei , see Sextus ab Heminga , who bringeth three diuers definitions of three diuers authors for the diuision of it . Whereas commonly it is diuided into foure parts , he diuideth it into two partes only , of purpose reiecting the other two , as derided by the astrologers themselues . For the subiect of Astrology , he deuideth it into two parts , actiue & passiue , making heauen the actiue part , and earth the passiue . Where also he relateth a proper conceit of Cardan , that heauen is like the earth , & the stars like mountaines , and stones vpon the earth . The actiue subiect of heauen he also deuideth into foure parts . pag. 10. To discourse seuerally of those points wold but spend time : & therefore I thought best only to point to them . These men being altogether ignorant of all good learning , not only in the stars , which they professe , beare vs in hand that all our actions and enterprises depend vpon certaine constellations , and aspects of stars , and reuolutions , extending this their skill to natiuities , questions , elections , intentions , thoughts , and the foretelling of things to come : intermedling and busying themselues euen in the secrets of Gods prouidence . In which they do not onely most lewdly and impiously make many to giue ouer al care of their life and actions , as being forced by the stars , which they cannot resist , but also most blasphemously impeach the diuine prouidence . For if all our actions depend of the stars , then may God haue an euerlasting playing day , and let the world wag .

Because therfore the chiefe impietie of these men is against God himself , we wil first assault them with reasons out of diuinitie : Hieremie cap. 10. The Iewes are willed to giue no credite to star-gazers , nor to feare them a whit : Learn not the waies of the Gentiles , neither feare the signes of heauen , as they doe , because the lawes and ordinances of the people are vain . With Hierem. agreeth Esay cap. 47. where he derideth Southsayers trusting in their predictions , & obseruations . Let thy Soothsayers stand and saue thee , which gazing vpon the starres , and counting the moneths , take vpon them to foretel thee what is to come . In the same chapter he saith , there shal ill come vpon thee , but whence thou shalt not know ( that is , such as no constellation shal forewarn ) & calamitie shal rush vpon thee , which thou canst not auoide , to wit , by elections of houres , or other superstitious tricks of Astrologie . And cap. xliiij of the same prophet , God saith : I am the Lord that do frustrate , and disappoint the signes of wisards , making the Southsayers made , foiling their wisemen , and making their skill foolish . Of them the Prophet Micha saith Chap. 3. vers. 7. that they shall blush at their lies , and hide their faces for shame . With these three Prophets agreeth Salo. Eccl. cap. 8. No man knoweth that which is past , neither can any tel him that which is to come . Deuteron. xviij . ver. x. it is said , that whosoeuer vseth this trade is an abhomination to God , and that this was one of the cheefe causes , why God displaced the nations , and banished them . And in the second booke of Kings it is said , that their vanitie was the ouerthrow of the people of Israel ; for there is said that they applied Southsayings , which folly also is derided of Iob in these words : Dost thou know ( saith he , ) the order of heauen , and wilt thou reduce the course of it to the earth ? And againe who shal declare the order of heauen ? In which place also is touched a double errour of astrologers ; the one , that they ascribe many things to heauen , which belong not to it : another that euen the very effects of heauen , they cannot foresee by heauen . Vpon these so plentifull & plaine places the church grounding , hath not spared from time to time , to censure these men most seuerely , as appeareth by many decrees , as you may reade , in secunda parte Decretorum cap. xxvi . the fiue first questions & in the first Bracaren Councell cap. ix , and x. and in the first counsell of Tolledo . In which councels there is this Decree against Astrologers . If any put his trust in astrology let him be anathema . Also in the first chapter de sortilegijs , is prouided that none shal listen to diuinations . In the second chapter of the same title is concluded , that it was an hainous offence , that one tooke vpon him by the help of his astrolabe , to recouer a stolne thing , although he did it simply , and of good zeale . By a decree also of Gregory the younger , Astrologers are accursed vnder the name of Aruspices , as I haue shewed els where . What hath bin the iudgement of the fathers concerning these men you may see , if you please to reade , either Basil Hom. vi . in Genesin , or Chrisost. and Gregorius Magnus vpon the second chapter of Mathew , or Olympiodorus vpon the seuenth and tenth chapter of Ecclesiastes , or Cassiodorus vppon the 70.118 . Psal. But especially S. August . lib. 2. vpon Genesis ad literam cap. 17. And lib. 2. De doctrina Christiana cap. 21. Saint Augustines authoritie is of the more waight , because he confesseth , that himselfe was of that damnable crew , in the third booke of confessions : & in the seuenth booke his words be these ; Now also I had renounced the false predictions , and wicked follies of Astrologers : and ( meaning them farther saith ) whome christian and true pietie expelleth and condemneth . And in his booke de natura Daemonum , he affirmeth , that it is not lawful for any christian to cast natiuities . In his second booke de doctri . Christ he saith , it is a great madnesse and follie to goe about to tell by the stars , the manners , actions and euents of men . And in the same booke he saith , Whosoeuer giueth a peny to an Astrologer , goe he neuer so free vnto him , he returneth from him a bondman . With these agreeth Eusebius lib , 14. cap. 4 de praeparatione Euangelica , & lib. 6 cap. 9. Athanasius also vpon those words to the Colossians . According to the elements of the world , and not according to Christ , condemneth al these Astrological obseruations of times . Basil in his Hexam . saith ; It is ridiculous to confute Astrologers , yet necessarie , least others should be intangled by their cunning . Damas . in theologicis sententijs , graunteth that there may bee signes in heauen , of raine , drowth , heat , cold , winds , but not of our actions . With these auncient fathers agree also the schoolemen , as Aquinas in expositione symboli , Bonauenture in 1 Centiloquij parte , Petrus Tarantassius in 4. Conuentariorum in senten . and Iohn Gerson , and diuerse others both papists and protestants . Iulianus Apostata plaied but his part , when he would proue Abraham to be an astrologer out of these words cap. 15. of Genesis . God brought out Abraham , and said to him , view the heauens & number the starres , if thou can , for so shal thy seed be . Notwithstanding confesse we must , that Philo in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attributeth to Abraham great perfection in Astronomy : yet that shall no waies helpe to excuse Iulian , their minds wherwith they spake it , being as different as may be . Farther Iulian maketh , or wold make Abraham an Astrologer , but Philo an Astronomer . Now what is the difference of Astronomy and Astrologie , may be plaine by that of Cassiodorus vpon the 118. Psal. His words be these ; Astronomy is an art , which considereth the course & figures of starres , and their mutuall aspectes both among themselues , and in respect of the earth . Which Arte our ancestors haue not much reiected , so that it goe no farther . But when men erroniously glaunce into Astrology , thinking to picke the liues of men out of the course of the starres , then they are abhominable and starke blinde , taking vpon them to foresee those things which the creator for good cause meant to conceale from vs . That Abraham was instructed & skilful in Astronomy Philo proueth out of the interpretation of the name Abraam , signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one shuld say , a loftie or mounted father , this title of loftie , or mounted father , being giuen him , because hee lifted and mounted himselfe from the earth by study of high and heauenly matters , searching what was the greatnes of the Sun , what was his course , how he doth determine the seasons of the yeare , by his comming and going to and fro , searching also concerning the moon of her diuerse lights , forms , waxings , wainings ; of the motions of the other stars , both fixed , and not fixed . For ( saith he ) the study & enquiry of these things is not base & barren , but of al other most liberall , and full of good fruite , so that they bee referred as they ought to be to the vse of life & mending of manners . For saith he , as trees are nothing worth , vnlesse they beare fruit : so Philosophy auaileth nothing , if it bring not forth godly life , as her fruit . Insomuch that some comparing philosophy to a field , haue likened the natural parts of it to the Plants ; the logical part to the fence and hedges , but the morall to the fruit , affirming that the hedges & fences round about , are made onely for the safty of the fruit , but the plants to bear fruit , so say they , must the natural & logicall parts of Philosophy be referred to the moral part , wherwith is taught honest conuersation & goodlife ? By this place of Philo , we see both how farre Abraham waded in Astronomy , & to what end . Thus hauing cleared him from the troopes of the enemie , it remaineth , that we leaue him not so , but proceed in the pursuit . But first thus wee reason against these men . The hearts and wayes of all men are in the hands of God , who doth dispose and turne them , as seemeth best to him , according to that , Pro. cap. 27. Homo proponit , Deus autem disponit . If therefore no man know his own waies for the time to come , much lesse can the Astrologers know them . Againe , the diuell himselfe knoweth not certainly future causes , for if he did , he would neuer haue egged the Iewes forward to crucifie Christ , by whose death his tyranny ouer mankind was to be abolished and dissolued : neither would he be so busie in tempting and molesting the Saints of God , if he knew before he should be foiled by them , and so increase their glorie . But what do we speake of the diuell , seeing neither the Angels nor blessed soules of the faithfull , who still behold God , and see into the course of starres , as farre as any Wisard , cannot certainely know our actions before hand , without some speciall reuelation from God ? What madnesse were it then to giue that to the diuell , which is denied to Angels and Saints ? Againe , whatsoeuer belonged to Christ , or the state of his Church , we see hath beene euer foretold long before by the Prophets most distinctly and plainely ; which things if they could haue beene foretold by the starres and starre-gazers , then were the foundation of all true religion shaken . Neither by this meanes is religion and Diuinitie shaken onely , but also all morall doctrine and philosophie : for whosoeuer is perswaded , that all dependeth on heauen , and therefore thinketh that all mens deeds and euents may be foreknowne and foretold by tooting vpon the starres , he must needs thinke withall , that the soule is mortall , and the prouidence of God not to be such as our faith teacheth , and that the mysteries & miracles of our religion , though they be indeed supernaturall , yet depend vpon celestiall causes and powers . How ill Christianitie and Astrologie stand together , may appeare by the fact and practise of the Ephesians , Act. 19. who as soone as they were conuerted by the Apostles preaching , bid farewell to figure-flinging , and flung their curious books into the fire .

The speech of S. Augustine receiuing a certaine penitent figure-flinger into the church , is very notable in these words after the exposition of the 61. Psal. This man being seduced by the enemy , was a long time a figure-flinger : being seduced himselfe , and seducing others , he deceiued , entised , & spake manie lies against God , who hath giuen men power to do good and not harme . This man denied that his owne will committed adulterie , but Venus : and that his owne will committed murther , but Mars : and that iustice was done , not by God , but Iupiter : and many such blasphemies did he vtter . And after a few lines continuing the same speech , he saith : This man was lost , but he hath beene sought , and is now found & brought home : the books that would haue burnt him , he bringeth with him to be burnt , that they being cast into the fire , himselfe may find refreshing . Epiphanius in his booke de ponderibus telleth of a Bishop that was depriued for studying figure-flinging . Farther , all our religion , faith , the comming of our Sauiour , the labour and paines of his Apostles and Prophets in planting the Church , by this meanes should be in vaine , vnlesse some perhaps will not sticke to say , that the miracles of Christ , with his death , birth , &c. depend vpon constellations , and aspects of starres . And then wee may also go on , and say that we are by destinie called to Christ , and that either there is no difference betweene good and euill , or that God is the authour of euil . Some of them say there is such vertue in Mars wel placed in the ninth house , that by our only presence we chase diuels out of possessed bodies .

Others by this arte thinke they can iudge of mens thoughts and consciences . Maternus saith , that they which are borne , Saturne being in Leo , shall first liue long here , & afterward go to heauen . Albumasar saith , that he that shall pray to God for any thing , when the Moone and Iupiter are ioyned in the head of the Dragon , shal obtaine whatsoeuer he asketh . Of this Petrus Aponensis saith , that he had triall in himselfe . For in that coniunction when he had asked learning of God , he perceiued , he said , that he was thereby mightily furthered : yet I thinke that many haue had as much wit as he had , without asking : and of those that haue asked without the help of that constellation , no doubt many haue far passed him for all manner of gifts . Wherfore it should seeme that there be some constellations better for wit then this , for himselfe it was wel that he asked in pudding time , as they say ; for if he had not , perhaps we should haue had a very wise man of him . But that it hath bin alwaies pernicious and hurtfull to the Church , may thence appeare , because alwaies the greatest astrologers haue made religion , as well as any humane or politique lawes subiect to constellations . Ptolemy in the second booke of his Centiloquium , ascribeth to the nature of celestiall formes , & starres , that this motion hath one religion , and that another . And a certaine greeke interpreter of Ptolemy attributeth the miracle of Moses passing the red sea on foote with the people , to the skil of Moses obseruing the fluxe and refluxe of the sea , as if in the same water both Gods people were not saued , and Pharao with his astrologers drowned , as if Iosue had not passed Iordan drie foote , where was not fluxe nor refluxe to yeeld to him . Albumasar deriueth from heauen both our religion and the Turkes , and all other lawes , and his interpreter Henricus Macleuiensis found a ship in heauen , by which Noe framed his arke , which deuise Halliacensis admitteth with great applause . Abraham Iudeus very impiously and ridiculously referreth to diuerse constellations the law of Moses , the departing out of Egypt , and whatsoeuer els hapned to that people . Guido Bomattus also most prophanely and madlie saith , that Christ vsed elected howers , when he answered the Apostles , desiring him not to goe into Iudea , that there were twelue howers of the daie . He made choise of an howre saith he , in which the Iewes could not hurt him , as if we did not reade in the same Gospell , that he ouerthrew them , and passed through the midst of them vnseene , euen at none day . Others thinke that when they reade in Paul of the fulnesse of time , and in the Gospell , now is your hower , and the power of darkenesse , and in an other place my howre is not yet come , that by these places are meant their constellations . For answer to them , I would gladly know of them , whether they thinke it eating time , when they are hungry , and drinking time when they are thirsty how soeuer it fareth with heauen at the same time . If they be not starke staring madde , they will graunt that euery thing hath a time , howsoeuer heauen goeth , according to the nature of the thing in hand , and the oportunitie of Doing . So diuine miracles haue their time , but according to the purpose of God , not according to the constitution of heauen . The same Guido saith , that the Christian religion is the religion of Iupiter , and in the proems of his Theorickes , against Gerardus , he writeth that wee must praie deuoutly to Mercurie in choosing of a new Pope . Roger Bacon saith , that Christians might doe well to keepe Satterdaie holie daie with the Iewes , becanse it is no good day for worke , as belonging to Saturne . With the like madnesse some of them haue said , that Venus giueth felicitie in this world , and Iupiter in the world to come . These things therefore being thus , who doth not see how Christianitie and Astrologie will sute together ? how a Christian and an Astrologer cannot wel mantle in one coate ? But for heretiques we knowe how well they haue alwaies bin seene in these artes . Tertullian . Lib. 1. contra Marcionem saith , that the Marcionistes were commonly Astrologers , & in his booke de Idololatria , he inueigheth mightily against them . They thinke saith he , that we are not to seeke after God , presuming that the starres raigne ouer vs , and force vs with an immutable decree . Epiphanius saith of Manes , that he was good at such these magicall knacks , and studied them hard . S. Augustine tom . 1. Confessionum saith , that the writings of the Manicheans , were full of Astrologicall toyes , which they vnderstoode not themselues . As for Priscillian , all knew how worthily he is condemned , for tying euen our reprobation and election to the course of heauen and starres . Of the Priscillianists saith Saint Augustine cap. 70. de Haeres . They affirme also that men are bound with certaine fatall starres , and that our bodies are framed according to the twelue signes of heauen , as do they which are commonly knowne by the name of Mathematiques , placing Aries in the head , Taurus in the necke , Gemini in the shoulder , &c. And a little after he saith : These fables , vanities , and sacriledges doth this heresie embrace . Wherefore by Saint Augustines opinion , these men may well be counted heretiques ; whom , of the 12. signes which they abuse , we may very fitly call Dodeafemoriani .