A DISCOVERSIVE PROBLEM concerning Prophecies, How far they are to be valued, or credited, according to the surest rules, and directions in Divinity, Philosophy, Astrology, and other learning:  
Devised especially in abatement of the terrible threatenings, and menaces, peremptorily denounced against the kingdoms, and states of the world, this present famous year, 1588., supposed the Greatwoonderfull, and Fatal year of our Age.  
By I. H. Physician.  
Printed at London, by john jackson, for Richard Watkins.  
1588.   

The disposition, or Method of the Tract following.  
THE first Part, or Section, generally entreateth and discourseth of, and against all supposed oracles, pretended prophecies, counterfeit predictions, fabulous traditions, forged devices, superstitious tales, vain rumours, idle surmises, and all such erroneous, or frivolous testimonies whatsoever, either fraudulently and imposturally, or at least conceitedly and fantastically given out to the world, within the term or compass of this last age, since which all true or credible prophecies have surceased, and nothing uttered by way of prediction, remaineth of authority or credence, but only such testimonies and judgements, as are learnedly and skilfully grounded upon lawful art, or certainly and assuredly approved by actual experience.  
THE second Part, or Section, specially argueth and examineth the probability of the special prophesy, particularly devised, and notoriously published of the present famous year, 1588. with sufficient declaration unto the world, that the same supposed prophesy importeth not any such matter either of necessary, or contingent truth, as should in any artificial consideration, or other reasonable respect, deserve any favourable entertainment, or credence with the learned, wise, or godly: either according to the grounds and rules of Humanity, or Divinity.   

To the Right Honourable especial good Lord, Sir CHRISTOPHER HATTON Knight, Lordhigh Chancellor of England.  
RIght Honourable very good Lord, there is scarcely any forward Graduate, or student in either University; or any reasonable favourer and well-willer of learning, either in city or country, far or near, throughout England; that hath not often heard sufficient report, together with many Honourable commendations as well of your good Lordship's especial regard, and continual recourse to all kinds of liberal, and fruitful learning; as also of your bountiful, and in truth magnificent favour to all sorts of learned men, any way well reputed in their several faculties, and professions. The very actual event itself, and so many right worthy, and notable effects of wise and well advised proceeding, not a year, or two, but even these many years together from time to time continued, still and still importing so prosperous, and happy success; declare abundantly unto the world, that the very original grounds, & principal foundations of so exceeding worshipful, and honourable buildings, were, and are, as sound and substantially laid on your behalf, as either any good learning could advise at first, or any good wisdom might devise at last. So that partly your younger studies at Common-law, and arts of humanity: partly your riper studies of Civil-law, the Mathematics, Ethiques, Politics, histories aswell foreign, as domestical, and other most notable both general & special instructions, of private, and public government: partly your elder and final studies about Courtly affairs, matters of State, the actual service of your Prince, & Country (wherein continually appeared sundry visible, and infallible proofs of your Honourable industry, and wisdom) have finally bred that absolute perfect experience, & that deep sound judgement in your Lordship for all matters and occurrences of whatsoever weight, or importance; that becometh so great a Lord of the state, so high an Officer of the Realm, so dear a Counsellor of her most excellent Majesty, and so mighty a judge or Praetor of this whole kingdom, and commonwealth, as now at last, through the gracious especial favour of God, and Prince, you are worthily proved: even as worthily by the common voice of the people, and universal assent and consent of all degrees (which some have termed Gods own verdict; some the very suffrage of nature; some the definitive sentence of virtue hix self) as any your praedecessors, advanced to the same dignity in our memory; notwithstanding any their especial desert, or appropriate meetness for that place and pre-eminence. Insomuch, that the whole realm universally; every estate particularly; and in manner every person singularly, doth congratulate this your late so very high praeferment, and authority, as most worthily conferred upon a most worthy person: whose approved Honourable wisdom, and assured manifold sufficiency, even for the wielding and ordering of greatest matters, hath long sithence so evidently & fully appeared to every clear cie, not wilfully bleared or dimmed, that generally every one, but specially the wiser, and discreeter sort deemeth your L. at all points correspondently prepared, and furnished for the best discharging and perfectest accomplishing of so weighty a function, (aswell in the Queen's most gracious and high Court of Chancery, as otherwise, wheresoever, or howsoever the laudable administration, and execution of that most Honourable office, is required,) with universal good credit, public reputation, general applause, and as it were even a common recognisance, or praesentment of all entire reverence, and true honour, whereunto God hath specially framed, & inhabled your Lordship. Mine own poor self, as one of the last, and least, albeit depending upon respects, and remaining a good space in doubt, through due consideration of my unworthiness, and insufficiency, (which regard hitherto withdrew me, from praesenting either myself, or any my simple doing to the view of so honourably wise, and grave a person:) nevertheless at length resolved, not to overslip that small opportunity of particular congratulation, which heretofore with good success I had used, by reason of convenient occasion competently ministered thereunto, even with your Honourable predecessor, my very especial singlar good L. whilst he lived. I have already mentioned your bounteous long approved favour toward learning, and the professors thereof; neither can I forget in general so assured an argument, & pregnant testimony, as so many famous Dedications, Inscriptions, Praefaces, Titles, Directions, & Letters missive, extant in your Right Worshipful, and Right Honourable most renowned name, do continually suggest & afford: neither am I ignorant in special, what inward, and outward affection your Honour hath carried aswell to the Mathematics, as to other the wisest, and availeablest Civil faculties: whereof no man hath either gathered more worshipful flowers, or reaped more Honourable fruits, than your considerate wisdom, evermore accompanied with sound, and effectual judgement: and finally, I could name even particular men, that have been favourably entertained and accepted of your noble Honour, in the foresaid respects, and therefore remain very deeply, and affectionately bounden unto your good Lordship: amongst whom namely my eldest brother hath long sithence recounted himself, and will over acoordingly make the same most dutiful reckoning. These, and such like arguments of encouragement, have now after some deliberation, so forcibly praevailed with me, and so effectually emboldened me, that by means thereof, I have advisedly praesumed above my simple quality, to offer unto your worthy L. by way of humble, & officious Dedication, my Annual Calendar, or brief Almanac, for the famous praedestined year following; together with the Astronomical Diary, the compendious discourse upon the Eclipses, and the short Astrological Prognostication, thereunto appending. A slender Pamphlet, and trifle in effect: yet such, as first, (not fully five years expired) M. justice Meade, my very especial good Countryman, and right Worshipful dear friend; then (upon the credit of his courteous recommendation) the late Lord Chancellor, your antecessor, my Right Honourable singular good Lord (the worthy memory of both which, I am always accordingly to reverence and honour) vouchsafed to accept in as favourable manner of allowance, and defence, as myself in reason could wish, or in affection should desire. May it likewise please your excellent Lordship, Right Honourable Sir, of your accustomed Noble goodness, to deign me like favour, in accepting this Schollerly exercise, of long practised and still allowed use; as I am respectively to esteem of your Lordship, as of a greater, & more conspicuous person, than the better of them, (be it uttered without any note of prejudice, or derogation to the better of them, either directly or indirectly:) so I shall account myself more streighly charged, and more extraordinarily bounden in all possible duties and services unto your magnificent good L. than ever I was unto either of them: to whom notwithstanding I must needs in good reason; and ought always in good duty; & will gladly in good affection, reknowledge myself very deeply, and entirely beholding. I dare not profess, nor cannot challenge any great special, or extraordinary skill, either Theorical, or Practical, either in the Mathematics, or otherwise, in any profound science, either Contemplative, or Active: but whatsoever my small ability is, either in matter of learning, or any other serviceable way; or howsoever it may haply prove through the gracious favour of God, & mine own studious diligence; it is, and shall always be ready in most dutiful, & careful manner, to attend your most Honourable pleasure: so far as it may like, or content the same, by way of probation or otherwise, to vouchsafe me any portion of the favour, as to command any my study, industry, travel, or service, even to the uttermost extent of my whole possibility anyway whatsoever. Which I must not stand to enlarge, or amplify at this present, but am to refer, & (may I respectively be so bold, under correction, and upon humble petition) to recommend the entire proof and trial of any such serviceable duty, to the only consideration, and appointment of your deep wisdom: fearing lest I have already praesumed overmuch, in troubling your L. overfar, and humbly craving pardon for interrupting your other most serious and weighty affairs; I beseech God, long continue your good Lordship in perfect health, and steadfast honour, to the assured and inestimable use, both of her sovereign Majesty particularly, and universally of the whole Realm: which never more, than at this instant, needed the careful, provident, circumspect, and entirely sound assistance of such wise trusty Counsellors, and Nobles, as her gracious Highness, and this peaceable government have effectually found your worthy Lordship; unto whom not only I, but infinite other of all degrees, and estates, most heartily, and unfeignedly wish all felicity. At Kingslynn in Norfolk: This xx. of August. 1587.  
Your good Lordships most dutiful, and affectionate: JOHN HARVEY.   

To the same Right Honourable very good Lord, Sir CHRISTOPHER HATTON Knight, Lord high Chancellor of England.  
Having lately in the Epistle to my former Dedication, Right Honourable very good Sir, alleged sufficient causes, & encouragements of my presuming to direct that slender Pamphlet unto your worthy Lordship: I suppose it shall not now again seem greatly needful, either to repeat the same causes, or to annex any other thereunto: albeit in modest hope of like Honourable favour, I continue the like boldness in presenting your Lordship with a Treatise, not much unlike either for quantity, or quality: Saving only, that the very present Argument, as well in some general considerations, as in regard of certain special circumstances, both public and private, may respectively minister some reasonable occasion, if not of more favourable acceptation, yet haply of more inward liking. No man either knoweth better, or can deeplier consider, than your Lordship, how notoriously and perilously the world hath continually from time to time been abused, and in sort cozened with supposed prophecies, and counterfeit soothsayings, devised either for unknown, or for ungracious, and lewd causes: intending at least Comical stirs, but commonly fostering tragical commotions. Not only foreign histories, both old and new, in all languages, as well learned, as vulgar: but also our own British and English Chronicles (as your Lordship best remembreth;) beside a number of other famous books, and many old smoky paperbookes, are very copious, and over plentiful in affording examples of this covenous, and imposturall kind. Amongst which notwithstanding, no examples ever were, or are more dangerous, and jeopardous, than those, which daily experience both in England, and in every other state or Commonwealth of the world, eftsoons suggesteth; upon every new occasion, strange accident, perilous exigence, or whatsoever other notable occurrence, again and again revived, by way of fresh, and currant matter to serve present turns, and to feed the working humour of busy and tumultuous heads, continually affecting some innovation, or other. But of all the residue, what comparable to the terrible pretended prophesy, even now notoriously in Esse, concerning the imagined mighty, and wonderful casualties and hurly-burlies of the present year 1588.? In which respect of so universal fame, I was earnestly moved, and importuned by certain worshipful Gentlemen, and divers other my familiar friends, to undertake some little travel in examining the natural causes, and artificial reasons of the said supposed prophesy, so far as any my reading, or understanding might extend, to furnish any such schollerly insight, or iniquity thereinto. Whereupon at last I was rather overruled, than persuaded, to yield unto that motion; partly acknowledging mine own insufficiency, partly considering, that I could not any way (to mine own contentment) discuss that one particular, without some reasonable conference of many other semblable particulars, and even some general Tract upon the whole Argument of such putative, and imaginative Prophecies. Which very Tract being also at length by them extorted, and by me dispatched, as my present leisure would permit: I am now no less instantly requested and solicited, not only by the said first motioners, but also by certain other of equal calling, that have sithence had the perusal thereof in writing, to publish the same with all convenient expedition: as a Treatise of much public, and private use at this instant. Which albeit myself am not any way to acknowledge, otherwise than in affectionate desire to work what possible good I may, even with the meaner and base sort: yet in case your Right Honourable wisdom shall likewise either in whole, or in part admit thereof: I am in all duty and reverence, humbly to submit, and wholly to commit the same unto your only allowance, or disallowance, to be either published, or suppressed at your Honourable pleasure. A matter in itself nothing worthy so noble, and grave consideration: but as per accident it may happen to stay the wisdoms of some busy, and troublesome persons, not so well disposed, or so discreetly advised, as might in common respects be wished. Howbeit I am also wholly to refer every such circumstance unto your most Honourable determination: whereon I finally rely, as the only definitive sentence of life, or death unto this small Treatise. Which accordingly awaiteth your good Lordship's pleasure and appointment: as also myself, to the uttermost of my poor ability, am ever to attend your Honourable commandment: even so for this instant taking my humble leave, with dutiful recommendation of your Lordship unto the accustomed favour of God, who long preserve your most Honourable estate.  
At King's Lin in Norfolk: this xiv. of januarie. 1588.  
Your good Lordships most humble in all duty, john Harvey.   

A DISCURSIVE PROBLEM, concerning Prophecies, HOW far THEY ARE TO BE VAlued, or credited according to the surest rules, and principles as well of Divinity, as of Philosophy, and other Humanity.  

The first part, or Section: discoursing in general, of, and against supposed Prophecies, with all such pretended Traditions.  
COnsidering that not only the common people talketh much of many common prophecies, and maketh great ado about the grievous terrors, perils, and calamities threatened thereby: but also even the learneder, and wiser sort oftentimes discourseth upon such Accidents and Consequents, not without some appearance of credulity, and some signification of fear: I presume it a matter neither unprofitable to the one, nor unacceptable unto the other, to utter some reasonable part of my reading, and conceit touching such points: especially concerning later notorious predictions, and supposed prophecies, whose terrible effects and events are consequently looked for, of many thousands in the world. With what assurance, or probability, I can hardly avow, or conjecture; with what slender warrant of proof, or likelihood, let themselves deem upon further consideration, and better examination of such indifferent reasons and authorities, as the cause itself shall materially suggest, and any reasonable man may formally allege. I love not to wander at adventure, or to range at random; the particulars are famously known, the matters often canvased; sundry threatenings and terrors more vehemently, and more passionately aggravated, than percase needeth: the solemn, and authentical word of prophesy, and Prophecies, overmuch used, and abused: liplabor enough, and enough: still more and more dread, suspicion, jealousy, horror, I wots not what: full much ado, and full little help: 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 dreadful? You tell me of a woeful and horrible conclusion: are the premises undoubtedly necessary, and peremptory? Can so heavy Consequents proceed from so light Antecedents? Can there not be raning, and fantastical sayings, but there must needs follow outrageous, and tragical doings? Was there never lie found in such mouths? Did the world, or the devil, ever want impostors, falsaries, cozeners, hypocrites, or false prophets? Is it so difficult, or impossible a matter to cast mists before the eyes of the simple sort, and ignorant people? Nay, is any devise easier, or any practice readier, than to forge a blind prophesy, or to coin a counterfeit tale, or to foist in a new found old said saw, or to set countenance upon some stolen poetical fragment, or other antic record, or to play upon the advantage of some old memorandum, without rhyme or reason; or to gloze, and juggle with knacks of the maker, where they may pass, and repass for currant payment; or finally, to revive some forlorn Merlin, or Pierce Ploughman, or Nostradame, or the like supposed prophet? Alas, is this wise world so simple, to believe so foolish toys, devised to mock apes, and delude children? Were it not more manly, and more godly wisdom, either not to be moved at all; or else to be moved with more effectual arguments, and more forcible persuasions? If you credit words, or writings, or records, or prophecies, or whatsoever else, tell me directly why you credit them, and for what weighty or likely cause? Is it not fond credulity and simplicity, to believe rashly, and without advisement, or respect? Or if you know whom, and what, and how, and wherefore you believe; how happeneth it there appeareth no clearer evidence, or sounder proof either of the authors, or of the matters, or of other formal circumstances, or finally of the sovereign good ends, whereunto such terrible caveats and forewarnings should tend? Is God, or any godly man the author? Is the author worth the naming being known, or worth the knowing being named? May not the author commonly, and for the greater part be justly registered, and enroled in the famous Epistles Obscurorum virorum? I have read many prophecies, and heard more, yet how few authors thereof named? Scarcely three, of threescore: and those three scarcely to be recounted in the catalogue, either of the learneder, or of the wiser, or of the godlier sort. Set down their names, peruse their writings, survey their doings, and examine their qualities; and what indifferent man will say, or can think otherwise than I have said? Shall I yet deal more roundly, and plainly? Are they, or were they either good artists, or good philosophers, or good astronomers, or good physicians, or good divines, or good prophets, or any good thing else, upon whom such stuff is fathered? Was it ordinary learning, or extraordinary inspiration, whereby they attained their marvelous and terrible knowledge? Can there any sound or substantial reason be alleged, why either in the one, or in the other, they should surpass, and exceed other notable men in all faculties, and professions, never surmising, or dreaming upon any such matters? Are we to conceive, or imagine that wonderful effects could proceed but from wonderful efficientes? Might wooden trees bring forth golden fruits? Was every Saul to thrust in amongst the prophets? Must we needs reknowledge Baalams' ass, or rather Aesop's ass the only oracle of the world? I would gladly learn what excellent nature, what cunning or profound art, what active exercise, or what other general or special means of perfection should breed in them any such prophetical spirit, or appropriate habit of prediction. Were not their natural gifts simple enough; or did it ever appear, that they were endued with any extraordinary, or supernatural instinct, surmounting above the common capacity, and sensible reach of other reasonable creatures? Can they ever challenge any personal privilege, or sovereign prerogative of particular illumination, or special revelation, or any other divine, or human singularity? Dare any man once surmise, that they were either spiritually, or corporally rapt and exalted into the Empyreal, or Crystalline heavens? Did the holy Ghost descend miraculously upon them in the likeness of fire, or other visible shape? Is not the date of such divine mysteries, and heavenly miracles expired many hundred years ago? Were extraordinary, and irregular operations ever durable? Are we still to make account of supernatural, or seraphical illuminations, and ravishments of spirit? Will either sound Divinity, or discreet Humanity bear any such doctrine, either at these dates, or by the time of our ancestors? Are not Oracles utterly ceased, as well by the theological judgement of best Divines, as by the philosophical position not only of Tully in his second book De Divinatione, or of Plutarch in his discourse De Abolitione oraculorum; but also of Pliny in the thirtieth book of his Natural history: of Porphirie in his invective Contra religionem Christianorum, and of sundry other later philosophers? Are not the priests of urim long ago dead? Or were not the prophetical informations by the secrét and divine virtues of the twelve precious stones therein comprised, altogether antiquated, and extinct, at least 200. years before josephus, as himself avoweth in his judaical Antiquities? Mystical men pretend divers, and sundry mystical causes; but you must be feign to pardon many sensible and reasonable personages, of good reckoning, and sharp conceit, accompanied with discreet consideration and judgement, that will not easily be induced to believe more, than either human reason shall probably persuade, or divine authority canonically enforce. I see not any natural, or supernatural excellency: neither am I so melancholic, or furious, as to attribute much unto melancholy, or fury, howsoever some against Moral and Natural reason account of these moody, and raving passions, as Delphicall, or Sybilline properties; proceeding in truth of very bad and distempered constitutions, both of body and mind; as elsewhere I am to discourse more at large both physically, and otherwise. But peradventure for art they might be incomparable: for what art? Sacred, or civil: philosophical, mathematical, or other: theorical or practical: lawful or unlawful: white or black? There never wanted many professors, and vaunters of many arts; but how few perfect, or sufficient artists, actually and infallibly approved by their excellent artificial works? And amongst those pettyprophets, what one in manner of any singular, or especial reckoning in any deep and profound feat of art? The greater part, God knoweth, full silly and sorry artists in any kind, especially in the sound Theory, and effectual practice of the worthiest, and noblest sciences, mathematical, philosomphicall, and other of like available effect. Lift up your eyes, and look into the Divinity Schools: were Saint Augustine, S. jerom, S. Ambrose, S. Gregory, or any notable Divine, either ancient or modern, coiners or fosterers of prophecies? Descend to the Mathematical Schools, hear you any such matter from the mouths of Ptolemy, Copernicus, Rheniholdus, jofrancus, Offusius, or any singular Mathematician? Proceed to the Philosophical chair: and will Aristotle, Pliny, Cardane, scaliger, Ramus, or any excellent philosopher, busy your brains with any such raving, and senseless conceits? You may well pass by the Physic and Law lectures: where I warrant you is some thing else to do, than to misspend their golden time, or waste their vital breath, about idle and vain fantasies, credulously termed prophecies. I could never yet learn that Galen, or justinian, or any good Galenist, or justinianist did greatly lend his ear, or bend his mind unto any such trifles. And as for the famous professors of other liberal sciences and faculties, how far are they from musing, or buzzing upon those melancholy imaginations? Even such, as otherwise have been déepliest plunged, and almost drowned in the profoundest Acroamatiques, and Metaphysics, yea and Magiques, and Negromantiques to, yet have little, or nothing regarded these phantastiques. Have recourse to all ages, and consider their notablest, and worthiest wits; and doth it not manifestly appear as well by histories, and chronicles in all languages, as otherwise by other credible writings, and records, that few, or none of the learned were ever addicted to the maintaining, fostering, or favouring of any such paltry; as matters commonly repugnant and opposite to all good learning, and to the very grounds of Art? The smaller skill, the greater credulity: the lesser knowledge, the more passion: Ignorance in many cases the mother of Deuction: Simplicity is soon persuaded, and beguiled: nothing more easy, than to blind the rude multitude: most cozenage, where least suspicion: light men, light of belief: want of understanding, causeth want of judgement: alas, blind men are feign oftentimes to swallow down flies; and poor souls make as much of homely porridge, as other do of finer, and daintier fare. It is needles to dwell in this point, and happily their actual experience, exercise, and practice showeth itself even as great as their learning. Most what solitary, and forlorn men: melancholy men: Saturnine men: cloystermen: peevish, and wayward men: mere Theoristes, and phantastes, only delighted in themselves, and offended with all the world beside: unfit for any civil company: and unmeet for any practicable action: whose whole action, nothing but contemplation: whose exercise, idleness: whose practice, vanity: whose final experience, what but selfe-conceite, and selfe-liking with contempt of all things else, and defiance of all men else: whose sovereign repose, and felicity in their own private speculation, and others public confusion: whose total study, and travel to cozen the world, to terrify the credulous, to fill men's mouths, and ears with lamentable, and horrible rumours, to breed continual matters of dreadful suspicions, jealousies, undermines, commotions, agonies, vexations, and tribulations of all sorts. Mad companions and mates of strange and monstrous disposition: but such, and such hath been the very nature, and quality of our common melancholic, and Saturnine prophets, wherewith the world hath a long space been perilously seduced, and disguised, till now at last, it beginneth to be somewhat quicker scented, and to smell out the sophistical and hypocritical practices of these terrible skar-crowes, and bull-beggars, that meant 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 manner of their proceedings? I speak but under correction of my betters, and am content to submit my slender opinion to every sounder judgement: neither dare I peremptorily, or affirmatively avow every part of the premises, but only assay problematically, and as our schoolmen term it, disputatively, what may therein appear most probable. My intention is not to teach, but to learn: neither do I affect the credit of a deep Artist, but am content to be reputed a reasonable Questionist. I would be loath to misuse any person, or disguise any matter in terms: and therefore will not presume any farther, but to put the case, and like a tractable Peripatecian, or rather Academic, by demanding, and arguing, to proceed tentatively, and discoursively, as the foresaid schoolmen use to call it. If percase your Pro weigh down my Contra, I am soon answered; and will not greatly travel to trouble, or entangle you with intricate replies, or rejoinders: but am ready enough to yield without the least obstinacy, and to confess in all philosophical, & christian humility, Errare possum, haereticus esse nolo. In the mean time, give me leave to doubt of the skilful understanding, and sincere dealing of such authors, and fautors, as have usually from time to time scattered abroad such idle, and counterfeit wares: which nevertheless I am not to account either idle, or counterfeit, in case they ever happen to be proved otherwise. Until which time, may I not also partly gather the authority by the author, the testimony by the witness, the prophesy by the prophet? Are the best of them above exception, either for perfect science, or for upright conscience? alas, what are the worst? Measure, and esteem them, on god's name, according to the rate and proportion of their worthiest gifts: do them justice, but do us no injury: regard them according to their best deserts, and demerits; but make not too childishly much of their painted sheaths. I cannot now stand upon discussing every particular, or in sifting every circumstance: and I was long sithence taught by Rodulph Agricola in his notable books, the Inuentione Dialecticae, to dispute rather ad Rem, than ad Hominem: howsoever Aristotle in his Topiques hath trained Sophisters to such cryptical shifts, and sleights other while. Wherein if peradventure I have already erred secundum magis, aut minùs: I crave pardon accordingly, and so consequently proceed to the matters themselves. I take it needles, and bootless to make over deep, or scrupulous inquiry into every most ancient, and obsolete antiquity: I presuppose it sufficient to peruse, and examine the most famous, and most authentic supposed prophecies, that have currantest passage, and repassage in most mouths, and books: considering how easily every indifferent man may proportionably make estimation of the worse, by the better, and rateably value the one by the other.  
Is therefore any more renowned, or more credible than that great famous prophesy touching the Tripartite distinction of ages, a whole continuance, or endurance of the world, Cabalistically given out by tradition, from one Rabbi Elias, an odd obscure jew in comparison, howbeit lately coequalled in a manner with the very prophet Eliah himself? yet how renowned, or wherefore credible? was that, or the like ever enroled in holy Bible, or otherwise Canonically recorded? Is it consonant to any sound text in divinity? or warrantable by any clear allegation, or profound collection either out of the old, or new Testament? Nay is it not rather flatly repugnant, and clean contradictory thereunto, whilst over scrupulously, and presumptuously it inquireth into the deepest secrets of the divine providence, and striveth to reveal the highest and most inscrutable mysteries of God himself, the only wise, and incomprehensible jehovah? Wherefore let Polycarpe, Lactantius, Hilary, Ambrose, and Rabbi Isaac; let Melancthon, Praedyn, Pewcer, Cornel. Gemma, Leonitius, Rhaeticus, Reslyn, Postellus, or any other whether divine, or philosopher, whether ancient, or modern; yea let S. Augustine himself make what private account he listeth, of that notorious pretended oracle; let him, or them say, or write, or allege, what he, or they may, or can, indefence, and credit thereof: let them all or any of them build what, and what mystical conclusions they may, or can devise, upon the foundation and ground of those jewish premises, and when all is most gloriously said, or done, shall not Cretensis still remain Cretensis, a jew continue a jew; and a counterfeit ape go for an ape, although he weareth a purple or golden coat? Doth not aswell every error, as every vice ever find some patrons and favourers, as Seneca said? Are they all saints which have been registered, or canonised for saints? Are all prophets, which were, or are so reputed? Nay, have not a number of putative prophets, been egregious seducers, fraudulent impostors, and blasphemous heretics? Doth Barnard himself see, or foresee all? or may not good Homer be blinded? or was not learned Aristotle other while deceived? Is there any point, or article either so erroneous in divinity, or absurd in philosophy, or vain in other arts of humanity, which hath not been maintained, and defended by some divines, philosophers, and humanitians? Non quid Aristoteles, or if happily you list,  

Non quid Rabbi Isaac, vel quivis dicat, eorum  
Dicta nihil moror, Avero cum fortè recedant:  
Magni sapè viri mendacia magna loquuntur.   
Is it not the surer way, and sounder wisdom, in cases not necessarily overruled; Nullius addictus jurare in verba magistri? Were Dagon, Ashtaroth, Chemosh, Mylcom, Tameram, or Bell true gods, and not false devils, because the Philistines, Sydonians, Moabites, Ammonytes, Indians, and Babylonians esteemed them so? Shall we regard Mahomet for a right prophet, because the Sarracens, and Turks (a populous, and puissant generation) have rewarded them with that honourable title; avowing that he in his glorious majesty (indeed counterfeit, and suborned forgery) was Sic resplendescens apud homines, tanquàm sol in rota circuli sui, aut luna in nocte plenilunij? They believe, that if percase all the men in the world, and the devils in hell should universally meet together, and help one another with their mutual consultations, and conferences, towards the compiling and effecting  
antic robes, and foreign mantles, wherewith they first were, and still are clad in the jewish Thalmudicall book Sanhedrin, Chap. 2. displaying themselves, as feloweth, in the treatise or section, entitled Havoda Zara. Cap. 1. 
Accipe judaeûm insidias, & crimine ab uno  
Disce omnes.   
See now here their most authentic tenor of the prophesy itself, and by view of one, make estimate of the residue, according to divine, and human reason. 
Tana able Elihau seseth alaphim sana have Haolam.  
Seen alaphim Tohu: usne alaphim thora: usne alaphim iemoth hamas sihi uba havenothema serabu iashu meon Mascias.   
Which being plainly translated into latin, importeth thus much in effect: Dixerunt silij seu discipuli Heliae: 6000. Annorum mundus: 2000 Annis inane: 2000 Lex: 2000 dies Messiae: & propter peccata nostra quae multa sunt, praeterierunt de eyes quae praeterierunt. It may simply be englished after this manner: Thus said the sons, or disciples of Elias, The world consisteth of 6000. years: 2000 years void: 2000 the law: 2000 the Messiah, or Christ: but for our sins which are many, those years of that number are overpassed, which are overpassed. Thus much the Thalmudistes themselves: neither have we to this day any more authentical proof, or certain assurance of any other former form or tenor of that prophesy, than these Rabynes afford us: from whom only, and not otherwise (that ever I could hitherto understand) we have received the whole mystery, and knowledge thereof. Which in truth moved me at first to misdoubt, and still persuadeth me to suspect, or rather to believe, that the true Canonical Eliah is but the supposed, or suborned, or pretended author of the premises: and consequently that there is no such assured credence, or authority to be necessarily, or probably assigned thereunto, as some (for the names sake only as should appear) have superstitiously, and vainly surmised. Besides, the very letter of the text itself expressly declareth, that even the Rabynes and Thalmudistes themselves derived the matter, or subject of this prediction, rather from the tradition of the famulistes, or domestical scholars of that Elias, whatsoever he was; than from any other authentic, or ancient monument of proof, or from the very prescript word of any such prophet. But leaving this a while, let us reasonably, and historically examine the several, and particular branches of the prediction itself, and with equal indifferency consider, whither otherwise of itself it deserveth any such credence, or admiration, as is yielded thereunto by sundry favourers thereof: for what skilleth it to purpose, who made the medicine, so the receipt be actually good, and the patiented effectually recured thereby: or what matter who were the deviser, so the work be advised. If the final event fall out correspondent to the sense of the prediction, shall a real truth be despised, or neglected for the authors, or fautors sake? Doth not knowledge and Prudence herself eftsoons lurk under a threadbare coat, or sordid cloak? 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 usually, yet incidently, and sometimes? Wherefore it remaineth that we in sort release the efficient, & convent the matter and form, or the effect itself thereof consisting, before the judicial seat, or tribunal of reason and truth: and so proceeding ab efficiente ad effectum, or ab artifice adopus ipsum, measure the name, and value of the author or agent, by the worthiness and assurance of his saying, or actions. Is therefore the very chronology, or computation of this prophesy undoubtedly true in every part, and consequently in the whole? Was the world just 2000 years void, or vain, or in the first infancy, and primitive simplicity, or vacuity, or without law given from God to man, as the Hebrew interpreters, and Chaldée paraphrastes expound it? Is the matter touched even to the quick? Or is all farther addition or substraction utterly needless touching this point? May we build upon it, as upon a most infallible theorem, or necessary axiom? Have not the great Thalmudistes, or Cabalists, or both deceived us, and themselves, with a flying tale of their own surmounting and overreaching conceit? Is there no fallence of any artificial, or inartificial argument, no sophistication of time, or Elenchus adiuncti, no dregs of error, no relics 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 derived either from the time of Abraham, or of Moses; suppose it were from Abraham (which some hold to be the trner doctrine, considering that the conenant of Circumcision, the very root and groundwork of the old law, was made originally unto him:) are they not then sufficiently confuted by their own best approved chronologies, which from Adam to the Deluge, reckon but 1556. years, and from the 'sblood to Abraham 292. years: by which account there are 152. years deficient of their 2000 Tohu, or Vacuum? Or if percase we draw the beginning of the law from Moses, as in truth we ought according to the more justifiable opinion, doth not then the infallible proof of soundest computation, besides their own accounts, condemn them on the other side, which from the creation of the world to the constitution, or promulgation of the law by Moses, truly summeth or recounteth 2453. years, that is, 453. years more than their 2000 Tohu can amount unto? So that whether they reckon the primitive age of the law from Abraham, or from Moses, their reckoning proveth but a misreckoning in the sum: and their chronical arithmetic grossly faileth them. Well then, is not there likewise almost 500 years difference between 2000 years, and the space of time from the enacting, or promulgation of the mosaical law unto the nativity of Christ? Or doth the time of the vocation of Abraham until the time of the incarnation of Christ, jump with the term of their 2000 Lex? But neither shall we here also need to urge any other Chronological compute against them than their own; for in searching their chronicles, and ransacking their antiquities, we shall find that themselves reckon but 3508. years from Adam unto Christ: and are not then their 2000 Anni Tohu, & 2000 Lex suddenly abridged & curtailed of 492. years? Now as for their last 2000 years (uz. the distance of time from Christ's first coming in the flesh, or in the humility of his humanity; unto his second coming in fire, or in the majesty of his divinity:) which they in their Hebrew phrase term Die Messiae, how can we problably surmise that they should so skilfully foreknow the one, which so wilfully refused to acknowledge the other? Is it likely, that the Lord of the vineyard will so favourably entertain those wicked husbandmen of his priviest counsel, which so cruelly killed his own dear son, and only heir? Or is it credible that God the son will so manifestly reveal that unto his persecutors, which he so covertly concealeth from his elect? Nay is it not most incredible, that the jewish perverse crew, which is lest of all nations in God's favour, by desert; should be made acquainted with that sacred inscrutable mystery, by I know not what instinct, which is hidden & locked up even from his nearest ministers, and purest spirits, the blessed Angels, and Archangels of heaven?  
But suppose that as well that foresaid jewish reckoning of 3508. years, as likewise that part of Elias oracle 2000 Annis dies Messiae were sound and authentical: should not then also the world have been at an end above 80. years ago, when the whole number of 2000 years was fully accomplished from the said 3508. which year ab orb condito our Saviour was borne according to the chronologies of the jews?  
Wherefore I conceive small sense or reason, why we should attribute, or assign any greater credit unto this glozing prophesy, than unto any other portion of their Talmudical, or Cabalistical doctrine being primarily, & principally grounded (so far as I could ever gather by reading) upon that ancient dogmatical decree, and resolute supposition of the hebraical discipline, which affirmed that by the six days of Creation, mentioned in the first chapter of Genesis, 6000. years of the world were mystically, and allegorically shadowed, to be interpreted, or deciphered in such sort, that the first days work should import, or prefigure a certain resemblance, or assured type of such future matters, and events, as were performed in the first thousand years of the world; the second days work, of such as should consequently happen in the second thousand years; and so forth of the residue, even to the accomplishment of 6000. years, at which period the eternal Requies, or Sabaoth of the Lord should finally ensue, and gloriously appear; even as after six days work he stayed, or rested at the first, and as since our Sabaoth (which is a reverend figure of that great everlasting Sabaoth) after every six days, successively approacheth. Now what is this, I pray you, to make the most, or best of it, but a plain Allegorical, or Typical allusion to that Opus sex dierum, as also to the words of the kingly prophet David, (Psal. 90. 4.) and of the blessed Apostle Peter, (Epist. 2. Cap. 3. 8.) unus dies apud Dominum perinde ut 1000 anni, & 1000 anni, ut dies unus: or what but a probable surmise, and opinitive collection, coniecturally drawn from the literal pretext, of those texts? Which in my simple conceit cannot sufficiently be warranted, by any sound and clear judgement: but may rather be deemed fantastical.  
So that whatsoever Moses Gerundinensis, or any other Thalmudist, or Cabalist, or Rabin, yea or S. Jerome himself, or Osiander, or Melancthon, or any other later Divine, or Humanitian, hath hitherto published by way of subscription, or maintenance to this effect; I well may for aught I see, or hear, or can learn to the contrary, be resolutely persuaded, that this was originally devised but as a conjectural fancy; and is presently to be regarded but as a mere Cabalistical tradition, and uncertain collection of man's invention, without any further divine instinct, angelical illumination, or prophetical gift of foreknowledge, either mediate, or immediate, either sensible, or intellectual. Had it been the prophesy of the true Séer of God Eliah the Tishbite; as I am verily persuaded, that it would then have fallen out more certain in Consequence, without any further difference in time, or difficulty of sense; so am I as undoubtedly assured, that we should not have wanted some other authentic records, and testimonials thereof, than from those obscure Rabines, or rather Rapines, which the blind Thalmudists have fantastically set abroach, amongst other dregs, and lées of that superstitious brewing. And doth not their own weary continual expectation of the Messiah even to this day, as though he were not yet come into the world, too too sensibly, and palpably confute either the prediction itself, or at least confound their own prejudicial opinion, and conceit thereof? Howheit they have also imagined a new figment, and since that first, have eftsoons harped upon another, and another string: but alas, what became of those wonderful changes, and huge alterations, which their feigned counterfeit Messiah should afterward have wrought, Sub ducentesimo Cyolo Solari? Is not their conceited estimation of their said Solary Cycle, as true as the Consequent? Or hath not the final event here likewise miserably frustrated their forlorn, and wretched expectations? Doth there yet remain any other great reason, or weighty authority, to move or persuade such, as first conceived so great opinion of this petty Elias, & so resolutely embraced his conceit, as devoid of all deceit, or error? If they esteemed it but as a probable collection, I would peradventure not greatly resist; or if they regarded it only as a sensible, or reasonable likelihood, I could haply in sort yield unto them: but whiles they recount it above exception, and value it as most precious and infallible, where is their Canonical warrantise, or invincible Demonstration? This me seemeth I may aver, that the final concordance, harmony, and mutual consent, which some will needs enforce between it and holy writ (as if for soothe it were first gleaned out of that sacred field, or derived from that pure fountain, or at least justifiable by that sure warrant) is not only not equal and sound, but erroneous, and somewhat too superstitious: for touching the last part, or clause of this prophesy, which some have thus englished, But for our sins which are many, and marvelous, some years which are wanting shall not be expired: and so comparatively alluded unto those words of Christ in the 24. chapped. of Matthew, And except those days 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 manner it were if the presumed translation were authentical) it is a manifest clear case, that their interpretation is not only discrepant from the intention of the Rabines themselves: but repugnant even to the true letter, & legitimate sense of their Hebrew Ideome: which as it was before declared, soundeth thus, & no otherwise in our vulgar tongue: But for our sins which are many, those years 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 entitled of the Thalmudists themselves (according to their own supputations, compared with our Christian Epocha) the one 300. years, the other 400. years after the time of Christ's crucifixion, at which time, perceiving manifestly that their date was expired, and imagining that there came no such saviour, or redeemer according to their expectation grounded upon this prediction; with a kind of penitent, and solemn confession after their manner they complained thereof in this clause, and imputed the mishap, or miscasualtie unto the multitude of their own transgressions and trespasses. To which construction or exposition subscribeth the most excellent philosopher, & reputed Phoenix of Europe, or at least of Italy, joannes Picus Mirandula, besides Pollustius, I. F. and sundry other of special reckoning in philosophy and other learning.  
Lo than the authority and credit as well of the thing published, as of the publishers, or rather Publicans themselves. Lo the effects of such causes; and the fruits of such trees. Howbeit in truth we cannot accuse their Doctors of mere falsehood, whilst they allege for their reason and excuse, that the Messiah came not because of their manifold offences and sins, for neither came he indeed unto them which acknowledged him not, neither shall he be a professed Messiah, or Saviour unto those, which confessed him not. Nay shall not his coming, and going, be as coals of consuming fire upon their heads, which received not their own, when he came and dwelled amongst them, but refused the head stone of the corner, misused and punished the innocent, and immaculate blood as a thief, or murderer, or notorious fellow, and most traitorously and villainously crucified their own king upon the cross? Wherefore many shall come from the east and from the west, and from all nations under the sun, and sit down with Abraham, Isaac, and jacob, in the kingdom of heaven, when the children of the kingdom shall be expulsed, and thrust out into utter darkness, where shall be lamentable weeping, and wailing, and gnashing of teeth.  
Now concerning the credit, estimation, and authority of the ancient fathers, and other learned Divines at first mentioned, which some haply may, and will no doubt cast in my dish, as mighty supporters of this jewish monument (whose affirmative censures have already persuaded divers, and shall doubtless still prevail, and pass for currant verities amongst many, without any further or deeper inquiry either into their Chronological reckonings, or Theological expositions:) albeit otherwise for their other notable learning, profound judgement, renowned works, and Christian pains worthy eternal memory, I must reverence their names, and honour their spiritual gifts, yet in this one point I cannot in reason, or conscience according to science, but as well suspect their Divinity, as mislike their chronology: the first being in sort as contradictory to the prescript word of the Gospel according to Saint Mark, (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 received for the surest, and truest computation. They will needs sovereignly allow of the prophesy 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. years: why man, doth not he which is not wont to lie, doth not the great prophet, doth not Elias himself say so? Indeed it were a sufficient argument of divine authority, if they could substantially prove that the very Canonical Eliah had spoken or written it: but in the mean while peruse some of their own writings, research their antiquities, compare their chronologies, examine their records and registers: and shall you not find according to the historical Computes even of sundry these favourites, that there are already passed above 6000. years, yea and according to other some of their adherents, above 7000. years, sithence the world's creation to these days wherein we live? How such reckonings and summing hang together, let them consider which ascribe so much unto antic names, and make so high account of the outward superficial bark of forged words; but what needeth any further invective, or refutation? Is not the sentence of their own mouth a sufficient proof against them? If the prophesy of Elias be undoubtedly true, these reckonings must doubtless be false: but if these reckonings be certainly false, shall therefore the prophesy of Elias be certainly true? That followeth not by any divine, or human rule of reasonable consequence: but therefore they are both false, because they as well serve from the right compass of approved allowance in humanity: as also because they cannot endure the infallible touch stone of divinity: being only fantastically builded upon the sandy foundation of man's conceit, whose essential substance is ignorance, and whose inseparable accident is error: Quis enim non fallitur? For who is not misadvised, or deceived otherwhiles? Or who assuredly knoweth what shall befall him under the Sun?  
Then as concerning the answer of the angel vriel unto that profound question, and mystical Problem of Esdras; Whether there were more quantity of time to come than was past, or more quantity of time past than was to come, (which text is imagined to be a perfect proof, and invincible confirmation of the assertion, or position of Eliah) whereby should appear that the time future after Esdras, was not likely to be comparable unto that which had passed before him. As I may probably, and lawfully doubt with S. Jerome, & other notable divines, whether the doctrine itself be Canonical, and above all exception wholly irreprehensible: so I no less reasonably persuade myself that it cannot be so warrantably alleged in maintenance of Elias tradition, as some to that purpose have quoted it: for although it may likewise appear thereby that the world is now in the decaying, or decrepit years, and even almost at the last cast (as they say) (which by the founder doctrine of the Evangelists, and Apostles themselves is also ratified:) yet forsomuch as there is here a general verdict given out, and that only by way of question, and indefinite comparison; not any farther special sentence pronounced by way of decision, or definitive judgement; how shall this interrogative affirmation, and irresolute resolution be averred to confirm, or determine that certain number, and express continuance of 6000. years? Nay if we precisely respect the just degree of comparison, and right proportion of the Analogy, which argueth as much difference, or distance between the time past, and the time to come, as is between a great water, and a little; or between a great fire, and a little; shall we not by chronological subduction infer a far more discrepant conclusion, and in truth a far greater confusion, than is yet mentioned?  
But there is also another Apocryphal revelation touching the world's durability, which God himself is reported to have declared and intimated unto the said 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 divided into twelve parts, and ten parts are gone thereof already, and half of the tenth part also: and there remaineth only that which is after the half of the tenth part; therefore set thy house in order, and so forth. Go to now: is there any greater concordance, or Synchronisme, between the prophesy of Elias and this text, than is argued between the same, and the former? Or rather shall we not find a greater discrepance, & incongruence, if we search the matter to the quick? Let the division of those twelve parts be made according to the number of the years of Elias, (as it needs must, in case that be the certain number of the world's age) and shall not every part contain just 500 years? Of which if we take away ten parts, that is ten times 500 and half the tenth part, that is half 500 which is 200. & 50 should there not remain from the time of that revelation to Esdras, unto the perfect consummation of this world, above 700. and 50. years? Which being added to 3500. years, about which time Ab orb condito, Esdras flourished, do they produce any more in the total sum than 4250. years? At which period, the extreme and final conflagration should have kindled, had this prophesy of Esdras, and that of Elias been agreeably consonant, and uniform? Wherefore the gross, and notorious difference of 1030. years, which is already passed between them, must of necessity condemn the one, but unto which the more credit is to be yielded, let other judge: one of the two must néedesly be granted, either that the jewish Elias was no true prophet; or that he, who instructed Esdras was no true God. The resolution I leave as well to the private consideration of every christian conceit, as to the public 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 Poetical Sonnet? But enough in reason, may seem sufficient in proof; and in dutiful modesty, I am to presume the less, because it is a point which hath not been hitherto particularly confuted, or specially discussed by the pen of any man, that ever 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 embraced of the most, for a certain truth; or at least suspected of few, and rejected of none, as an uncertain counterfeit. In which consideration, notwithstanding all the premises, with other incident appurtenances, I am respectively to conclude with this protestation, that if any man of the learneder sort, can allege more sufficient reasons, and more forcible arguments in defence of the same, than I have addressed in confutation thereof: I will willingly give over my former position, and resolve wholly on their later information, as grounded on better and surer judgement.  
What shall we now conceive, or esteem of other semblable predictions? Do they, or any of them enforce any greater credence or assurance? Or is there any special instigation of reason to move, or excite us to entertain any those other imaginations, and forlorn conceits, touching the continuance, and final destinies of the world? Is not the presumptuous, and fantastical tradition of Leo Haebreus like unto the former? Or rather more unlike the sacred truth? He jumpeth in sort with Rabbi Elias in the foresaid number of 6000. years, but otherwise what is his singular opinion? Forsooth, that in the circuit of every such several period (uz. 6000. years) there should only happen a vicissitudinall conversion, or temporal transformation of the elementary or terrestrial globe of this world: but not any final dissolution of the whole frame, and mass thereof: and so consequently that there should every 7000. year, ensue a certain subalternal time of peaceable calmness, and transitory rest, only after a temporanie fashion, or intercourse, not otherwise, until the whole sum of 49000. years fully determining after this manner, the 50000. year of the world, bring on the fatal overthrow, and utter subversion as well of celestial orbs, as terrestrial bodies, and so finally accomplish the great and mighty jubilee of eternal rest. O egregious figment, worthy the worthiness of so profound a Kabyne! O strange, and monstrous Metamorphosis! O quaint, and fantastic invention! O wyzardly dream of dreams! What? From 6000. to 6. and almost half 6. times 6000? Marry sir a few such leaps will soon amount In infinitum aeternum, and Infernum to, and whither not? But Lord from whence is this odd farfeiched Babylonian devise borrowed? Is it not likewise collectively, and extensively wrong from the said Mosaical history of the 6. days creation, and the 7. days rest? (Howbeit with what congruence of Analogy, or proportion let reason decide:) or at least from some other like imaginative speculation of that clymacterical number of 7? Even as also Elias his Allegorical prognosticate was, howsoever they strangely disagree in circumstance of time? Indeed every scholar in manner knoweth that Tully In Somnio Scipionis avoweth, Septimum numerum omnium ferè nodum esse: that Hypocrates supposeth, Hominum aetates septenario dierum numero constare: that sundry as well divines as philosophers, and other philologers, have made very special account of this number, as a very special number of most notable consideration: for besides Tully, Hypocrates, Censorius, Gellius, Boaetius, Philo judaeus, Albertus, Macrobius, Marsilius Ficinus, Tritemius, Cornel. Agrippa, Silvius, Rauzovius, and divers other of like note for humanity, and philosophy: is it not manifest, that even the chief fathers and doctors of the church to, as S. Jerome, S. Augustine, S. Ambrose, Arnobius, Eusebius, Christome, Egidius, Remigius, and our venerable M. Bede with infinite other schoolmen, and modernistes, have also made such wonderful reckonings of the deep mysteries thereof, that they have not spared to term it a holy, and sacred number; aprecious and divine number; a typical, and mystical number? (Howsoever we now run altogether upon 8. and 8. and what but 88?) The 7. day God rested, and hallowed the same: also the 7. month he ordained the celebration, or solenmization of three principal feasts, uz. the feast of Trumpets, the feast of Reconciliation, and the feast of Tabernacles. Also every 7. year he enjoined the children of Israel to observe as a Sabaoth, or year of repose, or rest, in the land allotted unto them: Noah was commanded to take into the Ark of every clean beast, by sevens: so Elisha willed Naaman to wash himself 7. times in the river jordaine, whereupon he was cured of his leprosy: & the apostles appointed the office of Deaconship unto 7. chosen men of special méetnes for that function. Item the 7. golden candlesticks; the 7. spirits which are before the throne: the 7. seals of the book: the 7. horns and the 7. eyes of the lamb: the 7. angels, with their 7. trumpets: the 7. thunders, with their 7. voices: the 7. angels having the 7. last plagues: the 7. golden vyals full of the wrath of God, with other like notable sevens, do they not seem to imply some extraordinary, or appropriate quality of that number? And what incomprehensible mysteries appeared unto john when the said 7. seal was opened? When the seventh angel blew his trumpet? when the seventh angel powered out the seventh vial into the air? And so forth. Which texts, with sundry like verses of holy scripture namely expressing that number, do they not figuratively contain great miracles, and deep mysteries? But of what nature or property, or how they are precisely to be interpreted without further scruple, as I may modestly doubt, whether it resteth in the certain intelligence, or definite skill of man to determine; so it evidently appeareth, that the abovesaid famous authors have rather mentioned that number, with plausible terms of admiration; than measured it with any sensible or intelligible rule of understanding.  
Wherefore to return again unto the great jubileal year 50000. (wherein the foresaid Leo Haebreus includeth the fatal destiny of the world) may it not be deemed, that even himself never plunged into the depth of his own conceit, or otherwise, that he was a false heretic, or Apostata? For if his prediction be fundamentally drawn from the recited mystery of the number 7. and withal that position be presupposed true, that every 7000. year should bring forth a temporal Requiem, until 6. times 6000. years being overpassed, the final 7000. should bring out the eternal Requiem: then must the 49000. year itself (which is also the great Climacterical, hebdomatical, Scalary, Decretoriall year) consisting of 7. times 7. and amounting of the odd 1000 to succeed every 6000. years, be esteemed the mighty grand jubileall year, and not the 50000. year, which indeed remaineth in account the first 1000 of a new reckoning, or other 6000. years. But be it granted that in the said number of 50000. years he had relation unto the Quinquagenarie, or 50. year, which with the ceremonies and solemnities thereof is described, Levitic. 25. and termed the year of jubilee, 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 year of which compute was the year of Ingression into the land of Chanaan, the 5. year of joshua, and the 2493. year of the world:) doth not as well the first voice of the crier in the wilderness, as the later preachings of Peter and Paul, yea doth not the whole evangelical and Apostolic doctrine confute, and confound them both, to wit; as well the 49000. as 50000. years? Is any thing more assuredly certain 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 kingdom was at hand even in those days, or that it, cannot now be deferred, or prolonged any great space, although no man exactly, or precisely knoweth the very certain period? But how may it be said, either that he came in the latter age of the world, or that his kingdom draweth nigh (according to all true Canonical Texts, and Orthodoxal Constructions) if the same world should hold out more than 10. times so long after his coming, as it did before? So that we are finally to esteem the 49000. or rather the 50000. years of Leo Hebreus, no truer in conclusion than the imaginary conceit of Mahomet in his Koran, who there circumscribeth the extreme period of the latter day or great day of judgement within the compass, or Termination of the same space, uz. the space of 50000. years.  
Therefore may we not justly affirm, that vain, and frivolous, and erroneous, and wicked, and in effect damnable, and devilish are the figments and comments of mortal wits, and raving spirits, touching this high and incomprehensible mystery of the world's durability? Would not that worthy Moral sentence of Socrates be again and again, and always remembered: Quae supranos, nihil ad nos? Neither can the great composition of Ptolemy, nor the Sphaeroidica of Archimedes, nor the subtle acroamatical Physic's of Aristotle, nor the divine enigmatical Metaphysics of Plato; nor Pythagoras' mystical lot, nor any mantical, or magical, or mathematical Hypotheses whatsoever sufficiently direct, or inform us in this supereminent point of inscrutable knowledge: no Geometrical, or Arithmetical proportions, no Astronomical, or philosophical, or supernatural Divinations: no optical, or Speculatorie Theories: no Cabalistical, or Traditional Suppositions: no dreaming Revelations, or onirocritical conjectures; no furious rave, or deep vapours of Melancholy: no liberal, or Mechanical; Contemplative, or Active; lawful, or unlawful experiments: nor any secret part, or particle either of Natural or Ceremonial Magic in one kind, or other: nor any possible intelligence, or imaginative conceit, or extraordinary, and Seraphical ravishment of spirit, can definitively determine the certain, and sure issue of that abstruse, and unsearchable secrecy: no Sphinx, or Oedipus, no Amphiaraus, or Mopsus, or Amphilocus; no Homerical calchas, or Livian Vates Martius, or Vmbrian Tomasutius; or any memphitical Oracler, howsoever distraught, or elevated above the reach of human capacity; or any raving and raging Sibyl any thing worth in effect, to resolve that insoluble Argument, or to explicate that implicit proposition. Zohar may fantastically imagine one universal consummation, Dum senarius in 1000 & in 100 & in 10. & in 1. inesse fuerit: and Plato may dream of a great, great main year, when 36000 years are expired, and so, and so infinite other: but when they have all said, and written what they possibly can, is the best of their conceits or devices, any otherwise to be valued, or regarded, than as a dream when one awaketh? For like as the ground is appointed for the wood, and the sea for his floods, so they that dwell upon earth, can understand nothing but that which is upon earth: and they which are in the heavens, the things that are above the height of the heavens. (2. Esdras 4, 21. Isaiah 55, 8. john 3, 31. 1. Cor. 2, 13.)  
Will you therefore know the vain opinions, and resolutions of philosophers, and philologers, touching the consistence and continuance of the world? That thereby it may more evidently appear, what mortal wits have performed in the narrow seas of that intricate point, or how far the profoundest possible skill, & uttermost extent of human knowledge may wade in the depth of that mystical secret of secrets? Plato in Tymaeo confesseth a certain divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the world had a beginning from God; but denieth that it shall ever have any final dissolution, or overthrow, otherwise then the author, and architect thereof God himself? Of which mind by some records were also Orpheus, Hesiodus, and other the most ancient divine poets. Empedocles, and Heraclitus deemed that it was in matter, and form so composed, and form, that it should interchangeably one while decay, another while flourish again, and so interpolatis vicibus, or alternatim, infinïto tempore, nunc gigni nunc interire. Democritus supposed that as it had once a beginning like other natural bodies, so after their example, and manner, it should once likewise be utterly destroyed, and never be repaired, or restored again. But Aristotle lib. 1. de caelo: lib. 1. de natura, and other his physical Commentaries, refelling the former opinions, introduceth a new assertion, and contendeth for life to prove that it neither had any original beginning at the first, nor should sustain any final overthrow at the last: but that forsooth it is infinite, ever-during, and eternal. Of which opinion, or rather heresy, were likewise Zenophanes, Averroes, Pomponatius, together with the whole Peripatecian, Aristotelian, and scholastical rabblement; also a greater than any of them, Pliny himself, as appeareth Lib. 2. Cap. 1. of his Natural History, where that learned writer unlearnedly termeth the world, Numen aeternum, immensum, neque genitum, neque interiturum unquam. O ignorant, and fond conceits of so famous philosophers! O Plato what is become of thy renowned divinity? O Aristotle where is thy logical and physical Acumen? O Plinic, would God thou hadst here stayed thy wisdom, and not bewrayed so palpable Atheism either touching the Immortality of the world, or concerning the Mortality of the soul? But mark yet another pretty fancy; Pythagoras and with him the Stoics 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 yielded also Thales Milesius, the first wise Grecian by the oracle of Apollo: item Anaxagoras, Auicenna, Philo judaeus, and some other of good reckoning in the Schools. Lo now the sophistical paradoxes, and absurd imaginations of profane philosophers? Behold how their eyes dasel; how their feet slide; how their common sense faileth: nay, how their whole intelligence and understanding quaileth at the depth of this profound divine mystery? Is not the best, or learnedest, or wisest of them, as the blind man that shooteth at the crow? Or is not the veriest Idiot, or simpliest fool in a country, as deeply wise in this point as the chiefest of them? Is not this the Lords own mighty doing, who hath revealed that unto 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, whosoever ventureth to aspire, or climb on high without the scale of direct and lawful knowledge, fall into the dark dungeon, and bottomless pit of gross errors? Or doth not he, whosoever presumeth to pass the surging seas of divine mysteries, without the anchor of spiritual direction, plunge and drown himself in the raging gulf of most profane and impious heresies? Si Christum nescis, nihil est, si caetera discis: They do but rave, or at least rove, whosoever ween, or strive to cast beyond the moon, in preternatural, or supernatural secrecies: The deepest human science is not comparable to the divine Alphabet: The philosopher in discourse of reason may propose, and each man in heat of affection purpose, what himself liketh, but it is another that in conclusion, and in effect disposeth and transposeth what himself listeth: whose mighty and wonderful proceedings no Poligrapher can express, or Steganographer decipher. O the marvelous deepness of the riches and treasures both of the wisdom and knowledge of God? How unsearchable are his judgements, and his ways past finding out? For who hath known the mind of the Lord? Or who was ever entertained as his secretary, or privy counsellor? Of whom, and through whom, and for whom all things are whatsoever are. Rom. 11. 33. Isaiah. 40. 13. job. 41. 2. But what needeth job, Isaiah, or Paul confute them? Doth not the breath of their own mouth, and the common Theorems, and Problems of their own invention, confound them? Why should the world be everlasting, and why should it not sustain corruption? Because we cannot perceive whether the egg or the bird were first engendered; seeing it is impossible that an egg should be laid without a bird, or that a bird should be hatched without an egg? As some of them have argued, and taught. O frail conceit of natural skill, not worthy any serious confutation of a Christian understanding? But in the meanwhile they presume that this point of philosophy is Scientifical: and doth it indeed Sub scientiam cadere, as they presuppose? Themselves define Scire, to be, Rem per causas cognoscere: and how then can they devise, or imagine a science of that, whose causes are concealed, and hidden from them? Besides, they give out for a principle, or Axiom; that there is, Nihil in intellectu, quod non priùs fuerit in sensu: and how then may such things as were never comprehended within the limits of sense, or any sensual faculty, be deprehended within the precinct of understanding, or any intellectual power? Or if Quiduis non fit è quolibet: and Veritas latet in profundo domersa, as one of themselves professed, how can any such divine, and Metaphysical mystery be directly, or indirectly intimated by any natural or artificial intelligence? So that we may as well conclude with Democritus, Metrodorus, Lucretius, and the ridiculous Epicure that there are innumerable, or infinite worlds, not only one world: as believe with any of the former philosophers and Sophisters, that there is but one world, howbeit the same infinite, indissoluble, and ever-during.  
Now (to proceed somedeal nearer unto our present intention) are their conceited fantasies, and imaginations, De anno magno, vel potius maximo, of any greater effect, or importance than the premises, or seem they any whit more conformable unto the truth, than the former erroneous paradoxes? Must we not account it either a part of light credulity in humanity, or a spice of some fantastical heresy in divinity, to attribute any credit, or reputation either unto the 10984. years of Dion: or unto the 100800. years of Heraclitus: or unto the 110155. years of Diogenes: or the 2484. years of Aristarchus: or the 5452. years of Dyrrhacinus: or Macrobius his 15000. years: or the 7377. years of any other? For alas, I will not say how certainly, or surely, but how warrantably, or probably have any of them prophesied? Yet no doubt every one of these, and sundry like, had some proper, and selfe-bosome reasons, or motives, to induce them to their peculiar resolutions: Sed somnia sunt, non vaticinia, phantasmata, non oracula, quae ad istum modum de mundi interitu concipiuntur. Which I understand not only of the foresaid sophistical assumptions, or rather presumptions De anno magno, but also of all other fictions, and delusions whatsoever, and of whomsoever, touching the world's dissolution. Howbeit I nothing doubt, that there was ever any opinion, or imagination invented, or devised so oddly fantastical, or absurd touching this matter, which hath not soon been entertained, and easily believed of some, or other. But amongst all the residue of Heathens, or Ethnics, even above the cunningest philosophers, or profoundest magicians, Tully in my judgement seemeth to have shot nearest the white, whilst In Somnio Scipionis mentioning this great terrible Vertical year, he ingenuously concludeth: In quo vix dicere andeo quàm multa saecula hominum teneantur. As for us Christians unto whom it hath pleased the special goodness of God to reveal greater measure of his truth, by his erpresse word, & Canonical Gospel: like as we assuredly know that the world had once his extreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or watery winter, at Noahes' flood; so do we no less steadfastly believe that there shall once like wise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby it shall feel as extreme a fiery summer with burning flames, and brimstone from heaven, utterly consuming, and wasting every part, and parcel thereof, as is also rather prophetically, than poetically delivered in those serious and grave verses;  

Esse quoque in fatis reminiscitur, affore tempus,  
Quo mare, quo tellus, correptáque regia caeli  
Ardeat, & mundi moles operosa laboret.   
But in what minute, in what hour, in what day, in what week, in what month, quarter, or year, this final conflagration, and universal fireworke shall happen, no man under the cope of heaven knoweth, no not the very angels, or archangel's of heaven; or if percase they do, as some in the subtlety of their senses conceive, or rather imagine, yet Ad revelandum, they know not; Et sibi solis, non nobis sapiunt; being a point of most unsearchable, and inscrutable wisdom, even above, and beyond the capacity of all wisdom, save only divine, and incomprehensible wisdom. Which neither the obscure, and disguised amphibologies of cozening oraclers could ever insinuate: or the fantastic imaginations of melancholy Saturnistes conceive: or the superstitious invocations of spritish Exorcists discover: or the glozing interpretation of ecstatical dreamers disclose: or the subtle quaint inventions of foisting inglers, and cogging Magicians unfold: or the cunningest sophistications of wizardly impostors decipher: or the mystical secrecies of the profoundest Cabalists reveal: or any Mathematical, or Mantical, or Seraphical, or daemonical Theories expressly intimate, either by way of Categorical demonstration, or hypothetical supposition. A sensible man, soon perceiveth a sensible cause: a reasonable man, soon conceiveth a reasonable matter: a cunning man, soon receiveth the cunningest form of most things: but there is no sense so sharp, or quick: no reason so ripe, or sound: nor any understanding so deeply, or profoundly grounded, which is not overmatched, confounded, and astonished at the wonderful exceeding 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 mystery of the 6. days creation: the time, times, and half a time mentioned in the 7. and 12. chap. of Daniel: and in the 12. of the Apocalyps: the 1260. days rehearsed in the 11. chap. preceding: the 70. weeks revealed unto Daniel, by the angel Gabriel: the 1290. days, and the 1335. days disclosed to Daniel by the man clothed in linen which was upon the waters of the river: Item the answer of the angel vriel unto Esdras touching things past, and things to come: and the voice out of the bush unto the same Esdras concerning the 12. parts of the world above repeated: Item the parable of Christ himself touching the kingdom of heaven in the 20. chap. of Matthew: and the tokens, or signs of the end of the world manifested to his disciples in the 24. chap. of Matthew with such like: in the small reach of my simple skill by reading, they only imply, or presignify a certain final dissolution, or general consummation of all things, whensoever it happeneth: not any certain demonstrative, or definite knowledge thereof, which in very deed even by divine testimony were not expedient, or convenient for mankind to be more particularly made acquainted withal. Esdras being very inquisitive after a curious and scrupulous manner, to know at God's hands, what the division of times or ages should be, or when should be the end of the first, and the beginning of it that followed: God replieth in this dark historical speech, not appliable to the purpose, or otherwise conceivable without the help of Tropological resolution: From Abraham unto Isaac, when jacob and Esau were borne of him, jacobs' hand held first the heel of Esau: for Esau is the end of this world, and jacob is the beginning of it that followed: the hand of man is betwixt the heel and the hand: other things Esdras ask thou not. Also another time, vriel answered him, saying: Thine heart hath taken too much upon it in this world, and thou thinkest to comprehend the ways of the highest. And likewise another time; Hasten not to be above the highest, for thou labourest in vain to be equal with him; though thou endeavour, or strive never so much. Again, another time: Thine own things, and such as are grown up with thee, canst thou not know; How should thy vessel then be able to comprehend the ways of the highest, and now outwardly in the corrupt world, to understand the corruption, that is evident in my sight? Moreover another time: Why disquietest thou thyself, seeing thou art corruptible? And Why art thou moved seeing thou art mortal? Yea even Daniel himself (who above all other prophets had most special, and singular revelation of such things, and events, as should behappen the church from the very time that it was in captivity, until the last days of the world) when he had hard that which he understood not, touching these fatal matters, and hidden destinies, and thereupon said: O Lord what shall be the end of these things? It was answered him, that he should go his way, and content himself, for the words were closed up, & fast sealed. I might accordingly allege sundry other places of divine authority, to the instifieng, and assuring of this conclusion: uz. that not the very prophets of God himself, or the apostles of Christ, could perfectly digest, or thoroughly understand all such visions, revelations, and mysteries, as were partly opened, partly shut unto them in this behalf; and then how much less may we, or any bastard prophets, or putative wizard's, or supposed cunning men, of whatsoever aspiring quality, presumptuously determine thereof? For the causes and circumstances being totally hidden, and concealed, I cannot devise, how by any sensible reason, or intelligible conceit, the effects, and consequents, may, or can be particularly revealed, or declared. Howbeit I am not ignorant how the forementioned texts, and allegations of holy scriptures, have been diversly canvased by divers, and suddenly enforced by sundry aswell ancient, as neotericall interpreters, to the inferring, and avowing of their several conclusions, being as they have seemed to imagine, easily enough determinable, or demonstrable, by natural, or artificial skill: but in fine, both their chronological computations, Theological constructions, Cabalistical traditions, and Mathematical speculations fall out much alike, ambiguous, uncertain, fallible, erroneous, deceitful. I have made some little trial myself in some kinds of artificial experiments, but howsoever I have otherwhiles seemed favourably addicted to some men's philosophical, and astronomical predictions, (which of the two I esteem far more probable, and warrantable than these prophetical propositions, and heretical expositions:) I cannot yet perceive either any assured verity, or conjectural probability in any such old said saws, as still pass, and repass for currant in many men's, women's, and children's mouths, not in one, or two odd obscure corners, but through many, and many famous places, and in a manner every where, upon the smallest occasion of every trifling occurrent, or accident, eftsoons buzzing, and dreaming of this, and that alteration, of such, & such innovation, of changes in religion, of subversion of states, of destruction, or desolation of principalities, kingdoms and monarchies, of the universal confusion, and dissolution of the universal world: for besides that they are never grounded upon any sensible, artificial, or substantial foundation, according to sound reason, or learning: do they not mostwhat ever proceed from some odd vain fantastical, or phrenetical brains, either strangely deluded by some cogging devil, or extraordinarily possessed with raving fury, or unnaturally disguised with melancholy fumes, or at least wilfully disposed to seduce, and beguile the world with I know not what colourable, & superstitious flimflams, intended to the advancing, or achieving of some deep secret diabolical purposes: which the better to countenance, and as it were to palliate the matter, they will seem notwithstanding to have borrowed even from the mouth of mighty love, or the oracle of wise Apollo himself, or Zenocratically, and Pythagorically to have remained for a time, Instar Sybillae cuiusdam vaticinantis, furentisque, or like Dionysius Ecstaticus, to have been plunged in some deep Plotinian, Porphyrian or Metaphysical trance, or visibly, & miraculously to have seen some wonderful spiritual vision, or otherwise to have been either supernaturally inspired, or superartificially instructed. But what can we make, or think of these lightheaded, and hairebrainde prophets? Are they (notwithstanding their shifting, and juggling pretences) any whit better than the chaplains of Baal, or any whit cunninger indeed than Balaams' ass? Are they not the scholars of Beelzebub; the disciples of Satan, and the votaries of Lucifer? Are they not quite sequestered, and dismembered from the body of the true Catholic, and Apostolic Church, being like Elimas the sorcerer, full of filthiness, guile, hypocrisy, and falsehood? Can we remember how the words Prophesy and Prophets are taken amongst learned men; or how they are used in the scripture, and not withal consider, and perceive that there is no such extraordinary, or miraculous gift to be expected in any man, woman, or child at these days? Is not true and pure divinity according to the division of some learned, and reverent authors, either Expositive, and Interpretative: or else Visionall, and Prophetical? Concerning the former branch, unto whom doth it properly and peculiarly belong, but unto the true Ecclesiastical 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 several kinds, and manifold uses of Interpretation, wheresoever any Text beside the chief doctrinal, and moral discourse, requireth either one etymological, or Historical explication, or other artificial resolution, or percase otherwhiles also a Tropological, or Anagogical Construction: which in certain parables, and figurative sentences of the Bible, must needs be yielded, even by those, that otherwise are not over curiously or superstitiously bend to Allegorizing. As for that other branch, which either by Mediate appearance, and revelation of some vision; or by Immediate infusion, and illumination from God, delivered the very infallible word, and express will or Testament of his Almighty Majesty, even the pure divine scripture itself: is it any other especial kind or gift, but that, wherewith the ancient holy Patriarches, and anointed Prophets of the old Testament, were miraculously and appropriately inspired? Are not they the open proclaimers, and dispensers of his Gospel? Or were not these the mystical and typical revealers of the same, as they were primitively taught at the first hand? For although our Divines are commonly named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, of their talking with God, or at lest of God, as well as they: yet how can we say, that they talk with him otherwise than mediately, or per accidens, as schoolmen term it, to wit, by his word: whereas Moses talked with him immediately, and per se, or face to face: wherein appeareth a notable difference, or distinction between the one, and the other. Item every prophet or séer was, and may justly be called an interpreter, or expositor of God's law, but not è converso. Item the prophets rightly deserving that title, were potentes in opere, & sermone, as well powerable in works, as mighty in words; neither Intended the Lord God any notable thing, whereof he revealed not the mystery, or privity unto his servants, or secretaries the prophets. (Amos. 3, 7.) Which Ius, or interest in the participation of divine secrecies, even our worthiest, or excellentest divines may not challenge, aut expressè, aut per consimile, as some of themselves have duly professed. Howbeit we cannot flatly deny our right divines to be in their kind true prophets, and that also according to the sacred phrase of the Bible: for like as Divinity, and divines are either interpretative, or prophetical, as is before distinguished: so the word Prophet in the word of God, is generally and specially used after two sorts, either for a shower, or foreteller of things to come, as Act. 11. 27. etc. Or else for a preacher, or interpreter of the scripture, as 1. Corinth. 14. etc. After which last manner may our divines, or Theologers be termed prophets, but not otherwise. Now what I beseech you shall become of our counterfeit wizard's, and bastard prophets? Are they either interpreting divines, or divining interpreters? May they effectually underly any trial of old or new Testanient to confirm their title, or justify their proceedings? What sound preachers, or reverend persons of Ecclesiastical vocation do we read to have cherished their mad vain, or presumptuous humour? Or what such disguised prophets do we hear to have embraced the zealous, and discreet disposition of any such godly pastors? Compare their doings, and saying together; oppose them after any reasonable manner of probation: and shall you not find them far removed from any understanding in right divinity, farther from true prophesy, and farthest from that upright conscience, which proceedeth both from the one, and the other divine science. The causes, effects, signs, and testimonies whereof, are universally, and catholicly approved: uniform, coherent, and well according together: received and celebrated in the whole congregation, with one free consent, and stable perseverance; ratified with miracles, and wonders: confirmed with all kind of godly devotion, sincerity of doctrine, and discipline, holiness of conversation, contempt of the world, christian magnanimity, neither affecting life, nor dreading death, martyrdom, and all true virtues: finally insealed, and justified with the most sovereign, and invincible testimony of the most precious, and inestimable dear blood most graciously, and compassionately shed for us. Now alas, where is any such fruit, or appearance of any christian inclination, agreement, uniformity, constancy, or any other virtuous quality, in the runagate base rablemont of these cozening, and shifting teltales; or foretellers of fortunes, and future contingentes: Which presumptuously, and at all adventures breathe out such unlikely, unsavoury, and vain fantasies, as are not only repugnant unto the former or later predictions of some other impudent practisers in like sort, but also disagreeable amongst themselves, and in themselves, and oftentimes as contradictory each one, to each other, as is possible? Which the excellent Greek writer, and wise historian Thucydides very notably observed in the supposed prophets, and oraclers of his time, perceiving every one of that mark, to utter, or blow abroad such blasts only at adventure, as the present quality of the humour abounding, or sudden affection of the raving passion suggested, without farther internal consideration, or other external instruction any certain way. Which might also reasonably move the sententious Greek poet to say, as he saith, That directly, or certainly to foretell future haps, or contingent casualties, is the property of a God, not the quality of a man. Hap hazard, is no sure rule in art, or reason: and they that shoot, as the blind man that shooteth at the crow, either by short-shooting, or overshooting, or shooting awry, may full easily, and do most commonly miss the mark, and lose their game. The spirit of prophesy, is not like the spirit of the buttery: it is a divine, and powerable spirit of heavenly essence, and of supernatural nature, not employed, or set on work by any, but only his omnipotent Creator; nor used upon any occasion, but very great, and principally appertaining the glory of his peerless, and jealous Deity, when the time specially served to work by that extraordinary, and miraculous mean, as the most forcible and effectual train to win men unto God, and to reconcile the world unto heaven, in comparison, the only true world. All times, and places are not alike: neither serve all gifts, for all seasons: but certain Excellencies have in respect, been appropriate to certain ages: God only is completely, and absolutely wise; and he alone best knoweth when, and where, and upon whom, and how to distribute, or dispense his heavenly graces, and bountiful blessings, either temporally, or perpetually, as is convenientest for his eternal glory, and meetest for our transitory condition. Every age is not an age of every perfection: nor our time, a time of woonderments: the limited and needful term of miracles, and miraculous operations, either by prophesy, or otherwise, many hundred years ago determined, as already is mentioned, and may invincibly be approved. It availeth not, to enterprise impossibilities in nature, or to attempt absurdities in reason, or to build mountains of hope, or fear, upon irregularities in art, or to experiment vanities, and fooleries in practice. Every odd occurrence of private, or public importance, or every ordinary event of doubtful contingence, is not every extraordinary way to be resolved, 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, distress, or other accidental casualty, alteration, or mortality, is the gracious mercy of God, and our own discreet government, according to christian wisdom, and lawful policy: we must not in raging, or aspiring affection presume to mount above the clouds in the highest region of the air, or to pierce the unknown deeps of the earthly Centre. It is a scrupulous, and vain curiosity to busy ourselves, or importune other about any such inquiry, as neither is lawful in practice, nor assured in use, but both impious in the one, and uncertain in the other. As many other things, and namely Laws, or Customs, eftsoons abrogated, and repealed, so prophesy had a time of infallible effect: which being antiquated, or rather expired in the right, and lawful, and honourable, and heavenly, and divine kind, or use: alas, what availeth apish, or spiritish imitation? What needeth, or booteth so much ado, and so little help; in the false, unlawful, abominable, hellish, and devilish kind, or abuse? As good never a whit, as never the better: I, much better never a whit, then much the worse: as who is, or hath been any whit the better, or not much the worse, by entangling, or disguising himself with such foul, and detestable vanities, good for nothing, but to acquaint them with the devil, and hell, before the time, and to begin the lamentable Tragedy of those dreadful, and horrible torments so much the sooner. I must not stand to aggranate matters, or to amplify by way of Oratorlike persuasion: neither is that my faculty elsewhere, nor my purpose here. The holy prophets, in respect of the apprehensive, and piercing operation, or efficacy of their clear, and pure understanding, were properly called Vidents, or Seers, pillars of divine religion, and men of God: are any our counterfeit cranks so qualified, or so illuminate? Nay, are they not generally, as blind, as moules, or bats, the very caterpillars of heresy, and the bonslaves or vassals of Beelzebub? We read the sight or vision of Isaiah, the vision of ezechiel, the vision of jeremiah, the vision of Daniel, with other like celestial visions, and representations of powerable effect. Is it apparent or credible, that any these forgers, or coiners of adulterate prophecies, had ever any such divine extraordinary visions, heavenly spectacles, apparitions, revelations, and other semblable illuminations from above? I cannot sufficiently enough ask this question, which hath so often been demanded, and not yet once answered. Themselves in the highest altitude of their aspiring pride, dare not arrogate, or claim any such appropriate, or singular blessing of divine knowledge, as infused from above: and as for other special human learning, or artificial cunning, gotten by ordinary means, of study, and travel from beneath, therein can they much less challenge any peculiar interest, or prerogative, without shameful and intolerable impudency; considering how few, or in comparison none of them, as is above touched, were ever known or reported to have greatly excelled in any the notablest Arts or Sciences. What pretence therefore, or what colour can they allege, why reasonable men, without reasonable cause of approbation or allowance, should yield credit or belief to such blind unreasonable whimwhams, otherwhiles botched up in Balductum meeter, otherwhiles bungled together in paltry prose; commonly void of all good rhyme or reason? If neither Divine instinct, nor human knowledge, neither Theosophia, nor Anthroposophia, maketh for them, either Simpliciter, or Secundum quid (as God wotteth, they savour full little either of the one, or of the other:) Good Lord bless me from them; and good Lord defend as well all honest, and faithful true meaning men of whatsoever unskilful condition, or simple calling, as the learneder, and wiser sort from them; and all their lewd malicious practices; devised only in bravery, or despite, as delusory experiments, and wily sleights to make fools, to mock the world, to occupy curious or busy heads, and to disturb the private and public quiet of envied families, and Commonwealths, as hereafter shall more fully be declared in the more proper place. In the mean, you see how in effect, and in the gross sum, as well consequent, as precedent matters are to be valued: notwithstanding both for the clearer instruction of the ignorant, and fuller satisfaction of the curious, it shall not haply be amiss to peruse, and display certain other notorious particulars of semblable choice.  
I thought not to have mentioned any Sybilline prophesy, partly for their greater antiquity, far before my prefixed term, partly because amongst false prophets or prophetesses, I recount them truest, as some way relying on Lactantius authority in that respect. Howbeit remembering the late reviuall of that famous oracle bearing the name of Sibylla Tiburtina in the title, or superscription, & magnified with many glorious circumstances, as newly found by marvelous great chance, within less than these 70. years In Helvetia in visceribus montis Tauri, solemnly presented to the Pope's holiness, deeply consulted upon by the College of Cardinals, honourably recognised, and recommended to the Emperor, and Imperial states, & suddenly after a wonderful strange manner, amazing all Italy, Spain, and Germany with some other principalities of Europe: I could not altogether suppress or overpass the same, but am briefly to examine and ventilate the principal contents, or particularities thereof. Lo therefore the very thing itself, as it was artificially engraven in an ancient Marble stone, and cunningly devised in a haughty Latin style, and antic Ideome, purposely affected, the more to estrange and disguise the matter. 
Orietour sydous in Europa soupra Iberos, ad magnam Septentrionis domum; coius radij orbem terrarum ex improviso illoustrabunt. Hoc vero erit tempore desideratissimo, quo mortaleis positeis armeis pacem onanimeis complectantor. Certabitor quidem varieis per dioutourni interregni occasionem studieis, coi imperij habenae tradantor. Sed vincet tandem aviti sanguinis propago, quae cousque armorum vi progredietor, donec fata contraria fatis obstiterint. Nam eodem ferè tempore hoc demerso sydere, coewm quoddam eious loumen longè ardentioribous Mavortis ignibous exardescens, Antipodum finibus occludet Imperium. At prius hovic soumittet ceruices Gallia. Ad eious genova soupplex adnatabit classibus Britannia: Italia aegrè ad ardua sceptra respirans, olli languentem portendet dexteram. Verum hocceiourbar antè diem ingenti mortalium desyderio se diuum noubibous condet. Quo exincto, post deiras & sanguinolentas Cometas, ignivomásque caeli facies, nihil amplious toutum, saloutareuè erit, Osque animantibous caeli firmamentum pugnantibousque planetieis, & contrarieiss corsibous labefactabitor; concurrent orbibous orbeis, fixae cursu antevertent erraticas, aequabount aequora montes; Haec omnia denique erunt nox, interitus, rovina, dampnatio, ac aeternaï tenebraï.   
G. S. G. Now I beseech you, what Oedipus may thoroughly resolve us in the consequence of this intricate Labyrynthian monument? Or what living wight of whatsoever quality can infallibly pronounce what this Sybilline sydous, or wondrous star meaneth? First some imagined that it was most likely to be understood of that evangelical star which extraordinarily appeared to the three wisemen: but how can that seem probable, when it is expressly said, that it should arise in Europa, and soupra Iberos? Afterwards the great philosophers of Rome, and some other courtly parasites would needs persuade the world that the emperor Carolus Quintus was the royal, and mighty parsonage prefigured thereby, but did not finally the real event as well falsify their exposition, as frustrate their expectation? Sithence his decease it is lately supposed by divers Mathematicians, that the new strange star in Cassiopeia, which appeared, Anno 1572. was this Tyburtine sydous; but how unequal is that paraphrase to the phrase of this prophesy? Or how unlike is this description, to the manner, and effect of that new Phosphorus? Nevertheless I warrant you, the words themselves are so cunningly, and covertly contrived, that they will indifferently bear any such literal or allegorical, or any other like, either simple, or figurative construction. Then, who can so explain, or decipher that soupra Iberos, as to make the clause annexed, with those puissant, and admirable effects, accord sensibly there withal? By Iberos the Spaniards may be deemed to be understood, whose country Spain is of the Grecians, and from them of other authors termed Iberia ab Ibero fluuio as Geographers record. But whereto should these words ad magnam Septentrionis domum, be rightly or directly said to have relation? Or may not the prepositions, supra, & ad, be rather thought to insinuate some secret Analogy, than discover any certain determinate place indeed? Some have made such a doubt, as also some have suspected other matters; but othersome in respect of the word Iberos remember forsooth Hyberus one of Gathelus sons mentioned by Hector Boethius in his Scottish history, but to what present purpose worthy observation, I can not well perceive. Other again (peradventure to show their variety of reading) have called in question the inhabitants of Iberia, a region situate in the confines of Asia, which are reported in histories, and other writings to be a people very stout in arms, and passing expert in Martial feats: but what coherence, or congruence is there in this gloss, or comment, considering that the above recited Sydous must arise in Europa, not in Asia, Africa, or elsewhere? The Spaniard is over ready to maintain, and exalt his own glory; as all the world seeth: yet what spaniard of value, or name, be he never so proud, or haughty, dareth arrogate, or assume any such mighty, and glorious illustration of the Universal world? Or what other nation be it never so populous, or valorous, may presume to entitle, or advance itself unto any such surmounting, and supereminent honour, either by Martial conquest, or other violent intrusion, or whatsoever puissant means? Insomuch, that to my reading, hearing, or other intelligence, the certain Local region, or territory of that Sybilline Sydous lurketh still undetermined, yea, & undeterminable to, in my poor conceit. Then as for the temporal period, or certain time, when that mighty event should fall out, which is after a fashion described ex adiunctis, & effectis, in these words, tempore desideratissimo, quo mortaleies positeis armeis pacem onanimeys amplectantor: Is not the meaning thereof, that this goodly star should appear at such a season, wherein men shall most desire to live in peace, & embrace public tranquillity, all conceit of arms, 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 universally applied? Or if percase this be not the true, and legitimate construction thereof, how may that which ensueth well hang together, or seem conformable? Certabitor quidem varieis per dioutourni interregni occasionem studieis? And who can directly discuss, or particularise the equivocation, and overgreat generality of Interregni, and Auiti sanguinis propago? Or who may exactly discourse by the words following, when, or where, or how, the other co●uum quoddam loumen should arise, or what distance of time, or other difference shall concur between the first and the last, or finally, when any of these marvelous things shall happen? Moreover concerning the persons, who knoweth, or can possibly learn, who shall prove that universal invincible conqueror, whither christian prince, or Turk, or some barbarous heathen king, or who shall live to be partakers, or witnesses of such triumphant victories? For as for prius hovic soummittet ceruices Gallia, notwithstanding the French league, or confederacy lately contracted by Francis the first, and his posterity with the Turk, and God knoweth what casual dependence, or final issue thereof, may it otherwise appear probable, that he should consequently prove that martial Coaewm loumen, or that Brytan, and Italy should submit, and invassall themselves unto his dominion: or that any such barbarous fyrant should so honourably be termed, Hocce joubar, or decease in so plausible, and gracious favour of the world, ingenti mortalium desyderio, or lastly, se diuum noubibus condere, which is most improbable, & to every faithful christian, very absurd. Item touching Antipodum finibous occludet imperium, may it not be understood Allegorically, as the rest, rather of such, as should be diverse from us in religion, or opposite, and contrary unto us in laws, customs, rites, s●●tes, manners, or otherwise, then of the right Antipodes, or the inhabitants of the other side of the earth, so called because they walk against our feet, or move against our steps? In fine, is not the boisterous blast, and terrible thunderbolt lastly denounced after so tragical manner, as unconceivable, or inextricable, as the residue? Or is not all a vain puff of melancholic, or outrageous wind, or rather of spiritish, and féendish fury? But what needeth any farther inquiry, or scrupulous discovery? Who seeth not, what store and variety of obscure metaphors, & other tropes of continued Allegories, of doubtful Amphibologies, and such like affected ambiguities is included within the bowels of this Sybilline oracle? Which in my opinion pretendeth even as much credit, truth, and assurance, as an egg hath oatmeal, according to the common proverb: yet such a jewel no doubt, as shall hereafter again, and again upon every light occasion, be eftsoons, and soon revived, as if it were still, and still to be effected: so pliable and convertible is the nature of such pretended prophecies, and so continually practicable are the imposturall conveyances, and chevisances of such busy cheaters, and cozeners, as usually play upon the advantage of these sophistical inventions. I might here repeat a whole Alchraon, or Legend of like stuff: for to dismiss Sibylla Tyburtina, is not the Nazilographon of Sibylla Erythraea, Eryphila, and other traditions of Sibylla Delphica, Epyrota, Phrigia, Babylonica and the rest, together with the fantastical books of Brigit full fraught with such pseudoprophetical 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 up many leaves with such mystical forgeries? When as every purblind eye may now visibly espy light at a little hole, and each sensible conceit can easily esteem the more, by the less?  
presly named in the notorious prophesy of that Franciscan Friar, as it is reported by Lucas Lossius, Melancthon, and other, even verbatim thus: 
Dominabitur Turca in tota Italia, & Germania, Anno Domini, 1600.   
May not also the holy inspirations of our late Cassandrae, Brygit, Hyldegardis, and I know not what french Bardists animate his faint heart, and incense his cold courage? Which with one accord flatly avow, that the Imperial seat of the Turkish Monarchy shall one day be translated to Coleyn in Germany? Marry sir, this were merry tidings indeed, and a gallant triumph for Amurathes iij. or any his successor, if he, or they might fortune to pierce so deep into the bowels of Christiandome? As what noble prince, or man of arms would not hazard a joint, when such Divinity favoureth him, and warranteth his lucky proceedings? Well, if this be the staff, or sceptre whereupon he leaneth, is he not like in fine, (notwithstanding a thousand such gewgaws, vain rumours, and frustratory encouragements) to find it little stronger, or surer, than a weak reed, or rotten post: and consequently to purchase himself the same dear reward, which befell Croesus, who fond presuming of Apollo's oracle, perverted the main force of his own treasure, even then when he looked to have subverted the puissant might of his enemies? Yet might not Croesus more warrantably rely upon the great oracle of Apollo, than this Turk, or any of that mahometical generation, upon Friar Hilten, Brigit, or any like pettyprophet, or demiprophetisse? Or was not that leaden God of golden memory, more sacred at those days, or at least as solemnly consecrated after their ceremonious guise, as any wooden Saint of the silver 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 unto him goodly tidings, that he should conquer Ramoth Gilead, where afterward he was slain, notwithstanding the contrary warranty of that presumptuous prophesy, 1. King. 22. And is there not certain hope, that the great Turk reposing like trust, or confidence in the like prophets, shall enjoy the like success that king Ahab had? There continue even to this day, as is credibly reported, and written, certain furious creatures, or mad raving wizard's amongst the Mahometicians, which breath out very strange blasts, and monstrously disguised in their outrageous humour, run, or stand prattling upon such things, as neither their Art, nor nature are able to comprehend: which distraught wights, and hellish imps, are there notwithstanding esteemed for demi-gods, and reverenced as true heavenly prophets? But alas, are they any better than such as God by ezechiel (cap. 14. 9) threatened to send for the ingratitude, and perversity of the people, To seduce or beguile them that delight in the devils lies, rather than in his truth, and so to punish sin by sin, after the dreadful rule of his justice? And doth it not also there follow, that he which sent, or excited them, will finally destroy aswell those ungracious prophets, themselves; as that credulous, and profane people that believeth, or trusteth them? There was a secret revealed unto Daniel, and Daniel conceived the matter, and had understanding of the vision: (Daniel 1. 1.) But whilst such furious madbrains, and bedlams as these, rave out themselves wots not what, can other sober men descry their outcries, or make pure divinity of so unpure, and gross humanity? Tully said, that if there were any divination, it was Animi integri, and not, vitiosi corporis divinatio: and Saint Paul himself 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 rejoice in their Zidkiiahes, (1. Kin. 22. I hope no christian kingdom, or common wealth, and namely England will not be misled, or carried away with any such wizardly impostors, to whom Michaiah, and the right prophet of prophets, even Christ himself, hath expressly preached, and prophesied, saying: 
Beware of false prophets which come unto you in sheep's clothing, but inwardly are ravenous wolves:  
Ye shall know, or discern them by their fruits: Do men gather grapes of thorns? Or figs of thistles?  
So every good tree bringeth forth good fruit: and a corrupt tree bringeth forth evil fruit.  
A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit.  
Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.  
Therefore by their fruits ye shall discern them.  
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that performeth the will of my father, which is in heaven.  
Many will say unto me, in that day: have we not, in, or by thy name prophesied? and by thy name cast out devils? And by thy name done many great works?  
And then will I profess unto them: I never knew you, depart from me, ye that work iniquity. etc. (Matthew 7.)   
What should we then, as is also premised, look still, and still for more prophecies? Have we not already Moses, and the prophets? Nay, have we not the Messiah himself, and his apostles, more worth than all the prophets of all ages, of all languages, of all countries, of all religions, or of whatsoever ordinary, or extraordinary quality in the world? Wherefore not Lazarus arising again from death could move us, if these cannot move us. The eyes of our hearts, are, or should be opened by the clear bright Gospel of Christ; and shall the eyes of the body expect any farther sight of miracles? Must we evermore be fed like young children? Or continually trained up like Infidels, or Ethniques? If there be any wonders, a wonderful masteries wrought now adays, are they not performed either by incantations, such as the sorcerers of Pharaoh used (which, howsoever they seem glorious in the view of the world, are odious in the sight of God, & nothing less than wonders indeed, but the only subtle illusions of the Devil?) or else contrived by the deceitful legerdemain, and crafty conveyance of shifting jugglers, and cogging impostors, such as amongst infinite other of that same foisting crew, namely Scotto and Feats used, seeming likewise in appearance to have done, and undone that, which in very truth they could never do, or undo, but made semblance thereof by the devils sophistry, and their own counterfeit sleights. For touching natural Magicians, and their cunning practices, such as Archita Tarentinus, and our Roger Bacon used, are they any better than philosophical experiments, or mathematical conclusions, and therefore no wonders, or miracles: seeing every right wonder, such as Moses and Elisaeus used, were neither feigned appearances, or deceptions of sight, nor any natural, or mathematical experiments, but altogether supernatural, supermathematicall, and true miracles? Pharaos' sorcerers, might incantatively turn their rods into serpents, as Aaron miraculously did, but of so like effects, were not the causes very unlike, and did not finally Aaron's rod devour their rods? (Exod. 7. 12.) Or was not Pharaoh with his whole Egyptian host, and enchanters themselves, drowned in the midst of the sea, whereas Moses, and the children of Israel safely walked through upon dry ground? (Exod. 14.) But to overpass this point, with divers like matters, (wherein the worshipful gentleman, master Reginald Scot, hath lately deserved good commendations, for his learned discovery of such palpable collusions:) and to return again unto our former argument; what better account are we to make of those odd conceited predictions blown abroad in the name of our famous Karmarden prophet Ambrose Merlin; are they not likewise as guileful, and fraudulent as the residue, and even like to our Karmarden frizes now adays? Or do they not too sensibly savour of his good mothers condition, who voluntarily vowed unto king Vortiger, that she never had carnal company with mortal man? As if her young son forsooth, had been begotten of some demi-god, or some incarnate spirit, or Incubus, or without corporal copulation, or after I wots not what strange, and wondrous manner. Indeed if we will believe Thomas Aquinas, Danaeus, Hyperius, Monsieur Bodyne, with sundry other, (as full well we may no doubt) they prove very rare & singular fellows, which are so begotten, (for where was there ever any such certainty known?) So that in this respect it was a cunning practice of Adhan (aswell to insinuate an extraordinary opinion of her son unto the king, as otherwise to cover her own shame, and dishonesty, who even that day went still for a virgin) to use the pretended cloak of Incubus, or such like glozing blindation: but how little credit is to be assigned either to the one, or to the other, what reasonable man of any sensible capacity devoid of superstition, and blind credulity, understandeth not? Myself have as well purposely, as incidently run over many prophecies fathered upon Merlin, yea, more, I dare say, than ever that counterfeit wrote, some in verse, othersome in prose; some in latin, othersome in english; some written, some imprinted: some in common letters, othersome in new-found Alphabets, and mystical characters; whereof amongst many of the same stamp, behold one trim Hexameter relic which a certain unlearned empirical impostor first showed me, Anno 1580. for a very special deep secret, and profound mathematical monument, as he supposed, being raggedly scrawled in odd disguised manner of Astrological characters, as ensueth:  

The Title, or Inscription.  
♎ ♄ ☋ ♁ ♎ ♄ ♐ ♉ ♋ ♌ ☉ ♌ ♌ ♈ ♐ ♍ ♂.  

The prophesy itself.  
" ♀ ♍ ♏ ♈ ♌ ♋ ☿ ♌ ♎ ☋ ♃ ♓ ♂ ☿ ☿ ♊ ♋ ♏ ♌ ♍ ♒, ♑ ☽ ♌ ♋  
" ♑ ♊ ♌ ♈ ♂ ♃ ♌ ☿ ♁ ♓ ☋ ☿:  
" ☿ ♐ ♉ ♂ ☋ ♉ ♊ ☉ ☽ ♁ ♓ ♌ ☿ ♏ ♌ ♍ ♒ ♒ ♉ ♃ ☿ ♌ ♋, ♏ ♀ ♈ ♌ ♀  
" ☋ ♁ ♓ ♂ ☿:  
" ♂ ♋ ♈ ♌ ♋ ☉ ♌ ♍ ♀ ☿ ♊ ☋: ♄ ♂ ♃ ♂ ☋ ♍ ♌ ♉ ♀ ♒ ♌ ♍ ♒ ♌ ♓  
" ♌ ♋ ☿ ☽ ☋:  
" ♐ ♉ ♌ ♉ ☋ ♌ ♎ ♌ ♍ ☿ ♌ ♍ ♋ ♊ ♀ ♈ ♌ ☽ ♂ ♒ ☉ ♁ ☋ ♒, ♀ ☿ ♑  
" ☽ ♌ ☋ ♊ ♌ ♍ ♋  
" ☿ ♌ ♉ ♁ ☿ ☉ ♎ ☋ ♁ ♒ ☿ ♌ ☋ ♍ ♌ ☿, ♍ ♌ ♉ ♏ ☋ ♍ ♒ ☿ ♊ ♀  
" ☿ ♋ ♈ ♌ ♀ ♉ ♐ ☋ ♍ ♂ ☿:  
" ♎ ♋ ♀ ♒ ♌ ☉ ☽ ♈ ♋ ☿ ♀ ☽ ♈ ♊ ♂ ☿, ♎ ♋ ♀ ♄ ☋ ♉ ♎ ♀ ♋ ☽ ♋ ♈  
" ♒ ♀ ♎ ☋ ♁ ♀ ☿ ☋ ☽,  
" ♀ ♋ ♎ ♉ ♈ ♋ ☉ ♍ ♋ ☉ ♑ ☽ ♌ ☋ ♊ ☿ ♐, ♏ ☋ ♀ ♊ ♂ ☉ ♌ ♑ ☽ ♌  
" ♎ ♌ ♍ ♀ ♎ ♋ ☋ ♀ ☿ ♊ ☋.   
A wonderful hidden, and abstruse Hyeroglyphical mystery I warrant you: such a one doubtless, as no mean fool may easily be made acquainted withal: in truth amongst a capcase full of such forgeries, and mockeries, as it is one of the briefest, and someway notablest, so it seemed unto me even the most apert, simple, and sensible, being once stripped out of the counterfeit masking livery: which I therefore the rather here inserted, being loath to trouble the reader, or offend any religious eye with the longest, or vainest comments in this bootless kind, when the shortest, and very best I doubt, may haply seem overtedious unto some both learned and wise; nevertheless reputing it such an one, as full easily might and no doubt did proceed from the fantastical, or pragmatical conjectures of some busy discoursing deviser, & not from any other prophetical instinct, or farther extraordinary influence, wherewith Merlin was deemed, and still of many is supposed to have been supernaturally inspired. Howbeit to the intent the thing might appear the more authentical, & as it were radical, abhibuit latebram obscuritatis, as Tully jesteth at one of Sibyl's commeners, setting a strange countenance on the matter, and facing it out with a certain learned tincture, that should require as well a Steganographicall decipherer, as a logical, or philosophical interpreter. O marvelous cunning! O goodly sophistication! But lo the poor silly cozenage familiarly detected, in a few simple latin verses, or rather rhymes, smelling of that rude unlearned age.   

una ex selectissimis Prophetijs Ambrosij Merlini.  

Anglia te prodit tua gens, quia quaelibet odit:  
Te circumfodit gens Scotia: Gallia rodit:  
Wallia minatur: Hybernicus insidiatur:  
Ecce repentina validis mors atque ruina  
Te cito prosternit, nec gens tua talia cernit:  
Pax simulata fluet: pax haec pax falsa probatur:  
Pax clam námque ruet, gravior quae poena paratur.   
Which verses since my first view thereof, in that painted vizard, I have more than once, or twice seen written in an ancient secretary hand, but with legible vulgar letters, as is now explained: but which of them were the original record of the maker, or fantastical exemplification of the writer, as it is to little purpose to know, so it needeth not either here to be discussed, or elsewhere determined. Of both, the manner in appearance may seem worse than the matter itself, which being advisedly, and without malice, or other fraud applied, may in some reasonable construction be supposed to contain a gentle forewarning, or friendly Caveat, to England, by way of affectionate, or compassionate admonition, to provide and beware in time: howbeit I doubt whether the first coiner thereof had any such charitable intention, or friendly purpose: In our natural tongue (being at an idle hour by me translated, or rather paraphrased) they imply thus much in effect:  

O England, thy country betrays thee, as each other hates thee:  
The Scot encroacheth: the Frenchman gapes for a vantage:  
Wales threateneth kindness: wild Irish lurketh in ambush:  
Behold thy captains dispatched all on a sudden:  
And Ruin huddled up, when thou thinkest lest of a mischief:  
Peace fostered for a time, shall finally prove to be feigned  
Which breaking unawares, shall bring on greevousser horror.   
But as for the certainty, or vanity of this forethreatening, let every man in discretion judge, as himself seeth best cause: truly myself can no otherwise conceive thereof in any necessary, or probable reason, than of the residue of the same marvelous counterfeit, whose religion was correspondent to the supposed manner of his birth: whose writings as true as his belief: and whose whole institution, or course of life, suitable to the disposition of his pretended Sire: namely, impious, monstrous, and hellish. For what a God's name can we think of his other covenous, and sophistical devices, or rather diabolical practices; wherewith he, or the devil in him, deluded and beguiled the simpler sort; as amongst the rest of his strange and monstrous Boar having an head of a white Lion's heart; of his Lamb having feet of Lead, a head of brass, the heart of an Otter, and a swine's skin: of his Dragon with a goats beard: of his Goat with silver horns, and beard of silver: of his Eagle with fetters of gold, and I wots not what of like, and unlike nature? Or what reckoning is indeed to be made of his Irish Lions, hideous wolves, despituous Antilops, griphins, bulls, bears, foxes, moldwarps, swans, bussards, crane's, cocks, owls, and other fierce or tame creatures; are they not mere gewgaws to delight children, and very toyish cranks to mock Apes? Wherefore, when I see the hot Baths become cold as other water: when I be hold the four chief rivers, or floods in England streaming with blood, and brains: when you show me Severne dried up with dead bodies: a dead man arising out of his grave, and taking sword in hand to play the mighty Conqueror: trees growing in market places, and judicial courts: or headless men pitching a field of victory: or when I see a bear blowing a trumpet: or hear a cock crowing out of the region of the Moon; or understand a white raven talking to a greyhound; then, and in those days will I also per buon company begin to esteem Merlin for a great prophet, and regard his writings for true prophecies. Until which time Merlin and all Merlinists must be feign either to pardon such incredulous persons, as I am, or else to yield sounder proof of their monstruous heraldical blazoning, than yet appeareth. Are you therefore desirous to have likewise my opinion of such other fabulous traditions, and vain rumours, founded and builded only upon like colourable, and deceivable prophecies? Must I not say to all, as I have said to one? Is either, 
Hic jacet Arturus, Rex quondam, Réxque futurus:  Or the Lion named Edward twice crowned in England, and once in Rome: or 
He that before was dead, and buried twice:  
To receive his crown again shall truly arise:  Or the Moon bearing the sway, but at last losing her light for presuming above the Sun: Or the Dragon's head at Charing Cross, his tail being not come to Westchester: or the Dragon's tail in Ireland, his head being in Stanford: or the Dragon's head in Troy, his tail being in Leicester: or  

Troy untrue shall tremble and quake:  
For fear of him that many men dreads:  
When a dead man shall arise and speak:  
Then xxiv. Aldermen shall lose their heads.   
Or, Lincoln was: London is: York shall be.  
Or, Hoc magnum studium, quod nunc est ad vada Boum 
Tempore venturo, celebrabitur ad vada saxi.   
Or any our chronical, or other traditional prophesy, any thing better? The persons are almost innumerable, and the practices almost infinite: but mark a few, and note all: behold (for examples sake) Robert Blake, john Vprobert, Patrick, Edward Alavantrevor, Thomas de Guino, Bannestur, David Upon, alias Vpanthony, William Greffit, Edward Apowell, Thomas Alchin, David Trevar, and Sir George Amagdavill, twelve good men and true as ever carried such farthels about the country? Lo here some of their finest wares, and trimmest knacks: as I have found them packed and unpacked in the secret paperbookes of certain English Antiquaries: 
Robert Blake. A dead man that no man saw borne, nor no man shall see buried, shall be king over vj. kingdoms, and he shall be generated out of the sea, by the strength and nature of a dun cow; and this Lion shall be gone where few shall find him for the space of 22. months, and odd days, and after 22. months and odd days, he shall come again, and execute judgement in his father's house, and that which is dark he shall make light, and shall make a way to the holy Cross.  
john Vprobert. The son of man shall kill his mother, and yet have her blessing, and the blessing of God, and of the Britain's: and he shall make glad the people that be outcast, in those days: and he shall make labour to see the seat of the Eagle: and shall not see it, nor no man after him: and he shall make swift enquiring for the shepherds he left behind him in his first estate, and shall restore every man unto his own living again: and shall 'stablish his laws throughout all Britain, and after 1559. he shall plant true religion in kingdoms, and make an universal peace, etc.  
Patrick. H. shall stand up but a small time: then the right shall not be in the right seat: A. H. A. W. and A. B. shall knit their tails together; and bring into prosperity, which shall be Muelos, she shall undo the door, and put out the fox in her park, and make him ruler over her dear, and she shall take counsel of the fox, which she shall highly esteem above all other, etc.  
Edward Alavantrevor. What time 52. summers shall fall in one year, then shall not set by neither Monk, nor Friar; nor yet regular helped by their prayer. Ever ⚅ is best of the dice, when it getteth up ⚅ is paradise: then shall the name of England spring when ⚄ and ⚀ and ⚃ shall be set aside: yet ⚂ shall rise up, and ⚁ shall sit under, them the dead man shall rise & all the world shall wonder, then red rose and the flower de-luce the fetter lock shall undo, and yet ⚅ shall bear the price, and ⚀ shall help to this counsel, for between ⚃ and ⚄ is mystical understanding, many shall be undone by sea and by land, and a black cow shall arise next the blood of Calwallider, a noble knight shall he be, blessed of God, and a true flower de-luce, etc.  
Thomas de Guino. When it is 1565. then the third flood shall flow over England, and then all heresies shall be destroyed: when you see in England men with short coats, and weapons with great pride; and breeches like unto a bear and small in the midst, and their arses like a barrel; then after that be you sure doth begin for the faith, and the church's sake, etc.  
Bannestur. R. Shall up, and P. shall under, the deadman shall rise there will be great wonder, God send us good luck the sea shall roar, and flow up sooner than we are ware, when the sea ruleth all the land, sarewell the mirth of merry England. The mare shall break her halter, etc.  
David Upon, alias Vpanthony. To tell the truth many a one would wonder Charing ✚ shall be broken a sunder: then R. shall reach: P. shall preach: S. shall stand stiff; H. and T. shall make maidens tumble under; at midsummer shall be a new moon, and cuckoo time shall come assoon. ⚀ shall up, ⚅ shall under, ⚄ shall rise from death to life, to make a maiden tumble under, etc.   
But pause there a while, if it pleaseth you: or were it not best to spare those that remain, and by one or two impostors, to judge of their fellows, coveting to be reputed new Merlin's, and affecting the title, or style of prophets? Are not these think you goodly wizards, and mighty prophets of the right hair indeed? Knew they not as well what they said, as the grand archprophet Mahomet did, when he vowed, that every day in Paradise was 1000 years long, and every year there as much as 40000. of our years? Or could not they as certainly foresee what should be done on earth, as he could see what was done in heaven? May you not likewise perceive by the learned phrase, and artificial tenor of their style, how profound doctors they were, as deeply cunning no doubt, as the great learned clerk, which cried out in an open assembly, and public disputation, ostend mihi qualis est corpus, qualis est corpus? And even as full of prophesy as David George was, when he foretold that in the third year after his burial, he should arise again: but ere two years were fully finished, he was taken up, and with his coffin hanged on a pair of gallows. Was not this a trusty prophet, or was he not a notable knave, or rather was he not a notorious heretic? And may not the residue of this cogging crew be rightly termed his companions, or Merlin's disciples, or foisting mates of that order? For mine own part, I will as soon believe that salvation came by David George, which that blasphemous villain avowed of himself, as I can be persuaded that he, or any such Impostor could truly, and infallibly divine of any such public future events. Or when I see any one of them stand their king, or other superior magistrate in any such steed, as Elisha did the king of Israel, who revealed and disclosed unto him, whatsoever his enemy the king of Syria secretly spoke, or contrived in his privy chamber. (2. Kings. 6. 12.) Or when I can prove that the authority of any such is a sufficient warrant to anoint kings: or his courage maintainable to control, or confront the greatest princes: or when I hear any certain report that Monarches & mightiest governors have crouched unto him, and called themselves his sons and servants, as the kings of the old Testament did reverence and honour the prophets of Israel: then (not before) will I also say unto such an one, as the woman of Zarephath said unto Eliah: Now I know verily, that thou art a prophet of God, and that the word of the Lord in thy mouth, is true. In the mean space what should I look for heavenly mysteries in the homely ambry, and gross press of such rude and base understanding, and undermining? Or what wise man, or reasonable creature will regard their forged traditions and devices, any more than vain fables, or idle rumours, or fond toys, or lewd practices or blasphemous heresies? What though some one runagate (which some haply will object) hath once or twice chanced to hit the nail on the head, is that sufficient to inthronish him in the spiritual chair of prophetical divinity? Doth not every bungling archer sometime strike the white asunder, or doth not every roving Empiric ease the patiented otherwhiles? Quis est qui totum diem iaculans, non aliquando collimet? Neque tanta est infoelicit as aruspicum (saith Tully in his second book De Divinatione) ut nè casu quidem nunquam fiat, quod futurum illi esse dixerint? Nay, is it not the devils usual policy to thrust in some one or two ambiguous truths, amongst every heap of forgeries and lies, to the intent that under that cloak, he may the more easily insinuate himself, and purchase the greater credit against other times? Or doth not even the Lord himself sometimes cause the sign or wonder which the false prophet foretelleth, to come accordingly to pass, thereby to try and approve the zealous, or cold love and devotion of his people towards him, in following, or not following such a vain upstart? (Deut. 13. 3.) Quod in omnibus rectè fit, omnes ad artem referunt: quod autem in uno, aut in duobus, non ad artem sed ad fortunam, aut casum; quoth Galen in his ninth book De placitis Hippocratis, & Platonis. Whose bare assertion I am to prefer above, and before all the contradictions of such Balaam impostors. Set now your little children and young striplings abroad in the streets to mock or flout these counterfeits, I warrant you, they shall never be harmed, or touched with bears for that fact, wherewith the 42. children that mocked Elisha were suddenly dispatched? (2. King: 2. 24.) What speak I of gibing boys, or children? Would not even Balaams' ass, were he now living, not only forbid, but deride the foolish lewdness, and lewd foolishness of such wizards; prophets, without profit; wells, without water; clouds, without rain; and trees without fruit, as Saint Peter speaketh of such hypocrites? They have been méetly well scoffed, & laughed at from time to time, especially amongst the learned and wise: yet see the notable folly of the base multitude, which still and still continueth to embrace such palpable fooleries. Which alas, is the more lamentable, considering what bright and shining lights of all learning, have lately been kindled, to clear the world of such gross and foggy mists, darkened with all kind of ignorance, simplicity, and folly. But to take my farewell, as it were, with one of their highest and deepest inventions, mark I beseech you the Alphabetical devise following, of some Glossers, or Copiersout, entitled HEMME, of some HEMP, a doughty matter questionless, both worthy the scanning, and of no small fools coimng, I dare assure you, as may appear by the Greek Orthography, and learned characters: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Had not this sad English prophet, this merry Greek, this worthy Polygrapher learned his De profundis clamavi, think you, before he could bolt out such terrible thunderclaps? jesus, how woonderously it lightened, when he prophesied! Lord what a cunning man was he, that could foresee, and foretell such strange casualties! Had he not, trow you, some secret conference with some such nimble intelligencer, as Cornel. Agrippa had of his spritish characteristical cur? God knoweth, it was a full heavy, and woeful speech, wherewith he discharged that fiendish hellhound: Abi à me perdita bestia, quae me miserum perdidisti: but is it not in a manner as pitiful, and lamentable a case, to consider how the weaker sort have been diversly carried away, and some most miserably brought to their ends, by the villainous fetches, and devilish practices of such prophesieng companions, the dogged scholars, and vassals of Agrippaes' dog, and the damnable coheirs of his so horrible inheritance, not unlike, or rather sybb for all the world to Agoraeus that profane abominable idol of Mercury, out of whom the devils, and the furies of hell raved? Alas, what fond and vain expectation hath a long time rested in the minds not of one or two, or a few, but of great multitudes of the simpler sort in England about king Edward the sixth, as though they were sure either of his arising from death, or his return from I know not what jerusalem, or other strange land: A mad conceit, yet whereupon grounded, but only upon the silly devices of such copesmates? And what counterfeit suborned merchants of base parentage, have sithence ranged abroad in the country, presuming to term themselves by the royal name of king Edward? Such is the rash and blind credulity of the common people, and such is the desperate insolency of some brainsick presumptuous runagates. There is not any naughty pack, they say, which findeth not a partner: and hereby most evidently it appeareth, how facile or easy a matter it is to delude, and mistead the Commonalty, or greater part of any Commonwealth, with a tale of the maker: They knew it full well, and over well, which first adventured to publish such absurd fantasies, amongst the vulgar sort; but woe, and woe, and again woe unto them, by whom the simple souls of the sons and daughters of men otherwise innocent, and well meaning, are thus ruefully cast away. For how easily might I here repeat almost infinite examples of villainous attempts, pernicious uproars, horrible mischiefs, slaughters, blasphemies, heresies, and all other indignities, and outrages, desperately committed, and perpetrated through means of such inveterate, and new broached forgeries: but what histories, chronicles, or politic discourses are not copious, and plentiful in this kind?  

Hinc semper Ulysses  
Criminibus terrere novis; hinc spargere voces  
In vulgum ambiguas; & quaerere conscius arma:  
Nec requievit erim, donec Chalcante ministro.   
The very Donec of our like Vlyssean policies, and the final effect of such predestined causes: wherewith the world hath continually been so perilously encumbered, and so pestilently misused, as is universally too notorious. Neither shall I therefore need to ransack Pierce Ploughman's satchel; nor to descant upon fortunes, newly collected out of the old shepherd's Calendar: nor to tell you of a day, when a Bush in Essex shall be worth a Castle in Kent (which percase was fulfilled many hundred years ago:) nor in regard of fresh occurrents, to renew the like old soothsaying: 
France, and Flanders shall play at the base:  
And Spain shall make enter in that space:  nor otherwise to fable of the lion of Flanders: or the red lion of Scotland: or the lily of France: or the black raven of Wales: or the widow of Calaber: or the rose female in the land of the Moon: or I know not what green Christmas, and red Harvest: or fair Winter, and bloody Lent: nor to find your tongues occupied with rhymes doggerel of Eagles, and Beagels; Cats, and Rats: Dogs, and Hogs: Crows, and Bows: Stones and dead men's Bones: country hobbs, & lobs: clouted shoes, and midsummer moon: or such like homely, and clownish stuff: nor to fill your ears with I wots not what popular, and kettish sermons, made forsooth upon some reverend theme, in meeter; or sage ditty, of some Scoggins, or Skelton's coining, given out by way of prophesy, at the least: nor to toss and turn our British, English, Irish, and Welsh Chronicles, (as namely the whole fourth book of Galfridus Monemutensis, expressly entitled, De Prophetijs Merlini:) the better to supply all such domestical antiquities, or novelties: nor much less to run through foreign histories, either ecclesiastical, politic, or mixed: either judaical, Christian, Turkish, or Heathen; either old, new, or of a middle age: either in Hebrew, Greek, Latin, or other language: nor final to range, and stray abroad in poets, philosophers, polihistors, antiquaries, philologers, schoolmen, and other learned discoursers: for Apollines, Themides, Thetydes, Hermetes, Trismegisti; Sybillae, Magi, Chaldaei, Gymnosophistae, Druids, Hetrusci, Tyresiae, Chalcantes, Cassandrae, Amphiarai, Amphilochi, Tomasutij, Mopsi, Polibij; Promethei Aquila, Hesiodi Pandora, Pythagorae Mercurius, Socratis Daemonium, Stoicorum Pronoia, Sertorij Hinnulus, Apollonij Tianaei Eudaemon, id est, Cacodaemon, Mahometis Angelus Gabriel, Sancti Antonij Heremitae, Speculum futuri; veneficarun feels, bufones, muscae, apes; alij aliorum familiares spiritus partim Geomantici, partim Hydromantici, partim Aëromantici, partim denique Pyromantici; or such like famous precedents, and worthy patterns, of our later pseudoprophetical inventions. Every age, every country, and every tongue, howsoever barbarous, or civil, affordeth enough, and enough examples, both of the learneder, and unlearneder stamp: but of what better credit, or more value, than the tales of Robin hood, or the fables of Robin goodfelow, & the Fairies, or the wondrous arts of Owlglass, or the wizardly fortunetellings of the runagate counterfeit Egyptians, commonly termed Gypsies? And therefore questionless as easily confuted by all principles, and directions both of divine, and human learning, as they were first grounded upon neither of them, and as certainly reproved ex manifestis caussis, as they were ever uncertainly proved ex dubijs effectibus, or vainly alleged, ex corruptis affectibus. Quorum certa demonstratio non habetux, eorum non habetur certa cognitio: quoth Galen in his treatise de natural, facult, substantia: and His, quae non secundum rationem siunt, non est fidendum, neque, ut diuturna sint, sperandum: quoth Cardane Segment. 1. aphoris. 5. As also many like reasonable sentences, rules, and axioms are every where interlaced in the Natural, and Moral discourses of Plato, Aristotle, Tully, Plinny, Seneca, and all other excellent writers, in any such philosophical subject. Now I beseech you, are not natural things, naturally to be examined: supernatural things, supernaturally to be considered: moral things, morally to be resolved? As necessary causes, produce necessary effects: and powerable means have commonly powerable issues: even so no doubt Contingent, or Accidental causes, bring forth Contingent, or Accidental effects? And have not weak, and impotent means, as commonly weak, and impotent issues? Can any man better foresee politic events, or rightlier prognosticate public casualties (matters of mere politic contingence, not of necessary consequence) than a sound Politician, or wise counsellor, of deep insight, and provident foresight, in such affairs? Must we resort to wizard's, or soothsayers, or sorcerers, or cuniurers, or witches, or gypsies, or shepherds, or any like private prophets of basest condition, and silliest intelligence, in highest occurrences of state, or the sequel of public accidents, depending ordinarily upon Civil causes, circumstances, and actions, wherewith they are least acquainted? Or if haply we refer all unto divine Providence, (which no doubt is the predominant, and most principal overruling cause of causes, using all other whatsoever causes, superior, or inferior, but as serviceable means, and instruments, attendant upon the execution of those sovereign, and inviolable ordinances, decreed from above:) what sharper or profounder inspection, can those woeful damnable creatures, and wretched caitiffs have therein, than so many other, not only godlier, or better disposed persons, but far wiser, learneder, and worthier men, in all respects of due consideration? What should I argue the case any farther, which is so evidently clear: or heap up more particularities, and specialties, which are so infinitely innumerable? Enough, they say, is as good as a feast: and verbum sapientibus sat, or at least, multa paucis. Wherefore hitherto sufficiently for this instant, conterning the general disavory, and discredit of such special Matters; whereof notwithstanding at more leisure, I may perchance, upon any like occasion, entreat more at large.  
Now it remaineth, that I briefly, and as it were cursorily touch the Manner, or Form of the foresaid, and such other goodly matters: and then proceeding to the Scope, or End thereof, so conclude the first part, or section of my present discourse.  
Doth it not therefore manifestly appear, as well by the view of the premises, as by the conference of a thousand like counterfeits, partly covenously, partly fantastically spread abroad in the world, how base, and barbarous a style, these forgers used for the most part? Or is any thing extant more harsh, crabbed, perplexed, or intricate, than many of their cunningest fetches? Or who laugheth not at some of their bald, pelting, and curtailed fragments? At their piperly versicles, and other beggarly trumpery? Or cannot every petty scholar of the University, and in a manner every grammar boy of any towardness, readily descry their Grammar congruities, and Rhetoric figures? Have I not sufficiently mentioned some gewgaws, pricked up in rhyme doggerel, and balductum meeter: some flimflams packed up in peddlers prose: some patcheries bungled up in an uplandish Idiotism; without any good rhyme or reason: all, or most of all botched up either after a rude, and dunsicall sort, or at least after a forlorn, and disguised guise? Were it not a needles, or bootless labour, to make a special Analysis, either of their Abcedary and Alphabetical Spells, or of their Characteristical, and Polygraphical subtleties, or of their Acrostique, and Anagrammatistique devices, or of their Steganographicall, and hieroglyphical mysteries, or of their hyperbolical metaphors, fantastical allegories, and heraldical illusions, or of their ambiguous equivocations, interdeux amphibologies, and enigmatical riddles, or finally of any their other colourable glosses, & hypocritical subornations, in some like prestigiatory, and sophistical beine? What more ludicrous, or ridiculous spectacle can you imagine, than to see a wretched company of such woeful wights, and miserable creatures, scarcely worth the ground they tread upon, and hardly deserving their daily bread: suddenly presented on a Theatre, or comical stage, in their threadbare liveries, and stolen gaberdines, of antic shape, and forlorn fashion? Is not their whole habit, and gesture too notorious? Doth not every child perceive in what humour they abound? I must not stand to paint out particulars? How were these cozening, and shifting whimwhams proclaimed, or published, but evermore after an odd, palting, and peevish manner? Given out, and scattered abroad obscurely, and by stealth, either incerto authore, or for more credit, fathered upon some counterfeit author of some fame? Craftily hidden in some old stony wall, or under some altar, or in some ancient window, or in some dark cave, or deep dungeon, or fabulous hills, or famous mount, or high turret, or in some like solemn place? And there forsooth casually found by some strange accident, unlooked for? First devised, and then laid up, and afterward divulged, or published, not bona fide, but dolo malo? Even like other fraudulent impostures, and delusions in the foresaid, and such like captious circumstances, and in every other notable respect? Lo than the goodly manner of such godly matter? But may we not marvel, why they should use such dark, and close intricate proceedings? Were they afraid of the sun, or could they not abide the clear light of the day? Or possibly were they in Tiberius Caesar's vein, who is reported to have seen better in darkness, than in light? They set down mystical, or rather misty positions, and articles, whereof we have neither science in universality, nor explanation in particularity: such as neither of ourselves we immediately conceive, or have any other mediator, or interpreter to notify unto us: but must be feign to content ourselves with that good plain answer of Aristotle in his Elenches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I understand not your meaning, or as we commonly say: Your eloquence passeth my intelligence. An old school-point of Cryptical and acroamatical Sophistry, learned even from Apollo himself, of his doubtful and perplexed obscurity, surnamed Loxias, or rather from the very devil himself, the prince of darkness, and archenimie of light. But to what purpose or intent should they busy themselves, or trouble other with unknown riddles, and inexplicable propositions? Marry forsooth because they favour and tender their posterity, they advertise, or admonish them of such events and destinies, as they cannot easily or possibly conceive: how then do they admonish them? Is it not as if a Physician should counsel his patient, to take that, which he neither knoweth, nor can any way come by? And what good, I pray you, shall that counsel do his patiented? Should not a plain Englishman be much edified by a Latin, or Greek, or Hebrew sermon? Or were it not of great effect, to tell him a long tale in a newfound language, of the speakers own invention? To what purpose had Nature made gold, silver, iron, lead, or any other natural metals, or minerals, if withal she had not taught men to find out their secret veins in the earth, and how also to prepare and work them being found? Or what benefit should the flowers, seeds, berries, fruits, gums, or other parture of trees or shrubs, or such other fruits of the earth have yielded unto man, in case Nature, together with Art and Exercise, had not acquainted him with the usage, tillage, and condition thereof? 
Things without life which give a sound, whether it be a pipe, or an harp, except they make a distinction in the sounds, how shall it be known what is piped, or harped? quoth Saint Paul to the Corinthians.  
And also if the trumpet give out an uncertain sound, who shall prepare himself to battle?  
Except ye utter words which have signification, how shall we understand what is spoken? For ye shall speak in the air.  
Except I know the power of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.  
If I pray in a strange tongue, my spirit prayeth, but mine understanding is without fruit.   
The place hath been often scanned, and is famously known. How then? May we not now justly demand with Chrysippus, Diogenes, and Antipater; Haec si Deorum signa sunt, cur essent obscura? Or rather conclude with Christ's own proverb; Qui malè agunt, oderunt lucem? As also with the common adage, Cessator quaerit angulos. The spiritual and deadly enemy is said in scripture to have sown his tars in the night time, when the air was darkest, and the labourers taking their rest: and are not these close companions, these not so mystical, as misty prophets; the right chaplains or hirelings, of such a Sour? Compare their sayings with his doings; their doctrine with his discipline; their gloss with his text; and shall you discern any great difference in effect? Have they not taken the readiest and cunningest way to cozen, delude, and as it were intoxicate the weak senses of the simpler sort: 
" Omnia enim stolidi magis admirantur, amántque  
" Inuersis quae sub verbis latitantia cernunt.  as both that poet rightly noted, and overlong experience of overcredulous and superstitious conceits touching the premises, hath too manifestly confirmed. The higher time now to give over, and abandon such odd stolen fillyfollies. And thus much, or rather thus little, concerning the jolly manner, and formal circumstances of the above-rehearsed, and such like doughty devices.  
Now touching the Final why; or the general and special ends thereof, were not these extravagant prophecies, mostwhat invented and published to some such great holy effect as the tales of Hobgoblin, Robin Goodfellow, Hogmagog, Queen Grogorton, king Arthur, Bevis of southhampton, Lancelot du Lake, Sir Tristram, Thomas of Lancaster, john à Gaunt, Guy of Warwick, Orlando furioso, Amadis du Gaul, Robin Hood and little john, Friar Tuck and maid Marian, with a thousand such Legendaries, in all languages; uz. to busy the minds of the vulgar sort, or to set their heads awork withal, and to avert their conceits from the consideration of serious, and graver matters, by feeding their humours, and delighting their fancies with such fabulous and ludicrous toys. For was it not the grand policy of that age, wherein those counterfeit prophesiers chiefly flourished, to occupy and carry away the commons with odd rumours, by flimflams, wily cranks, and slighty knacks of the maker, even with all possible indenors and underminings, fearing lest they might otherwise overmuch, or over deeply intend other actions, and negotiations of greaten importance, private or public affairs of higher value, matters of state or religion, politic or ecclesiastical government: which from time to time they kept secret and covert, as mystical privities, and sacred intendiments, to be merely handled, and disposed by the clergy, or other professed in learning; thinking thereby to maintain themselves, and uphold all their proceedings in the greater credit, authority, and admiration amongst the people? It was a trim work indeed, and a gay world no doubt, for some idle Cloistermen, mad merry Friars, and lusty Abbey-lubbers, when themselves were well whittled, and their paunches prettily stuffed, otherwhiles to fall a prophesieng of the woeful dearths, famines, plagues, wars, and most wretched, lamentable and horrible tragedies of the dangerous days imminent: other while when haply they had little else to do, or less to suffer, to tell the world a lewd tale, or some notable miracle, as namely of Saint Francis, how he turned water into wine; walked dry footed upon the waters, forbade the swallows to sing: and how good S. Francis made all creatures reasonable and unreasonable to obey his devout commandments: or of S. Margaret, how she conquered and killed the devil with the sign of the holy ✚: how she was saluted by an Angel from heaven, in the likeness of a dove, and called by the name of Christ's own Spouse, and so forth in the same miraculous vein. Lo, I beseech you (as an ancient poet said of soothsayers) how, Sui quaestus causafictas suscitant sententias: and to increase their own private ease, liberty, and wealth, with public reputation and reverence; how they trouble all the world beside, and procure the perpetual servitude, bondage and confusion of infinite good simple souls? I wis Elisha refused the presents and gifts of Naaman (2. King. 5. 16.) And the Apostles, when joses the Levite with sundry other well disposed persons, had sold their possessions, and bringing the money tendered it, or laid it down at their feet, did not greedily bag it up, or play the wantoness there withal, but distributed unto every man according to his present want. Whereas contrariwise our wizardly Elishaes' and Apostles were all for money and maintenance; and what skilled it how other silly creatures were pinched or impoverished, so they were thoroughly cherished and enriched? I touch not alone any one only calling, degree, or quality: hath not every vocation, profession and estate yielded some such counterprophets, and pennyfathers, very gromelgainers, selflovers, libertines, epicures, Lucianists, perpetual incrochers, ingrosers, and aspirers, public forestallers, and regrators of all public commodities and honours, libelers, factioners, troublers of all waters, saving their own, hearty friends to themselves only, and deadly foes to all the world beside. These, even these were the first ringleaders of so manifold mischiefs, as hereupon have ensued, to all countries and states: and such, and such were the malicious intentions of their hypocritical hearts, howsoever cunningly dissembled, or cloaked otherwise. And what were the other pettyfoggers, and hucksters after them, whereof some are above mentioned? Were they not the right apprentices of so unrightful masters? And the true imps of such false rotten stocks? Or rather were they not meet chapmen, and retailers of such precious wares, and noble merchandizes?  

Non sunt enim ij, aut scientia, aut arte divini:  
Sed superstitiosivates, impudentésque harioli:  
Aut inertes, aut insani, aut quibus egestas imperat:  
Qui sibi semitam non sapiunt, alteri monstrant viam:  
Quibus divitias pollicentur, ab his drachmas ipsi petunt;  
De his divitijs sibi deducant drachmam, reddant caetera.   
As the good old Ennius long ago uttered his affection towards such bribing copesinates, and encroaching Bisogniers. The anointed prophets of the old testament, and apostles of the new; prophesied, and wrought miracles: why? To confirm the sacred will of God: to strengthen the true faith of the upright Israelites: and to open, or mollify the obdurate hearts of the Egyptians: to give a light to lighten the Gentiles: & to convert all nations, or all people unto Christ: now alas, have you ever seen, or heard of any such fruits, or issues proceeding from these counterfeit prophesiers, Qui re omissa, nomen tantum tenent? Or from these traitorous judasses, which stick not to sell such kisses, and even their own souls, for lucre, and money. Why then, or to what end, or ends, have they breathed out so loud, boisterous, and troublefull blasts? Why, but to terrify, and afray the world, to scar simple folk, to bring men into a fools paradise, to raise matter of common fearfulness, and dreadfulness: to find idle heads, and busy brains occupied: to keep the world in continual awe, and to their appropriate purposes, in good quiet order: to breed doubts, and quandaries in other, that themselves might only enjoy the fuller, and deeper security, Hypocritical and Pharisaical ends, sophistical purposes, speculative conceits, which either being mistaken, and misconstrued, or else too much credited and esteemed, how easily may they occasion, and engender troublesome stirs, tumults, uproars, seditions, mutinies, garboils, commotions, insurrections, rebellions, private miseries, common mischiefs, public calamities, and desolations? Such final ends as commonly overthrow, and destroy the best established states, and at length bring most flourishing kingdoms, principalities, and commonwealths to their final ends, even most woeful, most doleful, and most horrible ends; such in effect, and in conclusion, or rather in confusion, are the ends of such wretched, and wicked prophecies, the very prophecies of the devil, to undo, and destroy the world. Which our noble, and well affected princes of England well knowing, and accordingly considering have purposely ordained, & enacted penal statutes to bridle the unruly, & presumptuous insolency of such inposturall prophets: (as namely 5. Elizabeth. 15.) Neither would our elder, or later laws, and ordinances have proceeded so peremptorily against them, had not their devices been found in trial not only very dangerous, and perilous practices, but also very pernicious, and intolerable criminal villainies. How directly also, & resolutely have the Civil and Canon laws dealt with such cozening malefactors, and such unlawful divinations, especially in the proper titles, De Maleficis, & Mathematicis, & coeteris similibus, and de Sortilegis? I pass over Paulus Grillandus notable tract De sortilegijs: where notwithstanding it would not be forgotten, that by the civil law, sortilegium, sihaeresim sapiat, ut haeresis punitur, si haere sim non sapiat, imponitur poena mortis: siuè sortilegium sit ad divinandum, sive amoris causa commissum. Neither do I stand upon the ancient Roman law of the xii. tables; where nevertheless it was thus decreed: Qui malum carmen, incantasset: & qui fruges excantasset, and so forth, coercetor: which law is more fully, and expressly declared by Balduin, a french Civilian, in his commentary, Ad leges xii. Tabularum. Much less will I urge, or prosecute any philosophical, or theoretical law of Plato, albeit in his xj. dialogue De Legibus, he appointeth them to suffer death, or at least to endure some grievous arbitrary penalty, that shall play the Aruspices, or interpreters of prodigia, or shall be convicted, to have prepared, or furnished themselves, by knots, inductions, incantations, or other impoisoning, and venefices, to harm, endamage, or hurt any other. But of all laws, I must not omit the sacred law of Moses, or rather of God himself, wherein all such lawless, and godless impostors, malefactors, enchanters, sorcerers, necromancers, pythonistes, soothsayers, or whatsoever like diviners, are put to perpetual silence; Quoniam eorum divinationes, fabulae seductoriae sunt: and again, Quoniam propter has abominationes Deus eradicavit Chaldaeos à facie sua, as appeareth in the 18. chap of Deut▪ nec maleficos patieris vivere, as also is enjoined in the 22. of Exodus. Howbeit, in respect of brevity, I am only by quotation, and reference, to transmit you without farther discourse, not only to the said 22. of Exodus, or 18. of Deuteronomy; but also to the 13. and 19 of Deuteronomy: to the 13. and 22. of Ezechiel: to the 3. of Micah: to the 23. of jeremy: to the 3. of Zephoniah: as likewise to the 7. of Matthew: to the second chapter of Peter's 2. Epistle: and finally to all other concordant places of the holy Bible: wherein the wretched, and damnable condition of such caitiff prophets is notably described, together with the due plagues, and just vengeance of God, which accordingly awaiteth them. Neither are our new fellows, and later wizards specially privileged, or any way exempted, whatsoever countenance, or surface they either stoutly, or subtly set on the matter. Ulysses in the crafty drift of his policy, may colourably pretend the reverend skill of Calchas, and sophistically allege, non causam pro causa: but may not also his cunning be descried even by a woman of reasonable capacity, or doth not Andromache tendering the safety of her young son Astyanax, hit the nail right on the head, where she piteously crieth out in that rueful tragedy,  

O Machinator fraudis, O scelerum artifex,  
Virtute cuius bellica nemo occidit:  
Dolis, & astu maleficae mentis, jacent  
Etiam Pelasgi: vatem, & insontes Deos praetendis?  
Hoc est pectoris facinus tui  
Nocturne miles, fortis in pueri necem.   
I before mentioned the like Vlissean policy: and nothing doubt, but some of Achytophels' mighty oracles savoured of the same humour: as more lately some of Machiavels' politic resolutions, and practices have prettily tasted, & relised thereof. In former times, and in a simpler age, it was no difficult matter, to shift out with good plain rude cloisterly stuff: now lateward, sithence those frierly skarcrowes, and moonkish dumps began to be less dreaded, or regarded, there have not wanted jolly fine pragmatical wares, of the maker, whereby no small intendiments, or base enterprises have been attempted in most kingdoms, and principalities thorough out Christiandome. Forsooth losers must have their words: and beggars will needs be somewaies bulbeggers. I cannot stand to make any curious division; howbeit some of them would be noted for terrible Elphes, and Goblins: some other of them can be contented to insinuate themselves, like Robin goodfellows, and friar Tucks. Amongst whom can we better compare the former, than unto such peddlers, tinkers, and sturdy rogues, as were wont to carry about with them their fierce mastiffs, & terrible bandogs, to serve their knavish, and villainous turns, upon advantage given? As for the rest, notwithstanding the sweet, and plausible home in their mouths, have they not also spiteful, and pestilent stings in their tails? The world never more complained of Achitophel's, Vlyssees, and Machiavels', than of late years: but take away, or contemn all malicious suborning of calumnies, libels, and prophecies: and shall they not hurt or prevail much less, as well in public, as in private, notwithstanding their other wiliest conveyances, and suttellest practices? Were it not over great pity, that any such knack of knavery, or covenous chevisance, or hypocritical policy, or Mercurial strategeme, either by false libeling, or false prophesieng, or other falsifying of matters, & manners, should peremptorily overthrow, or traitorously undermine any well governed, or well established state? God, they say, sendeth commonly a cursed cow short horns: and doth not the devil, I say, in the winde-upall, and in fine, oftener play wily beguile himself, and crucify his own wretched limbs, then achieve his mischievous, and malicious purposes, howsoever craftily conveyed, or featly packed, either in one fraudulent sort, or other? The world now wanteth not a nose, as Erasmus speaketh in Latin; but hath, or might have, or at least should have over sharp a scent, to be defrauded, beguiled, or deluded with any such odd pranks, and cozening tricks: very poor shifts, God woteth, with the wiser sort, and very silly means either of public, or private revenge: whereat nevertheless many of them chiefly aim, that shoot abroad these libeling, and prophesying bolts: hoping thereby at last to compass their grand intendiments, and as well to advance themselves, as to dispatch their enemies. Cunning fellows no doubt, and mighty politics, that ween through sophistry to attain tyranny: and attempt by Comical stirs, and private undermines, to enforce Tragical calamities, and public ruins. Many great matters they threaten, Pro, and Contra: one while,  

Shall one rise against another,  
And far as men that were wood:  
And the brother kill his brother,  
That the streets of Troy shall run blood.   
with sundry such dreadful battles, and terrible sights: another while, 
God at the last shall us help every way,  
And all shall be in godly concord, and stay.   
Marry still our happiest Comedy must again be tempered with this Tragical Interim, or caveat. 
But till these signs be seen, and these deeds done,  
Rancour shall reign, and rule under the sun.  I pretermit their excessive and Hyperbolical amplifications on both sides, as too unreasonably and moustrously swelling with huge affectation: and when they have overreached never so far, either one way or other; neither is their best felicity, any better than a fools paradise: nor their worst misery, any worse than a Poet's purgatory. At least have I not reasonable cause so to persuade myself, though I should not altogether train other to the same opinion? It is good, they say, to be merry and wise: and is it not as good to be cunning and honest? Hoc est nescire, sine Christo plurima scire: and alas, what is all science without conscience: or divination without divinity: or the whole world without heaven? Wherefore seeing these abominable and devilish forgeries are so odious in the sight of God, so unlawful in the view of the world, so pernicious to the practitioners themselves, and so perilous to all other, as well friends as foes thereof: doth it not nearly behove and concern us (as Saint Paul exhorted Timothy) To cast away such profane old wives tales, or doting fables, and to exercise or practise ourselves in godliness, and more godly studies? Is it not high time? Alas, is it not more than time to give over all forbidden arts, to forsake counterfeit impostures, to defy villainous practices, to abolish the memory of juggling, cozening, libeling, fabling, prophesying, charming, and conjuring knaveries? To abandon whatsoever impious, profane, idolatrous, atheous, or any way diabolical suggestions: and contrariwise to follow and embrace those only sciences, arts, studies, experiments, and exercises, which before God and the world, according to all divine and human ordinances, are generally allowed, and specially approved for lawful, needful, commendable, good, and godly: and so finally to rely on that only great and mighty prophet of prophets, whom God by his prophet Moses, and the rest of his prophets (the only true and infallible prophets of the age, wherein they flourished) promised to raise up in due time: and whom we assuredly believe, to have sithence been borne, crucified, dead, and buried for our sake, even for our only sake: to whom therefore we remain infinitely bounden for ever and ever. Cui omnis laus, omnis divinae sapientiae in omne aeuum: cui omnis honos omnis reconditae scientiae rerum futurarum. For it is notably said in the Text of the Canon Law, Cap. Quod autem. 26. quaest. 5. as I have heard it expressly quoted, and verbatim alleged by some lawyers of good learning: Futura praescire solius Dei est, qui in sui contemplatione etiam Angelos praescire facit illa. unde Esaias ait; Priora, & novissima annunciate mihi, & dicam, quòd Dij estis.   

The Conclusion, or Epilog of the former Section.  
NOtwithstanding the premises, or any like arguments and authorities, wheresoever alleged to the former scope and effect; I am to conclude with this protestation, that my meaning or intention is not to continue, or enlarge Agrippaes' invective Declamation, De vanitate scientiarum: or to confute, or any way disallow any laudable practice, or profitable exercise of any lawful and warrantable Art, learnedly and honestly proceeding to a provident foresight, or foreknowledge of future things and events, inquirable by legitimate skill, or otherwise searchable by assured experience. I am not ignorant; what partly may be sound avowed, or what partly hath been effectually performed in such cases of justifiable providence: neither do I greatly fear either that general objection of many learned men, Vituperatio artis, testis est ignorantiae: or that special proverb of Solomon, Priùs intellige, & tunc increpa: As also I neither will, nor can deny, but Moses, Daniel, and some other of those most worthy, and admirable divine prophets, were notably instructed with the profoundest sciences, and whole discipline of the Egyptians and Chaldaeans; and thereof reaped exceeding great fruit, even to their very best and godliest uses. Wherefore as I am in reason and conscience to reprove that, which I find amiss, and reprehensible in the foresaid subject, or argument of later prophecies; so God forbidden but I should maintain and commend that, which I find both allowable in cause, and available in effect, as being either warranted by lawful art, or approved by actual experience: and no way condemned either by the sacred word of God, or by the sovereign law of man. I dare not simply defend, or altogether justify those famous predictions, whereby princes, or other mighty potentates, and noble personages have been truly admonished, and certainly forewarned of their death imminent: as when Socrates foretold the death of Crito: Calanus the Indian, the death of Alexander the great: Spurina the death of julius Caesar: Silvius the death of Caligula: the Chaldaeans, the death of Agrippina the Empress by her own son Nero, when he should be Emperor: Ascletarion the death of Domitian, the last of Suetonius twelve Caesars, as also his own death: and sundry other later philosophers, mathematicians, astrologers, and physicians, the certain deaths of divers other princes and great persons: as appeareth by infinite examples of credible authority, in all histories both new and old. Howbeit who in learning can deny the lawful and warrantable use of philosophy, the mathematics, astrology and physic, even in such prenotions and premonitions, so far, as with modest discretion, and without curious search above their natural, artificial, or practicable reach, they may providently and reasonably foresee the consequence of Natural or Moral effects, by deep and due consideration of the antecedent causes, or apparent signs, either Natural or Moral. Neither are we in modesty, or good reason so prejudicially, or peremptorily to discredit so excellent histories, as either not to believe any such narration, but to pass it lightly over, as incredible and fabulons: or by and by to affirm that unlawfully and impiously done, which we for want of like skill, imagine to be very difficult or impossible to be done, without forbidden and profane means: howsoever there reported, as done by the only help and direction of lawful and commendable learning. Nevertheless I am wholly to refer the determinate resolution upon this point, concerning the certain or uncertain prediction of such deaths, unto men of greater and deeper judgement, especially in soundest Divinity, whereunto I humbly submit whatsoever humanity, or other learning is already, or shall hereafter be here alleged. But he understandeth little, that knoweth not what notable Accidents have been foreshowed by the furtherance of Natural philosophy, and sharp insight in physical causes, effects, subjects, appurtenances, and other agreeable or disagreeable simple, or comparative Arguments and instruments of nature. As for example, did not thereby Anaximander foretell the Lacedæmonians of a dangerous and grievous earthquake imminent, advising them to prevent the peril and terror thereof, by forsaking their houses, and avoiding the city: which earthquake shortly after burst out in so violent manner, that the whole city was utterly ruinated, & a great part of the mount Taygetus horribly overwhelmed? Or did not thereby Pherecides, Pythagoras' master, and calisthenes the philosopher make semblable proof of their artificial providence, through natural skilfulness? Or did not thereby the prince of our physicians Hypocrates, foresee a mortal plague & pestilence amongst the Grecians? Or did not thereby Thales Milesius enrich himself, forespying a great scarcity, or dearth of Olives in the Milesian fields, and territories adjacent? Or did not thereby Democritus, and Sixtius a Roman philosopher, as Pliny testifieth, play upon the same advantage? Or did not thereby many other learned men in all ages prognosticate divers strange events, and casualties in the world, sometime è terrae motu, aut hiatu: sometime, Ex inundatione maris; aut puteorum aquis cruentis, aut amnium cursu inhibito: sometime, Ex armorum sonitu, & crepitu in aëre, aut ex cantu funestarum avium, ut bubonum, noctuarum, strigum: sometime, Ex apparentia Cometarum, aut crebrorum fulgurum, aut defectu solis: sometime from other natural signs and accidents, as might particularly & plentifully be exemplified out of Pliny's Natural History, besides sundry Politic histories, incidently mentioning and approving such presentions? Look into the semeiotical or presignificative judgements of physicians; into the aeromantical rules & directions of navigators: into the Georgical, Meteorological & Astrological prognostications of good husbandmen; & cunningest tilers of the ground: or into many like artificial and practicable experiments, drawn from natural observation: and can you condemn, or gainsay all foreknowledge, of future consequents? I must not stay upon particularities: have not, or may not many strange and almost incredible conclusions, as well in the divinatory, as Prognostical kind, as otherwise, be cunningly experimented, and actually wrought by the right use, and skilful application either of the Mathematics, or of mere Natural Magic, as it is lawful, and allowable before God, and man, without any corruption, or mixture of demonical, or supernatural Magic? Scholars are not ignorant, what precious account divers learned men have made of the true, & right Natural Magic, as the supreme science, & perfect consummation of philosophy, & as the worker of many very notable, and most worthy feats, of especial, and singular use, upon manifold occasions, as well public as private. Which point our countryman Roger Bacon, a man deeply seen in such Magical, and Mathematical experiments, hath plentifully discoursed in his Apologetical tract, De mirabili potestate Artis, & Naturae: and john Dee, a man sufficiently known for his long study, and skill in such matters, hath effectually confirmed, in his Speculum unitatis, and Apology of Bacon's profound cunning in philosophy, as himself not many years since professed unto me. But what needeth farther proof, in defence, or averment of any such foresight, by natural philosophy; seeing as Tully saith, Sagae anus dictae, quia multa praescire volunt, & sagaces canes, quia acutè sentiunt: and Praesagire, which signifieth, Futura antè sentire, is not only appropriate unto man, but in sort also granted unto beasts and creatures devoid of reason, as by induction of examples, might largely be specified. Do not Bees Speculari aquas, & nubila coeli; as Virgil writeth? Nay, do they not Praedivinare ventos, & imbres, as both Pliny in his 12. book, and Aristotle in Historia Animalium reporteth? Do not also. Corui singultu quodam latrantes, séque concutientes, si continuabunt, ventos: si carptim vocem resorbebunt, ventosum imbrem praenunciare, as the same Pliny witnesseth? And what fairer sign of fair weather, or serenity, or of a calm and navigable sea, then Nidificatio Alcedonum, as likewise Pliny testifieth in more than one, or two places, but namely in his 18. book, where is also a notable trial of Democritus Meteorological, and prognostical skill, thus expressed: Praesagia tempestatum placuisse Virgilio magnoperè video; siquidem in ipsam messem saepe concurrere praelia ventorum, damnosa imperitis refert: Tradunt enim Democritum, metente fratre eius Damaso, ardentissimo aestu orasse, ut reliquae segetiparceret, raperetque desectam sub tectum: paucis mox horis, saevo imbre vaticinatione approbata: where the words of Praesagia, and Vaticinatio would not be overslipped without note. But to return to the reasonable foreknowledge of the foresaid unreasonable creatures, and to knit up all in brief, what say you to those rhyming verses of doctor Record, a man famous as well for his Arithmetic, Geometry, and Cosmography, as for his Physic, and Philosophy?  

The Fox in crafty wit exceedeth most men:  
A Dog in smelling hath not his peer:  
To foresight of weather if you look then  
Many beasts excel, as appeareth clear.  
The wittiness of Elephants doth letters attain:  
But what cunning doth there in the Bee remain?  
The Emmet foreseeing the hardness of winter,  
Provideth victuals in the time of Summer.  
The Nightingale, the Linnet, the Thrush, the Lark,  
In musical harmony pass many a clerk.  
The Hedgehog of Astronomy seemeth to know,  
And stoppeth his cave where the wind doth blow.  
The Spider in weaving such Art doth show,  
None can him amend, or follow I trow.  
When a house will fall, the Mice right quick  
Flee thence before: who can do the like.   
May we not as lawfully attribute unto reasonable men, foresight of weather, provision of requisite commodities, prevention by Astronomy, & precaution by flight, or otherwise, as unto unreasonable beasts, Emmets, Hedgehogs, Mice, or such like poor creatures? I am enforced to overskip many Natural experiments, furthering prediction: and must hasten to the consideration of certain Moral and Politic presentions. Might not therefore the Asiatticall Magicians, by means of some probable tokens, or Politic occurrences, easily foresee, how terrible and pernicious a piece Alexander should prove unto Asia? Or might not Solon in like manner as reasonably presage, what tyranny was to assault the Athenian commonwealth, before either Pisistratus, or their other tyrants began to display the presumptuous banners of their aspiring cruelty? Or might not Berosus in like manner providently forewarn them of sundry perils, and terrors ensuing? Or might not Epimenides in like manner justly foretell the time, and success of the Persian, and Barbarian wars against the foresaid Athenians? Or might not Sylla, or Cato in like manner, give out this politic caveat and watchword of Caesar: Cavete àpuero malè praecincto? Or might not Aelius in like manner probably preconiecture, that Adrian should be crowned Emperor? Or to approach nearer our time, might not Guido Bonatus as well in like civil manner, as by concordance of Astrological judicials, preconceive the woeful calamity, and exile, that awaited Simon Mestaguerre, notwithstanding his former flourishing and princely bravery at Forlivium? Or might not the same Guido another time, preserve his said natural country Forlivium, from the intended usurpation, and tyranny of Martin the fourth pope of that name, as well by his politic circumspection, as by his other Mathematical, and Astrological instructions? Examples are infinite, both of later, and elder memory: is not Prudentia divinatio quaedam, as Tully saith, so termed à Providendo, as he also noteth: and is not Providentia futurorum, one special part, or branch of Prudence? Hath not God given unto man, as well Sensual, and Intellectual, as Natural, or Vital powers, fantasy, cogitation, reason, understanding, and a discursive faculty, apt to resolve, and determine in most cases, whereby he may as well in Moral, as Natural matters, Ex certis causis, & signis, praecurrentibus certis rebus, probably aim at things thoroughly intended, and Ex praeteritis, & praesentibus, sensibly, and reasonably Praecolligere futura? Are we not still to maintain that ancient opinion of Socrates, Zeno, Cratippus, with Democritus, Lucretius, and divers other famous philosophers, as well Academiques, and Peripatecians, as Stoics, and the rest, that there always were, now are, and ever shall be many prudent, or witty presagitions, and some wise foreknowledge of future contingents, both by Moral, and Natural means, discreetly, and learnedly applied? Are we not taught by visible, and daily experience, how infinite dangers and mischiefs have from time, to time been continually prevented, & effectually withstood, by vigilant circumspection, and provident foresight, which no doubt otherwise might, and would very grievously, and miserably have oppressed us? Lord, what were states, or commonwealths, without the politic regiment of princes, the wise direction of counsellors, the discreet government of magistrates, the cunning stratagems of captains, the military discipline of armies, and such like both Civil, and Martial compliments, evermore prepared, and provided against all future occasions, or whatsoever exigence, either of peaceable, or warly affairs, either domestical or foreign? Yea, what were families, or private wealths, without Economical provision, husbandly furniture, expert trading, thrifty frugality, and careful foresight, to store up such necessaries, as belong to householders, with other requisite implements, and seemly ornaments, becoming every civil house? Is it not a point of wisdom, as they say, to provide against a dear year, or to lay up against a hard winter? Alas, what were the noblest, richest, or valiantest man, without forecast, and providence? Is it not better counsel, and the surer way, to be rather a Prometheus, than an Epimetheus? Or is it not a wiser part, to beware a week or a month too soon, than to complain a day, or an hour after the mischief? Or is it not a point of common discretion, To look, ere you leap? Or is it not an unadvised speech, and one property of a fool, to say, Had I witted? Or is not Civil precaution, or prevention, as good a figure in Policy, as an oratory Praeoccupation in Rhetoric? May not much good be attained, and much evil eschewed, by wary, and respective héedfulnes? Have not many considerate and deep heads, cunningly foreseen in former times, what world should shortly ensue, by inward observation, skilful examination, and politic conference of the public, and private manners, haviours, usages, guises, and humours of the age present? Can not wise men espy light at a little hole? Or doth not the least overture suffice a quick and pregnant conceit? Or may not the simplest of a number, easily discern Leonem ex unguibus, and Herculem ex clava; as is commonly said in these, & sundry like proverbs? This were doubtless a notable commonplace, if I might accordingly dwell therein, especially In specie, and In specialibus exemplis, whereof divers good histories, and politic discourses afford rich, and goodly plenty. But all cannot be uttered in one place; and it concerneth me at this instant, to dispatch with greater speed. Consider now, what hath been directly alleged, and what may thereof be consequently implied, or insinuated: and then by my simple advise, yield so much, & no more unto predictions of whatsoever nature, or howsoever countenanced, and suborned, as good Reason shall admit, good Art justify, and good Experience approve. He no doubt might seem wonderful in this prognostical kind, that could certainly, exactly, and infallibly express the right Natural, and Moral causes of Natural and Moral effects: and being thoroughly acquainted with the whole state and quality of superior and inferior bodies, of Heaven and Earth, and finally of Nature herself, as well in every particular faculty, as in her universal power, could absolutely declare the whole Concordance, or Discordance of the one with the other, and as it were make a perfect Analysis, or rather a perfect Anatomy of Nature in her true, and entire likeness. Which Tully in part seemeth to have conceived, in making so very special great account to understand Certum ordinem, seriemque causarum, tanquam ex omni aeternitate fluentem veritatem sempiternam. But neither Tully, nor any other Latin, or Greek philosopher, either more sufficiently with brevity, or more briefly with sufficiency declareth my meaning, than the Poet in that famous verse: Foelix qui potuit rerum cognoscere causas. Without which felicity, neither Persian Magician, nor Indian Gymnosophist, nor Egyptian priest, nor Assyrian or Babylonian Chaldeest, nor French Druid or Bardist, nor Sicilian Galeot, nor Athenian Mantist, nor Lacedaemonian Augurer, nor memphitical Oracler, nor Cabalistical prophet, nor Hetrurian Aruspex, nor finally any Greek philosopher, or Latin wizard, or other learned man whatsoever (albeit he should otherwise be reputed equal unto Budda, or Hyarchus, or Zoroaster, or even Hermes Trismegistus himself, as well in their divinatory faculties, as in their other profound Magic,) shall ever pass with me for a prophet. Signs, and tokens, are commonly but accidental, and fallible arguments; our very soundest, and substantiallest, and most essential proofs, or reasons, are the very Internal, and external causes themselves: wherein I would to God, either our knowledge were greater, or our presumption less, especially for this high matter of prophetical divination. Something we may assuredly foresee: and something probably conjecture: as appeareth throughout this Conclusion: but in comparison either of divine prophecies, or of our own human ignorances, and defects otherwise: alas, Hoc aliquid, nihilest. Schoolmen may fantastically dream, or philosophically discourse of new adam's, salomon's, and divers putative wisemen, even in that omniscious, and omnisufficient vein: but I wis such black Swans are very rare birds: and true prophets in the rightest, purest, and divinest kind, even full as rare, or percase rarer, than they: as may haply be discussed more fully, and exactly, at more convenient leisure.  
Now I am instantly required, and importuned, to hasten immediately unto that most notorious supposed prophesy, so terribly denounced against this present famous year, 1588. even now the only prophesy of the world, and great specialty of specialties in this prognostical vein.    

THE SECOND PART, OR SECTION: specially examining and discussing the special prophesy of this famous year, 1588.  
Having hitherto summarily, and generally to speak of, but in very truth hastily, and perfunctorily declared, and reproved the Authors, the Material contents, the Formal styles, and the Final ends, that is the four Causes of our later supposed prophecies, together with all such pretended traditions, or forged rumours, (by which discourse every sensible and reasonable man may easily perceive what slender account we are to make of so slender reckonings, as well in the particulars, as in the total sum:) I am now at the earnest and urgent request of certain worshipful Gentlemen, and divers other my familiar friends; more specially and severally to labour, and examine one more special notorious prophesy, touching this long expected wonderful year, 1588. A prophesy not so seldom as once or twice termed of the said Gentlemen, the only particularity of particularities, and specialty of specialties in this later prophetical kind. I shall not need to express mine own several considerations, moving me likewise to the dutiful undertaking of the same argument: howbeit I cannot deny, but this whole Treatise was originally occasioned by that only famous prophesy, as also thereat it finally aimeth. God knoweth with what good success: I assure you with good intent, as well in public, as private respects. Therefore presuming so much the more of courteous favour, I hope no indifferent Reader, or reasonable man, being not disguised with a contradictory and overthwarting spirit, nor disposed to altercate, or cavil without cause, will greatly doubt of the truth, or at least the probability of the former allegations; considering there neither have, nor may any better than fantastical, vain, or troublesome conclusions be inferred, or enforced from the premises of such fantastical, vain, and troublesome oracles, or prophecies; and consequently of all other extraordinary and irregular visions, fantasies, trances, dreams, anabaptistical revelations, Seraphical illuminations, Metaphysical ecstasies, enthusiastical furies, ravishments, and excesses of spirit, fascinations, invocations, incantations, adjurations, exorcisines, suspensions, allegations, characters, seals, rings, pertacles, images, balms, consecrations, periapts, amulets, sacrifices, suffumigations, purifications, lotteries, orisons, collects, ceremonies, and such like superstitious and diabolical implements, together with their semblable Equivocations, Amphibologies, Allegories, Anagogies, Hyperboles, Mysteries, Mystagogies, Metamorphoses, and other whatsoever spritish Sophistry, or hellish Rhetoric. But touching the substance, and circumstance of the peremptory dismal prophesy, of 88 as in phrase and style it seemeth more directly simple, plain, and sensible than the rest, and in fame surpasseth them all; being commonly handled, and canuassed even amongst the best, in most places of Europe: so it is universally more feared, or at least suspected and doubted, than any of them, or than all they together, as being more credibly, or probably grounded upon some surer foundation of lawful Art, or profound science, or authentic experience, or I wots not what other ancient approbation; & not to be deemed any idle fancy, vain speculation, or forged invention: as some even of the learnedest sort have not only imaginatively presupposed, but also resolutely believed: insomuch, that thereupon they have nothing doubted to publish their censures, and like letters patents, or commendatory Testimonials, to commit the same unto the common view, and perusal of the world. Which censures or testimonies, how reasonable they are in effect; or how warrantable by sound and infallible grounds of lawful art, or assured knowledge, let us equally and directly consider, without any particular affection to any one, or private emulation to any other. But first, lo the very platform itself, in the original Latin, together with the later Dutch, and English Translations.  

The famous prophesy of 88 vulgarly fathered upon joannes Regiomontanus; but worthily suspected by some learnedermen, never to have proceeded from that excellent Mathematician, or any like notable Scholar.  

Post mill expletos à partu virginis annos,  
Et post quingentos rursus ab orb datos:  
Octogesimus octauus mirabilis annus  
Ingruet, is secum tristia fata feret.  
Si non hoc Anno totus malus occidet orbis:  
Si non in nihilum terra, fretúmqueruet:  
Cuncta tamen mundi fursum ibunt atque retrorsum  
Imperia, & luctus undique grandis erit. 

The Dutch Translation.  
Tausent fiinffhundert achzig acht,  
Das ist jar das ich betracht,  
Geht inudem die meltnicht under  
Sogschicht doch sonst grosz mercklich wonder.    


My English Paraphrase.  
After a thousand years from Christ's nativity accounted:  
And five hundred more to the computation added,  
The eight year, succeeding fourscore, will approach very strangely;  
Afflicting mankind with woeful destiny affrighted:  
If then wretched world be not utterly wasted in horror;  
If heavens, lands, and seas consume not finally to nought:  
At least most kingdoms overhurlde with tragical outrage,  
Shall power out dreadful complaints, and pitiful outcries.     
Iwis that messenger, or Nuntio, or (if haply it pleaseth you so to term him, for honours sake) that prophet, or wizard, shall not greatly need to hire him post horses, for spéedier delivery, and dispatch of such happy news, but may well enough come and go soon enough, or rather oversoon on foot, that shall carry such blessed tidings in his mouth, or in letters missive, certifying any like joyful occurrents. But I beseech you, what may be either the great mighty causes, in effecting; or the violent enforcements, in constraining; or the pithy reasons, in proving; or the cunning insinuations, in persuading the necessary sequel, or credible contingence of so great wonderful casualties, and dreadful terrors?  
Forsooth, Helisaeus Reslyn, a mathematician and philosopher of good fame in our age, propounding the foresaid Germanical translation of Staephlerine in his Theorianovacaelestium Meteoran, avoweth, that himself knoweth not any other reason, cause, or ground of that famous Prognosticate, than only this, that some recounting the synagogue of the jews (touching the space of time, from the egress of the children of Israel, unto the abolition and devastation of the temple made under the reign of Vespasian by the rage of his son Titus) to have continued just so many years, as are now passed since Christ; and withal affirming that Mosaical synagogue to be a true type or figure of his Church; will needs from hence, as they imagine, probably conclude, that some great alteration, or notorious mighty Accident is now likewise imminent, whilst the same number of years is again accomplished.  
Which computation, or chronology, how incongruous and erroneous it is, as the learned nothing doubt, so I think few of the unlearned to be so blinded in our days, as to applaud to this jewish Cabalistical reason, or mystical application thereof; had the account itself been found never so exactly, or precisely true.  
But as it falleth out, if you either take the true continuance of the synagogue of the old Testament, (which is but 1580. years by some former computes) and begin to reckon at the time of Christ's passion, or coming of the holy Ghost, when the beginning of the primitive Christian Church was founded; shall the said number be expired in the new Testament, before the year 1614 or 1613. at the soon, which is almost 30. years hence? Or if you follow the newest computation of the learned Cosmographer, and Chronologer, Gerardus Mercator, was not the same date, or term of years of the jewish synagogue finished, Anno 1520. that is 67. years ago?  
And yet this, even this silly devise, seemeth to be the strongest and forciblest argument, that a cunning Astronomer, and erpert Meteorologician could allege in defence and maintenance of that notorious prediction.  
Whereby (to begin with Reslins' censure) it may partly appear at the very first entrance, that there are no such great ordinary or extraordinary causes of any such universal dangers, or general calamities imminent, as is overcredulously supposed, and overtimorously misdoubted: when so sufficient an Artist, in this very kind of prognostical knowledge, hath no more variety of proofs, or no greater proof of certainty to enforce, or insinuate so weighty and peremptory a resolution.  
Therefore to proceed with the opinions of other: Some preferring the shadowed and imagined fantasies of Pythagoras, Plato, Aristotle, Porphyry, and our later Platonists, touching the excellency and pre-eminence of Arithmetical and Geometrical proportion in numbers; will needs include a deep mystery, & high secret in the very number 5550. itself; (the present year of the world, and the 88 of Christ) and thereby even from the only number of years, go about to enforce I know not what, and what dangerous and lamentable confusion about that period. But is it credible that the extreme dismal fate of the world, or any utter casualty of so mighty consequence should in very deed depend upon the fickle state of numbers and figures? Or may the Proportionable quantity of 5. to 50. of 50. to 500 of 500 to 5000. or any such fivefold, or tenfold, or Geometrical, or Arithmetical concord and equality, by the virtue of I know not what mystical Analogy, square out any such dreadful discords and inequalities, as are now beyond all number, weight and measure expected? I cannot reach so high, as many other: but in my simple knowledge there is no such matter of proof, or Demonstration. I am not ignorant, that Plato and Aristotle in the summitie of their ethical, Economical, Politic, and Metaphysical Idees, have displayed some such philosophical quiddities, and in a manner panegyrically extolled like Harmonical resemblances; but discuss the subject itself, and consider their figurative manner of handling, and shall you find any more sufficient matter in them for available direction to any such Superplatonicall Intelligence, or Superaristotelicall intendiment, than resteth in Pythagoras' lot, or any like Cabalistical tradition? Howbeit neither will I, nor can I in truth deny, but that there lurketh (as it were) a kind of Hieroglyphical interpretation, and hidden or mystical understanding in sundry Arithmetical and Geometrical Analogies: but as I cannot conceive how, or why the final destiny of this whole Universality, or any other most notable change, or chance by wonderful innovation or confusion, should be comprised therein, or comprehended thereby; (howsoever the heretical Arithmeticians, Marcus Magus, and Valentinus have blasphemously babbled to like purpose) so particularly for the present year 5550. I am well assured there is no such exquisite Arithmetical, or exact Geometrical proportion in the figures and numbers thereof, as shall be in the year 5555. approaching 5. years after; which by soundest proportion, and Harmonical equality of numbers (if they prevail any whit to the effecting of such terrible and lamentable alterations) should express more deep and peremptory impressions than this, in regard of any such Pythagorical, or Arithmanticall Theory.  
Wherefore by the reason and Analogy of this reckoning, (the sounder of the two) it is the 93. not the 88 year of the Christian Epocha, that must prove the dismal period, and fatal year of lamentations.  
But to overpass so slight an argument without any longer stay, let such finally as build so much upon the prerogative of 5550. remember by the way, that howsoever we esteem the 88 year of Christ for that year of the world: there are by the Chronological reckonings of the Hebrews above 5000. and 600. years: by the reckonings of Paulus Orosius, Beda, Eusebius, Tritemius, and their sectaries, above 6000. and 700. years: by the reckonings of the first fathers, and Doctors of the Church, above 7000. years: and by the compute of the most noble Mathematician, king Alphonsus, above 8000. and 500 years already passed, and fully complete sithence the time of the original creation thereof. Is it therefore impossible, or unlike that any of those should see as far into Decretoriall numbers, or future jeopardies, and public casualties, as any of late memory? Nay, were not they generally more deeply grounded, and better exercised in such mysteries, and privities both of Nature, and Art, than we are now a days? Yet can we not find that any of them ever assigned any such efficacy, or virtue to the present equality of numbers; or if percase they did, is not their date long ago expired without any such events? Why then should we misdoubt but that even this surmised Mirabilis Annus will also pass as other years have done heretofore, and like as these famous authors, according to their chronologies, supposed this same to have already passed, without any mention of any such terrible stirs and garboils.  
There are othersome which suspect this year the rather, because forsooth, as they allege, it is A Climacterical, Critical, or Decretoriall year of the world, & therefore the liker to bring on some great manifest alteration with it, as they consequently conclude. And what now if I should freely grant it to be such a Climacterical year indeed, (which notwithstanding they have only said, & cannot of likelihood prove:) is not every 7. year of the world such an one? And have not many hundred such years already determined without any such monstrous issues, or terrible calamities, as are now threatened? Or what though some of the worthiest, and most famous men that ever lived, died in some such year of their age, must therefore the same years of necessity be fatal to the universal frame of the world, which in regard of a few observations, are reputed dismal to particular men? Yet have there no doubt as many, and more, and as notable persons every way departed in other years of their ages, as ever did in Climacterical, Enneatical, or great Climacterical enneatical years, howsoever in respect of some Mathematical considerations, and Physical circumstances, we may otherwise attribute sundry extraordinary contingences thereunto. Or if haply all the premises were undoubtedly certain, why should this, in any such contemplation, be more dreaded than any other of the same note, already passed, or future hereafter, as is before touched? It seemeth unto me that in the appearance of that reason, the year of Christ 87. or of the world 49. last past, should rather have proved so terrible a year, than this present, forsomuch as that was not only a Climacterical year, according to their own reputation, and computation; but also a Climacterical hebdomatical, or great Critical year, arising of 7. times 7. as is elsewhere Obiter declared, whereunto this kind of Calculators in their Empirical observances, assigneth much more credit, and authority, than unto any other simple year of that sort.  
Wherefore by this reason, and this reckoning, the last year 87. (& that even according to their own Empirical maxims & grounds) should have proved the great main year whereupon they talk so much, and not 88 as is blown abroad.  
What then? Shall we yield any greater credit unto these busy devisers, than unto the tales of some old superstitious, and some younger apish creatures, who esteeming every Bissextile, or leap year more unlucky, and infortunate than the usual common years, imagine that this year may, and is like, in the reach of their skill, to be dismal, and ominous, the rather even for that cause? O ridiculous conceit, and more than rude blindness, unworthy the trial of Truth's touchstone!  
There are also which will have 88 an intolerable wretched year, because it is the 19 year, ab Anno 1570: and why may it not as well be a quiet, and peaceable year, because it is the 20. year, ab Anno 69? Neither is it in truth the 19 year Exclusive, or from it, as the words import; but Inclusive, or with it, there being but 17. years interposed between these 2. numbers. But lo their great impregnable frame of Argumentation, and mighty Canon of their credulous assertion.  
When the number of the years of our Redemption, doth comprehend the Golden number of the same year, or è converso (to wit Quo ad numerum digitorum) in all such years so long as this agreement holdeth, and in the 19 year after the first equality (which number is the highest of the Golden, decemnovenall, or Lunary circle) there shall then per Consequent fall out many woeful calamities, and horrible effects in the world:  
But Anno 1570. there was such an agreement between the years of our Lord, and the Golden number, (for 1. 5. and 7. make 13. which was the Golden number of that year) and this 88 is the 19 year from that first concordance:  
Ergo this year 88 there shall consequently fall out many woeful calamities, and horrible effects in the world.  
A learned and profound Syllogism, I warrant you: but albeit I see no coherence of Art, reason, or sense in the substance of the Mayor proposition itself: yet suppose by putting case, I would ascribe thereunto, as unto some unknown, and secret mystery of Metaphysical nature; and shall not the real consequent of the event sufficiently confute both this Uerball consequent, and antecedent, and their whole imaginative position? For what such dreadful matters came there to pass in the years, 1570. 71. 72. 73. 74. 75. 76. and the rest, when the very same agreement was most sensible, and evident indeed? And shall they now be feared, or must they now necessarily be dreaded in respect of a by circumstance annexed to that agreement, being in truth be sides or beyond the compass of the essential Sympathy, and very platform itself? Qui ea profert, quae nunquam experientia liceat comprobare, falsus est, & ambitiosus: He which uttereth such judicials either in Astronomy, or any other Art, as may not underly the trial or verdict of experience, is a false, and ambitious fellow, as Cardane saith (Seg. 5. Aph. 51.) Then shall not these be registered in the Catalogue of vain falsaries, and aspirers, which set abroach so causeless, and senseless conceits?  
Besides the Minor proposition, or Assumption howsoever it may of itself seem true, and certain in respect of the usual, and common Compute, yet in case you consider the original causes, and final uses of the Golden number, shall you not find the said esteemed number of that year unapliable to any such purposes, or intents, as Meton the son of Pausanias in Athens first devised & published it? Or as it hath sithence been accustomably used in the Calendar? And how then, Ex falsis possint quae nisi falsa sequi. Of false, & counterfeit simples, what will arise but false, and counterfeit compositions? I may assure you to, that Meton himself never understood any such mystical force, or concealed efficacy in his Golden Cycle, or Rule; as is here assigned thereunto: for would he not think you, for his own special credit, and the general benefit of other, have easily revealed so high a mystery, and greatly triumphed therein, if himself had any way conceived it?  
But what needeth any farther invective against so palpable a forgery? Or what are these cunning Syllogizers, or any like Sophistical concluders, but even mere Cabalistical coiners, and impostural wringers, making at their own pleasure Quidlibet ex quolibet, numbers of ciphers, bodies of Atoms, or sun motes, something of nothing? Sibb to the fantastical monk Rabanus, or the conceited woman Valeria Proba, who gleaning sundry verses out of Virgil's heathen poetry, would needs bring together on an heap a goodly sheaf of heavenly Divinity, and cunningly describe even Christ himself, with his most sacred evangelical mysteries, in Virgil's own Heroics, who never understood, or once dreamt of any such Christian significations. A fond work of an idle woman: but O fonder conclusions of these fantastic, and covenous workers of mortal confusions!  
Will you likewise hear the prognostical opinion of the old renowned Leopoldus Austriacus, slain of the Helvetians, Ann. 1386. touching this same year? Which some also allege for one doughty argument of these pretended stirs, and imagined alterations? When the 1. Cal. of januarie (quoth he) falleth upon the day of the Moon (as very now it doth) the winter that year shall be indifferent: the spring temperate: summer hot: there shall be mighty inundations, or overflows by rage of waters in sundry places: many infirmities shall reign, but such as shall especially sweep away the viler and more popular sort: there shall arise much bickering, and contention amongst women: the beginnings of many innovations and alterations shall appear: matrons shall mourn: kings and princes shall perish: there shall be many slaughters, and massacres with bloody dint of sword: much icy and pruinous cold to be expected: Autumnal fruits shall be neither plentiful, nor sound: and there shall be a great death of Bees.  
Is not this perpetual Prognosticon think you, somewhat too durable, and over general to be universally true? Or is there any proper reason according to this common reason, why 88 should bring with it any other more terrible effects, than the years 1554. 1560. 1565. 1571. 1582. etc. already passed, seeing those years were in the self-same state, or did accordingly fall out even as this doth now? Or should not every 5. or 6. year hereafter ensuing, if the Intercalation of the Bissextile, or leap day overslip it not otherwhiles, be such a wonderful year, by the same reckoning? O noble Leopold, thy meaning (I doubt not) was simple and good, although thy rule other whiles faileth? But thy corrupt interpreters and commenters are undoubtedly false and nought, seeking, or rather traveling to dismay, discomfort, and disorder the world without cause?  
But behold another jolly devise, touching the falling of Newyeeres' day: When Newyeeres' day (quoth they) falleth on a Monday, there ensueth a winter somewhat uncomfortable: a temperate summer: no plenty of fruit: many fantasies, surmises, and fables shall that year be opened: Agues shall reign: kings, princes, and many other shall die: marriages shall be contracted, and huddled up in most places: and a common fall of noblemen and gentlemen shall ensue. Doubtless, these were cunning fellows, and perilous whoresons indeed, else could they never have hitten the nail so just on the head; for when were there so many fancies, surmises, and fables opened (according to their saying) as are already, and shall hereafter appear to have been opened of, and in this year? And I beseech you, did there ever any year pass wherein agues reigned not more, or less? Some kings, princes, nobles, gentlemen, and many other died not? Or wherein many marriages were not contracted, celebrated, and sometimes huddled up? Lo than the learned resolutions, and profound practices of these opinitive and contemplative masters, which notwithstanding their want of skill and experience in such negotiations, will in their kind be meddling and intermeddling in affairs of grandest consequence, as well and assoon as the wisest or deepest Politic, even in despite of the crow, according to the proverb, or rather even in contempt of all good order and Civil discipline.  
Peruse yet, for variety's sake, another of their perpetual, ever-during, infinite, and Catholical rules: they hold it for a Canonical and everlasting certainty: that if Christmas day cometh whilst the moon decreaseth, there shall follow a hard and naughty year: and the nearer the latter end of the moon that it cometh, the worser and harder shall the year prove, and so contrariwise.  
Rejoice then, O ye Coridon's: Rest you merry, O ye Colin clouts: Clap your hands, O ye Lobilins. For lo a most plentiful and happy year awaiteth you: seeing this last Christmas day falleth whilst the moon increaseth, yea before she reacheth to the first quarter, which is all the luckier, and merrier by your traditional December marks? And sufficient to make 88 a prosperous and gladsome year, if you credit the most authentical records of your own currantest soothsayings.  
The good old Errans Pater, Erra Pater I should have said, with sundry like ancient surebies, and old sokers, have set down many other such wholesome rules, and goodly Maxims, in part appliable to 88 as truly no doubt, and as necessarily to be effected that year, as the strange Calabrian news of the reverend Astronomer and doughty clerk, john Dolteta, Doleta I would say, were accomplished in the year 87 immediately preceding.  
But to leave such forlorn said saws, and trifling gewgaws, and to wade a little further into the profound deeps of this bottomless pit, and intricate Labyrinth: where is the sound Divinity, or learned Humanity, from whence these prophetical tidings, either Theologically, or Artificially may seem to be derived? Or what else, what a God's name is it, that should thus exceedingly, and monstrously disquiet, and vex, and disguise, and plague, and crucify, and torment the world this 88? May it be deemed either by ordinary learning, or other extraordinary reason, that any higher power, or Secundeian godhead, or superior Intelligence, or mighty spirit, or overruling angel presently menaceth any such heinous mischiefs, tragical miseries, horrible hurly-burlies, huge desolations, dreadful, and insufferable, and hellish horrors, as are strongly imagined? Why? Are we not even now (as verily I take it) according to the mystical, and sound doctrine of Abbot Triteme (howsoever himself mistaketh the matter, being overtaken with false Epochaes, and erroneous Chronologies) under the government of Anael, the mild, and amiable spirit of gentle Venus? Who began his third Regiment in the year of the world, 5315. the 31. day of january; and shall continue the same dominion until the year, 5669. and four months? Then is it like, that so loving, and sweet a spirit, as that of Venus who was never so deified, or rather hominified as she is now a days, will in the flower and pride of her bravest years, and as it were in the perfect type, and highest degree of her sovereign gracious pre-eminence over the world as well christened, as unchristened; suffer her angel so spitefully, and cruelly to destroy, or afflict her gentle, and lovely creatures in all nations, even her very tenderest ones, and dearest darlings, and sweetest hearts, and lustiest bloods, and most courageous amorous knights, that ever loved, or lived on earth? Or if peradventure her angel ruleth her, and not she her angel, is it credible that he can find in his pure heart, to offer the sweetest heart alive, & his daintiest charge of credit such open wrong, and egregious indignity, as to assault her with extreme violence, or interrupt her with any excessive rigour in the midst of the delicatest disports, and deepest pleasures that ever she enjoyed from the beginning? Tantaenè animis caelestibus irae? 
Such festered rancour do Saints celestial harbour?   
But to passover such pastimes, and to forget all such dalliances, (which nevertheless shall never be forgotten in Venus' regiment:) suppose we would make a right serious, and earnest matter indeed of this Spiritual, or Intelligentiall kind of Secundeian dominion: and Ex causis praeteritorum eadem methodo futurorum interpretari, (according to the manner of our best philosophers, and namely of joannes Stadius in his Conuersionum Chronologia) what events may we now expect in this third government of Anael, which were not by the same reason to be achieved in his first, and second regiment? And what I pray you, or of what quality, and quantity were those precedent effects? Or what notable events happened in the world, as namely in Europe, under those prefixed times, and periods? Lo the express words, or very Text, of Tritemius himself, upon the first reign, or dominion of this angel. Secundus mundi gubernator Anael spiritus veneris, post Orifielem regere coepit, Anno mundi 354. Die 24 Junii, & mundum similiter gubernavit annis 354. cum mensibus 4. uz. usque ad annum orbis conditi 780. Sub huius regimine Anaelis homines coeperunt esse cultiores, domusque constituere, & urbes, arts invenire manuales, opus textcinum, lanificium, hisque similia: carnis quoque voluptatibus perampliùs indulgere, uxoresque sibi pulchras assumere: Deum oblivisci, & à naturali simplicitate in multis recedere, ludosque & cantilenas invenixe, cythera canere, & quicquid ad veneris pertinet rationem, & cultum excogitare: duravitque ista in hominibus lascivia vitae ad diluuium, sumens argumentum pravitatis suae. That is (a little to help the unlearned sort:)  
The second governor of the world Anael the spirit of Venus began to rule after Orifiel the angel of Saturn, in the year of the world 354. the 24. day of june, and did likewise rule the world 354, years, and 4. months, namely until the year of the world's creation 780. under the regiment of this Anael, men began to be more neat, and gallant; to build houses, and cities: to find out manual arts, as spinning, weaving, clothworking, and such like. Item more freely, and sensually to embrace the pleasures of the flesh: to take unto them fair wives: to forget God: & to pass their natural simplicity in many points: to invent pastimes, and songs; to play on instruments: and to devise whatsoever might furnish, or increase venery: which wantonness, and lasciviousness of life continued unto the flood, a worthy reward of such folly, and wickedness.  
Do you now find any such peremptory, or tragical Catastrophes in the course of that first predominancy, as this prophesy of 88 menaceth under this third dominion? Yet can we not deny but the world is even at this present affected generally, (albeit in some more glorious, and exquisite manner) as hereby should appear it was in those days. But behold also the mundane affairs, actions, practices, enormities, and other contingences of the second government?  
Nono autem ordine mundum rursus gubernare inchoavit Anael spiritus veneris, Die 29. Novembris, anno creationis coeli, & terrae, 2834. & praefuit annis 354. mensibus 4. uz. usque ad annum mundi 3189. His temporibus, homines Deum verum oblivioni tradentes, mortuos, & eorum statuas, pro Deocolere, & honorare coeperunt, (qui error plusquam 2000 Annis mundum occupavit) introducentes curiosos corporis ornatus, & varia genera musicalium instrumentorum, homines rursus libidinem, & voluptatem carnis nimiùm prosecuti sunt: statuas quoque & templa dijs suis homines hisce temporibus instituentes, & dicantes. Incantationes, & maleficia temporibus istis fuerunt excogitata per Zoroastrem Bactrianorum regem primum (& alios diversos) quem Ninus rex Assyriorum in bello superavit.  
In the ninth course or order, Anael the spirit of Venus began his second reign over the world, the 29. day of November, in the year from the creation of heaven and earth, 2834. and reigned 354. years, and 4. months, to  
now likewise have an end in the end of the said Trigon: When also the very son of God himself, jesus Christ our Lord, took upon him our human nature, & was incarnated. For 6. years before his most glorious nativity, there was the very same kind of copulation in the extremity of Pisces, and beginning of Aries. Neither hath the like congress since that time happened but once, namely, during the empire of Chatlemaine, in the 789. year of our redemption. And now the same conjunction again ensuing, doth out of all doubt premonstrate the second coming of the son of God and man in the majesty of his glory, when we must render an account of our lives, and whole conversation. And immediately after it followeth: But under the government or empire of Charles the great, the world could not be consummated, because not so much as 5000. years were then expired: whereas now the influence and operations of this present conjunction still continuing, the number of 6000. shall draw on apace, which accordeth with the divine prophesy of Elias, affirming that the world should persist, or endure 6000. years, of which sum the son of God shall detract somewhat, who hath promised that the later days should be abbreviated, or shortened for the elects sake. But if there remained yet another such grand, or main conjunction of the former planets to be expected, there should almost 800. years more be required thereunto, which being added to the time of this congress would produce 6000. and almost 400. years, which were manifestly repugnant to that prophesy.  
Hitherto Leovitius; whereby appeareth what extraordinary effects, and wonderful mystery that famous Mathematician ascribed to the forementioned Planeticall copulation.  
But before we take any farther, or perfecter view of the depth, or height of his imaginative speculation, lo also the prejudicial, and peremptory censures of another or two, as renowned for their profound skill these ways as the former.  
Gul. Postellus in his philosophical, mathematical, and theological discourse of the new star 72. mentioning the 6▪ like great Conjunctions which preceded that we have now in handling, according to his mystical learning saith, that Enoch was a great sign, or effect of the First: Noah in the universal deluge of the Second: of the Third Dardanus the founder of Dardania, as also Moses when with 600000▪ men he departed out of Egypt into Syria: of the Fourth, the passage of the 10. tribes of Israel out of the holy land into Samaria, with other like: of the Fift, Christ the Messiah: and of the 6. Charlmaine the emperor. But now (quoth postel there) when the 7. Conjunction cometh, which at this present is scarcely 13. years differing from the certain period: Sabbatum profectò naturae faciet summoperè impijs formidandum, It shall certainly finish the Sabbaoth of nature, exceedingly of the wicked to be dreaded.  
A very resolute conclusion, and by his favour, overrash to determine so mighty a case: besides some error, and uncertainty in the chronologies themselves.  
Howbeit Helisaeus Reslyn remembering likewise those former conjunctions in the 24. Proposition of his new Meteorological Theory concludeth also thus difinitively, or rather peremptorily of this, as being in order the seventh: Septima igitur cum nunc immineat, fiatque ex aequeo Trigono in igneum impijs formidandum, pijs autem omnibus optatum permutatio; judicandum certè illud septimum, & ultimum Apocalypseωs tempus instare, quo Christus gladio bicipiti, & spirituoris bestiam cum pseudopropheta interfecturus, Ecclesiam suam liberabit, & brevi Sabbatum naturae facturus est. Wherefore seeing the 7. conjunction is now imminent, and that there is shortly ensuing a shifting of the watery Trigon into the fiery, a change to be greatly feared of the impious, and embraced of the godly: it is surely to be judged that seventh, and last time of the Apocalypse to be at hand, wherein Christ with the two edged sword, and spirit of his mouth, being to destroy the beast with the pseudoprophet, shall deliver his church, and shortly dispatch, and accomplish the Sabbaoth of nature.  
Item in the very next Proposition he addeth moreover, that forsomuch as always Analogically under the watery Triangle, sects, factions, and schisms have been raised, as before Christ that of the jews; and before Charlmaine that of the Sarracens: like as in the fiery Trigon the truth hath been transplanted, and the former seminaries punished, as in the third Triplicity from hence the jewish kingdom defaced, and Christ's kingdom founded: in the other the Oriental church subverted, and this Occidental established: it remaineth greatly to be dreaded, that even the Occidental church shall now likewise, during the same cause, be woofully scourged, and plagued with like terrible changes, and alterations, and the Gospel haply, yea happily to (as he saith) be translated into the barbarous northern nations, heretofore least acquainted therewithal.  
I might furthermore allege divers other semblable authorities, or rather opinions, touching the same point, as of Messahalah in his book De Coniunctionibus planetarum Cap. 10. of Albumasar lib. 2. different. 9 and lib. 4. diff. 12. and lib. 6. diff. 12. De coniunctionibus magnis: Item in his Tract De floribus in the chapter De scientiabellorum, & guerrae: Also of Alboazen Haly Cap. 7. Part. 7. and cap. 4. Partis 8. of Guido Bonatus Part. 4. cap. 57 of Ptolomey in the 63. Aphorism of his Centiloquium: likewise of Regiomontanus, of Pontanus, of Stophlerinus, of Cardane, of Schonerus, of junctinus, of Trapezuntius, of Garcaeus, of Dasypodius, of sundry other neotericall mathematicians and modernists; in their Astrological works, and other philosophical writings: but to what available intent, or purpose should they be particularly, or expressly propounded? We need no more such dismal wizards, I trow, or such terrible prophesying creatures? For have not Leovitius, Postellus, and Raeslyn said enough, and enough already? Nay, have they not uttered too much, and threatened more a great deal than is either actually to be feared of us, or substantially to be confirmed by themselves? Is the shifting of a Trygon so perilous, and dangerous a matter, which ordinarily falleth out every 198 year, and a little more, to wit, less than half a quarter of one year, howsoever there are commonly, but erroneously 240. years ascribed thereunto? Or is the Conjunction of Saturn and jupiter so heinous a meeting, which happeneth usually every 19 year, 315. days, and 19 hours? Or to descend to the very point itself, is their congress in the end of the watery, and beginning of the fiery Trigon so ominous, and fatal, which happeneth not preternaturally, or supernaturally, but according to the natural course once every 800. years and somewhat less, and hath already Six times escaped, without any such universal unnatural miseries, or imperial confusions?  
What then were the best and soundest Astrological doctrine, to follow in traveling, and discussing the true effect of this whole matter? Is not that of Ptolomey in the 63. of his 100 aphoristical Sentences, or Maxims, the surest or infalliblest way, being also accordingly approved, and observed of other the cunningest dealers in this kind? Lotherfore the express counsel, and direction of Ptolomey: Quum Saturnus & jupiter coniunguntur, etc. When the planets Saturn and jupiter are conjoined, look which of them is superior at the time of that conjunction, and pronounce thereof according to the quality, and disposition of his nature. Of which Aphorism, what is the very meaning, or resolution? Is it any other, than this, that if happily the fortunate planet which is jupiter be superior or mightier, you must in respect of that superiority, or predominancy, pronounce fortunate events; like as if the infortunate planet Saturn be superior, you must in regard of his greater puissance, pronounce infortunate detriments? Well, go to then. Shall not now the good sanguine jupiter resiant in Pisces, even in his own mansion, command Saturn his melancholic guest, & being master, or lord of the house dispose his ungracious stranger, or sojourner at his own gracious pleasure? Or in a manner like a courageous cock lustily crow over him in his own walk or circuit? They define that in such a Corporal union he is superior who hath most essential prerogatives in the place of the Conjunction: and must not then jupiter needs here be extolled, and preferred above Saturn, who at that instant is Peregrine, and out of all his essential dignities, or royal robes? Marry peradventure you will object the authority of Alboazen Haly, that an evil or mischievous planet when he is Peregrine is most unhappily, and worst of all disposed. Be it so indeed, yet Vltra posse, non est esse; and howsoever he is inclined or affected to do mischief, if his power be not answerable to his will, we need not greatly reck, or care for his malevolous intention, or affection. Besides the very same Haly too in another place (Cap. 4. part. 8.) affirmeth, that jupiter coupled with Saturn assuageth his malice, and confoundeth his rancorous disposition: which although some will percase allege to be generally spoken, yet is it not every way as particular, direct, and artificial as the other opposed verdict?  
But forsooth Haly Ebony Rodoan, Trapezuntius, and Pontane in their Commentaries upon Ptolomeis' Centiloquium, in their exposition, or declaration of the foresaid Aphorism have propounded another rule, and manner of proceeding, according all in this point, that the superiority descried in that 63. sentence, should in this case be ascribed unto the planet, which at that moment shall be highest elevated in his Epycicle, or in the nearest proximity to the Apogaeon, or summitie thereof: And how then may we deem, or judge of this congres? That is a new question indeed, and by that interpretation we must yield the pre-eminence unto Saturn, for was not he nearer the degree of his Aux than jupiter? And consequently Secundum Augem extolled above him. I cannot tell, but in my simple skill, forsomuch as they likewise affirm, that a planet the nearer he approacheth unto the earth, the deeper are his impressions, and rages more forcible, or powerable on earth: I see little reason why that planet in this concourse should prevail most in operation, who is farthest removed from the state of strongest influence; and effectual operation even this way too, but especially in the forementioned manner. Besides, is not the corporal presence itself of jupiter one of the chief helps, and fortitudes which Saturn hath, and shall not he which augmenteth, or increaseth another's might, be still the mightier, according to the common Axiom, Quod efficit tale? Howbeit there remaineth yet a third kind of Elevation, or superiority noted of Guido Bonatus, and many other Astrologians, yea of all most commonly observed, and most usually respected, which is by them referred unto the present Latitudes of the planets so conjoined, after this manner; that if it fortune their Latitudes to be both Septentrional, he whose Latitude is greatest, to be the chiefest, or most sovereign: but if their Latitudes be both Meridional, than he to be preferred whose Latitude is least of the twain, etc. Which sort of exaltation, joannes Ganivetus seemeth only, or at least principally to have respected, in his book entitled Amicus Medicorum, Cap. 1. different. 3. where making mention of the great Conjunction of Saturn and jupiter in the 13. grave of Scorpio, Anno 1425. Ganivetus affirmeth, that Saturn was then elevated above jupiter: why? Because as he there allegeth:  
Maior fuit illius latitudo versus Septentrionem; His latitude was greater towards the North: And shall not jupiter now by the self same reason be exalted above Saturn, because his Latitude is lesser Versus Meridiem, or towards the South? Wherefore as Ganivetus concluded, that much unwonted trouble, and unaccustomed mischief should follow to the clergy by that pre-eminence, may not we as well, and as truly by this prerogative pronounce on the other side, some extraordinary prosperity and happy success, or gladsome tidings to the said Ecclesiastical estate, or spiritual vocation? I might still allege two or three other kinds of planetary Elevation, used amongst all Astrologers: but enough in proof, may seem sufficient in art; and I nothing doubt, but that I may at length in regard of the premises boldly determine, that jupiter in the prefixed copulation was far more prevalent or predominant than Saturn, and consequently, that the consequents thereof are principally to be derived from him; whose nature as it is generally right bountiful, and very good, and his influence fortunate and lucky, so they are at this time specially to be so reputed and esteemed, considering that himself is so strongly configured, and so favourably disposed, as now all respects and circumstances truly weighed, he appeareth to be. What then followeth? uz. that this Conjunction of Saturn and jupiter is so far from working or enforcing any such horrors, as this 88 prophesy pretendeth, that of all likelihood it should seem rather (in case it hath any notable significations at all) to presignify much final good, and great joy, or happiness in conclusion: howsoever Saturn in the mean while may now, and then according to his small power, and pro suo debili posse, begin or attempt petty treasons, underminings, treacheries, practices, and other spiteful villainies, somedeal agreeable to his pestilent, and rancorous nature.  
Which judicial may otherwise also be verified, and in part confirmed: for touching the other moderators of that Conjunction, had not good loving Venus as much to do therein as bad choleric Mars? Who is as well lady of the great Orb, as the other is devisor of the year? Or hath not she as many, or rather more essential prerogatives in the very place of Conjunction than he hath? Wherefore, neither in this respect, can there any great evils be feared, or expected, when likewise the other fortune if not overmatcheth, at least equally matcheth, and countervaileth the other infortune in strength, power, and value.  
Wherefore to overslip this point: and to return unto the former censures of Leovitius, Reslyn, postel, and their adherents: I cannot sufficiently marvel what moved so famous learned men in this faculty, to ascribe, or attribute so exceeding much unto that silly Conjunction? As if there must necessarily ensue either a final dissolution of the world, or at least I cannot tell what strange innovation of laws, or translation of kingdoms, as occasioned, or enforced thereby? But mark well the argument of Leovitius, which doubtless was also the principal reason that persuaded the other: If (saith he) there were yet another Conjunction like this to be expected, than the prophesy of Elias should be falsified, which undoubtedly is most true, and infallible: Ergo the world must needs either be utterly dissolved, or woonderously disordered, under the present Conjunction.  
Which argument how artificial it is, being barely testimonial, or how necessarily true, being founded upon a fallible sandy ground, it may sufficiently appear by the former section, where the said pretended prophesy of the suborned Elias, is both evidently, as I take it, detected, and as well effectually, as plentifully confuted. Howbeit here by the way how apparent it is, what notable errors, vanities, forgeries, and cozenages that one authorized tradition of Elias hath wrought, and how many, yea of the learneder sort have been overtaken and beguiled therewith in respect of the reverend name, and honourable antiquity: which hath a long time been a continual stumbling block to all Astronomical, and Philosophical conjectures: for should he not have seemed to cast beyond the moon, that would once have undertaken to speak, or write any thing of a farther period than his putative Oracle prescribeth?  
But to return again, from whence I have a little digressed: touching the decay, and ruin of the Roman monarchy, or Occidental empire, whereof Leovitius dreameth, how can he make Idem causam generationis & corruptionis eiusdem? And is there not likewise another physical Axiom, that Quicquid corrumpitur, à contrario patitur? As also that Simile â simili conseruatur, & alitur? And as for the most glorious, and supernatural nativity of jesus Christ, which he containing himself within the compass of his profession, seemeth to make an effect of the like natural Conjunction happening in the end of the watery, & beginning of the fiery Trigon, about 6. years before his said incarnation: as I esteem this for a plain superstitious assertion, and altogether irreligious: so I see as slender warranty of reason, or authority, why his church should be translated from the East unto the West, or his Gospel otherwise transplanted, or his second coming determined, in respect of any such astrological conjecture, when the science itself being human, and Natural, hath not any ascertained intelligence, or experience of such divine, and supernatural unsearchable mysteries, which being only enrolled in the great volume of Gods own secrets, cannot possibly by any secondary causes, or  
pass, remitting the studious reader in this kind unto his foresaid Commentaries.  
Finally, such violent mutations, or mortal wars, and slaughters as Leovitius and other have inferred, are they not the proper acts and effects of Mars rather than of Saturn, as Messahalah saith? Or is there at all any Astrological science, or assured prediction of such Martial stirs and garboils, which even Cardane himself (a great protector otherwise of this prognostical art) durst never avow? (Segment. 7. Aphor. 120.) Why then need we fear any such sudden hurly-burlies or confusions, from this Conjunction of Saturn and jupiter, where Mars hath little to do in respect, who must play such bloody and deadly feats? Or if he had never so much to do, why should we be dismayed or discomforted thereby, when this art cannot any way determine of such military and Martial events, being in this behalf no less uncertain, Quàm ipsi incerti bellorum exitus?  
What then? May it be still imagined that the Conjunction of Saturn and jupiter was originally, or may consequently be reputed the true foundation of this prophesy? Or that it is the liker to be true or credible, because that concurreth therewith in effect? Neither is that, in any my knowledge, expressed either by Leovitius, or any other favourer of that threatening said saw; so that if there were indeed any such terrible co-incidents to be ascribed or imputed unto that congress, we have yet no undoubted or assured proof, that they should take place rather in 88 the year of this oracle; than in 87. or in 89. or in any former or later year. Cardane in his Commentaries upon Ptolemies second apotelesmatical book, Cap. 9 Text. 54. writeth, that the effects of such a Conjunction take place, and hold out until another Conjunction, or at least until such time as the said planets shall be in Opposition; but he maketh no certain difference, or distinction of years; and Leopoldus Austriacus affirmeth, that the year itself shall be the worse wherein the Conjunction appeareth: but Albumazar (2. diff. tract. 1.) avoweth, that the significations of this Conjunction happening in the watery Trigon, are procrastinated or prolonged until after six Conjunctions immediately ensuing. How then by any of these observations, or other like determinations, shall the consequents of the Conjunction 83. be appropriately and singularly reduced, or particularized to the year 88?  
Besides, the present prophesy threateneth either an universal consummation, & final dissolution of the world, or at least a general subversion and alteration of principalities, kingdoms, monarchies, & empires; whereas not the greatest Conjunction of superior, or inferior planets that ever did, or shall happen, can by any artificial argument, or intelligible conceit, extend the force, or prevail any farther than such places only, and such territories as are under the subjection of the sign of the Copulation, or at the uttermost under the partition of that Quadrangle, whereof the sign of the Conjunction is presently recounted. Wherefore neither that way can 88 be so terrible a year because of the Conjunction, as the prophesy specifieth; nor the Conjunction at any time so terrible in works, as the prophesy in words appeareth to be. Which either in respect of the Annual Progression thereof, or the consent it hath with the Revolutions of this year, or with Eclipses hereafter mentioned (which kind of natural Accidents (Eclipses I mean) are by the sounder doctrine of Ptolomey, the principal effecters, or abrogaters of the Consequents of such Conjunctions) or any like present circumstance, or coincident consideration; as it is unlike extraordinarily, or excessively to afflict this year, unless peradventure now and then with some unaccustomed cold, and decay in the fruit of the earth; so needeth it not (in my simple opinion) to be finally regarded, or commonly feared as any notable, or powerable author of the pretended martial calamities thereof.  
How then? Are there yet remaining any other farther causes, or artificial likelihoods of such imminent calamities? Be there any forcible or notable Eclipses, or fiery Comets to be seen, or the sights thereof being already passed, are there any such to take deep root, or mighty effect this year? To which alone, as to the most natural causes, or most effectual Arguments of future horrors, Ptolomey, and with him the soundest Mathematicians ascribe most certain, and actual significations? Indeed there was an Eclipse of the Moon the last year 87. the sixth day of September being Wednesday, about 38. Minutes after 8. a clock at night: but what? Can that work any such consequents, being but a Partile not a total Eclipse? Or are not the effects thereof already in a manner consummated? Besides, who is chief governor, or disposer thereof? Was it not jupiter? And what, I pray you, are his significations, when he so ruleth? Peruse the 8. chap. of Ptolemies 2. apotelesmatical book, and shall you not there find that jupiter deliquij assecutus dominium generaliter rerum omnium incrementa contribuit: sed peculiariter hominibus largitur gloriam, corporis salubritatem, animorum tranquillitatem, gaudia, pacem, bonorum copiosa subsidia; with such like wished prosperities and blessings? And what may be deemed more joyful, fortunate, or happy, than these jovial contributions and bounties? Howbeit some will still object, that the unlucky Mars was partaker with him in this government, in respect that he was lord of the Term and Decane, wherein the Eclipse happened: but what if he were principal governor too, so he hurt, or annoy us not? And how can he hurt, or annoy us this way, when the date of the force or operation of the Eclipse itself is already worn out? Or alas, how silly should the effects of any such Defect have been in comparison of the grievous and huge terrors of this prophesy; albeit Mars or Saturn himself had been sole disposer thereof, and his most malicious, despiteful, and rancorous actions continued most part of the whole year? Wherefore it is not this Lunary, or a far greater Eclipse that so mightily must do the deed, or verify this prophesy. But pause there awhile: I hope you cannot gainsay but that it may notwithstanding help somewhat toward the working of such a Tragedy. Neither are you yet thoroughly entered into the very depth of the matter: for lo in the self-same year 88 three other eclipses also imminent: Yea, that which is more, you shall have two of them in one month: and what is, or may rightly be said more fearful, or tragical than such a reckoning? The Sun shall be eclipsed the 16. day of February at the change; and shortly after, at the very nextfull, namely the second day of March there shall follow a total Eclipse of the Moon: and doth not the famous Messahalah (Libello de coniunctionibus planetarum, & rebus Eclipsium, Cap. 7.) give general judgement; Quoth in Eclipsi Solis non poterit fieri quin significetur magnum aliquod accidens in mundo: That it cannot choose, but there must needs follow some great accident in the world after an Eclipse of the Sun? And doth not the most ancient, and renowned Hermes Trismegistus award this particular peremptory definitive sentence, (Aphoris. Centiloquij 53) Plurima in mundo fient incommoda, quando in uno mense accidet utriusque luminaris Eclipsis? There ensue manifold encumbrances, or mischiefs in the world when the luminaries, that is the Sun, and Moon, are both eclipsed in one month? What say you now to these judicials, or how dare you contradict, or gainsay such threatenings? Indeed it is very true, there are three Eclipses to happen in this year, and two of them within the space of one month: neither can I deny but Messahalah, and Hermes, have written as is before specified; whereunto also accordeth Pliny in the second book of his Natural History, Cap. 30. and even Virgil to in his Georgiques', as notably, & significantly, as any of the former, where amongst sundry other appearances, signs, or prognostications of human affairs, he reckoneth Solis defectum, for one, after this manner expressly, worth the noting:  

Sol tibi signa dabit, Solem quis dicere falsum  
Audeat? Ille etiam caecos instare tumultus,  
Saepe monet; fraudemque, & operta tumescere bella.   
that is by my hasty translation:  
The Sun yieldeth signs: who dareth falsify the Sun? He notes blind tumults; & foretells fraudulent attempts, With fostered garboils, before they swell to their outrage. But now pause you a while: for doth not Messahalah himself in that very place above recited, add moreover, by way of distinction, Secundum quantitatem ipsius eclipsis, hoc est, ut sit ex quarta corporis solis, vel supra? That the event of the said solary defect shall be but according to the quantity of the  
even those effects too which it shall utter, shall not be set abroach until towards the very later end of the year, being then, and about the beginning of the next year 89. especially and chéesly to prevail; by which time the date of the wonderful propheste shall be well-nigh determined.  
Finally, to conclude this point with the saying, or rather Axiom, and principle of Cardane (Seg. 7. Apho. 121.) Nulla Eclipsis, etc. No Eclipse (howsoever total or universal) can portend universal calamities, or threaten the whole world with general future mischiefs: whose consequents regularly are always to enure, or take place in such only regions, territories, and cities, as are obnoxious, or subject Deliquij ipsius signo, vel tetragano, vel diametro: as is generally agreed upon, by the best Mathematicians, and cunningest Professors in this faculty.  
Wherefore, we must yet look farther about us, and inquire after sounder proofs, for the establishing of this Oracle, if we would have it allowable, and justifiable by Scientifical Arguments, or any artificial collections.  
Then, to come once again to the right Astronomical doctrine of Ptolomey: he in the 98. of his 100 aphoristical sentences directed unto his brother Syrus; assigneth the second place of tragical significations unto Comets, or blazing stars: what? Are there any such sterie exhalations to be kindled this 88? Or must we be daily expectants of new Comets? Surely formine own part, as I see not any ordinary or extraordinary, natural or preternatural causes, Meteorological or Astronomical, concurring toward the present working, or furnishing of any such sterie apparition this year: nor indeed any such probable likelihoods, as might in some years immediately passed, have artificially been alleged, to presume upon such a matter: so neither is there in my knowledge by reading, or otherwise; any like Meteore already passed, still remaining to be effected: for albeit I should favourably allow of their counsel, which have advised a continual observation of every Critical year from the strange new star which appeared in Cassiopeia, Anno 1572. as though in every such year there were still some notable unaccustomed Accidents to be expected; yet forsomuch as 88 cannot be reputed any such Critical year from that star; as there is therefore no singular, or special note to be taken thereof, so are there not any singular, or special effects of any such cause to be seriously looked for therein. What? What then I beseech you, is it, or at lest what may it seem to be, that should thus, and thus marvelously disguise the world this 88? Is there no apparent natural, or philosophical argument to confirm our affiance, or rather presumption, reposed in this oracle? Is it credible, that it was either privately framed, without reason, or commonly published without warrantise of some worthy testimonies, Divine, or human? But alas Divine we can allege none either directly, or indirectly in this behalf, as is sufficiently declared in the former Section: why then? Must there not yet of necessity lurk some secret abstruse physical causes, or mathematical inclinations, as they term them? For, Si effectus est, & causa praecessit? As every man's logic, and philosophy can readily tell you.  
How now? Is there happily any commutation of the great Orb? Or is there any concourse, or congress of the 8. and 9 supernal Orbs? Or is there the shifting of any Absis from one sign into another, which are indeed of great and memorable consequence, as Cardane testifieth? Or perhaps are the superior planets conjoined in the first Term of Aries, whereof Guido Bonatus maketh so very especial reckoning? Or is the Sun in his greatest, or least Excentricity, or is the Centre of his eccentric come Adalterutrum quadrantem, terminúmque mediocrem, which both joachimus Rhaeticus, in his first Narration of Copernicus' Revolutions, and Cornelius Gemma eftsoons standeth so exceeding much upon? As if forsooth the Periods of states, monarchies, and kingdoms, yea of the whole universal world itself, depended upon the course of that little Circle, as the very true, and right wheel of fortune? Or is it peradventure to be supposed, that the Vertical, Perpendicular, or Topical stars have now conspired together to desolate, or oppress the several regions which they aspect? Or what other grand astrological, natural, or supernatural consideration remaineth? Or finally what other peremptory judgement, or Neronian tyranny are we to underly? Or Quid tandem magni monstri alit, qui tam horrendas canit ambages, antraque remugit? For as for these later circumstances, observations, and censures of Cardane, Bonatus, Rhaeticus, Gemma, and other their sectaries; as I know not any of them to enure, or to be expected; so if percase they were presently in Esse, neither could any of them, (notwithstanding all their greatness, or mightiness) work any such great main universal terrors, as the prophesy portendeth.  
And what then should we esteem of particular Configurations, or peculiar Celestial themes, which Ptolomey wisheth us to observe in Annual Revolutions, or at the several times of the suns entrance into any equinoctial, or Solstitial point? Doth not the face of the heavens vary with the region, and by consequent, the significations, and prognosticates? Marry but what say you by this, that the full Moon immediately preceding the suns ingress into Aries (which Ptolomey also willeth to be observed) is there eclipsed: doth not even the said Ptolomey himself make a special great matter of such an Accident? I deny it not: nevertheless what is that to 88 itself, when the Eclipse taketh no place, as is afore showed? Besides, we may remember the same event too, to have often happened without any such strange news, or wondrous tidings, as are now blown abroad: as of late years, Anno 1569. the third day of March there was an Universal Eclipse of the Moon at the Praevention next before the Sun's recourse into Aries: Item Anno 1579. (which is somewhat more dreadful) there was a great Eclipse of the Sun at the Change immediately going before his ingredience into the said equinoctial point: but what such rueful, or marvelous matters ensued either of these? Wherefore it must of necessity be a more strange and wonderful accident than this, that should achieve, or bring forth such mighty Consequents.  
Well, but is there not yet a more perilous doubt behind? For is not frowning and froward Saturn lord of the year, and (which maketh all the worse) is he not seated in a Fixed sign of the earthly Triplicity, & direct in an Angle? Which by the opinion of the worthy Messahalah (lib. de Revolutione Annorum mundi, Cap. 48.) presignifieth great contention and wars, with a morion and rot amongst cattle? Also by the censure of Almansor (Propositionum ad Sarracenorum regem, 42.) a grievous mortality amongst men, and very small increase or prosperity in the fruits of the earth? What though I confess all this to be true? Is Saturn Genius localis, or Daemon Topicus omnibus gentibus? Or is he lord of the year universally over, or in, or throughout all countries? Or doth he work in all places alike even where his dominion extendeth? Which dominion or power, as it followeth in the forementioned book, and chapped. of Messahalah is only, In ea terra, in cuius signo propriè fuerit: Wherefore as all his, or any other mischievous significations, prefigured by the present celestial position, are wholly to be effected in such nations, territories, and cities, as are under the government of Taurus & Aries; so even there also shall they chiefly prevail over such creatures, as are of the more popular and base sort, amongst whom not only penury and dearth, but also the plague, & sundry other grievous infirmities may fortune to reign; and peradventure some peevish, or rustical murmurings, treasons, rebellions, and treacheries be set abroach, which notwithstanding shall be as like to procure any grand innovation, by disordering kingdoms, and turning principalities topsy-turvy; as such mean obscure persons, and silly creatures are like to prove kings, princes, lords, or honourable counsellors of royal majesty. I am not ignorant, that some ascribe the pre-eminence of the celestial figure, and government of this year unto bloody Mars; suppose it so indeed, at least by putting case, (albeit I see no Astrological reason or authority of that resolution) yet if his present state be duly considered, and his whole ability truly examined according to the grounds of their judicial proceedings; shall you not find his violent affection to be bridled and qualified in such sort, that he is greatly unlike to infect, terrify, or astonish the world with any such sanguinary, or horrible garboils, as other whiles he portendeth? Where through his unlucky configuration he may cruelly play his bloody part? I appeal to themselves, that have at all adventures appointed him lord of the year, if his wonted fierceness and rage be not (even according to their own learning) so assuaged, and abated, that he cannot execute the fury of his cruel nature, or enforce his Potentiam in actum.  
I might discourse upon divers other configurations, and sundry constellations, under the Revolutions of this year: but forsomuch as they are either to prevail only in the air, (whose unseasonable disposition, and lamentable distemperature, I more suspect and fear, than five or ten such prophecies:) or to work in other foreign nations, rather than in our country: or not at all to take any root or impression this year; or to touch the meaner and base sort, rather than the higher powers: or to make work rather for physicians and chirurgeons, than for soldiers or captains; as also for sailors by sea, rather than for travelers by land: or to bring forth private suspicions, jealousies, grudgings, and murmurings, not public mutinies, bickerings, skirmishes, or battles: or finally, rather to raise vain rumours, and counterfeit shadows of horrors, than any violent expeditions, or main garboils indeed; and therefore nothing powerable, or not half forcible enough, to verify or enact the wonderful dependences of the notorious oracle; I take it best and meetest, to omit them, as no more in effect hastening, or importuning any such universal, or national Tragedy this year, than those fantastic prophetical Constellations of Ambrose Merlin, as appliable in a manner to every year, as to any year, or rather to none as to one:  

Splendour Solis Electro Mercurij languebit, & erit horror inspicientibus:  
Mutabit clypeum Stylbon Arcadia: vocabit Venerem galea Martis:  
Galea Martis umbram conficiet: & transibit terminos furor Mercurij:  
Nudabit ensem Orion ferreus: vexabit nubes Phoebus aequoreus:  
Exibit jupiter licitas semitas: & Venus deseres statutas lineas:  
Saturni cider is livor pluendo corruet, & falce recurua mortales perimet:  
Bissenus numerus domorum syderum destebit hospites, ita transcurrere omittent:  
Gemini complexus solitos & urnam in fontes provocabunt:  
Pensa Librae obliquè pendebunt donec Aries recurua sua cornua supponat:  
Cauda Scorpionis procreabit fulgura: & Cancer cum Sole litigabit:  
Ascendet Virgo dorsum Sagittarij: & flores Virgineos offuscabit:  
Currus Lunae turbabit Zodiacum: & in fletum prorumpent Pleiades:  
Officio iam nulla redibunt: sed clausa ianua in crepidinibus Ariadne delitebit:  
In ictu radij exurgent aequora: & pulvis veterum renovabitur:  
Confligent venti diro sufflamine: & sonitum inter sydera conficient.   
I, but what say you now to certain other correspondent interpretations, and deep collections in a more Theological, or rather Metaphysical vein, namely to that of Gul. Postellus, who taking upon him to expound, and define the Time, Times, and half a Time mentioned by Daniel the prophet, and john the Divine, maketh up the mouth of this prophesier, and fitteth his turn so jump with 5550. years, that in case we would entertain either the Text of the one, or the Gloss of the other as averrable; we should consequently believe, (notwithstanding all the premises) this very year to be that Fatal, yea that Final year indeed, which so preiudicately it is supposed to be? Wherein can you either justly improve his Divinity, or truly falsify his chronology?  
Touching his Divinity, as he is no Divine by profession, or faculty, so alas, both here and elsewhere we might haply doubt whether he deserve the reputation of an upright, and sound christian or no? But what is his Chronology? uz. that by the Time are signified 1656. years: by the two Times 1547. years of the Law, and 1547. years of Christ, by the half Time, half the first Time, or 800. years.  
Well concerning the Time, as it is, and may lawfully be called in question, whether the space of 1656. years, Ab orb condito, ad inchoationem dilwij: be the determinate, and precise time of daniel's prophetical, and john's apocalyptical meaning; or whether some secret period not so easily conceivable, or determinable, be understood: so touching the first of the two Times which he compriseth under the Law, containing 1547. years, is it not differing or disagreeing above 30. years from the true Computation? And who knoweth not what years are passed over, and above 1547. sithence the first Time of Grace by Christ jesus?  
Lastly, concerning the half Time, which Postellus termeth half the first Time, as twice 800. will not make up 1656 years: so if we account the said half Time from the Deluge to the promulgation of the Law, which is the usual Chronological reckoning of such Paraphrasts; shall we not there too miss so much of his Compute, as will suffice to frustrate or annihilate his peremptory conclusion?  
Wherefore, how vain, and frivolous are we to repute Postels' devise? Especially being also confuted with the like Theological construction, or exposition of some other, in the abundance of his own humour: which alleging the first Adam as a type, or figure of a second Adam; and withal, that Christ himself the great prophet of prophets foretold in his Gospel, that the coming of the son of man should fall out, or be, as were the days of Noah; conclude according to the profound formality, and materiality of their mystical Theology, that when the same number of years (which was from the creation of the world when Adam was made, to the universal inundation of Noah's flood) should be expired after the time of our redemption by Christ: then the final conflagration, and fiery Deluge of the same world was likewise to approach: and consequently that even as then, Anno ab orb condito 1656. the faithful Noah and his family were corporally preserved from that main overflow, and outrage of waters, all the world beside being drowned: so now after the like term, or period of years from Christ, the elect and true christian generation should spiritually receive the definitive sentence of infinite bliss, the other being cast over into a reprobate sense, and damnable state, their final judgement of horrible, and endless torments. To which comparative argument in the same kind, if any credence be respectively to be yielded, (which nevertheless I wholly commit to the consideration of sounder Divines, than I account these) are there not yet 68 years to be fulfilled after the date as well of Postels' post, as of the period of the 88 oracler?  
Othersome, as wisely no doubt, and as theologically imagine, that look how many usual years Christ walked upon earth at his first coming into the flesh, so many jubilaeall years of his spiritual, or mysficall presence in the church should likewise expire before his second coming to judgement: recounting then according to this conceited comparison 34. years of Christ's personal continuance amongst us, as Gerardus Mercator doth, and consequently reckoning so many jubilaeall, or triumphal years sithenee his coming; shall you not find the said sum of jubilaeall years to extend just unto the year 1700? By which Proportion likewise there remain yet 112. years to be accomplished hereafter, contrary to the mind both of postel, and the imposturall prophet, with the superstitious adherents, and credulous favourites of both?  
And when shall Sibyl's lamb be generally known, or universally embraced? When shall there be found but one shepherd, and one sheepfold? When shall Savanorolaes' great conqueror be conducted over the Alps like unto Cyrus, or Hannibal, ransacking and vanquishing Italy? When shall the jews, Turks, Tartars, and moors be converted unto the faith, & won unto Christ? Doth not Florence flourish still? Or is not Rome roomeful even at this instant? And are not these with a 1000 other prophecies of semblable note, to be effected, and completed, before any final dissolution may actively be achieved, or passively felt?  
Wherefore well far the late pope Gregory the 13. that new reformer of the Calendar: who with his Mathematical, and other Assistants, seemeth to have made little, or no account of this 88 prophesy: for in case they had any thing esteemed thereof, surely they would never so scrupulously have busied themselves in making the 4900. 5000. 5100. 5300. years after Christ no Bissextiles: which are almost 4000 year hence; or so religiously have extended their presupposed perpetual Canons to the 40000. year after Christ, which so far amounteth the date of this silly prophecy, as also of the grand Oracles of Elias, Orpheus, Hylarie, Lactantius, Policarpe, and the rest, that they draw on well nigh unto Plato's main year, and may peradventure be strained to ratify the most fantastical opinions, and heretical resolutions of the obstinatest or desperatest Aristotelians, Plinians, Inlianists, Lucianists, Machiavellifts, Pagans, and Atheists in the world.  
Lo here how contrarily the head and feet of the same body are affected? For who ever from time to time have been so common publishers, or busy advancers of this, and such like glozing pretended predictions, as some of those, or their predecessors, which begin now to write of 35000. years to come? But this, even this is the assurance, or certainty of such goodly prophecies: and this, even this is the manner of the jolly proceeding of such doughty prophets, bravely disposed to terrify and scar the world with the marvelous travel or parture of mountains, which in fine bring forth nothing but ridiculous mice, or apish toys to make sport withal. O mighty Politics! O venerable and egregious Doctors! Or rather, O vain Phantasts, and fond Dotterels! Which make themselves the common proverbs, and public laughing stocks of the world, whilst every Grammar scholar may skoffingly demand of the best amongst them, as namely even of this famous 88 oracler: Quid dignum tanto feret hic promissor hiatu?  
I might easily enlarge these matters, and manifoldly eloine this particular Section, upon 88 but their best and weightiest arguments, collections, imaginations, and whatsoever allegations or motives, being proved so illusory indeed; so ridiculous in show; and so absurd in both; (even much like the shifting Elenches, and paralogisms of Sophisters, and namely that old stolen conclusion: Baculus stat in angulo, ergohospes meus est Nebulo:) what effectual or available account is to be made of the worst and lightest? May not every reasonable scholar of any reckoning, with no great difficulty add divers other material reasons and testimonies, as well Divine and Canonical, as philosophical, mathematical, and such like of artificial consideration, both in general discredit, and in particular disgrace of the said imaginative and fantastical terrors? How readily might I, or any other confute this prophesy, with other prophecies, as namely by conference and examination of the circumstances of Elias own prophesy (whence notwithstanding it seemeth primitively derived) and no less specially by sundry, and almost infinite other pretended prophecies, old said saws, antic prognosticates, and shepheardly soothsayings, which are not any farther to be dreamt upon; or any way, more or less, either to be hoped or feared, in one respect or other, in case this instant prophesy deserveth any heedful, or behoveful regard. But I take it not greatly worth the labour either of meditation, or of writing, to wade any deeper or farther, in so needless and bootless a fancy. For doth it not already sufficiently appear, what private or public credit is in reason to be assigned unto the said notorious Epigram, or rather poetical Satire, and hypocritical Libel, in respect of any natural causes, or preternatural speculations, or artificial arguments, or inartificial authorities, or whatsoever colourable pretence of divine or human allowance? Of whose both general, and special maintenance or patronage, it is utterly destitute before God and man; and therefore accordingly to be esteemed or valued in the world, chief of the learneder, discréeter, or godlier sort. I shall not need to repeat or recapitulate any proofs, or testimonies prealledged in the former part. It is actual impiety and blasphemy, to presume into God's office, or to usurp any his propriety, who alone is singularly termed in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the only searcher of the heart and rains. men's intentions, purposes, enterprises, actions, or exploits, are not so easy, or so possible to be discovered, or presignified aforehand, as the good simple creatures of the world, have been stoutly and resolutely born in hand: especially in so cunning, so pragmatical, so dissembling, and so hypocritical an age, as this, wherein one thing is commonly pretended, and nevertheless the clean contrary often intended: a subtle and wily quality, as it were appropriately noted in Tiberius the Emperor. Inward drifts and Civil effects are not necessarily, directly, or properly to be descried, or foreséen by outward signs, or natural causes. In such Politic matters, and Moral occurrences, I deny not but the wisest, and deepest politics may otherwhiles, even with credible, and warrantable judgement, give a shrewd guess, and go near the mark: but neither can any man, howsoever prudent, or politic himself, therein or thereof deliver any sure or infallible doctrine: (at least so far, as I can conceive by reading Aristotle's politics, and other correspondent discourses:) or howsoever possible that may be deemed, it becometh not one of my age, profession, experience, or other quality, to undertake so great a province, or to decide so high and doubtful a case: namely, by requisite survey, and curious examination of the universal proceedings of states, and particular dealings of princes, and their subjects; both amongst themselves, and with their neighbour borderers; at home, and abroad; in peace, and in their wars; for and about all affairs, and actions of public or private government: whereupon any such notable casualties, or wonderful confusions and overthrows of commonwealths might possibly seem to depend, in regard either of necessary assurance, or contingent probability. It belongeth unto me in good modesty and duty, to commit the due consideration, and whole consequence of such politic Causes and Effects, to professed Politicians, wise Magistrates, and learned counsellors, accordingly qualified, and furnished for the meet and sufficient discharge of so honourable employment: but chiefly unto God himself, the high and mighty prince of princes, and governor of governors: by and through whom king's rule, and kingdoms flourish, as contrariwise without whose gracious aid and assistance they soon perish, and come to extreme ruin. Howbeit in the mean time, and by the way, I nothing doubt but princes (of all other) and such politic personages, as they have nearest about them, are as thoroughly provided, and strongly furnished to maintain the public weal of their native countries, and to uphold their own honours; as withal they are best able to answer for themselves, and to defend their own causes both in words and deeds. The world was never wiser, or more industrious to provide, or shift for itself, either by policy, or force, either in procuring good, or in resisting evil.  
It were but folly in my betters, but presumption in me, but vanity in both; Tam memores monere. No doubt but cunctamundi imperia, will warily, and circumspectly enough look about them, and take requisite heed unto themselves: and according to the Lacedaemonian proverb, Suam quisque spartam ornare: as also according to the common, but serious, and important counsel; Pugnare pro Patria. Especially her most excellent Majesty, whose not only wise, and cautelous, but also rich and mighty provision, partly for all kind of munitions, partly for other necessaries, as well defensively, as offensively imployable against whatsoever foreign force, or hostile malice; far passeth any like preparation, or fortification of her most puissant, and royal ancestors: as expressly appeareth in an Act of Parliament, made Anno 27. Elizab. c. 29. So that even in such Civil respects, and Politic considerations, (to speak thereof in general) we are not greatly to dread any such rueful or tragical terrors, as are here more horribly threatened, than considerately denounced, or skilfully awarded: unless peradventure we will needs be More afraid than hurt.  
Notwithstanding, I wholly relinquish that actual, and real kind of confutation, as merely appertaining unto those of higher calling; and altogether containing myself within my stinted compass, I am only to urge, and prosecute such arguments, and conclusions, as either Natural, Mathematical, Theological, or other Doctrinal principles, and observations may readily afford. Which both severally, and jointly make so exceeding much against this terrible prophesying libel, that as by report it was first oddly found in an old stony wall, after the disguised manner and fashion of those suborned counterfeits, mentioned in the former Section, and there forsooth registered in glass; (a fit metal for the preserving of such brittle, and fickle stuff:) so it cannot justly but seem a worthy monument, to be accordingly entertained and esteemed, even no otherwise, than the foresaid suborned counterfeits: which no doubt were either maliciously, and spitefully contrived; or covenously, & imposturally conveyed; or at least conceitedly, and fantastically devised, either for pleasure, or displeasure, or some by-aduantage, or other. Nimirum, Pictoribus atque Poëtis (as Horace saith) Quidlibet audendi semper fuit aequa potestas. And thus much briefly touching the threatening and odious Satire of that terrible prophet, or rather poet, whosoever he was, that forged the said vain, and frustratory Epigram.   

The conclusion of this latter part.  
WHerefore, albeit happily I should yield with Origen, that the beautiful, and glorious face of the heavens, is as it were an open book, and legible volume, wherein we may manifoldly read of things past, things present, and things to come: neither withal can I deny, but must in regard of certain natural, and artificial directions, and circumstances of special note, affirmatively grant, that there want not some probable likelihoods indeed, and some apparent significations, or preparatives, of a Tragedy ensuing in the world, and that also even such a one, and so notable a Tragedy for certain furious, and busy parts; as hath not often been played upon this mortal stage, and frail Theatre: yet for mine own simple opinion, I am undoubtedly resolved, and fully persuaded, according to good warrants of learning, that this 88 shall at the uttermost prove but the Prologue thereof, howsoever in some other year not far hence, there may peradventure (by physical, and mathematical conjectures, rightly drawn from the due observation of certain fearful Eclipses, and such like Natural causes, hereafter following, which deserve to be accordingly noted, and regarded after the sounder, and truer doctrine of Ptolomey) howsoever I say, not many years hence, there may perhaps, some shrewd Epilogue, or at least some perilous issue of such troublesome and tragical acts, finally be expected. Howbeit, if we considerately weigh, or respect the grounds of that Art, which awardeth such judicials, and prognosticateth such future events, shall they not also be rather discoursively talked upon, and compassionately pitied, then sensibly felt, or passively endured amongst us in England? But whatsoever may casually happen, or shall occasionally befall, either here, or elsewhere, Si Deus nobiscum, quis contra nos? If God stand on our side, who shall be able to withstand him, or prevail against us? What man, or devil shall have power, once to injury, or to hurt us? Hitherto not only the four Elements, and seven planets (as they say) but also Ipse aether pro nobis militavit, non contra nos; the very heavens themselves have taken our part, and have pvissantly warred, or fought, not against us, but on our side: as I beseech God they may hereafter still, and still, even ever & ever continue our gracious friends, and favourable allies, both in war, and peace; in camp, and town; in the field, and in our own houses. He is the Lord of Hosts; and they are his valiant and mighty soldiers, even his invincible and victorious soldiers: but is not the same Lord of Hosts, also the God of Sabbaoth? And are not the same mighty soldiers, also the gentle and loving justicers of his peace, of his most precious and sovereign peace, which passeth all understanding? Now let us all entirely and zealously say Amen, and Amen unto that peace: and shall we not assuredly and inviolably enjoy the sweet felicity of his blessed Sabbaoth, and our own happy repose; as the only final, and invincible security of good princes, loyal subjects, and durable states? What is the conclusion of the foresaid counterfeit prophets themselves? Say they not one while thus? 
A treaty of Peace there shall be ta'en:  
And after fair weather, we shall have rain.  Another while thus after a more joyful and constant manner? 
Then truth shall come, and blow his horn:  
And laugh falsehood for ever to scorn.  And finally thus, as it is touched in the former Tract? 
At the last, God shall us help every way:  
And all shall be in godly concord and stay.   
Than which Conclusion, what better or happier can we devise, or desire at God's hand? Who as he hath hitherto by his singular gracious favour, mightily preserved us both in private and public: (notwithstanding whatsoever hostile policies, or forces) so may it please him, continually more and more to extend the same merciful favour, and effectually to accomplish the said wished conclusion (if not universally throughout the whole Christian world, yet at least particularly throughout this whole Realm:) what need we greatly care in respect of our own security, or otherwise, than in common charity, Quare, aut quomodò fremant gentes, Why, or how other nations rage together: or why, or how other people imagine vain things? He alone, that dwelleth in Heaven, is a thousand times, and incomparably mightier, than all the kings and princes that dwell upon earth.  
At Kingslinn in Norfolk, this 12. of December. Anno 1587.    

Eiusdem joannis Harueij Epiphonematicum votum, ad avertendum quoscunque eventus, Anni famosi magis, quàm mirabilis, 1588.  

ALme parens, qui cuncta regis, diuósque, hominésque,  
Et caelum, & terram, & quic quid in orb valet.  
Qui nutu Antaeum, qui Gorgonis ora gubernas,  
Falcigerúmque senem, luctiferúmque ducem:  
Qui solus caelorum iras, vultúsque minaces,  
Atque truces radios, diráque fata domas:  
Aspice, sed placido vultu, pia vota Britannûm:  
Nec sine terribiles invaluisse faces.  
Astrorum, horrificique polifera spicula tunde:  
Nec ruat in nostrum saeva procella Caput.  
Siste tremiscentis terrae motúsque & hiatus:  
Atque Comaetarum lurida tela preme.  
Pelle procul Saturninos gemitúsque, dolósque,  
Et martis rabidas, sanguine ásque cruces.  
Noxia nec Scythici noceant contagia caeli:  
Nec teneram inficiat pestilis aër humum.  
Nec tempestatum ratio perversa fatiget,  
Peruersis quanquâm moribus aequa nimis.  
O Deus, haud mores imitentur tempora nostros,  
Tempora tam nullo dura ferenda modo.  
Hiberna Aestatem nec turbent frigora siccam:  
Nec Brumae subeat munera Veris honos.  
Autumnus Veris nec vendicet aurea signa:  
Ordine sed vigeant cuncta creata suo.  
Sydera sunt scriptura Dei, scriptura Britannûm:  
O praesint Anglis sydera fausta tuis.  
O etiam, atque etiam mens sana in corpore sano  
Regnet, & in quavis pax benedicta domo.  
Sint procul hinc Turcae, procul hinc gens quae que prophana;  
Haereticorum omnis turba maligna procul.  
Aut si quos Galli, Scotiuè, Italiuè, Daniuè,  
Hispaniuè astus, insidiásque parent:  
Has, atque has absterge Deus; caelique, hominúmque,  
Et furiarum Iras, & mala quaeque fuga.  
Protege nos, Regnúmque tuum, regnúmque tuorum  
servorum, & Seruae candida sceptra tuae.  
Obscurata nihil noceat Tytania lampas,  
Queis evangelii lumina clara nitent.  
Nec caput involuens tenebris Latonia Virgo  
Obsit eis, quorum pectora luce micant.  
Sed neque corda urat Saturnius ignis corum,  
Qui sancti fervent Pneumatis igne sacro.  
Sed neque corda urat Mauortius ignis corum,  
Qui potiùs pacem, quàm coluêre facem.  
mart frement, minásque agitant calescimus illo:  
Ast Deus in nobis praelia Martis agat.  
Sydera namque licet caelestia, cuncta gubernent  
Inferiora, Deus solus at illa movet.  
Tu Deus illa moves, regis inferiora, per illa:  
Nos saluos illis effice, qui illa moves.  
Respice nos, Anglisque faue; gentémque beatam,  
Ancillaeque tuae candida sceptra foue.  
Horrendi fremitus, orâcla minacia cessent:  
eventu careant turbida fata truci.  
Quicquid peccatum est, peccati mole gravatos  
Poenitet, atque magis poenitet, atque magis.  
Sis bonus O, foelixque tuis; nec sydera, nec vim,  
Nec furias ullas, nec mala fata luant.  
Sic te Angli aeternùm laudent, sic sydera laudent:  
Sic totus laudet mundus, ouétque polus.  
Sic, sic Omnipotentem extollant omnia saecla,  
Horrida qui solus monstra domare potes.  
Ecce opus admirandum, aeterno Carmine dignum:  
Irrita fatorum quod mala reddat: Amen.    
Soli sapienti Deo, sola gloria.  
FINIS.