FOUR GREAT LIARS, Striving who shall win the silver WHETSTONE. ¶ ALSO, A RESOLUTION to the countryman, proving it utterly unlawful to buy or use our yearly Prognostications.  
Written by W. P.  ESAY. 47. vers. 12, 13, 14. 
¶ Stand now among thine enchanters, and in the multitude of soothsayers, (with whom thou hast wearied thyself from thy youth) if so be thou mayst have profit, or if so be thou mayst have strength. Thou art wearied in the multitude of thy counsels: let now the Astrologers, the Stargazers, and Prognosticators stand up, and save thee from these things that shall come upon thee. Behold, they shallbe as stubble: the fire shall burn them, they shall not deliver their own lives from the power of the flame: there shallbe no coals to warm at, nor light to sit by.  
AT LONDON; Printed by Robert waldgrave.   

¶ Four great liars, striving who shall win the Silver whetstone.  

january.  

First day.  
B Cold and moist weather.  
F Hard underfoot.  
T Temperate weather.   

2  
B rain & windy weather.  
F dry underfoot.  
T Cloudy, rain and slatter.   

7  
B Lowering weather.  
F Hoary frosts.  
T rain or hail.   

11  
B Windy and foul weather.  
F Fair winter weather.  
T Warm air.   

14  
B Cloudy and shewerie.  
F Fair and frosty.  
T Moist.   

16  
B Raw cold.  
F Seasonable for the time.  
T Temperate.   

17  
B Inclined to frost.  
F Raynish weather.  
T Temperate air.   

21.  
B Fowl and windy.  
F Inclined to moisture.  
T rain or snow.  
D Great winds and blustering air.   

30  
B Temperate for the time.  
F Cold rainish weather.  
T Inclined to snow or sleet.    

February.  

1  
B rain, cold and dark air.  
F Windy frost.  
T Fair.   

2  
B Uariable close weather.  
F Calm and clean.  
T Indifferent warm.   

4  
B Sharp weather thick and dark air.  
F Cloudy and moist weather  
T Frost with snow or hail.   

7  
B Uariable▪  
F Thick air disposed to snow  
D Blustering winds.   

8  
B Uariable.  
F rain and snow.  
T Temperate.  
D Blustering winds.   

13  
B Small rain and close air.  
F A goodly winter's day.  
T Black frost▪   

17  
B Cloudy and lowering.  
F Frosty and clear▪  
T Rain.   

19  
B rain, cold inclined to snow or sleet▪  
F Seasonable weather▪  
T rain.   

23  
B wind and storms.  
F A dull day, but dry over head.  
T Cold wind, frieze with hail or snow▪  
D Blustering winds.    

March▪  

5  
B Temperate.  
F Hard and frosty.  
T Windy.   

15  
B Cold with wind and some rain.  
F Fair warm weather  
T Windy.   

19  
B Calm but inconstant.  
F Close weather.  
T rain.   

21  
B Lowering mingled with some showers.  
F Fair clear and calm, but windy.  
T Fair Sun shine,   

23  
B Like to thunder.  
F Cold and rainy.  
T Cold blasts.  
D UUindes and blustering air.   

29  
B rain or other moisture.  
F UUindy, frost with clouds.  
T Clear sun shine.   

30  
B Disposed to rain or moisture.  
F Fair and windy.  
T Small showers.    

April.  

1  
B Close wether disposed to rain  
F Very fair weather.  
T Dispersed clouds.   

4  
B Some showers the wind variable.  
F UUindie and perchance mizling withal.  
T A dark cloudy sky.   

5  
B Close, and mingled with small rain.  
F Seasonable wether.  
T Dark cloudy sky.   

7  
B Hot and moist.  
F More warm than before.  
T Thunder and lightning.   

8  
B Uariable wether.  
F Hot and dry.  
D Red Elements and flashing meteors to be seen.   

12  
B Cloudy, inclining to rain.  
F Very hot.  
T Clear sky, and fair wether   

14  
B Fresh air and variable.  
F Very hot for the time.  
T Sweet smelling showers.   

15  
B Cloudy with wind and some showers or else thunder & rain  
F A close air which April showers▪  
T Sweet showers.   

16  
B Warm weather like to thunder.  
F Close air with showers.  
T Fair weather.   

17  
B fresh air variable winds, some rain.  
F Fair and kind weather.  
T Fair sun shine.   

21  
B Close with clouds threatening rain.  
F Troublesome and distemperate weather.  
T Warm sun shine.   

30  
B Warm inclined to moisture  
F Pleasant and dry.  
T Some showers.    

May.  

1  
B Fresh air somewhat lowering  
F Fair and windy.  
T Some showers.   

5  
B Cold clouds inclining to moisture.  
F Azzured sky.  
T Fair.  
D Red elements flashing meteors to be seen.   

9  
B Raine and windy.  
F Somewhat sharp weather.  
T Fair.   

15  
B Temperate weather.  
F Dull and dark with rainy clouds.  
T Fair and clear air.   

22  
B Fair and warm weather.  
F Uariable weather.  
T Lightning and thunder.    

june.  

3  
B Wind with rain like to thunder.  
F Dull and cloudy.  
T A gille heat some thunder and lightning.  
D Red elements flashing meteors to be seen.   

8  
B Somewhat mild wether.  
F Calm but cloudy and dark.  
T Lightning and thunder.  
D Store of rain.   

13  
B Raine and wind.  
F Fair wether▪  
T Temperate wether.  
D Thunder and lightnings.   

20  
B Temperate wether  
F Unsteedie wether.  
T Air overcast.   

28  
B Close and lowering.  
F Indifferent clear and calm.  
T Fair.    

july.  

1  
B Fresh wether.  
F Fair.  
T Cloudy.   

4  
B UUarme.  
F windy wether.  
T A pempline wind.  
D Red elements and Flashing meteors to be seen.   

5  
B Some rain, like to thunder,  
F Fair weather.  
T A fertile of Saturn and Mercury.   

6  
B Thunder  
F Pleasant showers.  
D Rain   

10  
B Hot wether.  
F Troublesome or tempestuous weather.  
T Cloudy sky.   

11  
B Fresh winds and cloudiness.  
F Tempestuous weather.  
T Warm weather.   

13  
B Unkindly wether for the time  
F Fair, but somewhat cloudy with lightning.  
T Moist weather.   

14  
B Likely to thunder with some rain.  
F Some kind of tempestuous weather.  
T Very hot.  
D Fearful lightnings and thunder.   

20  
B Lowering and variable wether.  
F Tempestuous thunder, and lightning.  
T Some warm showers.  
D Blustering winds.   

21  
B Lightning thunder and rain.  
F Temperate and seasonable.  
T A conjunction of jupiter and Mars.  
D Blustering winds.   

23  
B Temperate and warm.  
F Seasonable weather.  
T Moist weather.  
D Great store of rain.   

25  
B Some rain and close air.  
F divers coloured clouds.  
D Thunder and lightnings.   

27  
B Overcast and some rain.  
F Inclined to thundering,  
T A sextile of jupiter and Venus.   

28  
B Raine and variable weather.  
F Seasonable and d●y wether.  
T Cold and dry air.   

29  
B Fair and hot▪  
F Seasonable weather.  
T Cold and dry weather.   

31  
B Pleasant weather.  
F Somewhat windy.  
T Clear sky.    

August.  

1  
B Fowl weather.  
F Fair weather.  
T Moist weather.   

2  
B Foule for the time.  
F Very hot.  
T Moist.  
D Fearful thundering and lightnings.   

4  
B Warm weather.  
F Dry but windy.  
T A fair sky.   

6  
B Uariable.  
F Misling rain.  
T Somewhat cold.   

8  
B Lowering and hot weather.  
F Fowl weather.  
T The Moon with the tail of the Dragon.  
D Fearful thunder and lightnings.   

10  
B Close cloudy air full of scattering rain.  
F Good weather for the season.  
T A true aspect of Saturn and Mercury.   

11  
B Uariable and somewhat fresh weather.  
F Good weather for the season.  
T rainy weather.   

14  
B Some dashing showers.  
F Pleasant and hot.  
T Cold weather.   

15  
B Lowering and warm weather.  
F Disposed to thunder & lightning.  
T Cold.  
D Fearful thunder & lightning   

16  
B Lowering and warm weather.  
F wavering and uncertain weather.  
T Inclining to heat.   

21  
B Showrie and hot.  
F Close gloomy weather.  
T Moist weather   

22  
B Showrie and hot.  
F Glommie weather somewhat windy.  
T Fair weather.   

24  
B Wind and some rain.  
F A pleasant seasonable day.  
T Cloudy weather.   

25  
B Some misling rain.  
F A pleasant day.  
T Cloudy weather.    

September.  

2.  
B Wind and some small rain.  
F Fair weather.  
T Cloudy.   

4  
B Uariable and mislinge unto moisture.  
F Change of wether  
T Cold and sharp air  
D Red elements and flashing meteors.   

6  
B Sudden shows.  
F Fair and dry.  
T Moist dews   

8  
B Cold and windy.  
F Cloudy and variable.  
T Cold and moist weather.   

12  
B Cold▪ close air, yet dry.  
F Raw cold and rain.  
T Fair weather.   

15  
B Inconstant weather.  
F Fair somewhat windy with whitish clouds.  
T Some rain.  
D Great store of rain.   

17  
B Somewhat cold.  
F UUarme and moist.  
T Clearing up.   

19  
B Temperate for the season.  
F Close weather.  
T Fair weather.   

20  
B Temperate.  
F Disposed to mislinges.  
T A quarti●e of Mars and Venus.  
D Great winds and blustering winds.   

26  
B Raw cold & variable wether.  
F Seasonable weather.  
D UUinde with great store of rain.   

24  
B Cold.  
F Seasonable weather.  
T Warm.   

25  
B Fair for the time.  
F Windy.  
T A raw fog or mist.  
D Great store of rain.   

27  
B Windy and variable.  
F Fair.  
T UUarme.  
D Great store of rain.    

October.  

1  
B Fair.  
F UUindie with rain.  
T UUarme.   

5  
B Sudden showers.  
F Somewhat windy.  
T Fair.   

8  
B UUindie.  
F Misling.  
T Cold frost.   

12  
B Close air.  
F Mutable.  
T hoar frost.   

17  
B Inclined to frost.  
F snow or sleet.  
T Cold.   

27  
B wind, rain or sleet.  
F Fair clear day.  
T Cold dry frost.   

30  
B Cold and variable clouds.  
F Lowd and boisterous strong winds.  
T A fair sky.   

31  
B Moist weather.  
F Temperate weather.  
T Cold foggy mists.    

November.  

6  
B Raw cold, and lowering.  
F Windy and dry.  
T Warm.   

8  
B Wind and rain.  
F Fair.  
T Cold and moist.   

12  
B Driving rain.  
F Cold from the North.  
T Fair.   

16  
B Cloudy.  
F Frost.  
T Reasonable fair.   

18  
B Bent to snow.  
F Fair.  
T Raine or sleet.   

20  
B Showrie and cold.  
F Fair over head.  
T Raine or sleet.   

23  
B rainy weather.  
F Subject to divers changes.  
T Cold like to freeze.   

24  
B Seasonable weather.  
F divers changes.  
T Cold frost.   

28  
B rain or other moisture.  
F Clear weather.  
T Mists or foggy weather.   

29  
B Fair and comfortable.  
F Somewhat windy.  
T Misty and foggy.   

30  
B Temperate weather.  
F rainy weather.  
T Fair and dry.    

December.  

2  
B Cold wind and raw weather.  
F UUarme air.  
T Frost snow, and hail.   

3  
B Showers and windy blasts.  
F A black day.  
T A frost with some snow or hail.   

4  
B UUindie blasts.  
F A black day.  
T A quartile aspect of the Sun and Mars.   

7  
B Temperate weather.  
F Cold and rainy.  
T Mists.  
D Great winds and blustering air.   

9  
B Very cold weather.  
F Indifferent good weather.  
T Fair.  
D Great winds and blustering air.   

11  
B Disposed to frosts.  
F Fair weather.  
T Store of snow.   

12  
B Disposed to frosts, but not like to hold.  
F Fair weather.  
T Great store of snow,   

13  
B Uariable winds, and cold raw weather.  
F Cloudy.  
T Fair thaw.   

14  
B Cold raw weather.  
F Strong winds and rain.  
T An opposition of jupiter & the Sun.   

15  
B Stormy weather.  
F Calm.  
T A clear starry sky.   

16  
B Some showers.  
F Loud winds.  
T Warm thaw.  
D Great winds and blustering air.   

17  
B Fair & temperate weather.  
F Lowering.  
T Warm thaw.   

18  
B Seasonable.  
F Fair weather for the greatest part.  
T UUarme thaw.   

19  
B Misling rain.  
F Fair weather.  
T A sextile of Saturn & Venus.   

20  
B Misling rain and raw cold.  
F Seasonable weather for the greatest part.  
T Cold and dry.   

21  
B Boisterous wind, & some driving showers.  
F A black frost in the morning, afterwards loud and unconstant, weather.  
T Opposition of jupiter and the Sun.   

22  
B Boisterous wind & some driving showers.  
F Calm weather.  
T The Moon with the head of the Dragon.   

23  
B Windy and foul weather.  
F Somewhat moist.  
T A pimpling wind.   

24  
B Uuavering weather.  
F Fair.  
T Moist.  
D Great store of rain.   

25  
B Thick air and windy weather.  
F Fair enough for the season.  
T Moist.  
D Great winds and blustering air.   

26  
B Thick air and windy weather.  
F Frosty.  
T Moist.  
D Blustering winds.   

30  
B Lowering close and somewhat windy.  
F Snow.  
T Slatter.   

31  
B UUindie weather.  
F A windy frost in the morning.  
T Snow and slatter.     

Not convenient to have Prognostications Reasons: 

1 Concerning the bier. 

1 Immoderate care, joined with distrust in God.  
2 Contempt of the providence of God, in not reverently regarding it.    
2 Concerning the maker 

1 His unability in Prognosticating, proved 

1 By the true end of the heavens.  
2 By want of good experience.  
3 By ignorance of particular causes.    
2 His manifold untruths.  
3 His impieties and profane speeches, and actions, not seeming a Christian.  
4 His tricks of deceit.       

A Resolution to the Countryman, proving it unlawful for him to buy or use our yearly Prognostications.  
GOOD Reader, I have thought it convenient (for some special causes) in this short treatise, to disclose a part of my mind unto thee, concerning the making of Prognostications, and if it might be, to persuade thee, not to spend thy money in buying any of them. I have long studied this Art, and was never quiet until I had seen all the secrets of the same: but at the length, it pleased God to lay before me, the profaneness of it, nay, I dare boldly say, Idolatry, although it be covered with fair and golden shows. Wherefore, that which I will speak with grief, the same I would desire thee to mark with some attention. My reason shall partly concern thee, partly the Prognosticatour himself. First on thy behalf, I reason thus.  

The first Reason, immoderate care.  
1 AS a man doth see the blessings of God upon him, so he must also labour with a careful diligence to maintain the state of this life. But because the affection of man is carried headlong unto a greedy covetousness: this desire of overmuch carping and caring, must be bridled with two strong bits. 
Math. 6.11.  First, all our care must extend itself no further, than the present day: Secondly, in caring we must not trust unto ourselves, but fix all our confidence in the mercy and providence of God who blesseth all, and without whose goodness, nothing can come to pass, do what we will. As touching the first, we have the direction of our Saviour Christ: who teacheth us to pray on this wise. Give us this day our daily bread, whereby we are given to understand, that we are only to seek for the present time, resting with this persuasion, that he which hath blessed us this day, will also to morrow, & the next day show his like goodness unto us. Again, in the same place, our Saviour Christ speaketh on this wise. Care not then for the morrow: 
Math. 6.34.  for the morrow shall care for itself: the day hath enough with his own grief. By this we learn that God will provide for every day all things necessary, though we do not increase the present grief, with caring and casting in our heads how we shall live in the time to come. Now tell me what is the cause that thou yearly dost buy a Prognostication, & one of those, which tell the strangest things? Is it because thou hast a delight to read the style of Prognostications? Or because thou wouldst learn to Prognosticate? Or because the pictures and Characters which they make, delight thy mind? it were folly to be persuaded of this, seeing the very cause itself is manifest. Thy whole desire is to fill thy coffers, & to heap up wealth, thou art afraid lest thou shalt become poor, therefore thou greedily buyest thee Prognostications, and continually searchest all the corners of them, to see the state of the year to come, even thus in mind reasoning with thyself. I can never be quiet, nor take my sleep, until such time as I have known the state of the year ensuing, that I may frame my business accordingly: This next year there will be much rain, it will rot corn upon the ground, it will be spoiled, I will keep my corn until the next year following: I find that corn will be dear about half a year hence, I will not sell my corn now, but keep it, that I may have plenty of money for it, and sufficient beside, to maintain my house: the sea and land is calm & quiet this year, the next year many shipwrecks & troubles in many countries will fall, now I will fraught my ships that then I may be quiet. These imaginations are lively arguments of thy diffidence, & despair in the goodness & loving kindness of God. If thou fear God, love God, put thy whole trust in God, thou art content to refer thy whole preservation unto the hands of God: now, these proling and raingeing conceits of the time to come, argue that either thou never thinkest on God, or at the least persuadest thyself, that either he will not, or cannot help thee. And if thou, in thy covetous mind, pray unto God, thou canst not pray according to the institution of Christ, without hypocrisy, give us our daily bread this day: UUherefore, seeing the having of Prognostications, cometh of so wicked causes, as is the greedy desire of prosperity, & wealth, and argueth some kind of diffidence in God: when thou readest these my words, examine thine own hart, if thou find my sayings true (as certainly thou shalt) never hereafter desire to know the state of the year before hand, except it be for the seasons of the year, which I am persuaded, thou mayst know in some part, without any skill, even by thine own experience.   

The second Reason, neglect of God's providence.  
2 COncerning the contempt of God's providence, thus much I say. The Prognosticatour, if he be asked whether he confess the providence of God, he will with all his hart confess it: but by his deeds he doth deny it, for all the things whatsoever, which can happen in a whole year, he attributeth them to the stars, & so he publisheth his Predictions, always mentioning stars, never, or very slenderly, making any signification of the power, & justice, mercy, and everlasting wisdom of God. And surely, even for the very paring of thy nails, for the cutting of thy hair, for the putting on of thy shoes, for taking a journey two or three miles from thine house, for obtaining at God's hands thy request, for making thy bargain with thy neighbour, for all thine actions be they never so small: these wise men (if thou wilt ask their advise) will give thee counsel from the stars. Now when these their irreligious predictions shallbe had in thy bosom, and red of thee daily, thou being a man unlearned & worldly given, never hearing any mention of the special providence, & hand of God in every thing, but long discourses of the virtues of Planets, & signs, dost never think upon the wonderful and most infinite power of God, working after a special manner in every matter, but art drawn straightways into an admiration of the ginger, and a great fear of the constellations of heaven. An experience of this I found in thee, about two years ago. A learned man (yet in this case far deceived) wrote an Astrological discourse of the conjunction between jupiter & Saturn, wherein he showed of great alteration in every thing to fall. At this thou wast sore aghast, thy mind was encumbered with ●ettling thy goods to set them in order against that day: thy song for half a year was nothing else, but, the conjunction the conjunction: the day being come, what staring was there and gazing into heaven, to see the meeting of those 2. Planets: Now all this while, where was God's providence? where was that trust and rejoicing in him? where was that praising of his name for all things whatsoever should come to pass? where was that meditation of his infinite, & unsearchable wisdom? these things were never thought nor hard of, and if they were hard of, yet by reason of thine earthly affections, they took no place in thine hart. This thy dealing is like unto the folly of that man, who having a costly clock in his bosom, never extolleth or thinketh on the wit and invention of the clockemaker, but is continually in admiration of the spring or watch of the clock, by whose means all the wheels have their swifter or flower, their backward or forward motions, and by which the whole clock keepeth his course. Wherefore me thinketh that in a Christian common wealth, those only books should be published for thine use, which might beat into thine head, and make thee every hour and moment to think on the providence of God: which being once settled in thy mind, the consideration of the means, which GOD useth, will follow it of self. Contrariwise, to tell thee the means which GOD doth use, to thunder out the aspects and constellations of Stars, and seldom to mention of his providence, maketh thee to fear, and admire, and love the means, quite forgetting the work of God in the means. This fault was very rife amongst the Israelites, who came yearly unto Astrologers and wise men: Wherefore that which is spoken by jeremy unto them, is also spoken unto thee. Hear ye the word of the Lord, 
jerem. 10.12  that he speaketh unto you, O house of Israel: Thus saith the Lord, learn not the way of the heathen, and be not afraid for the signs of heaven, though the heathen be afraid of such: In like sort, God forbiddeth his people of England to give credit, or fear the constellations & conjunctions of stars and planets which have no power of themselves, but are governed by him, & their secret motions and influences are not known to man & therefore there can be no certain judgement thereof. If thou wilt not hear & follow this which I say, see what will ensue. Thou seest that the greatest matters which these diviners and Prognosticaters foretell, fall out flat otherwise then they say, to to their perpetual shame, Truly I am persuaded, that it is the judgement of God upon them (although they cannot see it) who maketh them, when they think they are most wise, to be most fools. For so the Lord used the wise men and Astrologers of Chaldea, as he speaketh by his Prophet Esay. I am the Lord that made all things, that spread out the heavens alone, 
Esay. 44.24.  & stretch out the earth by myself, I destroy the tokens of soothsayers, & make them that conjecture fools, and turn their wise men backward, & make their knowledge foolishness. Dost thou then O careless and miserable man, think to escape the same, or greater punishment being a cause of this fault, for if none desired to know what is to come, none would busy themselves in that vanity. Wherefore, read the word of God in the 18. of Deut. When thou shalt come (saith the spirit of God) into the land which the Lord thy God giveth thee, 
Deut. 18.9.  thou shalt not learn to do after the abominations of those nations. In the words following Moses numbereth 9 abominations.  
As 

1 To make his child go through the fire.  
2 To use witchcraft.  
3 To regard tims, this is thy fault  
4 To mark the flying of fowls.  
5 To be a sorcerer.  
6 To be a charmer.  
7 To counsel with spirits.  
8 To be a soothsayer.  
9 To ask counsel at the dead.    
All these horrible abominations being rehearsed, mark what followeth. For all that do such things are an abomination unto the Lord, 
Deut. 18.9.  & because of their abominations, the Lord thy God doth cast them out before thee: now seeing most of these abominations, & especially the 3. is used of us, why should we not fear the like judgements upon us, unless we will repent, and that with speed.  
1 The reasons which concern the Prognosticatour, and may avail to the persuading of thee, not to buy any more of their unprofitable books, as these which follow, first their unhability in Prognosticating: secondly, their manifest untruths: thirdly, their impieties: four, their tricks of deceit. What? can they not foretell that which is to come? can they not make conjectures of that which is like to ensue? No surely. And I will use arguments to confirm it unto thee.   

The first reason, of the use and end of the Heavens.  
THe true use of the heavens consisteth in many points. 1. To declare the glory of God. 
Psal. 19.2.  The Heavens (saith David) declare the glori of god & the firmament showeth the work of his hands. It is an Alphabet written in great letters, in which is described the majesty of God, and that by these four special points: First, the majesty of the work itself. 2. the infinite multitude of Stars. 3. by the wonderful variety of Stars. 4. by the greatness of the Stars.  
Secondly, 
2  it maketh sinners and wicked men inexcusable before the judgement seat of God. 
Rom. 1.20.  For the invisible things of him (saith Paul) that is, his eternal power, and Godhead are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.  
Thirdly, 
3  they serve to the appointing of times, as day, night, month, year, 
Gen. 1.14.  which are both measured and described by the course of the son, and moon, and other Stars. And so the feast of the Israelites, and the computation of the year in our Church, dependeth thereupon, and without them there would be great confusion both in the common wealth and Church.  
Fourthly, they serve to be signs, 
4  that is, to foretell things to come. And they are signs either of extraordinary things, or things which be ordinary. When they are signs of extraordinary things, than there is, and appeareth in them some extraordinary work of God: as appeareth in these examples which follow. At the suffering of Christ, not only the veil of the temple rend, 
Mat. 27.  and the dead rose forth of their graves, but also the sun was wholly eclipsed, the Moon being in the full. At which sight, Dyonisius Areopagita, a good Astronomer spoke these words: either the frame of this world is destroyed, or the God of nature suffereth. The Prophet Ezechiel being commanded of God to prophecy the destruction of Egypt, he first putteth down extraordinary signs: And when I will put thee out, 
Ezec. 32.78.  I will cover the heaven, and make the stars thereof dark: I will cover the sun with a cloud, and the Moon shall not give her light. All the lights of heaven will I make dark for thee, and bring darkness upon the land, (saith the lord) Before the second coming of our saviour Christ, there shall be signs in the sun, and moon, and in the stars. Lastly, the extraordinary going back of the sun signified the lengthening of the life of king Ezekias. Secondly the stars or signs of general things, which happen ordinarily every year in nature among us.  
As of 

1 approaching and dedeclining of 

1. The spring.  
2. Summer.  
3. Harvest.  
4. Winter.    
2 Ordinary weather in these quarters.  
3 Ebbing and flowing of the sea.  
4 Seasons of 

5 Ploughing.  
6 Sowing.  
7 Setting.  
8 Planting.  
9 Cutting.  
10 Felling.  
11 Reaping.      
I say general, because the particular estate and affairs of men can in no wise before signified by the stars. I say ordinary, because the things which fall out seldom, and are beside the common course of nature, as plenty of all things, famine, plague, war, eversions of kingdoms, etc. Do not depend upon the Stars. For the confirming of this, I have three reasons: first, in the 1. of Genesis, God saith that he made the lights to be signs, 
Gen. 1.14.15  and yet, the same God in the 47. of Esay saith, 
Esay. 47.13.14.  he will destroy the signs of them which divine: flatly forbidding us to use Stars, as means to judge of any thing to come, saving only of those, of which they are expresely made signs of God in the creation: all which are put down before. Secondly, this is manifest by the order of the creation: 
Gen. 1.12.14  the third day God created upon the earth herbs & trees, & the earth brought forth fruits and was fertile: the fourth day God commanded lights to be made in the firmament of heaven, to separate the day and the night, and to be for signs & for seasons, and days, and months, and then it was so, and then God saw it was good. Out of which I gather that it cannot be a sign causing famine, or plenty and fertileness, because fertility went before the creation of the host of heaven. Also of wars, and plagues, and the particular estates of men, they can be no signs, because man was not yet created, and yet even then they were signs. Some will say they were no signs of those matters in the creation, but now they may be, and are: No, for the works which God created, he now preserveth, neither increasing, nor diminishing any thing in them. Philo, judeus in his book de opificio mundi saith, he was persuaded that God foreseeing the minds of men, given to search strange matters to come, did in this order create the heavens, to confute and dysproove their imaginations. Thirdly the Heavens and stars were made for the use of man, and man is theii end, so that it is absurd to imagine they have any force in the affairs of man. Now then, Prognosticatours if they will foreshow of strange things to come: they must undo the work of their Creator, and give unto it new uses, otherwise they shall not be able to prognosticate as they yearly do.   

The second reason, the providence of God.  
THe providence of God is his decree by which he appointeth how every thing shall come to pass. The continual execution of this decree is ordinarily by means, but often without means. The means which God useth are either general or special. General are these by which he governeth all the whole world, and every particular thing, which concerneth this life: unto this kind are referred spiritual creatures, called Angels, by whom the philosophers say the heavens are governed, and we see that whole kingdoms, Provinces, and Cities have been kept and defended by them, as also consumed and destroyed. Again the stars and heavenly bodies are used of GOD to govern and order things here below as it is in the 19▪ Psalm. Nothing is hid from the heat of the sun. 
Psal. 19  And by the prophet Hosea, the Lord speaketh thus I will hear the heavens, the heavens shall hear the earth, the earth shall hear the corn, the corn shall hear Israel. But this instrument is only a general instrument, and hath his wor● in ordinary matters of nature. Beside▪ these means, there be many ●●her by which God ruleth the world. In the beginning he set 〈◊〉 over the whole world▪ that he 〈…〉 fowls, beasts and all things 〈…〉 set the first born before their brethren, 〈…〉 Abel▪ princess and tyrants over Cities▪ Kingdoms, common wealths, and therefore by reason of their dignity calleth them Gods▪ There be also governors of families over their families, fathers over their children, masters over their servants. Yet GOD hath a more near care in preserving and governing his chosen, as appeareth in the 43. of Isaiah. Thus saith the Lord God that created thee, 
Esay. 43.  O jacob: and he that formed thee▪ O Israel▪ fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: when thou passest through the waters, I will be with thee, & through the floods, that they do not overflow thee. When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy one of Israel thy saviour. This is also manifest by that Sympathy which is in the Lord, when his Children are afflicted as appeareth by the 11. of Zacharie. He which toucheth you, toucheth the apple of mine eye. 
Zach▪ 11  And in the 9 of the Acts. Saul, Saul, why persecutest thou me, 
Acts. 9  that is, my elect. UUherefore there be also special means by which he more carefully governeth the elect. As be Angels, whom Paul to the Hebrews calleth ministering spirits: it is certain they defend every one of the elect particularly. Hitherto may be referred the preaching of the word of god, the ministering of the sacraments. Besides this. God useth the devils, and wicked men and tyrants to exercise the faith of his elect and to confirm them in patience: whereby they are called the servants of the Lord, axes, hammers, saws, and sword in the hand of God: as Pharaoh and Nabuchadnezzar, and Senacherib▪ Moreover as the means by which he worketh upon the wicked are also many.  
As▪ 

1 Angels good and evil. Ex. 14.  
2 Friends and familiars. jere. 13.14. Amos. 7.1.  
3 Wild beasts. jerem▪ 8.17.  
4 Heaven above. Deut. 11.17.  
5 Diseases, plague. Exod. 15.16.  
6 Famine. Hos. 9.3.  
7 Fire. Hos. 8.14.  
8 Fury. Hos. 7.9.  
9 Hardness of hart. Rom. 1.28.  
10 Captivity. jerem. 15.2.    
All these means God's providence useth, first that he might show his goodness towards us: secondly, that he might be known to be the Lord over all, thirdly, that we might be thankful, because he not only himself governeth us, but also maketh his creatures to serve our turns. Ma●●ie this must be noted (as I said before) that in all these secondary causes, beside their natural work, which God hath given them, there is also the special work of God his special h●d showed. God worketh not by second causes as Magistrates govern their common wealths by their inferior officers. For they so govern by them, that they do nothing or very little themselves▪ and peradventure never know what is done. God governeth not the world so, but in every particular work, he hath his particular stroke. That the thunder burneth, moveth, hurteth, it is the general providence of God: but that it burneth, or hurteth this or that man, on this or that part, in this or that manner, it is the special providence of the same God. The Lord hath s●●wed his special providence in one excellent example. If the hatchet, (saith God) fall forth of the hand of him which loppeth the tree, and kill a man in the way, I the Lord have killed him. God also governeth the world immediately, and his providence worketh without means, and many things he bringeth to pass against all means, which is manifest by that of Matthew. Man liveth not by bread only, but by every word which proceedeth out of the mouth of God. For example without means. The spirit of God did move upon the waters, and cover them in the creation immediately. The first garment which was made, was of leather, and God alone without means made it. Noah in the Ark was preserved by God alone an whole year against the force of the waters, without means did he keep the shoes and garments of the Israelites whole forty years. He alone ius●ifieth, sanctifieth, and converteth a sinner, against the course of nature he made the sea to divide itself, the sun to go backward, the fire not to burn the 3. children, the Lions not to devour Daniel. The causes of this, are these. 1 That we may know when God worketh by causes, he doth by no necessity, but freely. 2. that we might know when God useth means, that then he is not idle, but worketh all in all. 3. That if means want▪ nay if means be against us, yet we should not despair of GOD'S providence. Now to come to our Prognosticatours, and Moon prophets, how shall they be able to know what will come to pass hereafter? for first, the heavens being only one particular instrument of God's providence, amongst many, they cannot certainly and truly say, this thing or that thing proceedeth from the heavens: secondly they cannot determine whether GOD in extraordinary matters, as Plague, Famine, Barrenness, Distempered weather, Earthquakes, Wars, etc. Doth work immediately, or with means: If with means, they cannot determine, whether the Heavens, or Angels, or men, or any other things be the means of his providence. Thirdly, if they were able to know what the Heaven worketh naturally, yet they were never the better, for GOD beside the power of the heavens: hath in all things his particular working providence, altering, and framing, and bending a● wax his instruments to his good will. Truly by this consideration, a Christian man will be brought to leave of to seek what event the works of God shall have before they come to pass. If a man shall come into a joiners shop can he by knowing the use of all his tools, tell what things he hath made in his shop? No. What is the cause of that? he useth not only his tools in his work, but thereunto adjoineth his own hand, by which he handleth and turneth the tool to his own pleasure, and so maketh divers kind of works with the same instruments. The same may be said of our Prognosticatours, which I would to God they would somewhat consider.   

The third Reason, the want of experience.  
IF our Prognosticators have any means to foretell things to come, they have those means either without experience, or with experience: If they have them without experience, then must thou account all which they do to be foolish dreams & deceit. For all kind of humane learning which is profitable, & hath use in the life of man, is taken from often observations, and experience. If it be said that they have their directions in Prognosticating from experience, and that of all times, I will convince them thus. True experience of the causes of things is an often observing of the effects of the same causes, with this ground that they can proceed from no other thing. The Physician saith Rhoubarbe doth purge choler. Well: how knoweth he this? he hath often tried this, and that in old men, young men, children: and hath found, that in the bodies of all men, the cause of purging this humour, could be ascribed to nothing else. UUherefore he may peremptorily conclude, Rhoubarbe purgeth choler. Our Prognosticatours, in the heavens, can have no such experience. For they can not observe often the same position of stars in the heaven. The order and cause of the fixed stars and Planets, which we find in the heavens this day, the next day will be changed, and never the like again. They will say, in deed although the same position of the whole heaven never happen, yet the same conjunctions of notable stars, the same visinges and settynges, and the same constellations of the chiefest stars are marked often. I say again, that when these Eclipses and great conjunctions happen, the rest of the stars being otherwise affected than they were before, & having new positions, may either increase and diminish their effects, or else hinder them, and quite take them away. As we see when the Sun casting his beams into a chamber, the light of candles▪ and torches, and fires do make it shine dim, yet these being absent, it will shine bright. Again, they are not able to say that constellations, which they have marked, are causes of those effects which follow, as wars, diseases, distempered wether, earthquakes, famine, etc. For in those things which hap together, the one is not the cause of the other. When Nero played upon his harp, Rome was on fire: yet Nero's playing on the harp was no cause of the burning of Rome. Also these effects may have others causes in the heaven, than those which they mark, and they may come immediately from God, they may come only from the will of man. UUherfore seeing that they cannot assure themselves that those Eclipses, & conjunctions are the works of such effects upon earth, & they cannot have often observations of the course of heaven, their rules of Predictions are feigned and supposed, & not built upon true experience. Let a man which knoweth not one herb, take all kinds of herbs, and put them into a great vessel, yet so, that there be more of some herbs, and less of other some: let him beat them all together, & make a compound virtue of all their virtues: Can he now tell the nature and operation of every particular herb? Can he divide and sever by any help the virtue of one herb from another? No in deed. The same thing may be said of the stars of heaven: all their lights, and all their influences (as they term it) are in the lower bodies▪ more plainly, every earthly body hath in it all the secret powers, & working of every particular star: so that they make (as it were) a compound operation rising of all, or of the most of their virtues joined together? for the Astrologers hold, that although the light may be hindered by the thickness of the body, yet the heavenly influence pierceth through all. Therefore they are not able to sever, and learn the nature of these stars, except they can stop the influence of what stars they list, and bring them into what compass they will. Yet thus much I will grant them, that they may have a little knowledge of the virtue of the Sun, and Moon. and some other stars: as we see those herbs in the former composition, whose virtues be the chiefest, though not fully, yet somewhat do represent their nature, and show themselves above the rest. But what is this to the purpose? If I confess the operations of the Sun & Moon. If I shall grant that Saturn is in nature cold & dry, jupiter warm & moist, Mars hot & dry, Venus' cold and moist, Mercury in nature mixed, the notable fixed stars in the Zodiac to be of the nature of Planets, and to have manifest operations, as the rising of the ●●gg to make heat & tempestuous seas, the rising of Arcturus to make rain and showers, Pleiades to be of the nature of Mars & the Moon etc. what will all this suffice to make a Prognostication? for seeing all stars have their own powers, & peradventure also the least stars▪ which we make no account of, have great effects amongst us (as one grain of musk in the Apothecary's shop maketh a greater smell than all other powders be they never so many) nothing will the knowledge of the operation of some▪ Stars prevail, the rest being not known and never regarded. They will say they have some experience but yet unperfit. I have showed how they have no true experience at all: and their unperfit experience maketh them perfit liars.   

The fourth Reason, the ignorance of causes.  
A Man which will judge rightly of any matter by the causes, must not only consider the common causes, but he must also with them confer the particular causes of all things which happen amongst us, so he shall judge a right. In heaven the stars be common causes of all things amongst us, because they show their virtue on every matter, one way or other. The same things have their peculiar efficientes, and matters, and forms, by which, & not by the heavens, they are made that▪ whatsoever they are. These proper causes because their natures be unknown unto us, I cannot see how the Prognosticatour is able to foretell any thing to come, in good and convenient manner, laying aside all deceiving and forgeing of untruths. To make this more plain, I will use this similitude. Suppose an hen to sit upon many eggs, some of her own, some of divers other fowls: she imparteth her heat equally unto them: at the length she hatcheth, and some of her chickens are cocks, some hens, some crows, some patriches, some doves, some black, some white, some like and live, some die, some are killed of the kite, some are roasted. No man, I think, will profess so much skill, as to say that he by the considering of the hen and her heat, which is a common cause of the chickens, and all that befalleth them, is able to tell, why of this egg came a partridge, of that a crow, why this egg had no chicken, why that had a dead chicken, etc. except he do therewith all adjoin the consideration of the particular effectts. The heaven is as it were an hen fostering under her wings all earthly things, imparting his virtue and heat unto all. Can our Prognosticatour: by the erecting of figures, by considering the disposition of every Planet in their houses, and the significations of every thing, judge, why this man is wealthy that man a beggar, why this noble man dieth this year, none the next year, why it is nought to travel this way, good to travail that way, why these diseases abound, and not other, why corn shallbe dear this quarter, not the next, why this week is fair and temperate, that week, that month unseasonable and tempestuous. Truly it is a thing flat impossible. They must hereunto adjoin the particular nature of the country, the particular causes both in men's minds and bodies, as, education, place, honesty, birth, blood, sickness, health, strength, weakness, meat, drink, liberty of mind, learning. etc. and all other special circumstances: which they never do as we may see in their Prognostications: and if they would do it, yet they could not. Wherefore I must needs say this, that their folly is great in publishing, their Prognostications: and thou also greatly to be blamed which by thy greedy desire givest them great occasion to be so unprofitably occupied.  
To show more briefly & plainly of their unability in Prognosticating, although I grant the stars have great force, 
Hos. 2.  yet I say they cannot judge of things to come. And there be 6. impediments. The first impediment is imbecillicie of wit, for as man's eye from the earth beholding the heavens & the stars perceiveth them not in their just quantity, but as very small lights: for in deed the Sun is an hundred & threescore & six times bigger than the earth, Saturn 90. times, jupiter 95. Mars one and an half the Moon is the 39 part of the earth: the biggest sixed stars contain the earth 107. times, the stars of the second magnitude 90, the third 70. times, the fourth magnitude 54. times, the fift magnitude 35. times, the sixth magnitude 18. times. So the weakness of man's understanding is not able to conceive and learn the things which the heavens do bring to pass on earth.  
The 2. impediment, the infinite number of stars which no doubt all have great power, although we do not find it. For the Prognosticator only marketh 1028 stars & of these he taketh only heed unto a very few. Which is as though a man should judge the power of an army by the powers of one or two soldiers and Captains, not by the power of the whole company.  
The 3. impediment is the infinite varieties of the virtues of stars, & the parts of heaven, which Astrologers grant to be: yet they do not know them. As touching the nature of the fixed stars, they know nothing but by the colour, which is red, leady▪ white, pale etc. resembling some Planet. And because they know not the virtue of all stars & every part of heaven, they are not able to judge any thing but to their own shame, no more than the Physician is able to know the nature of the compound medicine without the knowing of every simple.  
The 4 impediment, the manifold and daily change of the motions positions, and configurations of the stars: for if a man could tell both the number and nature of stars, yet the variety of positions breedeth trouble & hindereth right judgement: because by this means the powers of stars are increased, diminished, & changed. And these rules which served for ancient times to foretell things, will not serve us, because all the fixed stars have changed their places, and the rest are daily changed.  
The 5. impediment, the infinite variety of inferior things, which do hinder, pervert, change, receive, or not receive the virtue & predictions of stars, as the nature of the soil, the disposition natural of air, orders, & constitutions of the common wealth, occasions, education, institution, kinds of meat and drink etc.  
The 6. impediment, the will of man, which freely in common matters chooseth this, & refuseth that. There are many things which are caused without any work of stars, only by the will of man, & study, as we may see in Socrates, Demosthenes, and other etc.  
Thus much shall suffice to show that they cannot Prognosticate of things ensuing: now follow their manifold untruths, and most false rules. In disclosing them I will keep the same order they use in their Almanacs.  
In the first or second leaf of their books thou shalt find a picture of man's body with the 12. signs round about it, they call it the Anatomy of man's body, showing how the 12. signs have government of the same, for the Moon or any other significatour of any thing being in the sign, they say, that it is dangerous to box, to sear that part or to let blood in it, which is subject to the dominion of that sign. All these are nothing but vain Fables, as I will manifestly prove.  
1. Whereas they call it an Anatomy, me thinketh, it is a butcherly Anatomy: nay that of the butchers is far better, for they join head & appurtenance together: these men being sparing give Aries the head, Leo and Cancer the hart & longs. As for the liver. I know not which sign hath it, peradventure in old time men had no livers. At the anatomy of a carrian crows deal friendly, for every one hath somewhat: but in the division of man's body, signs play foul play, for Capricorn hath got nothing but a pair of knees. It is like that the signs scrambling for their portions Capricorn being slow got nothing, hereupon compassion being had, there was a gathering made, and Sagittarius gave the lower part of the thigh, Aquarius the higher part of the leg which both together make the knee. But to deliver thee out of all doubt, mark these reasons which follow. 1. The signs cannot have any such dominion over man's body: I make it manifest thus. There is no corporal heaven in deed above the firmament, yet because the firmament or 8 Sphere hath many motions, to give reasons of those motions, the Astronomers have feigned two heavens above the firmament, the Crystalline heaven, and the first movable or 10. Sphere, which they divide into twelve parts. which parts they call signs. Now, I pray you tell me, is it possible to conceive that an imagined part of any imagined heaven void of all stars, shall either have in itself, or give unto other Stars power to govern the parts of man's body? More reasonable was that man, who being asked what was the cause of the sands in Sandwiche haven, he answered the building up of Tenterton Steeple Secondly the government of the signs in the body is not taken from experience in nature, 
The twelve Signs feigned.  but feigned long ago by some drowsy pate, and now because it hath a cloak of antiquity, it is allowed. More natural was this kind of way, that hot signs should govern hot parts, cold signs cold parts, earthy signs earthy parts. So Aries should govern the hart and the vital blood, not the head, & the rest of the signs those parts which are of their nature and disposition. Thirdly great experience of many men daily confuteth this rule. For many learned Physicians, & expert Chirurgeons have by infinite examples found, that if a man be let blood in the sign, or launched, or boxed, or seared, no harm ensueth, nay they have given testimony that the patients have found even then great comfort. Wherefore let not these things trouble thy mind any more, but let them be numbered even amongst vain and unprofitable fables.  
2. Next after followeth Elections of days and hours, necessary for all matters as followeth.  
Special days to 

Prepare humours.  
Let blood.  
Purge with 

Vomit.  
Electuaries.  
Potions.  
Pills.    
Cut hair.  
Comfort the virtue bath. 

Attractive.  
Digestive.  
Retentive.  
Expulsive.    
Put children to school  
Travel.  
Marry.  
Hunt, Hawk, Fish.  
Plant.  
Geld cattle.  
Say foundations.    
Here, I pray thee, mark their naughty dealings how they abuse thy ignorance, to make themselves skilful and to do more than they can do. For, if the judgements of the best Astrologers may be taken, certainly most of these elections cannot be prescribed to thee, unless they know beforehand the figure of thy Nativity. For all Election, which concern thy person, must be moderated (to speak as plainly as their toys will suffer me) by the direction of the root of thy Nativity, and by the monthly and diurnal Progressions of thy present Revolution. If any of these pretend some evil, the particular Election may be a means to increase, and to bring it to pass. For example, suppose, thou being a man toward marriage, in the Almanac thou findest a good day noted by the Prognosticatour to marry in: thou takest thy opportunity: after a while, thou art weary of thy life: the first day of thy marriage was the last day of thy joy. What is the cause of this? All the planets which were signifiers of thy marriage in thy nativity, were then evilly affected, and peradventure also, at the first thou wast borne, they received some disgrace. So then thou mayest lay all blame, partly upon thyself for believing and partly upon the Prognosticator, who deceived thee. But to come unto particulars, the elections of days to purge the body with any kind of purgation, and to comfort the same, are most ridiculous. Why do they not also prescribe hours of eating meat? Why do they not appoint the kinds of meats and drinks, which we must eat & use daily? If thou see that God doth daily bless the enterprises of those Physicians, which never regard those elections in ministering to their patients: never esteem of them, let them go as lies to the Devil from whence they came. Concerning the elections of days to sow, to set, to plant, to lop, they are also foolish: the general observation of the season of the year, in which these things are to be done is sufficient. And S. Augustine in his book de civitate Dei laugheth at the folly of them, which choose particular days to do their husbandry, as though some certain positions of stars had some special influence to the things which are sown then. His reason is, because many grains of corn being cast into the ground together, springing up together, and riping all at one time: yet some of them are blasted, some are eaten of birds, some are trodden down under foot, some stand and are never touched. The rest of the elections, and especially that of laying foundations is most absurd. They say that if an house, a city, a town have his foundation when the stars be well affected, the inhabitants shall have prosperous and quiet living: if when the stars be evil disposed, than trouble & disquietness. They have no experience of this, but that only which is most false, for they know not the foundations of cities and towns, neither the positions of the stars, when they were built. Let Rome and Venice be examples, because these are most alleged of Astrologers, the time in which they were built is uncertain, and the Planets are falsely set in the figure of the foundation of Rome because Mercury is contrary to the sun, a thing flat impossible. Again the folly of this is thus manifest, that an house, or City, or common wealth may remain the people being gone, as it is in the time of plague, and banishment, and conquests of Princes: And the inhabitants also may be safe and remain, the building quite ransumed, and beaten down, as we may see in Carthage, the people and common wealth remai. ned, the City quite defaced. That all elections are unlawful, Saint Augustine writing unto januarius, proveth it forth of the 4. to the Galathians by these words: ye observe months and times and years (Therefore saith he) let us not observe days, & years, and months, and times, lest we hear this of the Apostles: I am afraid lest I have taken labour in vain with you: for he rebuketh them which say, I will not go, because the Moon is thus or thus moved, or I will take my journey that I may have good success, because there is such a position of Stars: I will not do my business this month, because such a Star governeth this month: or I will do my business this month because such a star ruleth. How then shall a man do, not to break the word of God? Art thou a man that desirest to lead a christian life? Then take the example of Paul, as a pattern to govern all the actions of thy life: without ceasing (saith he) I make mention of you in my prayers: 
Rom. 1.10.  beseeching that by some means, one time or other I might have prosperous journey by the will of God to come unto you. So thou if thou hast any business in hand, any journey to take, any thing to buy or sell, or any other matter: never regard the constellations of Heaven, commit thyself to the only providence of God, in whom thou hast thy life, and motion, and being, who directeth all thy steps: pray unto him privately with thyself to bless thee and all thy actions, that they may tend to his glory, thy welfare: thou shalt find that all thy enterprises will have better success, then if the whole host of heaven, and all the Prognosticatours of england had promised never so much prosperity. Now let us show their absurd folly in prognosticating of the state of the year: of which their predictions are either general for the whole year, or special for every day. In their general predictions are considered either the grounds of them, or the matters which they foretell. Their grounds are especially two. 1. The figure of the revolution of the year, erected when the sun entereth into the first minute of Aries. 2. The figure celestial for the time of the Eclipse of the sun and moon: for vp●n these twain, say they, dependeth the whole state of the year. In their celestial figures they consider the erecting of them, and the finding of the Lord of the figure. The erecting of the figure, containeth very many absurdities.  
1 They follow that way, which Regiomontanus did invent, never as yet proved by any experience, and flatly differing from those ways which of ancient Astrologers were used▪ and were invented by Gazulus and Campanus. Nay oftentimes it maketh the Planet or fixed star to signify a flat contrary thing to that which these two other do.  
2 The casting of the heavens into twelve parts, signifying twelve didistinct kind of matters is ridiculous, because it being imagined, and void of stars, can have no force. Yet (some will say) other stars being in those places may have and signify such or such effects. I answer that if stars of divers natures coming to such an house always signifying some one kind of thing, than the house must of necessity give some force unto the Planet: and so it shall have not only an augmenting, but also an effectually working power, which Astrologers deny, and no reason can prove.  
3 They make the twelfth and eleventh houses being higher above the horizon than the first, to be of less force than it: and the fourth house to be of greater power than any above the Horizon not Cardinal: and the end of the ninth to be more in power then the beginning of the eleventh house: all which are against reason, because a Planet the more perpendicular his beams are, the more is his force. They answer, although the force of the light be greater, yet the secret influence is less, and the first house hath more forcible influence than the twelfth or eleventh. If the influence be secret how can they know it? again they can by no good experience show that those houses have more influence than the rest: this influence maketh against them. I say they cannot prognosticate because they know not one stars virtue. For whereas they say, that the sun, and moon and planets have most force. I answer that it is by reason of their light, not their influence, which is small, and there is far greater in the smallest fixed Stars. So that the fixed Stars although they have no light, or very small light perceived, yet they have most influence. And so these men must needs dream because they judge by wrong causes. Well, their figure being framed and distinguished with fair characters, then go they on to find the Lord of the figure, that is, that Planet which hath most dignities in the figure.  

The dignities of the Planets, are found out by these means especially.  
1 Houses of Planets.  
2 Exaltation.  
3 Triplicity.  
4 Terms.  
5 Stars.  
6 Houses.  
7 Freeness from Combustion.  
8 Directions.  
9 Velocity of course.  
10 Sazimi.  
11 Some aspects of other planets.   
These toys be so foolish that a reasonable man would not vouchsafe to refute them: yet a word or twain. If the houses of the planets shall be battered and pulled down, all the rest of their worship and dignity will lie in the dust. Aries and Scorpius are appointed the houses of Mars, Taurus, and Libra the houses of Venus, Gemini, and Virgo, the houses of Mercury: Cancer the house of the Moon, Leo the house of the Sun, Sagittarius and Pisces the houses of jupiter, Aquarius, and Capricornus the houses of Saturn. What reason do they give of this? Leo and Cancer, say they, are the houses of the Sun and Moon, because they resemble the nature of these Planets; and because they come most near our heads: such reason they give of the rest. What feeble grounds are these? As in the North part of the world Cancer and Leo resemble the nature of the Sun: so in the South part, in the contrary climates, Capricornus, and Aquarius do resemble their natures. Also in every country some divers signs be either vertical or else come near the top of the country, and so all signs shall be the houses of the Sun and Moon. Now then, the sun being displaced, I cannot find how the rest of the Planets can keep their hold. To go further the exaltations of Planets in like manner are very dreams. They suppose Exaltations be those degrees in which the Planets were in the beginning of the world. But why should those places give more force than any other? And if they could give more force, yet they have falsely assigned them. For the Sun was not in Aries, when it was created of GOD, but was placed in Libra, which I prove by this reason. GOD created man and beast in perfect age, giving unto them all kinds of fruits being then ripe, so that in the beginning was the time of the year, which we call harvest. Now, because God never afterward changed the seasons, and we find that in the time of ripeness the Sun is always in Libra, we must needs also say that his place in the creation was in Libra. In the 23. of Exodus God commandeth that the feast of tabernacles should be celebrated in the end of the year when the Isralites had gathered their fruits out of the fields. Wherefore it must needs be that harvest was in the beginning of the year (the beginning and ending being both together) and so by counting backwards we shall find that the Sun was in Libra in the beginning of the world. To this agreeth josephus de antiquit. Lib. 1. cap. 3. Rabbi Eleazar upon Genes. and Rabbi, Abraham, Abem, Esra upon the 7. of Daniel.  
The rest of the dignities of the planets consist of principles more weak than water. First what is more unreasonable to a reasonable man then this, that swift motion should give unto a Planet two dignities, and slow motion two debilities: it seemeth to be plain contrary. For a swift course hindereth the force of the Planet, a slow course helpeth the same: and the stations of any Planett make an effectual and sensible operation. A coal of fire in a man's hand if it be shaken about very much, it heateth very little, if it be shaken more slowly, it heateth more: but if it lie still, it burneth violently. Beside this, also experience confirmeth my assertion. In the year of our Lord 1513. the Sun entering into Pisces was almost in trine aspect with Saturn stationarie, a little while after, there was a great frost and snow continuing many days: and when Saturn began again to be direct, the weather was indifferent warm. In the year 1518. In April jupiter almost in secunda station beholding Saturn in station prima caused a great heat considering the time of the year. In the year 1520. Saturn (as I said before) being stationarie made such a cold, that spoiled the Grapes and made Wine dear. Upon these examples and many other I may conclude, that the work and influence of of planets, is most felt when they are stationary: because their virtue is fixed (as it were) in one place by reason of the slow motion,  
Combustion is in like sort a feigned thing, What reason can Astrologers give, why it should give unto a star five debilities? They talk how that experience teacheth them, that planets being under the beams of the Sun, do lose a great, nay (some say) all their force. It is a manifest untruth. For, Mercury being of the nature of that Planett with which he is conjoined, if he go from conjunction with Saturn unto the Sun, he getteth no debilities thereby, but rather losing the feeble and unfortunate Nature of Saturn, receiveth a more strong and fortunate nature of the Sun. If any man say against me that Mercury combust hath no force, he deceiveth himself. For if he be not hindered, he naturally will cause winds, being combust he not only engendereth winds, but causeth tempestuous winds and foul weather. In Aries, Taurus, Cancer, he maketh tempests, in Virgo and Scorpius, raging Seas, in Sagittarius, Capricornus, Aquarius and Pisces rain and snow. Again when many days together there hath been fair weather, the Sun if it come to be in conjunction or any other aspect with Saturn maketh very foul weather, and therefore the aspects of the sun and jupiter are called apertiones portarum pro plwia. This could not come to pass if Saturn had his force diminished by the beams of the sun. A Planet also being in Cazimi, that is, being within 16. minutes of the suns middle haith thereby 5. dignities, which cannot well be, if that combustion give 5. debilities. For the Planet is in the middle of his combustion, and the sun casteth his beams and force very vehemently upon it. These suns show how absurd a dream combustion is: yet if it were a good & sound principle of Astrology, and gave unto every Planet 5. debilities, yet it could not be proved, that liberty from combustion should give five dignities, being only a mere absence and privation of the other. Magnes at the presence of the Adamant, is hindered from drawing Iron: yet if the Adamant be away, the attractive virtue of the magnes is not increased. Here I might with ease confute the triplicities of Planets, directions, aspects, applications, preventions, refrenations, with many such like, but my intent at this time is only to show thee some untruths of our Prognosticatours.  
Thus much of the grounds of their predictions, now follow the matters of which they Prognosticate, and they are very many: nay, there is no matter almost, of which they will not give their verdict: but how they do this I will briefly make it manifest unto thee, that their lies & their unchristian dealing may be more loathed of thee.  
1 They foretell of Comets, Earthquakes, Famynes, and plagues etc. but they do it as the blind man which casteth his staff he knoweth not where. No man as yet ever knew the true causes of these. As for Comets and blazing stars they do not rise of the influence of any stars, neither are they any earthly things, but are in heaven, most commonly far above the Moon, as by Geometrical & Astronomical demonstrations may be be proved: how this cometh to pass the Lord only knoweth. And surely they do thee great injury, that when as, no doubt, God doth lighten them, and send the rest extraordinarily, as threatening tokens of his sore displeasure, yet they will rock thee a sleep in the cradle of security by telling that such tokens came from the ordinary course of the heavens.  
2. They foretell all things which happen in civil affairs amongst men, as are these which follow.  
As 

Love and hatred of kinsfolk.  
Marriages.  
Increase of farms and livings.  
Injuries and quarrels.  
Raising of rents.  
Exacting of subsidies by officers.  
False rumours.  
Imprisonmentes.  
Hard entreating of Ecclesiastical persons.  
Buying, selling, undermining.  
The studying of sciences.  
Friends fall out for trifles.  
Solemn progresses.  
Favour of noble men.  
Men shall fall, body, and goods into the Prince's hands.  
Merchandise unprofitable. etc.    
These and such like proceed only from the will of man: the constellations of stars are neither signs nor causes of them. Some will say, Non imponere necessitatem, sed inclinare Stellas, that is. That stars do not constrain, but only incline the minds of men: a most wicked saying, although most commonly spoken of, and defended. For the inclining of the will of man is only the work of God, as the holy Scriptures do teach us. The hart of man (saith Solomon) purposeth his ways, 
Prou. 1.6.9.  but the Lord directeth his steps. 
jer. 10.23.  O Lord (saith jeremy the Prophet) that the way of man, is not in himself, neither is it in man to walk and direct his steps. He speaketh this, because that Nabuchadnezzar purposed to have made war against the Moabites and Ammonites, but hearing of Zedekias rebellion, he turned his power to go against jerusalem, therefore the Prophet saith, that whereas he had otherwise purposed, yet this was the lords inclination and direction. Again in the proverbs, 
Prou. 21.1.  we read this: That the hart of the king is in the hands of the Lord, as the Rivers of water he directeth it whether he will. It will be said, that although God properly and immediately inclineth the will of man: yet also some small inclination must be given unto the Stars, and that immediately. For  
Say some. 

Constellations work upon the Elements by the four first qualities.  
Elements work upon, and alter the compound bodies and humours.  
Compound bodies by their qualities change the senses.  
The senses being altered, the understanding is altered.  
The understanding lastly altereth and inclineth the will of man.  
Therefore Constellations incline the will.    
This reason is not much unlike that which the drunken man maketh, serving as well for the defence of his vice, as the former for approving of truth in divination.  

He which drinketh well, sleepeth well.  
He which sleepeth well thinketh no harm:  
He which thinketh no harm, is a good man:  
Therefore he which drinketh well, is a good man.   
The deceits and untruths which be in their reasons, are very many.  
1. The stars work upon men's bodies, yet so that the nature of the Country and soil, the meats and drinks have most commonly greater force. Why are the bodies of Gentlemen of England and poor labouring men of divers dispositions? are they not both in one country? do not the stars show their force in them alike? yes truly, but the kind of life and diet prevaileth. In the same region, why are they, which dwell upon hills, of other temperatures than they, which dwell upon plain & champion ground? Why? do not the same influences of Stars make them of like natures? is it not because the nature of the soil prevaileth? So then, when as there be many causes effectual, and differing in altering men's bodies, to build an argument upon one cause is most unreasonable.  
2. The stars work upon the Elements earth, water, air, by making heat, cold, moisture, dryness. The elements, how work they on men's bodies? They will also say by making heat, cold, moisture, dryness: which is most untrue: for the whotter and drier the Elements be, the colder and moister by nature are men's bodies. According to that saying of Empedocles: Nature placed a hot body in a cold country, and a cold body in a hot country.  
3. The Philosophers say that all causes are either per se or per accidens. Now the heavens being causes of the alteration of the senses per accidens, they must not be causes of the inclination of the will, either per se or per accidens, but per accidentis, accidens, which is most ridiculous.  
4. This long chain by which they link the will of man to the stars, if it shallbe applied unto particulars it must needs break: for the actions of the will is buying, selling, traveling, lying, heaping up wealth, murdering, spreading of false rumours, offering of discourtesies, hating of kinsfolks, and such like, which our heavengazers foretell, have no coherent with the first qualities, heat, cold, moisture, dryness: neither can they any way proceed from them, and therefore the stars cannot be causes of them, for they work only by these qualittes.  
5. This reason is nothing to their purpose: for because they grant that a man may freely resist the inclination of the stars & he may hinder that, unto which the stars bend his will, how dare they presume to say this or that will come to pass. The heathen men gave up themselves to their own lusts & vanities and followed every little and vain inclination: & of them, in this order, did ancient Astrologers among them divine that this or that time, such actions, such vices, such enterprises, such affairs should be among them. In like manner our English wisemen, speak of us as though we were beasts, not reasonable men, as though we never had heard the blessed Gospel of God, never tasted of the grace of God, never learned what is good and what is bad, never laboured to subdue our lusts & affections, always turned to and fro with the blast of any influence, working very slenderly in us.  
Thus much of Civil affairs. They make mention also yearly of the diseases which shall reign: but the way which they follow, is taken forth of the barren and uncertain rules of of the old Astrologers, who do so ascribe unto every Planet certain diseases, that if need shall require, they may refer the same disease unto many significatours as in the plague, the putrefaction of humours is attributed unto jupiter, the sharp fever unto Mars, the madness which followeth unto Mercury, the whole plague unto Mars. In the plurecie the inflammation of the blood between the skin called Pluritis, and the ribs is attributed unto jupiter, the suppuration of the blood unto Saturn, and the whole pleurisy unto jupiter. In the jaundice the inflammation and corruption of humours, unto jupiter, the yellow humour in the gall, unto Mars, the obstruction of the parts unto Saturn, the whole jaunds being white unto Mars, black, unto Saturn. And so in every disease, they use this inconstancy and ambiguity in Prognosticating. It is a rule among the Astrologers that if the Planets signifiers of diseases be well affected, then there shallbe no diseases but health: if they be evilly affected then diseases follow. Our Prognosticatours never mark this rule, but howsoever the Planets be affected, they straightways pronounce that such diseases shall reign. For example the last winter quarter, it was said by one of them, that the diseases which should afflict men's bodies were rheums, coughs, cold laskes, swelling of the face & throat, falling of the Colmel sore eyes, deafness, the stone, gout, dropsy, greenesicknes, madness, quartern fevers. etc. And all the Planets signifiers of diseases in that quarter were indifferent well affected: wherefore thou hast not one cause to fear their threatenings, but rather to be sorry for their continual deceits, wishing them minds that they may one day see their own folly.  
Concerning the time when the constellations take their effects, our Prognosticators say that some take their effects, the same year, some not the same year but long after, as great conjunctions and Eclipses. For they say if the Moon be eclipsed one hour, she worketh her effect a month after, if two hours, two months after: and the Sun for every hour it is Eclipsed taketh his effect an whole year after. Truly this rule which they follow, must needs be against all reason. For why should not all conjunctions and oppositions of the Sun and Moon differre their effects as well as those conjunctions and oppositions in which the Sun and Moon is Eclipsed? if they show forth their power immediately after, why should not these also do the same? Moreover the epignostical Astrologers who have conferred the course of the heavens, with histories show very manifestly, that Eclipses do not defer the time of working their spite upon the earth.  
In the year of our Lord. 1419. the Sun was Eclipsed in Aries, and presently after showed all his force. There was a great sedition in prague that year: In Paris an uproar between them of the City and the University, and two thousand Scholars were slain. Then also Wenzeslaus king of Bohemia being in a great palsy died▪ In the year .1524. There was a conjunction of Saturn and jupiter in Scorpius & also a great Eclipse of the Sun in june, which took their effects the same year: Charles king of France driven forth of his country: war between Danes and the men of Sleswicke. There was a great plague in germany, Civil dissension amongst the Princes of the Empire and them which took the part of john Husse .1452. An Eclipse of the Sun in Sagittarius, his effects began presently, and lasted a great while: Even than Constantinople was taken by the Turk. The Hungarians and Bohemians besieged Frederick the Emperor. 1473. the 27. of April: the Sun was Eclipsed in Taurus, Mars being in Aries, and jupiter in Sagittarius. The same year in summer was such heat and dryness of weather that woods even withered, and one might wade over deep rivers. In the years of our Lord. 1476. 1460. 1469. 1486. 1502. 1518. And many years after there were both great conjunctions & strange Eclipses which took their effects presently, not one, or two, or three years after (as our heavengazers bear thee in hand). All these examples which I bring against them, I have not feigned, but taken forth of those books which they have in greatest estimation, and could, if need should serve, bring an hundred more, all to show their lies, when as they commonly say thus, there shallbe an Eclipse this year, marry I will not here determine his effects, but reserve them to be declared in my Prognostication one year or two years hence, when it will take place.  
To know where the effects of the stars shall take place, they have appointed unto every sign certain countries, as over Europe they have set the fiery Triplicity, over the Oriental and North parts of the Asia the airy Triplicity, the watery Triplicity over Aphrica, over the South parts of the Asia the earthy Triplicity: & so every peculiar sign hath his dominion over some parts of those. Now therefore, when a conjunction or Eclipse is in any of these signs the Cities and countries subject unto them feel the force of that constellation especially. This is a most manifest untruth and may be confuted by many reasons. 1. The nature of the signs is not the same now as it was in times past, and by the confession of the 〈◊〉 learned have other effects, now than they had in the days of 〈◊〉 〈◊〉: yet we see the nature of Countries and people to remain the same still, as may be seen by reading Tacitus, Pliny, Caesar, Strabo. 2. America which is half the world, hath no signs appointed over it: why? it was found out of late. True it is, but this is an argument that the rules of Astrology, are absurd, and were the bare inventions and imaginations of idle brains. For, there is no doubt, but that America his parts and Islands as Br●silea, Peru, Pari, Terra Florida, java Maior, java Minor, Puloana, Pavilonga, Subath: Massana, Mattan, Iwacana, Cozumella, jamaica etc. Have felt the force of those Constellations, which they attribute to some parts of the old world. Because these countries be about the middle Zone, and have both Planets and signs full over them, and therefore if the stars threaten any strange thing to come, they must especially feel it. 3. Experience the cause of all acts is against them, as is manifest in these examples. 47. years before the Nativity of our Saviour Christ there was a conjunction of the higher Planets in Scorpius. And then was civil war between Caesar and Pompey: And the change of the Empire was in Europe. But according unto the institution of Astrologers all these troubles should have been in afric, because Scorpius hath his dominion there. In the year of our Lord. 34. there was a great conjunction of Planets in Leo, and then (saith one very profanely) was the Gospel preached through the world. But if he make this conjunction to be a sign of the preaching of the Gospel, than it should more have been preached in the parts of Europe then Asia, which is not true. In the years of our Lord. 331. and 1137. There were great conjunctions in Virgo, and yet the countries subject to this sign felt no harm, but Italy was troubled with the Pope's superstitions, and Arrius his heresy was broached. There was a meeting of Planets in Sagittarius. 73. years after Christ, when as Otho, Galba, Vitellius, and Vespasian troubled the Roman Empire, yet there was no where more gre●uous wars then in Palestine, and no greater slaughter than of the jews, who are subject unto Scorpius and not unto Sagittarius. In the year .1464. a conjunction of higher Planets was in Pisces, under whose dominion, although Europe be not placed, yet it most felt the smart by troubles and civil wars. So 1576. and 1577. Two Eclipses of the Sun, the one in Leo, the other in Capricorn took their effects in Germany: when as Leo and Capricorn do not rule that Country. It is vain to show the absurdity of this rule by more examples, these shallbe sufficient.  
This shall suffice to have spoken of their general Predictions, now follow their special determinations of the state and temperature of the weather, wherein I will set forth first of all a most manifest and absurd contradiction, which most of them make & that is this. They use (as I have said) to set down their judgements of the whole quarter, that it should be either moist, hot, cold, or dry: afterward judging particularly they disprove by particular days that which they said before. In the year of our Lord. 1581. one said that in the Autumn quarter should be a great drought, yet I perusing his particular judgements upon the days of the quarter, I find it should have plenty of rain. In the year last passed, an other said, the s●mmer should be so hot & dry that even Welles & rivers should be dried up, and fishes be scarce, and cattle dry for want of water: yea the same party in his particular judgement of the weather, maketh 20. days of the same quarter, at the least rain and misling, and 30. other either temperate or very cold.  
In one word, the judgements which are set down, of the weather, they are more tolerable than the rest: yet as long as the world endureth, no man shallbe able to Prognosticate truly what weather shallbe in every day of the year. The causes of this I have set down before, and need not now to repeat. UUherefore they might leave of any longer to busy themselves in this kind. And it shallbe sufficient for thee leading a christian life to know the general and ordinary estate of the parts and seasons of the year.   

The third reason impieties.  
Besides all this the impious speeches and ungodly practices, which these men use, might move a christian man to loathe their predictions. First, yearly some of them do foretell whether men shall study and embrace, or forget and neglect true Religion. What a filthy and devilish thing is this, not to be suffered in a common wealth where the Gospel of Christ is preached. Every man naturally is the child of wrath, the unprofitable servant, dead in all kind of sin, his understanding it is enmity against God, his affections are rebellious against his will: none doth good no not one: not one hath any faculty to receive or keep true religion: we are as saws in the hands of God, as the prophet Esay speaketh: how then become we religious? by the only work of God. 
joh. 6.44.  No man can come to me (saith Christ) except the father draw him. And as God draweth us first unto true religion, so he also maketh us continue in the professing of the same, as S. Paul saith, he which hath begun a good work in you, will finish the same etc. By what means doth God do this? by the outward preaching of the law and the Gospel, and by the inward working of his holy spirit: other means the scripture never mentioneth. On the contrary part, if any man refuse the grace of God, and will not embrace the true Religion, it proceedeth from the hardness of his own heart, and wilful rebellion. Seeing therefore the rebellion of man cometh from his own will, 
2. Cor. 4.34.  and the embracing of true godliness from God alone: Why dare they presume without great impiety to adjoin the constellations as adiwamts either unto man or God in this divine work. Again these predictions are very perilous, for if a man be wickedly given, they hinder him from the acknowledging of his sin, because they make him lay part of his faults upon the stars, when as all indeed come from his own soul. And if a man be a penitent sinner and feel the grace of God: yet being weak in faith and conscience, they make him not to put his whole trust in God, and to love him with all his soul, with all his strength but allure him in some part to attribute that unto the stars which is the only work of God and not of any creature. 2 They use to foretell what vices shall reign, as in these examples.  
As 

There shall be much unlawful and secret whoredom.  
Great robbing by hyewayes sides.  
Wanton and young women shall sit in their Lady's laps, by reason of their GODDESSES well placing.  
Many shall use deceit and cozening.    
By these and such like, lewd & dissolute people, take occasions & are stirred up to live profanely, & to follow those vices unto which, the lusts of their nature carry them.   

The fourth reason tricks of deceit.  
A juggler which taketh upon him to do strange things must use many sleights, lest if the slander by shall see his tricks of ligierdemayne he be descried, and all his former cunning turn to his shame. Our Prognosticatours understanding this, have thought it convenient to use in their kind some tricks of deceiving jugglers, I can call them by no better name, for so they are in deed. First publishing their predictions in thy behalf, they use such absurd, unknown, and insolent words, as (I think) never the like were red or hard amongst us in England. As are these which follow.  

1 A Prognostication Astrologically calculated for the pole areticke for such a city whose longitude and latitude is thus.  
2 quartile revolution.  
3 Rectified for the motions and aspects of the meridian and elevation.  
4 Capricorn in quality cold and dry, melancholy, in taste bitter, nocturnal feminine, meridional, of the earthly trigon.  
5 Mercurialistes, jovialistes, Martialistes. Hiemal Solstice Aestival, Verual, Autumual.  
6 Pars torturae coupled with the Dragon's tail.  
7 Taurus a sign of the earthy trigonisme naturally, cold in the sign horoscope: and virgo of the same stamp the sign of the prevention praeceeding.  
8 A sign of the same triangularity jupiter Lord of this revolution resident with Venus in domicilio deorsum ab Angulo cadente.  
9 Planets retrograde.  
10 Cardinal or a succedent position.  
11 Lunary defect. In his dodecatimorian.  
12 Names of strange authors. Proclus, Alchindus, Messahala, Zael, Albohazen Haly, Albumacer, Albubater, Guido, Bonetus, Hispaleusis, Firmius, Abraham, Auenezra, Trismegistus, with many other wondrous Doctors having a great deal of small learning, and being far borne as in Caldea, Persia, Arabia, Iury.   
1 Thou wilt say what means all this? here is great learning no doubt, it passeth my capacity: who would not have an Almanac, if it were for nothing but for this, to see and hear how profound our Prognosticatours are? Thou far deceivest thyself: for they perceiving well that their deceits and lies may be soon espied, have invented strange terms to colour them, and to cast a mis●e before thine eyes that thou mayst not see their naughty dealing. For any man the more true and honest he thinketh his matter, the more desirous is he to speak plainly to the understanding of all.  
2 It was a point of the knavery of the Devil, otherwise called Apollo, as the Heathen men asked his counsel, to answer doubtfully, because when as he was ignorant of the event, yet would not, but seem to know, as in this answer.  I tell thee Pyrrhus the Romans may conquer. 
It is understood two ways: either that Aeacides might vanquish the Romans, or the Romans Aeacides. Our Prognosticatours have chosen a very good pattern to follow, their dealing with thee is the like: when they doubt and cannot tell what to Prognosticate, than they use two ways of foretelling, either to speak that which is true every way, or that which is true every year. For the first, amongst many examples, I will put one or two that thou mayst see their dealing in true, not forged examples.  

1 The conjunction of Mars and Saturn threaten wars, but jupiter will mitigate the same: as a man should say, the Prognosticatour telleth true, except he tell a lie.  
2 1585. We shall have a very dry winter, if peradventure any floods and store of rain do fall, they shall proceed of former causes.  
3 This summer quarter is like to be for the greatest part dry & hot, yet it is like neither to be to hot, nor to cold, but indifferent.  
4 Neither fair, nor foul, both together.  
5 Fair and calm, but a little missing.  
6 Clouds portending rain and snow.   
Examples of those predictions, which may agree to every year are common with them, as these.  

1 This year Artificers must take heed of too much straining their backs.  
2 Take heed of venturing in slippery places holdly in building.  
3 Old men shall die.  
4 Death of Sheep and other cattle this year shall be.  
5 Sundry diseases are like to reign amongst many which will sweep away many.  
6 False rumours, imprisonmentes, tortures.  
7 Brethren and sisters shall love one another.  
8 Sundry men & women shallbe troubled with pains in their eyes.  
9 Much strife amongst men and women.  
10 Small love amongst kinsfolks.  
11 Much unlawful lust, this year and secret fornication.  
12 Some Ecclesiastical person shallbe in trouble, and some noble man shall die, this is ever at one place, or other.  
13 Many shipwrecks, & other stirs on the seas.  
14 Many shall addict themselves to the study of negromancy.   
Again beside these ways there is also a third, and that is this. They fearing lest their Prognostications should not be regarded because of their lies, and that they might win men unto the using of them, have adjoined Astronomical matters of the rising and setting of stars, of the aspects and motions of Planets, which are no profit to thee. Here also they have annexed Tables of all the Fairs in the land, and of the chief high ways, which being of some price with thee, make that which is nought of itself, to be of some account.   

A CONCLUSION.  
THus much (good Reader) I hope shallbe sufficient to persuade thee of the Vanity of PROGNOSTICATIONS: if not, I beseech thee accept of my simple endeavour, serving in some part unto thy profit. For if thou be a christian man thou oughtest only to be contented with knowing the times and ordinary seasons of the year: not regarding nor searching any secret and special PREDICTIONS, for which the Lord never gave any man warrant, but in plain words hath forbidden them. Nay they which be engrafted into JESUS CHRIST indeed, are so far from searching what shall be-fall hereafter, that they lead a life which is a continual meditation of present death. The which the LORD for JESUS CHRIST'S sake, grant unto us, that we may in some measure behold our own vanities.  
Trinuno Deo sit omnis honos, omnis gloria.