AN Admonition against ASTROLOGY JUDICIAL and other curiosities, that reign now in the world: written in the french tongue by JOHN CALVINE and translated into English, by G. G.  Austen of the city of god. Lib. 5. cap. 7. 
It is not without cause that men suppose that when the Astrologers do marvelously in their answers declare many truths, the same is done by a secret instinct of wicked spirits, whose care is to fasten and confirm in men's minds these false and hurtful opinions of statrie destinies, and not by any art or cunning of the noting and beholding of the birth star. For there is no such art at all.  
¶ Imprinted at London by Roulande Hall, dwelling in Golding lane, at the sign of the three arrows.   

To the Reader.  
BEcause the judicials of Astrology ●● casting of figures to tell fortunes seem rather childish plays then weighty matters for grave men to be occupied with al. In so much as god himself threateneth that he will send out his plagues & power forth his judgements upon the wicked, & their soothsayers and stargasers shall not know how nor when such things shall come upon them. And our experience teacheth us the same in the late famine among us, in the losing of Calis, in the burning of Paul's and the destruction of other cities and countries. Therefore am I bold though I be but a child to offer to the world soch things concerning the curiosity of that art, and the abuse of the same, as I both learned at the mouth of master Caluine and red in his books: & the rather because I do see that my former labour in the translation of that epistle of Cicero unto his brother Quintus hath not been rejected.  
Now again if my labours may be profitable to any, I shall praise god, & give myself to further studies that I may more admire gods glory, & according to my small talon profit his church, which thing that lord that is the only author of all wisdom and giver of all goodness grant me to do always to my lives end. So be it.   

An admonition AGAINST astrology judicial, and other curiosities.  
SAINT PAUL Doth admonish us of one thing very necessary to the which notwithstanding few take good heed: to wit, that they which care nothing for the walking in a good conscience do turn away and wander from the faith, for he doth mean that they which do pollute their consciences in giving themselves over to wickedness are not worthy to be maintained in the pure knowledge of God: but rather deserve to be made blind to the intent that they may be deceived by diverse errors and lies. And it is a wonderful matter that we set so little by it: since the every day we see so great experience thereof even before our eyes.  
This is certain that God doth never take away his truth from them unto whom he hath given some taste thereof, unless it be for this cause that they have not worthily received it, but have rather abused it to a foolish ambition or to others carnal affections. In very deed seeing that those that have some portion of silver are so careful to keep it safely, it is also good reason that this inestimable treasure of the Gospel (seeing God hath bestowed this riches upon us) be as it were surely closed up in a good conscience, the which is the right coffer (if I may so term it) to keep it safe and sure that it should not be stolen from us by the malice of satan.  
And what cometh to pass in the seed hereof. The most part causeth the word of God to serve them only to this purpose that they may have something to talk upon in company. And one sort are led with ambition hereunto, another sort seek their own gain, yea and there be some that abuse it to practise baudri thereby to get access to their women & ladies. Very many know not to what purpose they should desire to understand it: save only that they are ashamed to see others take hold upon it, and that they should be vespised by their ignorance. In so much almost all a few excepted, do turn this doctrine of salvation into a certain profane philosophy I know not how. The which this is such a villainy that God can not suffer it: because that this his sacred word is a thing more holy than that it should be thus abused. It ought to bellyvely & of such force & efficacy that it should pierce thorough, the hearts, for to examine and try all that is within the man even unto the marrow of the bones as the Apostle speaketh. If a man be ashamed thereof and cause it to serve for a pastime: think we that God can suffer such a contempt of the power thereof. It ought to reprove man (as S. Paul saith) to th'intent that he may learn to condemn himself & to give the glory unto God in humbling himself. If any than turn it to boasting and to vain glory: is not this an abuse that deserveth grievous punishment. It ought to transform & change us into the image of God and to reform that which is ours in us. If any take occasion under the cloak thereof to maintain themselves in these vices, must it not come to pass, that God will punish not only such an abuse that turn the men into poison but also such a sacrilege as causeth the rule of good life to serve as a licence to all evil. It needeth not here now to ciphre out every particular of the life of the most part of them that say that they do know the truth of the Gospel. For so much that a man may see in effect that certain where as they should be amended are become rather worse. The residue keep still their old course, at the least a man can perceive but small Amendment. Saint Paul speaking of the change that should be in the Christians and of the fruits that should proceed forth of their new life when they are reform to the image of the son of God saith, that he that hath rob should rob no more. Whereby he meaneth that if we have followed any evil trade so soon as God hath given us the grace to know his will we must turn backward. But in the stead hereof those that at this day count themselves Christians, dispense with themselves without scruple of conscience, to be at the least like unto others, so that he which was accustomed to be an adulter doth yet still continue in his villainy. The plays and pastimes yea the blasphemies are as outrageous amongs them as they were afore time. The superfluities and pomps are excused as things indifferent although a man may see that they serve for nothing but for pride ambition and all vanity. Moreover every estate will have his Gospel a part, according as the forge it for their appetite, so that there is as great diversity betwixt the gospel of the court and that of lawyers & justiciaries and that of the merchants and common multitude as is betwixt the money made of many divers coygnes: Save that they all have one mark a like (that is) that they are of the world. Whereby they have no agreement with jesus, who would separate us from the world.  
Therefore it is good reason that they that thus dishonour the doctrine of the Gospel should be confounded, and that God should set them forth as a mocking stock unto every man seeing that they have been the occasion that his holy name hath been blaspemed. It is most right also that he should make them foolish and deprive them of all reason & judgement, seeing that they cold take no profit of that wisdom which is had in admiration of the Angels of paradise. Behold this day whence so many foolish opinions do arise, or rather dooting madness which have neither colour nor appearance and yet are they received as they were revelations come down from heaven finally seeing that presumption is the very root of all heresies wandering fantasies & of all false and wicked opinions: it is no marvel though God do let them fall into so many follies which have not kept the right rule how they should abide in the obedience of his truth: which is to humble themselves in his fear. And for so much as this vice is as common now a days as ever it was: we see also what fruits it hath: so that all the errors which are abroad in all the world are no other thing but so many punishments because that men have abused the holy word of God. But because I do not intend to make a long rehearse of them all: forsomuch as the number would be infinite. I will hold myself contented with one example alone.  
There hath been of long time a foolish curiosity to judge by the stars of all things what should chance unto men: and thence to inquire & take council as touching those matters which are to be done. But we will by and by God willing declare that it is nothing but a devilish superstition. Yea and it hath been rejected by a common consent as pervincious to man kind. And yet at this day it hath gotten the upperhand in such sort that many which think themselves witty men yea & have been so judged: are as it were bewitched therewith. But although the God had not revealed in our time the sincere truth of his Gospel (notwithstanding seeing he hath raised up the humane sciences which are apt and profitable to the guiding of our life and in serving to our profit may also serve to his glory) yet had he just occasion (I say) to punish their ingratituding which not contenting themselves with the things which are substantial and grounded upon good reason do through an outrageous pride desire to fly to and fro in the air. But now since he hath given them both unto us, to wit, both that he hath set the arts and sciences again in their perfection & especially since he hath restored the pure knowledge of his heavenly doctrine to bring us even unto him and to bring us in into his high and marvelous secrets: if it come to pass that any in stead of taking profit thereof had rather wander over wharte the fields than keep themself within the bonds are not they worthy to be double punished? Which thing then cometh to pass in effect when they are so dull or rather so brutish that they will apply their hole study to a foolish abuse: wherein they do nothing but torment themselves without any profit. I know well enough their goodly titles wherewith they set up and paint out so foolish a superstition. No man can deny but that the science of Astrology is honourable. Therefore they cover themselves with this cloak. They name themselves Mathematiciens which is as much to say as professers of the liberal sciences. But none of this is new: for their forgoers have also pretended the same to the intent they might deceive the world. Yet when we have perceived & as it were seen with the eye that there is no ground in all their folly neither of astrology nor yet of any science we have no occasion why we should be abashed at these masks unless it were that they would make little children afraid. But all those which have any knowledge be it never so little have no great need of this my advertisement to be iustructed to beware how they mell therewith. Therefore this simple treatise shall rather be for the simple & unlearned multitude which might easily be deceived, because they can not put a difference betwixt the right Astrology and these superstitions of charmers & forcerers. Wherefore let us first see how far the true Astrology doth extend itself: which is the knowledge of the natural order & disposition that God hath set in the stars & and planets to judge of their office property and virtue & to bring all to their end and use. We know well enough what Moses faith: the God hath made the son and the moon to rule the days and the nights: the months the years and all seasons. In the which he doth comprehend all which toucheth either tilling of the earth and Husbandry or civil policy. And as touching that governance & trule whereof he speaketh it is most certain that the very ignorant have some taste and feeling but this science of astrology beside the effects doth also declare the causes. As for example. The most rude & simple people do plainly perceive that the days are shorter in winter then in summer: that it is hot in summer and cold in winter: but they come never so his as to judge how or wherefore that cometh to pass. All the world doth know the eclipses of the son and of the moon: but the causes are hide unless one have learned them by doctrine and science. We need not go to the school to see that there are stars in heaven. But it is not for all persons to comprehend the measure of their courses their revolutions their aspects and other like things: for that doth requir a special knowledge. Wherefore the Astrology doth serve to discuss the course of the planets and stars, aswell for the time as for their situation & order. I say that it serveth for the times because we may know what space of time every planet yea and the firmament also doth require to fulfil their course. Again it serveth for the situation, to know how far one is distant from an other to discern the motions which are straight or crooked or one against an other: further more to know why the son is rather further from us in winter then in summer. and wherefore it tarrieth longer over us in summer then in winter. To know how to compass and measure in what sign of the zodiac it is every moveth what aspects it and the other planets have: wherefore the moon is in the full or in the wean according as she either draweth from the son or draweth near: how eclipses come yea it serveth thus far even to measure the degrees & the minutes. This ground being laid the effects which we see here beneath do follow the which by the means of Astrology we know to come from above and that not only when they are come but also we are advertised before they come. There is none but he heareth the noise of the winds and seeth the rain hail & snow: but none knoweth the causes save only by the means of Astrology: which as I have said giveth also some conjectures for the time to como. Although that we may not make thereof a general rule I speak therefore of the ordinary course which is not letted by other accidents or chances coming from some other cause. But well this is the matter which we have to entreat of: for our feigned Astrologians do take a principle which is true: to wit that the earthly bodies and generally all creatures which are under heaven are subject to the order of heaven to draw from it some qualities Howbeit they apply it full ill. And though the case were even so, the natural Astrology will show well enough that the bodies which are here beneath do receive some influence of the moon, by that that the oysters are either full or empty as the moon is either in the full or wean. Likewise that the bones are either full of marrow as the moon is either in the full or else weaneth. Likewise the physicians do draw out of the true astrology all the judgement that they have to ordain blood lettings or drinks or pills & other things in due time. Therefore we must needs confess that is a certain convenience betwixt the stars or planets and the disposition of man's body. And all this as I have said is contained under the natural Astrology. But the shameless deceivers which would under the cloak of the science have gone further have counterfeicted an other kind which they call judicialle, which consisteth in two principal articles: whereof the first is to know not only the nature and complexion of men: but also all their fortunes as they call them, yea and all that they shall either do or suffer in their life. The second is what end those matters shall have which they go about when they traffic and occupy one with an other and generally of the whole estate of the world But let us first entreat of the complexion of every one according to his birth. And as there was never lie so great nor so impudent which will not borrow some colour of truth: I grant surely that as touching the complexions of men and chief as concerning the affections which are partakers of the qualities of their bodies: that they partly depend of the stars or at least have some agreement therewith. As to say that a man is of a more coloricke than phlegmatic complexion or contrariwise. Nevertheless even in this there are many things to be noted: Our Mathematiciens to whom I speak do found their judgement upon the hour in the which one is borne. But I say contrariwise that the hour of the generation is more to be considered the which for the most part is unknown for the mother hath not always a time certain wherein she should bring for the her child. And whatsoever they have to reply against it yet for all that shall they be convinced by reason that the stars have not so great force to print qualities in a man at his birth as at his conception yea & I say more over that put the case the stars did give us our qualities or properties by their influence that that doth not come by our birth for common experience doth prove it. Neither is it without cause that Persius saith Geminos Horoscope Varo Producis genio. which is as much to say as that under the same Horoscope or ascendent two may be borne of diverse natures. Which is always seen yea and that in brethren which are twins which will so differ one from an other as though the positions of the stars had been clean contrary I will not say that to judge surely by the nativity, of the nature of a man beside this the he must have all the degrees of the Climate well marked: moreover this genethliak and teller of men's fortune by the stars must have his Astrolabe in his hand. For to trust to the clock or dial is scant sure enough. For if one do miss but a few minutes a man shall find great changes in the beholding of the stars. But whether it be that one must judge by the conceiving or by the birth it is no matter this I will ask if the sex of male and famale do not surmount all the rest of the qualities which are in the creature. But if this be true that in one moment and in one belly a son & a daughter shall be conceived: yea & in one moment one woman shall be brought to bed of a man child and an other of a woman child. Whence cometh this diversity which is the principal? but that the stars & planets have no such power as those fellows would have men to believe. If a man should make a comparison Theridamas is nothing more certain than that the seed of the father & of the mother have an influence and virtue of an hundredth fold more power than hath all the stars together, yet notwithstanding a man may see that it faileth oftentimes, and the disposition also may be diverse. Let us take two men of contrary and diverse natures, having either of them a wife likewise of a contrary complexion and nature, the do beget children in the self same hour and are brought to bed in the self same hour: it cometh commonly to pass that the children will take their complexion rather of their fathers & mothers then of the aspect of the stars which they both had like. And the reason is so evident that none of good judgement will speak any thing to the contrary. What should we say then of the influence that the stars of heaven give to men? I grant (according to that that I touched before) that the stars have in deed some concourse to form the complexions: & specially those that concern the body: but for all that I deny that the principal cause cometh from thence. I understand as concerning natural causes even those which they call inferior causes. For the seed, whereof the children are procreated and made doth go before and is of greater importance. Secondly I say that the Astrologians do make an evil foundation, and are not of a sure ground when they will rather judge by the natyvitye and birth then by the generation and conception, but it is true that the generation and conception is unknown unto them, therefore have they no certainty of judgement. Thirdly I say that God worketh in many by a special grace even in forming their nature, so that the constellation hath no place at all, or at the least is so there extinguished and put out, that it can not be perceived of men. Thus much concerning the natural inclination.  
But if we come to the grace that God giveth to his children, at such time as he reformeth them by his holy spirit, and changeth them in such sort that they are worthily named New Creatures: whereto serveth all the aspect and respects of the planets? Is this it whereupon God hath founded his eternal election? if the Byrthtellers & castars of men's nativities will allege this that a man may use these things as inferior means. This is a very foolish cavillation. We do see how it hath pleased God of set purpose, to draw us back from such considerations, when he hath caused them to be borne in the second place, whom he would prefer to the other: as we have in the example of jacob. For wherefore was it that Esau which should be rejected came before: but that God in breaking the common order of nature would lift our eyes more high? Admonishing us hereby that we must look up and fasten our eyes upon his will only without turning away to searhe other causes. Let us only rest upon this, that God reformeth men in such sort, when he calleth them unto him that they become all together new It was spoken of saul when God would prepare him to be king that he would make him far otherways then he was. This came by no constellation, but God wrought in him far above & beyond the course of nature. And if this come to pass in a man whom he had chosen for the temporal regiment: what shall come to pass as concerning them whom he hath choose for his children and heriters of the heavenly kingdom? Surely it must needs be that this doth surmount all the firmament and the stars. And this is most certain that whosoever doth deny that regeneration is a work of God above nature doth not only show that he is a profane man: but also doth openly renounce the faith of the Christians. Therefore we must limit the force of the stars by that which concerneth the world and doth appertain to the body and is one of the first inclinations of nature: excepting nevertheless the special gifts that God giveth to one aswell as to an other without the ordinary means: and specially the reformation that he maketh in his elect reneving them by his spirit.  
But this bastardly astrology not contented to have disposed and set in order the complexion and manners of men: doth extend her judgement further. Which is in foretelling that which shall fall upon them all their life long, and the time and manner of their death. Wherein there is nothing but a rash boldness and no reason at all. For at the most the stars may imprint certain qualities in the persons but they can not cause that this thing or that should fall upon them aftrwarde of other occasions. So now though that a birth reader could judge a man to be pain full and diligent to gather riches: yet can he not foresee that some heritage shall fall unto him by succession, because that lieth in the will or condition of others and not of himself. Behold then wherefore it was said of old, that these mathematician masks are good to fill the ears and to empty the purses: Because that when they tell of good fortune they feed the curious with wind and vanity and draw forth of them what so ever they will after that once they have bewitched them.  
Well they can tell a man how many wives he shall have: yea, but find they in their stars the nativity of his first wife, to know how long she shall live? By this means the women should no more have their peculiar nativity because they should be subject to their husbands nativity. To be short by this means the Horoscope or ascendent in the birth of one particular person should comprehend the judgement of the whole disposition of a country: seeing that they boast themselves that they can judge if a man shall have an happy marriage, and whether he shall have good or evil chance by the ways and fields: into what dangers he shall fall: whether he shallbe slain or die in his bed. Let us regard now with how many men we have to do with all in our life tyme. If the soothsayers had not all their wills, and their fortunes in their sleeves at commandment, what cold they promise us hereby? Therefore do I conclude that all those that take upon them to know the fortune of one man by his nativity are deceivers of the people, in so much as the causes are not in him whose births he casteth, but in others. It should be to long to bring all the examples that might be brought, but one only may suffice.  
There dieth many times in one battle three score thousand men, I do not speak of the most great discomfitures, but of such as are very common, now I demand if that we must assign to all these that are coupled together in their death the self same ascendent in their birth? When they will say that one thing that cometh rare may not be prejudicial to the common doctrine of an art. This is but a shift easily to be avoided. For I speak unto them of a common thing: the histories do testify that in twenty battles in Spain there died about three hundred thousand men. And without further wayding in the matter, who can not easily judge that these that died together, were far diverse in nativity in the espects & respects of the stars. So that in so great a multitude Capricornus and the Ram and the bull did so jumble their horns together that all was there confounded. Aquarius did power out his water in such abundance that it was like a flood. The virgin had lost her virginity. The Crevice went backward. The Lion stroke behind with his tail in such sort that one could not perceive it. The twins called Gemini, did so mingle themselves together as though they had been one. The Archer did shoot traitorously and afore one were aware of him. The Scales or balance was false.  
The fishes did hide themselves under the water so that they could beseen no more. Neither had the sting of Scorpio any force, unless it were the cause of all this murder. Yea which is a great deal worse, they are not content to have spread their wings so far abroad in man's nativity: but they do usurp the judgement, or rather the sothsaying, and for telling of all enterprises. by the present aspect of the stars. As for example, if a man have a journey of two hundredth miles of, where he doth dwell, master ginger will gaze and spy by the heaven, to know when it will be good that this poor fool should departed to find at xu days end his family safe & well disposed when as the stars which did promise him good success shallbe out of their reign & dominion. I pray you if the stars had any power to conduct and guide man's enterprises should we not rather have regard to them which then bear rule when the matter is a doing? What folly is it to say, if I ought to buy merchandise of a man which is beyond the sea, that the star which ruleth at my departure shall give me good success, and they which rule when the bargain is made can do nothing. I remember the tale that they are wont to tell of the Cardinal Farnesus who by the counsel of an ginger was compelled to leave his dinner to get on horseback: to the intent that he might have good success in his embassage. And if he had departed two hours after having dined at his leisure and had come that night to the same lodging: what would that either have furthered or hindered him? who is it that doth not perceive that the chiefest point is to know the situation of the stars when we should end the matter? I mean if there were any controversitie whether we ought to believe them or no. But we may easily perceive that all is but a mere abuse. I have heard tell of certain fantastical fellows which are in honour which durst not get upon their mules without they had afore asked leave of the stars. Put the case it were a counsellor of some high court: there is a certain time appointed to assemble together there are twenty which are subject to one rule & law, & yet for all that their stars are divers, the law calleth them all together, what shall they do? If men were ruled by Astrology they would be so far from ever ending any process and action that one should not be able to bring three judges together to here a man's cause. Therefore it must needs be that either the stars must be removed to the intent they may otherwise agree or else that all policy should be beaten down.  
But we know that god doth approve this order that there should be certain hours appointed to keep justice to hear his word to receive the sacraments, without having regard to the opposition of heaven. If that in musing upon the stars men do forsake the order which God hath appointed, and that every one go aside without accommodating himself to the common society of mankind: should not God be contrary to himself? Where shall that incomprehensible wisdom appear by the which he hath so well ordered all things that it doth seem that he hath made all by line and measure? If one can not obey him in this one point, except he do contrary to the order which he hath placed in nature? A man may very well apply that merry taunt to this kind of men which an ancient Philosopher heard of his maid, who whiles he marked over earnestly the stars and the firmament, had no leisure to look to his feet, and so stumbled & fell into a ditch. Then said his maid unto him, there is nothing better than to think upon those things that are most near unto us. I would not turn nor apply this taunt or mock to the true Astrologians whose labours and pain which they have taken to make us know the secrets of heaven, can never be overmuch praised: for somuch as it was good both to glorify God and also to serve us to our use and commodity. But for these speculative fools which walk above the clouds, and in the mean season do not consider whither God doth call them, nor have regard of their duty, which (I say) wander out of the way which God showeth them and forget their duty which they own to their neighbours: is there not good cause why one should mock and deride their vanity, and that God also should make them ignominius and shameful & cause them not only to stumble, but also in the end to fall and to break their necks?  
After that these our good masters the Genethliaks which tell men's fortunes by their birth, have brought every one of us under their particular jurisdiction by Astronomy they usurp also the same power over the universal estate of the world. And surely I do confess, according to that that I have afore said that in so much as the earthly bodies have a certain agreement with the heaven: we may well note that certain causes in the stars why things come so to pass here beneath. For even as the influence of heaven doth often times cause tempest whirl winds and change of weather, and continual rains: so consequently it bringeth barrenness and pestilences.  
Therefore in that that we see an order and as it were a knot and tying together of the things which are above with the things that are beneath: I am not against but that one may seek in the heavenly creatures the beginning and cause of the accedentes which are seen here in the earth. I take this word beginning not as the first and principal cause, but as an inferior means to God's will: yea, and such a one as he useth as a preparation to accomplish his work even so as he determined in his eternal counsel. How be it we must not altogether deny but that there is sometime a certain agreement of a pestilence which we see here and the influence of the stars which is known by astrology. Yet this in no case can be general: for when the choice was left to David which of the three rods of God he would choose and that he had chosen the pestilence: we may not say that that did proceed of the stars. Likewise when the famine was so great in Syria and in Israel in the time of Elias and that the drought was there so long: it were a point of great foolishness to seek whither the stars were there unto disposed or no, since it was an extraordinary miracle.  
Neither must we take this example as one among others very rare: since God speaking generally in the books of Moses: sayeth that all adversities that come unto m●n are hid in his treasures: Whereby he doth signify that he poureth them forth, to punish man's sins: and that if man by his malice did not provoke his wrath, he would shut them up as it were in a coffer. And surely there is not any more common doctrine throughout all the Prophets than this: to wit, that he will make the heaven and the earth as brass.  
And seeing he assigneth the cause to our sins, all influence of the stars is excluded. As for the wars, there is less matter: why they should search the cause in the stars wherefore they come, since they also are Gods scourges to correct sins, which depend nothing of the stars.  
God promising to Abraham that he would give the land of Canaan to his posterity, saith that the term is not yet come. He doth not say that the aspect of the stars doth not bear it. What doth he say then? He saith that the iniquity of the Ammorities is not yet come to the perfection. Wherefore as men use to gather the fruit of a tree when it is ripe: even so our sins do hasten God's plagues. Now let us see whether man's wickedness and transgressions do proceed from the stars. There have been of old time certain fantastical fellows, which did imagine it: but this madness was justly cast aside by the whole world yea, and was counted a devilish invention the which all Christians ought to abhor: as in deed it can not be received but all the holy Scripture must be overthrown and god blasphemed and liberty given unto men to do wickedly. Therefore I take this article as concluded that the contempt of god and the dissolutions which are committed in any country that is in the earth have respect to the stars. Which if it be so, we must also not attribute to the stars God's vengeance that cometh for such causes.  
If they object that god can use the natural means to chasten men withal: I do not deny it. But must we say that this is done by a continual order even as the stars are thereunto prepared? No but contrariwise when God doth dry up the red sea and the river jordan although he did vouchsafe to use the wind proper to do it with all: yet it was not said that that wind was stirred by any aspect of the stars: but that God did raise it up at that present. Although I will willingly agree with them in this point that when it pleaseth him he doth apply the nature and property of the stars to his service. Only I say this that neither famines, pestilences, nor wars, come at any time by the disposition of the stars: if it be not be cause god would declare his wrath upon mankind. And contrariwise that the abundance of good health & peace do not proceed from the influence of the stars, but from the blessing of God, whether it be to exhort & bring us to repentance by such gentleness, or that he will cause us to feel his love when we obey his justice. But let us conclude until these our counterfeit Astrologians have showed that the stars either make us to serve God or do stir us up to be rebels and to resist him: that they are neither causes of the good nor of the evil which come unto us. For every one may see that the one followeth of the other.  
If I would gather all the examples which do agree with this matter the book should have none end. And yet for all that there is none which may not easily of himself mark them and find them out. Wherefore let us learn to stay ourselves on the promises and threatenings of God: which seeing they nothing depend of the situtiation of the stars do teach us that we must not set our mind upon the stars.  
This is the cause that God by his Prophet Esay did mock the Egyptians and Chaldeans, which for all that were the cunnest nations in this art that ever were in the world: rebuking them and laying to their charge that by all their science they could not foresee the desolation which was near to them, because it came not from the natural course of the stars, but of God's secret judgement. Neither can one object that he doth rebuke the men which did falsely boast they were cunning in Astrology. For he turneth himself namely to the art, declaring that it is nothing else but vanity.  
For when he speaketh to the kingdom of Egipte, he sayeth: 
Isa. 19 12.  * where are now thy wise men? that they may tell thee or may know what the lord of hosts hath determined against Egypt.  
And yet there was no part of astrology but it was there. The Prophet doth as it were speak in despite against all them that meddle with it, saying that it is not their office to know the things which come to pass as they make profession. There are more express words when he speaketh to Babylon. * 
Isa 47. 13.  Thou art wearied in the multitude of thy counsels: let now the Astrologers, the Stargasers, and prognosticators, stand up and save thee from these things that shall come upon thee. Behold they shall be as stubble: the fire shall burn them.  
The Chaldeans were most renowned in Astrology that ever were any: so that all they which have thrust themselves into this curiosity, did borrow their name from them. Wherefore we see how God reproveth and condemneth them: and pronounceth plainly that men can not learn of the stars the mutations and falls of kingdoms: and that he will punish the pride of them which have thrust themselves in to enterprise it. Therefore he saith also by the same Prophet that he doth scatter abroad and bring to nought the signs of the soothsayers: and make Enchanters mad: that he will turn the wise clean contrary, and make their science foolishness. He doth not rebuke the rashness of them which are not well founded in the art: but he doth overthrow their principles and marimies: to wit this consideration of the stars whereof he speaketh in another place. Wherefore Daniel intending to expound Nabucadnezers dream the which all the Astrologians and divines cold not once attain unto: doth not make him more wise than they in the art nor yet more subtle. But he maketh their science and the revelation of God, as it were, two contrary things. The Astrologians, saith he, & divines could not declare the secret unto thee: for it is God which is in heaven to whom this doth appertain, to wit to declare secrets. And to be short we see that this whole part of Astrology which doth serve for divination called judgement: is not only counted of God as vain and unprofitable: but is also condemned as derogating from his honour and diminishing his glory.  
Wherefore if we will be of his people let us hearken what he saith in his Prophet jeremy: * 
jere. 10. 2.  let us not be like the Heathen, fearing the signs of heaven. I know well enough the shift that certain do bring: to wit, that we must not fear the stars as though they had rule over us: and yet for all that they do not cease to have a certain particular superiority under the hand and governance of God. But there is no doubt but that the Prophet would bring us to the providence of God, the which thing to the intent he might bring to pass, he goth about to bring us from the vain care that the heathen men did torment themselves withal: for as much as he speaketh to the Israelites which were provoked to give themselves to such folly by the example of the Chaldeans and Egyptians. Let a man ask now a days a Genethliake from what spring their art is come. They can not deny but Babylon was the fountain: and that that which they know is but as it were little rivers which run from thence. Therefore since God hath once forbidden his people to be like to these men's predecessors and masters: shall we do well if we be lief these their inferiers? Though there were none other evil but this, that in attributing the causes of our prosperous success and afflictions to the stars and to their influence, we put as it were clouds before our eyes to drive us away from the providence of God: we may already see that it is a thing over dangerous to meddle withal. But more over this followeth that those men which wander amongst the stars, do descend no more into their own consciences to examine their life: although they know that they carry within themselves the matter and cause of all evil, and their sins are the wood to kindle God's wrath, for the which wars famine, pestilence, hail, frost and other like things do come.  
Likewise they that look for good luck by the prediction of the stars resting fully upon them: do withdraw their hope from God and become sluggish to demand it, as though they had already won that which they looked for. I am not ignorant what they have to say against it and to cavil. They will allege a saying of Ptolemy, that the significations of stars are not like the decrees of a parliament which should have their execution ready: because god is above them. But when they have said all that they can this is but a shifting hole: for seeing all the evils wherewith the stars threaten us do proceed from the order of nature: we must needs conceive this fantasy that our sins are not then the cause.  
I will let pass the absurdity and contradiction that is in their words: to wit, that the order which God hath appointed to be everlasting is changed by causes that come by chance. As though god were contrary to himself. It is enough for me that I have gotten the mind of the Prophet which is that he doth set forth, as it were two contrary things the respect which the Heathen have to the stars in imagining that their condition and estate of their life did wholly depend thereon: and the knowledge on the which the faithful ought to rest to wit, that they are in the hand of God and that he will bless them if they serve him with a good conscience and the all the evils that they sustain are so many punishments for their sins.  
Our Genethliaks think they have a great solution in that the prophet nameth the stars signs, for thence they conclude that their office is to signify things before they come.  
And for confirmation of that, they allege that which is written in the first chapter of Genesis to wit, that God created them to this end. But since they make so great brags of this word signs what will they say to that which is written in Esay * 
Isa. 44. 2  that God doth destroy the signs of the diviners? It is most certain that he speaketh there of the Astrologians. So if I confess to them that they may have signs but that God will overthrow them: what have they gained?  
Moreover this cavillation is over impudent to say that jeremy doth after a sort confess that there is some signification in the stars, because he calleth them signs. Yea, and it is a common kind of speech in rebuking an abuse, to use the words customable amongst them whom they will rebuke.  
The scripture calleth the Idols the heathen men's Gods. If any under pretence of that name, would prove the Idols to be gods who is it that would not mock his foolishness? briefly: the Prophet doth admonish the people that they should not be troubled nor vexed with this opinion of the Heathen: that the stars should signify this or that. As also at this present we can not rebuke this error, but we must say that we must not occupy our minds with such significations.  
As for the text of Moses they pull it in pieces whilst they will stretch it to their foolish fantasy: God hath ordained the stars to be signs. But we must mark of what things: how be it every one of sound judgement doth well enough understand that Moses would have touched that which I have heretofore declared, concerning the true use of astrology.  
Although the stars be signs unto us to show us times to sow or plant, to let blood or to minister Physic and to cut wood, yet for all that they are no signs to know when we should put on new garments: whether we should his and sell the monday rather than the Twesday and other like things which have no respect nor agreement with the stars.  
Therefore as we do confess the natural signs: so as we detest the sorcery that the devil hath invented.  
Wherefore it is an impudent slander wherewith they slander us, in that they go about to make men believe that we do destroy the order which God hath established in taking away from the stars the property that they have to signify things afore hand: yea that we condemn a very excellent and profitable science. All this cloak is taken away in one word: when we put a difference betwixt the natural Astrology and this bastardly astrology which the Magicians have feigned. I know that to know the course of the stars their virtue, and that which is of this sort is not only very profitable to men: but also doth stir them up to magnify the name of God in his wonderful wisdom which he showeth there.  
For although the very ignorant and Idiots can not lift up their eyes to heaven but they shall have great occasion to glorify God: yet they which have studied to comprehend the secrets of nature, which are not known of all men, aught to be a great deal more stirred up to do their duty. But it is another matter to speak of the right and moderate use, and to speak of the abuse and excess.  
If any man would in praising of Wine, allow drunkenness: would not all the world rise by against him, because he should be a wicked corrupter of God's works? The same do they which do borrow or rather steal the title of a good and approved science, to colour certain fantastical imaginations clean contrary to the truth of the science which they do boast of. And surely I prevented their subtlety in the beginning, when I made a protestation that I would not only reject the art, which hath her beginning in the order of nature: but also that I do esteem it and praise it as a singular gift of God.  
Therefore when the Genethliaks would have their gew gwaes and foolish toys to be of force under pretence that it is a holy and good thing to consider the works of god: let every one be warned the he should bring them to this point and not suffer himself to be carried out of the way by their far fetched circumstances. But they do even as the Alchumistes which do insinuate themselves by long prefaces of the temperature of the elements and of the agreement which is amongst them and other like things which are true and founded on good reason.  
But after they have long gone about the bush, at length they do nothing but babble and give vain words: and then they have done.  
And to be short since that the heavens should show forth the praise of God, & the firmament ought to be as it were a glass, to behold his virtue and infinite wisdom therein: let us learn if we will make our profit well of this, not to go wandering about in our imaginations which should bring us away from God.  
But our Mathematicians do object that joseph, Moses and Daniel, were taught in the schools of the Egyptians and Chaldeans: and that they did rehearse this of themselves to their praises and not as a vicious and naughty thing. As for joseph I answer that he doth feign himself to be a divine, but he did that under a colour, as also every one may see that for the time he doth disguise himself before his brethren.  
Furthermore, when that he foretelleth the famine of Egipte, did he conjecture that by the stars No but contrariwise he knew that by a wonderful revelation. For lo the Egyptians which had sought even the utmost part of heaven to know how they should foretell those things which were signified by the stars: yet for all that knew nothing of this famine and might have been taken therewith afore they could have once thought on it. God doth admonish Pharaoh by a dream. joseph doth declare unto him that which was revealed unto him by God. Is there any thing I pray you in all this which doth favour them that make it their Buckeler? As for Moses it is said that he was instructed in all the wisdom of the Egyptians: but must that be understood of their superstitions?  
Now I place this curiosity to foretell things by the stars amongst the worst superstitions that they had. But to the intent this doubt may be taken away, let us see whether Moses did help himself with this science in all his enterprises. When he should bring the people out of captivity did he take the stars for his guides? Likewise when he passed over the red sea? Finally in all that God did by his hand was he ever guided by this science? He was always ruled by the mouth of God having always respect to the promise of the time of deliverance: and attempting nothing but that which was agreeing to that which was revealed him. Daniel also was skilful in the art of the Chaldeans: but we do not see that he did desire to know more than the natural Astrology. And sure to make short there is no doubt but that GOD when he speaketh so often of these foretellers of things would have expressly condemned the superstition as well of egypt as of Chaldee by the which the people of Israel might have been corrupted.  
Therefore when the Genethliaks to the intent they may honour their science do put forth this ancienty: this is all that they get by it, to wit, that every body knoweth it is a curiosiotie which God reproveth. & the which he hath straightly forbidden his church to use. And moreover they do great injury to the holy patriarchs whom they will with false lies bring into their company.  
They help themselves also with the sentence of our Saviour Christ saying: that there shall be signs in heaven to tell the day of his last coming. But they speak of this as Clerks and scholars do talk of wars: truth it is that we should pardon them since it is not their wont to talk of the holy scripture, but to prattell of other things. Yea in deed we ought to forgive them if they did abstain from defiling it in the depraving of it as they do.  
How be it this scripture doth so little favour them that we may turn it against them. For our Saviour Christ doth not speak there of any constellation proceeding from the course of nature: but rather of an extraordinary thing which doth nothing agree with it. Yea, and the Prophets when they will declare how fearful the wrath of the Lord shallbe do use such kind of speeches: that the Sun shall be darkened and the Moon shall give her light no more. It is most certain that it was seen so to come to pass so often as God did plague his church. And yet in the latter day which ought to bring the perfection of all things there shallbe visible signs, aswell to admonish the faithful as to make the unfaithful more inexcusable. But how so ever the matter go this point ought to be as concluded, that the signs and tokens whereof he maketh mention there can not be comprehended by the course of the Stars: since that God will send them as things properly and particularly belonging to that time.  
Yea, and moreover: that they will import change of this common order upon the which the Genethliaks do pretend that they are founded.  
The same ought to be said of the Star which did appear to the Philosophers which came from the East. And it is a great mockage to attribute that to the order of nature that the scripture doth rehearse for the miracles.  
Shall they say that according to their science there might a star arise which should go towards jewry, and then right to jerusalem. Yea, and that it should vanish away, and that a little while after it should appear again, that it should go to Bethlehem, and that it should stand upon one certain house to mark it out? Yea and that which is more, that it should keep her compass thereafter as the men whom it guided were able to go? When they have well sought the heavens they shall find nothing there, but it is either a fixed star or else a planet. It must needs then be above nature, and by consequent above the nature of astrology. And now what is more contrari to reason then to draw a singular privilege to a general law? Who is it that doth not see their impudency so well that they mock them when they do argue after this sort: God did by a miracle set a star to guide the Philosophers which came to worship his son, and gave it a course agreeable to their journey, which neither was like to the general motion of heaven nor to the motion of the planets. Therefore it followeth, that the stars do declare the condition and fortune of every one of us, and that by their influence all our life is governed. We need not any great subtlety to rebuke such a beastliness. And if there were none other thing but that yet one might see how stable the foundations are where upon they lean.  
But to the intent that everye-one may better understand the wickedness which here is hid as venom in the serpent's tail: it is good to understand that they make no danger to make all Christian religion as well subject to the stars as men's bodies. For they undertake to render a reason wherefore. Mahomet and his Alcoran hath a greater dominion than Christ and his gospel: to wit, because the aspect of the stars is more favourable to the one then to the other. What an abomination is that? The Gospel is God's Sceptre by the which he reigneth over us: it is the virtue of his arm, which he openeth, as Saint Paul saith for the salvation to all believers: it is his steadfast truth under the which all the angels of Paradise ought to be humbled: the holy ghost is he who maketh it to profit giving it force and victory against all that resist it, against the devil and the world.  
But these fantastical fellows say that some corner of some sign of the Zodiac doth cause man to believe it. Contrariwise the sect of Mahomet as the Scripture teacheth us is a just plague of God to punish the ingratitude of the world. And yet they will make men believe that it is set up and advanced by the disposition of the stars. To be short it is evident that all they which maintain such madness know not what it is to speak of God and his religion, no more than brute beasts.  
But to the intent they might make all things serve them as men famished use to do, they object the eclipses and comettes: and say that if they have any signification than we may say the same of the rest of the stars. I answer that as for the eclipses if they be natural they have no signification: unless it be that they may engender rain or wind or a whirl wind, or such like: according as we have afore expressed. But we will suffer fools to imagine that one may by them foreshow what shall chance to kingdoms, dignities: yea and to particular persons  
Now we read that it was necessary sometimes that some skilful man in astrology should warn the army of the Romans of the Eclipse of the Moon which should be: to the intent that the soldiers which ignorant in those matters, might not be troubled as with some evil sign or token.  
We see then that the true astrology doth take away the superstition that these mad men do go about to bring in again. * 
As did C. Sulpitius Gallus tribunal militu●●.  As for the wonderful Eclipses, as that which came at the death of our lord jesus: I do not deny but that they have certain significations. But that doth so little serve for our deviners that it is rather to stop and beat down their babbling. For if it be necessary that there should be an extraordinary miracle to signify things aforehand, how will they find that property and force in the common order? It is almost the like in the comettes although it be not altogether so. For they are inflamacious which are engendered naturally: not at any certain time, but as it pleaseth God. Wherein one may see how much the comets do differ from the stars: since that they are engendered by the accidental causes. And yet nevertheless I will not agree with them in this that their foretelling are certain, as also very experience doth show it. For if a comet do appear and soon after some noble man die: the people will say that it came to summon him to appear. But if the death of no noble man do follow, they will let it pass, and never speak on it. And yet nevertheless, I do not deny but that when God will stretch out his hand to execute some judgement worthy to be remembered in the world, he will some times admonish us by comets: but that doth nothing serve to bind men and their condition to a continual influence of heaven.  
Now it remaineth that we should answer to the examples which they allege to us. And surely it would seem that their art were wholly approved by them. But amongst all others, there is one that maketh all them astonished that read him: to wit, of the Mathematician called Ascletarius, which foretold that Domician the Emperor should be killed. But Domician being angry with him, called him and said unto him: that since he occupied himself so much in divining of others, that he should divine also of himself. He answered the hour of his death was at hand and that his body should be pulled in pieces of the dogs. Domician maketh him to be killed: and doth command that he should be burnt to the intent they might bury his ashes as they were wont.  
But lo such a storm came so suddenly that it did put out the fire, & dogs fell to eat the body. But within a while after, Domician was killed. Moreover, that which they say of julius Cesar & his Mathematician Spurina, is not altogether so marvelous: although it come some thing near. For he did admonish Cesar that he should beware of the first day of March. But the day being come, Cesar said unto him: Lo the first day of March is come. The other answered, it is not yet passed. And surely Cesar coming into the senate was there slain. Thus our Genethliakes think the they have won the field so that none can resist them to wit, that they can show that there is a sure truth in their art. But I will ask them if they think none other were borne in Rome and in Italy the same day & at the same hour wherein julius Cesar was borne? And it is like that many were borne under one self same Horoscope. The same may be said of Domician. But did they all therefore die in the same day? Or had they a violent death? No but contrariwise even as the same horoscope did not make them all Emperors so likewise it did not cause that they should all die one manner of death. Therefore we may see that there is neither reason nor truth in their art: for if there were any it would take place every where. But we see that sometime xxx are borne at one time, one dieth at twenty an other at fifty: one of an ague, the other in the war. Likewise afore they die, every one hath his several kind of life, and his state doth differ from every man's estate.  
And what hath every one his own star in heaven, wherein he may learn what shall come unto him? For if the constellation could do any thing it would be equal in every one. After the same sort that may easily be refuted which they allege of Augustus the Emperore who having heard Theogines say that his nativity did promise him the Empire of Rome. And in remembrance of this he coined his money with the sign of Capricorn under the which he was borne. Who will doubt but that many poor wretches were borne under the same sign, of whom some was a swineherd, another a netehard, & every one in such a kind of empire & dominion? If the horoscope or the respect of the stars had given the Roman Empire to all them which were borne the same time that Augustus was: there would have been but a little portion left him. Whereof I conclude that all the divinations which have been, were founded neither upon reason nor upon science. They will object that yet for all that we see the truth by the issue. I answer that that doth nothing serve to prove their art lawful. But we do only stand upon this point, that it is a wicked curiosity and reproved of God: and not whether that divines did some times say true or no. Truth it is that all which cometh from the Devil is nothing but lies: but God doth often times suffer that these deceivers do say the truth, when as he will by this means punish the incredulity and unbelief of the wicked Let us take for them both the example of the Sorceress whereof Samuel speaketh. For that which she said to Saul came sure to pass. But shall we therefore say that she had a science founded upon reason whereby she could foretell hid things? No for God by his just vengeance did louse for that present the bridle to Satan to the intent that that wicked king should be deceived even as he was worthy. Likewise we ought not to judge that because she said the truth, that therefore it is lawful for the children of god to use such means. For it is not after this sort that God would we should know those things which are expedient for us to know.  
And of this we have a general rule in the xiii of Deuteronomie: where it is said that if any prophet do foretell things which after come to pass: Yet if that under the pretence that he hath told the truth, he would bring us to the service of strange Gods, we should not cleave unto him: because God doth prove us whether we love him or no.  
Let us well weigh this word, to wit, that what colour or appearance of the truth so ever those things have which are contrary to God, and which he doth reprove by his word: yet that he which walketh in a good conscience may well beware of such things and that therebe none deceived by them but only the infidels and hypocrites: because that as Saint Paul sayeth 
2. Tessa. 3.  it is meet that they which will not fellow the light should walk in darkness. To be short, I do no more regard all the true things which the Mathematicians have afore told then the false miracles wherewith pharao's Magicians did resist Moses, and by the which Christ hath foresaid that the world should be deceived.  
But as it is a horrible and endless labouring to be wrapped in all the follies and superstitions in the which men do wrap themselves after that they have once let louse the bridle to their curiosity many light headed fellows having given themselves wholly to divine & foretell things by the stars they do thrust themselves yet further in to all kind of divinations for after that they are once enticed withone there is no deceit of the devil so great wherein they are not delighted, but to the intent they might make their devilish art to seem good, they cover it with the name of Solomon as though he had been a sorcerer And surely the scripture maketh mention of the learning which he had in the deep secrets of nature, but it doth not say that he was adeviner. And in very deed we seeth general condemnation, that moyses doth so often pronounce against all them which do occupy this art. Chief in the eighteenth chapter of deuteronomy: where it is said, look there be no diviner which doth divine & fortel things be found amongst you: nor observer of days nor that hath respect to birds nor which, nor conjuror, which doth conjure nor any which doth consult and ask council of familiar spirits nor conjuring the dead: for all the do so are an abomination unto god. And for these sins he did destroy the nations which dwelled in this land, let us always remember that doctrine which I have afore taught that God hath respect to the Egyptians and condemneth them to the intent that he may bring his people from all their accustomed matters wherefore he doth condemn all the judicial astrology which passeth the bonds of the true science in divining, & foretelling things and likewise all witchcraft, for so much as that word doth import the revelation of hid things which is done by which craft, or conjuring of spirits, or by other like vanity. And let us note this that God did not content himself with on word alone but seeing that man's nature is so ready to run hither & thetherin vanities to the intent he might better take away all refuges and starting holes he reckoneth all the kinds which were then known: yea, and he useth certain names which at that time were honourable as Rosem which ●s taken for him that revealeth things, and sometimes is applied unto the prophets which do forewarn things that are yet hid & secret. Again Chober, which signifieth to join together, & is spoken of him which can gather together & place in order the conjunctions: whereby is meant without doubt the Astrologians that can drive the stars into their places, whether they be in direct opposition or stand bias, to cause them to have their aspects one to another. Also Idoni which signifieth one of knowledge or understanding. As we see how they take upon them knowledge & publish abroad their follies, as though there were no other Science: or knowledge in all the world: yet do we see what god pronunceth thereof and the horrible threatening where with he doth menace it, which ought to make them all to tremble that fear him. Now if every kind of divination be thus reproved, what shall become of them that dare meddle with conjuring of spirits to inquire of things unknown? For a man may see that to be a sorcery most evident notwithstanding there are some so shameless, that they do attribute their circle & other enchantments unto Solomon, and also they do allege that seeing the spirits are ordained to be ministers unto the faithful, there can be no evil in conjuring them to serve us thereby. But with what faith is it that they do wait to be served of them in such fort, seeing that it is against the express commandment of god. For it is so unlawful unto us, to use any secret conjurations to cause the angels to speak unto us, that it is cursed superstitions to call upon them in what manner so ever it be: of the other part who hath sold or hired forth unto them the devil to be their varlets and servants? for the Children of God count them as their mortal enemies and ought to fly them and drive them away from them, & in no case to desire or seek for any acquaintance with them much less to have any of them as a familiar. Those men then that will have them to be their servants shall find in the end that they have played and boarded with their masters. Therefore let us conclude according to the word of God the all divination & sooth saying is wicked & detestable sacrilege: for he compareth the rebellion against his word 
1. Samu. 15.  to sothsaying and idolatry to condemn. 
Constantius and julianus.  it so much as is possible. Wherefore it is not without good reason that the civil laws do so sore condemn the Mathematicians. 
Let no man consult a soothsayer or mathematician, etc. Suplitio ca petis feriatur, etc.  And we may not say that this is for the abuse of the disceyvers or yet that the name was odious to the ignorant: for god as the judge of the policy of Israel: hath made a law more straight against than: that is that all they shallbe put to death & all that hath to do with them. Levit twenty But let us put the case that this were a thing permitted by men: seeing that we do perceive that god so much detesteth & abhorreth it, what folly is it thereby to go about to join it with christianity as if a man would join fire and water together. And this is a marvelous matter that those of Ephesus which had been given to foolish curiosities assoon as they had received the faith, brent their books as S. Luke reciteth in the acts: and that there should now be men so perverse, that should think that the knowledge of jesus Christ should serve them for nothing but to quicken their appetites to search all light & unprofitable vanities: this is a mer●…us great diversity that the one sort so soon as they had the gospel, cast away all the divinations & sothsaying wherein they had been brought up all their life, & that these others under the shadow & colour that they know the truth of God should be stirred up to give themself unto it that never knew what it was before. And that those upon whom S. Luke speaketh did burn their books to the value of five. M. franks and that these men are so enchanted with a vain imagination which they have now conceived that hereupon they will consume all their substance. Yet here is to be noted that S. Luke saith not that they were wicked or devilish arts, but he nameth them Periarga which signifieth light and unprofitable curiosities. Although in very deed they are wicked, yet doth he speak thus to the end to stop their mouths that seek nothing else but starting holes as we know that the Mathematicians do: the which are so much worse than their father Simon the Magician, as that he seeing the virtue of jesus Christ was so astonished that he did nothing regard his own art. And though he were so wicked that he would with money buy the grace of gods holy spirit: yet for all that he did acknowledge that the virtue of the son of god did darken the science that he thought he had. But these having been lightened by God to know his truth, do turn away their eyes & do cast them into deadly darkness and had rather be in the darkness of their lies, then to enjoy the heavenly light in the which we have salvation and life everlasting.  
But what remedy is there for such evils? surely this that the sobriety, which S. Paul doth recommend to us should be in stead of a bridle to keep us in the pure obedience of god. And to the intent we may do that let every one keep that inestimable treasure of the gospel in a good conscience. For it is most certain that the fear of God shallbe a good defence to defend us from all errors. So that we have first this general rule to sanctify our bodies & our souls to god & to serve him unfeignedly. And afterward that every one look whereto he is called to the end he may apply himself to that which it becometh him to do. That learned men do give themselves to good and profitable studies and not to foolish curiosities which serve for none other end then to make fools to muse at them. That little & great, learned, & unlearned may think that we are not borne to the end, that we should occupy ourselves about unprofitable things: but that the end of our exercises ought to edify both ourselves and others in the fear of god. And surely when one shall well mark the matter: who are they that bring us this erroneous and false astrology save only either proud parsons, or spirits, that are never content or idle persons which know not of what they should talk, or in what they should have their pastime?  
Such as are the clerks & secretaries of ladies & other fine & denty minions of the court. Not that they are cunning in this art (if there may be any cunning in madness & lies) but it is enough for them lightly to have touched it, and to have been busy about it: and in the mean season they entangle & wrap many poor souls in their deceits.  
And this is the cause wherefore I said that we must occupy ourselves in more profitable things: for who soever shall give himself to fear God & will study to know what is his will, exercising himself in the practice of that which the holy scripture doth teach us & secondly shall apply his whole mind to that which appertaineth to his vocation or at the least to good and profitable things: shall have no leaser to fly into the air to the intent he might go hither and thither in the clouds and yet for all that neither touch heaven nor earth. I know well enough that they will not fail to use this cavillation for they will say that the one doth not hinder the other. To the which I answer that no good science is contrary to the fear of god, nor yet to the doctrine which he giveth us to bring us in to everlasting life, so that we do not put the cart before the horse: that is to say: that we have this wisdom that we use these arts to serve us whether they be liberal or handycrafte, whiles we pass through this world to hast continually towards the heavenly kingdom. But here we have spoken & treated of a curiosity not only superfluous and unprofitable: but also evil & wicked: seeing it doth drive us away both from the trust and confidence that we ought to have in God and from the consideration that he would that we should have both of his justice mercy and judgement and also of the duty which we do owe to our neighbours.  
FINIS.