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 [Page 2] 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 [Page 3] 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 [Page 4] 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 [Page 5] 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, [Page 6] 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, [Page 7] 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 [Page 8] 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 [Page 9] 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,

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

[Page 12] 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.

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.

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 [Page 13] 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 [Page 14] 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 [Page 15] (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 [Page 16] 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, [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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, [Page 21] 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 [Page 22] 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 [Page 23] 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, [Page 24] 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 [Page 25] 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 [Page 26] 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: [Page 27] 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 [...], 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 [Page 28] 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, ne (que) 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [...], or watrie win­ter, at Noahes floud; so do we no lesse stedfastly beléeue that there shall once like wise be [...], 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;

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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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, [Page 36] 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 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 [Page 37] 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, [Page 38] 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 [Page 39] 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 [Page 40] 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, [Page 41] 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.

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? [Page 43] 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, [Page 44] 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 [Page 45] 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?

[Page 48] presly named in the notorious prophesie of that Franciscan Frier, as it is reported by Lucas Lossius, Melancthon, and other, euen verbatim thus:

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 [Page 49] 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:

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 [Page 51] 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, [Page 52] 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 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 [Page 88] 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 [Page 89] Latine, togither with the later Dutch, and English Translations.