LOnge
tyme
amiable
reader
.
I
thought
howe
I
myght
not
onely
heale
the
common
people
(
half
blid
)
but
also
those
which
haue
knowlege
,
to
take
away
theyr
errors
,
desyrynge
that
it
may
profyte
al
men
,
pryncipally
to
witnes
,
and
shewe
my
good
wyll
towarde●
the
magistrates
and
Senate
of
Bruxelles
,
seynge
then
that
in
these
present
tumultes
,
destructions
of
townes
,
robbyng
of
villages
,
and
euyll
reportes
on
all
sydes
,
all
persons
(
excepte
suche
as
be
madde
)
gladly
trust
of
better
tyme
,
the
which
thing
the
common
people
were
wont
to
looke
for
in
the
yerely
pronostications
as
of
the
Oracles
of
Apollo
,
whervnto
dyuers
gaue
more
fayth
,
then
in
tymes
past
to
the
sayinges
of
the
Sibelles
.
Neuertheles
of
tentymes
they
varied
farre
from
the
truth
,
as
they
maye
knowe
whiche
wyll
take
payne
to
rede
our
opinion
herein
the
fartilitie
of
the
yere
is
desired
by
the
paysant
or
husband
man
,
Dyuers
be
curious
to
knowe
yf
the
yeare
shal
be
subiect
to
many
maladies
or
not
,
and
principally
the
phisitions
and
Apotecaries
,
the
man
of
warre
enquyreth
whether
the
confederation
of
the
peace
shal
be
kept
or
not
.
Of
the
succes
of
townes
,
and
gouernemente
of
the
same
,
enquyreth
the
Citezyn
and
handycraftman
.
Fynally
by
the
pronosticatours
,
the
fortunes
and
encombraunces
of
Emperours
and
kynges
be
loked
for
,
but
therin
they
speake
soberlye
:
for
by
experyence
princes
desyre
no
euyll
tydynges
.
All
this
is
treated
diuersly
of
many
,
&
that
coldly
and
doubteously
,
wytnes
the
yere
precedent
.
M.
D
.lij.
for
of
the
great
fluddes
there
chaunsed
two
or
thre
tymes
not
without
great
damage
of
Selande
&
Brabant
,
no
man
declared
.
Neuerthelesse
it
had
ben
profytable
to
haue
knowen
it
,
for
thynges
foresene
receaueth
not
so
muche
hurte
,
as
thinges
not
foresene
.
Of
the
warres
not
loked
for
,
&
so
secretelye
wroughte
by
the
Frenche
kynge
agaynst
th
emperour
,
who
aduertised
his
maiestie
?
Of
the
tumult
of
the
Iarmanes
who
pronosticated
?
Of
the
laste
weat
&
rayny
wether
beyng
som
what
damageable
,
no
man
made
brute
.
If
in
these
litle
things
(
as
dayly
rayne
and
tempestes
)
men
fayle
,
then
by
a
more
stronger
reason
,
in
thinges
more
secrete
,
Th
astrologiens
fayle
.
Cardanus
sayth
how
no
man
can
pronostike
of
thynges
secret
,
whiche
knoweth
not
the
daylye
disposicions
of
the
ayre
.
We
conlesse
Astronomye
as
thother
artes
to
be
a
gyfte
of
God
,
amongest
whom
Astronomye
occupyeth
not
the
least
place
,
for
sondry
vtilities
that
they
haue
necessary
to
the
life
humayne
.
She
disposeth
the
measures
,
ordre
,
nombre
of
dayes
,
monethes
and
yeares
by
the
circuyte
and
mouing
of
the
Sonne
,
and
the
Mone
,
by
the
whiche
we
knowe
that
the
worlde
lasteth
not
alwayes
,
for
if
this
good
ordre
of
yeares
were
not
knowen
,
th
entendement
rauyshed
from
thyngs
of
time
past
shulde
fall
into
innumerable
errours
and
darckenesse
.
And
shoulde
not
awayt
after
certayn
yeares
,
th
end
of
the
generation
humayne
,
nor
also
of
the
deade
retourned
to
lyfe
shal
be
of
God
seperated
,
nor
his
holye
churche
from
other
,
and
adourned
with
the
rewardes
perpetual
.
There
is
further
in
the
hystories
&
dayly
businesses
ryght
great
vtilite
,
of
the
whiche
he
that
maketh
no
compte
,
disprayseth
the
common
welth
,
and
lykewyse
that
whych
to
the
lyfe
of
man
is
moost
excellent
.
In
the
same
Astrologie
we
haue
aboundantly
proposed
certayne
great
and
true
signes
,
signyfyinge
many
thynges
,
yet
neuerthelesse
they
be
not
to
be
feared
,
nor
credited
as
goddes
:
but
to
th
ende
that
by
deuyne
signes
we
be
admonyshed
to
know
our selues
,
and
from
euyll
threteninges
to
kepe
oure selues
.
Y
et
alwayes
trustynge
in
the
goodnes
of
god
,
we
slepe
in
pleasures
,
and
delites
,
which
therby
prouoketh
his
wrath
towardes
vs
,
yet
he
chastiseth
vs
from
our
excessiue
euils
by
some
discipline
,
as
warres
,
sterilitie
,
inuudation
,
sicknes
burninges
,
takyng
our
riches
&
goodes
,
and
by
these
meanes
,
as
by
men
of
warre
(
as
sayth
Theo
philacte
)
distresseth
vs
of
our
puissances
,
to
th
ende
that
recognisyng
our
euyls
,
we
shuld
not
perysh
,
by
the
which
chastisemente
,
he
wyll
correcte
vs
.
Dyuers
by
th
arte
of
Astronomy
,
wold
make
certaine
aduertisementes
,
albeit
that
they
know
not
the
pleasure
of
God
.
Ecclesiasticus
sayth
:
I
regarde
all
the
worke
of
god
,
seyng
that
man
cannot
fynde
anye
reason
of
that
which
is
done
vnder
the
sonne
,
and
the
more
he
trauayleth
therein
,
the
lesse
he
shall
fynde
,
and
if
the
sage
saye
that
he
knoweth
,
yet
he
cannot
fynd
it
.
And
in
Ecclesiastici
,
serch
not
thynges
excedyng
thy
intendement
,
but
to
that
whiche
God
hath
commaunded
the
,
vpon
that
only
thinke
alwayes
,
for
the
inquisitour
of
the
maiestie
shall
be
thrust
downe
from
glory
.
These
thynges
shal
be
more
clere
,
when
we
haue
declared
what
men
be
least
gouerned
by
the
constellations
,
as
fyrst
Emperours
and
all
kynges
be
not
subiectes
to
the
starres
.
Of
th
emperour
of
Thassuri●ns
,
Iulius
Firmicus
in
the
seconde
boke
,
the
.xxxiii.
cha.
sayth
that
some
Mathematicien
can
not
say
truth
,
nor
discerne
of
the
fortune
of
Emperours
.
Th
emperours
sayth
he
be
not
subiecte
to
the
course
of
the
starres
,
for
they
be
only
of
whom
the
starres
hathe
no
maner
of
puissaunce
,
for
to
descerne
theyr
fortunes
,
forsomuch
as
they
be
lordes
of
al
the
world
,
theyr
fatale
fortunes
are
gouerned
by
the
onlye
iudgemente
of
God
.
Hitherto
be
the
wordes
of
Firmicus
.
Of
the
kynges
the
holy
scripture
testifieth
,
how
theyr
harts
ben
gouerned
of
the
hand
of
god
And
in
Prouer
,
xxv
.
the
heauen
is
the
heyght
,
and
the
erth
is
the
lowe
part
,
but
the
hart
of
a
kyng
is
inscrutable
.
All
thynges
then
,
onelye
of
kynges
be
made
to
vs
,
(
yet
though
to
our
iudgemente
they
seme
euyll
)
it
is
necessarye
that
they
be
good
,
for
god
indifferently
vsyng
kynges
as
instrumentes
,
for
the
most
parte
geueth
them
to
vs
for
oure
synnes
,
and
enormities
,
for
there
is
no
euyll
in
the
citie
whiche
the
lord
hath
not
geuen
,
the
which
Citie
if
god
kepe
it
not
,
they
labour
in
vayne
that
kepeth
it
.
Thys
is
a
greate
consolation
to
all
Chrysten
men
,
to
the
ende
that
for
mourmurynge
and
resystynge
the
worde
of
God
,
there
come
not
vppon
vs
thinges
more
greuous
.
This
opinion
confyrmeth
Firmicus
,
howe
there
is
no
man
vnto
thys
presente
tyme
hath
sayde
other
thinges
then
incertayne
of
th
emperour
Charles
the
.v.
and
of
other
kynges
:
but
we
shal
declare
thynges
veritable
of
the
maiesty
of
this
sayde
Emperoure
,
when
we
shall
make
mencion
of
the.
iiij
Monarchie
.
We
maye
saye
some
thinge
by
his
reuolution
,
but
for
certayne
respectes
we
wyll
not
touche
it
.
The
wyse
men
not
after
this
present
world
,
(
as
some
be
,
disguising
theyr
vysages
and
apparell
resemble
wyse
)
haue
do
mination
ouer
the
starres
and
elementes
.
Of
this
true
wysdom
is
the
begynnynge
of
the
fear
of
god
,
the
whiche
surmounteth
in
the
heartes
of
them
that
trulye
knoweth
hym
.
The
true
knowledge
is
to
embrase
hym
,
as
beynge
onely
the
fountayne
of
truth
,
wysdome
,
bountie
,
iustice
,
iudgement
,
mercy
,
pitie
,
puissance
,
and
helth
,
and
that
we
should
do
reuerence
to
his
fatherly
bountie
,
by
a
loue
the
whiche
the
Sonne
ought
to
haue
towardes
his
father
,
for
to
the
louers
of
the
lord
all
thinges
turneth
to
goodnes
.
This
knowledge
thus
aduaunsed
enstructeth
vs
in
a
true
fear
,
and
reuerence
,
that
he
maketh
vs
beleue
(
and
truth
it
is
)
howe
all
goodnes
commeth
from
hym
.
They
knowe
alsoo
(
as
we
haue
sayde
before
)
howe
of
God
commeth
peace
,
warre
,
lyfe
,
&
death
,
lyghte
and
darckenes
,
peste
,
famyne
,
haboundaunce
,
helth
,
and
dyuers
innumerable
other
thinges
,
wherby
he
sheweth
vnto
vs
his
wyll
to
our
welth
,
or
the
seuerytye
of
his
iust
iudgementes
with
vengeannce
.
Those
be
thei
the
whych
nothyng
so
difficile
or
be
so
maleheureux
,
that
departe
from
the
charitie
of
Iesu
Christ
.
Those
I
saye
,
haue
dominacion
ouer
th
elementes
,
and
haue
armures
,
that
is
to
say
the
buckler
of
fayth
.
The
contrary
,
the
debilitie
of
fayth
maketh
the
courage
ryght
feble
in
tymes
of
afflyction
,
wythout
remembryng
God
.
Thempyres
and
dominations
of
kynges
be
thereby
augmented
and
demynyshed
,
he
molifyeth
our
dolour
,
yf
we
beleue
S.
Paule
,
the
whyche
admonisheth
vs
of
the
perylles
that
shal
come
vpon
vs
at
the
laste
dayes
,
not
onelye
as
to
the
bodye
,
but
also
to
the
spirite
,
to
th
ende
that
we
shall
learne
to
defend
our selues
,
and
in
so
greate
calamytye
,
all
thynges
to
aske
of
the
onelye
GOD
,
ayde
and
consolation
,
and
to
obteyne
the
same
lette
vs
not
doubte
.
In
this
last
age
of
the
worlde
we
be
fallen
into
suche
time
that
one
brother
aryseth
agaynste
thother
,
one
countrey
agaynste
an
other
so
that
the
geste
shall
not
be
sure
of
hys
hoost
.
Euerye
man
studieth
for
his
perticuler
welth
,
one
wyll
take
no
payne
for
his
brother
,
yet
alwayes
after
the
sentence
of
Saynt
Augustyne
,
he
lyueth
well
and
holylye
,
whiche
the
leaste
that
he
maye
,
lyueth
for
hym selfe
.
Lette
vs
not
thynke
that
the
fyrste
partes
be
premysed
to
the
loue
of
hym selfe
,
and
the
seconde
to
the
charity
of
his
neighbour
.
Saint
Paule
teacheth
vs
by
th
affinitie
composicion
connexion
,
proportion
,
and
beaultie
of
our
members
that
whyche
one
member
oweth
to
thother
,
here
by
the
offices
fraternelles
be
geuen
to
vs
to
knowe
that
we
haue
a
father
in
heuen
,
to
whom
all
that
we
thinke
to
be
secrete
,
is
knowen
.
But
alas
our
confidence
is
returned
from
vs
,
the
whiche
is
fyxed
in
our
rychesse
,
but
the
knowledge
therof
profiteth
litle
to
them
whiche
dayly
attende
affliction
,
as
all
Christen
men
do
,
which
haue
no
warre
with
heauen
,
but
with
the
worlde
,
the
Deuyll
,
and
the
fleshe
,
what
more
,
all
theyr
lyfe
is
but
warre
.
Lykewyse
also
the
saige
falleth
not
here
,
for
by
dyuers
sciences
,
as
Philosophie
,
Theologie
,
the
sciences
of
the
lawes
,
Phisicke
,
Astrologie
.
&c.
we
be
eleuated
and
come
to
the
wysdome
of
God
,
the
whiche
is
profoundly
reueyled
in
these
artes
and
sciences
,
to
th
ende
that
we
may
be
reduced
to
his
knowlege
For
the
heauens
manyfeste
the
glory
of
God
,
and
the
workes
of
his
hande
sheweth
the
fyrmament
.
Who
shal
be
he
that
regardyng
man
(
the
which
of
the
philosophers
is
called
the
litle
world
)
shal
not
be
rauyshed
in
great
admiration
of
his
maker
and
creator
.
If
you
looke
on
hyghe
,
you
shall
see
the
dyuers
mouinges
of
the
starres
and
elementes
,
lykewyse
theyr
situations
,
distaunce
,
propertie
,
and
yet
so
manye
lampes
burnyng
,
&
two
greate
lightes
,
as
in
the
day
the
Sonne
,
in
the
nyght
the
Moone
,
the
whyche
shynynge
and
illuminynge
ouer
all
the
worlde
,
be
created
for
the
vsaige
of
man
,
and
to
manifeste
the
glory
of
God
.
These
be
creatures
and
instrumentes
wherby
God
enspireth
his
natural
puyssance
accordyng
to
his
wyll
,
and
conuerteth
to
accions
suche
as
he
hath
predestinate
.
We
haue
of
no
creature
more
greater
and
maruelous
vertue
then
o●
the
sonne
,
the
which
●●●●uers
for
that
cause
hath
bene
honored
for
a
god
,
by
reason
wherof
the
Lorde
(
to
th
ende
that
all
prayse
redounde
to
his
glorye
)
hath
made
the
lyghte
,
and
hathe
fylled
th
earth
with
all
kindes
of
herbes
,
before
the
creation
of
the
Sonne
.
Man
then
(
as
sayth
Aristotle
)
maketh
not
the
sonne
the
pryncipall
and
necessary
cause
of
thynges
that
hath
ben
created
before
that
,
but
it
is
an
instrument
wherewith
God
vseth
his
pleasure
.
For
withoute
that
he
myght
worke
by
hym self
,
this
consideration
deliuereth
vs
of
a
supersticious
feare
,
and
is
made
of
the
creatures
,
the
which
we
think
is
contrarye
vnto
vs
,
as
amongeste
the
planettes
Mars
and
Saturne
,
the
contrary
retyreth
vs
from
an
euyll
admyration
of
thynges
semynge
to
vs
wholesome
and
salutaire
,
and
maketh
vs
turne
to
the
Auctour
of
the
same
,
whiche
is
onely
God
,
this
wytnesseth
Ieremy
which
saith
,
feare
not
the
starres
and
signes
of
heauen
as
in
tyme
past
the
wicked
Ethnyckes
and
Paynyms
dydde
.
The
prophete
condempneth
not
here
all
feare
,
but
when
th
ynfydeles
transported
the
gouernement
of
the
worlde
,
to
the
Starres
and
Elementes
,
they
thoughte
howe
theyr
felicitie
or
miserye
was
in
the
iudgemente
of
them
,
and
not
in
the
wyll
of
God
.
Yf
so
be
that
the
starres
&
elementes
threateneth
any
thinge
(
as
apte
to
vices
)
euyl
inclinations
,
and
other
lyke
thynges
,
our
maners
ought
to
be
gouerned
with
a
dylygent
and
meane
temperaunce
,
to
the
ende
that
the
euyll
inclynations
be
not
vanquysshers
.
In
aduersites
we
must
cloth
our selues
with
force
and
magnanimitie
.
In
thynges
prosperous
and
equall
the
starres
geueth
vs
inclination
to
some
vertue
or
good
maners
,
enforce
our selues
to
be
aided
by
studie
and
knowledge
kepynge
vs
not
to
passe
a
meane
in
our
courage
,
callyng
al
way
aide
of
God
to
be
gouerned
by
hym
.
Lette
vs
not
glorifye
in
our
gyftes
,
as
the
stronge
man
was
wonte
to
do
in
his
force
,
the
ryche
man
in
his
ryches
(
yet
in
vayne
)
but
let
our
reioysynge
be
to
vnderstande
and
knowe
that
it
is
the
Lorde
that
doth
mercy
,
iudgemente
,
&
iustice
in
th
earth
,
the
whiche
in
greate
libertye
by
his
wysedome
maketh
that
whiche
he
purposed
to
make
from
the
begynnyng
of
the
worlde
,
and
by
his
incomprehensible
and
mightye
puissaunce
putteth
in
execution
that
whiche
he
predestinated
to
make
.
It
foloweth
then
,
that
by
his
prouydence
not
only
the
heauen
,
th
earth
,
or
creatures
be
gouerned
(
as
aboue
is
sayde
)
but
also
the
wylles
and
councels
of
men
,
ben
gouerned
to
come
to
th
ende
to
haue
knowen
hym
before
.
To
fortune
or
good
aduenture
we
ought
not
to
attribute
any
thynge
,
as
the
paynyms
do
.
If
good
succes
be
blessynge
of
God
,
c●lamitie
and
aduersitie
be
contrary
,
these
wordes
be
by
for
tune
,
or
at
aduenture
,
and
agree
to
the
pouidence
of
God
:
but
for
so
muce
that
by
th
ordre
of
reason
,
thnde
and
necessitie
of
thinges
wiche
commonlye
cometh
vpon
s
,
be
hydden
in
the
councell
o
God
,
and
by
humayne
opinion
incomprehensible
,
menne
calle●
them
fortunes
,
albeit
that
they
p●ede
from
the
wyl
of
god
.
Like
reason
is
to
be
geuen
of
thinges
to
come
,
this
is
confyrmed
by
the
holye
Scripture
,
wherof
all
those
that
trauayle
and
turment
them selues
in
the
thinges
abouesayde
,
maye
take
a
remedye
.
Dauid
sayth
in
the
.liiij.
psal.
Caste
your
solicitude
vppon
the
Lorde
,
and
he
wyll
nourysh
you
.
And
in
the
fyrste
of
Saynt
Peter
the
.v.
Humble
youre selues
vnder
the
puyssant
hand
of
god
,
to
th
ende
that
he
exalte
you
in
the
tyme
of
visitation
,
castyng
all
solicitude
in
him
,
for
he
soroweth
for
you
.
And
Saynt
Mathewe
in
the.
vii
,
Chapiter
,
He
soroweth
for
vs
as
the
mother
doth
hyr
chylde
.
Hereby
it
is
euidente
howe
muche
and
howe
great
is
the
solicitude
and
beneuolence
of
God
towardes
vs
.
The
Astrologiens
make
obiection
,
esteminge
howe
the
starres
and
elementes
be
ordeyned
to
infallible
mouementes
,
as
apparaunce
,
or
rising
and
goynge
downe
of
the
same
elementes
,
coniunction
of
lumyres
and
planetes
,
appositions
,
and
other
aspectes
,
Eclipses
,
by
the
cognysion
,
congression
,
consentment
,
discordant
,
and
regression
of
them
,
men
maye
predicte
diuers
accidentes
commynge
to
the
worlde
,
as
warres
,
mortalities
,
famines
,
contagious
sickenesses
,
peace
,
haboundaunce
of
goodes
,
mutacions
of
realmes
,
and
sectes
,
death
of
Princes
,
tumultes
of
people
,
perturbations
of
publyque
thynges
,
inundacions
,
earthquakes
and
lyke
thinges
,
the
whyche
by
the
influence
celestyall
vertue
of
the
Elementes
,
and
puyssance
of
the
starres
we
se
folowe
and
fall
on
vs
.
These
thynges
(
as
we
confesse
)
be
made
,
and
depende
by
the
stable
and
constante
mouynge
of
heauen
,
and
the
coning
Astrologien
in
predestinatynge
these
thynges
is
only
God
.
Let
vs
beleue
,
and
we
muste
confesse
that
God
may
by
his
mercy
and
pitie
turne
these
ryghte
horrible
thretenynges
of
the
starres
,
and
present
euylles
,
and
of
his
bountye
,
and
by
prayers
of
good
people
,
chaunge
&
turne
his
sentence
from
vs
.
We
rede
that
this
chaunsed
to
the
Niniuites
,
to
whome
was
declared
by
Ionas
the
prophete
,
howe
within
fortye
dayes
they
shoulde
peryshe
.
Lykewise
the
furnace
of
Babylon
burnyng
aboue
the
accustomed
fashion
,
by
the
commaundemente
of
kynge
Nabuchodonosor
,
coulde
not
burne
the
chyldren
beinge
putte
therein
.
The
death
of
Ezechie
,
pronounsed
by
the
mouth
of
Iesaie
,
was
by
compassion
diuyne
prolonged
bycause
of
his
lamentation
and
prayers
▪
God
is
not
nowe
abriged
,
what
thyng
shuld
lette
,
but
that
the
euylles
which
the
starres
threateneth
maye
be
chaunged
by
this
remedye
?
We
haue
seen
in
yeares
paste
ryghte
cruell
warres
shortlye
appaysed
,
agaynst
the
opinion
of
dyuers
.
Nowe
we
muste
praye
God
to
geue
vs
the
same
succes
and
fortunes
in
those
thynges
that
in
this
troubelous
tyme
they
maye
be
profytable
to
his
honour
,
and
to
the
increase
of
his
church
▪
Finallye
in
thynges
that
be
more
worthy
then
the
heauen
,
th
accion
of
the
starres
is
of
no
puissance
,
as
the
soule
reasonable
enspired
of
God
,
and
the
which
worke
by
his
wyll
is
more
noble
then
all
other
creatures
,
for
she
beareth
with
hyr
the
ymage
of
God
,
and
to
the
vtilitye
of
the
same
,
by
the
ryghte
haboundaunte
larges
of
God
,
the
other
creatures
be
geuen
to
vs
,
this
confyrmeth
Ptolomee
in
Centiloque
,
the
.viij.
chapiter
,
the
soule
(
sayth
he
)
of
the
wyse
man
aydeth
the
celestiall
vertue
,
as
the
good
paisaunt
or
husbandman
labouryng
and
culturynge
the
earth
,
aydeth
nature
.
Yf
then
the
soul
be
cause
,
ayding
to
thynges
celestiall
,
she
semeth
to
be
free
,
seynge
that
she
is
more
noble
then
the
heauen
.
Also
the
vertue
of
the
starres
be
muche
ayded
by
the
complexions
of
the
people
,
the
whiche
be
causes
of
maladies
,
for
these
complexions
chaungeth
by
the
disposition
of
the
starres
,
and
lykewyse
doth
thynclinations
,
that
by
th
arte
medicine
&
grace
of
god
,
we
easly
vanquysh
,
which
to
the
Lucianistes
,
Atheistes
and
Epicuriens
▪
is
impossible
,
who
maketh
a
confusion
of
the
soule
,
and
of
the
complexion
of
the
body
,
&
herin
they
be
greate
imitatours
of
Galien
,
whereof
is
the
religion
to
eate
,
dryncke
,
play
,
and
after
this
lyfe
ther
is
no
ioye
,
but
let
vs
relynquysh
these
foles
which
haue
no
god
.
And
seyng
the
benefytes
of
God
be
so
great
,
let
vs
demaund
his
succoures
and
aide
,
he
wyll
geue
it
vnto
vs
oftentimes
,
as
he
shewed
to
Moses
in
the
readde
sea
,
and
to
Iosue
likewyse
,
he
retarded
the
sonne
manifestly
,
geuyng
ayde
against
thumayne
esperance
.
This
honor
perteineth
&
ought
to
be
referred
only
to
god
to
th
end
that
we
shulde
beleue
that
god
may
&
wil
succor
&
aide
vs
,
without
loking
for
it
.
Also
thastrologiē
must
regard
the
causes
vniuersal
,
as
warres
,
contagious
maladies
,
the
which
haue
more
strēgthehē
the
causes
perticulers
,
as
techeth
Ptolomee
in
the
fyrst
Centiloque
,
hereby
it
is
euident
howe
dyuers
men
be
subiectes
to
the
constellations
,
as
those
be
the
whiche
by
studye
education
,
and
institution
couenable
,
maye
not
surmounte
,
nor
chaunge
theyr
affections
and
maners
,
And
to
those
herevnto
contrary
,
as
those
the
whyche
by
studye
,
education
,
disciplyne
,
institution
,
science
,
or
otherwayes
may
surmounte
and
vanquyshe
theyr
affections
,
it
is
notarye
that
to
them
the
starres
beareth
lytle
or
no
damnaige
.
Neuertheles
we
wyll
not
susteyne
with
the
Stoiciens
,
that
men
be
without
affections
,
for
euery
manne
foloweth
the
nature
of
his
seede
:
but
those
whiche
be
more
wyse
,
may
by
industry
,
art
,
and
maner
of
meates
chaunge
theyr
complexions
,
for
the
natures
and
entendementes
of
some
chaungeth
more
easelye
then
those
of
other
:
wherefore
,
this
celestiall
worde
serueth
,
knowe
thy selfe
.
This
studious
prouidence
is
greatlye
necessarye
to
oure
lyfe
,
the
mooste
parte
of
this
philosophye
is
comprehended
in
decent
and
couenable
education
,
the
whiche
(
as
wytnesseth
Quintilien
)
muste
begynne
in
youth
,
by
thys
reason
,
it
maketh
that
the
moost
noble
,
and
those
which
eateth
beste
meate
,
be
more
ingenious
then
the
other
.
The
ayre
is
aswell
ryghte
couenable
to
the
prudence
and
industrye
of
man
,
as
the
bloude
,
wytnesse
Hyppocrates
in
the
boke
of
th
ayre
and
waters
.
&c.
To
make
couenable
and
decente
education
or
nouryshment
,
we
muste
consulte
wyth
the
Phisition
,
which
knoweth
a
good
part
of
Astronomye
,
beyng
a
parte
of
Phisicke
,
for
that
is
as
muche
couenable
to
a
Phisicion
,
as
necessary
,
as
sayth
Hyppocrates
in
hys
sayde
booke
of
th
ayre
and
waters
.
&c.
For
thereby
the
varyacions
of
tyme
and
mutacions
of
the
stomacke
is
knowen
.
And
after
there
muste
be
considered
the
rysynge
and
goynge
downe
of
the
Elementes
,
pryncypally
of
the
Canycle
,
after
Arctures
,
and
th
occident
of
Pleiades
or
Porceletes
,
for
the
diseases
in
these
dayes
commonlye
make
theyr
Iugementes
and
shewynges
,
the
other
maketh
the
personnes
to
dye
,
and
other
chaunge
into
other
kyndes
of
maladies
,
this
sayth
Hyppocrates
.
These
rysynges
and
occidentes
of
the
Elementes
,
we
haue
putte
in
oure
Almanackes
,
wherwithall
euery
man
that
wil
may
ayde
hymselfe
:
these
thynges
be
almoost
forgotten
of
the
phisicions
,
whiche
neuerthelesse
wyll
be
of
great
estimacion
,
and
not
onely
be
forgetfull
but
dyspraysers
,
whiche
is
worse
.
I
feare
that
the
ignoraunce
of
diuers
is
cause
of
enuye
whiche
is
alwayes
hurtefull
to
al
good
artes
:
but
of
these
thinges
we
shal
speake
at
an
other
tyme
more
amply
.
(
?
)
¶
Of
the
laste
Monarchie
,
whiche
is
of
the
Romaynes
,
presentlye
gouerned
by
the
grace
of
God
,
by
Charles
the
.v.
Emperoure
,
ryght
vyctorious
.
DYuers
haue
prescribed
thynges
muche
variable
of
the
last
Monarchie
,
and
of
Charles
the
fyft
Lorde
there
of
:
but
for
that
the
most
parte
be
fables
,
we
let
them
passe
,
takynge
onelye
that
which
sayde
by
Daniell
the
Prophet
his
prophecye
,
the
whiche
is
e
true
cronicle
of
this
worlde
,
ytynge
of
this
Monarchye
,
sayth
as
herafter
foloweth
.
The
fyrst
is
the
moost
noble
of
al
thother
,
beynge
of
the
Chaldeens
,
and
Assiriens
,
the
whiche
is
represented
by
the
head
of
gold
,
of
the
stature
of
Nabuchodonosor
.
And
by
the
Lyons
hauyng
wynges
of
an
Egle
,
the
whiche
amongest
all
other
beastes
is
the
most
noble
,
so
is
this
Monarchie
,
whervnto
is
ioyned
for
the
nature
of
the
beastes
crueltie
and
rauyne
.
The
seconde
hath
bene
of
the
Mediens
and
Persiens
,
lykened
to
the
poictryne
&
arme
of
syluer
of
the
stature
aforesayd
like
vnto
a
beare
,
and
stode
vpon
the
one
syde
.
Amonge
his
teethe
in
his
mouth
he
had
thre
greate
longe
tethe
,
and
it
was
sayd
vnto
hym
,
aryse
eate
vp
much
flesh
.
The
thyrde
was
lyke
vnto
a
leoparde
,
this
hadde
wynges
as
a
fowle
,
euen
foure
vpon
the
back
,
this
beast
had
fowre
heades
,
and
there
was
power
geuen
hym
,
this
was
of
the
Grekes
and
Alexandre
the
great
,
kynge
of
the
Macedonians
,
by
the
nature
of
the
beaste
this
Monarchye
is
knowen
,
yf
it
be
not
sufficiently
knowen
of
al
men
,
gentle
reader
loke
on
the
historye
of
Gesnerus
of
fowre
foted
beastes
,
she
hath
also
ben
likened
to
the
bely
and
cuysses
made
of
brasse
.
Of
the
fourth
sayth
Daniel
,
that
it
is
the
last
of
the
Romaynes
,
and
of
ours
now
present
.
After
Daniell
sawe
in
a
vision
by
nyght
,
and
beholde
the
fourth
beaste
was
grymme
and
horrible
,
and
maruelous
strong
,
it
had
great
yron
teeth
,
it
deuoured
and
destroyed
and
stamped
the
resydue
vnder
his
feete
,
it
was
farre
vnlyke
the
other
beastes
that
were
before
it
,
for
it
had
tenne
hornes
.
&c.
It
is
also
compared
to
the
legges
of
Iron
in
the
stature
of
Na
buchodonosor
,
to
the
which
partes
of
the
feete
,
one
was
of
yron
and
thother
of
earth
.
Of
these
Monarches
reade
Iosephus
,
Sabelliq
.
Canon
,
Sebastian
Munstre
.
The
historye
of
Alexandre
the
great
,
and
Daniel
the
Prophete
in
the
seconde
and.
vij
Chap.
of
his
Prophecie
,
&
other
Historigraphes
worthy
of
fayth
.
By
this
is
sufficientlye
knowen
the
shortenes
of
the
world
.
To
whom
our
Sauiour
Iesus
Christe
,
the
onelye
Messias
(
so
much
desyred
)
is
borne
,
reigning
Cesar
August
,
&
there
is
comon
yeares
passed
synce
th
incarnation
.
M
.
ccccc
.
lij.
yet
from
the
houre
of
the
Natiuitie
,
the
sayde
Romayne
Empyre
hadde
longe
endured
,
that
is
to
saye
,
XLVII
yeres
,
when
Iulius
was
made
Consul
.
It
is
shewed
vnto
vs
further
,
how
god
toke
great
cure
and
solicitude
ouer
vs
,
&
that
the
mutatacions
of
Realmes
been
made
and
predicte
dyuynelye
,
to
th
ende
that
beynge
admonished
by
good
counsayle
,
we
maye
auoyde
euilles
,
further
by
thinter
pretation
of
Daniel
,
it
is
euident
that
this
Empire
shal
be
deuided
and
departed
,
whiche
the
tenne
hornes
sheweth
,
diuers
partes
of
hyr
be
seperated
,
as
Englond
,
Fraunce
,
Denmarke
,
Espaigne
,
Pole
,
and
other
,
Saynte
Paule
testifyeth
that
before
the
coming
of
the
defection
of
the
laste
tyme
they
shuld
not
come
.
And
because
the
same
is
passed
longe
tyme
,
it
is
lykewyse
true
that
the
daye
of
the
lorde
approcheth
,
that
the
Empyre
is
come
to
the
Almains
.
Cardanus
referreth
the
greate
beare
to
the
last
starre
of
the
taile
when
she
passeth
(
sayth
he
)
ouer
Constantinople
,
she
geueth
ouer
th
empyre
.
After
she
is
come
vpon
Fraunce
to
the
Galles
,
and
laste
she
is
come
to
the
Almaynes
,
to
whom
she
transported
th
empire
.
The
tayle
of
the
beare
sygnyfyeth
force
withoute
comparison
,
and
she
is
yet
situate
vpon
the
Almaynes
,
hitherto
be
the
wordes
of
Cardanus
.
The
nature
of
this
starre
is
like
and
semblable
to
the
strength
of
the
beaste
,
proposed
in
the
fourth
Monarchie
.
The
fortune
of
this
Empyre
shal
not
be
alwayes
vnanime
,
but
sometyme
habound
in
puisance
,
sometyme
weake
and
affeabled
,
whiche
is
shewed
by
the
legges
parte
Iron
and
parte
earth
.
This
Romayne
Empyre
hathe
hadde
some
magnifique
and
noble
Emperours
of
greate
vertue
and
felicitye
,
as
Arthure
,
Maximian
,
Constantyne
the
greate
,
Charlemayne
,
and
at
this
present
Charles
the
.v.
Hitherto
in
some
thynges
victorious
,
other
Emperours
they
haue
had
with
out
any
vertue
,
and
in
feates
of
warre
infortunate
,
and
in
dyuers
batayles
vanquysshed
.
By
this
it
is
euident
and
clere
,
that
the
victories
come
of
God
,
and
that
the
Romayne
Monarchye
shal
be
the
laste
,
and
shall
not
be
vanquysshed
,
destroyed
,
nor
reuersed
,
then
only
of
God
,
and
by
the
Roialme
of
Iesus
Christ
.
Dyuers
haue
attempted
to
subuerte
the
same
,
pryncypallye
the
Turkes
,
the
whiche
(
albeit
they
haue
obteyned
certayne
vyctoryes
agaynste
Th
emperoure
)
yet
shall
not
this
last
Monarchi
be
put
in
subiection
,
nor
broken
,
as
by
longe
experyence
it
hath
ben
hytherto
approued
:
but
it
shall
abide
one
tyme
in
greate
augmentacion
,
and
another
time
with
discresemente
,
vnto
suche
tyme
as
of
the
Mountayne
is
cutte
a
stoone
withoute
handes
,
and
vntyll
she
haue
brused
the
stature
of
Nabuchodonosor
,
the
whiche
representeth
the
Monarchye
of
the
worlde
,
and
the
face
falle
entierlye
,
and
this
stone
become
a
greate
mountayne
,
that
is
to
saye
the
great
Roylme
durynge
the
worlde
.
This
we
haue
wylled
to
putte
to
,
to
the
ende
that
all
Chrysten
people
shoulde
knowe
that
the
Monarchies
be
gouerned
diuynely
,
and
that
they
rule
ouer
the
configurations
celestialles
.
And
thys
laste
Monarchye
(
the
whyche
Charles
the
fyfte
gouerneth
at
this
presente
)
shall
not
be
brused
nor
affeabled
by
humayne
puysaunce
,
althoughe
dyuers
be
of
the
opinion
and
sentence
that
the
Roialme
of
Turques
shulde
abate
it
,
but
by
the
onelye
stone
whiche
is
Chryste
,
it
shal
perysh
,
when
he
shall
come
to
iudge
the
quycke
and
the
dead
,
but
the
day
and
howre
when
he
shal
returne
to
iudgemente
,
is
not
knowen
of
any
creature
nor
of
th
aungelles
,
but
it
is
in
the
only
wyl
and
iudgement
of
the
heauenlye
father
,
the
whiche
clearelye
rehearseth
S.
Mathew
in
the
.xxiiij.
Chap
Neuerthelesse
it
is
permytted
by
holye
scripture
to
enforce
by
some
coniectures
&
similitudes
,
to
attayne
and
come
to
the
age
or
year
of
his
comming
(
always
the
day
and
the
houre
abydyng
vnknowen
)
Our
Lorde
hath
inuited
and
drawen
vs
for
to
serch
and
obserue
by
a
couenable
similitude
or
parable
of
a
fygge
tre
,
when
the
braunch
is
tender
,
and
his
leaues
be
out
,
you
know
that
Somer
is
approchynge
.
You
also
lykewyse
when
you
se
the
thinges
aboue
sayd
in
the
.xxiiij.
cha.
Lyfte
vp
your
heades
,
knowing
that
youre
redemption
and
the
kyngdome
of
God
is
next
to
the
gates
.
By
these
wordes
,
and
by
the
fashyon
of
thynges
,
future
&
nowe
presente
,
whereof
also
many
be
past
,
he
that
diligently
searcheth
them
,
may
easely
coniecture
somethinge
for
vs
,
of
this
which
dyuers
auctours
haue
lytle
reculed
of
the
breuite
and
small
enduryng
of
this
worlde
,
we
shall
briefely
resite
.
Fyrste
we
wyll
set
forth
the
wordes
of
Elie
,
whereby
the
Iewes
confounde
them selues
,
which
haue
set
fourth
(
as
they
saye
)
howe
the
worlde
shall
endure
syxe
thousande
yeares
,
that
is
to
saye
,
two
thousande
yeares
without
lawe
,
two
thousande
yeares
with
the
lawe
,
and
two
thousande
yeares
after
the
dayes
of
Christe
.
To
these
wordes
it
semeth
Saynt
Peter
confyrmeth
in
his
seconde
epistle
in
the
thyrd
chapitre
,
sayinge
that
one
daye
to
the
Lorde
is
as
a
M
,
yeres
,
and
a
thousand
yeres
as
one
day
.
Of
the
lyke
that
foloweth
,
that
as
the
Lorde
in
syx
dayes
created
al
,
and
the
vij
.
day
he
reposed
him self
,
lykewise
sixe
m.
yeres
he
gouerned
this
worlde
,
subiect
to
generations
&
corruptions
,
&
in
the.
vii
,
M.
he
beganne
repose
perpetual
,
&
as
the
syxt
day
was
not
in
all
permytted
to
worke
and
trauayle
,
but
that
a
good
part
of
the
same
day
drawynge
towardes
euenynge
was
laide
to
the
saboth
,
likewise
the
sixte
thousande
shall
not
be
holye
suffred
nor
graunted
as
it
is
wrytten
in
other
passage
that
the
Lorde
shall
abrydge
the
dayes
for
the
chosen
,
as
the
sixe
first
generations
,
that
is
to
say
,
of
Adam
,
Seth
,
Iared
,
Cainan
,
Malaleel
&
Iared
,
be
trespassed
or
departed
,
and
the
seuenth
whiche
is
of
Enoch
,
is
immortall
,
Lykewyse
sixe
thousande
yeares
shall
regenerate
death
,
&
in
the
seuenth
shall
haue
the
fortunate
immortalitie
,
his
vigour
.
Item
in
S.
Math.
xxiiij.
S.
Marke
.xiij.
sayth
the
Lord
,
of
this
daye
and
houre
no
creature
knoweth
,
nor
yet
th
aūgelles
of
heauen
,
but
my
father
onlye
.
And
as
the
dayes
of
Noe
were
,
lykewyse
also
shal
be
the
comynge
of
the
sonne
of
man
,
for
as
they
were
in
the
dayes
before
the
deluge
,
eatynge
,
drynckynge
maryinge
and
geuynge
in
mariage
,
vnto
the
daye
that
Noe
entred
in
the
arcke
,
they
knewe
nothyng
,
nor
vnto
the
time
that
the
deluge
came
&
toke
them
awaye
all
,
Lykewyse
shall
be
the
commynge
of
the
sonne
of
man
.
By
these
wordes
it
semeth
Iesus
Chryst
to
haue
taken
not
onlye
the
similitude
of
the
qualitie
,
but
also
of
the
quantitye
of
thynges
,
I
call
qualities
manners
of
this
corrupted
worlde
,
wherof
there
is
no
doubte
,
for
S.
Luke
confirmeth
it
in
his
.
xvij
,
Chapter
,
the
quantitie
is
called
the
nombre
of
yeares
.
The
sentence
is
somewhat
more
obscure
,
but
Saynt
Mathewe
declareth
it
,
when
he
sayth
:
Lykewise
as
the
dayes
of
Noe
were
,
so
shal
be
the
cominge
of
the
sonne
of
man
.
And
Saynt
Paule
to
the
Romaynes
in
the
v.
Chapter
,
affyrmeth
how
Adam
was
the
fourme
and
figure
of
the
commynge
of
Iesu
Christ
.
As
also
he
sayth
in
the
fyrst
to
the
Corinthiens
,
the
.xv.
Chapt.
The
fyrst
man
Adam
in
soule
〈…〉
and
the
last
in
spyryte
〈…〉
the
fyrste
man
of
th
earth
〈…〉
,
the
seconde
manne
that
is
to
saye
the
Lorde
,
is
of
heauen
.
Yf
then
Iesus
Chryste
is
the
other
Adam
of
whome
the
fyrste
hath
ben
the
fygure
,
and
that
the
commynge
of
Iesus
Christ
shal
be
as
the
dayes
of
Noe
before
the
deluge
,
who
wyl
not
beleue
that
so
longe
tyme
that
is
passed
from
Adam
terrestre
,
vnto
the
dayes
of
Noe
&
the
deluge
,
that
it
shall
not
passe
so
muche
from
Adam
celestiall
,
the
whiche
is
our
lorde
Iesus
Christ
,
vnto
th
ende
of
the
worlde
or
deluge
of
fyre
.
Saynt
Peter
sayth
in
his
seconde
Epistle
in
the
thyrd
chapter
,
the
day
of
the
Lord
shall
come
as
a
thefe
in
the
nyght
,
wherby
the
heuens
shall
passe
in
maner
of
a
tempest
,
and
the
Elementes
beynge
chafed
〈…〉
the
earth
shall
founder
,
〈…〉
thonerages
or
workes
〈…〉
in
them
shall
burne
,
and
by
and
by
after
the
same
sayth
,
whereby
the
heauens
beyng
on
fyre
shal
be
defayted
,
and
the
elementes
beyng
burned
shal
foundre
.
Nowe
it
is
euydent
oute
of
Genesis
,
the
.v.
Chapyter
,
that
from
Adam
vnto
the
deluge
be
passed
.
M.
CCCCCC
.lvi.
yeares
,
it
is
lykewyse
true
howe
the
ende
of
the
world
shal
be
approchynge
to
like
yeare
of
our
lorde
thousande
syxe
hundred
fyftye
and
syxe
.
It
is
nere
at
hande
,
for
there
remayneth
nowe
no
more
but.
C.
and
foure
yeares
.
Yet
alwayes
for
so
muche
that
none
knoweth
the
abreuiation
of
the
sayde
tyme
,
the
whyche
is
purposed
for
the
electe
,
for
this
reason
it
semeth
ryght
difficyle
precisely
to
knowe
the
tyme
.
There
is
other
that
saye
how
the
yeares
of
the
Lord
ought
to
be
accompted
,
not
from
his
Natyuytye
:
but
from
his
resurrection
,
Ascencion
,
or
sendynge
of
his
holye
spyryte
,
whyche
shoulde
make
greate
variation
and
mutacion
of
the
yeares
.
And
as
Noe
knewe
not
the
daye
nor
the
howre
of
the
deluge
,
(
yet
alwais
of
the
yeare
not
ignoraunte
)
Lykewyse
to
vs
is
permytted
by
the
holye
Scryptures
to
searche
the
yeare
,
albeit
that
the
daye
and
howre
remayne
vnknowen
.
Some
also
coniecture
the
ende
of
the
worlde
,
from
the
birth
of
Chryste
vnto
his
passion
and
resurrection
whiche
cometh
to
xxxiij
.
yeares
and
certayne
dayes
,
whose
nomber
is
vnknowen
.
And
for
euerye
yeare
of
Iesus
Christe
they
accompte
so
manye
great
yeares
Mosaiques
,
that
is
to
say
,
Iubilaires
,
and
make
euery
yeare
fyfty
yeares
,
the
which
iubiles
semeth
ryght
wel
to
accord
together
,
for
.xxxiij.
Iubiles
be
of
our
Ciuile
yeares
.
M
.
cccccc
.
and.
L.
wherevnto
adde
certayne
fewe
yeares
for
the
portion
and
rest
of
the
dayes
that
Chryst
lyued
amongest
vs
,
more
thenne
the
sayde
.xxxiii.
yeares
.
It
shulde
be
more
euident
yf
euerye
one
of
the
sayd
yeares
of
the
life
of
Iesu
Christe
,
we
shulde
make
comparison
and
similitude
to
euery
iubile
of
the
churche
then
begynnynge
.
And
if
the
symilitude
of
thynges
make
so
many
yeres
of
Christ
,
as
of
the
Iubilaires
of
the
churche
,
it
shulde
be
the
more
to
accoumpte
of
the
ende
of
the
world
:
but
forsomuch
that
these
thynges
deuines
,
oughte
to
be
more
subtyly
and
at
length
treated
,
and
that
it
pertaineth
more
vnto
Theologiens
then
to
medecynes
,
we
wyll
make
here
no
further
mention
.
There
is
other
thynges
that
would
a
litle
serue
to
this
purpose
,
as
th
accomplishment
parfytte
of
the
escriptures
and
Prophecies
,
insomuche
that
one
iote
is
not
wrytten
in
the
holy
scrypture
that
shall
not
be
▪
accomplysshed
before
th
ende
of
the
worlde
.
By
these
wordes
we
maye
certaynelye
perswade
that
the
worlde
is
nowe
lame
,
and
very
auncient
,
and
in
maners
and
fashions
falleth
,
and
greatly
halteth
.
Nowe
lette
vs
pray
the
eternall
father
of
oure
Lorde
Iesu
Christ
maker
of
thumayne
gendre
,
that
to
this
tyme
so
euil
and
daungerous
(
by
whom
merueylous
sygnes
sheweth
vs
greate
calamyties
)
for
the
loue
of
hys
sayde
sonne
▪
oure
sauiour
,
whom
he
woulde
to
be
offered
for
oure
synnes
,
that
he
kepe
his
church
,
and
so
by
the
vertue
of
the
grace
of
his
holye
spirite
,
he
confyrme
,
and
conforte
in
suche
wyse
oure
couraiges
,
that
we
feare
not
any
daungers
or
peryls
,
nor
alsoo
the
death
.
Here
we
haue
finished
our
pronostication
,
yf
the
reader
had
not
attended
some
thyng
of
the
warres
,
peace
,
fruites
of
the
earth
,
and
suche
lyke
thynges
as
men
were
accustomed
to
put
in
pronostications
.
Our
pronostication
forsomuche
as
it
is
vtile
and
continuall
of
dyuers
yeres
maketh
of
suche
thinges
no
mention
,
addynge
neuerthelesse
that
the
warres
whiche
hathe
happened
in
the
churche
in
the
laste
dayes
of
the
worlde
,
that
is
to
say
,
discentions
,
sectes
,
dyuers
factions
and
lyke
thynges
,
be
more
to
be
had
in
horreur
,
then
the
discordes
of
Emperours
and
kynges
,
and
what
is
worse
,
they
be
more
hurtefull
then
shoulde
be
warre
turquoyse
.
Let
vs
praye
to
god
that
it
wyl
please
him
to
be
peace
and
accorde
in
his
churche
,
and
as
he
is
the
selfe
same
veritie
,
so
to
declare
and
manyfest
the
only
verite
,
and
in
suche
wyse
to
accorde
the
hearts
of
prynces
,
that
they
maye
with
one
minde
resist
the
cruell
beast
whiche
alwayes
is
thursty
of
the
Christen
bloud
.
The
Lorde
shall
geue
largelye
the
fruites
of
the
earth
,
yf
we
folowe
the
counsayle
of
Moyses
,
Deutero
.xi.
Chap.
and
Leuitic
.xxvi.
The
Lorde
sayth
:
yf
you
walke
in
my
ordinaunces
,
and
kepe
my
commaundements
,
and
do
them
,
I
wyll
geue
you
the
rayne
in
his
tyme
,
the
earth
shall
geue
fruyte
,
the
thresshynge
shall
reache
vnto
the
vyne
harueste
,
and
the
vyne
haruest
shall
reache
vnto
the
sowynge
tyme
,
&
you
shall
eate
your
meate
in
plenteousnes
and
dwell
in
your
landepeaceably
,
and
I
wyllsende
peace
in
the
earth
,
and
you
shall
slepe
without
any
man
to
make
you
afeard
These
thynges
we
must
daylye
remember
to
th
end
that
GOD
turne
not
his
wrathe
vpon
vs
,
and
shette
the
heauen
.
But
lette
euery
man
walke
so
in
his
vocacion
,
that
he
asmuche
as
he
may
kepe
hymselfe
from
offendynge
God
,
and
lette
vs
at
his
hande
,
attende
his
greate
munificence
,
the
whiche
to
his
owne
he
neuer
denyed
.
¶
Conclusion
.
¶
Gentle
Reader
seynge
that
pronostications
comonlye
be
not
welcome
,
and
that
men
call
them
the
bokes
of
lyes
,
we
wil
asmuch
as
i
vs
is
possible
,
preserue
ours
from
that
vyce
,
and
haue
fortified
it
by
holy
scripture
,
and
with
the
sayinges
of
the
good
philosophers
,
more
then
by
the
doubteous
opinions
of
th
astrologiens
,
this
maner
hath
not
ben
longe
vsed
:
but
when
it
shal
be
in
vsaige
,
it
shall
haue
the
moore
swetenes
and
grace
,
for
euerye
tyme
hath
his
guyse
and
vse
of
his
methode
or
practike
what
he
wyll
,
we
haue
folowed
oures
,
semynge
to
vs
mooste
conformable
and
nereste
the
trueth
.
And
to
th
ende
that
those
whiche
haue
almooste
loste
theyr
corage
,
and
be
ouermoche
fearefull
,
we
maye
delyuer
from
theyr
feare
,
and
that
they
shulde
not
fall
(
as
dyuers
dyd
the
year
past
)
into
desperation
.
Fynallye
,
this
calamitie
and
myserye
the
whiche
was
wonte
to
come
by
pronostications
,
toke
his
begynnyng
of
the
phisicions
,
for
leuing
the
counterpois
,
they
meddled
thynges
agaynste
the
deuoir
of
Phisicke
.
Reade
and
geue
no
more
fayth
to
pronostications
then
they
meryte
,
and
confyrme
your
harte
in
such
sorte
agaynst
al
thinges
,
that
you
may
lyue
ioyousely
,
and
in
the
ende
dye
in
the
fayth
of
Christ
our
Lorde
.
Amen
,