bee lovers of themselues boasters proude cursed speakers dissobedient to Parentes vn-thankfull vn-holie vvithout naturall affection truce-breakers false accusers intemperat fearce despisers of them which are good Traitours heady high-minded lovers of pleasure more then of GOD hauing a shew of godlinesse but denying the power thereof Turne away therfore sayth he from such Surely if ever there was any time since the beginning of the world or any age where-into such corruptions and maners of men abounded this may bee holden the principall wherevnto charitie is waxed could and all kinde of iniquity waxed hoâ—e and hath full libertie And albeit the Apostle in this place by the last times meaneth in a manner the whole estate of Christs kingdome that was to follow his dayes yet the nearer the Sunne draweth to an ende the more danger and greater troubles no doubt were to ensew For as Christ himselfe doth forewarne vs In these latter dayes shall aryse warres and tumultes of warres famine pestilence persâ—cution for the Gospell with other calamities and inconveniences which fall out against mens bodies but the corrupt and evill maners of men also should infect the soules of those that bee not ware with them and that which is worse the Apostle here meaneth not only that such vices shal reign in these latter times amongst the vngodlie and enemies that are without the Church but even of domesticall professoures with the same that would be reckoned amongst the members of his Church for GOD will haue the same so exercised that she shall be subject to beare albeit not to foster such pestiferous corruptions within her bosome for which cause we haue al great neede in these daies of this fore-warning that wee should learne in time to beare patientlie our estate and to eschew the evil example of those men who are now mingled amongst vs whose companie is declared to be the more dangerous that he shewed that such men polluted with so manie erroneous faults should neverthelesse professe outwardlie and haue a shew of godlinesse for so is the nature of Hypocrites to cloke their sinnes with extreame impudencie Of such sorte were the Pharisees of old and in our time the filthie Papistical Clergie and over-manie of those who pretend aye reformed Religion For the Apostle here maketh a catalogue of such signes as appeare not outwardlie incontinent but lurk and are hid vnder a certaine feined holinesse For where shall wee finde an hypocrite but he is proude a lover of himselfe and contemner of others yea fearce cruell and deceitfull but fo hee will not appeare to mens eyes vnlesse he be more narrowâ—ie espyed by them that haue the spirit of discretion to know them by their fruits Of these Hypocrites the Apostle Paule in his other Epistle to Timothee giveth two examples which hee declared also shall be in the latter dayes wherein some shall departe from the faith taking heed to deceivable spirites yea teaching devilish doctrine to witte forbidding mariage and commanding to abstaine from meates which God created and ordained to bee received with thanks-giving Noting in speciall besides vther heretickes the Papistes with their superstitious decrees wherby they binde the consciences of men with these two errovrs many vthers contrarie to the libertie of the Gospel persecute by fyre sword true Christians that wil not assent to their devilish decrees therefore wee may well conclude these are the dangerous dayes whereof Paule meant and that the faithfull haue great neede to take heede to them selues And by all appearance this same present yeare of Christ 1600. with certaine fewe yeares immediatly following are like to be yeares of great troubles to the Church of God and persecution intended by the Papisticall tyrannie against all true professoures of Gospell wherein they may be able to invade as may witnesse that late League made in Ferrar at the mariage of the King of Spaine and that mis-made Cardinal Albertus Arch-duke of Austria celebrate by Pope Clement the eight which hath bene interprysed to be begunne and to take execution in some parts of Almanie and of the Low cuntries and great vowes and preparationes made as we heare not onely against those cuntries but against this Ile of Brittaine and inhabitantes thereof the which the Lorde in his mercie turne to the confusion of the interprisoures thereof as he did before And giue vs grace that wee may with watching and prayer depend vpon his majestie trustling and waiting for his deliverance occupying the time and ocasion offered to vs of peace and quietnesse in such sorte that suddane destruction apprehend vs not before wee beware according as wee haue bene forewarned of our maister Christ and of his Apostle Peter declaring that his latter comming to iudgement shall be as in the dayes of Noah when as they were eating and drinking marying and giuing in Mariage vnto the day that he was entred into the Arke and then came the floude and destroyed them al. So shall the comming of the Sonne of man be sayeth he We see now the worlde is in as great and greater securitie then it was then and al the sins that reigned theÌ„ in the world abouÌ„d now more then they did Therefore the sinnes that we reade of them of that age were two in speciall the one was the vnlawfull conjunction in mariage of the children of God or the faithfull seede with the cursed posteritie of CAIN and that there were then Gyants in the Earth to witte mightie oppressoures vsurping â—yrannicall dominion over men such as was not seene in the worlde of before And haue wee not these and manie moe greater sinnes and enormities raignning at all libertie in our dayes for who now seeketh allyance of mariage with the Godlie for vertue or Godlinesse cause But be they Godlie be they vngodlie the first question is what may they spend how much men may giue with their daughters as to tyraÌ„ny oppressioÌ„ was there ever greater since the world stood But besides these specials kindnes fidelitie and loue true feare of GOD which is principal where be they to be founde But in place thereof craft doublenesse deceite insatiable greedines and such other sinnes as was recited before and prophecied by PAVLE beare the swinge in such sorte that it is marvell howe a common societie can stande anie longer amongst men And if this were onelie amongst the Romane sorte of prophane menne it were more to be borne with but even they who will be in account haue place in the Church of God are no better for the most part And to cease now to speake in particular of other forrayne cuntries comming to our selues in this Iland what is there in England and Scotland but a naked profession of Religion with out fruites following In England a proude ambition both in Church and amongst the whole multitude Yea proude profanitie with contempt and disdayne of others In Scotland a sluggish securitie and in both the Landes a loath-some haiting of the worde
in all ages periodes of time the beginning of the Preaching of the Gospell yet continue in ouâ— daies For the end is not yet come And the estate of the Church is like to the selfe almost in all ages But by the blowing of the seaven trumpets alluding to the Iubilâ—es of the lewes we vnderstand the particular estate of every periode of time since the first Preaching of the Gospel as partly was declared before Of the which periodes wee are now into the seventh and last to wit in the beginning thereof which hath affinitie and similitude with the ende of the former sixt periode and blast of Trumpet Therefore ceasing now to make discourse in particular of the first foure blasts of the Trumpet wherin the first plague of haile fyre mingled with bloud doth signifie a certaine vnmeete temperature of colde and heate of men in receiving the Gospell with mingled bloudy persecution of the tyrantes of the earth And the seconde of the burning mountaine cast into the sea may signifie the greate persecutor Diocletian being last of these emperors with his fierie rage against the wavering multitude of christians of whoÌ„ the third part were either destroyed or yeelded to his tyrannie The third truÌ„pet likewise making mention of a greate star falling from heaven doth properly signifie Arius who with his bitter heresie against the divinity of the Son of God infected the pure fountains of the word of God And wher it is said that at the blaste of the fourth trumpet the third parte of the Sunne the Moone and Starres were smitten Wee vnderstand the light of the pure Gospel with the Ministers therof to haue bin in a great part obscured in that foure periode of time Of these things I say I wil not nowe intreate in particular but come to the last three blastes of trumpet conteining three woes that is three more fearefull plagues then the former So commeth the fift blast and first woe about the 1051. yeare of Christ wherein a greate starre falleth from heaven to whom was given the â—eye of the bottomlesse-pit out of the which arose a great and dark smoke and out of the smoke Locustes which are described at length in the text This starre I take vndoubtedly to signifie the Pope with his feyned keyes whereby he pretendeth to haue power to hinde louse not only in the earth but also to deliver mens soules out of Purgatorie with the smoke of false doctraine and the â—ocustes to signifie his corrupted Clergie and swarmes of Cloysters who are set foorth with their liuely colours properties that no man can deny to agree wel vnto them This star may also signifie Mahomet that false prophet with his corrupted Alcoran and 〈◊〉 of his secte Alwaies the remanent of this first 〈◊〉 â—et troubleth the world albeit this Antichristiâ—â— and Papisticall kingdome in a parte hath gotten a great fal Therefore we come to the sixt trumpet which begouth to be blowen about the year of Christ 1296. wherein the foure Angels were loused from the floud Euphrates which is most conveniently interprete of the four great Mahometane nations comming from the East to witte the Arabianes Saracenes Turkes and Tartarianes with the infinite number of their Horsemen ay ready for battel with a furious and fyrie rage namly that bloudy Nation of the Turkes who now hath the dominion over the rest and over a great parte of the Earth This is the second woe whereof this day still we haue experience IOHN therefore sayeth hee saw these horses long before in a vision with them that sate vpon them having fyerie habbergeons and of Iacynth brimstome that of the fyery smoke brimstone the third part of men were killed which may wel signifie their goodnes artillery by the which devillish inventioÌ„ a great part of men of the world are daily murthered shutt out at their mouthes fyered at their tayles This plague then being one of the last plagues signifyed also in powring out of the sixt Viole vpoÌ„ the great river Euphrates to dry it vp that is to take away all impediments to giue place in the wrath of God to the kings of the East to invade Europe ceaseth not this day to continue is appearant to continue with great rage this instant 1600. yeare certain years hereafter concurring with the threatning signes of the heavens whereof I haue already spoken And the cause thereof is evideÌ„t Because as it followeth in the text The rest of men which are not already killed by these plagues repented not of their workes of their hands that they should not worship divels Idoles of God and of silver of brasse and stone and of wood which neither can see neither heare nor goe expressely damning the Papistes which yet remaine in their Idolatrie As also these repenteth not of their murthering of the Saints of God nor of their sorceries neither their fornications nor of their thieft In the which they and other feyned Christians amongs vs still are involved For the which causes followeth the third last woe with the blast of the 7. trumpet which begouth to blow about the 1541 year of Christ. But before this last woe fal out the Lord by the Angel of his covenant Iesus Christ of his great goodnes offreth to the world the book of his new Testament willeth the same to be preached by his Ministers with that to our great coÌ„fort the true church is measured the elect ar marked so that Satan the tyrants of the world caÌ„not hinder their salvation TheÌ„ finally commeth the last plague woe vpon infidels impenitent sinners suddenly vnlooked for when they with then head the divell shall passe with manie woes vnto everlasting torment but this shal not be till the second woe be vtterly consumed past with the dependances therof which aâ— signifyed in the seaventh blast by a wounderfull great Earth-quake with lighenings and voyces and thundrings with much haile The like whereof is repeated in powring of the seavent viole of Gods wrath where it is said also that the hail was great like talents that fell out of heauen vpon men so that thâ—y blasphemed God because of the plague of the haile it was so great By which figures the Spirite of God will vtter vnto vs the great destruction of his enemies with such as hold stil the beasts mark haue no grace to repente in these last daies For of before the thundring of Gods word called all men to repentance and to obedience of the Gospell with an amiable and loving voyce But now finally such as will not come out of Babylon nor repent their wicked lines by Gods just judgement are threatned with an other kinde of thundring to witte with horible punishmeÌ„t alluding by these similituds to the over throw of Sodome to the words of the Psalmist where he saieth vpon the wicked God shal raine snares fyre
the Poet beareth witnesse in his song or ode intituled Carmen seculare in these verses Certus vndenos dâ—cies per annos Orbis vt cantus referatque ludos The sense is That certaine circulaâ—y space Ten times elleven yeares in a race Must bring againe the songs and Playes At Rome of secular yeares and dayes So the Papisticall Romanistes are wrong wrested in their reckoning in this also Now it is trueth that albeit this secular Periode of time conteining the circulare course of an hundreth years was most diligentlie observed by the Romanes for diverse causes Yet we notwithstanding for the common reckoning of an age may well take the precise number of an hundreth yeares Because it is commonly the longest course of mans life in our dayes And because I am entred in to make mention of ages I thinke it good to discourse a little vpon the ages of the World and likewise of mens liues And to declare how many manner of waies the same are taken and of the diverse reckoning thereof For the which we haue to vnderstand that as al things in this visible world haue a certaine age and continuance of time so the Worlde it selfe hath the owne age which being taken generally signifyeth the whole space of the durance and continuance thereof Otherwise the age of the Worlde betokeneth the decaying parte thereof as the eeld or age of a man is called the latter paâ—te of his life And indeed it may well be saide now that we become to the decaying parte and latter age of the World For as the Apostle sayeth We are they vpon whom the ends of the World are come And in an other place hee calleth these our dayes the latter times Now the age of the Worlde taken in the former generall signification is divided againe in diverse particular ages and that by sundrie manners of reckoning For some distribute the whole ages of the World in three partes ascribing to everie age 2000. yeares Which commeth of that common opinion holden of maine and recited for the saying of the house of Elias not that great Prophet Elias but a certaine Rabbin of the Iewes so named that the World should stande 6000. years and thereafter should be dissolved Of the which they count 2000 yeare before the law called the voyd time 2000. vnder the law 2000. vnder Christ which shalbe shortned for the sinnes of the world which are many There be divers learned and godly fathers of this opinion supposing that as the worlde with all things therein conteined was created in sixe dayes so the same should endure 6000. years taking each thousand yeare for a day as it is taken in the second Epistle of Peter where he sayeth That one day before the Lorde is as a thousand yeares and a thousand yeares as one day And amongst others Augustine writing of these ages dividing them in six reckoneth the first age to be froÌ„ Adam to Noah The 2. from Noah to Abraham The 3 from Abraham to David The 4. from David to the captivity of Babilon The fifth from the captivitie to Christ The sixt and last vnder the Kingdome of Christ vnto the end of the World But this division not to be equall it may be evident by the supputation of yeares conteined in the first proposition and namely of the last age vnder Christ which now hath already indured sixteen hundreth yeares and it is not certaine how long the same shall yet further continue Albeit by all probable conjectures the world now appeareth to draw neare an end Alwaies I thinke it not altogether to be resused that is alleaged of the Iewes of this their Doctor Elias who-so-ever hee was For it lacketh not a reason counting 2000. years before the law For indeed from the beginning vnto Abraham with whom the first covenant was made and to whom the Law of circumcision was given wee finde to be about the space of 2000. yeares And likewise vnder the law to Christ about other 2000. yeares And now they lack but 452. yeares of the last 2000. vnder Christ. Therefore this authority being brought forth by the Iewes themselues maketh much against them who will not yet acknowledge the true Messias seeing they haue wayted in vaine for an other Christ about sixteen huÌ„dreth years aboue their ownereckoning Others there be that distribute the ages of the world in foure according to the nature of four kindes of mettalles The first they call the golden age or Golden world which was the most auncient best of all like as Gold is the chiefe amongst mettalles The second is next best the silver age The third the age of brasse and the fourth yron declyning ay from better to worse as the world doth indeed Of this division of ages the Poets oftentimes make mention And the originall thereof appeareth well to haue bene taken from the Prophecie of Daniel who in exponing the dreame of Nebuchadnetzar speaketh of that greate Image representing the foure chiefe Monarchies of the worlde whereof the head was of Gold signifying the Kingdome of the BABYLONIANS The armes of silver figuring the Monarchie of the Medes and Persians the wombe and sides being of Brasse betokeneth the Macedonian Monarchie obtayned by great Alexander The legges of Yron and feete partely of Yron partely of clay that of the Romanes or the feete as others interprete the Kingdome of the Greekes begun by Seleucus which being strong as yron and noysome against the people of God become thereafter mingled with clay declyning to weaknesse and being 〈◊〉 in the selfe And finally the Kingdome of Christ did rvse wholy after destruction of all those Kingdomâ—s shall endure for ever as at more length is specified in that prophecie VVho would know more of the foure ages represented by these foure metalles may reade aboundantly in Hesiodus and others Poets Others count the ages of the VVorld by seavens after the number of seaven Planets having a certaine periode and revolution amongst themselues whereof wee are to speake more in an other place There bee others also that distinguishe the ages of the worlde by the ages of menâ— And sundry others vse diverse other distributiones of the ages and times of the worlde whereupon I wil not now insist Alwaies I think the most facill common division of the ages of the worlde is by thousandes counting in the whole sex according to the analogy of the sex dayes of creation For to count by the liues ages of men hath rather a peculiar respect to the generationes of men then to the time of the continuance of the world So it is more proper to count the ages of the world by thousands because of the long continuance thereof in respect there was never no man that lived out compleitly a thousand years But this divisioÌ„ of the ages of the worlde by thousandes would appeare more proper if it were made by equall division of thousandes or at the leaste approaching neare to an equalitie then as it
those ages now coÌ„pleetly passed by our reckoning before this 1600. yeare of Christ fiftie hundreth yeares which make 55. ages And we are now in the 56. age and at the 48. yeare thereof which may well be called an age of the decaying and fading worlde not onely because it appeareth to approche neere vnto the worlds end but also by reason greater mutatioÌ„s alteratioÌ„s are likely to fal out therein both in the visible heavens the earth other elements then in other ages before whereof I intend to speake more largely afterward But to intreat of particular accidents that fel out in the former ages it pertayneth to a more large discourse FOVRTH PROPOSITION That in our time the signes and revolutions of the heauen are changed and remooved from the olde accustomed places And therefore the vulgar Prognosticatorâ— are in an error And of the way to reforme the same LIke as I haue travelled heretofore by Sabbaticall reckoning to deduce finde out the perfite count of the yeares of the world how long it hath continued vnto this instant 1600. yeare of Christ And there with to discover the erroneous reckoning of the Papisticall Iubilees and their impieties So now might I enter into an other kinde of reckoning which is called Astronomicall gathered by the course and revolutiones of the Heaven the Sunne the Moone and the Starres For as the Sabbaticall reckoning whereof I haue spoken hath the grounde out of the Scriptures and worde of God So this Astronomicall count hath also the original out of the same And as thereckoning of Sabbathes and Sabbaâ—icall yeares beginneth at the seaventh daye of creation when God rested from all his workes so this Astronomical calculation hath the beginning froÌ„ the 4. day of creation when as God made those heavenly lights and placed them in the lyft of heaven not only for that cause that they should shine giue light vpon the earth separating the day from the nightâ— but also to be for signes and for seasons of times dayes and yeares that is by their motions and revolutions to distinguish times and seasons and therewith to signifie certaine effects following vpon their courses and motions So that thereby we may learne the difference of times and make distinction of the partes thereof as of yeares monethes dayes and of all seasons and appointed diettes Without the knowledge and reckoning whereof there should be nothing but extreame confusion in all the actions of men For neither could the memory of things by past be kept norrespect had of things to come nor the progresse of time be numbred without the same were defined and measured by the motion of these heauenly bodies and namely of the Sunne and Moone For the Sunne by his most equall and simple motion is as a most perfite rule to vs to appoynt and measure the yeares and seasons thereof The Moone also by her shorte motion to measure and distinguish the Monethes of the years So there is no more perfite way to measure the yeares of the World then by the course of the Sunne the Moone and the Starres which everie one haue their juste periodes of time within the which they compleit their courses revolutiones the which albeit they appeare sometime vnequall to vs that dwell on the earth yet they are most equall constant in themselues But because I think I haue prooven sufficiently already both by Sabbaticall and by Historicall reckoning the just count of the yeares of the World to our dayes I thinke it not necessarie in this short Treatise to set downe the Astronomicall reckoning al-be-it it would ratifie and confirme our former count For it should be both long-some tedious to them that are not well grounded in Astronomie and peradventure over difficill to be taken vp Therefore I refer the same to a more ample worke In the meane time by reason of the great errour I see fall forth among the vulgare Prognosticators for wronge taking vp of their groundes in judging the face of the heaven the weather and other accidents and influences thereof I haue thought good to discover their errour that they may amend the same and others be no further deceived by them But first I would informe them to amend their errour also that deny the heavenly influences to be effectual because the predictions of such as commonly set out the vulgare Prognostications oft-times take not effect I say these men declare them selues very ignorant in naturall Philosophie and are convict by experience and ensample of such things as daily fal out by vertue of the heavenly influences Yea by the Scripture it self Namely in Iob where the Lord himsele maketh mention of the pleasant influence of Pleiades which is the pleasant spring-time of the year when the Sunne commeth to those starres For these influences not onely make the earth to fructifie but also worke a great varietie in the seasons of the year so that they are not like one to another nor to themselues every yeare in many thinges And many evident signes are founde in the motiones configurations and interchangeings of the courses of the heavenly light where by men who are expert in divine science of Astrology may gather and conjecture many things to fall out not onely in the aire but also in the naturall inclination of earthly creatures For for that cause the eternall God appoynted them in the beginning not onely to shine and shew light vnto the world but also to be for signes of things to come as it is testified in Genesis So that by the great providence of God three excellent benefites are communicated to men by these heavenly bodies The one is to shine and giue light vnto the Earth The seconde to distinguish times dayes and yeares The third to forewarne men of many things profitable for this life not that wee should thinke that all things can be fore-told thereby or that the starres haue force to mooue the minds and willes of men as it were by constraint to this or that For this science hath certaine limittes and boundes over the which it ought not to be drawen For as the chiefe author in this arte Ptolemee himselfe affirmeth that part of Astrologie which is called Iudiciar exceedeth the weaknesse of mens apprehension which is aggreeable to that which God by his owne wordes objected vnto Iob in the place before cited saying Knowest thou the statutes of the heaven canst thou set downe the ruling thereof in the Earth And besides this obscure knowledge of the heavenly influences there are supersticious observations vsed by many in the artificial setting vp of the figure of the heaven applying the same without any sufficient natural cause or reason to every purpose which I for my parte altogether improoue coÌ„demne And yet it followeth not hereof that this divine science should be allutterly rejected or contemned as many that be ignorant of it do For by it many profitable things ar knowen which some for
and to counte by the mansiones of the Moone ascribing to every mansion twelue degrees fifty one Minutes and thirtie secondes as the maner is throughout all the twenty eight maâ—siones which is a verie sure way For certaine it is that the affections and influences that flow from the Moone especially coÌ„cerning the alterations of the aire are of greater force and effect nor those that come of other planets by reason of her propinquitie to the earth As also in medicine shee worketh greater effects then all the rest of the Planets because she is predominant in all humide things aswel in mens bodies as in the Sea and the aire And shee bringeth foorth her effectes according to the qualities of the fixed starres that are founde in every one of her mansiones when shee is joyned with them And so commonly is the disposition of the aire at that present time vnlesse some other greate impediment stay the force thereof Therefore having respect to the mansiones of the Moone aâ—d the aspects and applications of other Planets to her and to her Mansiones great conjecture may be taken of the wether that is to fall out at any time according to the season of the yeare Moreover they that would Prognosticate rightly of the weather should haue more respect to the Moone then all the rest of the Planets because as the Moone setteth after the first evidente appearing after every change which is commonly the third or the fourth daye so followeth the course of that whole Moone Therfore considderation would be taken what disposition the Moone hath the third and fourth daye and the fourth day especially in what mansion she will be to what other Planets she will be applyed in a conjunct opposite or quadrate aspect and namely if she apply to Saturne soone after the change or immediatly before for then besure of rough weather But if she be rid the fourth day of all malevolent aspectes the mansion wherin she is being of temperate nature the whole space of that Moone commonly for the most part will be faire and generally note that if any evill weather is to fall out in the Moone it falleth with greater effect in the dayes of the quarters and full Moone But to speake more particularly and exactly of these thinges it belongeth to a more large treatise then this present which serveth only for a taist of things that may be spoken herevpon And my intent was principally to shew the errour only of the common sort of Prognosticators that deceiue the people founding them selues vpon wrong grouÌ„ds and thereby make the divine science of naturall and lawfull Astrologie to come in mockage and contempt FIFT PROPOSITION That the olde Iulian or Romaine Kalendar might receiue an easie reformation And that the late attempted reformation thereof is not circumspectly taken vp but giueâ—â— occasion of errour in reckoning SEing we are entred in Astronomicall reckoning of times there is nothing more necessary and profitable for all sort of people that are not trayned vp in Astronomie then to haue a perfite Kalendar wherby the right course of the Sunne and Moone being counted and knowen the true distinction of all times may be particularly set downe as in a Table wherein all the actions of men both concerning Ecclesiastical and civill affaires may be ordred and done in due season Concerning the which purpose it is to be vnderstood that in all ages men haue travelled to finde out such a perfite reckoning of the yeare monethes weekes and dayes thereof as might serue for this vse Some framing their Kalenders for so we must cal them for doctrines cause to the course of the Sunne to compt their years thereby some to the course of the moone reckoning by Monethes and some labouring to reduce both those reckoninges to an equalitie to make their Kalenders to agree to both The which thrid being the most perfite forme of reckoning and most commodious for all affaires both holy and politick was first vsed amongst the Godly patriarkes euen from greatest antiquitie whereof wee haue euident Testimonies in the book of God For in the time of Noah meÌ„tioÌ„ is made of monethes of the yeare which coulde not be counted but by a certaine forme of Kalender or Almanack counting by moones so many Moneths for moneths take their denomination from the moone which wee may gather then to haue bene 12. in number to make out the space of an yeare And that the same were ruled also according to the course of the Sun we may haue intelligence by the principal feastes appointed by God in the law which were not onely affixed to certaine dayes but also to such times as had respect to the seasones of the year ruled by the Sunne to the times of growing winning of the fruits of the grouÌ„d proceeding from the course of the Sunne As the first moneth named Abib tooke the name from the first fruites because in it was the barly haruest in the cuntry of Palestina as Plinius also testifieth So was the feast of the Passouer celebrate the 15 day of the first moneth being the first full moone after the vernall Equinoctium likewise the feast of Pentecost was the fifth daye of the third Moneth wherein the first fruites that were made in bread of corne were offred In like manner after collection of all the rest of the fruites namely of wine and oyle was the feast of Tabernackles which was celebrat in the reauent moneth All these feastes hade respect to the course of the Sunne as I said before Now to make the course of the Moone to aggree with the Sunne so that the reckoning of the Moneths might bee conformed to both after two or three yeares as the count fell out The Hebrewes in their Kalender added a certain od month called their Intercalare month whereof mentioÌ„ is made in their almanacks named it Ve-Adar the second or posteriore Adar wherevpon I wil not now insist Alwaies because this forme of agreeing the years and framing them both to the course of the Sunne and the moone was thought as it is in deede most peâ—fite Iulius Caesar a man of great magnanimitie well seene in letters by the counsel and instigation of Sosigenes an expert Mathematâ—cien in those dayes where as the Romane years very confusedly were reckoned of before vnto the course of the Moone about the space of 45. yeares before the Natiuitie of Christ divised a newe forme of Kalender First framed after the course of the Sunne diuiding the whole yeare in 365. dayes and six houres and making it to conteine 12 Moneths where of the names are yet in vse And because of the od sixe houres which coulde not bee brought to count euery yeare he ordained that euery 4 yeare one day shoulde bee added to Februarie because fouretimes six houres make vppe an whole day of 24 houres And the yeare wherein this od day falleth we call commonly Leape yeare And because it was added at
the sixe Kalendas of March it is named in latine Bissextus or Bissâ—xtilis annus for the Romanes diuided their moneths in Kalendas Nonas and Idus Now Iulius Caesar begouth his yeare at the kalendes of Ianuarie which was then when the Sun entred in the eight degree of Capricorne eight daies after the winter Solstitiâ—m which then being the shortest day of the yeare fel vpon the 25. day of December And the Spring time Equiuoctium when the Sun entred in Aries after that old reckoning fell vpon the 25. day of March. And the Sommer Solsâ—itium making the longest day vppon the 25. of Iune And the harvest Equinoctium about the 26. or 27. day of September The which places of the Sun are now changed and slyden backe in the Iulian Kalendar by reason of the prevention of the Equâ—noctial whereof I spak in the fourth proposition to the 12. 11. or 10. day of the said Monethes and 13. or 14. of September The chiefe cause hereof besides the prevention of the Equinoctial is that the Iulian yeare reckoned by Caesar to conteine 365. dayes six od hours conteineth somewhat more then the just calculation For by true Astronomical reckoning there wil be every yeare taking off the sixe odde houres elleven minutes of an houre and certaine secondes The which in the space of 130. yeare or thereby will make vp an whole daye And so in the space of 1645. yeares which is the time since Iulius Caesar set out his Kalendar there will be â—ore then the space of thirteene dayes accressed to be taken away from the count of the odde sixe houres about the 365. dayes of the Iulian year For this cause sundrie learned men of our memory and time haue earnestly desired that some Reformation of the Iulian Kalendar might be made to bring the same to the old estate and institution thereof as it was firste set foorth by reason of divers inconvenients that by processe of time occurre by neglecting thereof And namely that the aggreement of the course of the Sun with the Moone which two Planets were ordained of God in the beginning to distinguish times cannot thereby as it is now be knowen The which mater being proponed to divers general councels could not tak effect till now lately in our daies with favour of Pope Gregory the 13. his Cardinals counsels it was permitted in the 1582. year of Christ to one Aloysius Lilius professor in Mathematical Astronomie to set downe this long desired reformation Who having performed the same after his maner hath thereby purchased a merveilous assent of divers Princes cuntries to accept authorize the same Albeit not without divers contradictions For in the year 1584. in Auspurge of Rhaetia there fell out a great commotion both in the Church civil governement therof As also the 1585. yeare in Riga of Lituania great trouble was raised till finally it was agreed that the old Kalendar should stande as it was before without reformatioÌ„ And many cuntries yet there be that haue nor accepted not allowed this pretended correction Now as concerning this reformer Aloysius Lilius albeit as it is supposed he would haue brought the Iulian Kalendar to the old estate as it was in the beginning or neere thereby yet they of the Papisticall Clergy others to whom the reformation therof was first proponed would not agree that it shuld be drawen back any further but to the time of the Nicene councell which was holden and concluded in the 328. yeare of Christ herefore hee was forced to begin thereat And because there interveend betweene that time and the 1582. yeare of Christ the space of 1254. yeares hee brought backe the reckâ—ning of the Iulian Kalendar onelie tenne dayes seting foorth a newe Kalendar wherein he had respect to twelue hundreth years with so many ods to wit 54. yeares For the which cause he was also forced to alter the Cycle of the Sunne the which is not compleeted but in 28. yeares and so to change the Sundayes letter to an other theÌ„ that which was founde in the olde Kalendar books nowe this reformation of the olde Kalendar albeit it was exactly calculate to the time of the Nicene councel yet it maketh a great change from the reckoning of the old kalendar and putteth many men in doubt what to follow whether the olde style of counte or the new And hath brought great controuersie in diuers places as partly I shew before seing that the day of the natiuity of christ other festiual dayes as they cal them daies of holding faires mercates are changed holden ten dayes before the accustomed times And merchandes and others in making their contractes and obligationes are often disappoynted of their dayes of payment with diuerse others such inconueniences where as it had bene farre easier without any such perceptable change if so great neede had bene to reforme the olde Kalendar to haue done as yet it may bedone if it please Christian Princes and countries to agree therevnto after this manner to witte that for the space of 56 yeares following this 1600 yeare of Christ there should be no leap yeare at al But al years to be common equal conteining 365 dayes onely according to the quantity of the olde Egiptian yeare So that two cycles of the Sunne should passe by continuall progresse in the Kalendar by A B C D E F G wsthout any variation during these 56 yeares to bring it to the first institution leauing out the foureteene od letters of leape yeare which are now interlaced in euery two Cycles of the Sunne for in them are fourteene times foure which make 14 leap yeares So by this reckoning 14 dayes being left out in the space of 56 years the year should come to the same estare wherein it was at the first setting foorth thereof by Iulius Casar which was 45 yeares before the birth of Christ. And these fourty fiue yeares added to the fiftie sixe yeares before mentioned make 101. yeares which 101. yeares being added to 1600. yeares which nowe haue bene from the birth of Christ will make vp in the whole 1701. yeares which being divided by 130. by true calculation giue in the quotient thirtteene whole dayes and there will remaine after division twentie odde houres and fourty sixe Minutes of an houre laking only three houres fourteene Minutes to accomplish twenty foure houres For the fourteen daye which is no perceptible difference and will be made vp in the space of sixteene yeares thereafter And giving this reformation should not be made till sixteene yeares here after were past it should make vp the selfe So by this maner of correcting of the Kalendar it were casie to bring the Iulian yeare to the first institution letting the Cycle of the Sunne after the 56. yeares before mentionate returne to the former estate as it is now set downe in our Almanackes as for example If this Reformation should be attempted to beginne in the yeare 1601.
is more then the space of a Moneth what errour it may growe to by proces of time it is easie by this example to perceiue And so wee must confesse indeede that the olde Kalendare in this poynt hath neede of reformation As also that Cycle or count called the Paschall Cycle of Dionysius Now Lilius in his new Kalendar to restore that Cycle of Dionysius to the right reckoning maketh his counte by hundreths because every 304. yeares which is the space of sixteene Golden numbers one day being added to the Golden number of nineteene yeares supplieth the houres and Minutes of the course of the Moone But this counte by hundreths hath divers imperfectiones Namely because in his Epactes counting by hundreths no exact methode can be observed yea the variety of the course of the Moone can not so formally bee counted thereby as by the Golden number which conteineth lesse space besides that the Paschal tearms aggree not oftimes thereto wheranent you may reade Ioseph Scaliger in the end of his learned woork De emendatione temporum where also he setteth downe a more perfite reckoning by a Table of equall Epactes where-anent because it is hard to be conceived by them that are not wel acquainted with Astronomical reckonings I cease now further to speak Alwaies wee shall vnderstande it is very difficill to finde out ane Cycle that may make an absolute perfite reckoning of the course of the Moone to frame it to anie perpetuall Kalendar Yea as Io. Stoeflere wryteth in his greate Romane Kalendare no Paschall Cycle may exactly comprehend the same Which alwaise is best found out by the Epacts and by the Golden number receiving a juste correction Therefore for the instruction of the common â—orte of men best it is by Astronomicall counte to sette a Table or Almanacke conteining the right reckoning of the course of the Moone for manie yeares either by her midde motiones or by her appearing and true motiones as Io. Stoeflere did for certaine yeares in his dayes In the meane time it shall suffice for a grosse and common instruction of all men to place the Golden number in the Iuliane Kalendare vppon the precise dayes of the change of the Moone as it is nowe set downe in diverse Kalendars For that will serue to declare what daye everie change falleth out and whether it be before or after noone by adding of the letter B. or A. to everie particulare Golden number which maye serue for a long season without anie perceptible variation And who would knowe more exactlie the houres and Minutes of everie Change Full or quarter of the Moone let them gette once by ane Ephemeride or right Prognostication the chaunge of one Moone with the dayes houres and Minutes thereof and counte to the next change twenty nine daies twelue houres and fourtie foure Minutes And from the Change to the Full fourteene dayes eighteene houres and twentie two Minutes And for everie quarter seaven dayes nine houres and elleven Minutes proceeding so farre as you lyste it shall bee the true reckoning of the course of the Moone As to the Paschall Cycle we need not be carefull thereof But take heede to the first full Moone after the vernall Aequinoctium and ever the next Sunday thereafter should be Pasche or Easter day and thereby you may propagate an Almanacke for the moueables Feastes as farre foorth as ye please after the rule of the Nicene Councell But to bee too much curious concerning the observation of those Feastes it is not necessary for true Christians for wee know that concerning the resurrection of Christ which admonisheth vs to ryse in newnesse of life everie seventh daye in the yeare which wee call the Sundaie or Lordes day putteth vs in remembrance thereof And otherwise wee are forewarned by the Apostle Not to be supersititions in observation of times dayes and yeares that wee be not brought in Iewish bondage thereby And againe That no man shoulde iudge vs in Meate or Drinke or in respecte of an Holic-daie or of the newe Moone or of the Sabbothe dayes which were but shaddowes of thinges to come But the bodie is in Christe meaning the substance thereof was accomplished in Christe And wee haue no commandement nor ground out of the Scripture nor any example of Christ or his Apostles for observation of those daies For as to the typical Pasche or Passeover of the Iews it was finished in Christ when he our true Passeover or Paschal Lambe was sacrificed for vs And we as Paule sayeth haue now to keepe a feast spiritually al the days of our life putting away the olde leaven of malice and vvickednesse with vnleavened bread of sincerity and trueth And the other invented Paschetyde or Easter after the resurrection of Christe is but the invention of men how auncient soever it be So that the great contentiones and controversies that followed in the auncient Church for the day wherin the same was to be observed both before and after the Nicene councell are skarsely worthy to be recited And yet Victor Bishoppe of Rome as that seate was ever proude for not observing the same day which he and his adherentes kept did excommunicate al them of the churches of Asia that kept an other day For the which cause the godly Irenaeus Bishop of Lyons justly founde great fault with him Notwithstanding the Church agreeing to the observation of such a day as an indifferent thing in remembrance of the resurrection of Christ there is no necessity to counterfaite the lawe of Moyses in observing the time of the Moone but it may be fixed to a certaine day of the Moneth or else following the full Moone to finde it out after the maner before recited Alwaies our Christian libertye ought not to be prejudged herein And so I make an end SIXT PROPOSITION That there is a certaine merveilous Sympathie and aggreement of Periodes of times in reckoning by seauens and by Sabbaticall yeares And of the manifold mysteries of the number of seaven EVen as God the author and conserver of all things in a comely and decent order hath appoynted an succession and progresse of time for accomplishment of the naturall course thereof so hath hee appoynted certaine periodes and revolutiones of time wherein thinges returne to the same or like estate wherein they were of before So wee see in the motions of the heaven which are measured by time or rather which are the measures of time the Sunne the Moone and the starres to haue their peculiar and distinct revolutiones wherein they accomplish their courses and returne after a limitate and determinate space of time to the places from the which they did departe As the Sunne compleeting his course and revolution in the space of 365. dayes and neere sixe houres or the quarter of an day ascribeth vnto vs that space of time which we cal the yeare which returning in it selfe in Latine is tearmed Annus quasi annulus taking the similitude
manie doubtes wherein writers are involved that haue no regarde thereto and oft-times count by gesse especiallie in reckoning of yeares from the captivitie of Babylon to Christ and the right beginning and ending of the weekes of Daniel whereinto many learned men haue bene greatly troubled laboring by a just count to agree the Histories of times there with which cannot be vnlesse there be certaine weekes of yeares interjected betweene the beginning and ende thereof And thirdly I haue vsed this kinde of Sabbatical reckoning becaus one of the chief purposes that presenttie I haue in hand is to discover the vanitie and ignorance of the Papisticall reckoners concerning their counterfaited yeares of Iubilee by a preposterous imitation of the law of Moyses For the which cause it is expedient to haue the exact knowledge of Sabbaticall years For by them the yeares of Iubilee are reckoned and found out For thus layeth Moysâ—s Thou shalt also number vnto thee seaven Sabbathes of yeares even seven times seaven yeares and the space of seaven Sabbathes of yeares will be vnto thee nine and fourtie yeare Then thou shalt cause to blowe the Trumpet of the Iubilee in the tenth day of the seventh Moneth To witte in the beginning of the fiftieth yeare which was commanded to be hallowed and to be a yeare of Iubileâ— vnto the people But is not so to bee vnderstood that everie Iubilee conteined full fiftie yeares but that fiftie yeare wherein the Iubilee was proclaymed was also the first yeare of the next Iubilee for otherwise the reckoning by weekes of yeares should haue bene confounded and could not bee holden in just counte which is contrary to the minde of the Law-giver And yet the fiftieth yeare by a common Phrase of speaking was called the yeare of Iubilee As the Olympiades of Greece albeit they conteined but the space of foure yeares are called by Pindarus and other Poets the spectacles or vassallages of fiue yeares because they returned everie fift yeare And we commonly call the space of an week eight daies albeit it conteineth but seaven So it is evident that the right count of Iubilees proceedeth from everie 49. to other 49. yeares Now let vs considder the bastard Iubilees begotten and feyned by the Popes of Rome wherevnto they haue no respecte to Sabbaticall yeares whereof Iubilees as the law required are made vp But Pope BONIFACE the S. Pope of that name the first father and inventer thereof in the yeare of Christ 1300. tooke the whole compleit number of everie hundreth yeare conteining twise fiftie for his Iubilee And CLEMENT the 6. reduced the same to everie fiftie yeare compleete And after him PAVLE the 2. to everie 25. yeare And finallie IVLIVS the 2. to everie tenth yeare Ever diminishing the yeares to augment their Antichristian superstition and the vent of their vngodlie wares So vnstable and changeable is the estate of that vsurped Kingdome This then is the first errour of those counterfaited Iubilees concerning the times of the appoyntment thereof That they are nothing like in reckoning to the Iubilees of the Lawe which those Apish juglares pretend to imitate And as concerning this 1600. yeare from the Nativitie of Christ whether wee count by the number date of these yeares or by the yeares from the beginning of the Worlde it will neither be found a Sabbatical year nor yet a year of Iubilee For dividing 1600. by seavens it leaveth 4. odde yeares remaining ouer 228. weeks of yeares And dividing againe this quotient by 7. it leaveth 4. od weeks of years aboue and attour 32. Iubilees The like may be also found if we shal divide the whole yeares from the creation of the world to this present For 5548. being parted by seavens leaveth four odde yeares And the quotient againe which is 792. being divided by seavens after 113. Iubilees leaveth one od weeke of yeares And so the appoynted times of these new-invented Iubilees are no-wise rightlie reckoned to counterfaite the Iubilees of the Law The second greater errour is that they make their reckoning from a wrong ground to wit from the Nativitie of Christ wheras if any such reckoning were to be made it shuld be taken from the yeare of the suffring death of our Saviour Christ to the which Daniel reckoneth his Sabbaticall yeares For thereby Christ accomplished the true Iubilee putting ende to all the preceeding figuratiue Iubilees purchasing vnto the faithful ful libertie and remission from the Spirituall debt of sinne which was signified by the freedome and libertie graunted by the Iubilees of the Lawe And the Popes pretend to doe the like by their blasphemous indulgences and Pardones which is the thirde and worst errour of all So that others might be borne with if this followed not But when the substance the Satanicall inuention and false ground wherevpon these Iubilees are set vp is truly considdered There is no-well instructed Christian hart but must needes abhorre the impietie and abuse thereof And first let vs make a conference betweene these the olde Iubilees of the Iewes The year of Iubilee of the Iewes was called the yeare of remission because in it all debtes were remitted and the Landes that were solde returned to their former owners These thinges had the expresse commandement of God for their warrant The Papisticall Iubilees haue no ground of the word of God but haue bene latelie invented but 300. yeares agoe by Pope BONIFACE the 8. a man of extreame arrogancie and crueltie as a tryumphe of his pride when the Popedome was at the hight of tyrannie This was also he that set out the Sext booke of Decretales of the Cannon law and as is testify ed in his life regisirate in the same booke he obtayned the Papacie by wicked deceit and circumvention of one CELESTINE a simple man The pretence of this BONIFACE in the first institution of his Iubilee was vnder colour to dispense his Pardones but indeede to make manie people resort to Rome Princes Great men to adore the beast and kisse his filthy feete For it is reported in the Historie that there were gathered thereby vnto Rome such a multitude of people that hardly might men passe through the Cittie and ruipes thereof albeit being most large The Iubilees also in the policie of the people of Israel were institut for weightie causes and for a great benefite For besides that they figured our Spirituall libertie which we haue by Christ and were an instigation to the people more diligently to Sanctifie their Sabbathes by them also the fieldes and possessiones of everie man were reserved to their heires The licencious libertie of prodigall sellers and the avarice of greedie buyars was restrayned because they behooved to restore that which they had bought at the yeare of Iubilee The Papistical Iubilees to the contrarie are institute for no good cause but superstitiouslie to maintaine the pride and avarice oâ— the insatiable Courte and corrupt Church of Rome and to cause men
exhaust and wast their substance who vainely mak long voyages to Rome to see that Idole the Pope false hope of remission by his Indulgences albeit they never learne to mortifie the sinfull lustes of the flesh that they may liue a licenceous life without controlment And so ever to proceede from worse to worse For as the profane Poet sayeth Omnes licentia deteriores sumus Over-great libertie and licence maketh vs all to become worse and worse Now where some of his Sophistes saye that these are onely Canonicall paines inflicted by men that he remitteth by his Indulgences His owne Canons testifie the contrary which speake generally of the remission of all sinnes and temporall paines or punishments due for sinne Ex plenitudino potestatis that is fulnes of power which the Pope presumpteously arrogateth to himselfe And supposing these Indulgences were extended onely to Canonical paines or satisfactions appoynted by men what absurditie is it to graunt the same fully and indifferently to all persones by him who never knew the persones for the most part to whom they are graunted nor the qualities of their offences nor the quantitie or causes of their Injunctions les nor more to whom he preteÌ„ds alwaies falsely to giue full remission neither suffiseth it to say the Papale indulgences are given to none but to them that are truely penitent and confesse their sins For by that argument the same might bene given to Iudas the traytour of whom our Saviour sayeth It had bene good for him he had neuer bene borne For it cannot be denyed but he was truly penitent and made publick confession of his sinne Yea and more over made Papistical satisfaction therefore returning againe the money which he had wrongeouslie received And for the more sure declaration of his repenâ—ance heâ— finally hanged himselfe But because he had no grace to turne to God by true faith to seek mercie and fiâ—mly beleeue to obtaine it for Christ his sake His repentance availed not Like as there will be many other desperates that wil repent confesse their faultes but haue no grace to seek mercie at Gods hand who hath only power to giue it with true fayth to obtaine the same Besides all this there is a greater impietie if greater may be in these Antichristian Indulgences whereby this man of sinne pretendeth to take away all corrections for sinne not onely in the name of Christ and by his blood the which as Iohn testifieth purgeth vs from all sinne but also in the name and merites of Peter Paule and other Martyrs and Saintes For so speaketh his Canon lawe That to the heape of the Thesaurie of Christes bloud the merites of the blessed Virgine Marie and of all the elect from the first just man to the last are knowen to be valiable And what can be spoken to greater derogation of the precious bloud merites of Iesus Christ then to mingle therewith the blood and merites of creatures sinful persons For the most iust man falleth seven times a day as the Psalmist testifieth ascribing a part of our salvation to them who had no temission of their owne sinnes but by the bloud of Christ onelie Whereto should I further insist in refelling these and the like blasphemies against the croce of Christ which be knowen well ynough to all them that haue eares to heare the true preaching of his Gospell Seeing the Popes officiares themselues who make vente of his Pardones at Rome and make their gaines in sheepe-skinnes and peeces of plombe appended thereto taunt and mocke the receivers of them holding them for verie fooles as they are indeed For who is indued with natural iudgement that seeth not that these counterfaited Indulgences serue for no other thing but to mocke and deceiue the people to make marchandise of their soules to bring in money to those vagabound pyke-parles called in their law Questores indulgentiarum that is Collectours of the money of these Indulgences What madde stupidity foolishnes is it then in this cleare light of Christs Gospel to men to hazard themselues with great daungers losse of time and expenses to raike to Rome either to behold or to be participant of these vnworthy wares For if they do it of blinde zeale beleeving them to be of any availe they are miserably deceived to the great hurt of their soules health And if they do it onely of curiosity to see such things as they never saw before they therein declare the lightnesse and vaine transportation of their minds not being selted in the true knowledge and feare of God For as the common Proverbe sayeth there is neither man nor horse that vseth to be better of the passing to Rome And so is seene indeede of many of them that returne from thence THIRD PROPOSITION That the Iubilee of the Papisticall Romanistes neither doth rightly counterfaile the Iewes neither the secular yeares of the auncient Romanes And of diverse manners of reckoning the ages of the Worlde and of mens liues And that reckoning by hundreths wee are now in the fiftie sixe age AS The papall religion in manie things is patched and made vp partly of the old rites and ceremonies of the Iewes and partely of the superstition of the Gentiles so counterfaite they by imitation sometime the one and sometime the other and when they lacke the one they take the other for their ground So it is concerning their Iubilees whereof I haue bene hitherto speaking and haue proven already that their imitation in times is not according to the institution of Gods lawe promulgate by Moyses Nowe then they being put from that grounde may alleadge that they having no necessitie to obserue Moyses law in al poynts haue appoynted theÌ„ Iubilees after imitation of their ancient Romanes whose degenerate posteritie they are to wit that as they had their stages or playes which they call their seculare solemnities every hundreth yeare once in memory of the antiquitie of their cittie where in it was proclaymed by founde of Trumpet that the people of Rome should see such pompes and guises as no man that was then living ever sawe before neither should see thereafter So Pope BONIFACE the eight did institute his Iubilees to be holden every hundreth yeare with solemne Proclamation of his Pardones Now graunting this to be true as their ground is vaine and profane so whatsoever is builded thereupon And yet let vs see how happely and circumspectly these Romanistes imitate the auncient Romanes supposing that they celebrate their secular solemnities at the precise end and periode of every hundreth yeare This their ground I say is false For it was the space of an hundreth and ten yeares betweene every one of the seculare solemnities according to the old institution thereof which 110. yeares were composed of twenty two of their Lustra wherein they did lustrate and muster their people every Lustrum conteining the space of fiue years which being 22. make eleven times ten year Whereof Horace
from an Ringe And for the like cause the auncient Aegyptians made the figure thereof in the similitude of a Serpent by ting his owne tayle The Moone likewise by her revolution in the lyft determineth vnto vs the Moneths and the Sunne by his dayly motion sheweth vs the dayes and the houres thereof The rest of the Planets also haue each of them their peculiar and determinate recourses of time wherein they compleit their revolution as Saturne in the space of thirty yeares or thereby Iupiter in twelue yeares March in two yeares Venus and Mercurie aggreeing with the course of the Sun The fixed starres also haue their peculiar motions and revolutions wherof it is not now necessary more largely to speake It is verifyed also by experience that inferiour thinges vnder the heavens haue their appoynted recourses and returnings Wherevnto SOLOMON hath respect where in his booke called the Preacher he maketh mention of the Elements the Sunne the aire and the water The Sunne sayeth he ryseth and goeth to and returneth againe to the place from whence it did ryse The wind which maketh the moving of the aire goeth compassing from the South to the North turning round about 〈◊〉 by his curcuits All the rivers go into the Sea yet the sea is not filled â—ver The rivers returne to the places from whence they come to flow Hee giveth these examples to shew the revolutions of worldly things and applyeth it to declare the revolution of the estate of mens ages and liues So a generation sayeth he passeth and another commeth and there is nothing new vnder the Sun but that which is newe hath bene in the ages before and the like shall be hereafter Signifying that after certaine Periods and courses of time all worldly and earthly thinges shall returne to their former or to their like estate according to the determination and appoynted will of God as the first cause and as hee directeth and governeth the second and inferiour causes And this falleth forth not onely in the ages and liues of men but generally in all things worldly that haue a generation must needs also haue a corruption So that also in the common-wealths and policies established by men for holding vp mutuall societies amongst themselues there be certain periodes of time which make them to change and alter which may be found out by experience and ensamples of Histories of all ages aswell Ecclesiasticall as profane The cause thereof cannot be ascribed to Chance and Fortune as vnskilfull men doe for then all these changes should be most vncertaine neither is it altogether to be ascribed to the corrupt manners of men that cannot long remaine in one estate but evermore seeke novationes and changes Albeit it bee from the better to the worse although that maie be as a concurrente cause but it must needes proceede from an high grounde Some therefore there bee that make all these Revolutiones and chaunges to depende and hange vppon the Revolutiones of the Heaven which is by the courses and influences of the Planets and Starres being therein moderate and governe all inferioure thinges in the Worlde Therefore some of them parte the Circkle of the Zodiake in Foure Threes or Quarters called Triplicities And like-wise the whole Heauen and fixed Starres being therein and according thereto Prognosticate of the estate and changeing of Realmes and Empyres of the Earth attrybuting also vnto everie Region and Kingdome certaine fixed Starres to beare particular rule and dominion there Others haue ane especiall respecte to the moste notable conjunctiones of the Plannets And namelie of the superioure Plannettes and to the Eclipses of the Sunne and the Moone Others also more probablie respecting the manifolde mysteries of the number of seauen divide in seavens the whole periodes of time according to the number of the seaven Planets making everie particular Periode to followe the nature of the Plannets that then raigneth beginninge at Saturne and descending through the reste So that the influence of thinges that fall out in everie Periode may bee founde agreeable therev-nto It is not to bee denyed indeede but there is greate force and efficacie in the influence of the Heavens and Heavenlie Lights to alter and chaunge inferioure thinges but I can not bee perswaded thaâ— menne haue yet so farre attayned to the knowledge thereof as to finde out perfitelie thereby the generall chaunges and alterationes of Kingdomes and common-wealthes Al-be-it it may bee and is probable that they haue found out many particulars concerning particular persons Therefore that which is gathered thereby is involved in great obscurity and imperfite Albeit I confes I haue lately seene a Table not yet set out in prente the authors name I will suppresse till he himselfe publish it wherein in the space of the side of an through of Paper the lesse periodes of time whereof we are to speake aggree so concerning things falling out thereto even from the beginning of the world vnto our dayes with the nature of the seaven Planets in their revolutions and order that it is merveilous and appeareth not to lacke a great mystery where of I cease to speake further at this time For I wil not ascribe vnto me the prayse of other mens labours But to our purpose it is to be graunted also that there be many other concurrent causes of the changes of Kingdomes and earthly governements which make them to fall from their foundations or at least to be translated from one estate to an other which may be spoken generally of the revolution of all worldly things And namely Plato in the eight Booke of his Republicque maketh mention of three courses of the estates of coÌ„mon wealthes to witte the rising flourishing and the decaying estate and of foure tearmes of their Periods The precise time of the which Periodes he involveth in an Aenigmaticall speech of two harmonies of numbers But vnles we take a better and more sure ground then such Philosophical conjectures we shall never attaine to anie sure knowledge of periodes of time that bring great chances and alterations either in Ecclesiasticall or in civill affaires Therefore we must come to the booke of God and first lay that generall grounde whereof Daniel maketh mention that it is he who altereth and translateth kingdomes and giueth them to whom he pleaseth And as concerning the periodes of times of such translationes and mutationes it is leisome to inquire and finde out the same also by the Scriptures For albeit the Apostles proponing the like question to Christ after his resurrection if that was the time wherein he should restore the kingdome to Israel received this aunswere That it was not for them to knowe the times or the seasons which the father had put in his own power Yet that is not so to be vnderstood as though it were not lawful to search out and know those times and seasons which the father hath revealed to be knowen by his Scripturs or that may be