A discoursiue probleme concerning prophesies how far they are to be valued, or credited, according to the surest rules, and directions in diuinitie, philosophie, astrologie, and other learning: deuised especially in abatement of the terrible threatenings, and menaces, peremptorily denounced against the kingdoms, and states of the world, this present famous yeere, 1588, supposed the greatwonderfull, and fatall.... Printed at London, By Iohn Iackson, for Richard Watkins, 1588.

A DISCOVERSIVE PROBLEME concerning Propheſies, How far they are to be valued, or credited, according to the ſureſt rules, and directions in Diuinitie, Philoſophie, Aſtrologie, and other learning:

Deuiſed eſpecially in abatement of the terrible threatenings, and menaces, peremptorily denounced againſt the kingdoms, and ſtates of the world, this preſent famous yeere, 1588, ſuppoſed the Greatwoonderfull, and Fatall yeere of our Age.

By I. H. Phyſition.

Printed at London, by Iohn Iackſon, for Richard Watkins.

1588

The diſpoſition, or Method of the Tract following.

THE firſt Part, or Section, generally intreateth and diſcourſeth of, and againſt all ſuppoſed oracles, pretended propheſies, counterfet predictions, fabulous traditions, forged deuiſes, ſuperſtitious tales, vaine rumors, idle ſurmizes, and all ſuch erronious, or friuolous teſtimonies whatſoeuer, either fraudulently and impoſturally, or at leaſt conceitedly and fantaſtically giuen out to the world, within the terme or compaſſe of this laſt age, ſince which all true or credible propheſies haue ſurceaſed, and nothing vttered by way of prediction, remaineth of authoritie or credence, but onely ſuch teſtimonies and iudgements, as are learnedly and skilfully grounded vpon lawfull art, or certainly and aſſuredly approoued by actuall experience.

THE ſecond Part, or Section, ſpecially argueth and examineth the probabilitie of the ſpeciall propheſie, particularly deuiſed, and notoriouſly publiſhed of the preſent famous yeere, 1588. with ſufficient declaration vnto the world, that the ſame ſuppoſed propheſie importeth not any ſuch matter either of neceſſary, or contingent truth, as ſhould in any artificiall conſideration, or other reaſonable reſpect, deſerue any fauourable intertainment, or credence with the learned, wiſe, or godlie: either according to the grounds and rules of Humanitie, or Diuinitie.

To the Right Honorable eſpeciall good Lord, Sir CHRISTOPHER HATTON Knight, Lordhigh Chancelor of England.

RIght Honorable very good Lord, there is ſcarſly any forwarde Graduate, or ſtudent in either Vniuerſitie; or any reaſonable fauorer and welwiller of learning, either in citie or countrie, far or neare, throughout England; that hath not often heard ſufficient report, togither with many Honourable commendations as well of your good Lordſhips eſpeciall regard, and continuall recourſe to all kinds of liberall, and fruitfull learning; as alſo of your bountifull, and in truth magnificent fauor to all ſorts of learned men, any way well reputed in their ſeuerall faculties, and profeſſions. The very actual euent it ſelfe, and ſo many right woorthy, and notable effects of wiſe and well aduiſed proceeding, not a yeere, or two, but euen theſe many yeers togither from time to time continued, ſtill and ſtill importing ſo proſperous, and happy ſucceſſe; declare abundantly vnto the world, that the very originall grounds, & principall foundations of ſo exceeding worſhipfull, and honorable buildings, were, and are, as ſoundly and ſubſtantially laied on your behalf, as either any good learning could aduiſe at first, or any good wiſedome might deuiſe at last. So that partly your yoonger ſtudies at Common-law, and arts of humanitie: partly your riper ſtudies of Ciuil-law, the Mathematiques, Ethiques, Politiques, histories aſwell forrein, as domeſtical, and other moſt notable both general & ſpecial inſtructions, of priuate, and publique gouernment: partly your elder and final ſtudies about Courtly affaires, matters of State, the actuall ſeruice of your Prince, & Countrey (wherin continually appeered ſundry viſible, and infallible proofes of your Honorable industry, and wiſdome) haue finally bred that abſolute perfect experience, & that deepe ſound iudgement in your Lordſhip for all matters and occurrences of whatſoeuer weight, or importance; that becommeth ſo great a Lord of the ſtate, ſo high an Officer of the Realme, ſo deere a Counſeller of hir moſt excellent Maieſtie, and ſo mightie a Iudge or Praetor of this whole kingdome, and common-wealth, as now at laſt, thorough the gratious eſpecial fauor of God, and Prince, you are woorthily prooued: euen as woorthily by the common voice of the people, and vniuerſall aſſent and conſent of all degrees (which ſome haue termed Gods owne verdict; ſome the very ſuffrage of nature; ſome the definitiue ſentence of vertue hix ſelfe) as any your praedeceſſors, aduanced to the ſame dignitie in our memory; notwithstanding any their eſpecial deſert, or appropriate meetnes for that place and preeminence. Inſomuch, that the whole realme vniuerſally; euery estate particularly; and in maner euery perſon ſingularly, doth congratulate this your late ſo very high praeferment, and authoritie, as most woorthily conferred vpon a moſt woorthy perſon: whoſe approoued Honorable wiſdome, and aſſured manifold ſufficiency, euen for the weilding and ordring of greateſt matters, hath long ſithence ſo euidently & fully appeered to euery cleere cie, not wilfully bleared or dimmed, that generally euery one, but ſpecially the wiſer, and diſcreeter ſort deemeth your L. at all points correſpondently prepared, and furniſhed for the best diſcharging and perfectest accompliſhing of ſo weightie a function, (aſwell in the Queenes most gratious and high Court of Chancerie, as otherwiſe, whereſoeuer, or howſoeuer the laudable adminiſtration, and execution of that moſt Honorable office, is required,) with vniuerſall good credite, publique reputation, generall applauſe, and as it were euen a common Recognizance, or praeſentment of al intier reuerence, and true honor, wherunto God hath ſpecially framed, & inhabled your Lordſhip. Mine owne poore ſelfe, as one of the last, and least, albeit depending vpon reſpects, and remaining a good ſpace in doubt, thorough due conſideration of my vnwoorthines, and inſufficiencie, (which regard hitherto withdrew me, from praeſenting either my ſelfe, or any my ſimple doing to the view of ſo honorablie wiſe, and graue a perſon:) neuertheles at length reſolued, not to ouerſlip that ſmall opportunitie of particular cōgratulation, which heretofore with good ſucces I had uſed, by reaſon of conuenient occaſion cōpetently miniſtred therunto, euen with your Honorable predeceſſor, my very eſpecial ſinglar good L. whileſt he liued. I haue already mentioned your bounteous long approoued fauor toward learning, and the profeſſors therof; neither can I forget in generall ſo aſſured an argument, & praegnant teſtimony, as ſo many famous Dedications, Inſcriptions, Praefaces, Titles, Directions, & Letters miſſiue, extant in your Right Worſhipfull, and Right Honorable moſt renowned name, do continually ſuggest & affoord: neither am I ignorant in ſpecial, what inward, and outward affection your Honor hath carried aſwell to the Mathematiques, as to other the wiſeſt, and auaileableſt Ciuill faculties: wherof no man hath either gathered more worſhipfull flowers, or reaped more Honorable fruits, than your conſiderate wiſedome, euermore accompanied with ſound, and effectuall iudgement: and finally, I could name euen particular men, that haue been fauorably entertained and accepted of your noble Honor, in the foreſaid reſpects, and therfore remaine very deepely, and affectionately bounden vnto your good Lordſhip: amongſt whom namely my eldeſt brother hath long ſithence recounted himſelf, and will ouer acoordingly make the ſame moſt dutifull reckoning. Theſe, and ſuch like arguments of incouragement, haue now after ſome deliberation, ſo forcibly praeuailed with me, and ſo effectually imboldened me, that by meanes therof, I haue aduiſedly praeſumed aboue my ſimple qualitie, to offer vnto your woorthy L. by way of humble, & officious Dedication, my Annuall Kalender, or briefe Almanacke, for the famous praedeſtined yeere following; togither with the Astronomicall Diarie, the compendious diſcourſe vpon the Eclipſes, and the ſhort Astrologicall Prognostication, thereunto appending. A ſlender Pamphlet, and trifle in effect: yet ſuch, as first, (not fully fiue yeeres expired) M. Iustice Meade, my verie eſpeciall good Countryman, and right Worſhipfull deere friend; then (vpon the credit of his curteous recommendation) the late Lord Chancelor, your anteceſſor, my Right Honorable ſingular good Lord (the woorthy memory of both which, I am alwaies accordingly to reuerence and honor) vouchſafed to accept in as fauorable maner of allowance, and defence, as my ſelfe in reaſon could wiſh, or in affection ſhould deſire. May it likewiſe pleaſe your excellent Lordſhip, Right Honorable Sir, of your accuſtomed Noble goodnes, to deigne me like fauor, in accepting this Schollerly exerciſe, of long practiſed and ſtill allowed vſe; as I am reſpectiuely to eſteeme of your Lordſhip, as of a greater, & more conſpicuous perſon, than the better of them, (be it vttered without any note of praeiudice, or derogation to the better of them, either directly or indirectly:) ſo I ſhal account my ſelfe more ſtreighly charged, and more extraordinarily bounden in al poſſible duties and ſeruices vnto your magnificent good L. than euer I was vnto either of them: to whom notwithstanding I must needes in good reaſon; and ought alwaies in good dutie; & wil gladly in good affection, reknowledge my ſelfe very deepely, and intirely beholding. I dare not profeſſe, nor cannot challenge any great ſpeciall, or extraordinary skill, either Theoricall, or Practicall, either in the Mathematiques, or otherwiſe, in any profound ſcience, either Contemplatiue, or Actiue: but whatſoeuer my ſmal habilitie is, either in matter of learning, or any other ſeruiceable way; or howſoeuer it may haply prooue thorough the gratious fauor of God, & mine own ſtudious diligence; it is, and ſhal alwaies be ready in moſt dutiful, & carefull maner, to attend your moſt Honorable pleaſure: ſo far as it may like, or content the ſame, by way of probation or otherwiſe, to vouchſafe me any portion of the fauor, as to command any my ſtudie, industrie, trauell, or ſeruice, euen to the vttermoſt extent of my whole poſſibility anyway whatſoeuer. Which I must not ſtand to inlarge, or amplifie at this praeſent, but am to refer, & (may I reſpectiuely be ſo bold, vnder correction, and vpon humble petition) to recommend the entire proofe and triall of any ſuch ſeruiceable dutie, to the onely conſideration, and appointment of your deepe wiſedome: fearing least I haue alreadie praeſumed ouermuch, in troubling your L. ouerfar, and humbly crauing pardon for interrupting your other most ſerious and weightie affaires; I beſeech God, long continue your good Lordſhip in perfect health, and ſtedfast honor, to the aſſured and inestimable vſe, both of hir ſoueraigne Maieſtie particularly, and vniuerſally of the whole Realme: which neuer more, than at this instant, needed the carefull, prouident, circumſpect, and intierly ſound aſſistance of ſuch wiſe truſtie Counſellors, and Nobles, as hir gratious Highnes, and this peaceable gouernment haue effectually found your woorthy Lordſhip; vnto whom not onely I, but infinite other of all degrees, and estates, most hartily, and vnfainedly wiſh all felicitie. At Kingſlynn in Norfolke: This xx. of August. 1587.

Your good Lordſhips moſt dutifull, and affectionate: IOHN HARVEY.

To the ſame Right Honorable very good Lord, Sir CHRISTOPHER HATTON Knight, Lord high Chancelor of England.

HAuing lately in the Epiſtle to my former Dedication, Right Honorable very good Sir, alledged ſufficient cauſes, & incouragements of my preſuming to direct that ſlender Pamphlet vnto your woorthy Lordſhip: I ſuppoſe it ſhall not now againe ſeeme greatly needfull, either to repeate the ſame cauſes, or to annexe any other thereunto: albeit in modeſt hope of like Honorable fauour, I continue the like boldnes in preſenting your Lordſhip with a Treatiſe, not much vnlike either for quantitie, or qualitie: Sauing onely, that the very preſent Argument, as well in ſome generall conſiderations, as in regard of certaine ſpeciall circumſtances, both publique and priuate, may reſpectiuely miniſter ſome reaſonable occaſion, if not of more fauorable acceptation, yet haply of more inward liking. No man either knoweth better, or can deeplier conſider, than your Lordſhip, how notoriouſly and perilouſly the world hath continually from time to time beene abuſed, and in ſort coſened with ſuppoſed propheſies, and counterfet ſoothſayings, deuiſed either for vnknowen, or for vngracious, and lewd cauſes: intending at leaſt Comicall ſturs, but commonly foſtering tragicall commotions. Not onely forraine hiſtories, both old and new, in all languages, as well learned, as vulgar: but alſo our owne Britiſh and Engliſh Chronicles (as your Lordſhip beſt remembreth;) beſide a number of other famous books, and many old ſmokie paperbookes, are very copious, and ouer plentiful in affoording examples of this couenous, and impoſturall kinde. Amongſt which notwithſtanding, no examples euer were, or are more dangerous, and ieoperdous, than thoſe, which daily experience both in England, and in euery other ſtate or Commonwealth of the world, eftſoones ſuggeſteth; vpon euery new occaſion, ſtrange accident, perilous exigence, or whatſoeuer other notable occurrence, againe and againe reuiued, by way of freſh, and currant matter to ſerue preſent turnes, and to feede the working humor of buſie and tumultuous heads, continually affecting ſome innouation, or other. But of all the reſidue, what comparable to the terrible pretended propheſie, euen now notoriouſly in Eſſe, concerning the imagined mightie, and woonderfull caſualties and hurliburlies of the preſent yeere 1588? In which reſpect of ſo vniuerſall fame, I was earneſtly mooued, and importuned by certaine worſhipfull Gentlemen, and diuers other my familiar friends, to vndertake ſome little trauell in examining the naturall cauſes, and artificiall reaſons of the ſaid ſuppoſed propheſie, ſo far as any my reading, or vnderſtanding might extend, to furniſh any ſuch ſchollerly inſight, or inquitie thereinto. Whereupon at laſt I was rather ouerruled, than perſuaded, to yeeld vnto that motion; partly acknowledging mine owne inſufficiencie, partly conſidering, that I could not any way (to mine owne contentment) diſcuſſe that one particular, without ſome reaſonable conference of many other ſemblable particulars, and euen ſome generall Tract vpon the whole Argument of ſuch putatiue, and imaginatiue Propheſies. Which very Tract being alſo at length by them extorted, and by me diſpatched, as my preſent leiſure would permit: I am now no leſſe inſtantly requeſted and ſollicited, not onely by the ſaid firſt motioners, but alſo by certaine other of equall calling, that haue ſithence had the peruſall thereof in writing, to publiſh the ſame with all conuenient expedition: as a Treatiſe of much publique, and priuate vſe at this inſtant. Which albeit my ſelfe am not any way to acknowledge, otherwiſe than in affectionate deſire to worke what poſſible good I may, euen with the meaner and baſer ſort: yet in caſe your Right Honorable wiſedome ſhall likewiſe either in whole, or in part admit thereof: I am in all dutie and reuerence, humbly to ſubmit, and wholy to commit the ſame vnto your onely allowance, or diſallowance, to be either publiſhed, or ſuppreſſed at your Honorable pleaſure. A matter in it ſelfe nothing woorthie ſo noble, and graue conſideration: but as per accident it may happen to ſtay the wiſdoms of ſome buſie, and troubleſome perſons, not ſo well diſpoſed, or ſo diſcreetly aduiſed, as might in common reſpects be wiſhed. Howbeit I am alſo wholy to refer euery ſuch circumſtance vnto your moſt Honorable determination: whereon I finally relie, as the onely definitiue ſentence of life, or death vnto this ſmall Treatiſe. Which accordingly awaiteth your good Lordſhips pleaſure and appointment: as alſo my ſelfe, to the vttermoſt of my poore abilitie, am euer to attend your Honorable commandement: euen ſo for this inſtant taking my humble leaue, with dutifull recommendation of your Lordſhip vnto the accuſtomed fauor of God, who long preſerue your moſt Honorable eſtate.

At Kings Lin in Norfolke: this xiiij. of Ianuarie. 1588.

Your good Lordſhips most humble in all dutie, Iohn Haruey.

A DISCOVRSIVE PROBLEME, concerning Propheſies, HOW FARRE THEY ARE TO BE VAlued, or credited according to the ſureſt rules, and principles as well of Diuinitie, as of Philoſophie, and other Humanitie.

The firſt part, or Section: diſcourſing in generall, of, and againſt ſuppoſed Propheſies, with all ſuch pretended Traditions.

COnſidering that not onely the common people talketh much of many common propheſies, and maketh great adooe about the gréeuous terrors, perils, and calamities threatned thereby: but alſo euen the learneder, and wiſer ſort oftentimes diſcourſeth vpon ſuch Accidents and Conſequents, not without ſome apparance of credulitie, and ſome ſignification of feare: I preſume it a matter neither vnprofitable to the one, nor vnacceptable vnto the other, to vtter ſome reaſonable part of my reading, and conceit touching ſuch points: eſpecially concerning later notorious predictions, and ſuppoſed propheſies, whoſe terrible effects and euents are conſequently looked for, of many thouſands in the world. With what aſſurance, or probabilitie, I can hardly auow, or coniecture; with what ſlender warrant of proofe, or likelyhood, let themſelues déeme vpon further conſideration, and better examination of ſuch indifferent reaſons and authorities, as the cauſe it ſelfe ſhall materially ſuggeſt, and any reaſonable man may formally alledge. I loue not to wander at auenture, or to range at randon; the particulars are famouſly knowen, the matters often canuaſſed; ſundry threatnings and terrors more vehemently, and more paſſionately aggrauated, than percaſe néedeth: the ſolemne, and autenticall word of Propheſie, and Propheſies, ouer-much vſed, and abuſed: liplabor ynough, and ynough: ſtill more and more dread, ſuſpicion, iealouſie, horror, I wot not what: full much adoo, and full little helpe: great ſtur, to ſmall purpoſe: miſerable expectations of what, and what imminent dangers and calamities? The effects are terribly feared: are the cauſes as certainly dreadfull? You tell me of a wofull and horrible concluſion: are the premiſſes vndoubtedly neceſſary, and peremptory? Can ſo heauy Conſequents procéed from ſo light Antecedents? Can there not be raning, and fantaſticall ſayings, but there muſt néedes follow outragious, and tragicall doings? Was there neuer lie found in ſuch mouthes? Did the world, or the diuell, euer want impoſtors, falſaries, coſeners, hypocrites, or falſe prophets? Is it ſo difficult, or impoſſible a matter to caſt miſts before the eies of the ſimple ſort, and ignorant people? Nay, is any deuiſe eaſier, or any practiſe readier, than to forge a blinde propheſie, or to coine a counterfet tale, or to foiſt in a new found old ſaid ſawe, or to ſet countenance vpon ſome ſtale poeticall fragment, or other antique record, or to play vpon the aduantage of ſom old memorandum, without rime or reaſon; or to gloze, and iuggle with knacks of the maker, where they may paſſe, and repaſſe for currant paiment; or finally, to reuiue ſome forlorne Merlin, or Pierce Plowman, or Noſtradame, or the like ſuppoſed prophet? Alas, is this wiſe world ſo ſimple, to beléeue ſo fooliſh toyes, deuiſed to mocke apes, and delude children? Were it not more manly, and more godly wiſedome, either not to be mooued at all; or elſe to be mooued with more effectuall arguments, and more forcible perſuaſions? If you credit words, or writings, or records, or propheſies, or whatſoeuer elſe, tell me directly why you credit them, and for what weighty or likely cauſe? Is it not fond credulitie and ſimplicitie, to beléeue raſhly, and without aduiſement, or reſpect? Or if you know whom, and what, and how, and wherefore you beléeue; how happeneth it there appéereth no cléerer euidence, or ſounder proofe either of the authors, or of the matters, or of other formall circumſtances, or finally of the ſoueraigne good ends, whereunto ſuch terrible caueats and forewarnings ſhould tend? Is God, or anie godly man the author? Is the author woorth the naming being knowen, or woorth the knowing being named? May not the author commonly, and for the greater part be iuſtly regiſtred, and enrolled in the famous Epiſtles Obſcurorum virorum? I haue read many propheſies, and heard more, yet how few authors therof named? Scarcely thrée, of thréeſcore: and thoſe thrée ſcarcely to be recounted in the catalog, either of the learneder, or of the wiſer, or of the godlier ſort. Set downe their names, peruſe their writings, ſuruiew their doings, and examine their qualities; and what indifferent man will ſay, or can thinke otherwiſe than I haue ſaid? Shal I yet deale more roundly, and plainly? Are they, or were they either good artiſts, or good philoſophers, or good aſtronomers, or good phyſitions, or good diuines, or good prophets, or any good thing elſe, vpon whom ſuch ſtuffe is fathered? Was it ordinarie learning, or extraordinarie inſpiration, whereby they attained their maruellous and terrible knowledge? Can there any ſound or ſubſtantiall reaſon be alledged, why either in the one, or in the other, they ſhould ſurpaſſe, and excéede other notable men in all faculties, and profeſſions, neuer ſurmizing, or dreaming vpon any ſuch matters? Are we to conceiue, or imagine that woonderfull effects could procéed but from woonderfull efficientes? Might woodden trées bring foorth golden fruits? Was euery Saul to thruſt in amongſt the prophets? Muſt we néedes reknowledge Baalams aſſe, or rather Aeſops aſſe the onely oracle of the world? I would gladly learne what excellent nature, what cunning or profound art, what actiue exerciſe, or what other generall or ſpeciall meanes of perfection ſhould bréede in them any ſuch propheticall ſpirit, or appropriate habit of prediction. Were not their naturall gifts ſimple ynough; or did it euer appéere, that they were indued with any extraordinary, or ſupernatural inſtinct, ſurmounting aboue the common capacitie, and ſenſible reach of other reaſonable creatures? Could they euer challenge any perſonall priuilege, or ſoueraigne prerogatiue of particular illumination, or ſpeciall reuelation, or any other diuine, or humane ſingularitie? Dare any man once ſurmize, that they were either ſpiritually, or corporally rapt and exalted into the Empyreall, or Chryſtalline heauens? Did the holy Ghoſt deſcend miraculouſly vpon them in the likenes of fire, or other viſible ſhape? Is not the date of ſuch diuine myſteries, and heauenly miracles expired many hundred yéeres ago? Were extraordinarie, and irregular operations euer durable? Are we ſtill to make account of ſupernaturall, or ſeraphicall illuminations, and rauiſhments of ſpirit? Will either ſound Diuinitie, or diſcreete Humanitie beare any ſuch doctrine, either at theſe dates, or by the time of our anceſtors? Are not Oracles vtterly ceaſed, as well by the theologicall iudgement of beſt Diuines, as by the philoſophicall poſition not onely of Tullie in his ſecond booke De Diuinatione, or of Plutarch in his diſcourſe De Abolitione oraculorum; but alſo of Plinie in the thirtith booke of his Naturall hiſtorie: of Porphirie in his Inuectiue Contra religionem Christianorum, and of ſundry other later philoſophers? Are not the préeſts of Vrim long ago dead? Or were not the prophetical informations by the ſecrét and diuine vertues of the twelue pretious ſtones therein comprized, altogither antiquated, and extinct, at leaſt 200. yéeres before Ioſephus, as himſelfe auoweth in his Iudaicall Antiquities? Miſticall men pretend diuers, and ſundry miſticall cauſes; but you muſt be faine to pardon many ſenſible and reaſonable perſonages, of good reckoning, and ſharpe conceit, accompanied with diſcréet conſideration and iudgement, that will not eaſily be induced to beléeue more, than either humane reaſon ſhall probably perſuade, or diuine authoritie canonically inforce. I ſée not any naturall, or ſupernaturall excellencie: neither am I ſo melancholique, or furious, as to attribute much vnto melancholy, or furie, howſoeuer ſome againſt Morall and Naturall reaſon account of theſe moodie, and rauing paſſions, as Delphicall, or Sybilline properties; procéeding in truth of very bad and diſtempered conſtitutions, both of bodie and mind; as elſewhere I am to diſcourſe more at large both phyſically, and otherwiſe. But peraduenture for art they might be incomparable: for what art? Sacred, or ciuill: philoſophicall, mathematicall, or other: theoricall or practicall: lawfull or vnlawfull: white or blacke? There neuer wanted many profeſſors, and vaunters of many arts; but how few perfect, or ſufficient artiſts, actually and infallibly approoued by their excellent artificiall works? And amongſt thoſe pettyprophets, what one in maner of any ſingular, or eſpeciall reckoning in any déepe and profound feate of art? The greater part, God knoweth, full ſilly and ſorrie artiſts in any kinde, eſpecially in the ſound Theorie, and effectuall practiſe of the woorthieſt, and nobleſt ſciences, mathematical, philoſōphicall, and other of like auailable effect. Lift vp your eies, and looke into the Diuinitie Schooles: were Saint Auguſtine, S. Ierom, S. Ambroſe, S. Gregorie, or any notable Diuine, either ancient or moderne, coiners or foſterers of propheſies? Deſcend to the Mathematicall Schooles, heare you any ſuch matter from the mouthes of Ptolomie, Copernicus, Rheniholdus, Iofrancus, Offuſius, or any ſingular Mathematician? Procéede to the Philoſophicall chaire: and will Ariſtotle, Plinie, Cardane, Scalliger, Ramus, or any excellent philoſopher, buſie your brains with any ſuch rauing, and ſenſeleſſe conceits? You may well paſſe by the Phyſique and Law lectures: where I warrant you is ſome thing elſe to do, than to miſpend their golden time, or waſte their vitall breath, about idle and vaine fantaſies, credulouſly termed propheſies. I could neuer yet learne that Galen, or Iuſtinian, or any good Galeniſt, or Iuſtinianiſt did greatly lend his eare, or bend his mind vnto any ſuch trifles. And as for the famous profeſſors of other liberall ſciences and faculties, how far are they from muſing, or buzzing vpon thoſe melancholie imaginations? Euen ſuch, as otherwiſe haue béen déeplieſt plunged, and almoſt drowned in the profoundeſt Acroamatiques, and Metaphyſiques, yea and Magiques, and Negromantiques to, yet haue little, or nothing regarded theſe phantaſtiques. Haue recourſe to all ages, and conſider their notableſt, and woorthieſt wits; and doth it not manifeſtly appéere as well by hiſtories, and chronicles in all languages, as otherwiſe by other credible writings, and records, that few, or none of the learned were euer addicted to the maintaining, foſtering, or fauouring of any ſuch paultry; as matters commonly repugnant and oppoſite to all good learning, and to the very grounds of Arte? The ſmaller ſkil, the greater credulitie: the leſſer knowledge, the more paſſiō: Ignorance in many caſes the moother of Deuction: Simplicitie is ſoone perſwaded, and beguiled: nothing more eaſie, than to blind the rude multitude: moſt coſenage, where leaſt ſuſpition: light men, light of beléefe: want of vnderſtanding, cauſeth want of iudgement: alas, blinde men are faine oftentimes to ſwallow downe flies; and poore ſoules make as much of homely porrage, as other do of finer, and daintier fare. It is néedles to dwell in this point, and happily their actuall experience, exerciſe, and practiſe ſheweth it ſelfe euen as great as their learning. Moſt what ſolitary, and forlorne men: melancholy men: Saturnine men: cloyſtermen: péeuiſh, and wayward men: méere Theoriſtes, and phantaſtes, onely delighted in themſelues, and offended with all the worlde beſides: vnfit for any ciuill company: and vnméete for any practicable action: whoſe whole action, nothing but contemplation: whoſe exerciſe, idlenes: whoſe practiſe, vanitie: whoſe finall experience, what but ſelfe-conceite, and ſelfe-liking with contempt of all things elſe, and defiance of all men elſe: whoſe ſoveraigne repoſe, and felicitie in their owne priuate ſpeculation, and others publique confuſion: whoſe totall ſtudy, and trauell to coſen the world, to terrifie the credulous, to fill mens mouthes, and eares with lamentable, and horrible rumours, to bréede continuall matters of dreadful ſuſpicions, ielouſies, vndermininges, commotions, agonies, vexations, and tribulations of all ſortes. Mad companions and mates of ſtrange and monſtrous diſpoſition: but ſuch, and ſuch hath béene the very nature, and qualitie of our common melancholique, and Saturnine prophets, wherwith the worlde hath a long ſpace béene perilouſly ſeduced, and diſguiſed, till now at laſt, it beginneth to be ſomewhat quicker ſented, and to ſmell out the ſophiſticall and hypocritical practiſes of theſe terrible ſkar-crowes, and bul-beggers, that ment ſtill, and ſtill to play their furious parts on the ſtage, and like Demiapolloes, or rather like Elphes and Goblins to affright, and diſtraught ſimple creatures. Do I miſtake the matter or maner of their procéedings? I ſpeake but vnder correction of my betters, and am content to ſubmit my ſlender opiniō to euery ſounder iudgement: neither dare I peremptorily, or affirmatiuely auow euery part of the premiſſes, but onely aſſay problematically, and as our ſchoolemen tearme it, diſputatiuely, what may therin appéere moſt probable. My intention is not to teach, but to learne: neither do I affect the credite of a déepe Artiſt, but am content to be reputed a reaſonable Queſtioniſt. I would be loath to miſuſe any perſon, or diſguiſe any matter in tearmes: and therfore will not preſume any farther, but to put the caſe, and like a tractable Peripatecian, or rather Academique, by demaunding, and arguing, to procéede tentatiuely, and diſcourſiuely, as the foreſaid ſchoolemen vſe to call it. If percaſe your Pro weigh downe my Contra, I am ſoone anſwered; and will not greatly trauell to trouble, or entangle you with intricate replies, or reioinders: but am ready ynough to yéeld without the leaſt obſtinacie, and to confeſſe in all philoſophical, & chriſtian humilitie, Errare poſſum, haereticus eſſe nolo. In the meane time, giue me leaue to doubt of the ſkilfull vnderſtanding, and ſincere dealing of ſuch authors, and fautors, as haue vſually from time to time ſcattered abroade ſuch idle, and counterfet wares: which neuertheles I am not to account either idle, or counterfet, in caſe they euer happen to be prooued otherwiſe. Untill which time, may I not alſo partly gather the authority by the author, the teſtimony by the witnes, the propheſie by the prophet? Are the beſt of them aboue exception, either for perfect ſcience, or for vpright conſcience? alas, what are the woorſt? Meaſure, and eſtéeme them, on gods name, according to the rate and proportion of their woorthieſt gifts: do them iuſtice, but do vs no iniury: regarde them according to their beſt deſerts, and demerits; but make not too childiſhly much of their painted ſheathes. I cannot nowe ſtande vpon diſcuſſing euery particular, or in ſifting euerie circumſtance: and I was long ſithence taught by Rodulph Agricola in his notable bookes, de Inuentione Dialecticae, to diſpute rather ad Rem, than ad Hominem: howſoeuer Ariſtotle in his Topiques hath trained Sophiſters to ſuch Crypticall ſhifts, and ſleights other whiles. Wherein if peraduenture I haue already erred ſecundum magis, aut minùs: I craue pardon accordingly, and ſo conſequently procéede to the matters themſelues. I take it néedles, and booteles to make ouer déepe, or ſcrupulous enquiry into euery moſt auncient, and obſolete antiquitie: I preſuppoſe it ſufficient to peruſe, and examine the moſt famous, and moſt autentique ſuppoſed propheſies, that haue curranteſt paſſage, and repaſſage in moſt mouthes, and bookes: conſidering how eaſily euerie indifferent man may proportionably make eſtimation of the woorſe, by the better, and ratably value the one by the other.

Is therefore any more renowned, or more credible than that great famous propheſie touching the Tripartite diſtinction of ages, a whole continuance, or endurance of the world, Cabaliſtically giuen out by tradition, from one Rabbi Elias, an odde obſcure Iew in compariſon, howbeit lately coequalled in a maner with the very prophet Eliah himſelfe? yet how renowned, or wherefore credible? was that, or the like euer enrolled in holie Byble, or otherwiſe Canonically recorded? Is it conſonant to any ſound text in diuinitie? or warrantable by any cléere allegation, or profounde collection either out of the old, or new Teſtament? Nay is it not rather flatly repugnant, and cleane contradictory therunto, whileſt ouer ſcrupulouſly, and preſumptuouſly it inquireth into the déepeſt ſecretes of the diuine prouidence, and ſtriueth to reueale the higheſt and moſt inſcrutable myſteries of God himſelfe, the onely wiſe, and incomprehenſible Iehouah? Wherefore let Polycarpe, Lactantius, Hilarie, Ambroſe, and Rabbi Iſaac; let Melancthon, Praedyn, Pewcer, Cornel. Gemma, Leonitius, Rhaeticus, Reſlyn, Poſtellus, or any other whether diuine, or philoſopher, whether ancient, or moderne; yea let S. Auguſtine himſelfe make what priuate account he liſteth, of that notorious pretended oracle; let him, or them ſay, or write, or alleadge, what he, or they may, or can, indefence, and credite thereof: let them all or any of them builde what, and what myſticall concluſions they may, or can deuiſe, vpon the foundation and ground of thoſe Iewiſh premiſſes, and when all is moſt gloriouſly ſaide, or done, ſhall not Cretenſis ſtill remaine Cretenſis, a Iew continue a Iew; and a counterfet ape go for an ape, although he weareth a purple or golden coate? Doth not aſwell euery error, as euery vice euer finde ſome patrones and fauourers, as Seneca ſaide? Are they all ſaints which haue béene regiſtred, or canonized for ſaints? Are all prophets, which were, or are ſo reputed? Nay, haue not a number of putatiue prophets, béene egregious ſeducers, fraudulent impoſters, and blaſphemous heretiques? Doth Barnard himſelfe ſée, or foreſée all? or may not good Homer be blinded? or was not learned Ariſtotle other whiles deceiued? Is there any point, or article either ſo erronious in diuinitie, or abſurde in philoſophy, or vaine in other arts of humanitie, which hath not béen maintained, and defended by ſome diuines, philoſophers, and humanitians? Non quid Aristoteles, or if happilie you liſt,

Non quid Rabbi Iſaac, vel quiuis dicat, eorum

Dicta nihil moror, Avero cum fortè recedant:

Magni ſapè viri mendacia magna loquuntur.

Is it not the ſurer way, and ſounder wiſedome, in caſes not neceſſarily ouerruled; Nullius addictus iurare in verba magiſtri? Were Dagon, Aſhtaroth, Chemoſh, Mylcom, Tameram, or Bell true gods, and not falſe diuels, bicauſe the Philiſtines, Sydonians, Moabytes, Ammonytes, Indians, and Babylonians eſtéemed them ſo? Shall we regard Mahomet for a right prophet, bicauſe the Sarracens, and Turks (a populous, and puiſſant generation) haue rewarded them with that honourable title; auowing that he in his glorious maieſtie (indéede counterfet, and ſuborned forgerie) was Sic reſplendeſcens apud homines, tanquàm ſol in rota circuli ſui, aut luna in nocte plenilunij? They beléeue, that if percaſe all the men in the worlde, and the diuels in hell ſhoulde vniuerſally méete togither, and helpe one another with their mutuall conſultations, and conferences, towards the compiling and effecting

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antique robes, and foreine mantles, wherewith they firſt were, and ſtill are clad in the Iewiſh Thalmudicall booke Sanhedrin, Chap. 2. diſplaieng themſelues, as feloweth, in the treatiſe or ſection, intituled Hauoda Zara. Cap. 1.

Accipe Iudaeûm inſidias, & crimine ab vno

Diſce omnes.

Sée now here their moſt autentique tenor of the propheſie it ſelfe, and by view of one, make eſtimate of the reſidue, according to diuine, and humane reaſon.

Tana abe Elihau ſeſeth alaphim ſana haue Haolam.

Sene alaphim Tohu: vſne alaphim thora: vſne alaphim iemoth hamas ſihi vba hauenothema ſerabu iaſhu meon Maſcias.

Which being plainly tranſlated into latin, importeth thus much in effect: Dixerunt ſilij ſeu diſcipuli Heliae: 6000. Annorum mundus: 2000. Annis inane: 2000. Lex: 2000. dies Meſſiae: & propter peccata nostra quae multa ſunt, praeterierunt de eis quae praeterierunt. It may ſimply be engliſhed after this maner: Thus ſaide the ſonnes, or diſciples of Elias, The world conſiſteth of 6000. yeeres: 2000. yeeres voide: 2000. the lawe: 2000. the Meſſias, or Chriſt: but for our ſinnes which are many, thoſe yeeres of that number are ouerpaſſed, which are ouerpaſſed. Thus much the Thalmudiſtes themſelues: neither haue we to this day any more autenticall proofe, or certaine aſſurance of any other former forme or tenor of that propheſie, than theſe Rabynes affoord vs: from whom onely, and not otherwiſe (that euer I coulde hitherto vnderſtande) we haue receiued the whole miſterie, and knowledge thereof. Which in truth mooued me at firſt to miſdoubt, and ſtill perſwadeth me to ſuſpect, or rather to beléeue, that the true Canonicall Eliah is but the ſuppoſed, or ſuborned, or pretended author of the premiſſes: and conſequently that there is no ſuch aſſured credence, or authoritie to be neceſſarily, or probably aſſigned therunto, as ſome (for the names ſake onely as ſhould appéere) haue ſuperſticiouſly, and vainely ſurmiſed. Beſides, the very letter of the text it ſelfe expreſly declareth, that euen the Rabynes and Thalmudiſtes themſelues deriued the matter, or ſubiect of this prediction, rather from the tradition of the famuliſtes, or domeſticall ſchollers of that Elias, whatſoeuer he was; than from any other autentique, or ancient monument of proofe, or from the very preſcript worde of any ſuch prophet. But leauing this a while, let vs reaſonably, and hiſtorically examine the ſeuerall, and particular branches of the prediction it ſelfe, and with equall indifferency conſider, whither otherwiſe of it ſelfe it deſerueth any ſuch credence, or admiration, as is yéelded thereunto by ſundrie fauourers thereof: for what ſkilleth it to purpoſe, who made the medicine, ſo the receit be actually good, and the patient effectually recured thereby: or what matter who were the deuiſer, ſo the worke be aduiſed. If the finall euent fall out correſpondent to the ſenſe of the prediction, ſhall a reall truth be deſpiſed, or neglected for the authors, or fautors ſake? Doth not knowledge and Prudence hirſelfe eftſoones lurke vnder a threadbare coate, or ſordid cloke? May not we happily, as Virgil did out of old Ennius, Colligere aurum ex ſtercore Thalmudistarum? Or may not Olitor loqui opportuna, as Horace writeth, although not ordinarily or vſually, yet incidently, and ſometimes? Wherefore it remaineth that we in ſort releaſe the efficient, & conuent the matter and forme, or the effect it ſelf thereof conſiſting, before the iudiciall ſeate, or tribunall of reaſon and truth: and ſo procéeding ab efficiente ad effectum, or ab artifice adopus ipſum, meaſure the name, and value of the author or agent, by the woorthines and aſſurance of his ſaiengs, or actions. Is therefore the very chronology, or computation of this propheſie vndoubtedly true in euery part, and conſequently in the whole? Was the world iuſt 2000. yéeres voide, or vaine, or in the firſt infancie, and primitiue ſimplicitie, or vacuitie, or without law giuen from God to man, as the Hebrue interpreters, and Chaldée paraphraſtes expound it? Is the matter touched euen to the quicke? Or is all farther addition or ſubſtraction vtterly néedleſſe touching this point? May we builde vpon it, as vpon a moſt infallible theoreme, or neceſſary axiome? Haue not the great Thalmudiſtes, or Cabaliſtes, or both deceiued vs, and themſelues, with a flieng tale of their owne ſurmounting and ouerreaching conceite? Is there no fallence of any artificiall, or inartificiall argument, no ſophiſtication of time, or Elenchus adiuncti, no dregs of error, no reliques of ſuperſtition, no ſpice of vanity, no froth of forgery, or ſent of guile in their mouths or pens?

The beginning of the law muſt neceſſarily be deriued either from the time of Abraham, or of Moyſes; ſuppoſe it were from Abraham (which ſome holde to be the trner doctrine, conſidering that the conenant of Circumciſion, the very roote and ground-worke of the old law, was made originally vnto him:) are they not then ſufficiently confuted by their owne beſt approoued chronologies, which from Adam to the Deluge, reckon but 1556. yéeres, and from the ſlud to Abraham 292. yéeres: by which account there are 152. yéeres deficient of their 2000. Tohu, or Vacuum? Or if percaſe we draw the beginning of the law from Moyſes, as in truth we ought according to the more iuſtifiable opinion, doth not then the infallible proofe of ſoundeſt computation, beſides their owne accounts, condemne them on the other ſide, which from the creation of the worlde to the conſtitution, or promulgation of the law by Moyſes, truely ſummeth or recounteth 2453. yéeres, that is, 453. yéeres more than their 2000. Tohu can amount vnto? So that whether they reckon the primitiue age of the law from Abraham, or from Moyſes, their reckoning prooueth but a miſreckoning in the ſum: and their Chronicall arithmetique groſſely faileth them. Well then, is not there likewiſe almoſt 500. yéeres difference betwéene 2000. yéeres, and the ſpace of time from the enacting, or promulgation of the Moſaycall law vnto the natiuitie of Chriſt? Or doth the time of the vocation of Abraham vntill the time of the incarnation of Chriſt, iumpe with the terme of their 2000. Lex? But neither ſhall we here alſo néede to vrge any other Chronologicall compute againſt them than their owne; for in ſearching their chronicles, and ranſacking their antiquities, we ſhall finde that themſelues reckon but 3508. yéers from Adam vnto Chriſt: and are not then their 2000. Anni Tohu, & 2000. Lex ſodainly abridged & curtailed of 492. yéeres? Now as for their laſt 2000. yéeres (vz. the diſtance of time from Chriſts firſt comming in the fleſh, or in the humilitie of his humanitie; vnto his ſeconde comming in fire, or in the maieſtie of his diuinitie:) which they in their Hebrew phraſe terme Dies Meſſiae, how can we problably ſurmiſe that they ſhoulde ſo ſkilfully foreknow the one, which ſo wilfully refuſed to acknowledge the other? Is it likely, that the Lord of the vineyard will ſo fauourably entertaine thoſe wicked huſbandmen of his priuieſt counſell, which ſo cruelly killed his owne déere ſon, and onely heire? Or is it credible that God the ſonne will ſo manifeſtly reueale that vnto his perſecutors, which he ſo couertly concealeth frō his elect? Nay is it not moſt incredible, that the Iewiſh peruerſe crew, which is leſt of all nations in Gods fauor, by deſert; ſhould be made acquainted with that ſacred inſcrutable myſterie, by I knowe not what inſtinct, which is hidden & locked vp euen from his néereſt miniſters, and pureſt ſpirits, the bleſſed Angels, and Archangels of heauen?

But ſuppoſe that as well that foreſaid Iewiſh reckoning of 3508. yéeres, as likewiſe that part of Elias oracle 2000. Annis dies Meſſiae were ſound and autenticall: ſhould not then alſo the world haue béen at an end aboue 80. yéeres ago, when the whole number of 2000. yéeres was fully accompliſhed from the ſaid 3508. which yéere ab orbe condito our Sauiour was borne according to the chronologies of the Iewes?

Wherfore I conceiue ſmal ſenſe or reaſon, why we ſhould attribute, or aſſigne any greater credit vnto this glozing propheſie, than vnto any other portion of their Thalmudical, or Cabaliſticall doctrine being primarily, & principally grounded (ſo far as I could euer gather by reading) vpon that ancient dogmaticall decrée, and reſolute ſuppoſition of the Hebraicall diſcipline, which affirmed that by the ſixe daies of Creation, mentioned in the firſt chapter of Geneſis, 6000. yéeres of the world were myſtically, and allegorically ſhadowed, to be interpreted, or deciphered in ſuch ſort, that the firſt daies worke ſhould import, or prefigure a certaine reſemblance, or aſſured type of ſuch future matters, and euents, as were performed in the firſt thouſand yéeres of the world; the ſecond daies worke, of ſuch as ſhould conſequently happen in the ſecond thouſand yéeres; and ſo foorth of the reſidue, euen to the accompliſhment of 6000. yéeres, at which period the eternall Requies, or Sabaoth of the Lord ſhould finally enſue, and gloriouſly appeere; euen as after ſixe daies worke he ſtaied, or reſted at the firſt, and as ſithence our Sabaoth (which is a reuerend figure of that great euerlaſting Sabaoth) after euery ſixe daies, ſucceſſiuely approcheth. Now what is this, I pray you, to make the moſt, or beſt of it, but a plaine Allegoricall, or Typicall alluſion to that Opus ſex dierum, as alſo to the words of the kingly prophet Dauid, (Pſal. 90. 4.) and of the bleſſed Apoſtle Peter, (Epist. 2. Cap. 3. 8.) Vnus dies apud Dominum perinde vt 1000. anni, & 1000. anni, vt dies vnus: or what but a probable ſurmize, and opinitiue collection, coniecturally drawne from the literal pretext, of thoſe texts? Which in my ſimple conceit cannot ſufficiently be warranted, by any ſound and cléere iudgement: but may rather be déemed fantaſticall.

So that whatſoeuer Moſes Gerundinenſis, or any other Thalmudiſt, or Cabaliſt, or Rabin, yea or S. Ierome himſelfe, or Oſiander, or Melancthon, or any other later Diuine, or Humanitian, hath hitherto publiſhed by way of ſubſcription, or maintenance to this effect; I well may for ought I ſée, or heare, or can learne to the contrarie, be reſolutely perſuaded, that this was originally deuiſed but as a coniecturall fanſie; and is preſently to be regarded but as a méere Cabaliſticall tradition, and vncertaine collection of mans inuention, without any further diuine inſtinct, angelicall illumination, or propheticall gift of foreknowledge, either mediate, or immediate, either ſenſible, or intellectuall. Had it béene the propheſie of the true Séer of God Eliah the Tiſhbite; as I am verily perſuaded, that it would then haue fallen out more certaine in Conſequence, without any further difference in time, or difficultie of ſenſe; ſo am I as vndoubtedly aſſured, that we ſhould not haue wanted ſome other autentique records, and teſtimonials therof, than from thoſe obſcure Rabines, or rather Rapines, which the blinde Thalmudiſts haue fantaſtically ſet abroach, amongſt other dregs, and lées of that ſuperſtitious brewing. And doth not their owne weary continuall expectation of the Meſſias euen to this day, as though he were not yet come into the world, too too ſenſibly, and palpably confute either the prediction it ſelfe, or at leaſt confound their owne preiudiciall opinion, and conceit thereof? Howheit they haue alſo imagined a new figment, and ſithence that firſt, haue eftſoones harped vpon another, and another ſtring: but alas, what became of thoſe woonderfull changes, and huge alterations, which their fained counterfet Meſſias ſhould afterwarde haue wrought, Sub ducenteſimo Cyolo Solari? Is not their conceited eſtimation of their ſaid Solary Cycle, as true as the Conſequent? Or hath not the finall euent héere likewiſe miſerably fruſtrated their forlorne, and wretched expectations? Doth there yet remaine any other great reaſon, or weightie authority, to mooue or perſuade ſuch, as firſt conceiued ſo great opinion of this pettie Elias, & ſo reſolutely imbraced his cōceit, as deuoid of al deceit, or error? If they eſtéemed it but as a probable collection, I would peraduenture not greatly reſiſt; or if they regarded it onely as a ſenſible, or reaſonable likelihood, I could haply in ſort yéeld vnto them: but whiles they recount it aboue exception, and value it as moſt precious and infallible, where is their Canonical warrantize, or inuincible Demonſtration? This me ſéemeth I may auerre, that the final concordance, harmonie, and mutuall conſent, which ſome will néedes inforce betwéene it and holy writ (as if for ſooth it were firſt gleaned out of that ſacred field, or deriued from that pure fountaine, or at leaſt iuſtifiable by that ſure warrant) is not onely not equall and ſound, but erronious, and ſomwhat too ſuperſtitious: for touching the laſt part, or clauſe of this propheſie, which ſome haue thus engliſhed, But for our ſinnes which are many, and maruellous, ſome yeeres which are wanting ſhall not be expired: and ſo comparatiuely alluded vnto thoſe words of Chriſt in the 24. chapt. of Mathew, And except thoſe daies were ſhortened all fleſh ſhould periſh, but for the Elects ſake they ſhall be cut off: (which words in their opinion is a ſufficient eſtabliſhment of that doctrine, as in maner it were if the preſumed tranſlation were autenticall) it is a manifeſt cléere caſe, that their interpretation is not onely diſcrepant from the intention of the Rabines thēſelues: but repugnant euen to the true letter, & legitimate ſenſe of their Hebrew Ideome: which as it was before declared, ſoundeth thus, & no otherwiſe in our vulgar toong: But for our ſinnes which are many, thoſe yeeres are already paſſed, which are paſſed. Which ſenſe may likewiſe be probably inſinuated by this circumſtance, that as well the Hieroſolimitan, as Babylonian Thalmud wherein this oracle is recorded, as alſo a thouſand fables ſemblably inſerted, were firſt intituled of the Thalmudiſts themſelues (according to their owne ſupputations, compared with our Chriſtian Epocha) the one 300. yéeres, the other 400. yéeres after the time of Chriſts crucifixion, at which time, perceiuing manifeſtly that their date was expired, and imagining that there came no ſuch ſauiour, or redéemer according to their expectation grounded vpon this prediction; with a kind of penitent, and ſolemne confeſſion after their maner they complained thereof in this clauſe, and imputed the miſhap, or miſcaſualtie vnto the multitude of their owne tranſgreſſions and treſpaſſes. To which conſtruction or expoſition ſubſcribeth the moſt excellent philoſopher, & reputed Phoenix of Europe, or at leaſt of Italie, Ioannes Picus Mirandula, beſides Polluſtius, I. F. and ſundry other of ſpeciall reckoning in philoſophie and other learning.

Lo then the authoritie and credit as well of the thing publiſhed, as of the publiſhers, or rather Publicans themſelues. Lo the effects of ſuch cauſes; and the fruits of ſuch trées. Howbeit in truth we cannot accuſe their Doctors of méere falſhood, whileſt they alledge for their reaſon and excuſe, that the Meſſias came not bicauſe of their manifold offences and ſinnes, for neither came he indéed vnto them which acknowledged him not, neither ſhall he be a profeſſed Meſſias, or Sauiour vnto thoſe, which confeſſed him not. Nay ſhall not his comming, and going, be as coles of conſuming fire vpon their heads, which receiued not their owne, when he came and dwelt amongſt them, but refuſed the head ſtone of the corner, miſuſed and puniſhed the innocent, and immaculate blood as a théefe, or murtherer, or notorious felon, and moſt traiterouſly and villanouſly crucified their owne king vpon the croſſe? Wherefore many ſhall come from the eaſt and from the weſt, and from all nations vnder the ſunne, and ſit downe with Abraham, Iſaac, and Iacob, in the kingdome of heauen, when the children of the kingdome ſhall be expulſed, and thruſt out into vtter darknes, where ſhall be lamentable wéeping, and wailing, and gnaſhing of téeth.

Now concerning the credit, eſtimation, and authoritie of the ancient fathers, and other learned Diuines at firſt mentioned, which ſome haply may, and will no doubt caſt in my diſh, as mightie ſupporters of this Iewiſh monument (whoſe affirmatiue cenſures haue already perſuaded diuers, and ſhall doubtleſſe ſtill preuaile, and paſſe for currant verities amongſt many, without any further or déeper inquirie either into their Chronologicall reckonings, or Theologicall expoſitions:) albeit otherwiſe for their other notable learning, profound iudgement, renowned works, and Chriſtian paines woorthie eternall memorie, I muſt reuerence their names, and honour their ſpirituall gifts, yet in this one point I cannot in reaſon, or conſcience according to ſcience, but as well ſuſpect their Diuinitie, as miſlike their chronologie: the firſt being in ſort as contradictorie to the preſcript word of the Goſpell according to Saint Marke, (Cap. 13, verſ. 33.) Watch, and pray, for ye know not when the time ſhall be: as the other is varying, and diſſonant from that account, which is now Vnanimi conſenſu receiued for the ſureſt, and trueſt computation. They will néedes ſoueraignly allow of the propheſie of Elias, and what a gods name but that, or who but he? The world, this whole world muſt néedſly end at, or before 6000. yéeres: why man, doth not he which is not woont to lie, doth not the great prophet, doth not Elias himſelfe ſay ſo? Indéed it were a ſufficient argument of diuine authoritie, if they could ſubſtantially prooue that the very Canonicall Eliah had ſpoken or written it: but in the meane while peruſe ſome of their owne writings, reſearch their antiquities, compare their chronologies, examine their records and regiſters: and ſhall you not find according to the hiſtorical Computes euen of ſundry theſe fauorites, that there are alreadie paſſed aboue 6000. yéeres, yea and according to other ſome of their adherents, aboue 7000. yéeres, ſithence the worlds creation to theſe daies wherein we liue? How ſuch reckonings and ſummings hang togither, let them conſider which aſcribe ſo much vnto antique names, and make ſo high account of the outward ſuperficiall barke of forged words; but what néedeth any further inuectiue, or refutation? Is not the ſentence of their owne mouth a ſufficient proofe againſt them? If the propheſie of Elias be vndoubtedly true, theſe reckonings muſt doubtleſſe be falſe: but if theſe reckonings be certainly falſe, ſhall therefore the propheſie of Elias be certainly true? That followeth not by any diuine, or humane rule of reaſonable conſequence: but therefore they are both falſe, bicauſe they as well ſwarue from the right compaſſe of approoued allowance in humanitie: as alſo bicauſe they cannot indure the infallible touch ſtone of diuinitie: being onely phantaſtically builded vpon the ſandy foundation of mans conceite, whoſe eſſential ſubſtance is ignorance, and whoſe inſeparable accident is error: Quis enim non fallitur? For who is not miſaduiſed, or deceiued otherwhiles? Or who aſſuredly knoweth what ſhall befall him vnder the Sunne?

Then as concerning the anſwere of the angell Vriell vnto that profound queſtion, and myſtical Probleme of Eſdras; Whether there were more quantitie of time to come than was past, or more quantitie of time past than was to come, (which text is imagined to be a perfect proofe, and inuincible confirmation of the aſſertion, or poſition of Eliah) whereby ſhuld appéer that the time future after Eſdras, was not likely to be comparable vnto that which had paſſed before him. As I may probably, and lawfully doubt with S. Hierome, & other notable diuines, whether the doctrine it ſelfe be Canonicall, and aboue all exception wholy irreprehenſible: ſo I no leſſe reaſonably perſwade my ſelfe that it cannot be ſo warrantably alleadged in maintenance of Elias tradition, as ſome to that purpoſe haue quoted it: for although it may likewiſe appéere thereby that the world is now in the decaying, or decrepit yéeres, and euen almoſt at the laſt caſt (as they ſay) (which by the founder doctrine of the Euangeliſtes, and Apoſtles themſelues is alſo ratified:) yet forſomuch as there is here a generall verdict giuen out, and that onely by way of queſtion, and indefinite compariſon; not any farther ſpeciall ſentence pronounced by way of deciſion, or definitiue iudgement; how ſhall this interrogatiue affirmation, and irreſolute reſolution be auerred to confirme, or determine that certaine number, and expreſſe continuance of 6000. yéeres? Nay if we preciſely reſpect the iuſt degrée of compariſon, and right proportion of the Analogy, which argueth as much difference, or diſtance betwéene the time paſt, and the time to come, as is betwéene a great water, and a little; or betwéene a great fire, and a little; ſhall we not by chronologicall ſubduction infer a farre more diſcrepant concluſion, and in truth a farre greater confuſion, than is yet mentioned?

But there is alſo another Apocriphal reuelation touching the worlds durabilitie, which God himſelfe is reported to haue declared and intimated vnto the ſaide Eſdras out of a buſh in this form, or tenor of words: The world hath loſt his youth: and the times, or ages are waxen old: for the world is diuided into twelue parts, and ten parts are gone thereof already, and halfe of the tenth part alſo: and there remaineth onely that which is after the halfe of the tenth part; therefore ſet thy houſe in order, and ſo foorth. Go to now: is there any greater concordance, or Synchroniſme, betwéene the propheſie of Elias and this text, than is argued betwéene the ſame, and the former? Or rather ſhall we not finde a greater diſcrepance, & incongruence, if we ſearch the matter to the quicke? Let the diuiſion of thoſe twelue partes be made according to the number of the yéeres of Elias, (as it néeds muſt, in caſe that be the certaine number of the worlds age) and ſhall not euery part containe iuſt 500. yeeres? Of which if we take away ten parts, that is ten times 500. and halfe the tenth part, that is halfe 500. which is 200. & 50 ſhuld there not remaine from the time of that reuelation to Eſdras, vnto the perfect conſummation of this world, aboue 700. and 50. yéeres? Which being added to 3500. yéers, about which time Ab orbe condito, Eſdras floriſhed, do they produce any more in the totall ſum than 4250. yéeres? At which periode, the extréeme and final conflagration ſhould haue kindled, had this propheſie of Eſdras, and that of Elias béene agréeably conſonant, and vniforme? Wherefore the groſſe, and notorious difference of 1030. yéeres, which is alreadie paſſed betwéene them, muſt of neceſſitie condemne the one, but vnto which the more credite is to be yéelded, let other iudge: one of the two muſt néedeſly be granted, either that the Iewiſh Elias was no true prophet; or that he, who inſtructed Eſdras was no true God. The reſolution I leaue as well to the priuate conſideration of euery chriſtian conceite, as to the publike determination of the church.

Other circumſtances, and appendences might be probably interlaced touching this pretended oracle: in effect nothing differing from the like imagination of Orpheus, as it is recited by Plato, and why not to be valued, as that heathen Poeticall Sonet? But ynough in reaſon, may ſéeme ſufficient in proofe; and in dutifull modeſtie, I am to preſume the leſſe, bicauſe it is a point which hath not béene hitherto particularly confuted, or ſpecially diſcuſſed by the pen of any man, that euer yet came to my view: albeit otherwiſe it hath a long time paſſed, and repaſſed in the world, as being either generally liked of all, and plauſibly imbraced of the moſt, for a certaine truth; or at leaſt ſuſpected of few, and reiected of none, as an vncertaine counterfet. In which conſideration, notwithſtanding all the premiſſes, with other incident appurtenances, I am reſpectiuely to conclude with this proteſtation, that if any man of the learneder ſort, can alleadge more ſufficient reaſons, and more forcible arguments in defence of the ſame, than I haue addreſſed in confutation therof: I will willingly giue ouer my former poſition, and reſolue wholy on their later information, as grounded on better and ſurer iudgement.

What ſhall we now conceiue, or eſtéeme of other ſemblable predictions? Do they, or any of them inforce any greater credence or aſſurance? Or is there any ſpeciall inſtigation of reaſon to mooue, or excite vs to intertaine any thoſe other imaginations, and forlorne conceites, touching the continuance, and finall deſtinies of the world? Is not the preſumptuous, and phantaſticall tradition of Leo Haebreus like vnto the former? Or rather more vnlike the ſacred truth? He iumpeth in ſort with Rabbi Elias in the foreſaide number of 6000. yéeres, but otherwiſe what is his ſingular opinion? Forſooth, that in the circuite of euery ſuch ſeueral period (vz. 6000. yéeres) there ſhould onely happen a viciſſitudinall conuerſion, or temporall tranſformation of the elementarie or terreſtriall globe of this world: but not any finall diſſolution of the whole frame, and maſſe thereof: and ſo conſequently that there ſhould euery 7000. yéere, inſue a certaine ſubalternall time of peaceable calmenes, and tranſitory reſt, onely after a temporanie faſhion, or intercourſe, not otherwiſe, vntill the whole ſum of 49000. yéeres fully determining after this maner, the 50000. yéere of the worlde, bring on the fatall ouerthrow, and vtter ſubuerſion as well of celeſtiall orbs, as terreſtriall bodies, and ſo finally accompliſh the great and mightie Iubilee of eternall reſt. O egregious figment, woorthy the woorthines of ſo profounde a Kabyne! O ſtrange, and monſtrous Metamorphoſis! O queint, and fantaſtique inuention! O wyzardly dreame of dreames! What? From 6000. to 6. and almoſt halfe 6. times 6000? Marrie ſir a few ſuch leapes will ſoone amount In infinitum aeternum, and Infernum to, and whither not? But Lorde from whence is this od farfeiched Babylonian deuiſe borrowed? Is it not likewiſe collectiuely, and extenſiuely wroong from the ſaid Moſaicall hiſtory of the 6. daies creation, and the 7. daies reſt? (Howbeit with what congruence of Analogy, or proportion let reaſon decide:) or at leaſt from ſome other like imaginatiue ſpeculation of that clymacterical number of 7? Euen as alſo Elias his Allegoricall prognoſticate was, howſoeuer they ſtrangely diſagrée in circumſtance of time? Indéed euery ſcholer in maner knoweth that Tully In Somnio Scipionis auoweth, Septimum numerum omnium ferè nodum eſſe: that Hippocrates ſuppoſeth, Hominum aetates ſeptenario dierum numero constare: that ſundry as well diuines as philoſophers, and other philologers, haue made very ſpecial account of this number, as a very ſpeciall number of moſt notable conſideration: for beſides Tully, Hippocrates, Cenſorius, Gellius, Boaetius, Philo Iudaeus, Albertus, Macrobius, Marſilius Ficinus, Tritemius, Cornel. Agrippa, Syluius, Rauzouius, and diuers other of like note for humanitie, and philoſophy: is it not manifeſt, that euen the chéefe fathers and doctors of the church to, as S. Hierome, S. Auguſtine, S. Ambroſe, Arnobius, Euſebius, Chriſtome, Egidius, Remigius, and our venerable M. Beade with infinite other ſchoolemen, and moderniſtes, haue alſo made ſuch woonderfull reckonings of the déepe myſteries thereof, that they haue not ſpared to terme it a holy, and ſacred number; aprecious and diuine number; a typical, and myſticall number? (Howſoeuer we now run altogither vpon 8. and 8. and what but 88?) The 7. day God reſted, and hallowed the ſame: alſo the 7. moneth he ordeined the celebration, or ſolenmization of thrée principall feaſts, vz. the feaſt of Trumpets, the feaſt of Reconciliation, and the feaſt of Tabernacles. Alſo euery 7. yéere he inioined the children of Iſraell to obſerue as a Sabaoth, or yéere of repoſe, or reſt, in the lande allotted vnto them: Noah was commanded to take into the Arke of euery cleane beaſt, by ſeauens: ſo Eliſha willed Naaman to waſh himſelfe 7. times in the riuer Iordaine, whervpon he was cured of his leproſie: & the apoſtles appointed the office of Deaconſhip vnto 7. choſen men of ſpeciall méetnes for that function. Item the 7. golden candleſtickes; the 7. ſpirits which are before the throne: the 7. ſeales of the booke: the 7. hornes and the 7. eies of the lambe: the 7. angels, with their 7. trumpets: the 7. thunders, with their 7. voices: the 7. angels hauing the 7. laſt plagues: the 7. golden vyals full of the wrath of God, with other like notable ſeauens, do they not ſéeme to imply ſome extraordinary, or appropriate qualitie of that number? And what incomprehenſible myſteries appéered vnto Iohn when the ſaid 7. ſeale was opened? When the ſeuenth angell blew his trumpet? when the ſeuenth angell powred out the ſeuenth viall into the aire? And ſo foorth. Which texts, with ſundry like verſes of holy ſcripture namely expreſſing that number, do they not figuratiuely containe great miracles, and déepe myſteries? But of what nature or propertie, or how they are preciſely to be interpreted without further ſcruple, as I may modeſtly doubt, whether it reſteth in the certaine intelligence, or definite ſkill of man to determine; ſo it euidently appéereth, that the aboueſaid famous authors haue rather mentioned that number, with plauſible terms of admiration; than meaſured it with any ſenſible or intelligible rule of vnderſtanding.

Wherfore to returne againe vnto the great Iubileal yéere 50000. (wherein the foreſaid Leo Haebreus includeth the fatall deſtinie of the world) may it not be déemed, that euen himſelfe neuer plunged into the depth of his owne conceit, or otherwiſe, that he was a falſe heretique, or Apoſtata? For if his prediction be fundamentally drawen from the recited myſterie of the number 7. and withall that poſition be preſuppoſed true, that euery 7000. yéere ſhould bring foorth a temporall Requiem, vntill 6. times 6000. yéeres being ouerpaſſed, the finall 7000. ſhould bring out the eternall Requiem: then muſt the 49000. yéere it ſelfe (which is alſo the great Climactericall, Hebdomaticall, Scalary, Decretoriall yéere) conſiſting of 7. times 7. and amounting of the od 1000. to ſuccéed euery 6000. yéers, be eſtéemed the mighty graund Iubileall yéere, and not the 50000. yéere, which indéede remaineth in account the firſt 1000. of a new reckoning, or other 6000. yéeres. But be it granted that in the ſaid number of 50000. yéeres he had relation vnto the Quinquagenarie, or 50. yéere, which with the ceremonies and ſolemnities thereof is deſcribed, Leuitic. 25. and termed the yéere of Iubilee, which in the Hebrew letter ſignifieth as much as Buccina in Latin, quod ſz. ille Annus buccina ſignificandus erat, at que gloriosè celebrandus, (the firſt yéere of which compute was the yéere of Ingreſſion into the land of Chanaan, the 5. yéere of Ioſue, and the 2493. yéere of the world:) doth not as well the firſt voice of the crier in the wildernes, as the later preachings of Peter and Paul, yea doth not the whole Euangelicall and Apoſtolique doctrine confute, and confound them both, to wit; as well the 49000. as 50000. yéeres? Is any thing more aſſuredly certaine in the whole ſacred volume of the Bible, than that Chriſt was manifeſted in the fleſh not in the firſt, or middle ages, but in the laſt times of the world? That his kingdome was at hand euen in thoſe daies, or that it, cannot now be deferred, or prolonged any great ſpace, although no man exactly, or preciſely knoweth the very certaine period? But how may it be ſaid, either that he came in the latter age of the world, or that his kingdome draweth nigh (according to all true Canonicall Texts, and Orthodoxall Conſtructions) if the ſame world ſhould hold out more than 10. times ſo long after his comming, as it did before? So that we are finally to eſtéeme the 49000. or rather the 50000. yéers of Leo Hebreus, no truer in concluſion than the imaginarie conceit of Mahomet in his Alcaron, who there circumſcribeth the extream period of the latter day or great day of iudgement within the compaſſe, or Terminatiō of the ſame ſpace, vz. the ſpace of 50000. yéeres.

Therefore may we not iuſtly affirme, that vaine, and friuolous, and erronious, and wicked, and in effect damnable, and diueliſh are the figments and comments of mortal wits, and rauing ſpirits, touching this high and incomprehenſible myſterie of the worlds durabilitie? Would not that woorthy Morall ſentence of Socrates be againe and againe, and alwaies remembred: Quae ſupranos, nihil ad nos? Neither can the great compoſition of Ptolomie, nor the Sphaeroidica of Archimedes, nor the ſubtill Acroamaticall Phyſiques of Ariſtotle, nor the diuine enigmaticall Metaphyſiques of Plato; nor Pythagoras miſticall lot, nor any manticall, or magicall, or mathematicall Hypotheſes whatſoeuer ſufficiently direct, or informe vs in this ſupereminent point of inſcrutable knowledge: no Geometricall, or Arithmeticall proportions, no Aſtronomicall, or philoſophicall, or ſupernaturall Diuinations: no Opticall, or Speculatorie Theories: no Cabaliſticall, or Traditionall Suppoſitions: no dreaming Reuelations, or Onirocriticall coniectures; no furious rauings, or déepe vapors of Melancholie: no liberall, or Mechanicall; Contemplatiue, or Actiue; lawfull, or vnlawfull experiments: nor any ſecret part, or particle either of Naturall or Ceremoniall Magique in one kind, or other: nor any poſſible intelligence, or imaginatiue conceit, or extraordinarie, and Seraphicall rauiſhment of ſpirit, can definitiuely determine the certaine, and ſure iſſue of that abſtruſe, and vnſearchable ſecrecie: no Sphinx, or Oedipus, no Amphiaraus, or Mopſus, or Amphilocus; no Homericall calchas, or Liuian Vates Martius, or Vmbrian Tomaſutius; or any Memphiticall Oracler, howſoeuer diſtraught, or eleuated aboue the reach of humane capacitie; or any rauing and raging Sybill any thing woorth in effect, to reſolue that inſoluble Argument, or to explicate that implicite propoſition. Zohar may fantaſtically imagine one vniuerſall conſummation, Dum ſenarius in 1000. & in 100. & in 10. & in 1. ineſſe fuerit: and Plato may dream of a great, great maine yéere, when 36000 yéeres are expired, and ſo, and ſo infinite other: but when they haue all ſaid, and written what they poſſibly can, is the beſt of their conceits or deuiſes, any otherwiſe to be valued, or regarded, than as a dreame when one awaketh? For like as the ground is appointed for the wood, and the ſea for his fluds, ſo they that dwell vpon earth, can vnderstand nothing but that which is vpon earth: and they which are in the heauens, the things that are aboue the height of the heauens. (2. Eſdras 4, 21. Iſaiah 55, 8. Iohn 3, 31. 1. Cor. 2, 13.)

Will you therfore know the vaine opinions, and reſolutions of philoſophers, and philologers, touching the conſiſtence and continuance of the world? That thereby it may more euidently appéere, what mortall wits haue performed in the narrow ſeas of that intricate point, or how far the profoundeſt poſſible ſkill, & vttermoſt extent of humane knowledge may wade in the depth of that miſtical ſecret of ſecrets? Plato in Tymaeo confeſſeth a certaine diuine [〈 in non-Latin alphabet 〉], that the world had a beginning from God; but denieth that it ſhall euer haue any finall diſſolution, or ouerthrow, otherwiſe then the author, and architect thereof God himſelfe? Of which minde by ſome recordes were alſo Orpheus, Heſiodus, and other the moſt ancient diuine poets. Empedocles, and Heraclitus déemed that it was in matter, and forme ſo compoſed, and formed, that it ſhould interchangeably one while decay, another while floriſh againe, and ſo interpolatis vicibus, or alternatim, infinïto tempore, nunc gigni nunc interire. Democritus ſuppoſed that as it had once a beginning like other naturall bodies, ſo after their example, and maner, it ſhould once likewiſe be vtterly deſtroied, and neuer be repaired, or reſtored againe. But Ariſtotle lib. 1. de caelo: lib. 1. de natura, and other his phiſicall Commentaries, refelling the former opinions, introduceth a new aſſertion, and contendeth for life to prooue that it neither had any originall beginning at the firſt, nor ſhould ſuſtaine any finall ouerthrow at the laſt: but that forſooth it is infinite, euerduring, and eternall. Of which opinion, or rather hereſie, were likewiſe Zenophanes, Auerroes, Pomponatius, togither with the whole Peripatecian, Ariſtotelian, and ſcholaſticall rablement; alſo a greater than any of them, Plinie himſelfe, as appéereth Lib. 2. Cap. 1. of his Naturall Hiſtorie, where that learned writer vnlearnedly termeth the world, Numen aeternum, immenſum, neque genitum, neque interiturum vnquam. O ignorant, and fond conceits of ſo famous philoſophers! O Plato what is become of thy renowned diuinitie? O Ariſtotle where is thy logical and phyſicall Acumen? O Plinic, would God thou hadſt héere ſtaied thy wiſedom, and not bewraied ſo palpable Atheiſme either touching the Immortalitie of the world, or concerning the Mortalitie of the ſoule? But marke yet another pretie fanſie; Pythagoras and with him the Stoiks affirmed, that the world was framed originally by the firſt Cauſe, and that ſome parts thereof may be conſumed, but not the whole: to which aſſertion yéelded alſo Thales Mileſius, the firſt wiſe Grecian by the oracle of Apollo: item Anaxagoras, Auicenna, Philo Iudaeus, and ſome other of good reckoning in the Schooles. Lo now the ſophiſticall paradoxes, and abſurd imaginations of profane philoſophers? Behold how their eies daſel; how their féete ſlide; how their common ſenſe faileth: nay, how their whole intelligence and vnderſtanding quaileth at the depth of this profound diuine myſterie? Is not the beſt, or learnedeſt, or wiſeſt of them, as the blinde man that ſhooteth at the crowe? Or is not the verieſt Idiot, or ſimplieſt foole in a countrie, as déepely wiſe in this point as the chéefeſt of them? Is not this the Lords owne mightie doing, who hath reuealed that vnto the babe, and ſuckling of theſe times amongſt Chriſtians, which he concealed from the greateſt Doctors, and wiſeſt maſters amongſt the heathen in former ages? Doth not he, whoſoeuer ventureth to aſpire, or climbe on high without the ſcale of direct and lawfull knowledge, fall into the darke dungeon, and bottomleſſe pit of groſſe errors? Or doth not he, whoſoeuer preſumeth to paſſe the ſurging ſeas of diuine myſteries, without the anchor of ſpirituall direction, plunge and drowne himſelfe in the raging gulfe of moſt profane and impious hereſies? Si Christum neſcis, nihil est, ſi caetera diſcis: They do but raue, or at leaſt roue, whoſoeuer wéene, or ſtriue to caſt beyond the moone, in preternatural, or ſupernatural ſecrecies: The déepeſt humane ſcience is not comparable to the diuine Alphabet: The philoſopher in diſcourſe of reaſon may propoſe, and ech man in heate of affection purpoſe, what himſelfe liketh, but it is another that in concluſion, and in effect diſpoſeth and tranſpoſeth what himſelfe liſteth: whoſe mightie and woonderfull procéedings no Poligrapher can expreſſe, or Steganographer decipher. O the maruellous deepnes of the riches and treaſures both of the wiſedome and knowledge of God? How vnſearchable are his iudgements, and his waies past finding out? For who hath knowen the mind of the Lord? Or who was euer intertained as his ſecretarie, or priuy counſeller? Of whom, and through whom, and for whom all things are whatſoeuer are. Rom. 11. 33. Iſaiah. 40. 13. Iob. 41. 2. But what néedeth Iob, Iſaiah, or Paule confute them? Doth not the breth of their owne mouth, and the common Theorems, and Problems of their own inuention, confound them? Why ſhould the world be euerlaſting, and why ſhould it not ſuſtaine corruption? Bicauſe we cannot perceiue whether the eg or the bird were firſt ingendred; ſéeing it is impoſſible that an eg ſhould be laid without a bird, or that a bird ſhould be hatched without an eg? As ſome of them haue argued, and taught. O fraile conceit of naturall ſkill, not woorthy any ſerious confutation of a Chriſtian vnderſtanding? But in the meanewhile they preſume that this point of philoſophy is Scientificall: and doth it indéed Sub ſcientiam cadere, as they preſuppoſe? Themſelues define Scire, to be, Rem per cauſas cognoſcere: and how then can they deuiſe, or imagine a ſcience of that, whoſe cauſes are concealed, and hidden from them? Beſides, they giue out for a principle, or Axiome; that there is, Nihil in intellectu, quod non priùs fuerit in ſenſu: and how then may ſuch things as were neuer comprehended within the limits of ſenſe, or any ſenſuall facultie, be deprehended within the precinct of vnderſtanding, or any intellectuall power? Or if Quiduis non fit è quolibet: and Ʋeritas latet in profundo domerſa, as one of themſelues profeſſed, how can any ſuch diuine, and Metaphyſicall myſterie be directly, or indirectly intimated by any naturall or artificiall intelligence? So that we may as well conclude with Democritus, Metrodorus, Lucretius, and the ridiculous Epicure that there are innumerable, or infinite worlds, not onely one world: as beléeue with any of the former philoſophers and Sophiſters, that there is but one world, howbeit the ſame infinite, indiſſoluble, and euer-during.

Now (to procéede ſomdeale néerer vnto our preſent intention) are their conceited phantaſies, and imaginations, De anno magno, vel potius maximo, of any greater effect, or importance than the premiſſes, or ſéeme they any whit more conformable vnto the truth, than the former erronious paradoxes? Muſt we not account it either a part of light credulity in humanity, or a ſpice of ſome phantaſtical hereſie in diuinitie, to attribute any credite, or reputation either vnto the 10984. yéeres of Dion: or vnto the 100800. yéeres of Heraclitus: or vnto the 110155. yéeres of Diogenes: or the 2484. yéeres of Ariſtarchus: or the 5452. yéeres of Dyrrhacinus: or Macrobius his 15000. yéeres: or the 7377. yéeres of any other? For alas, I will not ſay how certainly, or ſurely, but how warrantably, or probably haue any of them propheſied? Yet no doubt euery one of theſe, and ſundry like, had ſome proper, and ſelfe-boſome reaſons, or motiues, to induce them to their peculiar reſolutions: Sed ſomnia ſunt, non vaticinia, phantaſmata, non oracula, quae ad istum modum de mundi interitu concipiuntur. Which I vnderſtande not onely of the foreſaide ſophiſticall aſſumptions, or rather preſumptions De anno magno, but alſo of all other fictions, and deluſions whatſoeuer, and of whomſoeuer, touching the worlds diſſolution. Howbeit I nothing doubt, that there was euer any opinion, or imagination inuented, or deuiſed ſo oddely fantaſticall, or abſurde touching this matter, which hath not ſoone béene intertained, and eaſily beléeued of ſome, or other. But amongſt all the reſidue of Heathens, or Ethnickes, euen aboue the cunningeſt philoſophers, or profoundeſt magicians, Tully in my iudgement ſéemeth to haue ſhot néereſt the white, whileſt In Somnio Scipionis mentioning this great terrible Verticall yéere, he ingenuouſly concludeth: In quo vix dicere andeo quàm multa ſaecula hominum teneantur. As for vs Chriſtians vnto whom it hath pleaſed the ſpeciall goodnes of God to reueale greater meaſure of his truth, by his erpreſſe word, & Canonicall Goſpell: like as we aſſuredly know that the world had once his extreame [〈 in non-Latin alphabet 〉], or watrie winter, at Noahes floud; ſo do we no leſſe ſtedfaſtly beléeue that there ſhall once like wiſe be [〈 in non-Latin alphabet 〉], whereby it ſhall féele as extream a fierie ſommer with burning flames, and brimſtone from heauen, vtterly conſuming, and waſting euerie part, and parcell thereof, as is alſo rather prophetically, than poetically deliuered in thoſe ſerious and graue verſes;

Eſſe quoque in fatis reminiſcitur, affore tempus,

Quo mare, quo tellus, correptáque regia caeli

Ardeat, & mundi moles operoſa laboret.

But in what minute, in what houre, in what day, in what wéeke, in what moneth, quarter, or yéere, this finall conflagration, and vniuerſall fireworke ſhall happen, no man vnder the cope of heauen knoweth, no not the verie angels, or archangels of heauen; or if percaſe they do, as ſome in the ſubtiltie of their ſenſes conceiue, or rather imagine, yet Ad reuelandum, they know not; Et ſibi ſolis, non nobis ſapiunt; being a point of moſt vnſearchable, and inſcrutable wiſedome, euen aboue, and beyond the capacitie of all wiſedome, ſaue onely diuine, and incomprehenſible wiſedome. Which neither the obſcure, and diſguiſed amphibologies of coſening oraclers could euer inſinuate: or the phantaſtique imaginations of melancholy Saturniſtes conceiue: or the ſuperſtitious inuocatiōs of ſpritiſh Exorciſtes diſcouer: or the gloſing interpretation of Ecſtaticall dreamers diſcloſe: or the ſubtill queint inuentions of foiſting inglers, and cogging Magicians vnfould: or the cunningeſt ſophiſtications of wizardly impoſtors decipher: or the miſticall ſecrecies of the profoundeſt Cabaliſtes reueale: or any Mathematical, or Mantical, or Seraphicall, or Daemonicall Theories expreſly intimate, either by way of Categorical demonſtration, or Hypotheticall ſuppoſition. A ſenſible man, ſoone perceiueth a ſenſible cauſe: a reaſonable man, ſoone conceiueth a reaſonable matter: a cunning man, ſoone receiueth the cunningeſt forme of moſt things: but there is no ſenſe ſo ſharpe, or quicke: no reaſon ſo ripe, or ſounde: nor any vnderſtanding ſo déeply, or profoundly grounded, which is not ouermatched, confounded, and aſtoniſhed at the woonderfull excéeding height, and depth of that moſt ineffable ſapience. O Lord, Lord! Who can learn, or know this thing, but he that hath not his dwelling amongst men? (Eſdras 2. cap. 5. 38.) For as concerning the often recited miſterie of the 6. daies creation: the time, times, and halfe a time mentioned in the 7. and 12. chap. of Daniell: and in the 12. of the Apocalyps: the 1260. daies rehearſed in the 11. chap. preceding: the 70. wéekes reuealed vnto Daniell, by the angell Gabriell: the 1290. daies, and the 1335. daies diſcloſed to Daniell by the man clothed in linnen which was vpon the waters of the riuer: Item the anſwere of the angell Vriell vnto Eſdras touching things paſt, and things to come: and the voice out of the buſh vnto the ſame Eſdras concerning the 12. partes of the world aboue repeated: Item the parable of Chriſt himſelfe touching the kingdome of heauen in the 20. chap. of Mathew: and the tokens, or ſignes of the ende of the worlde manifeſted to his diſciples in the 24. chap. of Mathew with ſuch like: in the ſmall reach of my ſimple ſkill by reading, they onely imply, or preſignifie a certain final diſſolution, or generall conſummation of all things, whenſoeuer it happeneth: not any certaine demonſtratiue, or definite knowledge thereof, which in verie déede euen by diuine teſtimonie were not expedient, or conuenient for mankind to be more particularly made acquainted withall. Eſdras being very inquiſitiue after a curious and ſcrupulous maner, to know at Gods hands, what the diuiſion of times or ages ſhould be, or when ſhould be the ende of the firſt, and the beginning of it that followed: God replieth in this darke hiſtoricall ſpéech, not appliable to the purpoſe, or otherwiſe conceiueable without the helpe of Tropologicall reſolution: From Abraham vnto Iſaac, when Iacob and Eſau were borne of him, Iacobs hande helde first the heele of Eſau: for Eſau is the ende of this worlde, and Iacob is the beginning of it that followed: the hande of man is betwixt the heele and the hand: other things Eſdras aske thou not. Alſo another time, Vriell anſwered him, ſaieng: Thine hart hath taken too much vpon it in this worlde, and thou thinkest to comprehende the waies of the highest. And likewiſe another time; Hasten not to be aboue the highest, for thou laborest in vaine to be equall with him; though thou indeuour, or ſtriue neuer ſo much. Againe, another time: Thine owne things, and ſuch as are growen vp with thee, canſt thou not know; How ſhould thy veſſell then be able to comprehende the waies of the highest, and now outwardly in the corrupt world, to vnderstande the corruption, that is euident in my ſight? Moreouer another time: Why diſquietest thou thy ſelfe, ſeeing thou art corruptible? And Why art thou mooued ſeeing thou art mortall? Yea euen Daniel himſelfe (who aboue all other prophets had moſt ſpecial, and ſingular reuelation of ſuch things, and euents, as ſhould behappen the church from the very time that it was in captiuitie, vntill the laſt daies of the worlde) when he had harde that which he vnderſtoode not, touching theſe fatall matters, and hidden deſtinies, and therevpon ſaide: O Lord what ſhall be the ende of theſe things? It was anſwered him, that he ſhould go his way, and content himſelf, for the words were cloſed vp, & faſt ſealed. I might accordingly alledge ſundry other places of diuine authoritie, to the inſtifieng, and aſſuring of this concluſion: vz. that not the verie prophets of God himſelfe, or the apoſtles of Chriſt, could perfectly digeſt, or throughly vnderſtande all ſuch viſions, reuelations, and myſteries, as were partly opened, partly ſhut vnto them in this behalfe; and then how much leſſe may we, or any baſtarde prophets, or putatiue wizardes, or ſuppoſed cunning men, of whatſoeuer aſpiring qualitie, preſumptuouſly determine thereof? For the cauſes and circumſtances being totally hidden, and concealed, I cannot deuiſe, how by any ſenſible reaſon, or intelligible conceit, the effects, and conſequents, may, or can be particularly reuealed, or declared. Howbeit I am not ignorant how the forementioned textes, and allegations of holy ſcriptures, haue béene diuerſly canuaſſed by diuers, and ſodenly inforced by ſundrie aſwell ancient, as neotericall interpreters, to the inferring, and auowing of their ſeuerall concluſions, being as they haue ſéemed to imagine, eaſily ynough determinable, or demonſtrable, by naturall, or artificiall ſkill: but in fine, both their chronologicall computations, Theologicall conſtructions, Cabaliſticall traditions, and Mathematicall ſpeculations fall out much alike, ambiguous, vncertaine, fallible, erronious, deceitfull. I haue made ſome little triall my ſelfe in ſome kindes of artificial experiments, but howſoeuer I haue otherwhiles ſéemed fauorably addicted to ſome mens philoſophicall, and aſtronomicall predictions, (which of the two I eſtéeme far more probable, and warrantable than theſe propheticall propoſitions, and hereticall expoſitions:) I cannot yet perceiue either any aſſured veritie, or coniecturall probabilitie in any ſuch old ſaid ſawes, as ſtill paſſe, and repaſſe for currant in many mens, womens, and childrens mouthes, not in one, or two odde obſcure corners, but thorough many, and many famous places, and in a maner euery where, vpon the ſmalleſt occaſion of euery trifling occurrent, or accident, eftſoones buzzing, and dreaming of this, and that alteration, of ſuch, & ſuch innouation, of changes in religion, of ſubuerſion of ſtates, of deſtruction, or deſolation of principalities, kingdomes and monarchies, of the vniuerſall confuſion, and diſſolution of the vniuerſall worlde: for beſides that they are neuer grounded vpon any ſenſible, artificiall, or ſubſtanciall foundation, according to ſound reaſon, or learning: do they not moſt-what euer procéede from ſome odde vaine phantaſticall, or phreneticall braines, either ſtrangely deluded by ſome cogging diuell, or extraordinarily poſſeſſed with rauing furie, or vnnaturally diſguiſed with melancholy fumes, or at leaſt wilfully diſpoſed to ſeduce, and beguile the world with I knowe not what colourable, & ſuperſtitious flimflams, intended to the aduauncing, or atchieuing of ſome déepe ſecret diabolical purpoſes: which the better to countenance, and as it were to palliate the matter, they will ſéeme notwithſtanding to haue borrowed euen frō the mouth of mightie loue, or the oracle of wiſe Apollo himſelfe, or Zenocratically, and Pythagorically to haue remained for a time, Instar Sybillae cuiuſdam vaticinantis, furentiſque, or like Dioniſius Ecſtaticus, to haue béen plunged in ſom déep Plotinian, Porphyrian or Metaphyſicall traunce, or viſibly, & miraculouſly to haue ſéene ſome woonderfull ſpirituall viſion, or otherwiſe to haue béene either ſupernaturally inſpired, or ſuperartificially inſtructed. But what can we make, or thinke of theſe lightheaded, and hairebrainde prophets? Are they (notwithſtanding their ſhifting, and iugling pretences) any whit better than the chaplins of Baal, or any whit cunninger indéed than Balaams aſſe? Are they not the ſchollers of Beelzebub; the diſciples of Satan, and the votaries of Lucifer? Are they not quite ſequeſtred, and diſmembred from the bodie of the true Catholique, and Apoſtolique Church, being like Elimas the ſorcerer, full of filthineſſe, guile, hypocriſie, and falſhood? Can we remember how the words Propheſie and Prophets are taken amongſt learned men; or how they are vſed in the ſcripture, and not withall conſider, and perceiue that there is no ſuch extraordinarie, or miraculous gift to be expected in any man, woman, or childe at theſe daies? Is not true and pure diuinitie according to the diuiſion of ſome learned, and reuerent autors, either Expoſitiue, and Interpretatiue: or elſe Viſionall, and Propheticall? Concerning the former branch, vnto whom doth it properly and peculiarly belong, but vnto the true Eccleſiaſticall Doctors and Paſtors, the ſincere preachers and miniſters of God? whom it ſpecially appertaineth, to declare, lay open, and expound his ſacred word according to the ſeuerall kinds, and manifold vſes of Interpretation, whereſoeuer any Text beſide the chiefe doctrinall, and morall diſcourſe, requireth either one Etymologicall, or Hiſtoricall explication, or other artificiall reſolution, or percaſe otherwhiles alſo a Tropological, or Anagogicall Conſtruction: which in certaine parables, and figuratiue ſentences of the Bible, muſt néedes be yéelded, euen by thoſe, that otherwiſe are not ouer curiouſly or ſuperſtitiouſly bent to Allegorizing. As for that other branch, which either by Mediate apparance, and reuelation of ſome viſion; or by Immediate infuſion, and illumination from God, deliuered the very infallible word, and expreſſe will or Teſtament of his Almightie Maieſtie, euen the pure diuine ſcripture it ſelfe: is it any other eſpeciall kind or gift, but that, wherewith the ancient holy Patriarchs, and annointed Prophets of the old Teſtament, were miraculouſly and appropriately inſpired? Are not they the open proclaimers, and diſpenſers of his Goſpell? Or were not theſe the myſticall and typicall reuealers of the ſame, as they were primitiuely taught at the firſt hand? For although our Diuines are cōmonly named [〈 in non-Latin alphabet 〉] in Gréek, of their talking with God, or at leſt of God, as wel as they: yet how can we ſay, that they talke with him otherwiſe than mediately, or per accidens, as ſchoolemen terme it, to wit, by his worde: whereas Moyſes talked with him immediately, and per ſe, or face to face: wherein appéereth a notable difference, or diſtinction betwéene the one, and the other. Item euery prophet or ſéer was, and may iuſtly be called an interpreter, or expoſitor of Gods lawe, but not è conuerſo. Item the prophets rightly deſeruing that title, wers potentes in opere, & ſermone, as well powerable in workes, as mightie in words; neither Intended the Lord God any notable thing, wherof he reuealed not the mysterie, or priuitie vnto his ſeruants, or ſecretaries the prophets. (Amos. 3, 7.) Which Ius, or intereſt in the participation of diuine ſecrecies, euen our woorthieſt, or excellenteſt diuines may not chalenge, aut expreſsè, aut per conſimile, as ſome of themſelues haue duely profeſſed. Howbeit we cannot flatly denie our right diuines to be in their kinde true prophets, and that alſo according to the ſacred phraſe of the Byble: for like as Diuinitie, and diuines are either interpretatiue, or propheticall, as is before diſtinguiſhed: ſo the word Prophet in the worde of God, is generally and ſpecially vſed after two ſortes, either for a ſhewer, or foreteller of things to come, as Act. 11. 27. &c. Or elſe for a preacher, or interpreter of the ſcripture, as 1. Corinth. 14. &c. After which laſt maner may our diuines, or Theologers be termed prophets, but not otherwiſe. Now what I beſéech you ſhall become of our counterfet wizardes, and baſtard prophets? Are they either interpreting diuines, or diuining interpreters? May they effectually vnderly any trial of old or new Teſtanient to confirm their title, or iuſtifie their procéedings? What ſounde preachers, or reuerend perſons of Eccleſiaſticall vocation do we reade to haue cheriſhed their mad vaine, or preſumptuous humor? Or what ſuch diſguiſed prophets do we heare to haue imbraced the zealous, and diſcréete diſpoſition of any ſuch godly paſtors? Compare their doings, and ſaiengs togither; oppoſe them after any reaſonable maner of probation: and ſhall you not finde them far remooued from any vnderſtanding in right diuinitie, farder from true propheſie, and fardeſt from that vpright conſcience, which procéedeth both from the one, and the other diuine ſcience. The cauſes, effects, ſignes, and teſtimonies whereof, are vniuerſally, and catholiquely approoued: vniforme, coherent, and well according togither: receiued and celebrated in the whole congregation, with one frée conſent, and ſtable perſeuerance; ratified with myracles, and woonders: confirmed with all kinde of godly deuotion, ſinceritie of doctrine, and diſcipline, holines of conuerſation, contempt of the worlde, chriſtian magnanimitie, neither affecting life, nor dreading death, martyrdome, and all true vertues: finally inſealed, and iuſtified with the moſt ſoueraigne, and inuincible teſtimony of the moſt precious, and ineſtimable déere blood moſt graciouſly, and compaſſionately ſhed for vs. Now alas, where is any ſuch fruit, or apparance of any chriſtian inclination, agréement, vniformitie, conſtancie, or any other vertuous qualitie, in the runnagate baſe rablemont of theſe coſening, and ſhifting teltales; or foretellers of fortunes, and future contingentes: Which preſumptuouſly, and at all auentures breath out ſuch vnlikely, vnſauorie, and vaine phantaſies, as are not onely repugnant vnto the former or later predictions of ſome other impudent practiſers in like ſort, but alſo diſagréeable amongſt themſelues, and in themſelues, and oftentimes as contradictorie ech one, to ech other, as is poſſible? Which the excellent gréeke writer, and wiſe hiſtorian Thucydides very notably obſerued in the ſuppoſed prophets, and oraclers of his time, perceiuing euery one of that marke, to vtter, or blow abroad ſuch blaſtes onely at auenture, as the preſent quality of the humor abounding, or ſodaine affection of the rauing paſſion ſuggeſted, without farther internall conſideration, or other externall inſtruction any certaine way. Which might alſo reaſonably mooue the ſententious Greeke poet to ſay, as he ſaith, That directly, or certainly to foretell future haps, or contingent caſualties, is the propertie of a God, not the qualitie of a man. Hap hazarde, is no ſure rule in arte, or reaſon: and they that ſhoote, as the blinde man that ſhooteth at the crow, either by ſhort-ſhooting, or ouer-ſhooting, or ſhooting awry, may full eaſily, and do moſt commonly miſſe the marke, and looſe their game. The ſpirit of propheſie, is not like the ſpirit of the buttery: it is a diuine, and powerable ſpirit of heauenly eſſence, and of ſupernaturall nature, not imployed, or ſet on worke by any, but onely his omnipotent Creator; nor vſed vpon any occaſion, but very great, and principally appertaining the glorie of his péereleſſe, and ielous Deitie, when the time ſpecially ſerued to worke by that extraordinarie, and miraculous meane, as the moſt forcible and effectuall traine to win men vnto God, and to reconcile the worlde vnto heauen, in compariſon, the onely true worlde. All times, and places are not alike: neither ſerue all giftes, for all ſeaſons: but certaine Excellencies haue in reſpect, béene appropriate to certaine ages: God onely is completely, and abſolutely wiſe; and he alone beſt knoweth when, and where, and vpon whome, and how to diſtribute, or diſpence his heauenly graces, and bountifull bleſſings, either temporally, or perpetually, as is conuenienteſt for his eternall glory, and méeteſt for our tranſitory condition. Euery age is not an age of euery perfection: nor our time, a time of woonderments: the limited and néedefull terme of myracles, and myraculous operations, either by propheſie, or otherwiſe, many hundred yéeres ago determined, as alreadie is mentioned, and may inuincibly be approoued. It auaileth not, to enterprize impoſſibilities in nature, or to attempt abſurdities in reaſon, or to builde mountaines of hope, or feare, vpon irregularities in arte, or to experiment vanities, and fooleries in practiſe. Euery od occurrence of priuate, or publique importance, or euery ordinarie euent of doubtfull contingence, is not euery extraordinarie way to be reſolued, or decided: we muſt be content, neither to do, or know more, than we can: our beſt poſſible ſtay, or repoſe in caſes of exigence, diſtreſſe, or other accidentall caſualty, alteration, or mortalitie, is the gracious mercy of God, and our owne diſcréete gouernment, according to chriſtian wiſdome, and lawfull pollicie: we muſt not in raging, or aſpiring affection preſume to mount aboue the cloudes in the higheſt region of the aire, or to pierce the vnknowen déepes of the earthly Center. It is a ſcrupulous, and vaine curioſitie to buſie our ſelues, or importune other about any ſuch inquiry, as neither is lawfull in practiſe, nor aſſured in vſe, but both impious in the one, and vncertaine in the other. As many other things, and namely Lawes, or Cuſtomes, eftſoones abrogated, and repealed, ſo propheſie had a time of infallible effect: which being antiquated, or rather expired in the right, and lawfull, and honorable, and heauenly, and diuine kinde, or vſe: alas, what auaileth apiſh, or ſpiritiſh imitation? What néedeth, or booteth ſo much adoo, and ſo little helpe; in the falſe, vnlawfull, abhominable, helliſh, and diuelliſh kind, or abuſe? As good neuer a whit, as neuer the better: I, much better neuer a whit, then much the woorſe: as who is, or hath béen any whit the better, or not much the woorſe, by intangling, or diſguiſing himſelfe with ſuch foule, and deteſtable vanities, good for nothing, but to acquaint them with the diuell, and hell, before the time, and to begin the lamentable Tragoedie of thoſe dreadfull, and horrible torments ſo much the ſooner. I muſt not ſtande to aggranate matters, or to amplifie by way of Oratorlike perſuaſion: neither is that my facultie elſewhere, nor my purpoſe here. The holy prophets, in reſpect of the apprehenſiue, and piercing operation, or efficacie of their cléere, and pure vnderſtanding, were properly called Vidents, or Seers, pillers of diuine religion, and men of God: are any our counterfet crankes ſo qualified, or ſo illuminate? Nay, are they not generally, as blinde, as moules, or bats, the very caterpillers of hereſie, and the bonſlaues or vaſſals of Beelzebub? We reade the ſight or viſion of Iſaiah, the viſion of Ezechiell, the viſion of Ieremiah, the viſion of Daniel, with other like celeſtiall viſions, and repreſentations of powerable effect. Is it apparant or credible, that any theſe forgers, or coyners of adulterate propheſies, had euer any ſuch diuine extraordinary viſions, heauenly ſpectacles, apparitions, reuelations, and other ſemblable illuminations from aboue? I cannot ſufficiently ynough aſke this queſtion, which hath ſo often béene demaunded, and not yet once anſwered. Themſelues in the higheſt altitude of their aſpiring pride, dare not arrogate, or claime any ſuch appropriate, or ſingular bleſſing of diuine knowledge, as infuſed from aboue: and as for other ſpeciall humane learning, or artificiall cunning, gotten by ordinary meanes, of ſtudie, and trauell from beneath, therein can they much leſſe challenge any peculiar intereſt, or prerogatiue, without ſhamefull and intollerable impudencie; conſidering how few, or in compariſon none of them, as is aboue touched, were euer knowen or reported to haue greatly excelled in any the notableſt Arts or Sciences. What pretence therefore, or what colour can they alledge, why reaſonable men, without reaſonable cauſe of approbation or allowance, ſhould yéeld credit or beléefe to ſuch blind vnreaſonable whimwhams, otherwhiles botched vp in Balductum méeter, otherwhiles bungled togither in paultry proſe; commonly void of all good rime or reaſon? If neither Diuine inſtinct, nor Humane knowledge, neither Theoſophia, nor Anthropoſophia, maketh for them, either Simpliciter, or Secundum quid (as God wotteth, they ſauor full little either of the one, or of the other:) Good Lord bleſſe me from them; and good Lord defend as well all honeſt, and faithfull true meaning men of whatſoeuer vnſkilfull condition, or ſimple calling, as the learneder, and wiſer ſort from them; and all their lewd malitious practiſes; deuiſed onely in brauerie, or deſpite, as deluſorie experiments, and wilie ſleights to make fooles, to mocke the world, to occupie curious or buſie heads, and to diſturbe the priuate and publique quiet of enuied families, and Commonwealths, as héereafter ſhall more fully be declared in the more proper place. In the meane, you ſée how in effect, and in the groſſe ſumme, as well conſequent, as precedent matters are to be valued: notwithſtanding both for the cléerer inſtruction of the ignorant, and fuller ſatiſfaction of the curious, it ſhall not haply be amiſſe to peruſe, and diſplay certaine other notorious particulars of ſemblable choiſe.

I thought not to haue mentioned any Sybilline propheſie, partly for their greater antiquitie, far before my prefixed terme, partly bicauſe amongſt falſe prophets or prophetiſſes, I recount them trueſt, as ſome way relying on Lactantius authoritie in that reſpect. Howbeit remembring the late reuiuall of that famous oracle bearing the name of Sybilla Tiburtina in the title, or ſuperſcription, & magnified with many glorious circumſtances, as newly found by maruellous great chance, within leſſe than theſe 70. yéeres In Heluetia in viſceribus montis Tauri, ſolemnly preſented to the Popes holines, déeply conſulted vpon by the College of Cardinals, honorably recognized, and recommended to the Emperor, and Emperial ſtates, & ſuddenly after a woonderfull ſtrange maner, amazing all Italie, Spaine, and Germanie with ſome other principalities of Europe: I could not altogither ſuppreſſe or ouerpaſſe the ſame, but am bréefly to examine and ventilate the principall contents, or particularities thereof. Lo therefore the verie thing it ſelfe, as it was artificially ingrauen in an ancient Marble ſtone, and cunningly deuiſed in a hawty Latin ſtile, and antique Ideome, purpoſely affected, the more to enſtrange and diſguiſe the matter.

Orietour ſydous in Europa ſoupra Iberos, ad magnam Septentrionis domum; coius radij orbem terrarum ex improuiſo illoustrabunt. Hoc vero erit tempore deſideratiſſimo, quo mortaleis poſiteis armeis pacem onanimeis complectantor. Certabitor quidem varieis per dioutourni interregni occaſionem ſtudieis, coi imperij habenae tradantor. Sed vincet tandem auiti ſanguinis propago, quae couſque armorum vi progredietor, donec fata contraria fatis obstiterint. Nam eodem ferè tempore hoc demerſo ſydere, coeuum quoddam eious loumen longè ardentioribous Mauortis ignibous exardeſcens, Antipodum finibus occludet Imperium. At prius houic ſoumittet ceruices Gallia. Ad eious genoua ſoupplex adnatabit claſſibus Britannia: Italia aegrè ad ardua ſceptra reſpirans, olli languentem portendet dexteram. Verum hocceiourbar antè diem ingenti mortalium deſyderio ſe diuum noubibous condet. Quo exincto, post deiras & ſanguinolentas Cometas, igniuomáſque caeli facies, nihil amplious toutum, ſaloutareuè erit, Oſque animantibous caeli firmamentum pugnantibouſque planetieis, & contrarieis corſibous labefactabitor; concurrent orbibous orbeis, fixae curſu anteuertent erraticas, aequabount aequora montes; Haec omnia denique erunt nox, interitus, rouina, dampnatio, ac aeternaï tenebraï.

G. S. G. Now I beſéech you, what Oedipus may thorowly reſolue vs in the conſequence of this intricate Labyrynthian monument? Or what liuing wight of whatſoeuer qualitie can infallibly pronounce what this Sybilline ſydous, or woonderous ſtar meaneth? Firſt ſome imagined that it was moſt likely to be vnderſtood of that Euangelicall ſtar which extraordinarily appéered to the thrée wiſemen: but how can that ſéeme probable, when it is expreſly ſaide, that it ſhould ariſe in Europa, and ſoupra Iberos? Afterwards the great philoſophers of Rome, and ſome other courtly paraſites would néedes perſuade the world that the emperor Carolus Quintus was the royall, and mightie perſonage prefigured thereby, but did not finally the reall euent as wel falſifie their expoſition, as fruſtrate their expectation? Sithence his deceaſe it is lately ſuppoſed by diuers Mathematicians, that the new ſtrange ſtar in Caſſiopeia, which appéered, Anno 1572. was this Tyburtine ſydous; but how vnequall is that paraphraſe to the phraſe of this propheſie? Or how vnlike is this deſcription, to the manner, and effect of that new Phoſphorus? Neuertheleſſe I warrant you, the words themſelues are ſo cunningly, and couertly contriued, that they will indifferently beare any ſuch literall or allegoricall, or any other like, either ſimple, or figuratiue conſtruction. Then, who can ſo explaine, or decipher that ſoupra Iberos, as to make the clauſe annexed, with thoſe puiſſant, and admirable effects, accorde ſenſibly there withall? By Iberos the Spaniardes may be déemed to be vnderſtood, whoſe country Spayne is of the Grecians, and from them of other authors termed Iberia ab Ibero fluuio as Geographers recorde. But whereto ſhould theſe words ad magnam Septentrionis domum, be rightly or directly ſaid to haue relation? Or may not the prepoſitions, ſupra, & ad, be rather thought to inſinuate ſome ſecret Analogy, than diſcouer any certain determinate place indéede? Some haue made ſuch a doubt, as alſo ſome haue ſuſpected other matters; but otherſome in reſpect of the word Iberos remember forſooth Hyberus one of Gathelus ſonnes mentioned by Hector Boethius in his Scottiſh hiſtorie, but to what preſent purpoſe woorthy obſeruation, I can not well perceiue. Other againe (peraduenture to ſhew their varietie of reading) haue called in queſtion the inhabitants of Iberia, a region ſcituate in the confines of Aſia, which are reported in hiſtories, and other writings to be a people very ſtout in armes, and paſſing expert in Martiall feates: but what coherence, or congruence is there in this gloſſe, or comment, conſidering that the aboue recited Sydous muſt ariſe in Europa, not in Aſia, Affrica, or elſwhere? The Spaniard is ouer ready to maintain, and exalt his own glory; as all the world ſéeth: yet what Spaniarde of value, or name, be he neuer ſo proud, or hauty, dareth arrogate, or aſſume any ſuch mightie, and glorious illuſtration of the Vniuerſall world? Or what other nation be it neuer ſo populous, or valorous, may preſume to intitle, or aduance it ſelfe vnto any ſuch ſurmounting, and ſupereminent honor, either by Martiall conqueſt, or other violent intruſion, or whatſoeuer puiſſant meanes? Inſomuch, that to my reading, hearing, or other intelligence, the certaine Locall region, or territory of that Sybilline Sydous lurketh ſtil vndetermined, yea, & vndeterminable to, in my poore conceite. Then as for the temporall period, or certain time, when that mightie euent ſhould fall out, which is after a faſhion deſcribed ex adiunctis, & effectis, in theſe words, tempore deſideratiſſimo, quo mortaleies poſiteis armeis pacem onanimeies amplectantor: Is not the meaning thereof, that this goodly ſtar ſhould appéere at ſuch a ſeaſon, wherin men ſhal moſt deſire to liue in peace, & imbrace publique tranquillitie, all conceit of armes, with all preparation of wars, laid apart? By which deſcription, who I pray you, may preciſely define the aſſured time of any ſuch effect? Or to what ſeaſon may it be indifferently, or vniuerſally applied? Or if percaſe this be not the true, and legitimate conſtruction thereof, how may that which inſueth well hang togither, or ſéeme conformable? Certabitor quidem varieis per dioutourni interregni occaſionem ſtudieis? And who can directly diſcuſſe, or particularize the aequiuocation, and ouer-great generalitie of Interregni, and Auiti ſanguinis propago? Or who may exactly diſcourſe by the words folowing, when, or where, or how, the other co[•]uum quoddam loumen ſhould ariſe, or what diſtance of time, or other difference ſhall concur betwéene the firſt and the laſt, or finally, when any of theſe maruellous things ſhall happen? Moreouer concerning the perſons, who knoweth, or can poſſibly learne, who ſhall prooue that vniuerſall inuincible conqueror, whither chriſtian prince, or Turke, or ſome barbarous heathen king, or who ſhall liue to be partakers, or witneſſes of ſuch triumphant victories? For as for prius houic ſoummittet ceruices Gallia, notwithſtanding the French league, or confederacie lately contracted by Francis the firſt, and his poſteritie with the Turke, and God knoweth what caſuall dependence, or finall iſſue thereof, may it otherwiſe appéere probable, that he ſhould conſequently prooue that martiall Coaeuum loumen, or that Brytan, and Italy ſhould ſubmit, and inuaſſall themſelues vnto his dominion: or that any ſuch barbarous fyrant ſhould ſo honorably be termed, Hocce Ioubar, or deceaſe in ſo plauſible, and gratious fauor of the world, ingenti mortalium deſyderio, or laſtly, ſe diuum noubibus condere, which is moſt improbable, & to euery faithfull chriſtian, very abſurde. Item touching Antipodum finibous occludet imperium, may it not be vnderſtood Allegorically, as the reſt, rather of ſuch, as ſhould be diuerſe from vs in religion, or oppoſite, and contrary vnto vs in lawes, cuſtomes, rites, ſ[••]tes, maners, or otherwiſe, then of the right Antipodes, or the inhabitants of the other ſide of the earth, ſo called bicauſe they walke againſt our féete, or mooue againſt our ſteps? In fine, is not the boyſterous blaſt, and terrible thunderbolt laſtly denounced after ſo tragicall maner, as vnconceiueable, or inextricable, as the reſidue? Or is not al a vaine puffe of melancholique, or outragious winde, or rather of ſpiritiſh, and féendiſh furie? But what néedeth any farther inquirie, or ſcrupulous diſcouery? Who séeth not, what ſtore and varietie of obſcure metaphors, & other tropes of continued Allegories, of doubtfull Amphibologies, and ſuch like affected ambiguities is included within the bowels of this Sybilline oracle? Which in my opinion pretendeth euen as much credit, truth, and aſſurance, as an egge hath otemeale, according to the common prouerbe: yet ſuch a iewell no doubt, as ſhall hereafter againe, and againe vpon euery light occaſion, be eftſoones, and ſoone reuiued, as if it were ſtill, and ſtill to be effected: ſo pliable and conuertible is the nature of ſuch pretended propheſies, and ſo continually practicable are the impoſturall conueiances, and cheuiſances of ſuch buſie cheaters, and coſeners, as vſually play vpon the aduantage of theſe ſophiſticall inuentions. I might here repeate a whole Alchraon, or Legend of like ſtuffe: for to diſmiſſe Sybilla Tyburtina, is not the Nazilographon of Sybilla Erythraea, Eryphila, and other traditions of Sybilla Delphica, Epyrota, Phrigia, Babylonica and the reſt, togither with the fantaſticall books of Brigit full fraught with ſuch pſeudopropheticall woonderments? But are any of them either in cauſe, or in effect, any ſounder, or more warrantable than the former? And were it not then to little, or no purpoſe, to fill vp many leaues with ſuch myſticall forgeries? When as euery poreblind eie may now viſiblie eſpie light at a little hole, and ech ſenſible conceit can eaſilie eſtéeme the more, by the leſſe?

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preſly named in the notorious propheſie of that Franciſcan Frier, as it is reported by Lucas Loſſius, Melancthon, and other, euen verbatim thus:

Dominabitur Turca in tota Italia, & Germania, Anno Domini, 1600.

May not alſo the holy inſpirations of our late Caſſandrae, Brygit, Hyldegardis, and I know not what french Bardiſts animate his faint hart, and incenſe his cold courage? Which with one accord flatly auow, that the Imperiall ſeate of the Turkiſh Monarchy ſhall one day be tranſlated to Coleyn in Germany? Mary ſir, this were merie tidings indéed, and a gallant triumph for Amurathes iij. or any his ſucceſſor, if he, or they might fortune to pierce ſo déepe into the bowels of Chriſtiandome? As what noble prince, or man of armes would not hazard a ioint, when ſuch Diuinitie fauoureth him, and warranteth his luckie procéedings? Well, if this be the ſtaffe, or ſcepter wherevpon he leaneth, is he not like in fine, (notwithſtanding a thouſand ſuch gewgawes, vaine rumors, and fruſtratorie incouragements) to finde it litle ſtronger, or ſurer, than a weake réede, or rotten poſte: and conſequently to purchaſe himſelfe the ſame déere rewarde, which befell Croeſus, who fondly preſuming of Apolloes oracle, peruerted the maine force of his owne treaſure, euen then when he looked to haue ſubuerted the puiſſant might of his enimies? Yet might not Croeſus more warrantably relie vpō the great oracle of Apollo, than this Turk, or any of that Mahometicall generation, vpon Frier Hilten, Brigit, or any like pettyprophet, or demiprophetiſſe? Or was not that leaden God of golden memorie, more ſacred at thoſe daies, or at leaſt as ſolemnly conſecrated after their ceremonious guiſe, as any woodden Saint of the ſiluer Legend, amongſt whom theſe holy ones are recounted? The Lord put a falſe, or lying ſpirit into the mouth of all the prophets of Ahab, and they forſooth propheſied vnto him goodly tydings, that he ſhould conquer Ramoth Gilead, where afterward he was ſlaine, notwithſtanding the contrarie warrantie of that preſumptuous propheſie, 1. King. 22. And is there not certaine hope, that the great Turke repoſing like truſt, or confidence in the like prophets, ſhall inioy the like ſucceſſe that king Ahab had? There continue euen to this day, as is credibly reported, and written, certaine furious creatures, or mad rauing wizardes amongſt the Mahometicians, which breath out very ſtrange blaſtes, and monſtrouſly diſguiſed in their outragious humor, run, or ſtand pratling vpon ſuch things, as neither their Art, nor nature are able to comprehend: which diſtraught wights, and helliſh impes, are there notwithſtanding eſtéemed for Demigods, and reuerenced as true heauenly prophets? But alas, are they any better then ſuch as God by Ezechiell (cap. 14. 9.) threatned to ſende for the ingratitude, and peruerſitie of the people, To ſeduce or beguyle them that delight in the diuels lies, rather than in his truth, and ſo to puniſh ſin by ſin, after the dreadfull rule of his iuſtice? And doth it not alſo there follow, that he which ſent, or excited them, will finally deſtroy aſwel thoſe vngratious prophets, themſelues; as that credulous, and prophane people that beléeueth, or truſteth them? There was a ſecret reuealed vnto Daniell, and Daniell conceiued the matter, and had vnderſtanding of the viſion: (Daniel 1. 1.) But whileſt ſuch furious madbrains, and bedlames as theſe, raue out themſelues wot not what, can other ſober men deſcrie their outcries, or make pure diuinitie of ſo vnpure, and groſſe humanity? Tully ſaid, that if there were any diuination, it was Animi integri, and not, vitioſi corporis diuinatio: and Saint Paul himſelfe ſaid, that the ſpirits of the prophets were in the power of the prophets: (1. Cor. 14.) But let infidels, and miſcreants, and namely the Turks applaud, and reioice in their Zidkiiahes, (1. Kin. 22. I hope no chriſtian kingdome, or common wealth, and namely England will not be miſled, or caried away with any ſuch wizardly impoſtors, to whom Michaiah, and the right prophet of prophets, euen Chriſt himſelfe, hath expreſly preached, and propheſied, ſaieng:

Beware of falſe prophets which come vnto you in ſheeps clothing, but inwardly are rauenous woolues:

Yee ſhall know, or diſcerne them by their fruits: Do men gather grapes of thornes? Or figs of thistles?

So euery good tree bringeth foorth good fruit: and a corrupt tree bringeth foorth euill fruit.

A good tree cannot bring foorth euill fruit; neither can a corrupt tree bring foorth good fruite.

Euery tree that bringeth not foorth good fruit is hewen downe, and cast into the fire.

Therefore by their fruits yee ſhall diſcerne them.

Not euery one that ſaith vnto me, Lord, Lord, ſhall enter into the kingdome of heauen, but he that performeth the will of my father, which is in heauen.

Many will ſay vnto me, in that day: haue we not, in, or by thy name propheſied? and by thy name cast out diuels? And by thy name done many great works?

And then will I profeſſe vnto them: I neuer knew you, depart from me, ye that worke iniquitie. &c. (Mathew 7.)

What ſhould we then, as is alſo premiſed, looke ſtill, and ſtill for more propheſies? Haue we not already Moyſes, and the prophets? Nay, haue we not the Meſſias himſelfe, and his apoſtles, more woorth than all the prophets of all ages, of all languages, of all countries, of all religions, or of whatſoeuer ordinary, or extraordinary qualitie in the world? Wherfore not Lazarus ariſing againe from death could mooue vs, if theſe cannot mooue vs. The eies of our harts, are, or ſhould be opened by the cléere bright Goſpell of Chriſt; and ſhall the eies of the body expect any farther ſight of miracles? Muſt we euermore be fed like yoong children? Or continually trained vp like Infidels, or Ethniques? If there be any wonders, a wonderfull maſteries wrought now adaies, are they not performed either by incantations, ſuch as the ſorcerers of Pharao vſed (which, howſoeuer they ſéeme glorious in the view of the world, are odious in the ſight of God, & nothing leſſe than wonders indéede, but the onely ſubtill illuſions of the Diuell?) or elſe contriued by the deceitfull legierdemaine, and craftie conueiance of ſhifting iuglers, and cogging impoſtors, ſuch as amongſt infinite other of that ſame foiſting crue, namely Scotto and Feates vſed, ſéeming likewiſe in apparance to haue done, and vndone that, which in very truth they coulde neuer doo, or vndoo, but made ſemblance thereof by the diuels ſophiſtry, and their owne counterfet ſleights. For touching naturall Magicians, and their cunning practiſes, ſuch as Archita Tarentinus, and our Roger Bacon vſed, are they any better than philoſophicall experiments, or mathematicall concluſions, and therefore no woonders, or myracles: ſéeing euery right woonder, ſuch as Moiſes and Eliſaeus vſed, were neither fained apparances, or deceptions of ſight, nor any naturall, or mathematicall experiments, but altogither ſupernaturall, ſupermathematicall, and true myracles? Pharaos ſorcerers, might incantatiuely turne their rods into ſerpents, as Aaron miraculouſly did, but of ſo like effects, were not the cauſes very vnlike, and did not finally Aarons rod deuour their rods? (Exod. 7. 12.) Or was not Pharao with his whole Aegyptian hoſte, and inchanters themſelues, drowned in the midſt of the ſea, wheras Moyſes, and the children of Iſrael ſafely walked thorough vpon dry ground? (Exod. 14.) But to ouerpaſſe this point, with diuers like matters, (wherein the worſhipfull gentleman, maſter Reginald Scot, hath lately deſerued good commendations, for his learned diſcouery of ſuch palpable colluſions:) and to returne againe vnto our former argument; what better account are we to make of thoſe odde conceited predictions blowen abroad in the name of our famous Karmarden prophet Ambroſe Merlin; are they not likewiſe as guilfull, and fraudulent as the reſidue, and euen like to our Karmarden frizes now adayes? Or do they not too ſenſibly ſauour of his good moothers condition, who voluntarily vowed vnto king Vortiger, that ſhe neuer had carnall companie with mortall man? As if hir yoong ſonne forſooth, had béene begotten of ſome demi-god, or ſome incarnate ſpirit, or Incubus, or without corporall copulation, or after I wot not what ſtrange, and woonderous maner. Indéede if we will beléeue Thomas Aquinas, Danaeus, Hyperius, Monſieur Bodyne, with ſundry other, (as ful well we may no doubt) they prooue very rare & ſingular fellowes, which are ſo begotten, (for where was there euer any ſuch certainty knowen?) So that in this reſpect it was a cunning practiſe of Adhan (aſwel to inſinuate an extraordinarie opinion of hir ſonne vnto the king, as otherwiſe to couer hir owne ſhame, and diſhoneſty, who euen that day went ſtill for a virgin) to vſe the pretended cloke of Incubus, or ſuch like glozing blindation: but how little credite is to be aſſigned either to the one, or to the other, what reaſonable man of any ſenſible capacitie deuoid of ſuperſtition, and blinde credulitie, vnderſtandeth not? My ſelfe haue as well purpoſely, as incidently run ouer many propheſies fathered vpon Merlin, yea, more, I dare ſay, than euer that counterfet wrot, ſome in verſe, otherſome in proſe; ſome in latin, otherſome in engliſh; ſome written, ſome imprinted: ſome in common letters, otherſome in newfounde Alphabets, and myſticall characters; whereof amongſt many of the ſame ſtampe, behold one trim Hexameter relique which a certaine vnlearned empirical impoſter firſt ſhewed me, Anno 1580. for a very ſpeciall déepe ſecret, and profound mathematicall monument, as he ſuppoſed, being raggedly ſcrawled in od diſguiſed maner of Aſtrologicall characters, as inſueth:

The Title, or Inſcription.

♎♄☋♁♎♄♐♉♋♌ ☉♌♌♈♐♍♂.

The Propheſie it ſelfe.

" ♀♍♏♈♌♋ ☿♌ ♎☋♃♓♂☿ ☿♊♋ ♏♌♍♒, ♑☽♌♋

" ♑♊♌♈♂♃♌☿ ♁♓☋☿:

" ☿♐ ♉♂☋♉♊☉☽♁♓♌☿ ♏♌♍♒ ♒♉♃☿♌♋, ♏♀♈♌♀

" ☋♁♓♂☿:

" ♂♋♈♌♋ ☉♌♍♀☿♊☋: ♄♂♃♂☋♍♌♉♀♒ ♌♍♒♌♓

" ♌♋☿☽☋:

" ♐♉♌♉ ☋♌♎♌♍☿♌♍♋ ♊♀♈♌☽♂♒ ☉♁☋♒, ♀☿♑

" ☽♌ ☋♊♌♍♋

" ☿♌ ♉♁☿☉ ♎☋♁♒☿♌ ☋♍♌☿, ♍♌♉ ♏☋♍♒ ☿♊♀

" ☿♋♈♌♀ ♉♐☋♍♂☿:

" ♎♋♀ ♒♌☉☽♈♋☿♀ ☽♈♊♂☿, ♎♋♀ ♄☋♉ ♎♀♋ ☽♋♈

" ♒♀ ♎☋♁♀☿☋☽,

" ♀♋♎ ♉♈♋☉ ♍♋☉♑☽♌ ☋♊☿♐, ♏☋♀♊♂☉♌ ♑☽♌

" ♎♌♍♀ ♎♋☋♀☿♊☋.

A woonderfull hidden, and abſtruſe Hyeroglyphical myſterie I warrant you: ſuch a one doubtles, as no meane foole may eaſily be made acquainted withall: in truth amongſt a capcaſe full of ſuch forgeries, and mockeries, as it is one of the briefeſt, and ſomeway notableſt, ſo it ſéemed vnto me euen the moſt apert, ſimple, and ſenſible, being once ſtripped out of the counterfet maſking liuerie: which I therefore the rather here inſerted, being loth to trouble the reader, or offend any religious eie with the longeſt, or vaineſt comments in this bootles kind, when the ſhorteſt, and very beſt I doubt, may haply ſéeme ouertedious vnto ſome both learned and wiſe; neuertheles reputing it ſuch an one, as ful eaſily might and no doubt did procéede from the fantaſticall, or pragmatical coniectures of ſome buſy diſcourſing deuiſer, & not from any other propheticall inſtinct, or farther extraordinarie influence, wherewith Merlyn was déemed, and ſtill of many is ſuppoſed to haue béene ſupernaturally inſpired. Howbeit to the intent the thing might appéer the more autentical, & as it were radicall, abhibuit latebram obſcuritatis, as Tully ieſteth at one of Sibilles commeners, ſetting a ſtrange countenance on the matter, and facing it out with a certaine learned tincture, that ſhould require as well a Steganographicall decipherer, as a logicall, or philoſophicall interpreter. O maruellous cunning! O goodly ſophiſtication! But lo the poore ſillie coſenage familiarly detected, in a few ſimple lattin verſes, or rather rimes, ſmelling of that rude vnlearned age.

Vna ex ſelectiſſimis Prophetijs Ambroſij Merlini.

Anglia te prodit tua gens, quia quaelibet odit:

Te circumfodit gens Scotia: Gallia rodit:

Wallia minatur: Hybernicus inſidiatur:

Ecce repentina validis mors atque ruina

Te cito proſternit, nec gens tua talia cernit:

Pax ſimulata fluet: pax haec pax falſa probatur:

Pax clam námque ruet, grauior quae poena paratur.

Which verſes ſince my firſt view thereof, in that painted vizard, I haue more than once, or twiſe ſéene written in an ancient ſecretarie hande, but with legible vulgar letters, as is now explained: but which of them were the originall record of the maker, or phantaſtical exemplification of the writer, as it is to little purpoſe to know, ſo it néedeth not either héer to be diſcuſſed, or elſewhere determined. Of both, the maner in apparance may ſéeme woorſe than the matter it ſelfe, which being aduiſedly, and without malice, or other fraude applied, may in ſome reaſonable conſtruction be ſuppoſed to containe a gentle forewarning, or friendly Caueat, to England, by way of affectionate, or compaſſionate admonition, to prouide and beware in time: howbeit I doubt whether the firſt coyner thereof had any ſuch charitable intention, or friendly purpoſe: In our naturall toong (being at an idle houre by me tranſlated, or rather paraphraſed) they implie thus much in effect:

O England, thy country betraies thee, as ech other hates thee:

The Scot incrocheth: the Frenchman gapes for a vantage:

Wales threatneth kindnes: wilde Iriſh lurketh in ambuſh:

Behold thy captaines diſpatched all on a ſodaine:

And Ruin hudled vp, when thou thinkeſt leſt of a miſchiefe:

Peace foſtred for a time, ſhall finally prooue to be fained

Which breaking vnawares, ſhall bring on greeuouſſer horror.

But as for the certaintie, or vanitie of this forethreatening, let euery man in diſcretion iudge, as himſelfe ſéeth beſt cauſe: truly my ſelfe can no otherwiſe conceiue thereof in any neceſſarie, or probable reaſon, than of the reſidue of the ſame maruellous counterfet, whoſe religion was correſpondent to the ſuppoſed maner of his birth: whoſe writings as true as his beléefe: and whoſe whole inſtitution, or courſe of life, ſutable to the diſpoſition of his pretended Sire: namely, impious, monſtrous, and helliſh. For what a Gods name can we thinke of his other couenous, and ſophiſticall deuiſes, or rather diabolicall practiſes; wherewith he, or the diuel in him, deluded and beguiled the ſimpler ſort; as amongſt the reſt of his ſtrange and monſtrous Bore hauing an head of a white Lions hart; of his Lambe hauing féete of Lead, a head of braſſe, the hart of an Otter, and a ſwines ſkin: of his Dragon with a Goates beard: of his Goate with ſiluer horns, and beard of ſiluer: of his Eagle with fetters of gold, and I wot not what of like, and vnlike nature? Or what reckoning is indéede to be made of his Iriſh Lions, hideous woolues, deſpituous Antilops, griphins, buls, beares, foxes, moldwarps, ſwans, buſſards, cranes, cocks, owles, and other fierce or tame creatures; are they not méere gewgawes to delight children, and very toyiſh cranks to mocke Apes? Wherefore, when I ſée the hot Bathes become cold as other water: when I be hold the fower chéefe riuers, or fluds in England ſtreaming with blood, and braines: when you ſhew me Seuerne dried vp with dead bodies: a dead man ariſing out of his graue, and taking ſword in hand to play the mightie Conqueror: trées growing in market places, and Iudiciall courts: or headleſſe men pitching a field of victorie: or when I ſée a beare blowing a trumpet: or heare a cocke crowing out of the region of the Moone; or vnderſtand a white rauen talking to a greyhound; then, and in thoſe daies will I alſo per buon companie begin to eſtéeme Merlin for a great prophet, and regard his writings for true propheſies. Untill which time Merlin and all Merliniſts muſt be faine either to pardon ſuch incredulous perſons, as I am, or elſe to yéeld ſounder proofe of their monſterous Heraldicall blazonings, than yet appéereth. Are you therefore deſirous to haue likewiſe my opinion of ſuch other fabulous traditions, and vaine rumors, founded and builded onely vpon like colourable, and deceiuable propheſies? Muſt I not ſay to all, as I haue ſaid to one? Is either,

Hic iacet Arturus, Rex quondam, Réxque futurus:

Or the Lion named Edward twiſe crowned in England, and once in Rome: or

He that before was dead, and buried twiſe:

To receiue his crowne againe ſhall truly ariſe:

Or the Moone bearing the ſway, but at laſt looſing hir light for preſuming aboue the Sunne: Or the Dragons head at Charing Croſſe, his taile being not come to Weſtcheſter: or the Dragons taile in Ireland, his head being in Stanford: or the Dragons head in Troy, his taile being in Leiceſter: or

Troy vntrue ſhall tremble and quake:

For feare of him that many men dreads:

When a dead man ſhall ariſe and ſpeake:

Then xxiiij. Aldermen ſhall looſe their heads.

Or, Lincolne was: London is: Yorke ſhall be.

Or, Hoc magnum ſtudium, quod nunc est ad vada Boum

Tempore venturo, celebrabitur ad vada ſaxi.

Or any our Chronicall, or other traditionall propheſie, any thing better? The perſons are almoſt innumerable, and the practiſes almoſt infinite: but marke a few, and note all: behold (for examples ſake) Robert Blake, Iohn Vprobert, Patrike, Edward Alauantreuor, Thomas de Guino, Banneſtur, Dauid Vpan, alias Vpanthony, William Greffit, Edward Apowell, Thomas Alchin, Dauid Treuar, and Sir George Amagdauill, twelue good men and true as euer carried ſuch fardels about the countrie? Lo héere ſome of their fineſt wares, and trimmeſt knacks: as I haue found them packed and vnpacked in the ſecret paper-bookes of certaine Engliſh Antiquaries:

Robert Blake. A dead man that no man ſaw borne, nor no man ſhall ſee buried, ſhall be king ouer vj. kingdoms, and he ſhall be generated out of the ſea, by the ſtrength and nature of a dun cowe; and this Lion ſhall be gone where few ſhall find him for the ſpace of 22. moneths, and od daies, and after 22. moneths and od daies, he ſhall come againe, and execute iudgement in his fathers houſe, and that which is darke he ſhal make light, and ſhall make a way to the holy Croſſe.

Iohn Vprobert. The ſonne of man ſhall kill his mother, and yet haue hir bleſſing, and the bleſſing of God, and of the Britaines: and he ſhal make glad the people that be outcaſt, in thoſe daies: and he ſhall make labour to ſee the ſeate of the Eagle: and ſhall not ſee it, nor no man after him: and he ſhall make ſwift inquiring for the ſhepheards he left behind him in his firſt eſtate, and ſhall reſtore euery man vnto his owne liuing againe: and ſhall ſtabliſh his lawes throughout al Britaine, and after 1559. he ſhall plant true religion in kingdoms, and make an vniuerſall peace, &c.

Patrike. H. ſhall ſtand vp but a ſmall time: then the right ſhall not be in the right ſeate: A. H. A. W. and A. B. ſhall knit their tailes togither; and bring into proſperitie, which ſhall be Muelos, ſhe ſhal vndo the dore, and put out the foxe in hir parke, and make him ruler ouer hir deere, and ſhe ſhall take counſell of the foxe, which ſhe ſhal highly eſteeme aboue all other, &c.

Edward Alauantreuor. What time 52. Sommers ſhall fal in one yeere, then ſhall not ſet by neither Monke, nor Frier; nor yet regular holpen by their praier. Euer ⚅ is beſt of the dice, when it getteth vp ⚅ is paradiſe: then ſhal the name of England ſpring when ⚄ and ⚀ and ⚃ ſhal be ſet aſide: yet ⚂ ſhal riſe vp, and ⚁ ſhal ſit vnder, thē the dead man ſhal riſe & all the world ſhal woonder, then red roſe and the flower de-luce the fetter locke ſhall vndoo, and yet ⚅ ſhall beare the price, and ⚀ ſhal helpe to this counſel, for betweene ⚃ and ⚄ is myſtical vnderſtanding, many ſhall be vndone by ſea and by land, and a blacke cow ſhall ariſe next the blood of Calwallider, a noble knight ſhal he be, bleſſed of God, and a true flower de-luce, &c.

Thomas de Guino. When it is 1565. then the third flud ſhall flow ouer England, and then all hereſies ſhall be deſtroied: when you ſee in England men with ſhort coates, and weapons with great pride; and breeches like vnto a beare and ſmall in the midſt, and their arſes like a barrell; then after that be you ſure doth begin for the faith, and the churches ſake, &c.

Bannestur. R. Shall vp, and P. ſhall vnder, the deadman ſhall riſe there will be great woonder, God ſend vs good lucke the ſea ſhall rore, and flow vp ſooner than we are ware, when the ſea ruleth all the land, ſarewell the mirth of merie England. The mare ſhall breake hir halter, &c.

Dauid Vpan, aliàs Vpanthony. To tell the truth many a one would woonder Charing ✚ ſhal be broken a ſunder: then R. ſhall reach: P. ſhall preach: S. ſhal ſtand ſtiffe; H. and T. ſhall make maidens tumble vnder; at midſommer ſhal be a new moone, and cuckow time ſhall come aſſoone. ⚀ ſhall vp, ⚅ ſhall vnder, ⚄ ſhall riſe from death to life, to make a maiden tumble vnder, &c.

But pauſe there a while, if it pleaſeth you: or were it not beſt to ſpare thoſe that remaine, and by one or two impoſters, to iudge of their fellowes, coueting to be reputed new Merlins, and affecting the title, or ſtile of prophets? Are not theſe thinke you goodly wizards, and mightie prophets of the right haire indéede? Knew they not as well what they ſaid, as the grand archprophet Mahomet did, when he vowed, that euery day in Paradiſe was 1000. yéeres long, and euery yéere there as much as 40000. of our yéeres? Or could not they as certainely foreſée what ſhould be done on earth, as he could ſée what was done in heauen? May you not likewiſe perceiue by the learned phraſe, and artificiall tenor of their ſtile, how profound doctors they were, as déepely cunning no doubt, as the great learned clarke, which cried out in an open aſſembly, and publique diſputation, Ostende mihi qualis est corpus, qualis est corpus? And euen as full of propheſie as Dauid George was, when he fore told that in the third yéere after his buriall, he ſhould ariſe againe: but ere two yéeres were fully finiſhed, he was taken vp, and with his coffin hanged on a paire of gallowes. Was not this a truſty prophet, or was he not a notable knaue, or rather was he not a notorious heretique? And may not the reſidue of this cogging crew be rightly termed his companions, or Merlins diſciples, or foiſting mates of that order? For mine owne part, I wil as ſoon beléeue that ſaluation came by Dauid George, which that blaſphemous villaine auowed of himſelfe, as I can be perſuaded that he, or any ſuch Impoſtor could truly, and infallibly diuine of any ſuch publique future euents. Or when I ſée any one of them ſtand their king, or other ſuperior magiſtrate in any ſuch ſtéede, as Eliſha did the king of Iſrael, who reuealed and diſcloſed vnto him, whatſoeuer his enimie the king of Syria ſecretly ſpake, or contriued in his priuy chamber. (2. Kings. 6. 12.) Or when I can prooue that the authoritie of any ſuch is a ſufficient warrant to annoint kings: or his courage maintainable to controll, or confront the greateſt princes: or when I heare any certaine report that Monarchs & mightieſt gouernors haue crowched vnto him, and called themſelues his ſonnes and ſeruants, as the kings of the old Teſtament did reuerence and honour the prophets of Iſrael: then (not before) will I alſo ſay vnto ſuch an one, as the woman of Zarephath ſaid vnto Eliah: Now I know verily, that thou art a prophet of God, and that the word of the Lord in thy mouth, is true. In the meane ſpace what ſhould I looke for heauenly myſteries in the homely ambry, and groſſe preſſe of ſuch rude and baſe vnderſtanding, and vndermining? Or what wiſe man, or reaſonable creature will regard their forged traditions and deuiſes, any more than vain fables, or idel rumors, or ſond toyes, or lewd practiſes or blaſphemous hereſies? What though ſome one runnagate (which ſome haply will obiect) hath once or twiſe chanced to hit the naile on the head, is that ſufficient to inthroniſh him in the ſpirituall chaire of propheticall diuinitie? Doth not euery bungling archer ſomtime ſtrike the white aſunder, or doth not euery roauing Emperike eaſe the patient otherwhiles? Quis est qui totum diem iaculans, non aliquando collimet? Neque tanta est infoelicit as aruſpicum (ſaith Tully in his ſecond booke De Diuinatione) vt nè caſu quidem nunquam fiat, quod futurum illi eſſe dixerint? Nay, is it not the diuels vſuall policie to thruſt in ſome one or two ambiguous truthes, amongſt euery heape of forgeries and lies, to the intent that vnder that cloke, he may the more eaſily inſinuate himſelfe, and purchaſe the greater credit againſt other times? Or doth not euen the Lord himſelfe ſomtimes cauſe the ſigne or woonder which the falſe prophet foretelleth, to come accordingly to paſſe, thereby to trie and approoue the zealous, or cold loue and deuotion of his people towards him, in following, or not following ſuch a vaine vpſtart? (Deut. 13. 3.) Quod in omnibus rectè fit, omnes ad artem referunt: quod autem in vno, aut in duobus, non ad artem ſed ad fortunam, aut caſum; quoth Galen in his ninth book De placitis Hippocratis, & Platonis. Whoſe bare aſſertion I am to prefer aboue, and before all the contradictions of ſuch Balaam impoſtors. Set now your little children and yoong ſtriplings abrode in the ſtréetes to mocke or flout theſe counterfets, I warrant you, they ſhal neuer be harmed, or touched with beares for that fact, wherwith the 42. children that mocked Eliſha were ſuddenly diſpatched? (2. King: 2. 24.) What ſpeake I of gibing boies, or children? Would not euen Balaams aſſe, were he now liuing, not only forbid, but deride the fooliſh lewdnes, and lewd fooliſhnes of ſuch wizards; prophets, without profit; wels, without water; clouds, without raine; and trées without fruit, as Saint Peter ſpeaketh of ſuch hypocrites? They haue béene méetly well ſcoffed, & laughed at from time to time, eſpecially amongſt the learned and wiſe: yet ſée the notable folly of the baſe multitude, which ſtill and ſtill continueth to imbrace ſuch palpable fooleries. Which alas, is the more lamentable, conſidering what bright and ſhining lights of all learning, haue lately béene kindled, to cléere the world of ſuch groſſe and foggie miſts, darkened with all kind of ignorance, ſimplicitie, and follie. But to take my farewell, as it were, with one of their higheſt and déepeſt inuentions, marke I beſéech you the Alphabeticall deuiſe following, of ſome Gloſſers, or Copiersout, intituled HEMME, of ſome HEMPE, a doughtie matter queſtionles, both woorthy the ſcanning, and of no ſmall fooles coimng, I dare aſſure you, as may appéere by the Gréeke Ortography, and learned characters:

[〈 in non-Latin alphabet 〉].

Had not this ſad Engliſh prophet, this merry Gréeke, this woorthy Polygrapher learned his De profundis clamaui, think you, before he could boult out ſuch terrible thunderclaps? Ieſu, how woonderouſly it lightened, when he propheſied! Lord what a cunning man was he, that could foreſée, and foretell ſuch ſtrange caſualties! Had he not, trow you, ſome ſecret conference with ſome ſuch nimble intelligencer, as Cornel. Agrippa had of his ſpritiſh characteriſticall cur? God knoweth, it was a full heauie, and wofull ſpéech, wherewith he diſcharged that fiendiſh helhound: Abi à me perdita bestia, quae me miſerum perdidisti: but is it not in a maner as pitifull, and lamentable a caſe, to conſider how the weaker ſort haue béene diuerſly caried away, and ſome moſt miſerably brought to their ends, by the villanous fetches, and diueliſh practiſes of ſuch propheſieng companions, the dogged ſchollers, and vaſſals of Agrippaes dog, and the damnable coheires of his ſo horrible inheritance, not vnlike, or rather ſybb for all the world to Agoraeus that profane abhominable idol of Mercurie, out of whom the diuels, and the furies of hell raued? Alas, what fond and vaine expectation hath a long time reſted in the minds not of one or two, or a few, but of great multitudes of the ſimpler ſort in England about king Edward the ſixt, as though they were ſure either of his ariſing frō death, or his returne from I know not what Ieruſalem, or other ſtrange land: A mad conceit, yet whereupon grounded, but onely vpon the ſilly deuiſes of ſuch copeſmates? And what counterfet ſuborned marchants of baſe parentage, haue ſithence ranged abrode in the countrie, preſuming to terme themſelues by the roiall name of king Edward? Such is the raſh and blind credulitie of the common people, and ſuch is the deſperate inſolencie of ſome brainſicke preſumptuous runnagates. There is not any naughtie packe, they ſay, which findeth not a partner: and héereby moſt euidently it appéereth, how facile or eaſie a matter it is to delude, and miſtead the Comminaltie, or greater part of any Common-wealth, with a tale of the maker: They knew it full well, and ouer well, which firſt aduentured to publiſh ſuch abſurd fantaſies, amongſt the vulgar ſort; but wo, and wo, and againe wo vnto them, by whom the ſimple ſoules of the ſons and daughters of men otherwiſe innocent, and well meaning, are thus rufully caſt away. For how eaſily might I héer repeat almoſt infinite examples of villanous attempts, pernitious vprores, horrible miſchéefes, ſlaughters, blaſphemies, hereſies, and all other indignities, and outrages, deſperately committed, and perpetrated through means of ſuch inueterate, and new broched forgeries: but what hiſtories, chronicles, or politique diſcourſes are not copious, and plentifull in this kind?

Hinc ſemper Vlyſſes

Criminibus terrere nouis; hinc ſpargere voces

In vulgum ambiguas; & quaerere conſcius arma:

Nec requieuit erim, donec Chalcante ministro.

The very Donec of our like Vlyſſean pollicies, and the final effect of ſuch predeſtined cauſes: wherwith the world hath continually béene ſo perilouſly incumbred, and ſo peſtilently miſuſed, as is vniuerſally too notorious. Neither ſhal I therfore néede to ranſacke Pierce Plowmans ſatchell; nor to deſcant vpon fortunes, newly collected out of the old ſhepherds Kalender: nor to tell you of a day, when a Buſh in Eſſex ſhall be woorth a Caſtell in Kent (which percaſe was fulfilled many hundred yéeres ago:) nor in regard of freſh occurrents, to renew the like old ſoothſaying:

France, and Flanders ſhall play at the baſe:

And Spayne ſhall make enter in that ſpace:

nor otherwiſe to fable of the lion of Flanders: or the red lion of Scotland: or the lillie of France: or the blacke rauen of Wales: or the widdow of Calaber: or the roſe female in the lande of the Moone: or I know not what greene Chriſtmas, and red Harueſt: or faire Winter, and blooddy Lent: nor to finde your toongs occupied with rimes dogrell of Eagles, and Beagels; Cats, and Rats: Dogs, and Hogs: Crowes, and Bowes: Stones and dead mens Bones: country hobs, & lobs: clowted ſhoon, and midſommer moone: or ſuch like homely, and clowniſh ſtuffe: nor to fil your eares with I wot not what popular, and kettiſh ſermons, made forſooth vpon ſome reuerend theame, in méeter; or ſage ditty, of ſome Scoggins, or Skeltons coining, giuen out by way of propheſie, at the leaſt: nor to toſſe and turne our Brittiſh, Engliſh, Iriſh, and Welch Chronicles, (as namely the whole fourth booke of Galfridus Monemutenſis, expreſly intituled, De Prophetijs Merlini:) the better to ſupply all ſuch domeſticall antiquities, or nouelties: nor much leſſe to run thorough forren hiſtories, either eccleſiaſticall, politique, or mixt: either Iudaicall, Chriſtian, Turkiſh, or Heathen; either old, new, or of a middle age: either in Hebrew, Gréeke, Latine, or other language: nor finall to range, and ſtraie abroad in poets, philoſophers, polihiſtors, antiquaries, philologers, ſchoolemen, and other learned diſcourſers: for Apollines, Themides, Thetydes, Hermetes, Triſmegiſti; Sybillae, Magi, Chaldaei, Gymnoſophiſtae, Druides, Hetruſci, Tyreſiae, Chalcantes, Caſſandrae, Amphiarai, Amphilochi, Tomaſutij, Mopſi, Polibij; Promethei Aquila, Heſiodi Pandora, Pythagorae Mercurius, Socratis Daemonium, Stoicorum Pronoia, Sertorij Hinnulus, Apollonij Tianaei Eudaemon, id est, Cacodaemon, Mahometis Angelus Gabriel, Sancti Antonij Heremitae, Speculum futuri; veneficarū feles, bufones, muſcae, apes; alij aliorum familiares ſpiritus partim Geomantici, partim Hydromantici, partim Aëromantici, partim denique Pyromantici; or ſuch like famous preſidents, and woorthy patterns, of our later pſeudopropheticall inuentions. Euerie age, euery country, and euery toong, howſoeuer barbarous, or ciuill, affoordeth ynough, and ynough examples, both of the learneder, and vnlearneder ſtampe: but of what better credit, or more value, than the tales of Robin hood, or the fables of Robin goodfelow, & the Fairies, or the woonderous arts of Howleglaſſe, or the wizardly fortunetellings of the runnagate counterfet Aegyptians, commonly termed Gypſies? And therefore queſtionles as eaſilie confuted by all principles, and directions both of diuine, and humane learning, as they were firſt grounded vpon neither of them, and as certainly reprooued ex manifeſtis cauſſis, as they were euer vncertainly prooued ex dubijs effectibus, or vainely alleadged, ex corruptis affectibus. Quorum certa demonstratio non habetux, eorum non habetur certa cognitio: quoth Galen in his treatiſe de natural, facult, ſubstantia: and His, quae non ſecundum rationem ſiunt, non est fidendum, neque, vt diuturna ſint, ſperandum: quoth Cardane Segment. 1. aphoriſ. 5. As alſo many like reaſonable ſentences, rules, and axiomes are euery where interlaced in the Naturall, and Morall diſcourſes of Plato, Ariſtotle, Tully, Plinny, Seneca, and all other excellent writers, in any ſuch philoſophicall ſubiect. Now I beſéech you, are not naturall things, naturally to be examined: ſupernaturall things, ſupernaturally to be conſidered: morall things, morally to be reſolued? As neceſſary cauſes, produce neceſſary effects: and powerable meanes haue commonly powerable iſſues: euen ſo no doubt Contingent, or Accidentall cauſes, bringe foorth Contingent, or Accidentall effects? And haue not weake, and impotent meanes, as commonly weake, and impotent iſſues? Can any man better foreſée politique euents, or rightlier prognoſticate publique caſualties (matters of méere politique contingence, not of neceſſary conſequence) than a ſound Politician, or wiſe counſeller, of déepe inſight, and prouident foreſight, in ſuch affaires? Muſt we reſort to wizardes, or ſouthſaiers, or ſorcerers, or cuniurers, or witches, or gypſies, or ſhepheards, or any like priuate prophets of baſeſt condition, and ſillieſt intelligence, in higheſt occurrences of ſtate, or the ſequell of publique accidentes, depending ordinarily vpon Ciuill cauſes, circumſtances, and actions, wherewith they are leaſt acquainted? Or if haply we refer all vnto diuine Prouidence, (which no doubt is the predominant, and moſt principall ouerruling cauſe of cauſes, vſing al other whatſoeuer cauſes, ſuperior, or inferior, but as ſeruiceable meanes, and inſtruments, attendant vpon the execution of thoſe ſoueraign, and inuiolable ordinances, decréed from aboue:) what ſharper or profounder inſpection, can thoſe wooful damnable creatures, and wretched caitifes haue therein, than ſo many other, not onely godlier, or better diſpoſed perſons, but far wiſer, learneder, and woorthier men, in all reſpects of due conſideration? What ſhould I argue the caſe any farther, which is ſo euidently cléere: or heape vp more particularities, and ſpecialties, which are ſo infinitely innumerable? Enough, they ſay, is as good as a feaſt: and verbum ſapientibus ſat, or at leaſt, multa paucis. Wherefore hitherto ſufficiently for this inſtant, conterning the generall diſauory, and diſcredit of ſuch ſpeciall Matters; whereof notwithſtanding at more leiſure, I may perchance, vpon any like occaſion, intreat more at large.

Now it remaineth, that I bréefely, and as it were curſorily touch the Maner, or Forme of the foreſaid, and ſuch other goodly matters: and then procéeding to the Scope, or End thereof, ſo conclude the firſt part, or ſection of my preſent diſcourſe.

Doth it not therefore manifeſtly appéere, as well by the view of the premiſſes, as by the conference of a thouſand like counterfets, partly couenouſly, partly fantaſtically ſpread abroad in the world, how baſe, and barbarous a ſtile, theſe forgers vſed for the moſt part? Or is any thing extant more harſh, crabbed, perplexed, or intricate, than many of their cunningeſt fetches? Or who laugheth not at ſome of their balde, pelting, and curtald fragments? At their piperly verſicles, and other beggerly trumperie? Or cannot euery pettie ſcholler of the Uniuerſitie, and in a maner euerie grammar boy of any towardnes, readily deſcry their Grammar congruities, and Rhetorique figures? Haue I not ſufficiently mentioned ſome gewgawes, pricked vp in rime dogrell, and balductum méeter: ſome flimflams packed vp in pedlers proſe: ſome patcheries bungled vp in an vplandiſh Ideotiſme; without any good rime or reaſon: all, or moſt of all botched vp either after a rude, and dunſicall ſort, or at leaſt after a forlorne, and diſguiſed guiſe? Were it not a néedles, or booteles labor, to make a ſpecial Analyſis, either of their Abcedary and Alphabeticall Spels, or of their Characteriſticall, and Polygraphical ſuttelties, or of their Acroſtique, and Anagrammatiſtique deuiſes, or of their Steganographicall, and Hieroglyphicall myſteries, or of their hyperbolicall metaphors, phantaſticall allegories, and heraldicall illuſions, or of their ambiguous aequiuocations, interdeux amphibologies, and aenigmaticall ridles, or finally of any their other colourable gloſſes, & hypocriticall ſubornations, in ſome like preſtigiatory, and ſophiſticall beine? What more ludicrous, or ridiculous ſpectacle can you imagine, than to ſée a wretched company of ſuch woofull wights, and miſerable creatures, ſcarſely woorth the ground they treade vpon, and hardly deſeruing their daily bread: ſodainly preſented on a Theater, or comicall ſtage, in their thredbare liueries, and ſtale gaberdines, of antique ſhape, and forlorne faſhion? Is not their whole habite, and geſture too notorious? Doth not euery childe perceiue in what humor they abounde? I muſt not ſtande to paint out particulars? How were theſe coſening, and ſhifting whimwhams proclaimed, or publiſhed, but euermore after an od, palting, and péeuiſh maner? Giuen out, and ſcattered abroad obſcurely, and by ſtealth, either incerto authore, or for more credit, fathered vpon ſome counterfet author of ſome fame? Craftily hidden in ſome old ſtonie wall, or vnder ſome altar, or in ſome ancient window, or in ſome darke caue, or déepe dungeon, or fabulous hils, or famous mount, or high turret, or in ſome like ſolemne place? And there forſooth caſually found by ſome ſtrange accident, vnlooked for? Firſt deuiſed, and then laid vp, and afterward diuulged, or publiſhed, not bona fide, but dolo malo? Euen like other fraudulent impoſtures, and deluſions in the foreſaid, and ſuch like captious circumſtances, and in euery other notable reſpect? Lo then the goodly maner of ſuch godly matter? But may we not maruell, why they ſhould vſe ſuch darke, and cloſe intricate procéedings? Were they afraid of the ſun, or could they not abide the cléere light of the day? Or poſſibly were they in Tyberius Caeſars veine, who is reported to haue ſéene better in darknes, than in light? They ſet downe myſticall, or rather myſtie poſitions, and articles, whereof we haue neither ſcience in vniuerſalitie, nor explanation in particularitie: ſuch as neither of our ſelues we immediatly cōceiue, or haue any other mediator, or interpretor to notifie vnto vs: but muſt be faine to content our ſelues with that good plaine anſwer of Ariſtotle in his Elenches, [〈 in non-Latin alphabet 〉], I vnderſtand not your meaning, or as we commonly ſay: Your eloquence paſſeth my intelligence. An old ſchoole-point of Cryptical and Acroamaticall Sophiſtrie, learned euen from Apollo himſelfe, of his doubtfull and perplexed obſcuritie, ſurnamed Loxias, or rather from the very diuell himſelfe, the prince of darknes, and archenimie of light. But to what purpoſe or intent ſhuld they buſie themſelues, or trouble other with vnknowen riddles, and inexplicable propoſitions? Marry forſooth bicauſe they fauour and tender their poſteritie, they aduertiſe, or admoniſh them of ſuch euents and deſtinies, as they cannot eaſily or poſſibly conceiue: how then do they admoniſh them? Is it not as if a Phyſition ſhould counſell his patient, to take that, which he neither knoweth, nor can any way come by? And what good, I pray you, ſhall that counſell do his patient? Should not a plaine Engliſhman be much edified by a Latin, or Gréeke, or Hebrew ſermon? Or were it not of great effect, to tell him a long tale in a new-found language, of the ſpeakers owne inuention? To what purpoſe had Nature made gold, ſiluer, yron, leade, or any other naturall mettals, or minerals, if withall ſhe had not taught men to find out their ſecret veines in the earth, and how alſo to prepare and worke them being found? Or what benefit ſhould the flowers, ſéedes, berries, fruits, gums, or other parture of trées or ſhrubs, or ſuch other fruits of the earth haue yéelded vnto man, in caſe Nature, togither with Art and Exerciſe, had not acquainted him with the vſage, tillage, and condition thereof?

Things without life which giue a ſound, whether it be a pipe, or an harpe, except they make a distinction in the ſounds, how ſhall it be knowen what is piped, or harped? quoth Saint Paule to the Corinthians.

And alſo if the trumpet giue out an vncertaine ſound, who ſhall prepare himſelfe to battell?

Except ye vtter words which haue ſignification, how ſhall we vnderstand what is ſpoken? For ye ſhall ſpeake in the aire.

Except I know the power of the voice, I ſhall be vnto him that ſpeaketh a barbarian, and he that ſpeaketh ſhall be a barbarian vnto me.

If I pray in a ſtrange toong, my ſpirit praieth, but mine vnderstanding is without fruit.

The place hath béene often ſcanned, and is famouſly knowen. How then? May we not now iuſtly demand with Chryſippus, Diogenes, and Antipater; Haec ſi Deorum ſigna ſunt, cur eſſent obſcura? Or rather conclude with Chriſts own prouerbe; Qui malè agunt, oderunt lucem? As alſo with the common adage, Ceſſator quaerit angulos. The ſpirituall and deadly enimie is ſaid in ſcripture to haue ſowen his tares in the night time, when the aire was darkeſt, and the labourers taking their reſt: and are not theſe cloſe companions, theſe not ſo myſticall, as miſtie prophets; the right chaplins or hirelings, of ſuch a Sower? Compare their ſayings with his doings; their doctrine with his diſcipline; their gloſſe with his text; and ſhall you diſcerne any great difference in effect? Haue they not taken the readieſt and cunningeſt way to coſen, delude, and as it were intoxicate the weake ſenſes of the ſimpler ſort:

"Omnia enim ſtolidi magis admirantur, amántque

"Inuerſis quae ſub verbis latitantia cernunt.

as both that poet rightly noted, and ouerlong experience of ouercredulous and ſuperſtitious conceits touching the premiſſes, hath too manifeſtly confirmed. The higher time now to giue ouer, and abandon ſuch od ſtale fillyfollies. And thus much, or rather thus little, concerning the iolly manner, and formall circumſtances of the aboue-rehearſed, and ſuch like doughtie deuiſes.

Now touching the Finall why; or the generall and ſpeciall ends therof, were not theſe extrauagant propheſies, moſt-what inuented and publiſhed to ſome ſuch great holie effect as the tales of Hobgoblin, Robin Goodfellow, Hogmagog, Queene Grogorton, king Arthur, Beuis of Southhampton, Launcelot du Lake, Sir Triſtram, Thomas of Lancaſter, Iohn à Gaunt, Guy of Warwike, Orlando furioſo, Amadis du Gaul, Robin Hood and little Iohn, Frier Tuck and maid Marian, with a thouſand ſuch Legendaries, in all languages; vz. to buſie the minds of the vulgar ſort, or to ſet their heads aworke withal, and to auert their conceits from the conſideration of ſerious, and grauer matters, by féeding their humors, and delighting their fanſies with ſuch fabulous and ludicrous toyes. For was it not the graund pollicie of that age, wherein thoſe counterfet propheſiers chéefly floriſhed, to occupie and carry away the cōmons with od rumors, by flimflams, wily cranks, and ſleightie knacks of the maker, euen with all poſſible indenors and vnderminings, fearing leaſt they might otherwiſe ouermuch, or ouer déeply intend other actions, and negotiations of greaten importance, priuate or publike affaires of higher value, matters of ſtate or religion, politike or eccleſiaſticall gouernment: which from time to time they kept ſecret and couert, as myſticall priuities, and ſacred intendiments, to be méerly handled, and diſpoſed by the cleargie, or other profeſſed in learning; thinking therby to maintaine themſelues, and vphold al their procéedings in the greater credit, authoritie, and admiration amongſt the people? It was a trim worke indéede, and a gay world no doubt, for ſome idle Cloiſtermen, mad merry Friers, and luſtie Abbey-lubbers, when themſelues were well whitled, and their panches pretily ſtuffed, otherwhiles to fall a propheſieng of the wofull dearths, famines, plagues, wars, and moſt wretched, lamentable and horrible Tragoedies of the dangerous daies imminent: other whiles when haply they had little elſe to do, or leſſe to ſuffer, to tell the world a lewd tale, or ſome notable miracle, as namely of Saint Francis, how he turned water into wine; walked drie footed vpon the waters, forbad the ſwallowes to ſing: and how good S. Francis made all creatures reaſonable and vnreaſonable to obey his deuout commandements: or of S. Margaret, how ſhe conquered and killed the diuell with the ſigne of the holy ✚: how ſhe was ſaluted by an Angell from heauen, in the likenes of a doue, and called by the name of Chriſts owne Spouſe, and ſo foorth in the ſame miraculous veine. Lo, I beſéech you (as an ancient poet ſaid of ſoothſaiers) how, Sui quaestus cauſafictas ſuſcitant ſententias: and to increaſe their owne priuate eaſe, libertie, and wealth, with publique reputation and reuerence; how they trouble al the world beſides, and procure the perpetuall ſeruitude, bondage and confuſion of infinite good ſimple ſoules? I wis Eliſha refuſed the preſents and gifts of Naaman (2. King. 5. 16.) And the Apoſtles, when Ioſes the Leuite with ſundry other well diſpoſed perſons, had ſold their poſſeſſions, and bringing the monie tendered it, or laid it downe at their féete, did not gréedily bag it vp, or play the wantons there withall, but diſtributed vnto euery man according to his preſent want. Wheras contrariwiſe our wizardly Eliſhaes and Apoſtles were all for monie and maintenance; and what ſkilled it how other ſilly creatures were pinched or impoueriſhed, ſo they were throughly cheriſhed and inriched? I touch not alone any one onely calling, degrée, or qualitie: hath not euery vocation, profeſſion and eſtate yéelded ſome ſuch counterprophets, and pennyfathers, very gromelgainers, ſelflouers, libertines, epicures, Lucianiſts, perpetuall incrochers, ingroſers, and aſpirers, publique foreſtallers, and regrators of al publique commodities and honors, libellers, factioners, troublers of al waters, ſauing their owne, hartie friends to themſelues onely, and deadly foes to all the world beſides. Theſe, euen theſe were the firſt ringleaders of ſo manifold miſchiefs, as héerevpon haue enſued, to all countries and ſtates: and ſuch, and ſuch were the malitious intentions of their hypocriticall harts, howſoeuer cunningly diſſembled, or cloked otherwiſe. And what were the other pettyfoggers, and huckſters after them, whereof ſome are aboue mentioned? Were they not the right apprentices of ſo vnrightful maſters? And the true imps of ſuch falſe rotten ſtocks? Or rather were they not méete chapmen, and retailers of ſuch pretious wares, and noble merchandizes?

Non ſunt enim ij, aut ſcientia, aut arte diuini:

Sed ſuperstitioſivates, impudentéſque harioli:

Aut inertes, aut inſani, aut quibus egestas imperat:

Qui ſibi ſemitam non ſapiunt, alteri monstrant viam:

Quibus diuitias pollicentur, ab his drachmas ipſi petunt;

De his diuitijs ſibi deducant drachmam, reddant caetera.

As the good old Ennius long ago vttered his affection towards ſuch bribing copeſinates, and incroching Biſogniers. The annointed prophets of the old teſtament, and apoſtles of the new; propheſied, and wrought myracles: why? To confirme the ſacred will of God: to ſtrengthen the true faith of the vpright Iſraelites: and to open, or mollifie the obdurate harts of the Aegyptians: to giue a light to lighten the Gentils: & to conuert all nations, or all people vnto Chriſt: now alas, haue you euer ſéene, or heard of any ſuch fruits, or iſſues procéeding from theſe counterfet propheſiers, Qui re omiſſa, nomen tantum tenent? Or from theſe traiterous Iudaſſes, which ſticke not to ſell ſuch kiſſes, and euen their owne ſoules, for lucre, and monie. Why then, or to what end, or ends, haue they breathed out ſo loude, boiſterous, and troublefull blaſts? Why, but to terrifie, and afray the world, to ſkar ſimple folke, to bring men into a fooles paradiſe, to raiſe matter of common fearfulnes, and dreadfulnes: to finde idle heads, and buſie braines occupied: to kéepe the world in continuall awe, and to their appropriate purpoſes, in good quiet order: to bréede doubts, and quandaries in other, that themſelues might onely inioy the fuller, and déeper ſecuritie, Hypocriticall and Phariſaicall ends, ſophiſticall purpoſes, ſpeculatiue conceits, which either being miſtaken, and miſconſtrued, or elſe too much credited and eſtéemed, how eaſily may they occaſion, and ingender troubleſome ſturs, tumults, vprores, ſeditions, mutinies, garboiles, commotions, inſurrections, rebellions, priuate myſeries, common miſchiefes, publique calamities, and deſolations? Such finall ends as commonly ouerthrow, and deſtroy the beſt eſtabliſhed ſtates, and at length bring moſt floriſhing kingdomes, principalities, and commonwealthes to their finall endes, euen moſt woofull, moſt dolefull, and moſt horrible ends; ſuch in effect, and in concluſion, or rather in confuſion, are the ends of ſuch wretched, and wicked propheſies, the very propheſies of the diuell, to vndoo, and deſtroy the world. Which our noble, and well affected princes of England well knowing, and accordingly conſidering haue purpoſely ordeined, & enacted penal ſtatutes to bridle the vnruly, & preſumptuous inſolencie of ſuch inpoſturall prophets: (as namely 5. Elizabeth. 15.) Neither would our elder, or later lawes, and ordinances haue procéeded ſo peremptorily againſt them, had not their deuiſes béene found in triall not onely very dangerous, and perillous practiſes, but alſo very pernitious, and intolerable criminall villanies. How directly alſo, & reſolutely haue the Ciuill and Canon lawes dealt with ſuch coſening malefactors, and ſuch vnlawful diuinations, eſpecially in the proper titles, De Maleficis, & Mathematicis, & coeteris ſimilibus, and de Sortilegis? I paſſe ouer Paulus Grillandus notable tract De ſortilegijs: where notwithſtanding it woulde not be forgotten, that by the ciuill law, ſortilegium, ſihaereſim ſapiat, vt haereſis punitur, ſi haere ſim non ſapiat, imponitur poena mortis: ſiuè ſortilegium ſit ad diuinandum, ſiue amoris cauſa commiſſum. Neither do I ſtand vpon the ancient Romane law of the xij. tables; where neuertheleſſe it was thus decréed: Qui malum carmen, incantaſſet: & qui fruges excantaſſet, and ſo foorth, coercetor: which law is more fully, and expreſly declared by Balduin, a french Ciuilian, in his commentary, Ad leges xij. Tabularum. Much leſſe will I vrge, or proſecute any philoſophicall, or theoreticall law of Plato, albeit in his xj. dialogue De Legibus, he appointeth them to ſuffer death, or at leaſt to indure ſome gréeuous arbitrary penaltie, that ſhall plaie the Aruſpices, or interpreters of prodigia, or ſhall be conuicted, to haue prepared, or furniſhed themſelues, by knots, inductions, incantations, or other impoiſonings, and venefices, to harme, endamage, or hurt any other. But of al lawes, I muſt not omit the ſacred law of Moyſes, or rather of God himſelf, wherein all ſuch lawles, and godles impoſtors, malefactors, inchaunters, ſorcerers, necromancers, pythoniſtes, ſouthſayers, or whatſoeuer like diuiners, are put to perpetual ſilence; Quoniam eorum diuinationes, fabulae ſeductoriae ſunt: and again, Quoniam propter has abominationes Deus eradicauit Chaldaeos à facie ſua, as appéereth in the 18. chap of Deut▪ nec maleficos patieris viuere, as alſo is inioined in the 22. of Exodus. Howbeit, in reſpect of breuitie, I am onely by quotation, and reference, to tranſmit you without farther diſcourſe, not onely to the ſaid 22. of Exodus, or 18. of Deuteronomy; but alſo to the 13. and 19. of Deuteronomy: to the 13. and 22. of Ezechiel: to the 3. of Micah: to the 23. of Ieremy: to the 3. of Zephoniah: as likewiſe to the 7. of Mathew: to the ſecond chapter of Peters 2. Epiſtle: and finally to all other concordant places of the holy Bible: wherein the wretched, and damnable condition of ſuch caytife prophets is notably deſcribed, togither with the due plagues, and iuſt vengeance of God, which accordingly awaiteth them. Neither are our new fellowes, and later wizards ſpeciallie priuileged, or any way exempted, whatſoeuer countenance, or ſurface they either ſtoutly, or ſuttelly ſet on the matter. Vliſſes in the craftie drift of his policie, may colourably pretende the reuerend ſkill of Calchas, and ſophiſtically alledge, non cauſam pro cauſa: but may not alſo his cunning be deſcried euen by a woman of reaſonable capacitie, or doth not Andromache tendering the ſafetie of hir yoong ſon Aſtyanax, hit the naile right on the head, where ſhe pittiouſly crieth out in that rufull tragedie,

O Machinator fraudis, O ſcelerum artifex,

Virtute cuius bellica nemo occidit:

Dolis, & aſtu maleficae mentis, iacent

Etiam Pelaſgi: vatem, & inſontes Deos praetendis?

Hoc est pectoris facinus tui

Nocturne miles, fortis in pueri necem.

I before mentioned the like Vliſſean policie: and nothing doubt, but ſome of Achytophels mightie oracles ſauored of the ſame humor: as more lately ſom of Machiauels politique reſolutions, and practiſes haue pretily taſted, & reliſed therof. In former times, and in a ſimpler age, it was no difficult matter, to ſhift out with good plaine rude cloiſterly ſtuffe: now lateward, ſithence thoſe frierlie ſkarcrowes, and moonkiſh dumps began to be leſſe dreaded, or regarded, there haue not wanted iolly fine pragmaticall wares, of the maker, whereby no ſmall intendiments, or baſe enterpriſes haue béene attempted in moſt kingdomes, and principalities thorow out Chriſtiandome. Forſooth looſers muſt haue their words: and beggers will néedes be ſomewaies bulbeggers. I cannot ſtand to make any curious deuiſion; howbeit ſome of them would be noted for terrible Elphes, and Goblines: ſom other of them can be contented to inſinuate themſelues, like Robin goodfellows, and frier Tuckes. Amongſt whom can we better compare the former, than vnto ſuch pedlers, tinkers, and ſturdy roges, as were woont to carie about with them their fierce maſtiues, & terrible bandogs, to ſerue their knauiſh, and villanous turnes, vpon aduantage giuen? As for the reſt, notwithſtanding the ſwéete, and plauſible home in their mouthes, haue they not alſo ſpitefull, and peſtilent ſtings in their tailes? The world neuer more complained of Achitophels, Vlyſſees, and Machiauels, than of late yéeres: but take away, or contemne all malitious ſuborning of calumnies, libels, and propheſies: and ſhall they not hurt or preuaile much leſſe, as well in publike, as in priuate, notwithſtanding their other wilieſt conueiances, and ſuttelleſt practiſes? Were it not ouer great pitie, that any ſuch knack of knauerie, or couenous cheuiſance, or hipocritical policy, or Mercuriall ſtrategeme, either by falſe libelling, or falſe propheſieng, or other falſifieng of matters, & maners, ſhould peremptorily ouerthrow, or traiterouſly vndermine any well gouerned, or wel eſtabliſhed ſtate? God, they ſay, ſendeth cōmonly a curſt cow ſhort horns: and doth not the diuel, I ſay, in the winde-vpall, and in fine, oftner play wilie beguile him ſelfe, and crucifie his owne wretched lims, then atchieue his miſchieuous, and malicious purpoſes, howſoeuer craftilie conueied, or feately packed, either in one fraudulent ſort, or other? The world now wanteth not a noſe, as Eraſmus ſpeaketh in Latine; but hath, or might haue, or at leaſt ſhuld haue ouer ſharpe a ſent, to be defrauded, beguiled, or deluded with any ſuch od prancks, and coſening tricks: verie poore ſhifts, God woteth, with the wiſer ſort, and very ſilly means either of publique, or priuate reuenge: whereat neuertheleſſe many of them chéefly aime, that ſhoote abroad theſe libelling, and propheſieng boults: hoping thereby at laſt to compaſſe their grand intendiments, and as wel to aduance themſelues, as to diſpatch their enimies. Cunning fellows no doubt, and mightie politiques, that wéene through ſophiſtrie to attaine tyrannie: and attempt by Comical ſturs, and priuate vndermines, to inforce Tragicall calamities, and publique ruines. Many great matters they threaten, Pro, and Contra: one while,

Shall one riſe againſt another,

And fare as men that were wood:

And the brother kill his brother,

That the ſtreets of Troy ſhall run blood.

with ſundry ſuch dreadfull battels, and terrible ſights: another while,

God at the laſt ſhall vs helpe euery way,

And all ſhall be in godly concorde, and ſtay.

Mary ſtill our happieſt Comoedie muſt againe be tempered with this Tragicall Interim, or caueat.

But till theſe ſignes be ſeene, and theſe deeds donne,

Rancor ſhall reigne, and rule vnder the ſunne.

I pretermit their exceſſiue and Hyperbolicall amplifications on both ſides, as too vnreaſonably and mouſtrouſly ſwelling with huge affectation: and when they haue ouerreached neuer ſo far, either one way or other; neither is their beſt felicitie, any better than a Fooles paradiſe: nor their woorſt miſerie, any woorſe than a Poets purgatorie. At leaſt haue I not reaſonable cauſe ſo to perſuade my ſelfe, though I ſhould not altogither traine other to the ſame opinion? It is good, they ſay, to be merry and wiſe: and is it not as good to be cunning and honeſt? Hoc est neſcire, ſine Christo plurima ſcire: and alas, what is all ſcience without conſcience: or diuination without diuinitie: or the whole world without heauen? Wherefore ſéeing theſe abominable and diuelliſh forgeries are ſo odious in the ſight of God, ſo vnlawfull in the view of the world, ſo pernitious to the practitioners themſelues, and ſo perilous to all other, as well friends as foes thereof: doth it not néerly behooue and concerne vs (as Saint Paule exhorted Timothie) To cast away ſuch profane old wiues tales, or doting fables, and to exerciſe or practiſe our ſelues in godlines, and more godly ſtudies? Is it not high time? Alas, is it not more than time to giue ouer all forbidden arts, to forſake counterfet impoſtures, to defie villanous practiſes, to aboliſh the memorie of iugling, coſening, libelling, fabling, propheſieng, charming, and coniuring knaueries? To abandon whatſoeuer impious, profane, idolatrous, atheous, or any way diabolicall ſuggeſtions: and contrariwiſe to follow and imbrace thoſe onely ſciences, arts, ſtudies, experiments, and exerciſes, which before God and the world, according to all diuine and humane ordinances, are generally allowed, and ſpecially approoued for lawfull, néedfull, commendable, good, and godly: and ſo finally to rely on that onely great and mightie prophet of prophets, whom God by his prophet Moſes, and the reſt of his prophets (the only true and infallible prophets of the age, wherein they floriſhed) promiſed to raiſe vp in due time: and whom we aſſuredly beléeue, to haue ſithence béene borne, crucified, dead, and buried for our ſake, euen for our onely ſake: to whome therfore we remaine infinitely bounden for euer and euer. Cui omnis laus, omnis diuinae ſapientiae in omne aeuum: cui omnis honos omnis reconditae ſcientiae rerum futurarum. For it is notably ſaid in the Text of the Canon Law, Cap. Quod autem. 26. quaest. 5. as I haue heard it expreſly quoted, and verbatim alledged by ſome lawyers of good learning: Futura praeſcire ſolius Dei est, qui in ſui contemplatione etiam Angelos praeſcire facit illa. vnde Eſaias ait; Priora, & nouiſſima annunciate mihi, & dicam, quòd Dij estis.

The Concluſion, or Epilog of the former Section.

NOtwithſtanding the premiſſes, or any like arguments and authorities, whereſoeuer alledged to the former ſcope and effect; I am to conclude with this proteſtation, that my meaning or intention is not to continue, or inlarge Agrippaes inuectiue Declamation, De vanitate ſcientiarum: or to confute, or any way diſallow any laudable practiſe, or profitable exerciſe of any lawfull and warrantable Art, learnedly and honeſtly procéeding to a prouident fore-ſight, or fore-knowledge of future things and euents, inquirable by legitimate ſkill, or otherwiſe ſearchable by aſſured experience. I am not ignorant; what partly may be ſoundly auowed, or what partly hath béene effectually performed in ſuch caſes of iuſtifiable prouidence: neither do I greatly feare either that generall obiection of many learned men, Ʋituperatio artis, testis est ignorantiae: or that ſpeciall prouerbe of Salomon, Priùs intellige, & tunc increpa: As alſo I neither will, nor can denie, but Moiſes, Daniell, and ſome other of thoſe moſt woorthie, and admirable diuine prophets, were notably inſtructed with the profoundeſt ſciences, and whole diſcipline of the Aegyptians and Chaldaeans; and thereof reaped excéeding great fruit, euen to their very beſt and godlieſt vſes. Wherefore as I am in reaſon and conſcience to reprooue that, which I find amiſſe, and reprehenſible in the foreſaid ſubiect, or argument of later propheſies; ſo God forbid but I ſhould maintaine and commend that, which I find both allowable in cauſe, and auailable in effect, as being either warranted by lawfull art, or approoued by actuall experience: and no way condemned either by the ſacred word of God, or by the ſoueraigne lawe of man. I dare not ſimply defend, or altogither iuſtifie thoſe famous predictions, whereby princes, or other mightie potentates, and noble perſonages haue béene truly admoniſhed, and certainly forewarned of their death imminent: as when Socrates foretold the death of Crito: Calanus the Indian, the death of Alexander the great: Spurina the death of Iulius Caeſar: Sulla the death of Caligula: the Chaldaeans, the death of Agrippina the Empereſſe by hir own ſonne Nero, when he ſhould be Emperour: Aſcletarion the death of Domitian, the laſt of Suetonius twelue Caeſars, as alſo his owne death: and ſundry other later philoſophers, mathematicians, aſtrologers, and phyſitions, the certaine deaths of diuers other princes and great perſons: as appéereth by infinite examples of credible authoritie, in all hiſtories both new and old. Howbeit who in learning can denie the lawful and warrantable vſe of philoſophie, the mathematiques, aſtrologie and phyſique, euen in ſuch prenotions and premonitions, ſo far, as with modeſt diſcretion, and without curious ſearch aboue their naturall, artificiall, or practicable reach, they may prouidently and reaſonably foreſée the conſequence of Naturall or Morall effects, by déepe and due conſideration of the antecedent cauſes, or apparent ſignes, either Naturall or Morall. Neither are we in modeſtie, or good reaſon ſo preiudicially, or peremptorily to diſcredit ſo excellent hiſtories, as either not to beléeue any ſuch narration, but to paſſe it lightly ouer, as incredible and fabulons: or by and by to affirme that vnlawfully and impiouſly done, which we for want of like ſkill, imagine to be very difficult or impoſſible to be done, without forbidden and profane meanes: howſoeuer there reported, as done by the onely helpe and direction of lawfull and commendable learning. Neuertheles I am wholy to refer the determinate reſolution vpon this point, concerning the certaine or vncertaine prediction of ſuch deaths, vnto men of greater and déeper iudgement, eſpecially in ſoundeſt Diuinitie, wherunto I humbly ſubmit whatſoeuer humanitie, or other learning is alreadie, or ſhall héerafter be héere alledged. But he vnderſtandeth litle, that knoweth not what notable Accidents haue béene foreſhewed by the furtherance of Naturall philoſophie, and ſharpe inſight in phyſicall cauſes, effects, ſubiects, appurtenances, and other agréeable or diſagréeable ſimple, or comparatiue Arguments and inſtruments of nature. As for example, did not therby Anaximander foretell the Lacedaemonians of a dangerous and gréeuous earthquake imminent, aduiſing them to preuent the perill and terror thereof, by forſaking their houſes, and auoiding the citie: which earthquake ſhortly after burſt out in ſo violent maner, that the whole citie was vtterly ruinated, & a great part of the mount Taygetus horribly ouerwhelmed? Or did not therby Pherecides, Pythagoras maſter, and Calliſthenes the philoſopher make ſemblable proofe of their artificiall prouidence, through naturall ſkilfulnes? Or did not thereby the prince of our phyſitions Hippocrates, foreſée a mortall plague & peſtilence amongſt the Grecians? Or did not thereby Thales Mileſius inrich himſelfe, foreſpying a great ſcarcitie, or dearth of Oliues in the Mileſian fields, and territories adiacent? Or did not thereby Democritus, and Sixtius a Roman philoſopher, as Plinie teſtifieth, play vpon the ſame aduantage? Or did not thereby many other learned men in all ages prognoſticate diuers ſtrange euents, and caſualties in the world, ſomtime è terrae motu, aut hiatu: ſometime, Ex inundatione maris; aut puteorum aquis cruentis, aut amnium curſu inhibito: ſometime, Ex armorum ſonitu, & crepitu in aëre, aut ex cantu funestarum auium, vt bubonum, noctuarum, ſtrigum: ſometime, Ex apparentia Cometarum, aut crebrorum fulgurum, aut defectu ſolis: ſometime from other natural ſignes and accidents, as might particularly & plentifully be exemplified out of Plinies Naturall Hiſtorie, beſides ſundry Politique hiſtories, incidently mentioning and approouing ſuch preſentions? Looke into the Semeioticall or preſignificatiue iudgements of phiſitions; into the Aëromanticall rules & directions of nauigators: into the Georgical, Meteorologicall & Aſtrological prognoſticatiōs of good huſbandmen; & cunningeſt tillers of the ground: or into many like artificiall and practicable experiments, drawen from naturall obſeruation: and can you condemne, or gainſay all foreknowledge, of future conſequents? I muſt not ſtay vpō particularities: haue not, or may not many ſtrange and almoſt incredible concluſions, as well in the Diuinatorie, as Prognoſtical kinde, as otherwiſe, be cunningly experimented, and actually wrought by the right vſe, and ſkilfull application either of the Mathematiques, or of méere Natural Magique, as it is lawful, and allowable before God, and man, without any corruption, or mixture of demonicall, or ſupernaturall Magique? Schollers are not ignorant, what pretious account diuers learned men haue made of the true, & right Naturall Magique, as the ſupreame ſcience, & perfect conſummation of philoſophy, & as the worker of many very notable, and moſt woorthy feats, of eſpecial, and ſingular vſe, vpon manifold occaſions, as well publike as priuate. Which point our countriman Roger Bacon, a man déepely ſéene in ſuch Magicall, and Mathematicall experiments, hath plentifully diſcourſed in his Apologeticall tract, De mirabili potestate Artis, & Naturae: and Iohn Dee, a man ſufficiently knowen for his long ſtudie, and ſkill in ſuch matters, hath effectually confirmed, in his Speculum vnitatis, and Apology of Bacons profound cunning in philoſophy, as himſelfe not many yéeres ſince profeſſed vnto me. But what néedeth farther proofe, in defence, or auerment of any ſuch foreſight, by naturall philoſophy; ſéeing as Tully ſaith, Sagae anus dictae, quia multa praeſcire volunt, & ſagaces canes, quia acutè ſentiunt: and Praeſagire, which ſignifieth, Futura antè ſentire, is not onely appropriate vnto man, but in ſort alſo granted vnto beaſts and creatures deuoid of reaſon, as by induction of examples, might largely be ſpecified. Do not Bées Speculari aquas, & nubila coeli; as Virgill writeth? Nay, do they not Praediuinare ventos, & imbres, as both Pliny in his 12. booke, and Ariſtotle in Historia Animalium reporteth? Do not alſo. Corui ſingultu quodam latrantes, ſéque concutientes, ſi continuabunt, ventos: ſi carptim vocem reſorbebunt, ventoſum imbrem praenunciare, as the ſame Plinie witneſſeth? And what fairer ſigne of faire weather, or ſerenity, or of a calme and nauigable ſea, then Nidificatio Alcedonum, as likewiſe Plinie teſtifieth in more then one, or two places, but namely in his 18. booke, where is alſo a notable triall of Democritus Meteorologicall, and Prognoſticall ſkill, thus expreſſed: Praeſagia tempeſtatum placuiſſe Virgilio magnoperè video; ſiquidē in ipſam meſſem ſaepe concurrere praelia ventorum, damnoſa imperitis refert: Tradunt enim Democritum, metente fratre eius Damaſo, ardentiſſimo aestu oraſſe, vt reliquae ſegetiparceret, raperetque deſectam ſub tectum: paucis mox horis, ſaeuo imbre vaticinatione approbata: where the words of Praeſagia, and Vaticinatio would not be ouerſlipped without note. But to returne to the reaſonable foreknowledge of the foreſaid vnreaſonable creatures, and to knit vp all in bréefe, what ſay you to thoſe riming verſes of doctor Record, a man famous as well for his Arithmetique, Geometry, and Coſmography, as for his Phyſicke, and Philoſophie?

The Foxe in craftie wit exceedeth moſt men:

A Dog in ſmelling hath not his peere:

To foreſight of weather if you looke then

Many beaſts excell, as appeereth cleere.

The wittines of Elephants doth letters attaine:

But what cunning doth there in the Bee remaine?

The Emmet foreſeeing the hardnes of winter,

Prouideth vittailes in the time of Sommer.

The Nightingall, the Linnet, the Thruſh, the Larke,

In muſicall harmonie paſſe many a clarke.

The Hedgehog of Aſtronomy ſeemeth to know,

And ſtoppeth his caue where the winde doth blow.

The Spider in weauing ſuch Art doth ſhew,

None can him amend, or folow I trow.

When a houſe will fall, the Mice right quicke

Flee thence before: who can do the like.

May we not as lawfully attribute vnto reaſonable men, foreſight of weather, prouiſion of requiſite commodities, preuention by Aſtronomy, & precaution by flight, or otherwiſe, as vnto vnreaſonable beaſts, Emmets, Hedghogs, Mice, or ſuch like poore creatures? I am inforced to ouerſkip many Natural experiments, furthering prediction: and muſt haſten to the conſideration of certaine Morall and Politique preſentions. Might not therfore the Aſiatticall Magicians, by meanes of ſome probable tokens, or Politique occurrences, eaſily foreſée, how terrible and pernicious a péece Alexander ſhould prooue vnto Aſia? Or might not Solon in like maner as reaſonably preſage, what tyrannie was to aſſault the Athenian common-wealth, before either Piſiſtratus, or their other tyrants began to diſplay the preſumptuous banners of their aſpiring crueltie? Or might not Beroſus in like maner prouidently forewarne them of ſundry perils, and terrors inſuing? Or might not Epimenides in like maner iuſtly foretell the time, and ſucceſſe of the Perſian, and Barbarian wars againſt the foreſaid Athenians? Or might not Sylla, or Cato in like maner, giue out this politique caueat and watchword of Caeſar: Cauete àpuero malè praecincto? Or might not Aelius in like maner probably preconiecture, that Adrian ſhould be crowned Emperor? Or to approch néerer our time, might not Guido Bonatus as well in like ciuill maner, as by concordance of Aſtrologicall iudicials, preconceiue the woofull calamitie, and exile, that awaited Symon Meſtaguerre, notwithſtanding his former floriſhing and princely brauery at Forliuium? Or might not the ſame Guido another time, preſerue his ſaide naturall country Forliuium, from the intended vſurpation, and tyrannie of Martin the fourth pope of that name, as well by his politique circumſpection, as by his other Mathematicall, and Aſtrologicall inſtructions? Examples are infinite, both of later, and elder memorie: is not Prudentia diuinatio quaedam, as Tully ſaith, ſo termed à Prouidendo, as he alſo noteth: and is not Prouidentia futurorum, one ſpeciall part, or branch of Prudence? Hath not God giuen vnto man, as well Senſual, and Intellectuall, as Naturall, or Vitall powers, phantaſie, cogitation, reaſon, vnderſtanding, and a diſcourſiue facultie, apt to reſolue, and determine in moſt caſes, whereby he may as well in Morall, as Naturall matters, Ex certis cauſis, & ſignis, praecurrentibus certis rebus, probably aime at things thoroughly intended, and Ex praeteritis, & praeſentibus, ſenſibly, and reaſonably Praecolligere futura? Are we not ſtill to maintaine that ancient opinion of Socrates, Zeno, Cratippus, with Democritus, Lucretius, and diuers other famous philoſophers, as wel Academiques, and Peripatecians, as Stoickes, and the reſt, that there alwaies were, now are, and euer ſhall be many prudent, or wittie preſagitions, and ſome wiſe foreknowledge of future contingents, both by Morall, and Naturall meanes, diſcréetely, and learnedly applied? Are we not taught by viſible, and daily experience, how infinite dangers and miſchiefes haue from time, to time béene continually preuented, & effectually withſtood, by vigilant circumſpection, and prouident foreſight, which no doubt otherwiſe might, and would very gréeuouſly, and miſerably haue oppreſſed vs? Lord, what were ſtates, or commonwealths, without the politique regiment of princes, the wiſe direction of counſellers, the diſcréet gouernment of magiſtrates, the cunning ſtratagems of captains, the militar diſcipline of armies, and ſuch like both Ciuill, and Martiall complements, euermore prepared, and prouided againſt all future occaſions, or whatſoeuer exigence, either of peaceable, or warly affaires, either domeſticall or forren? Yea, what were families, or priuate wealths, without Oeconomicall prouiſion, huſbandly furniture, expert trading, thriftie frugalitie, and carefull foreſight, to ſtore vp ſuch neceſſaries, as belong to houſhoulders, with other requiſite implements, and ſéemely ornaments, becomming euery ciuill houſe? Is it not a point of wiſedome, as they ſay, to prouide againſt a déere yéere, or to lay vp againſt a hard winter? Alas, what were the nobleſt, richeſt, or valianteſt man, without forecaſt, and prouidence? Is it not better counſell, and the ſurer way, to be rather a Prometheus, than an Epimetheus? Or is it not a wiſer part, to beware a wéek or a month too ſoone, than to complain a day, or an houre after the miſchiefe? Or is it not a point of common diſcretion, To looke, ere you leape? Or is it not an vnaduiſed ſpéech, and one propertie of a foole, to ſay, Had I wiſt? Or is not Ciuill praecaution, or preuention, as good a figure in Policie, as an oratorie Praeoccupation in Rhetorique? May not much good be attained, and much euill eſchewed, by warie, and reſpectiue héedfulnes? Haue not many conſiderate and déepe heads, cunningly foreſéene in former times, what world ſhould ſhortly inſue, by inward obſeruation, ſkilfull examination, and politique conference of the publique, and priuate maners, hauiours, vſages, guiſes, and humors of the age preſent? Can not wiſe men eſpie light at a little hole? Or doth not the leaſt ouerture ſuffice a quick and pregnant conceit? Or may not the ſimpleſt of a number, eaſily diſcerne Leonem ex vnguibus, and Herculem ex claua; as is commonly ſaid in theſe, & ſundry like prouerbs? This were doubtles a notable Common-place, if I might accordingly dwell therein, eſpecially In ſpecie, and In ſpecialibus exemplis, whereof diuers good hiſtories, and politique diſcourſes affoord rich, and goodly plentie. But all cannot be vttered in one place; and it concerneth me at this inſtant, to diſpatch with greater ſpéede. Conſider now, what hath béene directly alledged, and what may thereof be conſequently implied, or inſinuated: and then by my ſimple aduiſe, yéeld ſo much, & no more vnto predictions of whatſoeuer nature, or howſoeuer countenanced, and ſuborned, as good Reaſon ſhall admit, good Art iuſtifie, and good Experience approoue. He no doubt might ſéeme woonderfull in this prognoſticall kinde, that could certainly, exactly, and infallibly expreſſe the right Naturall, and Morall cauſes of Naturall and Morall effects: and being thoroughly acquainted with the whole ſtate and qualitie of ſuperior and inferior bodies, of Heauen and Earth, and finally of Nature hir ſelfe, as well in euery particular facultie, as in hir vniuerſall power, could abſolutely declare the whole Concordance, or Diſcordance of the one with the other, and as it were make a perfect Analyſis, or rather a perfect Anatomy of Nature in hir true, and intire likenes. Which Tully in part ſéemeth to haue conceiued, in making ſo very ſpeciall great account to vnderſtand Certum ordinem, ſeriemque cauſarum, tanquam ex omni aeternitate fluentem veritatem ſempiternam. But neither Tully, nor any other Latin, or Gréeke philoſopher, either more ſufficiently with breuitie, or more bréefly with ſufficiencie declareth my meaning, than the Poet in that famous verſe: Foelix qui potuit rerum cognoſcere cauſas. Without which felicitie, neither Perſian Magician, nor Indian Gymnoſophiſt, nor Aegyptian prieſt, nor Aſſyrian or Babylonian Chaldeeſt, nor French Druyde or Bardiſt, nor Sicilian Galeot, nor Athenian Mantiſt, nor Lacedaemonian Augurer, nor Memphiticall Oracler, nor Cabaliſticall prophet, nor Hetrurian Aruſpex, nor finally any Greeke philoſopher, or Latin wizard, or other learned man whatſoeuer (albeit he ſhould otherwiſe be reputed equall vnto Budda, or Hyarchus, or Zoroaſter, or euen Hermes Triſmegiſtus himſelfe, as well in their diuinatorie faculties, as in their other profound Magique,) ſhall euer paſſe with me for a prophet. Signes, and tokens, are commonly but accidentall, and fallible arguments; our verie ſoundeſt, and ſubſtantialleſt, and moſt eſſentiall proofes, or reaſons, are the very Internall, and Externall cauſes themſelues: wherin I would to God, either our knowledge were greater, or our preſumption leſſe, eſpecially for this high matter of propheticall diuination. Something we may aſſuredly foreſée: and ſomething probably coniecture: as appéereth throughout this Concluſion: but in compariſon either of diuine propheſies, or of our owne humane ignorances, and defects otherwiſe: alas, Hoc aliquid, nihileſt. Schoolemen may phantaſtically dreame, or philoſophically diſcourſe of new Adams, Salomons, and diuers putatiue wiſemen, euen in that omniſcious, and omniſufficient veine: but I wis ſuch blacke Swans are very rare birds: and true prophets in the righteſt, pureſt, and diuineſt kinde, euen full as rare, or percaſe rarer, than they: as may haply be diſcuſſed more fully, and exactly, at more conuenient leiſure.

Now I am inſtantly required, and importuned, to haſten immediately vnto that moſt notorious ſuppoſed propheſie, ſo terribly denounced againſt this preſent famous yéere, 1588. euen now the onely propheſie of the world, and great ſpecialtie of ſpecialties in this Prognoſticall veine.

THE SECOND PART, OR SECTION: ſpecially examining and diſcuſſing the ſpeciall Propheſie of this famous yeere, 1588.

HAuing hitherto ſummarily, and generally to ſpeak of, but in very truth haſtily, and perfunctorily declared, and reprooued the Authors, the Materiall contents, the Formall ſtiles, and the Finall ends, that is the fower Cauſes of our later ſuppoſed propheſies, togither with all ſuch pretended traditions, or forged rumors, (by which diſcourſe euery ſenſible and reaſonable man may eaſily perceiue what ſlender account we are to make of ſo ſlender reckonings, as well in the particulars, as in the total ſumme:) I am now at the earneſt and vrgent requeſt of certaine worſhipfull Gentlemen, and diuers other my familiar friends; more ſpecially and ſeuerally to labour, and examine one more ſpeciall notorious propheſie, touching this long expected woonderfull yéere, 1588. A propheſie not ſo ſeldome as once or twiſe termed of the ſaid Gentlemen, the onely particularitie of particularities, and ſpecialtie of ſpecialties in this later propheticall kinde. I ſhall not néede to expreſſe mine owne ſeuerall conſiderations, moouing me likewiſe to the dutifull vndertaking of the ſame argument: howbeit I cannot denie, but this whole Treatiſe was originally occaſioned by that onely famous propheſie, as alſo therat it finally aimeth. God knoweth with what good ſucceſſe: I aſſure you with good intent, as wel in publique, as priuate reſpects. Therefore preſuming ſo much the more of courteous fauour, I hope no indifferent Reader, or reaſonable man, being not diſguiſed with a contradictorie and ouerthwarting ſpirit, nor diſpoſed to altercate, or cauill without cauſe, will greatly doubt of the truth, or at leaſt the probabilitie of the former allegations; conſidering there neither haue, nor may any better than fantaſticall, vaine, or troubleſome concluſions be inferred, or inforced from the premiſſes of ſuch fantaſticall, vaine, and troubleſome oracles, or propheſies; and conſequently of all other extraordinarie and irregular viſions, fantaſies, traunces, dreames, Anabaptiſticall reuelations, Seraphicall illuminations, Metaphyſicall extaſies, Enthuſiaſticall furies, rauiſhments, and exceſſes of ſpirit, faſcinations, inuocations, incantations, adiurations, exorciſines, ſuſpenſions, alligations, characters, ſeales, rings, pertacles, images, balmes, conſecrations, periapts, amulets, ſacrifices, ſuffumigations, purifications, lotteries, orizons, collects, ceremonies, and ſuch like ſuperſtitious and diabolicall implements, togither with their ſemblable Aequiuocations, Amphibologies, Allegories, Anagogies, Hyperboles, Myſteries, Myſtagogies, Metamorphoſes, and other whatſoeuer ſpritiſh Sophiſtrie, or helliſh Rhetorique. But touching the ſubſtance, and circumſtance of the peremptorie diſmall propheſie, of 88. as in phraſe and ſtile it ſéemeth more directly ſimple, plaine, and ſenſible than the reſt, and in fame ſurpaſſeth them all; being commonly handled, and canuaſſed euen amongſt the beſt, in moſt places of Europe: ſo it is vniuerſally more feared, or at leaſt ſuſpected and doubted, than any of them, or than all they togither, as being more credibly, or probably grounded vpon ſome ſurer foundation of lawfull Art, or profound ſcience, or autentique experience, or I wot not what other ancient approbation; & not to be déemed any idle fanſie, vaine ſpeculation, or forged inuention: as ſome euen of the learnedeſt ſort haue not only imaginatiuely preſuppoſed, but alſo reſolutely beléeued: inſomuch, that therupon they haue nothing doubted to publiſh their cenſures, and like letters patents, or commendatorie Teſtimonials, to commit the ſame vnto the common view, and peruſall of the world. Which cenſures or teſtimonies, how reaſonable they are in effect; or how warrantable by ſound and infallible grounds of lawfull art, or aſſured knowledge, let vs equally and directly conſider, without any particular affection to any one, or priuate emulation to any other. But firſt, lo the very platforme it ſelfe, in the originall Latine, togither with the later Dutch, and Engliſh Tranſlations.

The famous Propheſie of 88. vulgarly fathered vpon Ioannes Regiomontanus; but woorthily ſuſpected by ſome learnedermen, neuer to haue proceeded from that excellent Mathematician, or any like notable Scholler.

Post mille expletos à partu virginis annos,

Et post quingentos rurſus ab orbe datos:

Octogeſimus octauus mirabilis annus

Ingruet, is ſecum tristia fata feret.

Si non hoc Anno totus malus occidet orbis:

Si non in nihilum terra, fretúmqueruet:

Cuncta tamen mundi furſum ibunt atque retrorſum

Imperia, & luctus vndique grandis erit. ^[1]

^[2]

Iwis that meſſenger, or Nuntio, or (if haply it pleaſeth you ſo to terme him, for honors ſake) that prophet, or wizard, ſhall not greatly néede to hire him poſt horſes, for ſpéedier deliuerie, and diſpatch of ſuch happie newes, but may well ynough come and go ſoone ynough, or rather ouerſoone on foote, that ſhall carrie ſuch bleſſed tidings in his mouth, or in letters miſſiue, certifieng any like ioyfull occurrents. But I beſéech you, what may be either the great mightie cauſes, in effecting; or the violent inforcements, in conſtraining; or the pithie reaſons, in proouing; or the cunning inſinuations, in perſuading the neceſſarie ſequele, or credible contingence of ſo great woonderfull caſualties, and dreadfull terrors?

Forſooth, Heliſaeus Reſlyn, a mathematician and philoſopher of good fame in our age, propounding the foreſaid Germanical tranſlation of Staephlerine in his Theorianouacaeleſtium Meteoran, auoweth, that himſelfe knoweth not any other reaſon, cauſe, or ground of that famous Prognoſticate, than onely this, that ſome recounting the Synagog of the Iewes (touching the ſpace of time, from the egreſſe of the children of Iſrael, vnto the abolition and deuaſtation of the temple made vnder the raigne of Veſpaſian by the rage of his ſonne Titus) to haue continued iuſt ſo many yéeres, as are now paſſed ſithence Chriſt; and withall affirming that Moſaicall Synagog to be a true type or figure of his Church; will néedes from hence, as they imagine, probably conclude, that ſome great alteration, or notorious mightie Accident is now likewiſe imminent, whileſt the ſame number of yéeres is againe accompliſhed.

Which computation, or Chronologie, how incongruous and erronious it is, as the learned nothing doubt, ſo I think few of the vnlearned to be ſo blinded in our daies, as to applaude to this Iewiſh Cabaliſticall reaſon, or myſticall application thereof; had the account it ſelfe béene found neuer ſo exactly, or preciſely true.

But as it falleth out, if you either take the true continuance of the Synagog of the old Teſtament, (which is but 1580. yéeres by ſome former computes) and begin to reckon at the time of Chriſts paſſion, or comming of the holy Ghoſt, when the beginning of the primitiue Chriſtian Church was founded; ſhall the ſaid number be expired in the new Teſtament, before the yéere 1614. or 1613. at the ſooneſt, which is almoſt 30. yéeres hence? Or if you follow the neweſt computation of the learned Coſmographer, and Chronologer, Gerardus Mercator, was not the ſame date, or terme of yéeres of the Iewiſh Synagog finiſhed, Anno 1520. that is 67. yéeres agoe?

And yet this, euen this ſilly deuiſe, ſéemeth to be the ſtrongeſt and forcibleſt argument, that a cunning Aſtronomer, and erpert Meteorologician could alledge in defence and maintenance of that notorious prediction.

Whereby (to begin with Reſlins cenſure) it may partly appéere at the very firſt entrance, that there are no ſuch great ordinarie or extraordinarie cauſes of any ſuch vniuerſal dangers, or generall calamities imminent, as is ouercredulouſly ſuppoſed, and ouertimorouſly miſdoubted: when ſo ſufficient an Artiſt, in this very kinde of Prognoſticall knowledge, hath no more varietie of proofes, or no greater proofe of certaintie to inforce, or inſinuate ſo weightie and peremptorie a reſolution.

Therefore to procéede with the opinions of other: Some preferring the ſhadowed and imagined fantaſies of Pythagoras, Plato, Ariſtotle, Porphyrie, and our later Platoniſts, touching the excellencie and preeminence of Arithmeticall and Geometricall proportion in numbers; will néedes include a déepe myſtery, & high ſecret in the very number 5550. it ſelfe; (the preſent yéere of the world, and the 88. of Chriſt) and thereby euen from the onely number of yéeres, go about to inforce I know not what, and what dangerous and lamentable confuſion about that period. But is it credible that the extreame diſmall fate of the world, or any vtter caſualtie of ſo mightie conſequence ſhould in very déede depend vpon the fickle ſtate of numbers and figures? Or may the Proportionable quantitie of 5. to 50. of 50. to 500. of 500. to 5000. or any ſuch fiuefold, or tenfold, or Geometricall, or Arithmeticall concord and equalitie, by the vertue of I know not what myſticall Analogie, ſquare out any ſuch dreadfull diſcords and inequalities, as are now beyond all number, weight and meaſure expected? I cannot reach ſo high, as many other: but in my ſimple knowledge there is no ſuch matter of proofe, or Demonſtration. I am not ignorant, that Plato and Ariſtotle in the ſummitie of their Ethicall, Oeconomicall, Politique, and Metaphyſicall Idees, haue diſplaied ſome ſuch philoſophicall quiddities, and in a maner panegyrically extolled like Harmonicall reſemblances; but diſcuſſe the ſubiect it ſelfe, and conſider their figuratiue maner of handling, and ſhall you finde any more ſufficient matter in them for auailable direction to anie ſuch Superplatonicall Intelligence, or Superariſtotelicall intendiment, than reſteth in Pythagoras lot, or any like Cabaliſticall tradition? Howbeit neither will I, nor can I in truth denie, but that there lurketh (as it were) a kind of Hieroglyphical interpretation, and hidden or myſticall vnderſtanding in ſundrie Arithmeticall and Geometricall Analogies: but as I cannot conceiue how, or why the finall deſtinie of this whole Vniuerſalitie, or any other moſt notable change, or chance by woonderfull innouation or confuſion, ſhould be comprized therein, or comprehended thereby; (howſoeuer the heretical Arithmeticians, Marcus Magus, and Valentinus haue blaſphemouſly babled to like purpoſe) ſo particularly for the preſent yéere 5550. I am well aſſured there is no ſuch exquiſite Arithmeticall, or exact Geometricall proportion in the figures and numbers thereof, as ſhall be in the yéere 5555. approching 5. yéeres after; which by ſoundeſt proportion, and Harmonical equalitie of numbers (if they preuaile any whit to the effecting of ſuch terrible and lamentable alterations) ſhould expreſſe more déepe and peremptory impreſſions than this, in regard of any ſuch Pythagoricall, or Arithmanticall Theorie.

Wherfore by the reaſon and Analogie of this reckoning, (the ſounder of the two) it is the 93. not the 88. yéere of the Chriſtian Epocha, that muſt prooue the diſmall period, and fatall yéere of lamentations.

But to ouerpaſſe ſo ſlight an argument without any longer ſtay, let ſuch finally as builde ſo much vpon the prerogatiue of 5550. remember by the way, that howſoeuer we eſtéeme the 88. yéere of Chriſt for that yéere of the world: there are by the Chronological reckonings of the Hebrews aboue 5000. and 600. yéeres: by the reckonings of Paulus Oroſius, Beda, Euſebius, Tritemius, and their ſectaries, aboue 6000. and 700. yéeres: by the reckonings of the firſt fathers, and Doctors of the Church, aboue 7000. yéeres: and by the compute of the moſt noble Mathematician, king Alphonſus, aboue 8000. and 500. yéeres alreadie paſſed, and fully complete ſithence the time of the originall creation thereof. Is it therefore impoſſible, or vnlike that any of thoſe ſhould ſée as far into Decretoriall numbers, or future ieoperdies, and publique caſualties, as any of late memorie? Nay, were not they generally more déepely grounded, and better exerciſed in ſuch myſteries, and priuities both of Nature, and Art, than we are now a daies? Yet can we not finde that any of them euer aſſigned any ſuch efficacie, or vertue to the preſent equalitie of numbers; or if percaſe they did, is not their date long ago expired without any ſuch euents? Why then ſhould we miſdoubt but that euen this ſurmiſed Mirabilis Annus will alſo paſſe as other yéeres haue done heretofore, and like as theſe famous authors, according to their chronologies, ſuppoſed this ſame to haue already paſſed, without any mention of any ſuch terrible ſturs and garboils.

There are otherſome which ſuſpect this yéere the rather, bicauſe forſooth, as they alledge, it is A Climacterical, Criticall, or Decretoriall yéere of the world, & therefore the liker to bring on ſome great manifeſt alteration with it, as they conſequently conclude. And what now if I ſhuld fréely grant it to be ſuch a Climactericall yéere indéed, (which notwithſtanding they haue onely ſaid, & cannot of likelihood prooue:) is not euery 7. yéere of the world ſuch an one? And haue not many hundered ſuch yéeres already determined without any ſuch monſtrous iſſues, or terrible calamities, as are now threatned? Or what though ſome of the woorthieſt, and moſt famous men that euer liued, died in ſome ſuch yéere of their age, muſt therefore the ſame yéeres of neceſſitie be fatall to the vniuerſall frame of the world, which in regard of a few obſeruations, are reputed diſmall to particular men? Yet haue there no doubt as many, and more, and as notable perſons euery way departed in other yéeres of their ages, as euer did in Climacterical, Enneatical, or great Climactericall Enneaticall yéeres, howſoeuer in reſpect of ſome Mathematicall conſiderations, and Phyſicall circumſtances, we may otherwiſe attribute ſundry extraordinarie contingences therunto. Or if haply al the premiſſes were vndoubtedly certaine, why ſhould this, in any ſuch contemplation, be more dreaded than any other of the ſame note, already paſſed, or future hereafter, as is before touched? It ſéemeth vnto me that in the apparance of that reaſon, the yéer of Chriſt 87. or of the world 49. laſt paſt, ſhould rather haue prooued ſo terrible a yéere, than this preſent, forſomuch as that was not onely a Climactericall yéere, according to their owne reputation, and computation; but alſo a Climacterical Hebdomaticall, or great Criticall yéere, ariſing of 7. times 7. as is elſewhere Obiter declared, whereunto this kinde of Calculators in their Empiricall obſeruances, aſſigneth much more credit, and authoritie, than vnto any other ſimple yéere of that ſort.

Wherfore by this reaſon, and this reckoning, the laſt yéer 87. (& that euen according to their own Empirical maximes & grounds) ſhould haue prooued the great maine yéere whervpon they talke ſo much, and not 88. as is blowen abroad.

What then? Shall we yéelde any greater credite vnto theſe buſie deuiſers, than vnto the tales of ſome old ſuperſtitious, and ſome yoonger apiſh creatures, who eſtéeming euery Biſſextile, or leape yéere more vnluckie, and infortunate than the vſuall common yéeres, imagine that this yéere may, and is like, in the reach of their ſkill, to be diſmall, and ominous, the rather euen for that cauſe? O ridiculous conceit, and more then rude blindnes, vnwoorthy the triall of Truths touchſtone!

There are alſo which will haue 88. an intolerable wretched yéere, bicauſe it is the 19. yéere, ab Anno 1570: and why may it not as well be a quiet, and peaceable yéere, bicauſe it is the 20. yéere, ab Anno 69? Neither is it in truth the 19. yéere Excluſiue, or from it, as the words import; but Incluſiue, or with it, there being but 17. yéeres interpoſed betwéen theſe 2. numbers. But lo their great impregnable frame of Argumentation, and mightie Canon of their credulous aſſertion.

When the number of the yéeres of our Redemption, doth comprehende the Golden number of the ſame yéere, or è conuerſo (to wit Quo ad numerū digitorum) in all ſuch yéeres ſo long as this agréement houldeth, and in the 19. yéere after the firſt equalitie (which number is the higheſt of the Golden, decemnouenall, or Lunarie circle) there ſhall then per Conſequent fall out many woofull calamities, and horrible effects in the world:

But Anno 1570. there was ſuch an agréement betwéene the yéeres of our Lord, and the Golden number, (for 1. 5. and 7. make 13. which was the Golden number of that yéere) and this 88. is the 19. yéere from that firſt concordance:

Ergo this yéere 88. there ſhall conſequently fall out many woofull calamities, and horrible effects in the world.

A learned and profound Syllogiſme, I warrant you: but albeit I ſée no coherence of Art, reaſon, or ſence in the ſubſtance of the Maior propoſition it ſelfe: yet ſuppoſe by putting caſe, I would aſcribe therunto, as vnto ſome vnknown, and ſecret myſterie of Metaphyſicall nature; and ſhall not the reall conſequent of the euent ſufficiently confute both this Uerball conſequent, and antecedent, and their whole imaginatiue poſition? For what ſuch dreadful matters came there to paſſe in the yéeres, 1570. 71. 72. 73. 74. 75. 76. and the reſt, when the verie ſame agréement was moſt ſenſible, and euident indéede? And ſhall they now be feared, or muſt they now neceſſarily be dreaded in reſpect of a by circumſtance annexed to that agréement, being in truth be ſides or beyond the compaſſe of the eſſentiall Sympathy, and very platforme it ſelfe? Qui ea profert, quae nunquā experientia liceat cōprobare, falſus est, & ambitioſus: He which vttereth ſuch iudicials either in Aſtronomy, or any other Art, as may not vnderly the triall or verdict of experience, is a falſe, and ambitious fellow, as Cardane ſaith (Seg. 5. Aph. 51.) Then ſhall not theſe be regiſtred in the Catalogue of vaine falſaries, and aſpirers, which ſet abroach ſo cauſeles, and ſenſeles conceits?

Beſides the Minor propoſition, or Aſſumption howſoeuer it may of it ſelfe ſéeme true, and certain in reſpect of the vſuall, and common Compute, yet in caſe you conſider the originall cauſes, and finall vſes of the Golden number, ſhall you not find the ſaid eſtéemed nūber of that yéere vnapliable to any ſuch purpoſes, or intents, as Meton the ſonne of Pauſanias in Athens firſt deuiſed & publiſhed it? Or as it hath ſithence béene accuſtomably vſed in the Kalender? And how then, Ex falſis poſſint quae niſi falſa ſequi. Of falſe, & counterfet ſimples, what will ariſe but falſe, and counterfet compoſitions? I may aſſure you to, that Meton himſelfe neuer vnderſtood any ſuch myſticall force, or concealed efficacie in his Golden Cycle, or Rule; as is here aſſigned thereunto: for would he not thinke you, for his owne ſpeciall credite, and the generall benefit of other, haue eaſily reuealed ſo high a myſterie, and greatly triumphed therein, if himſelfe had any way conceiued it?

But what néedeth any farther inuectiue againſt ſo palpable a forgerie? Or what are theſe cunning Syllogizers, or any like Sophiſticall concluders, but euen méere Cabaliſticall coiners, and impoſtural wringers, making at their own pleaſure Quidlibet ex quolibet, numbers of cyphers, bodies of Atomes, or ſun motes, ſomething of nothing? Sibb to the fantaſticall monke Rabanus, or the conceited woman Valeria Proba, who gleaning ſundry verſes out of Virgils heathen poetry, would néeds bring togither on an heape a goodly ſheafe of heauenly Diuinity, and cunningly deſcribe euen Chriſt himſelfe, with his moſt ſacred Euangelicall myſteries, in Virgils owne Heroicks, who neuer vnderſtoode, or once dreamed of any ſuch Chriſtian ſignifications. A fonde worke of an idle woman: but O fonder concluſions of theſe phantaſtique, and couenous workers of mortall confuſions!

Will you likewiſe heare the Prognoſticall opinion of the old renowned Leopoldus Auſtriacus, ſlaine of the Heluetians, Ann. 1386. touching this ſame yéere? Which ſome alſo alledge for one doughtie argument of theſe pretended ſturs, and imagined alterations? When the 1. Cal. of Ianuarie (quoth he) falleth vpon the day of the Moone (as very now it doth) the winter that yeere ſhall be indifferent: the ſpring temperate: ſommer hot: there ſhall be mighty inundations, or ouerflowes by rage of waters in ſundrie places: many infirmities ſhal raigne, but ſuch as ſhal eſpecially ſweepe away the viler and more popular ſort: there ſhall ariſe much bickering, and contention amongſt women: the beginnings of many innouations and alterations ſhal appeere: matrones ſhal moorne: kings and princes ſhall periſh: there ſhall be many ſlaughters, and maſſacres with bloody dint of ſword: much icie and pruinous cold to be expected: Autumnall fruits ſhall be neither plentifull, nor ſound: and there ſhall be a great death of Bees.

Is not this perpetuall Prognoſticon think you, ſomwhat too durable, and ouer generall to be vniuerſally true? Or is there any proper reaſon according to this common reaſon, why 88. ſhould bring with it any other more terrible effects, than the yéeres 1554. 1560. 1565. 1571. 1582. &c. alreadie paſſed, ſéeing thoſe yéeres were in the ſelfeſame ſtate, or did accordingly fall out euen as this doth now? Or ſhould not euery 5. or 6. yéere héerafter enſuing, if the Intercalation of the Biſſextile, or leape day ouerſlip it not otherwhiles, be ſuch a woonderfull yéere, by the ſame reckoning? O noble Leopold, thy meaning (I doubt not) was ſimple and good, although thy rule other whiles faileth? But thy corrupt interpreters and commenters are vndoubtedly falſe and naught, ſéeking, or rather trauelling to diſmay, diſcomfort, and diſorder the world without cauſe?

But behold another iolly deuiſe, touching the falling of Newyeeres day: When Newyeeres day (quoth they) falleth on a Munday, there inſueth a winter ſomwhat vncomfortable: a temperate ſommer: no plentie of fruit: manie fantaſies, ſurmizes, and fables ſhall that yeere be opened: Agues ſhall raigne: kings, princes, and many other ſhall die: marriages ſhall be contracted, and hudled vp in moſt places: and a common fall of noblemen and gentlemen ſhall enſue. Doubtles, theſe were cunning fellowes, and perilous hoorſons indéede, elſe could they neuer haue hitten the naile ſo iuſt on the head; for when were there ſo many fanſies, ſurmizes, and fables opened (according to their ſaying) as are already, and ſhall héereafter appéere to haue béene opened of, and in this yéere? And I beſéech you, did there euer any yéere paſſe wherein agues rained not more, or leſſe? Som kings, princes, nobles, gentlemen, and many other died not? Or wherein many marriages were not contracted, celebrated, and ſomtimes hudled vp? Lo then the learned reſolutions, and profound practiſes of theſe opinitiue and contemplatiue maſters, which notwithſtanding their want of ſkill and experience in ſuch negotiations, will in their kind be medling and intermedling in affaires of grandeſt conſequence, as well and aſſoone as the wiſeſt or déepeſt Politique, euen in deſpite of the crow, according to the prouerb, or rather euen in contempt of all good order and Ciuill diſcipline.

Peruſe yet, for varieties ſake, another of their perpetuall, euerduring, infinite, and Catholicall rules: they hold it for a Canonicall and euerlaſting certaintie: that if Chriſtmas day commeth whileſt the moone decreaſeth, there ſhall follow a hard and naughtie yéere: and the néerer the latter end of the moone that it commeth, the woorſer and harder ſhall the yéere prooue, and ſo contrariwiſe.

Reioice then, O ye Coridons: Reſt you merrie, O ye Colin clowtes: Clap your hands, O ye Lobilins. For lo a moſt plentiful and happy yéere awaiteth you: ſéeing this laſt Chriſtmas day falleth whileſt the moone increaſeth, yea before ſhe reacheth to the firſt quarter, which is all the luckier, and merrier by your traditionall December marks? And ſufficient to make 88. a proſperous and gladſome yéere, if you credit the moſt autenticall records of your owne curranteſt ſoothſayings.

The good old Errans Pater, Erra Pater I ſhould haue ſaid, with ſundry like ancient ſurebies, and old ſokers, haue ſet downe many other ſuch wholſome rules, and goodly Maximes, in part appliable to 88. as truly no doubt, and as neceſſarily to be effected that yéere, as the ſtrange Calabrian newes of the reuerend Aſtronomer and doughtie clarke, Iohn Dolteta, Doleta I would ſay, were accompliſhed in the yéere 87 immediately preceding.

But to leaue ſuch forlorne ſaid ſawes, and trifling gewgawes, and to wade a little further into the profound déepes of this bottomles pit, and intricate Labyrinth: where is the ſound Diuinitie, or learned Humanitie, from whence theſe propheticall tidings, either Theologically, or Artificially may ſéeme to be deriued? Or what elſe, what a Gods name is it, that ſhould thus excéedingly, and monſtrouſly diſquiet, and vexe, and diſguiſe, and plague, and crucifie, and torment the world this 88? May it be déemed either by ordinarie learning, or other extraordinarie reaſon, that any higher power, or Secundeian godhead, or ſuperior Intelligence, or mightie ſpirit, or ouerruling angell preſently menaceth any ſuch heinous miſchéefes, tragicall myſeries, horrible hurlie burlies, huge deſolations, dreadfull, and inſufferable, and helliſh horrors, as are ſtrongly imagined? Why? Are we not euen now (as verily I take it) according to the myſticall, and ſound doctrine of Abbat Triteme (howſoeuer himſelfe miſtaketh the matter, being ouertaken with falſe Epochaes, and erronious Chronologies) vnder the gouernment of Anael, the milde, and amiable ſpirit of gentle Venus? Who began his third Regiment in the yéere of the world, 5315. the 31. day of Ianuary; and ſhall continue the ſame dominion vntill the yéere, 5669. and foure months? Then is it like, that ſo louing, and ſwéete a ſpirit, as that of Venus who was neuer ſo deified, or rather hominified as ſhe is now a daies, will in the flower and pride of hir braueſt yéeres, and as it were in the perfect type, and higheſt degrée of hir ſoueraigne gratious préeminence ouer the world as well chriſtned, as vnchriſtened; ſuffer hir angell ſo ſpitefully, and cruelly to deſtroy, or afflict hir gentle, and louely creatures in all nations, euen hir very tendereſt ones, and déereſt darlings, and ſwéeteſt harts, and luſtieſt bloods, and moſt couragious amarous knights, that euer loued, or liued on earth? Or if peraduenture hir angell ruleth hir, and not ſhe hir angell, is it credible that he can finde in his pure hart, to offer the ſwéeteſt hart aliue, & his daintieſt charge of credit ſuch open wrong, and egregious indignitie, as to aſſault hir with extréeme violence, or interrupt hir with any exceſſiue rigor in the midſt of the delicateſt diſports, and déepeſt pleaſures that euer ſhe inioied from the beginning? Tantaenè animis caelestibus irae?

Such feſtered rancor do Saints caeleſtiall harbor?

But to paſſeouer ſuch paſtimes, and to forget all ſuch dalliances, (which neuertheleſſe ſhall neuer be forgotten in Venus regiment:) ſuppoſe we would make a right ſerious, and earneſt matter indeed of this Spirituall, or Intelligentiall kinde of Secundeian dominion: and Ex cauſis praeteritorum eadem methodo futurorum interpretari, (according to the maner of our beſt philoſophers, and namely of Ioannes Stadius in his Conuerſionum Chronologia) what euents may we now expect in this third gouernment of Anael, which were not by the ſame reaſon to be atchieued in his firſt, and ſecond regiment? And what I pray you, or of what qualitie, and quantitie were thoſe precedent effects? Or what notable euents hapned in the world, as namely in Europe, vnder thoſe prefixed times, and periods? Lo the expreſſe words, or very Text, of Tritemius himſelfe, vpon the firſt reigne, or dominion of this angell. Secundus mundi gubernator Anael ſpiritus veneris, poſt Orifielem regere coepit, Anno mundi 354. Die 24 Iunij, & mundum ſimiliter gubernauit annis 354. cum menſibus 4. vz. vſque ad annum orbis conditi 780. Sub huius regimine Anaelis homines coeperunt eſſe cultiores, domuſque constituere, & vrbes, artes inuenire manuales, opus textcinum, lanificium, hiſque ſimilia: carnis quoque voluptatibus perampliùs indulgere, vxoreſque ſibi pulchras aſſumere: Deum obliuiſci, & à naturali ſimplicitate in multis recedere, ludoſque & cantilenas inuenixe, cythera canere, & quicquid ad veneris pertinet rationem, & cultum excogitare: durauitque ista in hominibus laſciuia vitae ad diluuium, ſumens argumentum prauitatis ſuae. That is (a litle to helpe the vnlearned ſort:)

The ſecond gouernor of the world Anael the ſpirit of Venus began to rule after Orifiel the angel of Saturne, in the yeere of the world 354. the 24. day of Iune, and did likewiſe rule the world 354, yeeres, and 4. moneths, namely vntil the yeere of the worlds creation 780. vnder the regiment of this Anael, men began to be more neate, and gallant; to build houſes, and cities: to finde out manuall artes, as ſpinning, weauing, clothworking, and ſuch like. Item more freely, and ſenſually to imbrace the pleaſures of the fleſh: to take vnto them faire wiues: to forget God: & to paſſe their naturall ſimplicitie in many points: to inuent paſtimes, and ſongs; to play on inſtruments: and to deuiſe whatſoeuer might furniſh, or increaſe venery: which wantonnes, and laſciuiouſnes of life continued vnto the floud, a woorthy reward of ſuch folly, and wickednes.

Do you now find any ſuch peremptorie, or tragical Cataſtrophes in the courſe of that firſt predominancy, as this propheſie of 88. menaceth vnder this third dominion? Yet can we not denie but the world is euen at this preſent affected generally, (albeit in ſome more glorious, and exquiſite maner) as hereby ſhould appéere it was in thoſe daies. But beholde alſo the mundane affaires, actions, practiſes, enormities, and other contingences of the ſecond gouernment?

Nono autem ordine mundum rurſus gubernare inchoauit Anael ſpiritus veneris, Die 29. Nouembris, anno creationis coeli, & terrae, 2834. & praefuit annis 354. menſibus 4. vz. vſque ad annum mundi 3189. His temporibus, homines Deum verum obliuioni tradentes, mortuos, & eorum ſtatuas, pro Deocolere, & honorare coeperunt, (qui error pluſquam 2000. Annis mundum occupauit) introducentes curioſos corporis ornatus, & varia genera muſicalium inſtrumentorum, homines rurſus libidinem, & voluptatem carnis nimiùm proſequuti ſunt: ſtatuas quoque & templa dijs ſuis homines hiſce temporibus instituentes, & dicantes. Incantationes, & maleficia temporibus istis fuerunt excogitata per Zoroastrem Bactrianorum regem primum (& alios diuerſos) quem Ninus rex Aſſyriorum in bello ſuperauit.

In the ninth courſe or order, Anael the ſpirit of Venus began his ſecond raigne ouer the world, the 29. day of Nouember, in the yeere from the creation of heauen and earth, 2834. and raigned 354. yeeres, and 4. moneths, to

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now likewiſe haue an end in the end of the ſaid Trigon: When alſo the very ſon of God himſelfe, Ieſus Chriſt our Lord, took vpon him our humane nature, & was incarnated. For 6. yeeres before his moſt glorious natiuitie, there was the very ſame kind of copulation in the extremitie of Piſces, and beginning of Aries. Neither hath the like congreſſe ſithence that time happened but once, namely, during the empire of Chatlemaine, in the 789. yeere of our redemption. And now the ſame coniunction againe inſuing, doth out of all doubt premonſtrate the ſecond comming of the ſonne of God and man in the maieſtie of his glorie, when we muſt render an account of our liues, and whole conuerſation. And immediately after it followeth: But vnder the gouernment or empire of Charls the great, the world could not be conſummated, bicauſe not ſo much as 5000. yeeres were then expired: whereas now the influence and operations of this preſent coniunction ſtill continuing, the number of 6000. ſhall drawe on apace, which accordeth with the diuine propheſie of Elias, affirming that the world ſhould perſiſt, or endure 6000. yeeres, of which ſumme the ſonne of God ſhall detract ſomwhat, who hath promiſed that the later daies ſhould be abbreuiated, or ſhortened for the elects ſake. But if there remained yet another ſuch graund, or maine coniunction of the former planets to be expected, there ſhould almoſt 800. yeeres more be required thereunto, which being added to the time of this congreſſe would produce 6000. and almoſt 400. yeeres, which were manifeſtly repugnant to that propheſie.

Hitherto Leouitius; whereby appéereth what extraordinarie effects, and woonderfull myſterie that famous Mathematician aſcribed to the forementioned Planeticall copulation.

But before we take any farther, or perfecter view of the depth, or height of his imaginatiue ſpeculation, lo alſo the preiudiciall, and peremptorie cenſures of another or two, as renowned for their profound ſkill theſe waies as the former.

Gul. Poſtellus in his philoſophicall, mathematicall, and theologicall diſcourſe of the new ſtar 72. mentioning the 6▪ like great Coniunctions which preceded that we haue now in handling, according to his myſticall learning ſaith, that Enoch was a great ſigne, or effect of the Firſt: Noah in the vniuerſal deluge of the Second: of the Third Dardanus the founder of Dardania, as alſo Moiſes whē with 600000▪ men he departed out of Aegypt into Syria: of the Fourth, the paſſage of the 10. tribes of Iſrael out of the holy land into Samaria, with other like: of the Fift, Chriſt the Meſſias: and of the 6. Charlmaine the emperor. But now (quoth Poſtell there) when the 7. Coniunction commeth, which at this preſent is ſcarcely 13. yéeres differing from the certaine periode: Sabbatum profectò naturae faciet ſummoperè impijs formidandum, It ſhall certainly finiſh the Sabbaoth of nature, exceedingly of the wicked to be dreaded.

A very reſolute concluſion, and by his fauor, ouerraſh to determine ſo mightie a caſe: beſides ſome error, and vncertainty in the chronologies themſelues.

Howbeit Heliſaeus Reſlyn remembring likewiſe thoſe former coniunctions in the 24. Propoſition of his new Meteorological Theory concludeth alſo thus difinitiuely, or rather peremptorily of this, as being in order the ſeauenth: Septima igitur cum nunc immineat, fiatque ex aequeo Trigono in igneum impijs formidandum, pijs autem omnibus optatum permutatio; iudicandum certè illud ſeptimum, & vltimum Apocalypſeωs tēpus instare, quo Christus gladio bicipiti, & ſpirituoris beſtiam cum pſeudopropheta interfecturus, Eccleſiam ſuam liberabit, & breui Sabbatum naturae facturus est. Wherefore ſeeing the 7. coniunction is now imminent, and that there is ſhortly inſuing a ſhifting of the watrie Trigon into the fierie, a change to be greatly feared of the impious, and imbraced of the godly: it is ſurely to be iudged that ſeauenth, and laſt time of the Apocalypſe to be at hand, wherein Chriſt with the two edged ſword, and ſpirit of his mouth, being to deſtroy the beaſt with the pſeudoprophet, ſhall deliuer his church, and ſhortly diſpatch, and accompliſh the Sabbaoth of nature.

Item in the very next Propoſition he addeth moreouer, that forſomuch as alwaies Analogically vnder the watrie Triangle, ſects, factions, and ſciſmes haue béene raiſed, as before Chriſt that of the Iewes; and before Charlmaine that of the Sarracens: like as in the fierie Trigon the truth hath béene tranſplanted, and the former ſeminaries puniſhed, as in the third Triplicitie from hence the Iewiſh kingdome defaced, and Chriſts kingdome founded: in the other the Orientall church ſubuerted, and this Occidentall eſtabliſhed: it remaineth greatly to be dreaded, that euen the Occidentall church ſhall now likewiſe, during the ſame cauſe, be woofully ſcourged, and plagued with like terrible changes, and alterations, and the Goſpell haply, yea happily to (as he ſaith) be tranſlated into the barbarous Northeren nations, héeretofore leaſt acquainted therewithall.

I might furthermore alleadge diuers other ſemblable authorities, or rather opinions, touching the ſame point, as of Meſſahalah in his booke De Coniunctionibus planetarum Cap. 10. of Albumaſar lib. 2. different. 9. and lib. 4. diff. 12. and lib. 6. diff. 12. De coniunctionibus magnis: Item in his Tract De floribus in the chapter De ſcientiabellorum, & guerrae: Alſo of Alboazen Haly Cap. 7. Part. 7. and cap. 4. Partis 8. of Guido Bonatus Part. 4. cap. 57. of Ptolomey in the 63. Aphoriſme of his Centiloquium: likewiſe of Regiomontanus, of Pontanus, of Stophlerinus, of Cardane, of Schonerus, of Iunctinus, of Trapezuntius, of Garcaeus, of Daſypodius, of ſundry other neotericall mathematicians and moderniſts; in their Aſtrologicall works, and other philoſophicall writings: but to what auailable intent, or purpoſe ſhould they be particularly, or expreſly propounded? We néede no more ſuch diſmall wizards, I trow, or ſuch terrible propheſieng creatures? For haue not Leouitius, Poſtellus, and Raeſlyn ſaid ynough, and ynough already? Nay, haue they not vttered too much, and threatned more a great deale than is either actually to be feared of vs, or ſubſtantially to be confirmed by themſelues? Is the ſhifting of a Trygon ſo perillous, and dangerous a matter, which ordinarily falleth out euery 198 yéere, and a little more, to wit, leſſe than halfe a quarter of one yéer, howſoeuer there are cōmonly, but erroniouſly 240. yéeres aſcribed therunto? Or is the Coniunction of Saturne and Iupiter ſo hainous a méeting, which happeneth vſually euery 19. yéere, 315. daies, and 19. houres? Or to deſcend to the very point it ſelfe, is their congreſſe in the end of the watrie, and beginning of the fierie Trigon ſo ominous, and fatall, which happeneth not preternaturally, or ſupernaturally, but according to the natural courſe once euery 800. yéeres and ſomewhat leſſe, and hath already Sixe times eſcaped, without any ſuch vniuerſall vnnaturall myſeries, or imperiall confuſions?

What then were the beſt and ſoundeſt Aſtrologicall doctrine, to follow in trauelling, and diſcuſſing the true effect of this whole matter? Is not that of Ptolomey in the 63. of his 100. Aphoriſticall Sentences, or Maximes, the ſureſt or infallibleſt way, being alſo accordingly approoued, and obſerued of other the cunningeſt dealers in this kinde? Lotherfore the expreſſe counſell, and direction of Ptolomey: Quum Saturnus & Iupiter coniunguntur, &c. When the planets Saturne and Iupiter are conioyned, looke which of them is ſuperior at the time of that coniunction, and pronounce thereof according to the qualitie, and diſpoſition of his nature. Of which Aphoriſme, what is the very meaning, or reſolution? Is it any other, than this, that if happily the fortunate planet which is Iupiter be ſuperior or mightier, you muſt in reſpect of that ſuperioritie, or predominancie, pronounce fortunate euents; like as if the infortunate planet Saturne be ſuperior, you muſt in regard of his greater puiſſance, pronounce infortunate detriments? Well, go to then. Shall not now the good ſanguine Iupiter reſiant in Piſces, euen in his own manſion, cōmand Saturn his melancholique gueſt, & being maſter, or lord of the houſe diſpoſe his vngracious ſtranger, or ſoiourner at his owne gracious pleaſure? Or in a maner like a couragious cocke luſtily crow ouer him in his owne walke or circuit? They define that in ſuch a Corporall vnion he is ſuperior who hath moſt eſſentiall prerogatiues in the place of the Coniunction: and muſt not then Iupiter néeds here be extolled, and preferred aboue Saturne, who at that inſtant is Peregrine, and out of all his eſſentiall dignities, or royall robes? Marry peraduenture you will obiect the authoritie of Alboazen Haly, that an euill or miſchéeuous planet when he is Peregrine is moſt vnhappily, and woorſt of all diſpoſed. Be it ſo indéede, yet Vltra poſſe, non est eſſe; and howſoeuer he is inclined or affected to do miſchéefe, if his power be not anſwerable to his will, we néede not greatly recke, or care for his maleuolous intention, or affection. Beſides the very ſame Haly too in another place (Cap. 4. part. 8.) affirmeth, that Iupiter coupled with Saturne aſſwageth his malice, and confoundeth his rancorous diſpoſition: which although ſome will percaſe alledge to be generally ſpoken, yet is it not euery way as particular, direct, and artificiall as the other oppoſed verdict?

But forſooth Haly Heben Rodoan, Trapezuntius, and Pontane in their Commentaries vpon Ptolomeis Centiloquium, in their expoſition, or declaration of the foreſaid Aphoriſme haue propounded another rule, and maner of procéeding, according all in this point, that the ſuperioritie deſcried in that 63. ſentence, ſhould in this caſe be aſcribed vnto the planet, which at that moment ſhall be higheſt eleuated in his Epycicle, or in the néereſt proximitie to the Apogaeon, or ſummitie thereof: And how then may we déeme, or iudge of this congres? That is a new queſtion indéed, and by that interpretation we muſt yéeld the preeminence vnto Saturne, for was not he néerer the degrée of his Aux than Iupiter? And conſequently Secundum Augem extolled aboue him. I cannot tell, but in my ſimple ſkill, forſomuch as they likewiſe affirme, that a planet the nearer he approcheth vnto the earth, the déeper are his impreſſions, and rages more forcible, or powerable on earth: I ſée little reaſon why that planet in this concourſe ſhould preuaile moſt in operation, who is fartheſt remooued from the ſtate of ſtrongeſt influence; and effectuall operation euen this way too, but eſpecially in the forementioned maner. Beſides, is not the corporall preſence it ſelfe of Iupiter one of the chéefe helps, and fortitudes which Saturne hath, and ſhall not he which augmenteth, or increaſeth anothers might, be ſtill the mightier, according to the common Axiome, Quod efficit tale? Howbeit there remaineth yet a third kind of Eleuation, or ſuperioritie noted of Guido Bonatus, and many other Aſtrologians, yea of all moſt commonly obſerued, and moſt vſually reſpected, which is by them referred vnto the preſent Latitudes of the planets ſo conioined, after this maner; that if it fortune their Latitudes to be both Septentrionall, he whoſe Latitude is greateſt, to be the chéefeſt, or moſt ſoueraigne: but if their Latitudes be both Meridionall, then he to be preferred whoſe Latitude is leaſt of the twaine, &c. Which ſort of exaltation, Ioannes Ganiuetus ſéemeth onely, or at leaſt principally to haue reſpected, in his booke intituled Amicus Medicorum, Cap. 1. different. 3. where making mention of the great Coniunction of Saturne and Iupiter in the 13. grade of Scorpio, Anno 1425. Ganiuetus affirmeth, that Saturne was then eleuated aboue Iupiter: why? Bicauſe as he there alledgeth:

Maior fuit illius latitudo verſus Septentrionem; His latitude was greater towards the North: And ſhall not Iupiter now by the ſelfe ſame reaſon be exalted aboue Saturne, bicauſe his Latitude is leſſer Verſus Meridiem, or towards the South? Wherefore as Ganiuetus concluded, that much vnwoonted trouble, and vnaccuſtomed miſchéefe ſhould follow to the cleargie by that preeminence, may not we as well, and as truly by this prerogatiue pronounce on the other ſide, ſome extraordinarie proſperitie and happie ſucceſſe, or gladſome tidings to the ſaid Eccleſiaſticall eſtate, or ſpirituall vocation? I might ſtill alledge two or thrée other kinds of planetarie Eleuation, vſed amongſt all Aſtrologers: but ynough in proofe, may ſéeme ſufficient in art; and I nothing doubt, but that I may at length in regard of the premiſſes boldly determine, that Iupiter in the prefixed copulation was far more preualent or predominant than Saturne, and conſequently, that the conſequents thereof are principally to be deriued from him; whoſe nature as it is generally right bountifull, and very good, and his influence fortunate and luckie, ſo they are at this time ſpecially to be ſo reputed and eſtéemed, conſidering that himſelfe is ſo ſtrongly configured, and ſo fauourably diſpoſed, as now all reſpects and circumſtances truly waied, he appéereth to be. What then followeth? vz. that this Coniunction of Saturne and Iupiter is ſo far from working or inforcing any ſuch horrors, as this 88. propheſie pretendeth, that of all likelihood it ſhould ſéeme rather (in caſe it hath any notable ſignifications at all) to preſignifie much final good, and great ioy, or happines in concluſion: howſoeuer Saturne in the meane while may now, and then according to his ſmall power, and pro ſuo debili poſſe, begin or attempt pettie treaſons, vnderminings, trecheries, practiſes, and other ſpitefull villanies, ſomedeale agréeable to his peſtilent, and rancorous nature.

Which iudiciall may otherwiſe alſo be verefied, and in part confirmed: for touching the other moderators of that Coniunction, had not good louing Venus as much to do therein as bad cholerique Mars? Who is as well lady of the great Orbe, as the other is Deuiſor of the yéere? Or hath not ſhe as many, or rather more eſſential prerogatiues in the verie place of Coniunction than he hath? Wherefore, neither in this reſpect, can there any great euils be feared, or expected, when likewiſe the other fortune if not ouermatcheth, at leaſt equally matcheth, and counteruaileth the other infortune in ſtrength, power, and value.

Wherefore to ouerſlip this point: and to returne vnto the former cenſures of Leouitius, Reſlyn, Poſtell, and their adherents: I cannot ſufficiently maruell what mooued ſo famous learned men in this facultie, to aſcribe, or attribute ſo excéeding much vnto that ſilly Coniunction? As if there muſt neceſſarily inſue either a finall diſſolution of the world, or at leaſt I cannot tell what ſtrange innouation of lawes, or tranſlation of kingdomes, as occaſioned, or inforced thereby? But marke wel the argument of Leouitius, which doubtleſſe was alſo the principall reaſon that perſuaded the other: If (ſaith he) there were yet another Coniunction like this to be expected, then the propheſie of Elias ſhould be falſified, which vndoubtedly is moſt true, and infallible: Ergo the world muſt néeds either be vtterly diſſolued, or woonderouſly diſordered, vnder the preſent Coniunction.

Which argument how artificiall it is, being barely teſtimoniall, or how neceſſarily true, being founded vpon a fallible ſandie ground, it may ſufficiently appéere by the former ſection, where the ſaid pretended propheſie of the ſuborned Elias, is both euidently, as I take it, detected, and as well effectually, as plentifully confuted. Howbeit here by the way how apparant it is, what notable errors, vanities, forgeries, and coſenages that one authoriſed tradition of Elias hath wrought, and how many, yea of the learneder ſort haue béen ouertaken and beguiled therewith in reſpect of the reuerend name, and honorable antiquitie: which hath a long time béen a continuall ſtumbling blocke to al Aſtronomicall, and Philoſophicall coniectures: for ſhould he not haue ſéemed to caſt beyond the moone, that would once haue vndertaken to ſpeake, or write any thing of a farther period than his putatiue Oracle preſcribeth?

But to returne againe, from whence I haue a little digreſſed: touching the decay, and ruine of the Romane monarchie, or Occidentall empire, whereof Leouitius dreameth, how can he make Idem cauſam generationis & corruptionis eiuſdem? And is there not likewiſe another phiſicall Axiome, that Quicquid corrumpitur, à contrario patitur? As alſo that Simile â ſimili conſeruatur, & alitur? And as for the moſt glorious, and ſupernaturall natiuitie of Ieſus Chriſt, which he conteining himſelfe within the compaſſe of his profeſſion, ſéemeth to make an effect of the like naturall Coniunction happening in the end of the watrie, & beginning of the fierie Trigon, about 6. yéeres before his ſaid incarnation: as I eſtéeme this for a plaine ſuperſtitious aſſertion, and altogither irreligious: ſo I ſée as ſlender warrantie of reaſon, or authority, why his church ſhould be tranſlated from the Eaſt vnto the Weſt, or his Goſpell otherwiſe tranſplanted, or his ſecond comming determined, in reſpect of any ſuch aſtrologicall coniecture, when the ſcience it ſelfe being Humane, and Natural, hath not any aſcertained intelligence, or experience of ſuch diuine, and ſupernaturall vnſearchable myſteries, which being onely inrolled in the great volume of Gods owne ſecrets, cannot poſſiblie by any ſecundary cauſes, or

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paſſe, remitting the ſtudious reader in this kinde vnto his foreſaid Commentaries.

Finally, ſuch violent mutations, or mortall warres, and ſlaughters as Leouitius and other haue inferred, are they not the proper acts and effects of Mars rather than of Saturne, as Meſſahalah ſaith? Or is there at all any Aſtrologicall ſcience, or aſſured prediction of ſuch Martial ſturs and garboils, which euen Cardane himſelfe (a great protector otherwiſe of this prognoſticall art) durſt neuer auow? (Segment. 7. Aphor. 120.) Why then néede we feare any ſuch ſudden hurliburlies or confuſions, from this Coniunction of Saturne and Iupiter, where Mars hath little to do in reſpect, who muſt play ſuch bloodie and deadly feats? Or if he had neuer ſo much to do, why ſhould we be diſmaied or diſcomforted thereby, when this art cannot any way determine of ſuch militarie and Martiall euents, being in this behalfe no leſſe vncertaine, Quàm ipſi incerti bellorum exitus?

What then? May it be ſtill imagined that the Coniunction of Saturne and Iupiter was originally, or may conſequently be reputed the true foundation of this propheſie? Or that it is the liker to be true or credible, bicauſe that concurreth therewith in effect? Neither is that, in any my knowledge, expreſſed either by Leouitius, or any other fauourer of that threatening ſaid ſawe; ſo that if there were indéed any ſuch terrible coincidents to be aſcribed or imputed vnto that congreſſe, we haue yet no vndoubted or aſſured proofe, that they ſhould take place rather in 88. the yéere of this oracle; than in 87. or in 89. or in any former or later yéere. Cardane in his Commentaries vpon Ptolomeys ſecond Apoteleſmaticall booke, Cap. 9. Text. 54. writeth, that the effects of ſuch a Coniunction take place, and hold out vntill another Coniunction, or at leaſt vntill ſuch time as the ſaid planets ſhall be in Oppoſition; but he maketh no certaine difference, or diſtinction of yéeres; and Leopoldus Auſtriacus affirmeth, that the yéere it ſelfe ſhall be the woorſe wherein the Coniunction appéereth: but Albumazar (2. diff. tract. 1.) auoweth, that the ſignifications of this Coniunction happening in the watrie Trigon, are procraſtinated or prolonged vntill after ſixe Coniunctions immediately inſuing. How then by any of theſe obſeruations, or other like determinations, ſhall the conſequents of the Coniunction 83. be appropriately and ſingularly reduced, or particularized to the yéere 88?

Beſides, the preſent propheſie threateneth either an vniuerſall conſummation, & finall diſſolution of the world, or at leaſt a generall ſubuerſion and alteration of principalities, kingdoms, monarchies, & empires; wheras not the greateſt Coniunction of ſuperior, or inferior planets that euer did, or ſhall happen, can by any artificiall argument, or intelligible conceit, extend the force, or preuaile any farther than ſuch places onely, and ſuch territories as are vnder the ſubiection of the ſigne of the Copulation, or at the vttermoſt vnder the partition of that Quadrangle, wherof the ſigne of the Coniunction is preſently recounted. Wherfore neither that way can 88. be ſo terrible a yéere bicauſe of the Coniunction, as the propheſie ſpecifieth; nor the Coniunction at any time ſo terrible in works, as the propheſie in words appéereth to be. Which either in reſpect of the Annuall Progreſſion thereof, or the conſent it hath with the Reuolutions of this yéere, or with Eclypſes héerafter mentioned (which kind of naturall Accidents (Eclipſes I meane) are by the ſounder doctrine of Ptolomey, the principall effecters, or abrogaters of the Conſequents of ſuch Coniunctions) or any like preſent circumſtance, or coincident conſideration; as it is vnlike extraordinarily, or exceſſiuely to afflict this yéere, vnleſſe peraduenture now and then with ſome vnaccuſtomed cold, and decay in the fruit of the earth; ſo néedeth it not (in my ſimple opinion) to be finally regarded, or commonly feared as any notable, or powerable author of the pretended Martiall calamities thereof.

How then? Are there yet remaining any other farther cauſes, or artificiall likelihoods of ſuch imminent calamities? Be there any forcible or notable Eclipſes, or fierie Comets to be ſéene, or the ſights therof being already paſſed, are there any ſuch to take déepe roote, or mightie effect this yéere? To which alone, as to the moſt naturall cauſes, or moſt effectuall Arguments of future horrors, Ptolomey, and with him the ſoundeſt Mathematicians aſcribe moſt certaine, and actuall ſignifications? Indéede there was an Eclipſe of the Moone the laſt yéere 87. the ſixt day of September being Wedneſday, about 38. Minutes after 8. a clocke at night: but what? Can that worke any ſuch conſequents, being but a Partile not a Totall Eclipſe? Or are not the effects thereof alreadie in a maner conſummated? Beſides, who is chéefe gouernor, or diſpoſer thereof? Was it not Iupiter? And what, I pray you, are his ſignifications, when he ſo ruleth? Peruſe the 8. chap. of Ptolomeys 2. Apoteleſmaticall booke, and ſhall you not there find that Iupiter deliquij aſſequutus dominium generaliter rerum omnium incrementa contribuit: ſed peculiariter hominibus largitur gloriam, corporis ſalubritatem, animorum tranquillitatem, gaudia, pacem, bonorum copioſa ſubſidia; with ſuch like wiſhed proſperities and bleſſings? And what may be déemed more ioifull, fortunate, or happie, than theſe Iouiall contributions and bounties? Howbeit ſome will ſtil obiect, that the vnluckie Mars was partaker with him in this gouernment, in reſpect that he was lord of the Terme and Decane, wherein the Eclipſe happened: but what if he were principall gouernor too, ſo he hurt, or annoy vs not? And how can he hurt, or annoy vs this way, when the date of the force or operation of the Eclipſe it ſelfe is already worne out? Or alas, how ſilly ſhould the effects of any ſuch Defect haue béene in compariſon of the gréeuous and huge terrors of this propheſie; albeit Mars or Saturne himſelf had béene ſole diſpoſer thereof, and his moſt malitious, deſpitefull, and rancorous actions continued moſt part of the whole yéere? Wherefore it is not this Lunarie, or a far greater Eclipſe that ſo mightily muſt do the déede, or verifie this propheſie. But pawſe there awhile: I hope you cannot gainſay but that it may notwithſtanding helpe ſomwhat toward the working of ſuch a Tragedie. Neither are you yet thoroughly entred into the very depth of the matter: for lo in the ſelfſame yéere 88. thrée other eclypſes alſo imminent: Yea, that which is more, you ſhall haue two of them in one moneth: and what is, or may rightly be ſaid more fearfull, or tragicall than ſuch a reckoning? The Sunne ſhall be eclipſed the 16. day of February at the change; and ſhortly after, at the very nextfull, namely the ſecond day of March there ſhall follow a Totall Eclipſe of the Moone: and doth not the famous Meſſahalah (Libello de coniunctionibus planetarum, & rebus Eclipſium, Cap. 7.) giue generall iudgement; Quod in Eclipſi Solis non poterit fieri quin ſignificetur magnum aliquod accidens in mundo: That it cannot chooſe, but there muſt needs follow ſome great accident in the world after an Eclipſe of the Sunne? And doth not the moſt ancient, and renowned Hermes Triſmegiſtus awarde this particular peremptorie definitiue ſentence, (Aphoriſ. Centiloquij 53) Plurima in mundo fient incommoda, quando in vno menſe accidet vtriuſque luminaris Eclipſis? There inſue manifold incombrances, or miſchiefes in the world when the luminaries, that is the Sun, and Moone, are both eclipſed in one moneth? What ſay you now to theſe iudicials, or how dare you contradict, or gainſay ſuch threatnings? Indéed it is very true, there are thrée Eclypſes to happen in this yéere, and two of them within the ſpace of one moneth: neither can I deny but Meſſahalah, and Hermes, haue written as is before ſpecified; whereunto alſo accordeth Pliny in the ſecond booke of his Naturall Hiſtorie, Cap. 30. and euen Virgill to in his Georgiques, as notably, & ſignificantly, as any of the former, where amongſt ſundry other apparances, ſignes, or prognoſtications of humane affaires, he reckoneth Solis defectum, for one, after this maner expreſly, woorth the noting:

Sol tibi ſigna dabit, Solem quis dicere falſum

Audeat? Ille etiam caecos instare tumultus,

Saepe monet; fraudemque, & operta tumeſcere bella.

that is by my haſtie tranſlation:

The Sun yeeldeth ſignes: who dareth falſifie the Sun? He notes blind tumults; & foretels fraudulent attempts, With foſtred garboils, before they ſwel to their outrage. But now pauſe you a while: for doth not Meſſahalah himſelfe in that very place aboue recited, adde moreouer, by way of diſtinction, Secundum quantitatem ipſius eclipſis, hoc est, vt ſit ex quarta corporis ſolis, vel ſupra? That the euent of the ſaid Solarie defect ſhal be but according to the quantity of the

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euen thoſe effects too which it ſhall vtter, ſhall not be ſet abroach vntill towards the very later end of the yéere, being then, and about the beginning of the next yéere 89. eſpecially and chéeſly to preuaile; by which time the date of the woonderfull propheſte ſhall be welnigh determined.

Finally, to conclude this point with the ſaying, or rather Axiome, and principle of Cardane (Seg. 7. Apho. 121.) Nulla Eclipſis, &c. No Eclipſe (howſoeuer totall or vniuerſall) can portend vniuerſall calamities, or threaten the whole world with generall future miſchéefs: whoſe conſequents regularly are alwaies to inure, or take place in ſuch onely regions, territories, and cities, as are obnoxious, or ſubiect Deliquij ipſius ſigno, vel tetragano, vel diametro: as is generally agréed vpon, by the beſt Mathematicians, and cunningeſt Profeſſors in this facultie.

Wherefore, we muſt yet looke farther about vs, and inquire after ſounder proofes, for the eſtabliſhing of this Oracle, if we would haue it allowable, and iuſtifiable by Scientificall Arguments, or any artificiall collections.

Then, to come once againe to the right Aſtronomicall doctrine of Ptolomey: he in the 98. of his 100. Aphoriſticall ſentences directed vnto his brother Syrus; aſſigneth the ſecond place of tragicall ſignifications vnto Comets, or blazing ſtars: what? Are there any ſuch ſterie exhalations to be kindled this 88? Or muſt we be daily expectants of new Comets? Surely formine owne part, as I ſée not any ordinarie or extraordinarie, naturall or preternaturall cauſes, Meteorologicall or Aſtronomicall, concurring toward the preſent working, or furniſhing of any ſuch ſterie apparition this yéere: nor indéede any ſuch probable likelihoods, as might in ſome yéeres immediately paſſed, haue artificially béene alledged, to preſume vpon ſuch a matter: ſo neither is there in my knowledge by reading, or otherwiſe; any like Meteore already paſſed, ſtill remaining to be effected: for albeit I ſhould fauourably allow of their counſell, which haue aduiſed a continual obſeruation of euery Criticall yéere from the ſtrange new ſtar which appéered in Caſſiopeia, Anno 1572. as though in euery ſuch yéere there were ſtill ſome notable vnaccuſtomed Accidents to be expected; yet forſomuch as 88. cannot be reputed any ſuch Criticall yéere from that ſtar; as there is therefore no ſingular, or ſpeciall note to be taken thereof, ſo are there not any ſingular, or ſpeciall effects of any ſuch cauſe to be ſeriouſly looked for therein. What? What then I beſéech you, is it, or at leaſt what may it ſéeme to be, that ſhould thus, and thus maruellouſly diſguiſe the world this 88? Is there no apparant naturall, or philoſophicall argument to confirme our affiance, or rather preſumption, repoſed in this oracle? Is it credible, that it was either priuatly framed, without reaſon, or commonly publiſhed without warrantize of ſome woorthy teſtimonies, Diuine, or Humane? But alas Diuine we can alledge none either directly, or indirectly in this behalfe, as is ſufficiently declared in the former Section: why then? Muſt there not yet of neceſſitie lurke ſome ſecret abſtruſe phyſicall cauſes, or mathematicall inclinations, as they terme them? For, Si effectus est, & cauſa praeceſſit? As euery mans logique, and philoſophy can readily tell you.

How now? Is there happely any commutation of the great Orbe? Or is there any concourſe, or congreſſe of the 8. and 9. ſupernall Orbes? Or is there the ſhifting of any Abſis from one ſigne into another, which are indéed of great and memorable conſequence, as Cardane teſtifieth? Or perhaps are the ſuperior planets conioined in the firſt Terme of Aries, wherof Guido Bonatus maketh ſo very eſpeciall reckoning? Or is the Sunne in his greateſt, or leaſt Excentricitie, or is the Center of his Eccentrick come Adalterutrum quadrantem, terminúmque mediocrem, which both Ioachimus Rhaeticus, in his firſt Narration of Copernicus Reuolutions, and Cornelius Gemma eftſoones ſtandeth ſo excéeding much vpon? As if forſooth the Periods of ſtates, monarchies, and kingdomes, yea of the whole vniuerſall world it ſelfe, depended vpon the courſe of that little Circle, as the verie true, and right whéele of fortune? Or is it peraduenture to be ſuppoſed, that the Verticall, Perpendicular, or Topicall ſtars haue now conſpired togither to deſolate, or oppreſſe the ſeuerall regions which they aſpect? Or what other graund aſtrologicall, natural, or ſupernatural conſideration remaineth? Or finally what other peremptorie iudgement, or Neronian tyranny are we to vnderly? Or Quid tandem magni monstri alit, qui tam horrendas canit ambages, antraque remugit? For as for theſe later circumſtances, obſeruations, and cenſures of Cardane, Bonatus, Rhaeticus, Gemma, and other their ſectaries; as I know not any of them to enure, or to be expected; ſo if percaſe they were preſently in Eſſe, neither could any of them, (notwithſtanding all their greatnes, or mightines) worke any ſuch great maine vniuerſall terrors, as the propheſie portendeth.

And what then ſhould we eſtéeme of particular Configurations, or peculiar Caeleſtiall theames, which Ptolomey wiſheth vs to obſerue in Annuall Reuolutions, or at the ſeuerall times of the Sunnes entrance into any Aequinoctiall, or Solſtitiall point? Doth not the face of the heauens vary with the region, and by conſequent, the ſignifications, and prognoſticates? Marry but what ſay you by this, that the full Moone immediately preceding the Sunnes ingreſſe into Aries (which Ptolomey alſo willeth to be obſerued) is there eclipſed: doth not euen the ſaid Ptolomey himſelfe make a ſpeciall great matter of ſuch an Accident? I denie it not: neuertheles what is that to 88. it ſelfe, when the Eclipſe taketh no place, as is afore ſhewed? Beſides, we may remēber the ſame euent too, to haue often happened without any ſuch ſtrange newes, or woonderous tidings, as are now blowen abroad: as of late yéeres, Anno 1569. the third day of March there was an Vniuerſal Eclipſe of the Moone at the Praeuention next before the Suns recourſe into Aries: Item Anno 1579. (which is ſomwhat more dreadfull) there was a great Eclipſe of the Sunne at the Change immediately going before his ingredience into the ſaid Aequinoctiall point: but what ſuch rufull, or maruellous matters inſued either of theſe? Wherefore it muſt of neceſſitie be a more ſtrange and woonderfull accident than this, that ſhould atchéeue, or bring foorth ſuch mightie Conſequents.

Well, but is there not yet a more perlous doubt behind? For is not frowning and froward Saturne lord of the yéere, and (which maketh all the woorſe) is he not ſeated in a Fixed ſigne of the earthly Triplicitie, & direct in an Angle? Which by the opinion of the woorthy Meſſahalah (lib. de Reuolutione Annorum mundi, Cap. 48.) preſignifieth great contention and wars, with a murrian and rot amongſt cattell? Alſo by the cenſure of Almanſor (Propoſitionum ad Sarracenorum regem, 42.) a gréeuous mortalitie amongſt men, and very ſmall increaſe or proſperitie in the fruits of the earth? What though I confes al this to be true? Is Saturn Genius localis, or Daemon Topicus omnibus gentibus? Or is he lord of the yéere vniuerſally ouer, or in, or throughout al countries? Or doth he work in all places alike euen where his dominion extendeth? Which dominiō or power, as it followeth in the forementioned book, and chapt. of Meſſahalah is onely, In ea terra, in cuius ſigno propriè fuerit: Wherefore as all his, or any other miſchéeuous ſignifications, prefigured by the preſent celeſtiall poſition, are wholy to be effected in ſuch nations, territories, and cities, as are vnder the gouernment of Taurus & Aries; ſo euen there alſo ſhall they chéefly preuaile ouer ſuch creatures, as are of the more popular and baſer ſort, amongſt whom not onely penurie and dearth, but alſo the plague, & ſundry other gréeuous infirmities may fortune to raigne; and peraduenture ſome péeuiſh, or ruſticall murmurings, treaſons, rebellions, and trecheries be ſet abroach, which notwithſtanding ſhall be as like to procure any graund innouation, by diſordering kingdoms, and turning principalities topſie turuie; as ſuch meane obſcure perſons, and ſilly creatures are like to prooue kings, princes, lords, or honorable counſellers of roiall maieſtie. I am not ignorant, that ſome aſcribe the preeminence of the celeſtiall figure, and gouernment of this yéere vnto bloodie Mars; ſuppoſe it ſo indéede, at leaſt by putting caſe, (albeit I ſée no Aſtrologicall reaſon or authoritie of that reſolution) yet if his preſent ſtate be duly conſidered, and his whole abilitie truly examined according to the grounds of their Iudiciall procéedings; ſhall you not find his violent affection to be brideled and qualified in ſuch ſort, that he is greatly vnlike to infect, terrifie, or aſtoniſh the world with any ſuch ſanguinarie, or horrible garboiles, as other whiles he portendeth? Where thorough his vnluckie configuration he may cruelly play his bloodie part? I appeale to themſelues, that haue at all aduentures appointed him lord of the yéere, if his woonted fiercenes and rage be not (euen according to their owne learning) ſo aſſwaged, and abated, that he cannot execute the furie of his cruell nature, or inforce his Potentiam in actum.

I might diſcourſe vpon diuers other configurations, and ſundrie conſtellations, vnder the Reuolutions of this yéere: but forſomuch as they are either to preuaile only in the aire, (whoſe vnſeaſonable diſpoſition, and lamentable diſtemperature, I more ſuſpect and feare, than fiue or ten ſuch propheſies:) or to worke in other forraine nations, rather than in our countrie: or not at all to take any roote or impreſſion this yéere; or to touch the meaner and baſer ſort, rather than the higher powers: or to make worke rather for phyſitions and chirurgians, than for ſoldiers or captaines; as alſo for ſailers by ſea, rather than for trauellers by land: or to bring foorth priuate ſuſpicions, ielouſies, grudgings, and murmurings, not publique mutinies, bickerings, ſkirmiſhes, or battels: or finally, rather to raiſe vaine rumors, and counterfet ſhadowes of horrors, than any violent expeditions, or maine garboiles indéede; and therefore nothing powerable, or not halfe forcible ynough, to verifie or enact the woonderfull dependences of the notorious oracle; I take it beſt and méeteſt, to omit them, as no more in effect haſtning, or importuning any ſuch vniuerſall, or nationall Tragedie this yéere, than thoſe fantaſtique propheticall Conſtellations of Ambroſe Merlin, as appliable in a maner to euery yéer, as to any yéer, or rather to none as to one:

Splendor Solis Electro Mercurij languebit, & erit horror inſpicientibus:

Mutabit clypeum Stylbon Arcadiae: vocabit Venerem galea Martis:

Galea Martis vmbram conficiet: & tranſibit terminos furor Mercurij:

Nudabit enſem Orion ferreus: vexabit nubes Phoebus aequoreus:

Exibit Iupiter licitas ſemitas: & Venus deſeres ſtatutas lineas:

Saturni ſyder is liuor pluendo corruet, & falce recurua mortales perimet:

Biſſenus numerus domorum ſyderum deſtebit hoſpites, ita tranſcurrere omittent:

Gemini complexus ſolitos & vrnam in fontes prouocabunt:

Penſa Librae obliquè pendebunt donec Aries recurua ſua cornua ſupponat:

Cauda Scorpionis procreabit fulgura: & Cancer cum Sole litigabit:

Aſcendet Virgo dorſum Sagittarij: & flores Virgineos offuſcabit:

Currus Lunae turbabit Zodiacum: & in fletum prorumpent Pleiades:

Officio iam nulla redibunt: ſed clauſa ianua in crepidinibus Ariadne delitebit:

In ictu radij exurgent aequora: & puluis veterum renouabitur:

Confligent venti diro ſufflamine: & ſonitum inter ſydera conficient.

I, but what ſay you now to certaine other correſpondent interpretations, and déepe collections in a more Theologicall, or rather Metaphyſicall veine, namely to that of Gul. Poſtellus, who taking vpon him to expounde, and define the Time, Times, and halfe a Time mentioned by Daniell the prophet, and Iohn the Diuine, maketh vp the mouth of this propheſier, and fitteth his turne ſo iumpe with 5550. yéeres, that in caſe we would entertaine either the Text of the one, or the Gloſſe of the other as auerrable; we ſhould conſequently beléeue, (notwithſtanding all the premiſſes) this verie yéere to be that Fatall, yea that Finall yéere indéed, which ſo preiudicately it is ſuppoſed to be? Wherin can you either iuſtly improoue his Diuinitie, or truely falſifie his Chronologie?

Touching his Diuinitie, as he is no Diuine by profeſſion, or facultie, ſo alas, both here and elſewhere we might haply doubt whether he deſerue the reputation of an vpright, and ſound chriſtian or no? But what is his Chronology? vz. that by the Time are ſignified 1656. yéeres: by the two Times 1547. yéeres of the Law, and 1547. yéeres of Chriſt, by the halfe Time, halfe the firſt Time, or 800. yéeres.

Well concerning the Time, as it is, and may lawfully be called in queſtion, whether the ſpace of 1656. yéeres, Ab orbe condito, ad inchoationem diluuij: be the determinate, and preciſe time of Daniels propheticall, and Iohns Apocalypticall meaning; or whether ſome ſecret period not ſo eaſily conceiueable, or determinable, be vnderſtood: ſo touching the firſt of the two Times which he compriſeth vnder the Law, containing 1547. yéeres, is it not differing or diſagréeing aboue 30. yéeres from the true Computation? And who knoweth not what yéeres are paſſed ouer, and aboue 1547. fithence the firſt Time of Grace by Chriſt Ieſus?

Laſtly, concerning the halfe Time, which Poſtellus termeth halfe the firſt Time, as twiſe 800. wil not make vp 1656 yéeres: ſo if we account the ſaid halfe Time from the Deluge to the promulgation of the Law, which is the vſual Chronologicall reckoning of ſuch Paraphraſts; ſhall we not there too miſſe ſo much of his Compute, as will ſuffice to fruſtrate or annihilate his peremptory concluſion?

Wherefore, how vaine, and friuolous are we to repute Poſtels deuiſe? Eſpecially being alſo confuted with the like Theologicall conſtruction, or expoſition of ſome other, in the abundance of his owne humor: which alledging the firſt Adam as a type, or figure of a ſecond Adam; and withall, that Chriſt himſelfe the great prophet of prophets foretolde in his Goſpell, that the comming of the ſonne of man ſhould fall out, or be, as were the daies of Noah; conclude according to the profound formalitie, and materialitie of their myſtical Theology, that when the ſame number of yéeres (which was from the creation of the world when Adam was made, to the vniuerſall inundation of Noahs floud) ſhould be expired after the time of our redemption by Chriſt: then the final conflagration, and fiery Deluge of the ſame world was likewiſe to approch: and conſequently that euen as then, Anno ab orbe condito 1656. the faithfull Noah and his family were corporally preſerued from that maine ouerflow, and outrage of waters, all the world beſide being drowned: ſo now after the like terme, or period of yéeres from Chriſt, the elect and true chriſtian generation ſhould ſpiritually receiue the definitiue ſentence of infinite bliſſe, the other being caſt ouer into a reprobate ſenſe, and damnable ſtate, their finall iudgement of horrible, and endleſſe torments. To which comparatiue argument in the ſame kinde, if any credence be reſpectiuely to be yéelded, (which neuertheleſſe I wholy commit to the conſideration of ſounder Diuines, than I account theſe) are there not yet 68. yéeres to be fulfilled after the date as well of Poſtels poſte, as of the period of the 88. oracler?

Otherſome, as wiſely no doubt, and as theologically imagine, that looke how many vſuall yéeres Chriſt walked vpon earth at his firſt comming into the fleſh, ſo many Iubilaeall yéeres of his ſpirituall, or myſficall preſence in the church ſhould likewiſe expire before his ſecond comming to iudgement: recounting then according to this conceited compariſon 34. yéeres of Chriſts perſonall continuance amongſt vs, as Gerardus Mercator doth, and conſequently reckoning ſo many Iubilaeall, or triumphall yéeres ſithenee his comming; ſhall you not finde the ſaide ſum of Iubilaeall yéeres to extend iuſt vnto the yéere 1700? By which Proportion likewiſe there remaine yet 112. yéeres to be accompliſhed hereafter, contrary to the minde both of Poſtell, and the impoſturall prophet, with the ſuperſtitious adherents, and credulous fauorites of both?

And when ſhall Sibilles lambe be generally knowen, or vniuerſally imbraced? When ſhall there be found but one ſhéepheard, and one ſhéepefold? When ſhall Sauanorolaes great conquerer be conducted ouer the Alpes like vnto Cyrus, or Hannibal, ranſacking and vanquiſhing Italy? When ſhall the Iewes, Turks, Tartars, and Moores be conuerted vnto the faith, & woon vnto Chriſt? Doth not Florence floriſh ſtill? Or is not Rome roomeful euen at this inſtant? And are not theſe with a 1000. other propheſies of ſemblable note, to be effected, and completed, before any finall diſſolution may actiuely be achieued, or paſſiuely felt?

Wherefore well fare the late pope Gregory the 13. that new reformer of the Kalender: who with his Mathematicall, and other Aſſiſtants, ſéemeth to haue made little, or no account of this 88. propheſie: for in caſe they had any thing eſtéemed thereof, ſurely they would neuer ſo ſcrupulouſly haue buſied themſelues in making the 4900. 5000. 5100. 5300. yéeres after Chriſt no Biſſextiles: which are almoſt 4000. yéere hence; or ſo religiouſly haue extended their preſuppoſed perpetual Canons to the 40000. yéer after Chriſt, which ſo far amounteth the date of this ſilly propheſy, as alſo of the graund Oracles of Elias, Orpheus, Hylarie, Lactantius, Policarpe, and the reſt, that they draw on well nigh vnto Platoes maine yéere, and may peraduenture be ſtrained to ratifie the moſt fantaſticall opinions, and heretical reſolutions of the obſtinateſt or deſperateſt Ariſtotelians, Plinians, Inlianiſts, Lucianiſts, Machiauellifts, Pagans, and Atheiſts in the world.

Lo héere how contrarily the head and féete of the ſame body are affected? For who euer from time to time haue béene ſo common publiſhers, or buſie aduancers of this, and ſuch like glozing pretended predictions, as ſome of thoſe, or their predeceſſors, which begin now to write of 35000. yéeres to come? But this, euen this is the aſſurance, or certaintie of ſuch goodly propheſies: and this, euen this is the maner of the iolly procéeding of ſuch doughtie prophets, brauely diſpoſed to terrifie and ſkar the world with the maruellous trauell or parture of mountaines, which in fine bring foorth nothing but ridiculous miſe, or apiſh toies to make ſport withall. O mightie Politiques! O venerable and egregious Doctors! Or rather, O vain Phantaſts, and fond Dotterels! Which make themſelues the common prouerbs, and publique laughing ſtocks of the world, whileſt euery Grammar ſcholler may ſkoffingly demand of the beſt amongſt them, as namely euen of this famous 88. oracler: Quid dignum tanto feret hic promiſſor hiatu?

I might eaſily enlarge theſe matters, and manifoldly eloine this particular Section, vpon 88. but their beſt and weightieſt arguments, collections, imaginations, and whatſoeuer allegations or motiues, being prooued ſo illuſorie indéed; ſo ridiculous in ſhew; and ſo abſurd in both; (euen much like the ſhifting Elenches, and Paralogiſmes of Sophiſters, and namely that old ſtale concluſion: Baculus ſtat in angulo, ergohoſpes meus est Nebulo:) what effectuall or auailable account is to be made of the woorſt and lighteſt? May not euery reaſonable ſcholler of any reckoning, with no great difficultie add diuers other materiall reaſons and teſtimonies, as well Diuine and Canonicall, as philoſophicall, mathematicall, and ſuch like of artificiall conſideration, both in generall diſcredit, and in particular diſgrace of the ſaid imaginatiue and fantaſticall terrors? How readily might I, or any other confute this propheſie, with other propheſies, as namely by conference and examination of the circumſtances of Elias owne propheſie (whence notwithſtanding it ſéemeth primitiuely deriued) and no leſſe ſpecially by ſundry, and almoſt infinite other pretended propheſies, old ſaid ſawes, antique prognoſticates, and ſhepheardly ſoothſayings, which are not any farther to be dreamed vpon; or any way, more or leſſe, either to be hoped or feared, in one reſpect or other, in caſe this inſtant propheſie deſerueth any héedfull, or behoouefull regard. But I take it not greatly woorth the labor either of meditation, or of writing, to wade any déeper or farther, in ſo néedleſſe and bootleſſe a fanſie. For doth it not alreadie ſufficiently appéere, what priuate or publique credit is in reaſon to be aſſigned vnto the ſaide notorious Epigram, or rather poeticall Satyre, and hypocriticall Libell, in reſpect of any naturall cauſes, or preternaturall ſpeculations, or artificiall arguments, or inartificiall authorities, or whatſoeuer colourable pretence of diuine or humane allowance? Of whoſe both generall, and ſpeciall maintenance or patronage, it is vtterly deſtitute before God and man; and therefore accordingly to be eſtéemed or valued in the world, chiefly of the learneder, diſcréeter, or godlier ſort. I ſhal not néed to repeat or recapitulate any proofes, or teſtimonies prealledged in the former part. It is actual impietie and blaſphemie, to preſume into Gods office, or to vſurpe any his proprietie, who alone is ſingularly termed in Scripture [〈 in non-Latin alphabet 〉] as the only ſearcher of the hart and raines. Mens intentions, purpoſes, enterprizes, actions, or exploits, are not ſo eaſie, or ſo poſſible to be diſcouered, or preſignified aforehand, as the good ſimple creatures of the world, haue béen ſtoutly and reſolutely born in hand: eſpecially in ſo cunning, ſo pragmaticall, ſo diſſembling, and ſo hypocriticall an age, as this, wherein one thing is commonly pretended, and neuertheles the cleane contrary often intended: a ſuttle and wilie qualitie, as it were appropriately noted in Tiberius the Emperor. Inward drifts and Ciuill effects are not neceſſarily, directly, or properly to be deſcried, or foreſéen by outward ſignes, or natural cauſes. In ſuch Politique matters, and Morall occurrences, I denie not but the wiſeſt, and déepeſt politiques may otherwhiles, euen with credible, and warrantable iudgement, giue a ſhrewd geſſe, and go neare the marke: but neither can any man, howſoeuer prudent, or politique himſelfe, therein or thereof deliuer any ſure or infallible doctrine: (at leaſt ſo far, as I can conceiue by reading Ariſtotles politiques, and other correſpondent diſcourſes:) or howſoeuer poſſible that may be déemed, it becommeth not one of my age, profeſſion, experience, or other qualitie, to vndertake ſo great a prouince, or to decide ſo high and doubtfull a caſe: namely, by requiſite ſuruiew, and curious examination of the vniuerſall procéedings of ſtates, and particular dealings of princes, and their ſubiects; both amongſt themſelues, and with their neighbor borderers; at home, and abroad; in peace, and in their wars; for and about all affaires, and actions of publique or priuate gouernment: whereupon any ſuch notable caſualties, or woonderful confuſions and ouerthrowes of Commonwelths might poſſibly ſéeme to depend, in regard either of neceſſarie aſſurance, or contingent probabilitie. It belongeth vnto me in good modeſtie and dutie, to commit the due conſideration, and whole conſequence of ſuch politique Cauſes and Effects, to profeſſed Politicians, wiſe Magiſtrates, and learned Councellers, accordingly qualified, and furniſhed for the méete and ſufficient diſcharge of ſo honorable emploiment: but chéefly vnto God himſelfe, the high and mightie prince of princes, and gouernor of gouernors: by and through whom kings rule, and kingdoms floriſh, as contrariwiſe without whoſe gracious aide and aſſiſtance they ſoone periſh, and come to extreame ruine. Howbeit in the meane time, and by the way, I nothing doubt but princes (of all other) and ſuch politique perſonages, as they haue néereſt about them, are as thoroughly prouided, and ſtrongly furniſhed to maintaine the publique weale of their natiue countries, and to vphold their owne honors; as withall they are beſt able to anſwere for themſelues, and to defend their owne cauſes both in words and déedes. The world was neuer wiſer, or more induſtrious to prouide, or ſhift for it ſelfe, either by policie, or force, either in procuring good, or in reſiſting euill.

It were but folly in my betters, but preſumption in me, but vanitie in both; Tam memores monere. No doubt but cunctamundi imperia, will warily, and circumſpectly ynough looke about them, and take requiſite héed vnto themſelues: and according to the Lacedaemonian prouerbe, Suam quiſque ſpartam ornare: as alſo according to the common, but ſerious, and important counſell; Pugnare pro Patria. Eſpecially hir moſt excellent Maieſtie, whoſe not onely wiſe, and cautelous, but alſo rich and mightie prouiſion, partly for all kinde of munitions, partly for other neceſſaries, as well defenſiuely, as offenſiuely imployable againſt whatſoeuer forren force, or hoſtile malice; far paſſeth any like preparation, or fortification of hir moſt puiſſant, and royall anceſtors: as expreſly appéereth in an Act of Parliament, made Anno 27. Elizab. c. 29. So that euen in ſuch Ciuill reſpects, and Politique conſiderations, (to ſpeake thereof in generall) we are not greatly to dread any ſuch rufull or tragicall terrors, as are here more horribly threatned, than conſiderately denounced, or ſkilfully awarded: vnleſſe peraduenture we will néeds be More afraid than hurt.

Notwithſtanding, I wholy relinquiſh that actuall, and reall kind of confutation, as méerely appertaining vnto thoſe of higher calling; and altogither containing my ſelfe within my ſtinted compaſſe, I am onely to vrge, and proſecute ſuch arguments, and concluſions, as either Naturall, Mathematicall, Theologicall, or other Doctrinall principles, and obſeruations may readily affoord. Which both ſeuerally, and iointly make ſo excéeding much againſt this terrible propheſieng libell, that as by report it was firſt odly found in an old ſtonie wall, after the diſguiſed maner and faſhion of thoſe ſuborned counterfets, mentioned in the former Section, and there forſooth regiſtred in glaſſe; (a fit metall for the preſeruing of ſuch brittle, and fickle ſtuffe:) ſo it cannot iuſtly but ſéeme a woorthy monument, to be accordingly intertained and eſtéemed, euen no otherwiſe, than the foreſaid ſuborned counterfets: which no doubt were either maliciouſly, and ſpitefully contriued; or couenouſly, & impoſturally conueied; or at leaſt conceitedly, and phantaſtically deuiſed, either for pleaſure, or diſpleaſure, or ſome by-aduantage, or other. Nimirum, Pictoribus atque Poëtis (as Horace ſaith) Quidlibet audendi ſemper fuit aequa potestas. And thus much bréefly touching the threatning and odious Satyre of that terrible prophet, or rather poet, whoſoeuer he was, that forged the ſaide vaine, and fruſtratorie Epigram.

The concluſion of this latter part.

WHerefore, albeit happely I ſhould yéeld with Origen, that the beautifull, and glorious face of the heauens, is as it were an open booke, and legible volume, wherein we may manifoldly read of things paſt, things preſent, and things to come: neither withall can I denie, but muſt in regard of certaine naturall, and artificiall directions, and circumſtances of ſpeciall note, affirmatiuely grant, that there want not ſome probable likelihoods indéed, and ſome apparant ſignifications, or preparatiues, of a Tragedy inſuing in the world, and that alſo euen ſuch a one, and ſo notable a Tragedie for certaine furious, and buſie parts; as hath not often béene plaied vpon this mortall ſtage, and fraile Theater: yet for mine owne ſimple opinion, I am vndoubtedly reſolued, and fully perſuaded, according to good warrants of learning, that this 88. ſhall at the vttermoſt prooue but the Prologue thereof, howſoeuer in ſome other yéere not far hence, there may peraduenture (by phyſicall, and mathematical coniectures, rightly drawen from the due obſeruation of certaine fearefull Eclipſes, and ſuch like Naturall cauſes, hereafter following, which deſerue to be accordingly noted, and regarded after the ſounder, and truer doctrine of Ptolomey) howſoeuer I ſay, not many yéeres hence, there may perhaps, ſome ſhrewd Epilogue, or at leaſt ſome perillous iſſue of ſuch troubleſome and tragicall actes, finally be expected. Howbeit, if we conſiderately weigh, or reſpect the grounds of that Art, which awardeth ſuch iudicials, and prognoſticateth ſuch future euents, ſhall they not alſo be rather diſcourſiuely talked vpon, and compaſſionately pittied, then ſenſibly felt, or paſſiuely indured amongſt vs in England? But whatſoeuer may caſually happen, or ſhall occaſionally befall, either here, or elſewhere, Si Deus nobiſcum, quis contra nos? If God ſtand on our ſide, who ſhal be able to withſtand him, or preuaile againſt vs? What man, or diuell ſhal haue power, once to iniurie, or to hurt vs? Hitherto not onely the fower Elements, and ſeauen planets (as they ſay) but alſo Ipſe aether pro nobis militauit, non contra nos; the very heauens themſelues haue taken our part, and haue puiſſantly warred, or fought, not againſt vs, but on our ſide: as I beſéech God they may hereafter ſtill, and ſtill, euen euer & euer continue our gracious friends, and fauorable allies, both in war, and peace; in campe, and towne; in the field, and in our owne houſes. He is the Lord of Hoſts; and they are his valiant and mightie ſoldiers, euen his inuincible and victorious ſoldiers: but is not the ſame Lord of Hoſts, alſo the God of Sabbaoth? And are not the ſame mightie ſoldiers, alſo the gentle and louing Iuſticers of his peace, of his moſt pretious and ſoueraigne peace, which paſſeth all vnderſtanding? Now let vs all entirely and zealouſly ſay Amen, and Amen vnto that peace: and ſhall we not aſſuredly and inuiolably enioy the ſwéete felicitie of his bleſſed Sabbaoth, and our owne happy repoſe; as the onely finall, and inuincible ſecuritie of good princes, loiall ſubiects, and durable ſtates? What is the concluſion of the foreſaid counterfet prophets themſelues? Say they not one while thus?

A treatie of Peace there ſhall be taine:

And after faire weather, we ſhall haue raine.

Another while thus after a more ioiful and conſtant maner?

Then truth ſhall come, and blow his horne:

And laugh falſhood for euer to ſcorne.

And finally thus, as it is touched in the former Tract?

At the laſt, God ſhall vs helpe euerie way:

And all ſhall be in godly concord and ſtay.

Than which Concluſion, what better or happier can we deuiſe, or deſire at Gods hand? Who as he hath hitherto by his ſingular gracious fauour, mightily preſerued vs both in priuate and publique: (notwithſtanding whatſoeuer hoſtile policies, or forces) ſo may it pleaſe him, continually more and more to extend the ſame mercifull fauour, and effectually to accompliſh the ſaid wiſhed concluſion (if not vniuerſally thoroughout the whole Chriſtian world, yet at leaſt particularly thoroughout this whole Realme:) what néede we greatly care in reſpect of our owne ſecuritie, or otherwiſe, than in common charitie, Quare, aut quomodò fremant gentes, Why, or how other nations rage togither: or why, or how other people imagine vaine things? He alone, that dwelleth in Heauen, is a thouſand times, and incomparably mightier, than all the kings and princes that dwell vpon earth.

At Kingſlinn in Norfolke, this 12. of December. Anno 1587.

Eiuſdem Ioannis Harueij Epiphonematicum votum, ad auertendum quoſcunque euentus, Anni famoſi magis, quàm mirabilis, 1588.

ALme parens, qui cuncta regis, diuóſque, hominéſque,

Et caelum, & terram, & quic quid in orbe valet.

Qui nutu Antaeum, qui Gorgonis ora gubernas,

Falcigerúmque ſenem, luctiferúmque ducem:

Qui ſolus caelorum iras, vultúſque minaces,

Atque truces radios, diráque fata domas:

Aſpice, ſed placido vultu, pia vota Britannûm:

Nec ſine terribiles inualuiſſe faces.

Aſtrorum, horrificique polifera ſpicula tunde:

Nec ruat in noſtrum ſaeua procella Caput.

Siſte tremiſcentis terrae motúſque & hiatus:

Atque Comaetarum lurida tela preme.

Pelle procul Saturninos gemitúſque, dolóſque,

Et martis rabidas, ſanguine áſque cruces.

Noxia nec Scythici noceant contagia caeli:

Nec teneram inficiat peſtilis aër humum.

Nec tempeſtatum ratio peruerſa fatiget,

Peruerſis quanquâm moribus aequa nimis.

O Deus, haud mores imitentur tempora noſtros,

Tempora tam nullo dura ferenda modo.

Hiberna Aeſtatem nec turbent frigora ſiccam:

Nec Brumae ſubeat munera Veris honos.

Autumnus Veris nec vendicet aurea ſigna:

Ordine ſed vigeant cuncta creata ſuo.

Sydera ſunt ſcriptura Dei, ſcriptura Britannûm:

O praeſint Anglis ſydera fauſta tuis.

O etiam, atque etiam mens ſana in corpore ſano

Regnet, & in quauis pax benedicta domo.

Sint procul hinc Turcae, procul hinc gens quae que prophana;

Haereticorum omnis turba maligna procul.

Aut ſi quos Galli, Scotiuè, Italiuè, Daniuè,

Hiſpaniuè aſtus, inſidiáſque parent:

Has, atque has abſterge Deus; caelique, hominúmque,

Et furiarum Iras, & mala quaeque fuga.

Protege nos, Regnúmque tuum, regnúmque tuorum

Seruorum, & Seruae candida ſceptra tuae.

Obſcurata nihil noceat Tytania lampas,

Queis Euangelij lumina clara nitent.

Nec caput inuoluens tenebris Latonia Virgo

Obſit eis, quorum pectora luce micant.

Sed neque corda vrat Saturnius ignis corum,

Qui ſancti feruent Pneumatis igne ſacro.

Sed neque corda vrat Mauortius ignis corum,

Qui potiùs pacem, quàm coluêre facem.

Marte fremente, mináſque agitante caleſcimus illo:

Aſt Deus in nobis praelia Martis agat.

Sydera namque licet caeleſtia, cuncta gubernent

Inferiora, Deus ſolus at illa mouet.

Tu Deus illa moues, regis inferiora, per illa:

Nos ſaluos illis effice, qui illa moues.

Reſpice nos, Angliſque faue; gentémque beatam,

Ancillaeque tuae candida ſceptra foue.

Horrendi fremitus, orâcla minacia ceſſent:

Euentu careant turbida fata truci.

Quicquid peccatum eſt, peccati mole grauatos

Poenitet, atque magis poenitet, atque magis.

Sis bonus O, foelixque tuis; nec ſydera, nec vim,

Nec furias vllas, nec mala fata luant.

Sic te Angli aeternùm laudent, ſic ſydera laudent:

Sic totus laudet mundus, ouétque polus.

Sic, ſic Omnipotentem extollant omnia ſaecla,

Horrida qui ſolus monſtra domare potes.

Ecce opus admirandum, aeterno Carmine dignum:

Irrita fatorum quod mala reddat: Amen.

Soli ſapienti Deo, ſola gloria.

FINIS.

Marginal notes

The Dutch Tranſlation.

Tauſent fiinffhundert achzig acht,

Das iſt iar das ich betracht,

Geht inudem die meltnicht vnder

Sogſchicht doch ſonſt groſz mercklich wunder.
↩
My Engliſh Paraphraſe.

After a thouſand yeeres from Christs natiuitie accounted:

And fiue hundred more to the computation added,

The eight yeere, ſucceeding fowerſcore, wil approch very ſtrangely;

Afflicting mankind with wofull destinie afrighted:

If then wretched world be not vtterly wasted in horror;

If heauens, lands, and ſeas conſume not finally to naught:

At least most kingdoms ouerhurlde with tragicall outrage,

Shall powre out dreadfull complaints, and pitifull outcries.
↩

Cite this text

A Discoursive Problem concerning Prophesies. Printed at London, 1588. Hermetic Cloud, https://hermeticcloud.com/library/harvey-discoursive-probleme-concerning-prophesies/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A02779, released under CC0 1.0. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.