An Admonition Against Astrology, Treatise

An Admonition Against Astrology · Treatise

An admonicion AGAYNST ASTROLOgye Iudiciall, and other curioſities.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.

End of the text · John Calvin, An Admonition Against Astrology (1561)