A prognostication for divers years, right utile and profitable to all sorts of people, wherein is declared what persons hath most and least dominations over the stars and elements, whereby the judgements of the Astrologiens' be scarcely true, giving together great consolation to those who much fear the constellations. Also of the fourth and last Monarchy, the which Charles the .v. right victorious Emperor of the Romans, and Edward the vi most noble Emperor of great britain, by the grace of God, governeth, comprehending also briefly some words of the last age of the world, gathered together by Master Arnold Bogarde doctor in medicine, resident in Brussels And translated into English out of French by john Coke, clarcke of the recognisances, or vulgerly called clerk of the Statutes.  
The year of our Lord God.  
M. D. LIII.   

john Cook to the Reader.  
IN semblable manner, as people being free of infirmities, customably are not desirous of Physic, so those as live prosperously seek scarcely remedies in tribulation. But if it be discretion among worldly people, in peace time to be in a readiness for the battle, and to exercise armours before the danger approach, it is no less necessary for all Christians, being borne to have no peace, but a daily conflict whiles they abi●● in this flesh, to prevent in prosperity, 〈…〉 suffer afflictions, and to put in a readiness weapon against adversity, considering we be subject to adversity, troubles, persecutions, miseries, in firmities, and death. And albeit in holy scripture abundance is left to us of such furniture, yet our sloth and negligence is such, that we rest peaceably, as if we were in assurance, we take no sorrow, as though we were clear without danger, and not minded to search and provide munitions of war for us defensible, which causeth us in time of affliction or death (suddenly approaching) for the more part to be found slombering, naked, and out of a readiness, & thus without resistance constrained shamefully to yield ourselves unto despair. Against the which storms, let us fortify ourselves with holy scripture, and walk in the commandments of God, that by the grace of his holy spirit, we may he comforted in such wise in our couraiges that we may fear no dangers, perils, nor yet death. Although th'end of the world approach at hand, as by this most necessary and godly prognostication, set forth by the worshipful clerk master arnold Bogarde, doctor of Physic resident in Bruxelles may appear, which prognostication being in latin, French, & dutch was delivered unto me by a loving friend of mine, to be translated out of French into English, which I have gladly done. desiring the gentle reader to accept my good will. And in the translation, though I have not curiously followed the letter, I have very little or nothing varied from the mind of the author.  
Far you well. (?)   

Long time amiable reader. I thought how I might not only heal the common people (half blid) but also those which have knowledge, to take away their errors, desiring that it may profit all men, principally to witness, and show my good will towards the magistrates and Senate of Bruxelles, saying then that in these present tumults, destructions of towns, robbing of villages, and evil reports on all sides, all persons (except such as be mad) gladly trust of better time, the which thing the common people were wont to look for in the yearly prognostications as of the Oracles of Apollo, whereunto divers gave more faith, then in times passed to the sayings of the Sibelles. Nevertheless of ten-times they varied far from the truth, as they may know which will take pain to read our opinion herein the fartilitie of the year is desired by the paysant or husband man, divers be curious to know if the year shallbe subject to many maladies or not, and principally the physicians and apothecaries, the man of war inquireth whether the confederation of the peace shallbe kept or not. Of the success of towns, and government of the same, inquireth the Citezyn and handycraftman. Finally by the prognosticators, the fortunes and encumbrances of Emperors and kings be looked for, but therein they speak soberly: for by experience princes desire no evil tidings. All this is treated diversly of many, & that coldly and doubteously, witness the year precedent. M. D lij for of the great floods there chanced two or three times not without great damage of Selande & Brabant, no man declared. Nevertheless it had been profitable to have known it, for things foreseen receiveth not so much hurt, as things not foreseen. Of the wars not looked for, & so secretly wrought by the French king against th'emperor, who advertised his majesty? Of the tumult of the jarmanes who prognosticated? Of the last wet & rainy wether being some what damageable, no man made brute. If in these little things (as daily rain and tempests) men fail, then by a more stronger reason, in things more secret, Thastrologians fail.  
Cardanus saith how no man can pronostike of things secret, which knoweth not the daily dispositions of the air. We conlesse astronomy as tother arts to be a gift of God, amongst whom astronomy occupieth not the least place, for sundry utilities that they have necessary to the life human. She disposeth the measures, order, number of days, months and years by the circuit and moving of the Son, and the Moon, by the which we know that the world lasteth not always, for if this good order of years were not known, th'intendment ravished from things of time past should fall into innumerable errors and darkness. And should not await after certain years, th'end of the generation human, nor also of the dead returned to life shallbe of God separated, nor his holy church from other, and adorned with the rewards perpetual. There is further in the histories & daily businesses right great utility, of the which he that maketh no count, dispraiseth the common wealth, and likewise that which to the life of man is most excellent. In the same Astrology we have abundantly proposed certain great and true signs, signyfyinge many things, yet nevertheless they be not to be feared, nor credited as gods: but to th'end that by divine signs we be admonished to know ourselves, and from evil threatenings to keep ourselves. Y et always trusting in the goodness of god, we sleep in pleasures, and delights, which thereby provoketh his wrath towards us, yet he chastiseth us from our excessive evils by some discipline, as wars, sterility, invudation, sickness burnings, taking our riches & goods, and by these means, as by men of war (as saith Theo philacte) distresseth us of our puissances, to th'end that recognizing our evils, we should not perish, by the which chastisement, he will correct us. divers by thou'rtart of Astronomy, would make certain advertisements, albeit that they know not the pleasure of God. Ecclesiasticus saith: I regard all the work of god, seeing that man cannot find any reason of that which is done under the son, and the more he travaileth therein, the less he shall find, and if the sage say that he knoweth, yet he cannot find it. And in Ecclesiastici, search not things exceeding thy intendment, but to that which God hath commanded thee, upon that only think always, for the inquisitor of the majesty shall be thrust down from glory. These things shallbe more clear, when we have declared what men be least governed by the constellations, as first Emperors and all kings be not subjects to the stars. Of th'emperor of Thassuri●ns, julius Firmicus in the second book, the xxxiii cha. saith that some Mathematicien can not say truth, nor discern of the fortune of Emperors. Themperors saith he be not subject to the course of the stars, for they be only of whom the stars hath no manner of puissance, for to discern their fortunes, forsomuch as they be lords of all the world, their fatale fortunes are governed by the only judgement of God. Hitherto be the words of Firmicus. Of the kings the holy scripture testifieth, how their hearts been governed of the hand of god And in Prover, xxv. the heaven is the height, and the earth is the low part, but the heart of a king is inscrutable. All things then, only of kings be made to us, (yet though to our judgement they seem evil) it is necessary that they be good, for god indifferently using kings as instruments, for the most part giveth them to us for our sins, and enormities, for there is no evil in the city which the lord hath not given, the which City if god keep it not, they labour in vain that keepeth it. This is a great consolation to all christian men, to the end that for mourmuring and resisting the word of God, there come not upon us things more grievous. This opinion confirmeth Firmicus, how there is no man unto this present time hath said other things then incertain of themperor Charles the .v. and of other kings: but we shall declare things veritable of the majesty of this said Emperor, when we shall make mention of the. iiij Monarchy. We may say some thing by his revolution, but for certain respects we will not touch it. The wise men not after this present world, (as some be, disguising their visages and apparel resemble wise) have do mination over the stars and elements. Of this true wisdom is the beginning of the fear of god, the which surmounteth in the hearts of them that truly knoweth him. The true knowledge is to embrace him, as being only the fountain of truth, wisdom, bounty, justice, judgement, mercy, pity, puissance, and health, and that we should do reverence to his fatherly bounty, by a love the which the Son ought to have towards his father, for to the lovers of the lord all things turneth to goodness. This knowledge thus advanced instructeth us in a true fear, and reverence, that he maketh us believe (and truth it is) how all goodness cometh from him.  
They know also (as we have said before) how of God cometh peace, war, life, & death, light and darkness, pest, famine, abundance, health, and divers innumerable other things, whereby he showeth unto us his will to our wealth, or the severity of his just judgements with vengeannce. Those be they the which nothing so difficile or be so maleheureux, that depart from the charity of jesus Christ. Those I say, have domination over thelements, and have armours, that is to say the buckler of faith. The contrary, the debility of faith maketh the courage right feeble in times of affliction, without remembering God. Thempyres' and dominations of kings be thereby augmented and demynyshed, he molifyeth our dolour, if we believe S. Paul, the which admonisheth us of the perils that shall come upon us at the last days, not only as to the body, but also to the spirit, to th'end that we shall learn to defend ourselves, and in so great calamity, all things to ask of the only GOD, aid and consolation, and to obtain the same let us not doubt.  
In this last age of the world we be fallen into such time that one brother ariseth against tother, one country against an other so that the geste shall not be sure of his host. Every man studieth for his particular wealth, one will take no pain for his brother, yet always after the sentence of Saint augustine, he liveth well and holy, which the least that he may, liveth for himself. Let us not think that the first parts be premised to the love of himself, and the second to the charity of his neighbour. Saint Paul teacheth us by thaffinity composition connexion, proportion, and beauty of our members that which one member oweth to tother, here by the offices fraternelles be given to us to know that we have a father in heaven, to whom all that we think to be secret, is known. But alas our confidence is returned from us, the which is fixed in our richesse, but the knowledge thereof profiteth little to them which daily attend affliction, as all Christian men do, which have no war with heaven, but with the world, the devil, and the flesh, what more, all their life is but war. Likewise also the saige falleth not here, for by divers sciences, as Philosophy, theology, the sciences of the laws, Physic, Astrology. etc. we be elevated and come to the wisdom of God, the which is profoundly revealed in these arts and sciences, to th'end that we may be reduced to his knowledge For the heavens manifest the glory of God, and the works of his hand showeth the firmament. Who shallbe he that regarding man (the which of the philosophers is called the little world) shall not be ravished in great admiration of his maker and creator. If you look on high, you shall see the divers movings of the stars and elements, likewise their situations, distance, property, and yet so many lamps burning, & two great lights, as in the day the Son, in the night the Moon, the which shining and illumining over all the world, be created for the usaige of man, and to manifest the glory of God. These be creatures and instruments whereby God inspireth his natural puissance according to his will, and converteth to actions such as he hath predestinate. We have of no creature more greater and marvelous virtue than o● the son, the which ●●●●uers for that cause hath been honoured for a god, by reason whereof the Lord (to th'end that all praise redound to his glory) hath made the light, and hath filled th'earth with all kinds of herbs, before the creation of the Son. Man then (as saith Aristotle) maketh not the son the principal and necessary cause of things that hath been created before that, but it is an instrument wherewith God useth his pleasure. For without that he might work by himself, this consideration delivereth us of a superstitious fear, and is made of the creatures, the which we think is contrary unto us, as amongst the planets Mars and Saturn, the contrary retireth us from an evil admiration of things seeming to us wholesome and salutaire, and maketh us turn to the Author of the same, which is only God, this witnesseth jeremy which saith, fear not the stars and signs of heaven as in time past the wicked Ethnyckes and paynims did. The prophet condemneth not here all fear, but when thinfidels transported the government of the world, to the Stars and Elements, they thought how their felicity or misery was in the judgement of them, and not in the will of God. If so be that the stars & elements threateneth any thing (as apt to vices) evil inclinations, and other like things, our manners ought to be governed with a diligent and mean temperance, to the end that the evil inclinations be not vanquysshers.  
In adversities we must clothe ourselves with force and magnanimity. In things prosperous and equal the stars giveth us inclination to some virtue or good manners, enforce ourselves to be aided by study and knowledge keeping us not to pass a mean in our courage, calling all way aid of God to be governed by him. Let us not glorify in our gifts, as the strong man was wont to do in his force, the rich man in his riches (yet in vain) but let our rejoicing be to understand and know that it is the Lord that doth mercy, judgement, & justice in th'earth, the which in great liberty by his wisdom maketh that which he purposed to make from the beginning of the world, and by his incomprehensible and mighty puissance putteth in execution that which he predestinated to make. It followeth then, that by his providence not only the heaven, th'earth, or creatures be governed (as above is said) but also the wills and counsels of men, been governed to come to th'end to have known him before. To fortune or good adventure we ought not to attribute any thing, as the paynims do. If good success be blessing of God, calamity and adversity be contrary, these words be by for tune, or at adventure, and agree to the providence of God: but for so muce that by th'order of reason, thnde and necessity of things wiche commonly cometh upons, be hidden in the council oh God, and by human opinion incomprehensible, men calle● them fortunes, albeit that they p●ede from the will of god. Like reason is to be given of things to come, this is confirmed by the holy Scripture, whereof all those that travail and torment themselves in the things abovesaid, may take a remedy. David saith in the liiij psal. Cast your solicitude upon the Lord, and he will nourish you. And in the first of Saint Peter the .v. Humble yourselves under the puissant hand of god, to th'end that he exalt you in the time of visitation, casting all solicitude in him, for he sorroweth for you. And Saint matthew in the. seven, Chapter, He sorroweth for us as the mother doth her child. Hereby it is evident how much and how great is the solicitude and benevolence of God towards us. The Astrologiens' make objection, esteeming how the stars and elements be ordained to infallible movements, as apparaunce, or rising and going down of the same elements, conjunction of lumyres and planets, appositions, and other aspects, Eclipses, by the cognysion, congression, consentment, discordant, and regression of them, men may predicte divers accidents coming to the world, as wars, mortalities, famines, contagious sicknesses, peace, abundance of goods, mutations of realms, and sects, death of Princes, tumults of people, perturbations of public things, inundations, earthquakes and like things, the which by the influence celestial virtue of the Elements, and puissance of the stars we see follow and fall on us.  
These things (as we confess) be made, and depend by the stable and constant moving of heaven, and the coning Astrologien in predestinating these things is only God. Let us believe, and we must confess that God may by his mercy and pity turn these right horrible threatenings of the stars, and present evils, and of his bounty, and by prayers of good people, change & turn his sentence from us. We read that this chanced to the Ninivites, to whom was declared by jonas the prophet, how within forty days they should perish. Likewise the furnace of Babylon burning above the accustomed fashion, by the commandment of king Nabuchodonosor, could not burn the children being put therein. The death of Ezechie, pronounced by the mouth of jesaie, was by compassion divine prolonged because of his lamentation and prayers▪ God is not now abriged, what thing should let, but that the evils which the stars threateneth may be changed by this remedy? We have seen in years passed right cruel wars shortly appaysed, against the opinion of divers. Now we must pray God to give us the same success and fortunes in those things that in this troublous time they may be profitable to his honour, and to the increase of his church▪ finally in things that be more worthy than the heaven, thaction of the stars is of no puissance, as the soul reasonable inspired of God, and the which work by his will is more noble than all other creatures, for she beareth with her the image of God, and to the utility of the same, by the right haboundaunte largesse of God, the other creatures be given to us, this confirmeth Ptolomee in Centiloque, the eight chapter, the soul (saith he) of the wise man aideth the celestial virtue, as the good paisaunt or husbandman labouring and culturing the earth, aideth nature. If than the soul be cause, aiding to things celestial, she seemeth to be free, saying that she is more noble than the heaven. Also the virtue of the stars be much aided by the complexions of the people, the which be causes of maladies, for these complexions changeth by the disposition of the stars, and likewise doth thynclinations, that by thou'rtart medicine & grace of god, we easily vanquish, which to the Lucianistes, Atheists and Epicuriens▪ is impossible, who maketh a confusion of the soul, and of the complexion of the body, & herein they be great imitators of Galen, whereof is the religion to eat, drink, play, and after this life there is no joy, but let us relinquish these fools which have no god. And seeing the benefits of God be so great, let us demand his succours and aid, he will give it unto us oftentimes, as he showed to Moses in the read sea, and to joshua likewise, he retarded the son manifestly, giving aid against thumayne esperance. This honour pertaineth & aught to be referred only to god to th'end that we should believe that god may & will succour & aid us, without looking for it. Also thastrologien must regard the causes universal, as wars, contagious maladies, the which have more strengthehen the causes particulars, as teacheth Ptolomee in the first Centiloque, hereby it is evident how divers men be subjects to the constellations, as those be the which by study education, and institution covenable, may not surmount, nor change their affections and manners, And to those hereunto contrary, as those the which by study, education, discipline, institution, science, or otherways may surmount and vanquish their affections, it is notary that to them the stars beareth little or no damnaige. Nevertheless we will not sustain with the Stoiciens, that men be without affections, for every man followeth the nature of his seed: but those which be more wise, may by industry, art, and manner of meats change their complexions, for the natures and entendementes of some changeth more easily than those of other: wherefore, this celestial word serveth, know thyself.  
This studious providence is greatly necessary to our life, the most part of this philosophy is comprehended in decent and covenable education, the which (as witnesseth Quintilien) must begin in youth, by this reason, it maketh that the most noble, and those which eateth best meat, be more ingenious than the other. The air is aswell right covenable to the prudence and industry of man, as the blood, witness Hippocrates in the book of thair and waters. etc. To make covenable and decente education or nourishment, we must consult with the Physician, which knoweth a good part of astronomy, being a part of Physic, for that is as much covenable to a Physician, as necessary, as saith Hippocrates in his said book of thair and waters. etc. For thereby the variations of time and mutations of the stomach is known. And after there must be considered the rising and going down of the Elements, principally of the Canycle, after Arctures, and th'occident of Pleiades or Porceletes, for the diseases in these days commonly make their judgements and showings, the other maketh the persons to die, and other change into other kinds of maladies, this saith Hippocrates. These risings and occidentes of the Elements, we have put in our Almanacs, wherewithal every man that will may aid himself: these things be almost forgotten of the physicians, which nevertheless will be of great estimation, and not only be forgetful but dyspraysers, which is worse. I fear that the ignorance of divers is cause of envy which is always hurtful to all good arts: but of these things we shall speak at an other time more amply. (?)  

¶ Of the last Monarchy, which is of the Romans, presently governed by the grace of God, by Charles the .v. Emperor, right victorious.  
Divers have prescribed things much variable of the last Monarchy, and of Charles the fift Lord there of: but for that the most part be fables, we let them pass, taking only that which said by Daniel the Prophet his prophecy, the which is e true chronicle of this world, yting of this monarchy, saith as hereafter followeth. The first is the most noble of all tother, being of the Chaldeens, and Assiriens, the which is represented by the head of gold, of the stature of Nabuchodonosor. And by the lions having wings of an Eagle, the which amongst all other beasts is the most noble, so is this Monarchy, whereunto is joined for the nature of the beasts cruelty and ravin. The second hath been of the Mediens and Persiens, likened to the poictryne & arm of silver of the stature aforesaid like unto a bear, and stood upon the one side. Among his teeth in his mouth he had three great long teeth, and it was said unto him, arise eat up much flesh. The third was like unto a leopard, this had wings as a fowl, even four upon the back, this beast had four heads, and there was power given him, this was of the Greeks and Alexandre the great, king of the Macedonians, by the nature of the beast this monarchy is known, if it be not sufficiently known of all men, gentle reader look on the history of Gesnerus of four footed beasts, she hath also been likened to the belly and cuysses made of brass. Of the fourth saith Daniel, that it is the last of the Romans, and of ours now present. After Daniel saw in a vision by night, and behold the fourth beast was grim and horrible, and marvelous strong, it had great iron teeth, it devoured and destroyed and stamped the residue under his feet, it was far unlike the other beasts that were before it, for it had ten horns. etc.  
It is also compared to the legs of Iron in the stature of Na buchodonosor, to the which parts of the feet, one was of iron and tother of earth. Of these monarchs read josephus, Sabelliq. Canon, Sebastian Munstre. The history of Alexandre the great, and Daniel the Prophet in the second and. seven Chap. of his Prophecy, & other Historigraphes worthy of faith.  
By this is sufficiently known the shortness of the world. To whom our Saviour jesus Christ, the only Messiah (so much desired) is borne, reigning Cesar August, & there is common years passed since th'incarnation. M. ccccc. lij. yet from the hour of the Nativity, the said Roman Empire had long endured, that is to say, XLVII years, when julius was made Consul. It is showed unto us further, how god took great cure and solicitude over us, & that the mutatations of Realms been made and predicte dyvynelye, to th'end that being admonished by good counsel, we may avoid evils, further by thinter pretation of Daniel, it is evident that this Empire shallbe divided and departed, which the ten horns showeth, divers parts of her be separated, as Englond, France, Denmark, Espaigne, Pole, and other, saint Paul testifieth that before the coming of the defection of the last time they should not come. And because the same is passed long time, it is likewise true that the day of the lord approacheth, that the Empire is come to the Almains. Cardanus referreth the great bear to the last star of the tail when she passeth (saith he) over Constantinople, she giveth over th'empire. After she is come upon France to the Galls, and last she is come to the Almains, to whom she transported th'empire. The tail of the bear signifieth force without comparison, and she is yet situate upon the Almains, hitherto be the words of Cardanus. The nature of this star is like and semblable to the strength of the beast, proposed in the fourth Monarchy. The fortune of this Empire shall not be always unanime, but sometime abound in puissance, sometime weak and affeabled, which is showed by the legs part Iron and part earth.  
This Roman Empire hath had some magnific and noble Emperors of great virtue and felicity, as Arthure, Maximian, Constantyne the great, Charlemagne, and at this present Charles the .v. Hitherto in some things victorious, other Emperors they have had with out any virtue, and in feats of war infortunate, and in divers battles vanquished. By this it is evident and clear, that the victories come of God, and that the Roman monarchy shallbe the last, and shall not be vanquished, destroyed, nor reversed, then only of God, and by the royalme of jesus Christ. divers have attempted to subvert the same, principally the Turks, the which (albeit they have obtained certain victories against Themperor) yet shall not this last Monarchi be put in subjection, nor broken, as by long experience it hath been hitherto approved: but it shall abide one time in great augmentation, and another time with discresement, unto such time as of the Mountain is cut a stone without hands, and until she have bruised the stature of Nabuchodonosor, the which representeth the monarchy of the world, and the face fall entierlye, and this stone become a great mountain, that is to say the great Roylme during the world. This we have willed to put to, to the end that all christian people should know that the Monarchies be governed divynely, and that they rule over the configurations celestialles. And this last monarchy (the which Charles the fift governeth at this present) shall not be bruised nor affeabled by human puissance, although divers be of the opinion and sentence that the royalme of Turques should abate it, but by the only stone which is christ, it shall perish, when he shall come to judge the quick and the dead, but the day and hour when he shall return to judgement, is not known of any creature nor of thangels, but it is in the only will and judgement of the heavenly father, the which clearly rehearseth S. Matthew in the xxiiij Chap Nevertheless it is permitted by holy scripture to enforce by some conjectures & similitudes, to attain and come to the age or year of his coming (always the day and the hour abiding unknown) Our Lord hath invited and drawn us for to search and observe by a covenable similitude or parable of a fig tree, when the branch is tender, and his leaves be out, you know that Summer is approaching. You also likewise when you see the things above said in the xxiiij cha. lift up your heads, knowing that your redemption and the kingdom of God is next to the gates. By these words, and by the fashion of things, future & now present, whereof also many be past, he that diligently searcheth them, may easily conjecture something for us, of this which divers auctors have little recoiled of the brevity and small enduring of this world, we shall briefly recite. first we will set forth the words of Elie, whereby the jews confound themselves, which have set fourth (as they say) how the world shall endure six thousand years, that is to say, two thousand years without law, two thousand years with the law, and two thousand years after the days of Christ. To these words it seemeth Saint Peter confirmeth in his second epistle in the third chapter, saying that one day to the Lord is as a M, years, and a thousand years as one day. Of the like that followeth, that as the Lord in six days created all, and the seven. day he reposed himself, likewise six m. years he governed this world, subject to generations & corruptions, & in the. seven, M. he began repose perpetual, & as the sixth day was not in all permitted to work and travail, but that a good part of the same day drawing towards evening was laid to the Sabbath, likewise the sixth thousand shall not be holy suffered nor granted as it is written in other passage that the Lord shall abridge the days for the chosen, as the six first generations, that is to say, of Adam, Seth, Jared, Cainan, Malaleel & Jared, be trespassed or departed, and the seventh which is of Enoch, is immortal, Likewise six thousand years shall regenerate death, & in the seventh shall have the fortunate immortality, his vigour. Item in S. Math. xxiiij S. Mark xiij saith the Lord, of this day and hour no creature knoweth, nor yet th'angels of heaven, but my father only. And as the days of Noah were, likewise also shallbe the coming of the son of man, for as they were in the days before the deluge, eating, drinking marrying and giving in marriage, unto the day that No entered in the ark, they knew nothing, nor unto the time that the deluge came & took them away all, Likewise shall be the coming of the son of man. By these words it seemeth jesus christ to have taken not only the similitude of the quality, but also of the quantity of things, I call qualities manners of this corrupted world, whereof there is no doubt, for S. Luke confirmeth it in his. xvij, Chapter, the quantity is called the number of years. The sentence is somewhat more obscure, but Saint matthew declareth it, when he saith: Likewise as the days of Noah were, so shallbe the coming of the son of man. And Saint Paul to the Romans in the v. Chapter, affirmeth how Adam was the form and figure of the coming of jesus Christ. As also he saith in the first to the corinthians, the xu Chapt. The first man Adam in soul 〈…〉 and the last in spirit 〈…〉 the first man of th'earth 〈…〉, the second man that is to say the Lord, is of heaven. If than jesus christ is the other Adam of whom the first hath been the figure, and that the coming of jesus Christ shallbe as the days of Noah before the deluge, who will not believe that so long time that is passed from Adam terrestre, unto the days of Noah & the deluge, that it shall not pass so much from Adam celestial, the which is our lord jesus Christ, unto th'end of the world or deluge of fire. Saint Peter saith in his second Epistle in the third chapter, the day of the Lord shall come as a thief in the night, whereby the heavens shall pass in manner of a tempest, and the Elements being chafed 〈…〉 the earth shall founder, 〈…〉 thonerages or works 〈…〉 in them shall burn, and by and by after the same saith, whereby the heavens being on fire shallbe defayted, and the elements being burned shall founder. Now it is evident out of Genesis, the .v. chapter, that from Adam unto the deluge be passed. M. CCCCCC lvi years, it is likewise true how the end of the world shallbe approaching to like year of our lord thousand six hundred fifty and six. It is near at hand, for there remaineth now no more but. C. and four years. Yet always for so much that none knoweth the abbreviation of the said time, the which is purposed for the elect, for this reason it seemeth right difficyle precisely to know the time.  
There is other that say how the years of the Lord ought to be accounted, not from his nativity: but from his resurrection, Ascension, or sending of his holy spirit, which should make great variation and mutation of the years. And as Noah knew not the day nor the hour of the deluge, (yet always of the year not ignorant) Likewise to us is permitted by the holy Scriptures to search the year, albeit that the day and hour remain unknown. Some also conjecture the end of the world, from the birth of christ unto his passion and resurrection which cometh to xxxiij. years and certain days, whose number is unknown. And for every year of jesus Christ they account so many great years Mosaiques, that is to say, jubilaires, and make every year thirty years, the which jubilees seemeth right well to accord together, for xxxiij jubilees be of our Civil years. M. cccccc. and L. whereunto add certain few years for the portion and rest of the days that christ lived amongst us, more then the said xxxiii years. It should be more evident if every one of the said years of the life of jesus Christ, we should make comparison and similitude to every jubilee of the church than beginning. And if the similitude of things make so many years of Christ, as of the jubilaires of the church, it should be the more to account of the end of the world: but forsomuch that these things divines, ought to be more subtly and at length treated, and that it pertaineth more unto Theologiens then to medicines, we will make here no further mention. There is other things that would a little serve to this purpose, as th'accomplishment perfect of the escriptures and Prophecies, insomuch that one jot is not written in the holy scripture that shall not be▪ accomplished before th'end of the world. By these words we may certainly persuade that the world is now lame, and very ancient, and in manners and fashions falleth, and greatly halteth.  
Now let us pray the eternal father of our Lord jesus Christ maker of thumayne gendre, that to this time so evil and dangerous (by whom marvelous signs showeth us great calamities) for the love of his said son▪ our saviour, whom he would to be offered for our sins, that he keep his church, and so by the virtue of the grace of his holy spirit, he confirm, and comfort in such wise our couraiges, that we fear not any dangers or perils, nor also the death. Here we have finished our prognostication, if the reader had not attended some thing of the wars, peace, fruits of the earth, and such like things as men were accustomed to put in prognostications. Our prognostication forsomuch as it is utile and continual of divers years maketh of such things no mention, adding nevertheless that the wars which hath happened in the church in the last days of the world, that is to say, dissensions, sects, divers factions and like things, be more to be had in horreur, than the discords of Emperors and kings, and what is worse, they be more hurtful than should be war turquoyse. Let us pray to god that it will please him to be peace and accord in his church, and as he is the self same verity, so to declare and manifest the only verity, and in such wise to accord the hearts of princes, that they may with one mind resist the cruel beast which always is thirsty of the Christian blood. The Lord shall give largely the fruits of the earth, if we follow the counsel of Moses, Deutero xi Chap. and Levitic xxvi The Lord saith: if you walk in my ordinances, and keep my commandments, and do them, I will give you the rain in his time, the earth shall give fruit, the threshing shall reach unto the vine harvest, and the vine harvest shall reach unto the sowing time, & you shall eat your meat in plenteousness and dwell in your landepeaceably, and I wyllsende peace in the earth, and you shall sleep without any man to make you afeard These things we must daily remember to th'end that GOD turn not his wrath upon us, and shut the heaven. But let every man walk so in his vocation, that he asmuch as he may keep himself from offending God, and let us at his hand, attend his great munificence, the which to his own he never denied.   

¶ Conclusion.  
¶ Gentle Reader saying that prognostications commonly be not welcome, and that men call them the books of lies, we will asmuch as i us is possible, preserve ours from that vice, and have fortified it by holy scripture, and with the sayings of the good philosophers, more than by the doubteous opinions of thastrologians, this manner hath not been long used: but when it shallbe in usaige, it shall have the moor sweetness and grace, for every time hath his guise and use of his method or practic what he will, we have followed ours, seeming to us most conformable and nearest the truth. And to th'end that those which have almost lost their courage, and be overmuch fearful, we may deliver from their fear, and that they should not fall (as divers did the year passed) into desperation. finally, this calamity and misery the which was wont to come by prognostications, took his beginning of the physicians, for leving the counterpois, they meddled things against the devoir of Physic. Read and give no more faith to prognostications than they merit, and confirm your heart in such sort against all things, that you may live ioyousely, and in the end die in the faith of Christ our Lord.  
Amen,    

¶ Imprinted at London in Paul's churchyard by Myllyam Awen.