A
NEWE
TREATISE
OF
THE
RIGHT
RECKONING
OF
YEARES
,
AND
AGES
of
the
World
,
and
mens
liues
,
and
of
the
estate
of
the
last
decaying
age
thereof
,
this
1600.
yeare
of
Christ
,
(
Erroniouslie
called
a
yeare
of
Iubilee
)
which
is
from
the
Creation
,
the
5548.
yeare
.
Conteining
sundrie
singularities
,
worthie
of
observation
,
concerning
courses
of
times
,
and
revolutions
of
the
Heauen
,
and
reformations
of
Kalendars
,
and
Prognostications
:
with
a
discourse
of
Prophecies
and
signes
,
preceeding
the
latter
daye
,
which
by
manie
arguments
appeareth
now
to
approch
.
With
a
godlie
admonition
in
the
end
,
vpon
the
words
of
the
Apostle
,
to
redeeme
the
time
,
because
the
dayes
are
evill
.
By
M.
ROBERT
PONT
,
and
aged
Pastour
in
the
Kirk
of
Scotland
.
The
heades
are
set
downe
in
certaine
Propositions
,
in
the
Page
following
.
LVKE
.
17.
As
it
was
in
the
dayes
of
Noe
,
so
shall
it
be
in
the
dayes
of
the
Sonne
of
man
EDINBVRGH
PRINTED
BY
ROBERT
WALDE-GRAVE
,
PRINter
to
the
Kings
Maiestie
.
Anno
1599.
Cum
Priuilegio
Regio
.
The
propositiones
and
heads
to
be
handled
in
this
Treatise
.
-
1.
THat
the
most
sure
reckoning
of
the
ages
of
the
worlde
,
is
by
Sabbathes
or
weekes
of
yeares
,
and
that
they
who
count
without
respect
thereof
,
are
in
an
errour
,
and
that
by
iust
account
this
1600.
yeare
of
Christ
,
is
from
the
beginning
of
the
world
,
the
5548.
yeare
.
-
2
That
this
yeare
of
Christ
,
1600.
by
right
reckoning
,
is
neither
a
Sabbaticall
yeare
,
nor
yet
a
yeare
of
Iubilee
:
and
that
the
true
Iubilee
of
Christianes
is
alreadie
accomplished
:
with
detection
of
the
abuse
of
the
counterfaited
Iubilees
holden
at
Rome
.
-
3
That
the
Iubilee
of
the
Papisticall
Romanistes
,
neither
doth
rightly
counterfaite
the
Iewes
,
neither
the
Seculare
yeares
of
the
auncient
Romanes
.
And
of
diverse
manners
of
reckoning
the
ages
of
the
Worlde
,
and
of
mens
liues
.
-
4
That
in
our
time
,
the
signes
and
revolutiones
of
the
heaven
are
changed
and
remooved
from
the
olde
accustomed
places
:
And
therefore
the
vulgare
Prognosticators
reckoning
,
by
the
olde
rules
are
in
an
errour
.
-
5
That
the
Iulian
or
Romane
Kalendare
,
might
receiue
an
easier
reformation
,
and
that
the
late
attempted
reformation
thereof
,
is
not
well
taken
vp
,
but
giveth
occasion
of
errour
in
reckoning
.
-
6
That
there
is
a
merveilous
sympathie
of
periodes
of
times
,
in
reckoning
by
seuens
,
&
by
Sabbatical
yeares
,
and
of
the
manifold
mysteries
of
the
number
of
seauen
.
-
7
That
there
is
an
appearant
dangerous
alteration
to
fall
out
this
yeare
,
&
within
few
yeares
hereafter
,
and
of
the
Prophecies
and
signes
declaring
to
vs
,
the
world
to
be
neare
an
end
.
-
8
An
admonition
to
all
men
to
prepare
themselues
,
and
to
redeeme
the
time
because
the
dayes
are
evill
.
TO
THE
RIGHT
REVEREND●
NOBLE
LORD
,
ALEXANDER
SEYTON
,
L.
Vrquhard
and
Fyvie
,
President
in
the
Senate
of
Iustice
,
and
Provest
of
Edinburgh
,
&c.
All
health
and
felicitie
in
Christ
.
YOur
Lordshippes
gentle
humanitie
toward
all
honeste
and
well-hearted
men
,
and
namely
,
towards
me
,
since
my
first
acquaintance
,
hath
mooved
mee
,
to
dedicate
to
your
honour
,
this
parte
of
the
fruite
of
my
studies
,
knowing
,
that
amongst
the
rare
Mecenases
of
this
Land
,
your
name
is
with
the
highest
ranke
,
vnder
his
Maiestie
to
be
mentioned
.
The
first
cause
(
I
confesse
)
that
mooved
mee
to
publish
this
Treatise
in
our
English
tongue
,
was
to
disswade
the
too
curious
conceites
of
certaine
men
,
desirous
to
be
at
Rome
this
approching
1600.
yeare
commonly
called
a
year
of
Iubilee
,
wherof
they
shuld
receiue
no
profit
,
but
rather
domage
,
with
losse
of
time
&
expenses
.
For
your
L.
knows
wel
ynough
the
maners
of
Rome
,
&
(
as
I
am
perswaded
)
allowes
not
of
that
pompose
superstition
:
yet
if
your
L.
wil
take
paines
(
not
being
fashed
with
more
weighty
matters
)
to
reade
this
whole
discourse
,
I
trust
you
shall
finde
other
heads
,
whereof
you
shal
like
verie
well
,
that
haue
troubled
the
heades
of
learned
men
,
and
not
bene
so
exactly
found
out
.
Wishing
your
L.
to
accept
of
this
smal
token
of
my
good
fauor
towards
your
honor
,
and
to
accept
of
me
amongst
the
clientele
of
your
friendship
,
wherfore
God-willing
,
ye
shall
not
finde
me
vnworthie
.
To
whose
almightie
protection
,
I
commit
your
L.
This
last
of
October
.
1599.
Your
L.
ever
ready
to
power
in
God
.
ROBERT
PONT.
TO
THE
READERS
.
HAVing
in
hand
a
more
large
work●
concerning
controllment
and
examination
of
times
,
by
occasion
of
this
incident
1600.
yeare
of
Christ
,
which
is
reckoned
by
the
Papistes
and
others
,
applauding
to
their
superstition
,
to
be
a
yeare
of
Iubilee
;
I
thought
good
to
prevent
that
errour
,
by
this
little
Treatise
:
discevering
thereby
the
vanitie
of
divers
men
of
this
Ile
,
&
of
others
far
cuntries
,
who
with
great
los
of
time
and
hazard
,
not
onely
of
their
substance
and
liues
,
but
also
of
their
soules
and
consciences
,
minde
to
visite
that
Idole
the
Pope
,
and
to
be
present
in
Rome
,
onely
to
see
his
yeare
of
Iubilee
:
falsely
being
counterfaited
to
the
imitation
of
the
Iubilees
of
the
Iewes
,
but
indeede
derogatory
to
the
true
Iubilee
,
and
spirituall
libertie
purchased
vnto
vs
by
our
Saviour
Christ
.
And
for-as-much
as
this
instante
yeare
is
the
ende
of
a
great
Period
of
time
,
to
witte
,
sixteene
hundreth
yeares
,
from
Christ
his
nativitie
,
wherein
there
appeares
diverse
great
mutationes
,
to
fall
out
,
aswel
in
the
estate
of
Religion
,
as
in
civill
affaires
and
common
wealthes
:
I
haue
herewith
,
not
onely
discovered
diverse
erroures
,
in
reckoning
of
times
,
and
ages
of
the
Worlde
,
and
laboured
to
finde
out
the
right
reckoning
,
but
also
touched
the
revolution
of
the
heauen
,
and
reformation
of
Kalendars
and
Prognostications
,
and
declared
my
iudgement
,
concerning
the
Prophecies
and
signes
of
the
latter
day
,
appearing
nowe
shortly
to
approche
.
If
any
be
not
satisfied
with
the
brevitie
of
this
Treatise
,
I
re●●itte
them
to
my
more
ample
discourse
,
to
be
set
out
in
Latine
(
if
GOD
graunt
me
abilitie
and
time
)
wherein
the
proofe
of
these
propositiones
,
with
other
matters
of
the
like
arguments
,
will
be
conteined
at
large
.
Read
,
learne-well
,
and
try
,
Then
judge
advisedly
.
OF
THE
DECAYING
ESTATE
OF
THE
worlde
this
instante
,
1600.
yeare
of
Christ
.
FIRST
PROPOSITION
.
That
the
most
sure
reckoning
of
the
age
of
the
worlde
,
is
by
Sabbath's
of
yeares
;
and
they
that
count
,
not
considdering
the
same
,
are
in
an
errour
;
and
that
by
iust
account
this
1600.
yeare
from
Christ
his
birth
,
is
from
the
beginning
of
the
worlde
,
the
5548.
yeare
.
IN
The
beginning
(
as
the
Spirite
of
God
recordeth
by
MOYSES
)
after
that
the
Lord
in
sixe
dayes
,
Hee
rested
vpon
the
seventh
day
;
Therefore
hee
blessed
it
,
and
hallowed
it
.
Iubilee
,
should
proceede
from
that
beginning
:
For
MOYSES
himselfe
,
who
wrote
the
holy
historie
,
from
the
creation
of
the
worlde
to
his
dayes
,
knew
well
ynough
,
the
just
reckoning
of
these
Sabbaticall
yeares
,
and
by
the
Spirite
of
Prophecie
,
also
hee
knew
what
time
the
people
should
obtaine
peaceable
rest
and
possession
of
the
Lande
of
Chanaan
,
that
then
they
might
begin
to
reckon
by
these
Sabbatical
years
and
yeares
of
Iubilee
.
For
an
evidence
whereof
,
wee
finde
by
just
reckoning
,
which
hereafter
is
to
be
sette
downe
,
that
the
6.
yeare
of
the
governement
of
IOSVA
,
wherein
the
Israelites
obteined
peaceable
possession
of
the
Lande
,
the
same
being
devided
amongst
them
,
was
a
Sabbatical
yeare
:
and
also
the
complete
49.
yeare
of
a
Iubilee
:
So
that
from
the
creation
,
vnto
that
time
,
there
wil
be
357.
Sabbathes
of
yeares
,
and
51.
Iubilees
,
And
the
next
yeare
thereafter
(
which
was
the
7.
yeare
of
IOSVA
)
will
be
found
a
just
beginning
,
from
the
which
forward
,
the
people
reckoned
both
their
Sabbaticall
yeares
,
and
yeares
of
Iubilee
:
whereupon
it
followeth
,
that
this
manner
of
counting
,
by
Sabbaticall
yeares
,
is
the
most
sure
reckoning
of
the
yeares
and
ages
of
the
World
,
and
may
wel
be
deduced
&
brought
to
this
present
yeare
,
commonly
counted
the
1600.
from
the
birth
of
Christ
.
In
the
which
reckoning
,
wee
haue
to
proceede
after
this
manner
.
First
taking
an
fixed
yeare
out
of
the
Scripture
,
being
surely
a
Sabbaticall
yeare
,
for
an
fixed
stay
or
ground
:
and
then
reckoning
from
the
same
backe
,
to
the
beginning
of
the
Worlde
:
and
like
wise
forward
,
to
the
yeare
of
the
Nativitie
of
Christ
;
and
so
consequently
,
to
this
presente
yeare
.
These
stayes
or
rootes
of
time
,
in
Greek
are
called
Epoche
,
&
in
Latine
,
Aera
temporum
.
And
wee
shall
take
the
ground
therof
for
our
present
reckoning
out
of
the
28.
chap.
of
the
Prophet
IEREMY
,
where
he
reckoneth
the
first
yeare
of
K.
Zedekiah
(
wherein
Hananiah
the
false
Prophet
,
prophecyed
against
him
)
to
be
the
4.
year
of
Sabbath
or
week
of
years
.
So
that
the
4.
year
of
Zedekiah
by
his
reckoning
,
was
a
Sabbatical
year
,
&
also
the
11.
yeare
.
Next
,
we
haue
to
remember
,
that
the
counting
of
these
Sabbatical
yeares
,
after
the
Law
of
Moyses
is
from
the
tenth
day
of
the
seventh
Hebrew
Moneth
,
called
Tishri
,
which
answereth
for
the
most
part
to
our
September
;
and
not
from
Ianuarie
,
which
beginneth
our
yeare
:
By
reason
whereof
,
the
one
halfe
of
the
Sabbaticall
yeare
preceedeth
the
beginning
of
our
yeare
,
and
the
other
halfe
,
or
little
more
,
followeth
after
.
Therefore
it
is
,
that
some
reckoning
with
the
Iewes
,
from
Tishri
,
or
September
,
count
a
year
more
then
others
,
that
reckon
from
Ianuary
.
But
because
the
count
made
from
Ianuary
,
comprehendeth
the
most
parte
of
the
Sabbaticall
yeare
,
I.
with
the
most
number
of
Christian
reckoners
follow
it
.
Thirdly
,
by
this
reckoning
,
wee
suppose
the
Worlde
to
haue
bene
created
in
this
seaventh
Moneth
called
Tishri
,
which
then
probably
was
the
first
Moneth
of
the
yeare
:
albeit
it
was
institute
thereafter
,
at
the
departing
of
the
Israelites
out
of
Aegypt
;
that
Nisan
,
Zedekiah
,
we
haue
not
onely
the
just
reckoning
of
Sabbaticall
yeares
,
but
also
the
Scri●●ures
for
our
warrant
.
And
for
further
confirmation
,
the
agreement
of
the
Sabbatical
yeares
,
&
yeares
of
Iubilee
,
with
the
6.
yeare
of
Iosua
,
from
the
which
,
the
Israelites
made
that
reckoning
as
was
declared
before
.
That
yeare
being
from
the
Creation
,
the
2499.
yeare
.
As
also
,
by
this
our
counte
,
the
yeare
of
the
promise
made
to
Abraham
being
of
the
world
,
the
2023.
wil
be
found
a
Sabbaticall
yeare
.
And
likewise
the
year
of
the
birth
of
Moyses
,
being
the
2373.
yeare
.
And
this
much
for
the
back-reckoning
.
Now
to
count
forward
,
from
this
our
staie
of
time
,
to
〈◊〉
,
the
11.
yeare
of
Zedekiah
,
being
from
the
creation
,
the
3360.
yeare
:
first
we
shall
adde
thereto
,
the
70.
yeares
of
the
captivilie
of
Babylon
(
which
we
reckon
from
the
11.
yeare
of
Zedekiah
,
being
the
yeare
of
desolation
)
and
so
there
will
bee
3430.
yeares
,
from
the
beginning
of
the
World
.
The
which
yeares
,
we
shall
take
for
our
second
stay
or
roote
of
reckoning
,
to
wit
,
the
first
yeare
of
the
raigne
of
Cyrus
;
wherein
libertie
was
proclaymed
to
the
people
to
returne
,
this
3430.
year
of
the
world
,
divided
by
seavens
hathin
the
quotient
490.
Sabbathes
,
or
weekes
of
years
,
leaving
no
odde
yeares
.
And
the
quotient
againe
,
being
packed
by
seavens
,
hath
justlie
70.
Iubilees
of
years
,
and
there
remaine
no
odde
yeares
,
nor
oddes
weekes
of
yeares
.
So
this
3430.
yeare
of
the
world
is
a
most
per●fite
stay
of
time
,
and
roote
or
grounde
to
reckon
vpon
.
And
hath
as
manie
Weekes
of
yeares
,
as
the
70.
weekes
mentioned
in
Daniel
(
whereof
wee
are
to
speake
)
haue
of
yeares
,
that
is
,
490.
which
laketh
not
a
mysterie
.
Then
to
goe
forwarde
with
this
our
second
staying
of
time
,
I
holde
with
some
of
the
best
learned
,
that
from
this
first
yeare
of
Cyrus
,
to
the
Nativitie
of
Christ
,
are
518.
yeares
,
and
from
the
creation
of
the
World
,
3948.
yeares
,
by
adding
to
3430.
these
18
yeares
.
And
so
the
yeare
immediatly
preceeding
the
birth
of
our
Saviour
Christ
,
to
be
a
Sabbatical
yeare
,
conteining
in
the
q●otient
524.
weekes
of
yeares
,
and
leaving
no
odde
years
.
Nowe
to
prooue
the
forwarde
reckoning
to
be
right
,
we
shall
take
two
warrandes
out
of
the
Scripture
,
the
one
out
of
the
ninth
Chapter
of
Daniel
,
and
the
other
out
of
the
●
.
Chapter
of
Iohn
his
Revelation
.
As
to
the
former
out
of
Daniel
,
it
was
revealed
to
him
by
the
Angel
that
talked
with
him
,
that
70.
weekes
of
yeares
were
determined
,
or
(
as
the
Hebrew
word
properlie
signifyeth
)
decided
and
cutte
in
partes
concerning
Danie●l
his
people
,
and
his
holy
Citie
:
And
thereafter
the
Angell
divideth
these
70.
weekes
,
in
seauen
weekes
,
and
62.
weekes
,
and
finallie
in
one
weeke
.
It
is
out
of
question
,
that
this
Prophecy
is
ment
of
the
returning
of
the
people
of
Israell
,
from
the
captivitie
of
Babylon
,
and
of
the
building
againe
of
the
Cittie
of
Ierusalem
,
after
the
captivitie
,
and
it
cannot
bee
without
a
speciall
cause
,
that
the
Angel
divided
the
first
seven
weekes
of
years
,
from
the
62.
weekes
,
and
finally
speaketh
,
of
the
laste
weeke
of
the
seaventy
,
by
the
self
.
I
therefore
thus
take
it
vp
,
that
as
there
was
foure
diverse
liberties
graunted
to
the
people
,
at
foure
severall
times
,
so
this
prophecie
hath
respect
to
them
all
,
and
divideth
the
time
according
thereto
.
The
first
libertie
was
granted
by
Cyrus
,
in
the
first
yeare
of
his
raigne
,
over
the
Babylonians
,
wher
of
mention
is
made
in
the
first
of
Ezra
.
The
second
libertie
to
proceede
in
building
of
the
Temple
(
which
worke
was
impeded
a
certaine
time
)
was
given
by
Da●●●●
,
called
Longimanus
,
whom
Ezra
in
his
fourth
Chapter
nameth
King
of
Persia.
The
third
and
fourth
liberties
,
were
graunted
by
Artaxerxes
the
Great
,
the
one
to
Ezra
,
and
the
other
to
Nehemia
.
As
wee
reade
in
Ezra
the
7.
and
in
Nehemiah
,
the
2.
Chapter
.
Nowe
where
it
is
said
in
Daniel
,
that
from
the
going
out
of
the
Comma●dement
,
to
bring
againe
the
people
,
and
to
builde
Ierusalem
vnto
Messiah
the
Prince
;
there
should
be
seaven
weekes
,
and
62.
weekes
,
and
that
after
62.
weekes
,
Messiah
should
be
slaine
,
&c.
Of
these
weekes
,
I
take
the
first
seaven
to
begin
immediatly
after
the
first
libertie
,
graunted
by
Cyrus
to
the
people
to
returne
,
and
to
end
at
the
6.
yeare
of
Darîus
,
who
in
the
second
yeare
of
his
raigne
,
gaue
new
libertie
to
build
the
Temple
,
which
was
finished
in
his
sixt
yeare
.
And
this
is
called
the
going
forth
of
the
commandement
,
to
bring
againe
the
people
,
conteining
the
space
of
49
,
yeares
,
which
make
an
Iubilee
.
The
other
62
▪
weekes
of
yeares
,
I
take
to
beginne
betweene
the
two
liberties
graunted
by
Artaxerxes
,
the
one
to
Ezra
,
in
the
7.
yeare
,
and
the
other
to
Nehemia
,
in
the
20.
yeare
of
his
raigne
:
To
wit
,
the
beginning
of
these
62.
weekes
,
to
be
the
14.
yeare
of
the
King
Artaxerxes
,
and
to
ende
the
28.
yeare
of
our
Saviour
Christ
his
age
.
The
which
two
last
liberties
,
concerne
the
maintenance
of
the
service
of
GOD
,
in
the
Temple
of
Ierusalem
,
being
alreadie
builded
,
and
the
building
againe
of
the
Cittie
and
Walles
thereof
,
by
moyen
of
Nehemiah
,
and
his
assisters
:
For
the
Angell
maketh
a
distinction
,
betweene
the
bringing
againe
of
the
people
,
and
bulding
of
the
Temple
,
ascribing
there
to
the
first
seaven
weekes
;
and
betweene
the
building
againe
of
the
Cittie
,
and
inhabiting
therein
,
which
he
ascribeth
to
the
other
62.
weekes
.
Then
,
I
saye
,
having
the
beginning
and
endings
of
these
weekes
so
distinguished
▪
there
will
bee
founde
an
intervall
of
time
betweene
the
end
of
the
seaven
weekes
,
and
beginning
of
the
62.
weekes
,
conteining
the
space
of
63.
yeares
,
that
is
,
9.
weekes
of
yeares
,
the
which
space
and
interruption
of
yeares
,
is
most
probably
meante
by
the
Angell
,
where
hee
sayeth
,
seven
weekes
,
and
62.
weekes
●ere
decided
or
cutte
in
partes
,
concerning
the
bringing
againe
of
the
people
on
the
one
part
,
and
the
building
of
the
Cittie
and
Walles
thereof
,
on
the
other
parte
:
so
that
there
is
a
discontinuance
of
time
,
betweene
the
one
and
the
other
.
As
toward
the
last
weeke
of
these
70
weekes
of
Daniel
,
it
is
to
be
reckoned
from
the
28.
yeare
of
Christ
his
age
,
as
may
be
taken
vp
by
the
text
,
wherein
it
is
said
,
that
after
62.
weekes
,
Messia●
should
bee
slayne
.
And
a
little
thereafter
,
that
hee
should
confirme
the
covenante
with
manie
for
one
Weeke
:
and
in
the
middest
of
the
Weeke
,
shoulde
make
the
Sacrifice
and
oblation
to
cease
.
The
which
thing
,
Christ
accomplished
indeed
,
by
offering
his
owne
precious
bodie
,
in
sacrifice
,
about
the
middest
,
or
neere
the
ende
of
this
last
weeke
of
Daniel
,
which
endeth
in
the
35.
yeare
of
Christ
his
age
.
And
as
to
the
confirmation
of
the
covenant
,
it
is
meant
(
no
doubt
)
of
the
Preaching
of
the
Gospell
,
which
hee
begouth
neere
the
middest
of
this
last
weeke
,
about
the
31.
yeare
of
his
age
.
Now
to
come
to
the
yeare
before
the
birth
of
Christ
,
we
must
take
off
35.
yeares
;
which
will
be
fiue
weekes
of
yeares
:
and
so
there
will
remaine
of
the
70.
weekes
of
Daniel
,
65.
weekes
,
which
make
455.
yeares
,
and
adde
thereto
,
the
63.
yeares
,
interlaced
betweene
the
7.
weekes
,
and
62.
weekes
:
The
summe
of
yeares
then
,
from
the
first
yeare
of
Cyrus
,
or
from
the
captivity
to
Christ
,
wil
come
justlie
to
518
,
yeares
,
as
I
set
downe
in
the
beginning
of
this
reckoning
,
and
adde
these
518.
yeares
,
to
3430.
yeares
,
which
was
our
ground
and
second
staie
of
time
:
The
whole
summe
of
yeares
,
from
the
creation
,
to
the
birth
of
Christ
,
are
3948.
yeares
.
Nowe
wee
haue
further
to
verifie
this
forwarde
reckoning
,
from
the
captivitie
to
Christ
to
be
iuste
,
and
agreeable
to
the
trueth
,
which
I
sha●●
do
,
both
by
reason
and
count
of
Sabbatical
years
,
and
yeares
of
Iubilee
;
and
also
by
Scripture
,
and
beste
approoved
Histories
of
these
times
.
First
,
for
Sabbaticall
reckoning
,
it
is
manifest
that
Daniel
hath
respecte
thereto
,
in
the
count
of
his
70
,
weekes
,
which
make
10
Iubilees
of
yeares
counte
.
Now
it
was
proven
before
,
that
the
3430.
yeare
of
the
Worlde
,
endeth
in
an
Iubilee
,
to
witte
,
counting
70.
Iubilees
from
the
beginning
,
and
490
,
Sabbathes
of
yeares
,
which
is
the
same
number
that
Daniell
comprehendeth
in
his
70.
weekes
,
to
wit
,
490
single
yeares
,
so
that
there
bene
as
manie
years
in
this
Periode
of
Daniell
,
as
were
weekes
of
yeares
from
the
beginning
of
the
World
,
to
the
beginning
of
his
reckoning
.
And
seeing
he
counteth
by
Sabbathes
of
yeares
and
Iubilees
,
his
count
vpon
490.
yeares
,
muste
needes
follow
immediatly
the
other
reckoning
of
490
weekes
of
yeares
,
from
the
beginning
of
the
world
:
&
so
must
proceed
from
the
3430.
yeare
of
the
World
,
&
consequently
,
from
the
first
yeare
of
Cyrus
.
Secondly
,
we
haue
to
remember
the
seconde
authoritie
which
I
alleadged
out
of
the
8.
Chapter
of
the
Revelation
,
for
the
second
warrant
of
Scripture
,
to
confirme
this
our
reckoning
.
In
that
Chapter
,
mention
is
made
of
seaven
Angels
,
to
whome
seaven
Trumpets
were
given
by
God
to
blow
,
and
to
declare
thinges
that
were
to
fall
out
in
the
World
thereafter
.
The
blowing
of
Trumpettes
(
being
figuratiuely
spoken
)
hath
respect
to
the
blowing
of
the
Trumpets
,
at
the
ende
of
every
Iubilee
,
as
is
mentioned
in
the
Law
,
the
25
●
Chapter
of
Leviticus
,
whereby
it
may
be
gathered
,
that
the
distinct
times
wherein
these
Trumpets
,
figuratiuely
were
blowen
,
(
that
is
,
the
Angels
and
Ministers
of
God
declared
,
his
will
concerning
the
estate
of
the
World
,
&
his
Church
therein
,
after
every
Trumpet
blowing
)
were
yeares
of
Iubilee
:
For
Iubilee
taketh
the
name
from
Trumpets
,
&
we
know
that
the
Preaching
of
the
word
of
God
is
also
figured
by
blowing
of
Trumpets
,
Esay
27.
and
58.
And
in
the
beginning
of
that
8.
Chapter
of
the
Revelation
,
it
is
declared
,
that
at
the
opening
of
the
seaventh
seale
of
the
closed
booke
of
the
counsell
of
GOD
,
the
first
Angell
prepared
him
to
blow
his
Trumpet
.
Now
,
the
opening
of
the
seaven
seales
of
the
Booke
,
signifyeth
(
as
all
godly
writers
expone
it
)
the
revelation
and
declaration
of
the
hid
counsels
of
GOD
,
which
was
when
he
sent
his
beloved
Sonne
in
the
worlde
,
first
to
Preach
the
Gospell
by
himselfe
,
and
his
Apostles
,
and
thereafter
,
by
the
lawfull
Pastours
and
Ministers
of
his
Worde
,
declarers
of
his
holy
will
vnto
the
world
:
the
space
of
opening
of
these
seales
,
as
they
were
seaven
in
number
,
so
everie
Seale
opening
,
comprehendeth
the
space
of
seaven
yeares
.
And
the
first
seavent
year
of
the
first
Seale
,
is
the
last
weeke
of
the
70.
weekes
of
Daniel
,
called
,
The
fulnesse
of
time
by
Paule
:
Revelation
,
the
5.
6.
7.
8.
&
9.
propositions
.
Now
having
found
the
70.
yeare
of
Christe
,
to
be
the
49.
and
last
yeare
of
Iubilee
:
let
vs
count
backe
from
the
71.
yeare
of
Christ
,
to
the
first
yeare
of
Cyrus
,
by
Iubilees
,
and
we
shall
finde
by
our
former
reckoning
,
the
space
of
588.
yeares
,
which
make
12.
Iubilees
compleete
,
and
leaue
no
odde
yeares
.
For
the
70.
weeks
of
Daniel
,
make
ten
Iubilees
,
and
the
63.
yeares
interjected
betweene
the
7.
weekes
,
and
62.
weekes
,
together
with
35.
years
,
that
are
betweene
the
end
of
the
weekes
of
Daniel
,
&
the
71.
year
of
Christ
,
being
joyned
together
,
mak●
98.
years
,
&
two
just
Iubilees
.
So
that
they
ar
12
Iubilees
in
the
whole
,
from
the
3430.
year
of
the
world
,
to
the
71.
yeare
of
Christ
.
And
from
the
beginning
of
the
Worlde
,
to
that
71.
yeare
82.
Iubilees
:
Yet
further
to
make
this
reckoning
good
by
Histories
of
the
time
:
we
finde
by
count
of
the
Kings
of
the
Persian
and
Babylonian
Monarchie
,
by
Megasthenes
(
corruptly
called
Metasihenes
)
the
Persian
Historiographer
,
whervnto
Philo
the
the
Iewe
,
in
his
Chronologie
aggreeth
,
counting
by
the
yeares
of
the
Hie-Priestes
,
and
governours
of
the
house
of
David
,
to
witte
,
from
Iehosua
the
Hie-Priest
,
&
Zorobabel
Prince
of
Iuda
,
and
first
Governour
after
the
Captivitie
;
that
betweene
the
first
yeare
of
Cyrus
,
and
the
first
yeare
of
Alexander
the
Great
,
conquerour
of
the
Persian
and
Babylonian
Empire
,
were
191.
yeares
:
Whereof
,
49.
yeares
are
reckoned
from
the
first
of
Cyrus
,
to
the
6.
yeare
of
Darîus
Long●manus
,
who
was
the
seconde
that
gaue
libertie
to
build
the
Temple
,
as
was
declared
of
before
:
For
Cyrus
raigned
22.
yeares
,
Assu●rus
Pris●us
20.
yeares
.
Then
there
was
the
inter-reigne
of
one
yeare
:
Then
adde
to
those
6.
yeares
of
Darîus
,
they
make
vp
these
49.
yeares
.
And
from
the
6.
yeare
of
Darîus
Longimanus
,
to
the
14.
of
Great
Artaxerxes
,
called
Mnemon
,
are
63.
yeares
:
thus
reckoned
.
Darîus
reigned
yet
31.
yeares
,
Darîus
Nothus
19.
yeares
,
adde
13.
of
Artaxerxes
,
the
summe
is
63.
years
.
And
from
Cyrus
,
12
yeares
.
So
there
resteth
,
from
the
13.
of
Artaxerxes
,
to
Alexander
,
79.
yeares
thus
reckoned
.
Artaxerxes
,
yet
raigned
42.
yeares
,
Artaxerxes
Ochus
26.
A●ses
4.
and
Darîus
the
last
,
vanquished
by
Alexander
,
6.
yeares
.
The
summe
is
79.
yeares
completing
the
191.
yeares
before
mentioned
.
Now
least
any
should
derogate
the
authoritie
of
Megasthenes
and
Philo
,
in
counting
of
these
yeares
of
the
Persian
Monarchie
:
I
will
affirme
(
for
my
part
)
them
to
be
most
authentick
of
all
that
I
haue
read
,
whatsoever
be
said
against
them
.
And
that
they
are
to
be
prefer●ed
to
all
the
Greeke
authors
,
who
are
of
light
credite
,
and
full
of
Fables
;
as
I
intende
to
declare
at
large
,
in
my
more
ample
discourse
.
For
as
to
Combyses
,
whom
they
make
one
of
the
Persian
Monarches
,
if
wee
reade
diligentlie
the
latter
parte
of
the
10.
Chapter
of
Daniel
,
wee
shall
finde
him
to
haue
bene
Prince
of
Persia
onlie
,
who
ruled
that
Kingdome
in
place
of
his
father
Cyrus
,
hee
being
occupyed
in
the
Scythian
warres
.
And
that
this
Cambyses
was
an
enemie
to
the
Church
of
God
:
And
as
for
Xerxes
,
whom
they
count
for
an
other
,
albeit
hee
invade
Grecia
,
with
an
huge
armie
,
yet
we
reade
never
that
he
did
raigne
in
Babylon
,
but
in
Persia
,
in
the
daies
of
Darîus
Longimanus
.
It
resteth
then
,
to
go
forwarde
,
with
the
yeares
betwene
Alexander
and
Christ
:
And
by
our
counte
,
they
must
be
327.
yeares
,
which
are
to
be
reckoned
after
this
manner
.
From
the
beginning
of
the
Empire
of
Alexander
in
Asia
,
after
that
hee
vanquished
Darîus
,
to
the
beginning
of
the
Kingdome
of
the
Greekes
,
by
Seleucus
Nicanor
,
after
the
reckoning
of
the
Iews
,
are
18.
years
,
as
Iosephus
Scaliger
proveth
in
his
fifth
booke
,
De
emendatione
temporum
.
And
from
the
beginning
of
the
kingdome
of
the
Greekes
,
to
the
Macchabees
,
are
145.
years
,
as
we
haue
in
the
first
book
of
the
Macchabees
,
the
second
Chapter
.
And
the
Macchabes
ruled
,
as
witnesseth
Iosephus
,
in
his
Antiquities
127.
years
.
And
after
them
,
King
Her●de
raigneth
●7
.
yeares
complete
,
neare
the
end
of
whose
raigne
,
Christ
was
borne
.
Ioyne
those
yeares
together
,
and
they
will
make
vp
,
from
the
beginning
of
the
Empire
of
Alexander
to
Christ
,
just
327.
yeares
:
And
adding
thereto
,
191.
yeares
,
betweene
Cyrus
and
Alexander
,
the
summe
wil
be
518.
yeares
,
according
to
our
first
counte
.
The
same
may
be
prooven
by
the
Astronomicall
calculation
of
Piolemee
,
who
in
the
ende
of
his
thirde
Book
,
reckoueth
from
the
decease
of
Alexander
,
vnto
the
raigne
of
Augustus
Caesar
294.
yeares
.
And
hee
counted
the
beginning
of
Augustus
his
raigne
,
from
the
time
that
hee
begouth
to
raigne
himselfe
alone
,
after
his
victorie
against
Antonius
:
who
slew
himself
in
Alexandria
,
So
we
must
separate
the
yeares
that
Augustus
ruled
with
Antonius
,
from
the
reste
of
his
Empire
,
which
were
fourteene
yeares
,
as
Iosephus
and
the
Romane
Histories
beare
record●
and
hee
raigned
56.
yeares
.
Nowe
Christ
was
borne
in
the
42.
year
of
his
raigne
:
So
joyning
27
years
of
the
Empire
of
Augustus
,
and
6.
yeare
of
Alexander
,
his
Empire
,
to
the
294.
mentioned
by
Ptolemee
:
The
summe
from
the
beginning
of
Alexander
to
Christ
,
will
be
327.
yeares
,
as
of
before
.
I
haue
insisted
the
longer
vpon
this
reckoning
,
because
of
the
greate
varietie
amongst
writers
,
namely
,
concerning
the
Monarchie
of
the
Persianes
and
Kings
thereof
:
Alwaise
I
thinke
,
I
haue
proven
sufficientlie
our
reckoning
by
Sabbatical
yeares
,
&
yeares
of
Iubilee
to
bee
juste
:
yet
there
remayneth
one
scruple
;
Herode
,
to
be
a
Sabbaticall
yearte
:
But
we
muste
vnderstande
,
that
Iosephus
meaneth
not
that
the
third
yeare
of
Herode
was
a
Sabbaticall
yeare
,
but
the
second
yeare
which
preceeded
,
which
made
the
scarsity
in
the
third
yeare
following
.
So
our
counth
oldeth
just
,
that
the
●7
.
yeare
of
Herode
,
was
a
Sabbaticall
yeare
;
at
the
end
whereof
,
Christ
was
borne
.
For
Herode
lived
till
about
the
Passeover
therafter
,
making
the
beginning
of
his
reigne
,
to
haue
bene
in
Ianuarie
,
when
he
was
made
King
at
Rome
.
To
this
also
aggreeth
the
counte
of
the
great
Cycle
of
the
Iewes
,
who
reckon
the
yeare
that
our
Saviour
Christ
was
borne
,
to
haue
bin
the
first
of
their
Semitah
,
that
is
,
of
the
Sabbaticall
week
.
Now
then
wee
haue
the
just
reckoning
of
the
yeares
of
the
World
vnto
Christ
,
to
be
3948.
yeares
.
And
this
yeare
of
Christ
1600.
to
be
from
the
beginning
,
the
5548.
yeares
.
In
the
which
counte
of
yeares
(
albeit
by
an
other
manner
of
reckoning
)
I
agree
with
the
learned
Iosephus
Scaliger
,
&
some
others
more
auncient
then
he
.
And
as
to
others
,
I
finde
onely
Erasmus
Reynoldus
,
Peucerus
and
P.
Crusius
,
with
some
others
that
follow
their
reckoning
,
to
haue
had
some
apparant
respecte
to
the
Sabbaticall
yeares
,
counting
to
Christ
,
3962.
yeares
,
but
they
will
bee
two
weekes
of
yeares
,
over
our
calculation
,
and
so
will
not
agree
in
the
yeares
of
Iubilee
.
Others
,
whosoever
they
be
,
that
holde
no
counte
of
the
Sabbaticall
yeares
,
are
further
out
of
the
way
,
as
they
that
reckone
to
the
birth
of
Christ
,
3944.
yeares
,
leaue
odde
after
division
by
seavens
,
three
yeares
.
And
likewise
they
that
count
3974.
years
.
And
so
is
to
be
seene
in
others
,
who
commonlie
are
further
from
the
marke
,
in
not
following
the
direction
of
Sabbaticall
yeares
,
which
being
thus
justlie
taken
vp
,
make
a
stronge
bulwarke
against
the
obstinate
Iewes
.
For
it
being
knowen
by
the
weekes
of
Daniel
,
that
the
just
count
therof
,
endeth
about
the
time
when
Christ
suffered
vpon
the
Croce
,
they
are
convict
,
will
they
,
or
will
they
not
to
know
,
that
he
is
,
of
whome
the
Angell
speaketh
vnto
Daniel
,
who
was
appoynted
of
God
his
Father
,
(
as
the
text
beareth
)
to
finish
iniqui●●●
,
to
seale
vpsinnes
,
and
reconcile
wickednesse
,
and
to
seale
vp
visiones
and
prophecies
,
bringing
in
ever
lasting
righteousnesse
;
and
consequentlie
,
he
is
the
moste
holie
anoynted
,
and
that
true
Me●ias
promised
to
their
fathers
.
And
that
in
vaine
that
miserable
Nation
so
manie
hundreth
yeares
looketh
for
an
other
.
SECOND
PROPOSITION
.
That
this
present
yeare
of
Christ
,
1600
,
by
right
reckoning
,
is
neither
a
Sabbaticall
yeare
,
nor
yet
a
yeare
of
Iubilee
.
And
that
the
true
Iubilee
of
Christians
,
is
alreadie
accomplished
:
With
a
detection
of
the
abuse
of
the
counterfaited
Iubilees
holden
at
Rome
.
NOt
without
weighty
causes
,
haue
I
so
long
insisted
vpon
Sabbaticall
reckoning
of
yeares
:
For
thereby
more
sure
waie
is
found
out
,
to
come
to
the
right
acount
of
years
,
&
progres
of
times
,
from
the
beginning
of
the
worlde
,
vnto
the
last
decaying
age
thereof
,
then
by
anie
other
common
maner
of
reckoning
.
And
besides
that
,
it
is
most
facile
and
easie
.
And
we
knowe
there
is
nothing
more
necessarie
for
the
knowledge
of
Histories
,
and
divers
estates
of
the
Worlde
,
nor
the
right
reckoning
of
yeares
and
times
,
wherein
the
same
with
the
circumstances
thereof
fell
out
,
that
thereby
men
may
be
led
to
vnderstand
the
antiquitie
of
everie
thing
;
as
also
by
conferring
time
with
time
,
may
know
the
difference
of
the
maners
of
men
,
of
one
age
from
an
other
:
without
the
which
,
not
onelie
great
darknes
and
obscuritie
,
both
in
civill
governement
and
actiones
of
mens
liues
,
and
in
things
concerning
the
estate
of
religion
may
ensue
.
And
that
which
is
worse
,
manie
may
fall
in
that
inconvenient
,
wherin
Aristotle
,
&
the
Epicurians
haue
fallen
.
For
through
ignorance
of
the
antiquitie
of
times
,
hee
esteemed
the
world
to
haue
bene
from
all
eternitie
,
and
these
(
to
witte
,
the
Epicutians
)
counted
the
nature
of
all
things
to
haue
bin
by
chance
,
and
by
,
I
wote
not
what
,
a
concurrence
of
motes
and
invisible
bodies
.
This
reckoning
also
,
resolveth
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
Moys●s
:
Thou
shalt
also
number
vnto
thee
seaven
Sabbathes
of
yeares
,
even
seven
times
seaven
yeares
:
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
Iubile●
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
testifyed
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
o●
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
pretends
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
repen●ance
,
he●
finally
hanged
himselfe
:
But
because
he
had
no
grace
to
turne
to
God
by
true
faith
,
to
seek
mercie
,
and
fi●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
,
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
:
C.
V●ige
.
〈◊〉
before
ci●ed
.
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
,
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
them
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
the
Poet
,
beareth
witnesse
in
his
song
or
ode
intituled
Carmen
seculare
,
in
these
verses
:
Certus
vndenos
d●cies
per
annos
,
Orbis
vt
cantus
referatque
ludos
.
The
sense
is
.
That
certaine
circula●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
pa●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
.
We
are
they
vpon
whom
the
ends
of
the
World
are
come
.
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
shal
be
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
amongst
others
,
Augustine
writing
of
these
ages
,
&
dividing
them
in
six
,
reckoneth
the
first
age
to
be
from
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
refused
,
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
hundreth
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
,
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
Kingdom●s
,
shall
endure
for
ever
,
as
at
more
length
is
specified
in
that
prophecie
.
Who
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
World
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
men●
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
division
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
is
commonly
parted
by
greate
inequalitie
,
as
was
before
recited
out
of
Augustine
.
There
fore
it
may
be
divided
after
this
maner
:
The
first
thousand
yeare
,
counted
from
the
creation
;
to
Noah
,
albeit
it
conteineth
56.
yeares
more
.
The
second
millenarie
,
from
the
birth
of
Noah
,
to
the
calling
of
Abraham
,
albei●
there
be
twenty
three
more
.
The
third
milenary
,
from
Abraham
his
calling
,
to
the
building
of
the
Temple
by
Solomon
,
albeit
they
be
67.
yeares
lesse
.
The
fourth
millenarie
,
from
the
Temple
building
to
Christ
,
albeit
there
be
fiftie
two
years
lesse
.
The
fift
millenarie
,
from
firist
his
nativitie
extendeth
it self
to
his
1052.
year●
but
but
I
reckon
the
same
to
the
1000.
yeares
,
when
the
Antichristian
Papale
kingdome
,
did
vtter
the
selfe
in
the
person
of
SYLVESTER
the
second
,
who
by
art
Magick
,
and
divelrie
,
made
himself
to
be
promoted
Pope
The
Image
of
the
Romaine
Empire
,
being
translated
a
little
before
,
by
Otho
the
Third
,
vnto
the
Germanes
.
The
sixt
millenary
,
whereinto
now
we
are
,
shal
take
end
,
when
God
pleaseth
,
if
so
be
the
worlde
shall
continue
to
the
end
thereof
.
The
ages
of
the
world
being
thus
taken
vp
by
thousands
,
wee
may
call
the
first
age
,
The
old
age
,
or
the
Golden
,
because
in
it
the
worlde
was
governed
in
innocencie
,
in
respect
of
the
ages
following
,
vnder
Saturne
,
as
the
Poets
recorde
.
And
if
we
giue
credite
to
the
Astrologes
,
Saturne
is
the
Planete
of
quietnesse
and
peace
:
But
this
age
had
the
ende
or
the
evening
,
thereof
declining
to
darknesse
,
when
the
seede
of
the
godly
,
mingled
themselue
with
the
vngodly
,
and
al
kinde
of
wickednesse
begouth
to
abound
before
the
floud
.
The
second
age
or
millenarie
,
may
be
called
the
renewed
age
of
the
world
,
and
the
poeticall
silver
age
,
worse
then
the
first
,
but
better
then
others
that
followed
;
wherein
,
after
the
destruction
of
mankinde
,
by
that
fearefull
floud
,
the
world
was
renewed
and
inhabite
againe
by
Noah
,
and
his
sonnes
;
and
succession
,
vnder
the
benevolent
Planete
Iupiter
;
but
the
same
turned
to
a
greate
darknesse
in
the
ende
or
evening
thereof
,
when
the
whole
posterity
of
Noah
,
for
the
most
parte
,
declyned
to
Idolatrie
,
Nembroth
begouth
to
vsurpe
dominion
over
others
,
and
to
be
the
founder
of
the
first
tyranny
in
the
worlde
.
The
thirde
millenarie
or
age
,
may
be
tearmed
the
age
of
the
Law
,
or
poetically
,
the
brasen
age
:
Because
in
it
God
seperated
Abraham
from
the
Idolaters
,
and
gaue
to
him
and
his
posterity
,
his
Oracles
,
and
a
written
Lawe
,
whereby
they
should
knowe
howe
to
serue
him
,
and
write
his
commandements
in
Tables
of
stone
,
hard
as
brasse
,
to
declare
the
heard
harts
of
the
people
of
those
dayes
.
The
fourth
age
or
millenary
,
we
may
call
the
age
of
the
foure
Monarchies
,
and
the
Poeticall
yron
age
,
because
in
it
were
al
the
foure
Monarchies
,
succeeding
one
after
an
other
.
And
then
Martiall
armour
made
of
yron
,
troubled
the
whole
world
,
&
subdued
it
to
those
impotent
dominators
.
The
fift
millenarie
or
age
,
we
call
the
age
of
Christ
,
and
the
returning
of
the
golden
world
againe
.
For
in
it
not
onely
externall
,
peace
was
restored
to
the
world
,
vnder
Augustus
Caesar
,
but
also
peace
from
heaven
,
to
the
conscience
and
soules
of
men
;
as
the
Angels
in
the
Nativity
of
Christ
did
declare
:
Whereof
,
Virgile
the
Poet
also
maketh
mention
,
in
citing
the
Oracles
of
Sibylla
,
(
which
he
vnderstandeth
not
)
in
his
foure
Eclogue
.
The
sixt
and
last
age
,
we
may
call
the
age
of
Antichrist
and
his
kingdome
.
For
in
it
both
,
Gog
and
Magog
is
hid
and
open
Antichristian
enemie
,
to
witte
,
the
Pope
,
and
Mahomet
,
with
their
wicked
lawes
,
chiefely
haue
troubled
the
worlde
,
and
true
professors
of
Christ
,
his
true
religion
:
But
because
these
are
kingdomes
of
darknesse
,
and
not
of
light
,
after
the
darknesse
thereof
.
God
in
his
mercie
hath
made
the
light
of
his
Gospel
,
as
the
Morning
star
to
shine
in
our
hearts
,
by
which
this
darknesse
is
expelled
.
But
the
vnbeleevers
hearts
are
more
and
more
darckned
,
till
the
just
judge
shall
come
and
put
an
end
to
all
darknesse
,
whose
comming
we
beseech
the
Lorde
,
in
his
greate
mercie
to
hasten
.
As
to
insist
longer
vppon
these
ages
,
of
the
world
,
or
the
allegorical
analogie
thereof
,
with
the
sixe
dayes
of
Creation
:
I
think
it
not
expedient
,
let
them
that
delite
therein
,
reade
others
,
that
haue
discoursed
thervpon
.
This
much
then
for
the
ages
of
the
world
.
As
to
the
ages
of
mens
liues
,
they
are
also
diversly
reckoned
.
For
some
there
be
that
take
the
fourth
part
of
an
hundreth
yeare
,
which
is
,
twenty
fiue
yeares
only
for
a
mans
age
;
and
some
take
thirtie
,
because
man
of
that
age
,
is
able
to
become
a
father
:
And
they
refer●●e
that
which
Homer
the
Poet
speaketh
,
Ovid
,
vnderstandeth
that
place
of
Homer
otherwise
,
to
witt
,
of
three
hundreth
yeares
:
saying
in
the
person
of
Nestor
,
VIXI
Annos
bis
centum
,
nunc
tertiae
viu●tur
aetas
.
As
indeed
it
is
most
probable
,
to
haue
bene
so
ment
by
Homer
.
For
in
those
dayes
it
was
no
rare
thing
to
see
men
liue
thrise
thirtie
yeares
.
Others
they
be
,
that
distribute
the
ages
according
to
mens
life-times
,
by
seavens
;
but
after
divers
manners
.
For
in
the
90.
Psalme
,
whereof
the
title
is
ascribed
to
Moyses
,
the
common
age
of
mans
life
is
counted
to
be
ten-times
seaven
,
that
is
,
seaventy
yeares
.
And
the
cause
why
the
ages
be
reckoned
by
seavens
,
is
,
by
reason
that
seaven
is
a
perfite
number
,
whereof
hath
bene
spoken
largely
of
before
:
And
commonly
,
every
seaventh
yeare
,
some
notable
change
or
accident
falleth
out
in
mans
life
:
And
namely
,
at
the
age
of
nine
times
seaven
,
which
make
,
threescore
three
yeares
,
called
the
Climacterick
yeare
,
which
many
counte
for
a
fatall
yeare
,
and
tearme
of
mans
life
in
our
dayes
.
Others
(
as
Hippocrates
)
count
seaven-times
seaven
yeares
,
for
a
mans
age
,
which
maketh
49.
yeares
,
conforme
to
the
Iubilee
of
the
Iewes
.
Yet
notwithstanding
,
these
other
reckonings
,
if
we
shall
compare
the
ages
of
the
world
,
with
the
longest
age
of
mans
life
,
the
most
perfite
and
convenient
reckoning
,
is
to
counte
by
hundreths
:
ascribing
100.
yeare
in
a
full
and
perfite
number
to
every
age
:
for
that
is
the
farthest
tearme
of
mans
life
,
that
we
can
now
reckon
to
.
Albeit
a
few
men
in
some
cuntries
liue
longer
:
And
it
appeareth
well
to
be
so
taken
in
the
Scripture
.
For
(
as
it
is
written
in
Geneses
)
when
God
shewed
vnto
Abraham
by
Orackle
,
That
his
seede
should
be
a
stranger
in
a
Land
that
was
not
their
owne
:
In
the
fourth
Geneneration
they
shall
returne
thither
againe
:
where
he
taketh
foure
generationes
,
for
foure
ages
.
The
same
may
be
approoven
,
by
that
which
was
cited
out
of
Homer
,
concerning
Nestor
.
So
holding
vs
at
this
division
of
ages
by
hundreths
,
there
will
be
from
the
beginning
of
the
World
of
those
ages
,
now
compleetly
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
mutations
,
&
alterations
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
Prognosticator●
,
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
Sabba●icall
yeares
,
beginneth
at
the
seaventh
daye
of
creation
,
when
God
rested
from
all
his
workes
;
so
this
Astronomical
calculation
,
hath
the
beginning
from
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
night●
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
,
Genesis
.
So
that
by
the
great
providence
of
God
,
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
&
condemne
.
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
the
vtilitie
of
men
edifie
,
and
namely
,
for
instruction
of
Physitiones
,
labourers
of
the
ground
,
Sea-faring-men
,
and
other
travellers
&
observers
of
times
,
to
knowe
and
fore-see
,
the
falling
out
of
windes
,
tempest
,
and
other
accidents
of
the
aire
,
and
for
releeving
of
infirmities
of
mens
bodies
,
by
knowing
the
right
times
of
applying
medicines
,
according
to
the
dispositions
of
the
complexions
and
humours
,
over
which
,
the
Moone
is
knowen
by
experience
,
to
haue
great
dominion
.
For
if
it
be
granted
(
as
we
know
it
is
)
to
certaine
foules
of
the
aire
,
and
beastes
of
the
earth
,
to
fore know
and
feele
the
mutationes
of
the
aire
,
and
tempestes
to
come
,
how
should
we
altogether
denie
fore-knowledgs
to
be
graunted
to
men
,
to
conjecture
of
these
accidents
,
having
reason
,
judgement
,
and
experience
to
lead
them
thereto
?
not
as
to
come
by
absolute
necessitie
(
for
God
is
aboue
all
second
causes
,
&
may
stay
them
when
he
pleaseth
)
but
by
probable
reasones
and
appearance
.
And
yet
,
I
confesse
,
that
men
of
no
evill
inclination
,
are
mooved
to
haue
those
Astronomicall
predictiones
in
greater
contempt
,
because
of
the
errour
and
ignorance
of
many
professores
of
this
science
,
and
namely
,
of
such
as
set
foorth
the
vulgare
Prognostications
,
that
are
yearely
to
be
sold
abroade
.
For
when
the
common
sorte
of
men
see
,
that
the
accidents
fore-tolde
by
them
,
as
namely
,
concerning
the
mutationes
of
the
aire
,
fall
not
out
according
to
the
judgement
of
such
Prognosticators
,
they
suppose
the
fault
,
which
is
in
the
ignorance
and
evill-taking
vp
of
the
men
,
to
be
in
the
science
it selfe
:
as
though
there
were
no
probable
certaintie
in
Astronomical
predictiones
.
But
as
it
followeth
not
,
if
an
ignorant
Physition
,
kill
a
man
,
when
he
professed
to
heale
him
,
that
therefore
no
man
should
vse
medicine
,
so
the
vnskilfulnesse
of
the
professor
is
no
good
cause
to
derogate
authoritie
to
this
divine
science
:
if
it
be
lawfullie
vsed
and
reteined
within
the
right
boundes
.
Now
because
I
perceiue
one
of
the
chiefe
causes
,
of
the
errour
of
those
common
Prognosticators
to
be
,
that
they
take
not
rightly
vp
the
grounds
of
their
conjectures
,
but
follow
the
old
rules
of
the
Chaldeans
,
Arabians
,
and
others
auncient
authors
in
that
science
,
which
serue
not
for
our
dayes
and
time
.
For
the
doctrine
of
the
signes
and
houses
of
the
heauens
,
and
placing
of
the
Planets
thereinto
,
with
their
triplicities
&
mutuall
qualities
,
in
their
applicationes
,
and
joyning
with
the
fixt
starres
,
which
served
for
the
former
ages
;
cannot
now
serue
,
nor
be
sufficient
to
ground
solide
conjectures
vpon
,
for
they
are
altered
and
changed
.
For
the
which
,
it
is
to
be
vnderstood
,
that
the
auncient
out-letters
of
this
science
,
who
divided
the
whole
arche
of
the
Zodiake
in
twelue
equall
parts
,
and
into
twelue
signes
:
For
that
time
,
considdered
the
qualities
of
every
signe
,
depending
vpon
the
nature
&
qualities
of
the
sixt
starres
,
that
were
in
such
a
signe
;
so
that
when
any
of
the
Planets
,
come
to
the
stars
,
or
had
aspect
thereto
,
they
caused
the
alteration
of
the
aire
,
according
to
their
naturall
qualities
,
and
other
accidents
to
fall
out
,
beg
inning
at
the
signe
of
Aries
;
and
so
counting
consequently
from
the
Spring-time
Aequincctium
throughout
the
rest
of
the
signes
:
At
which
time
,
the
entring
of
the
Sun
,
in
the
Aequinoctiall
poynt
,
was
i●
the
beginning
of
the
signe
of
Aries
,
of
the
eight
sphere
,
or
not
farre
distant
from
the
first
starre
of
that
signe
,
which
they
peradventure
thought
to
bee
vnchangeable
:
But
by
processe
of
time
and
experience
,
it
is
found
,
that
the
Aequinoctial
poynt
is
moveable
,
flitting
,
and
remooving
back-wards
,
contrary
the
order
of
the
signes
,
and
the
fixed
starres
that
were
in
the
signe
of
Aries
remooued
forwarde
.
In
so
farre
,
that
from
the
first
observation
of
the
heauenly
motions
,
when
the
beginning
of
the
signe
of
Aries
,
aggreed
in
position
&
situation
,
with
the
first
star
of
that
signe
in
the
8.
spheare
,
vnto
our
dayes
,
counting
in
the
midde-motion
of
the
Aequinoctial
,
to
witte
,
to
this
1600.
yeare
of
Christ
,
the
fixed
starres
of
the
signe
of
Aries
,
that
were
some
time
in
the
beginning
thereof
,
at
the
Acquinoctial
poynt
,
are
now
distant
more
then
twenty
seaven
degrees
,
and
fifteene
minutes
from
that
poynt
fore
warde
:
or
rather
,
the
Aequinoctial
poynt
is
slipped
backe
from
them
,
and
preventeth
their
course
in
the
motion
of
the
heavens
.
And
so
the
stars
that
were
in
the
signe
of
Aries
of
olde
,
are
now
(
counting
from
the
Aequinoctial
point
)
for
the
most
part
in
the
signe
of
Taurus
,
&
they
of
the
signe
of
Taurus
in
Gemini
;
and
so
consequently
of
the
reste
:
Notwithstanding
of
this
difference
,
the
common
setters
out
of
Prognostications
,
and
also
the
Mediciners
,
in
giuing
of
their
medicine
,
mak
their
counte
after
the
olde
maner
,
as
the
signes
were
woont
to
be
reckoned
,
nearer
to
the
poynt
of
the
Vernall
Aequinoctial
:
where
vpon
followeth
this
errour
,
that
the
signes
taking
their
nature
and
properties
from
the
fixed
starres
,
and
having
now
changed
their
place
,
render
other
influences
to
the
aire
and
earth
,
them
they
did
of
before
.
So
that
they
which
sometime
were
hoat
,
are
now
become
colde
,
and
they
that
were
drye
humide
;
and
by
the
contrary
,
cold
,
hote
,
and
humide
drie
:
And
so
no
certainty
can
folow
,
to
know
the
mutations
of
the
aire
,
or
other
accidents
thereby
:
neither
can
the
placing
of
them
in
the
twelue
houses
of
the
heaven
,
after
the
old
reckoning
,
nor
the
compting
of
their
triplicities
or
aspectes
by
that
calculation
be
right
;
and
consequently
,
all
that
is
builded
●herupon
,
by
out
common
Prognosticators
,
falleth
to
the
ground
,
and
can
haue
no
solidity
:
So
that
it
is
no
marvell
,
albeit
they
erre
in
their
predictions
for
the
most
part
.
As
to
the
cause
of
the
prevention
of
the
Aequinoctial
,
and
concerning
the
inequall
variation
thereof
,
because
it
belongeth
to
a
more
subtil
&
ample
discourse
,
for
the
present
I
leaue
it
:
Only
to
speak
some
what
of
the
remedie
of
this
errour
in
reckoning
,
which
falleth
out
by
not-taking-heede
to
the
anticipation
of
the
Aequinoctial
poynts
.
In
my
opinion
,
I
think
there
may
be
two
waies
to
remeid
the
same
:
The
one
is
,
to
reckon
and
calculate
the
signes
,
according
to
the
eight
spheare
and
fixed
starres
being
therein
,
as
they
were
reckoned
of
old
,
&
in
the
daies
of
Ptolemee
,
not
having
respect
to
the
vernall
Aequinoctial
poynte
:
Albeit
,
in
describing
the
generall
disposition
of
the
year
,
respect
may
be
had
thereto
,
and
likewise
to
the
reste
of
the
tropike
poyntes
and
fixed
starres
being
therein
for
the
time
,
with
the
configurationes
of
the
Planets
,
and
the
conjunction
or
opposition
of
the
Lights
,
being
nearest
vnto
the
same
.
The
other
way
is
not
far
different
from
the
former
,
that
is
,
without
respect
of
the
signes
of
the
ninth
spheare
,
to
begin
to
reckon
at
the
twentie
seuen
degree
,
&
fifty
one
minutes
of
Aries
,
as
if
it
were
the
first
degree
this
present
yeare
,
and
as
the
Moone
flitteth
her
Mansiones
,
from
the
Aequinoctial
poynt
hereafter
to
follow
the
degree
of
the
Zodiake
,
where
shee
b●gouth
her
first
Mansion
,
and
so
to
proceed
with
the
rest
,
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
ma●siones
,
which
is
a
verie
sure
way
.
For
certaine
it
is
,
that
the
affections
and
influences
that
flow
from
the
Moone
,
especially
concerning
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
,
a●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
grounds
,
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
giue●●
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
mention
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
ground
,
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
mention
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
pe●fite
,
Iulius
Caesar
,
a
man
of
great
magnanimitie
,
&
well
seene
in
letters
,
by
the
counsel
and
instigation
of
Sosigenes
,
an
expert
Mathemat●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
Biss●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
Solstiti●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
Sols●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
Equ●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
●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
reformation
.
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
reck●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
than
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.
next
following
.
The
Sundayes
letter
,
that
yeare
being
D.
the
Cycle
of
the
Sunne
fourteene
,
the
yeare
of
Christ
.
1656.
being
compleet
,
the
same
letter
should
be
the
Sundaies
letter
,
in
the
1657.
yeare
:
&
the
Cycle
of
the
Sunne
,
14.
And
so
consequently
,
the
Cycle
of
the
Sunne
,
with
the
Sundaies
letter
,
should
proceede
as
they
stand
in
the
old
Almanacks
,
without
any
variation
for
many
yeares
;
and
,
as
may
be
supposed
,
should
neede
no
further
reformation
to
the
ende
of
the
world
,
which
appeareth
now
shortly
to
approch
.
At
least
,
every
134.
year
,
leaving
out
a
leape
year
,
should
hold
it
at
the
old
stand
.
And
this
should
make
no
perturbation
nor
varietie
in
the
order
of
the
Kalendar
,
nor
in
the
dates
of
Obligations
,
or
contracts
;
neither
change
any
of
those
dayes
,
which
are
called
,
fixed
Feasts
,
from
the
dayes
whereon
they
are
now
placed
in
the
olde
Kalendare
.
Let
this
much
then
suffice
for
reformation
of
the
Kalendare
,
to
the
course
of
the
Sunne
.
There
is
also
an
other
alteration
vsed
in
this
late
reformed
Kalendare
,
concerning
moveable
Feasts
,
which
commeth
by
occasion
of
the
course
of
the
Moone
,
and
defection
of
the
Golden
number
.
For
the
which
,
it
is
to
be
vnderstood
,
that
they
that
first
placed
and
set
downe
the
Golden
number
in
the
Kalendare
,
as
it
is
now
(
for
it
was
not
Iulus
Caesar
)
set
the
number
of
the
year
therof
,
directly
against
the
day
of
each
Moneth
,
wherein
the
Moone
then
changed
:
But
now
the
course
of
the
change
is
flitted
forward
from
those
places
,
four
daies
with
the
more
.
Now
this
number
,
called
the
Golden
number
,
by
reason
of
the
vtilitie
thereof
,
whereby
it
was
worthy
to
be
written
in
Golden
letters
,
was
placed
in
the
Kalendar
,
to
agree
the
course
of
the
Moone
with
the
Sunne
(
as
is
supposed
)
by
DIONYSIVS
,
called
EXIGVVS
,
a
certayne
Romane
Abbotte
,
who
after
the
Nicene
Councell
,
about
the
yeare
of
Christ
,
fiue
hundreth
,
thirtie
two
yeares
,
sette
out
that
Cycle
:
which
is
called
the
Paschall
Cycle
,
or
rather
corrected
that
which
was
set
out
of
before
,
a
two
hundreth
and
nine
yeares
,
by
EVSEBIVS
CAESARIENSIS
:
This
Golden
number
(
I
say
)
which
is
verye
profitable
indeede
,
conteining
the
space
of
nine
teene
yeares
,
was
beleeved
by
the
auncientes
,
to
compryse
in
the
periode
or
revolution
thereof
,
the
exacte
course
of
the
motion
of
the
Moone
:
So
,
that
after
the
accomplishmente
of
nine-teene
yeares
,
the
Moone
did
returne
to
the
same
course
,
that
shee
was
in
before
at
the
beginning
therof
:
and
so
they
thought
it
sufficiente
to
agree
the
dayes
of
the
Romane
Kalendar
,
with
the
chaunges
of
the
Moone
precisely
.
Al-be-it
,
it
bee
of
veritie
,
that
the
true
motion
of
the
Moone
,
in
the
space
of
nine-teene
yeares
,
is
more
then
to
agree
exactlie
to
the
course
of
the
Sunne
,
by
the
space
of
one
houre
and
an
halfe
,
or
thereby
,
which
in
the
space
of
three-hundreth
and
foure
yeares
,
or
little
more
,
will
make
vp
an
whole
daye
,
wherein
the
reckoning
of
the
course
of
the
Moone
,
by
the
Golden
number
,
exceederh
the
course
of
the
Sunne
,
and
goeth
forwardes
in
our
Kalendars
.
And
so
in
the
space
of
an
thousand
,
two-hundreth
,
seventy
two
years
,
which
is
from
the
time
of
the
Nicene
Councel
,
from
the
which
DIONYSIVS
reckoned
,
to
witte
,
from
the
yeare
of
Christ
,
three
hundreth
twentie
eight
,
vnthis
present
yeare
,
a
thousand
six
hundreth
years
,
are
foure
times
,
three-hundreth
and
foure
yeares
,
and
more-over
,
fifty
sixe
odde
yeares
,
which
,
adde
foure
dayes
(
as
was
declared
)
and
almost
sixe
houres
of
the
forward
passing
of
the
course
of
the
Moone
,
attour
the
reckoning
of
the
Golden
number
.
Now
because
this
DIONYSIVS
that
placed
the
Golden
number
in
the
Kalendar
,
tooke
no
heede
to
this
,
or
rather
vnderstood
it
not
,
by
processe
of
time
,
the
changes
of
the
Moone
fall
not
vpon
the
dayes
of
the
Kalendare
,
where
DIONYSIVS
placed
the
Golden
number
,
but
foure
dayes
,
and
some-times
fiue
dayes
thereafter
.
And
also
those
dayes
,
which
are
called
moveable
Feastes
,
and
namely
,
the
Feaste
of
Easter
or
Pasche
daye
,
cannot
bee
rightlie
reckoned
by
the
Cycle
of
DIONISIVS
,
called
the
Paschall
Cycle
,
conteining
the
number
of
fiue
hundreth
thirtie
two
yeares
,
that
is
,
nineteene
times
twenty
eight
yeares
,
by
multiplying
the
Cycle
of
the
Sunne
,
by
the
Cycle
of
the
Moone
:
for
albeit
this
man
,
named
Dionysius
Exignus
,
a
certaine
Abbot
of
Rome
,
who
lived
in
the
dayes
of
Iustinian
the
Emperour
,
about
500.
yeares
after
the
incarnation
of
Christ
,
the
authour
of
the
Romanes
Paschall
count
or
Cycle
,
intended
by
setting
out
of
that
his
Cycle
of
532.
yeares
,
to
giue
a
perpetuall
and
infallible
rule
,
to
know
the
true
daye
of
the
celebration
of
the
Paschall
feast
,
called
Easter
,
after
the
minde
and
determination
of
the
Nicene
councell
,
which
decreed
,
that
all
times
thereafter
,
the
Feast
of
Easter
should
be
celebrate
vpon
that
Sunday
,
which
immediatly
followed
the
fourteen
day
of
the
Moone
(
which
the
Hebrewes
hold
to
be
the
fourteen
day
of
their
first
Moneth
,
called
Nisan
)
next
,
after
the
Spring
time
,
Equinoctium
,
which
then
fell
out
in
March
,
as
it
doth
nowe
,
but
not
vppon
the
same
day
of
the
Moneth
.
Yet
this
Dionysius
was
deceived
in
two
things
.
For
first
(
as
I
haue
told
)
he
took
no
heed
,
or
vnderstood
not
,
that
every
ninteene
yeare
,
the
Golden
number
lacketh
of
the
juste
reckoning
,
an
houre
and
halfe
an
houre
,
or
thereby
.
Secondly
,
hee
remembred
not
the
leape
yeare
in
his
reckoning
,
or
else
supposed
the
Moone
to
haue
a
leape
yeare
,
aswell
as
the
Sunne
,
which
very
proposterously
is
called
[
Saltus
lunae
]
the
leaping
of
the
Moone
by
some
;
For
the
Moone
hath
no
leaping
,
but
keepeth
a
constant
course
.
Herefore
it
is
,
that
the
Cycle
of
Dionysius
,
serveth
not
exactly
to
count
the
course
of
the
Moone
,
and
those
moveable
Feastes
:
For
Easter
day
,
as
it
is
commonly
now
counted
by
that
Cycle
,
falleth
out
often-times
a
Moneth
and
more
,
after
the
just
appoynted
time
of
the
Nicene
councell
.
And
if
we
shall
follow
,
the
old
Romane
Kalendar
and
Golden
number
,
set
downe
by
Dionysius
,
there
in
minding
to
celebrate
Easter
day
thereafter
;
we
shall
see
a
great
variation
from
the
decree
of
the
councell
.
For
sometime
,
Easter
daye
shall
fall
before
the
middest
of
March
,
the
Tuesday
called
,
Fastings
even
,
shall
fall
in
Ianuary
:
And
Whit
sunday
sometime
in
April
.
And
after
the
reckoning
of
the
Hebrewes
,
our
Easter
day
,
shal
fal
in
the
Moneth
of
Adar
,
the
last
Moneth
of
the
yeare
,
and
not
in
Nisan
,
the
first
Moneth
.
For
the
which
,
I
wil
giue
you
one
example
.
In
the
yeare
of
our
Lord
1598.
lately
by
past
,
according
to
the
decree
of
the
Nicene
Councell
,
and
late
Kalendar
,
set
outby
Lilius
,
Easter
day
,
fell
vpon
the
twelft
daie
of
March
,
in
the
olde
Kalendare
and
Almancks
,
whereby
we
yet
reckon
in
England
and
Scotland
:
And
Whit
sunday
vpon
the
last
daye
of
Aprill
:
And
Fastings-euen
,
vpon
the
twenty
foure
of
Ianuary
:
Whereas
after
the
vulgare
maner
and
count
,
Easter
daie
was
celebrate
that
yeare
,
the
sixteenth
daie
of
Aprill
,
Whit-sunday
,
the
fourth
of
Iune
:
And
Fastings-even
,
the
last
of
February
.
Yee
see
the
distance
betweene
the
one
calculation
and
the
other
,
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
;
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
,
putting
away
the
olde
leaven
of
malice
and
wickednesse
)
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
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
●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
,
tha●
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
common
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
gathered
the
revpon
,
with
sobrie●ie
of
inquisition
:
For
our
Saviour
Christ
himselfe
in
an
other
place
,
willeth
his
Apostles
to
take
heed
when
they
shall
see
Ierusalem
besieged
with
souldiers
,
for
then
they
shuld
vnderstand
,
When
ye
shal
see
the
abhomination
of
desolation
,
spoken
of
by
Daniel
,
the
Prophet
,
standing
in
the
holy
place
:
Then
let
him
that
readeth
(
meaning
him
that
readeth
the
Prophecie
)
considder
.
And
thereafter
he
giveth
his
Disciples
a
signe
,
Saying
,
learne
ye
the
similitude
of
the
Figge-tree
,
(
sayth
he
)
when
ye
see
all
things
,
which
I
haue
foretold
,
know
that
the
Kingdome
of
God
is
neere
,
euen
at
the
doores
.
With
many
other
sayings
to
the
like
purpose
:
Where
hee
vnderstandeth
,
by
the
Kingdome
of
God
,
his
spirituall
Kingdome
,
and
not
as
the
Apostles
in
their
question
meant
of
a
Temporal
Kingdome
.
For
he
came
not
to
restore
any
such
Kingdome
:
Likewise
,
Daniel
and
the
rest
of
the
Prophets
,
are
oftimes
warned
to
marke
the
times
,
when
such
things
as
were
reveiled
to
them
should
come
to
passe
:
And
Iohn
in
his
Revelation
to
write
the
same
.
And
expressely
in
Daniell
,
wee
haue
set
downe
the
periode
of
time
(
whereof
was
spoken
in
the
first
proposition
)
of
the
standing
of
the
policie
of
the
Iewes
,
after
the
captivity
of
Babilon
,
to
wit
,
of
those
70.
weekes
which
were
prefixed
to
that
people
,
and
to
their
cittie
of
Ierusalem
,
to
stand
.
Now
this
space
of
70.
weekes
of
years
,
set
down
by
the
Angel
in
Daniel
,
for
the
time
of
the
standing
of
the
common-wealth
of
the
Iewes
,
after
the
restauration
thereof
,
so
that
thereafter
it
should
come
to
a
determinate
desolation
,
being
a
greate
periode
of
time
,
about
500
,
yeares
,
to
wit
,
490.
yeares
,
appeareth
plainly
by
a
certaine
fatal
lawe
,
appoynted
and
determined
by
God
,
to
bring
to
all
other
kingdomes
and
great
Empires
,
a
merveilous
mutation
,
as
is
evident
and
founde
out
by
aggreemente
of
many
examples
,
not
sticking
vpon
the
precise
daye
nor
year
,
but
about
or
neere
such
a
revolution
of
time
,
either
kingdomes
fall
,
and
are
turned
vp
side
downe
,
or
else
are
transferred
and
changed
from
their
former
estate
,
in
other
newe
formes
,
for
the
moste
parte
.
And
also
other
most
notable
accidentes
fal
out
in
the
world
,
both
concerning
the
estate
of
the
Church
,
and
earthlie
policies
,
either
about
such
a
time
(
I
saye
)
which
I
call
the
great
or
more
periode
of
490.
yeares
,
conteining
70.
weekes
of
yeares
,
that
is
,
the
space
of
ten
Iubilees
,
or
else
,
about
the
halfe
space
thereof
,
which
I
call
the
lesse
periode
,
conteining
35.
weekes
of
yeares
,
and
fiue
Iubilees
,
that
is
,
245.
yeares
,
which
is
the
space
of
the
blast
of
everie
trumpet
,
reckoned
by
IOHN
,
in
the
Revelation
.
So
that
hereinto
also
the
reckoning
by
seavens
,
and
by
Sabbaticall
years
,
bringeth
out
a
great
sympathie
,
and
agreement
,
to
count
the
changeing
of
times
thereby
,
of
the
which
,
I
haue
thought
good
here
to
shew
many
examples
.
And
first
we
do
finde
in
the
Scriptures
,
and
concerning
the
estate
of
the
Church
of
God
,
and
of
the
olde
Worlde
;
that
in
the
first
halfe
periode
of
time
,
to
witte
,
about
245.
yeares
after
the
creation
,
Cain
,
and
his
wicked
seed
before
had
bene
suppressed
.
About
the
end
of
the
second
great
periode
of
time
,
to
wrtte
,
from
the
creation
987.
yeares
,
Henoch
was
translated
by
God
from
this
mortal
life
,
Canaan
,
&
that
in
his
seede
,
al
nations
should
be
blessed
.
From
the
promise
made
to
Abraham
,
to
the
departing
of
the
Isralites
out
of
Aegypt
,
we
know
,
were
430.
yeares
,
to
the
which
adding
60.
yeares
of
the
former
age
of
Abraham
,
they
will
make
out
the
fift
great
periode
.
So
that
the
next
yeare
,
after
the
departing
of
the
people
out
of
Aegypt
,
to
possesse
the
Land
of
Canaan
,
will
compleite
the
same
:
which
falleth
in
the
2450.
yeare
,
after
the
●●●ation
of
the
world
.
We
do
know
likewise
,
that
from
the
departing
out
of
Aegypt
,
to
the
building
of
the
temple
by
Solomon
,
ar
480.
yeares
(
which
lack
only
10.
or
11.
years
of
an
other
just
great
period
:
For
the
sixt
great
period
,
from
the
creation
,
endeth
in
the
●940
.
year
of
the
world
,
which
was
the
15.
yeare
of
the
raigne
of
Solomon
,
neere
the
time
of
the
dedication
of
the
Temple
.
Cyrus
,
wherein
the
people
of
the
Iewes
were
delivered
from
the
captivitie
of
Babylon
,
in
the
which
yeare
,
there
was
a
great
concurrence
of
Sabbathes
and
Iubilees
,
as
was
shewen
before
.
And
if
we
wil
count
forward
from
this
yeare
,
we
shall
finde
the
eight
great
periodes
to
extend
to
the
3920.
yeare
of
the
world
,
which
is
but
28.
yeare
before
the
birth
of
Christ
.
So
wee
see
and
gather
by
the
Scriptures
,
howe
about
the
ende
of
these
great
periodes
of
490.
yeares
,
or
70.
weekes
of
yeares
,
mentioned
by
Daniel
,
greate
accidents
fell
out
in
the
Worlde
,
and
amongst
the
people
of
God
,
even
from
the
beginning
,
vnto
the
birth
of
Christ
.
We
shall
finde
also
,
that
about
the
space
of
one
of
these
great
periods
,
the
people
of
Israel
were
ruled
by
Iudges
,
and
thereafter
,
about
the
like
space
,
by
Kings
:
And
so
long
lasted
the
restored
policie
of
the
Iewes
.
And
to
come
to
profaine
histories
,
many
the
like
periodes
of
Empires
and
Kingdomes
,
and
great
mutations
may
be
founde
out
,
and
commonly
,
the
greater
dominions
,
haue
the
more
suddaine
changes
,
according
to
the
saying
of
the
Poet
:
Summisque
negatum
stare
diu
,
It
is
not
granted
to
highest
things
,
to
haue
long
standing
.
Concerning
this
matter
,
we
read
of
the
Philosopher
Cratippus
,
that
he
being
demanded
by
Pompeius
,
after
that
hee
was
vanquished
by
Caesar
,
at
the
fielde
of
Pharsalia
;
If
there
were
any
divine
providence
,
seing
that
he
who
had
the
more
just
cause
,
was
so
over-come
:
The
Philosopher
answered
,
that
there
were
certaine
fatal
periodes
of
Empires
,
whereby
then
the
common-weale
of
Rome
was
to
bee
changed
in
a
Monarchie
.
And
to
indeed
we
finde
into
the
foure
Monarchies
.
For
the
first
two
Babylonian
Monarchies
,
the
former
occupyed
by
the
Assyrians
and
Medes
;
the
other
,
by
the
Medes
and
Persians
,
indured
both
but
the
space
of
495.
yeares
.
The
kingdome
of
the
Greekes
,
begunne
by
Seleucus
N●cator
▪
lasted
but
the
half
space
,
or
lesse
periode
,
to
witte
,
about
245.
yeares
.
Rome
was
governed
by
Kings
,
likewise
by
one
of
these
lesse
periodes
,
to
wit
,
about
243.
year
.
The
Concelles
thereafter
governed
Rome
by
the
space
of
an
great
period
;
to
witte
,
about
462.
yeares
.
Thereafter
indured
the
Monarchie
of
Emperours
,
from
Iulius
Caesar
the
First
,
to
Valentinian
the
Third
:
one
of
these
great
Periodes
,
in
whose
time
Rome
was
taken
and
sacked
:
First
by
the
Gotthes
,
and
thereafter
by
the
Vandales
:
And
albeit
smaller
Kingdoms
oftimes
be
not
subject
to
great
mutations
,
yet
they
haue
also
certaine
fatall
periods
of
time
,
wherin
,
either
they
are
changed
from
their
former
estate
,
or
els
alluterly
altered
in
new
formes
of
governement
.
For
by
the
space
of
one
of
these
great
periodes
,
Kings
did
raigne
in
Athenes
:
By
the
like
space
flourished
the
common-wealth
of
Sparta
:
But
the
Kingdome
of
the
Troianes
,
indured
little
more
then
one
of
the
lesse
or
halfe
great
periodes
.
Many
like
charges
may
be
found
in
other
Kingdomes
,
who
list
diligently
to
reade
the
auncient
Histories
.
But
in
time
of
the
last
of
the
foure
Monarchies
,
according
to
the
Prophecy
of
Daniel
,
was
raised
vp
,
that
everlasting
kingdome
,
of
the
true
.
Messas
Iesus
Christ
;
which
albeit
it
hath
no
end
,
yet
in
time
of
it
,
many
changes
and
mutations
haue
fallen
,
and
are
to
fall
out
in
the
World
,
both
in
the
estate
of
the
Church
,
and
of
earthly
policies
.
Concerning
the
which
,
wee
haue
set
foorth
in
figure
,
by
the
propheticall
Spirite
of
Iohn
,
in
his
Revelation
,
in
seaven
Trumpets
,
blowing
by
seaven
Angels
,
the
whole
estate
of
the
Church
,
vnder
the
kingdom
of
Christ
,
every
blast
of
trumpet
conteining
the
space
of
one
of
those
les
periods
,
to
wit
,
245
yeares
.
And
likewise
,
the
troubles
&
plagues
that
were
to
fall
foorth
in
the
world
,
vnder
the
figure
of
other
7.
Angels
,
pouring
our
seaven
Viols
of
the
wrath
of
God
vpon
the
earth
and
elements
,
for
not
obeying
the
Gospel
of
Christ
,
where-anent
,
I
wil
remit
the
Readers
to
the
profounde
and
learned
Commentaries
,
of
IOHN
NAPER
,
vpon
the
Revelation
,
wherein
the
accidents
of
evrie
particular
periode
of
time
,
both
in
the
one
estate
and
in
the
other
,
are
set
out
at
large
.
It
shall
suffice
for
this
shorte
Treatise
,
to
haue
poynted
out
these
matters
,
to
prooue
this
our
sixte
proposition
,
concerning
the
Sympathie
of
periodes
of
time
,
even
from
the
beginning
of
the
World
,
vnto
the
end
thereof
.
For
with
the
last
blast
of
the
Trumpet
of
the
seventh
and
laste
Angel
,
by
all
appearance
,
the
worlde
is
to
take
an
ende
,
as
I
minde
to
speake
more
particularlie
,
in
the
seaventh
&
last
proposition
.
There
are
also
other
periodes
of
times
vsed
in
reckoning
of
the
yeares
of
the
world
,
and
of
the
right
revolutions
of
the
heaven
:
whereof
,
there
be
two
that
haue
a
special
respect
to
Sabbaticall
yeares
:
as
that
which
is
called
,
the
great
Cycle
or
period
of
the
Iewes
conteining
the
space
of
6916.
yeares
,
which
is
made
vp
of
988.
weekes
of
yeares
,
and
141.
Iubilees
,
with
a
weeke
of
yeares
,
It
hath
also
364
,
Cycles
of
the
Moone
,
and
247.
of
the
Sunne
,
and
conteineth
13.
periodicall
Cycles
of
Dionysius
.
By
it
the
Iewes
counte
all
their
newe
Moons
&
week
daies
,
&
they
suppose
it
reacheth
to
the
begining
of
the
world
,
but
they
ar
deceved
in
the
space
of
190.
years
:
alwaise
this
1600
year
of
christ
is
the
5359
of
that
cycle
:
for
the
year
of
the
nativity
of
Christ
was
the
3760.
year
of
the
same
.
The
other
cycle
that
hath
respect
to
Sabbatical
years
,
is
that
which
is
commonly
called
the
cycle
or
period
of
Dionysius
,
conteining
the
space
of
532.
years
,
which
is
made
vp
by
multiplication
of
the
Golden
number
:
by
the
cycle
of
the
Sun
,
is
conteined
76
weeks
of
years
.
And
by
it
the
Paschal
termes
were
reckoned
.
Now
by
taking
vp
of
this
matter
,
wee
see
alwaies
,
that
there
are
many
great
hid
mysteries
in
the
number
of
7.
not
only
by
counting
Sabbatical
years
&
Iubilees
,
but
also
in
reckoning
of
periods
of
years
:
as
by
the
les
period
,
wherby
Iohn
reckoneth
in
his
Revelation
,
conteining
35.
weeks
of
years
,
&
5.
Iubilees
:
&
the
greater
period
conteining
10.
Iubilees
,
&
70.
weeks
of
yeares
,
according
to
the
reckoning
of
Daniel
.
Moreover
,
many
of
al
the
mysteries
,
both
of
the
Old
&
New
Testament
,
bin
comprysed
vnder
the
number
of
7.
As
al
the
sacrifices
for
the
most
part
wer
offred
by
seavens
,
as
commonly
by
7.
bullocks
,
&
7.
Rams
or
sheep
,
which
was
observed
amongst
the
people
of
God
,
but
also
by
Balaam
,
that
hyreling
prophet
,
as
we
read
in
the
book
of
Numbers
:
&
was
also
vsed
by
ancient
imitation
of
the
sacrifices
of
Gods
people
,
by
the
profaine
Gentiles
;
wheranent
,
the
Poet
Virgil
bringeth
in
Sibylla
the
prophetesse
,
thus
admonishing
Aeneas
,
when
he
was
to
consult
the
Oracle
of
Apollo
.
Nunc
grege
de
intacto
septem
mactare
iuvencos
Praestiterit
totidem
lectas
de
more
bibentes
.
Better
it
were
seaven
Bullockes
now
to
take
,
Without
blemish
a
sacrifice
to
make
:
Seaven
chosen
gymmers
of
the
sheepe
also
,
According
to
the
rite
of
times
ago
.
The
principal
feasts
or
solemnities
of
Gods
people
,
lasted
7.
days
,
and
on
the
8.
daye
were
dissolved
7
dayes
,
the
people
did
eat
vnleavened
bread
at
the
Passover
,
Seauen
weekes
were
counted
betweene
the
Passeover
and
Pontecost
:
Maniest
Feastes
were
celebrated
in
the
7.
〈◊〉
.
And
in
a
misery
also
,
the
ark
of
Noah
which
was
〈◊〉
of
the
Church
)
in
the
seaventh
Moneth
rested
vpon
the
Mountaines
of
Ararat
;
signifying
the
restauration
of
all
things
,
to
be
in
the
seaventh
estate
of
the
Church
.
Wisedome
hath
builded
her
house
,
with
seauen
Pillers
:
By
her
house
,
wee
vnderstande
the
Church
,
and
by
her
seaven
Pillers
,
the
gifts
of
the
Spirite
;
by
which
the
Church
is
established
:
The
which
,
albeit
they
be
many
,
yet
principally
they
are
comprehended
vnder
the
number
of
seaven
,
Exode
,
Zachary
,
Deacons
,
which
were
elected
by
the
Apostles
,
may
be
signified
a
number
of
perfection
.
And
the
wicked
spirites
also
are
numbred
by
seavens
,
when
it
is
said
,
that
Christ
ejected
out
of
Marie
Magdalene
▪
seuen
Devils
.
when
the
vncleane
spirite
goeth
out
of
a
man
,
hee
goeth
about
seeking
rest
,
Not
that
in
all
places
of
Scripture
,
the
number
of
seaven
is
taken
for
a
certain
&
precise
number
.
For
we
know
,
when
it
is
said
in
the
Psalme
,
That
the
iust
man
falleth
,
seaven
times
a
day
:
And
when
Christ
saide
to
PETER
,
That
he
should
forgiue
his
brother
,
the
meaning
is
of
many
times
,
yet
the
seaven
folde
number
oft-times
also
is
taken
for
a
certaine
number
,
as
in
many
places
before
cited
,
and
namely
,
almost
through
the
whole
Revelation
,
the
divine
Spirite
,
in
IOHN
,
setteth
out
the
estate
of
the
Church
,
to
write
to
seaven
Churches
in
Asia
,
vnder
the
figure
of
seaven
Golden
candlesticks
,
&
to
the
seaven
Angels
,
are
the
ministers
thereof
figured
,
by
seauen
stars
in
the
right
hand
of
Christ
:
Next
,
we
haue
the
book
closed
with
seaven
seals
,
which
signifyeth
,
The
seaven
Angels
,
with
their
seaven
Trumpets
,
and
seauen
Viols
,
everie
one
of
them
(
as
was
declared
before
)
conteine
the
space
of
fiue
times
seaven
weekes
of
years
.
As
also
may
be
vnderstood
of
the
seaven
thunders
.
Iubilee
.
There
is
amysterie
also
,
in
the
seaven
heades
and
seaven
Crownes
of
the
beaste
,
set
out
in
the
twelft
Chapter
,
which
with
the
reste
,
I
referre
to
the
learned
exposition
of
IOHN
NAPER
,
vpon
the
Revelation
before
mentioned
,
By
all
which
similitudes
&
reckonings
,
&
many
moo
,
we
may
perceiue
not
onlie
of
the
number
of
seaven
,
to
contein
great
misteries
,
but
also
to
be
a
number
of
such
perfection
,
that
years
,
times
and
other
accidents
,
bee
specially
courted
thereby
.
As
also
(
if
I
would
insist
)
the
like
may
be
founde
in
manie
naturall
thinges
,
both
in
heaven
and
earth
.
As
in
the
heavens
,
the
seaven
Planets
haue
their
seauen
severall
courses
,
which
worke
great
operations
in
the
inferiour
Elements
:
Likewise
,
amongst
the
fixed
starres
,
there
be
7.
called
Pleiades
,
and
other
7.
Hyades
,
and
the
two
Polare
Images
,
called
Visa
maior
&
Vrsa
minor
,
conteine
either
of
them
7.
stars
.
And
in
the
earth
there
be
7.
principal
habitable
climates
.
The
stature
of
mans
body
,
is
of
7.
foote
,
with
many
other
such-like
.
But
it
shal
suffice
here
to
make
an
end
.
SEVENTH
PROPOSITION
.
Of
the
estate
of
this
present
1600.
yeare
of
Christ
in
particular
:
And
that
there
is
an
appearant
dangerous
alteration
,
to
fall
out
therein
,
and
within
few
yeares
thereafter
.
THe
estate
of
this
present
1600
,
yeare
of
Christ
in
particular
(
which
mooved
me
to
write
this
Treatise
)
is
now
to
be
considered
which
(
as
was
declared
)
is
from
the
creation
of
the
world
the
5548.
year
,
conteining
792.
weekes
of
years
:
&
for
od
years
,
it
conteineth
also
113.
Iubilees
,
&
11
single
yeares
.
For
before
the
71.
yeare
of
Christ
,
were
passed
82.
Iubilees
:
and
from
thence
to
our
time
,
to
wit
,
to
1589.
year
of
Christ
,
31.
Iubilees
.
Signifyed
by
the
Evangelist
Iohn
,
in
his
Revelation
,
by
the
space
of
the
blowing
of
the
7.
trumpets
,
every
trumpet
conteining
245.
years
.
So
that
this
1600.
yeare
,
is
the
60
yeare
of
the
blast
of
the
seaventh
&
last
trumpet
:
for
to
the
compleiting
of
this
7.
&
last
blast
&
yeares
thereof
,
there
wil
be
from
the
creation
of
the
world
117.
Iubilees
that
is
,
819.
weeks
of
years
,
&
5733.
single
yeares
,
which
wil
extend
to
the
year
of
Christ
1785.
years
,
if
the
world
shal
continue
so
long
.
But
the
time
by
great
probabilitie
,
&
good
arguments
,
is
to
be
abbreviat
,
for
the
Elect
sake
.
This
1600
,
yeare
.
then
may
justly
be
called
a
yeare
of
the
decaying
and
fading
age
of
the
world
for
many
reasons
.
First
,
because
all
things
that
approch
neere
an
end
,
are
saide
to
decaie
and
fayle
,
as
it
commeth
to
passe
in
this
yeare
,
by
the
preceeding
reckoning
.
For
if
the
reckoning
fall
not
,
Revelation
,
cannot
fayle
,
where
it
is
written
,
That
the
Angell
that
stood
vppon
the
sea
and
earth
,
hauing
the
booke
in
his
hande
,
sware
by
him
that
liueth
for
euer
more
,
which
created
the
heaven
,
earth
,
and
sea
,
and
all
things
conteined
therein
,
that
time
shal
be
no
more
.
But
in
the
dayes
of
the
voyce
of
the
seaventh
Angell
,
when
he
is
to
blow
,
even
the
mystery
of
God
shall
be
finished
,
as
hee
hath
declared
to
his
servants
the
Prophets
.
Now
the
seaventh
Angel
hath
begunne
alreadie
to
blow
his
trumpet
by
our
reckoning
,
in
the
1541.
yeare
of
Christ
by-gan
,
and
now
the
voyce
of
that
trumpet
stil
soundeth
in
our
eares
,
willing
vs
to
prepare
vs
for
that
great
day
of
the
Lordes
judgement
.
Secondly
,
because
the
signes
&
tokens
fore-told
,
aswel
by
our
Saviour
himselfe
,
as
by
the
Prophets
,
and
namely
,
by
the
Spirite
of
God
in
the
Revelation
,
that
were
to
proceed
that
great
judgemente
,
are
for
the
most
parte
already
come
to
passe
and
accomplished
.
Concerning
the
which
,
when
as
the
Apostles
asked
of
our
Maister
Christ
,
hee
fore-warneth
them
of
seaven
.
For
they
demaunded
him
of
three
questions
,
to
witt
,
when
shall
be
the
destruction
of
the
Temple
and
cittie
of
Ierusalem
?
What
should
be
the
signe
of
his
comming
?
Verely
I
say
vnto
you
,
For
albeit
,
the
signes
that
preceed
the
latter
judgement
by
extraordinary
,
yet
they
were
not
to
bee
vnlike
to
them
that
were
at
his
first
comming
in
the
flesh
:
as
hee
deduceth
them
by
the
particulars
.
First
(
sayeth
hee
)
there
shal
come
false
Christs
and
false
prophets
:
So
was
there
in
his
first
comming
,
Benchobab
,
alias
Barchosha●
,
who
feined
himselfe
to
be
Messias
:
And
Iudas
Galilaeus
and
The●das
,
Iesuites
,
falsely
taking
their
name
from
Iesus
,
but
more
worthie
to
take
it
from
Iudas
Ischariot
,
with
the
Anabaptistes
,
Libertines
,
and
many
other
false
Prophets
.
Secondly
,
where
hee
sayeth
,
There
shall
be
battelles
,
and
rumours
of
battelles
,
with
pestilence
,
famine
and
earth-quakes
,
in
divers
places
.
So
was
it
found
especially
at
his
first
comming
among
the
Iewes
,
rebelling
against
the
Romanes
,
by
whome
they
and
their
common-wealth
,
were
finally
vtterly
over-throwen
:
And
what
famine
was
in
the
Cittie
of
Ierusalem
,
with
pestilence
and
strange
deathes
:
ye
may
reade
in
Iosephus
de
bello
Iudaico
.
So
in
these
latter
daies
,
what
warres
haue
bene
,
and
yet
continue
:
Nation
rysing
against
Nation
,
and
kingdome
against
kingdome
,
even
amongst
vs
Christians
,
the
fearefull
effects
can
declare
,
whereby
we
appeare
to
be
made
a
pray
to
the
Tyranny
of
the
Turke
▪
vnlesse
God
of
his
mercy
bridle
his
furie
.
As
to
the
Pestilence
,
Famine
,
and
earthquaks
&
such
thinges
,
were
in
the
first
comming
of
Christ
,
as
namely
,
Noah
:
signifying
,
that
there
should
not
be
an
other
like
floud
to
destroy
the
whole
world
:
so
in
these
latter
times
,
such
signes
preceeding
Christ
his
latter
comming
,
and
their
significations
,
declared
by
his
Gospell
,
prognosticate
vndoubtedly
his
latter
comming
to
judge
the
world
by
fyre
.
For
as
it
was
in
the
dayes
of
Noah
,
when
a
merveilous
security
was
in
the
world
;
notwithstanding
,
the
Preaching
of
Noah
,
and
preparation
of
his
arke
:
And
as
the
Preaching
of
Christ
and
his
Apostles
was
securely
contemned
by
the
Iewes
:
So
now
a
dayes
,
the
cleare
light
of
the
Gospell
shining
againe
to
the
Worlde
,
and
making
all
men
without
excuse
worketh
no
more
in
the
minds
of
the
most
parte
,
then
〈◊〉
were
raw
flesh
,
which
cannot
digest
vpon
a
lothsome
stomack
.
And
as
to
the
sixt
token
of
signes
in
the
Sun
,
the
Moone
,
&
the
stars
;
&
concerning
the
shaking
&
mooving
of
the
powers
of
the
heaven
;
such
thinges
appeared
in
the
first
comming
of
Christ
,
when
that
most
famous
star
appeared
,
which
declared
to
the
Wise-men
Christ
his
birth
:
&
when
that
extraordinary
darknes
fel
vpon
the
land
of
Iudaea
in
time
of
his
suffring
,
which
albeit
,
I
take
it
not
to
haue
bin
an
Eclipse
of
the
Sun
,
by
interposition
of
the
Moone
,
between
it
&
the
earth
(
which
could
not
then
be
,
without
the
whole
motions
of
the
heauen
had
bin
changed
)
yet
was
it
an
evidente
darknes
,
both
in
the
Sun
&
in
the
aire
,
throughout
all
the
Land
of
Iudaea
.
France
.
We
haue
also
seene
now
lately
,
that
great
Eclipse
of
the
Sunne
,
the
1598.
yeare
,
whereof
the
effect
yet
continueth
.
And
as
to
the
commotion
or
shaking
of
the
powers
of
the
heaven
,
I
shew
of
before
,
how
the
signes
are
changed
from
their
former
places
:
so
that
Aries
is
come
to
Taurus
,
and
Taurus
to
Gemini
for
the
most
parte
,
and
so
foorth
the
reste
:
To
speake
of
the
Triganes
,
and
great
conjunctiones
,
I
will
not
now
enter
:
For
I
suppose
the
force
thereof
to
be
now
greatlie
debilitate
,
by
reason
of
the
alteration
of
the
signes
,
and
so
leaue
the
discourse
to
others
.
The
seaventh
and
last
signe
,
is
of
the
comming
of
the
Sunne
of
man
,
Christ
himselfe
,
who
as
hee
appeared
in
his
humanitie
,
taking
vpon
him
our
nature
,
wherein
he
suffered
for
our
sinnes
:
So
is
he
to
appeare
in
the
cloudes
,
in
his
seconde
comming
,
fearefull
to
the
wicked
,
and
comfortable
to
the
Electe
:
The
which
seaventh
signe
resteth
onelie
to
come
:
For
other
sixe
i●
a
manner
are
come
alreadie
,
albeit
it
may
be
,
they
appeare
more
evident
hereafter
.
Alwaies
,
wee
see
howe
the
signes
of
the
first
and
second
comming
of
Christ
do
agree
,
so
farre
as
wee
haue
yet
seene
.
And
as
for
this
present
yeare
,
and
yeares
shortlie
to
come
hereafter
,
there
appeares
no
lesse
,
but
rather
greater
mutationes
yet
to
follow
,
which
may
bee
the
thirde
evidencie
and
argument
,
of
the
approching
of
the
latter
daie
.
For
as
to
the
signes
of
the
heaven
,
so
manie
and
so
greate
Eclipses
,
namelie
,
of
the
Sunne
,
haue
not
bene
seene
,
these
manie
yeares
by-gane
,
as
shall
be
within
sixe
yeares
to
come
:
What
other
heavenlie
tokens
wil
be
annexed
thereto
,
the
Lord
knoweth
.
But
this
I
see
,
that
after
or
before
the
effecte
of
one
Eclipse
be
ended
,
immediatlie
falleth
out
an
other
,
as
this
presente
1600.
yeares
,
at
the
ende
of
the
effecte
working
of
that
Eclipse
,
which
was
in
the
1598.
yeare
:
signifying
,
and
bringing
greate
Windes
and
drought
.
In
the
ende
of
Iune
,
falleth
out
an
other
Eclipse
of
the
Sunne
,
and
so
foorth
in
the
rest
.
As
to
other
particulars
,
that
are
to
fall
foorth
this
yeare
,
I
will
speake
sparingly
thereof
:
for
I
pretend
not
the
Spirite
of
prophecy
,
neither
do
I
depend
much
vpon
the
conjectures
of
Astrologues
,
notwithstanding
,
I
shall
recite
that
which
I
finde
in
others
,
concerning
the
estate
of
this
yeare
,
and
certaine
yeares
following
,
&
thereafter
shortely
declare
mine
owne
opinion
,
following
the
grounds
which
I
haue
already
laid
.
I
reade
in
the
Treatise
,
called
,
The
seconde
comming
of
Christe
,
whereof
,
Scheltco
a
Geueren
is
the
author
:
his
conjecture
,
that
about
this
1600.
yeare
,
shall
be
the
end
of
the
periode
of
the
Papisticall
kingdome
.
But
he
taketh
vp
his
periods
by
full
500.
years
,
where
as
by
our
reckoning
,
the
greater
period
,
conteineth
only
490.
yeares
.
And
againe
,
he
counteth
from
the
creation
of
the
world
,
to
this
,
1600
yeare
of
Christ
5562.
yeares
,
more
then
our
former
count
,
14.
yeares
.
So
that
there
will
be
a
difference
betweene
our
reckonings
of
44.
yeares
,
but
the
matter
&
space
is
not
great
in
substance
.
For
doubtlesse
,
that
Antichristian
kingdome
,
as
it
hath
begun
already
to
fall
,
so
shortly
shall
it
come
to
vtter
ruine
.
For
Babylon
muste
needes
fall
,
according
to
the
Prophecie
of
the
Revelation
.
In
the
which
,
we
finde
also
,
at
the
end
of
the
14.
Chapter
,
this
number
of
1600.
where
it
is
said
,
That
the
Vine-presse
of
Gods
wrath
was
troden
without
the
Cittie
,
and
blood
come
out
of
it
,
to
the
horse
bridies
,
by
the
space
of
1600.
stades
or
furlungs
.
This
number
,
some
of
the
learned
vnderstande
to
be
meant
of
yeares
,
as
though
after
the
out-running
of
1600.
yeares
,
the
end
shal
be
,
when
the
wicked
shal
be
tormented
in
hell
,
after
the
similitude
of
a
woundrous
great
bloud
shed
in
the
field
.
But
in
my
judgement
,
that
number
is
rather
to
be
vnderstood
,
of
a
space
of
grounde
,
conteining
so
many
Fur-longs
or
stades
.
For
there
being
eight
Furlongs
in
a
myle
of
our
reckoning
,
they
come
to
200.
of
our
common
myles
,
which
was
the
longest
reaching
of
the
boundes
of
the
Land
of
Israel
.
For
by
the
citie
,
is
signifyed
Spirituall
Ierusalem
,
the
Church
of
God
;
within
the
which
,
the
Elect
and
godly
are
conteined
:
And
the
tredding
of
the
vine-presse
without
the
Citie
,
is
meante
of
them
that
are
out
of
the
true
Church
,
which
are
in
a
far
greter
number
,
vpon
whom
Gods
wrath
doth
fal
,
as
it
wer
,
comprehending
the
whole
space
of
the
Land
,
without
the
citie
:
But
to
returne
to
that
Treatise
,
of
the
second
comming
of
Christ
,
the
author
insisteth
very
much
vpon
the
number
of
5555.
from
the
creation
of
the
world
,
which
after
his
reckoning
,
endeth
in
the
year
of
Christ
1593.
yeares
;
but
after
our
count
,
the
1607.
yeare
:
of
the
which
number
,
he
gathereth
a
great
mysterie
:
Because
it
conteineth
,
both
an
Arithmeticall
&
Geometrical
proportion
of
numbers
,
to
wit
,
an
Arithmeticall
,
in
proceeding
by
Foure
fiues
,
and
a
Geometrical
,
by
reason
the
parts
therof
are
made
vp
in
progres
,
by
multiplication
of
10.
As
fiue-times
ten
,
mak
,
50.
ten-times
50.
mak
500.
&
ten
times
500.
make
5000.
Or
if
ye
like
to
proceed
the
contrary
way
,
the
tenth
part
of
5000.
is
500
&
the
tenth
part
of
500.
is
50.
&
the
tenth
part
of
50.
is
5.
wherof
he
gathereth
,
that
after
the
compleiting
of
5555.
years
,
from
the
Worldes
creation
,
there
shall
fall
foorth
a
merveylous
change
of
the
estate
of
the
World
,
as
indeed
there
was
not
such
a
concurrence
of
numbers
,
since
the
yeare
of
Christ
496.
Neither
shall
the
like
so
long
as
the
World
lasteth
.
Now
because
of
the
perfection
of
the
number
of
fiue
,
aboue
other
numbers
,
it
comprehendeth
in
it
,
all
vnities
,
of
the
which
,
all
other
numbers
do
consiste
,
be
they
eauen
or
odde
:
and
because
,
distributiue
justice
standeth
in
Geometrical
proportion
,
hee
gathereth
and
supposeth
,
that
the
Lord
God
,
maker
and
governour
of
all
things
,
by
this
proportionable
agreeing
of
numbers
,
would
leade
vs
to
a
certaine
deepe
consideration
of
a
perfite
expyring
and
ende
of
all
thinges
:
So
that
hee
trusteth
,
the
comming
of
the
Sonne
of
GOD
to
judgment
shortly
thereafter
to
insue
.
To
the
which
,
he
addeth
many
other
arguments
and
conjectures
to
the
same
purpose
.
As
to
me
,
albeit
I
like
not
to
follow
any
Pythagorical
superstition
,
in
observation
of
numbers
,
yet
in
so
far
as
we
may
haue
any
good
ground
out
of
holy
Scriptures
or
evident
reason
.
For
such
reckoning
,
I
think
it
not
altogether
to
be
refused
,
having
the
concurrence
of
other
good
testimonies
,
to
confirme
the
same
.
As
indeed
,
there
appeares
to
be
some
greate
mysterie
in
the
conjoyning
of
so
manie
fiues
to-gether
.
For
before
it
,
or
with
it
,
the
manifolde
Eclipses
that
are
to
fall
out
,
with
their
effects
,
and
specially
,
that
fearefull
Eclipse
of
the
1605.
yeare
,
wherein
the
Sun
shall
be
allutterlie
darkned
at
Noone-daie
,
whereof
the
effectes
shal
▪
continue
certaine
yeares
thereafter
;
pretende
great
mutations
and
perturbationes
to
ensue
in
those
few
yeares
following
;
As
wartes
,
seditiones
,
pestilences
,
famine
,
with
many
other
grievous
calamities
,
and
Tragicall
eventes
;
such
as
treasons
,
conspiracies
;
so
that
few
men
may
truste
one
another
,
wherewith
the
common
societie
of
men
,
is
like
to
be
dissolved
,
and
all
licencious
libertie
to
wickednesse
to
haue
place
.
And
shortlie
,
Loue
to
waxe
colde
,
and
selfe-loue
to
waxe
hote
,
with
all
other
such
enormities
and
corruptiones
,
as
the
Apostle
PAVLE
prophecieth
to
fall
foorth
in
the
latter
dayes
in
his
Epistles
:
And
namely
,
in
matters
of
Religion
,
When
the
Sonne
of
man
shall
come
,
beleeue
yee
,
he
shall
finde
faith
in
the
earth
?
But
the
most
evident
testimonie
of
all
,
is
the
agreement
of
those
said
heavenly
signes
,
with
the
prophecies
of
the
Revelation
of
the
sixt
and
seventh
trumpets
.
For
the
end
of
the
sixt
trumpet
and
Vi●le
,
and
the
beginning
of
the
seaventh
(
vnder
which
now
we
are
)
agree
together
,
as
they
doe
in
all
the
reste
.
Nowe
the
summe
of
all
those
tokens
and
signes
,
is
to
declare
,
how
when
God
sendeth
his
Worde
,
and
Preachers
of
the
Gospell
in
the
worlde
,
men
refusing
the
same
,
are
tormented
with
wartes
,
and
manie
other
calamities
,
and
that
by
his
juste
judgement
.
This
is
meant
first
generally
,
by
opening
of
the
seaven
seales
of
the
closed
booke
.
For
at
the
first
seale
opening
,
the
white
horse
,
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
.
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
invention
,
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
vpon
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
evident
:
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
.
that
the
hail
was
great
like
talents
that
fell
out
of
heauen
vpon
men
,
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
punishment
,
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
&
brimstone
,
and
stormie
tempests
.
It
is
more-over
added
,
in
powring
out
of
the
seaventh
viole
in
the
aire
(
wherby
is
signifyed
a
great
perturbation
of
al
the
elements
)
that
there
was
such
an
Earth-quake
,
that
the
like
had
never
bene
.
These
tempestes
in
the
aire
,
may
both
be
vnderstoode
literallie
and
Spiritually
.
For
literally
,
our
Maister
Christ
fore-warneth
vs
of
the
like
,
where
he
testifyeth
,
that
before
his
latter
comming
,
the
powers
of
the
heauen
shal
be
moved
:
&
spiritually
,
the
moving
of
the
aire
&
the
great
earthquak
signifie
such
a
confusion
of
al
things
in
the
world
,
that
the
lik
hath
not
bin
seene
of
before
:
And
by
the
much
and
vehement
great
haile
,
is
meant
the
great
coldnes
of
loue
that
now
wee
see
in
the
world
,
as
also
it
was
fore told
by
our
Saviour
Christ
:
And
by
his
Apostle
PAVLE
,
speaking
of
selfe-loue
,
and
lack
of
zeale
in
Religion
,
which
maketh
men
to
dispise
God
and
godlinesse
,
and
to
blaspheme
against
the
Gospel
,
and
Preachers
thereof
,
which
plague
now
(
al●s
)
doth
everie
where
increase
.
And
it
is
added
futher
in
the
text
of
IOHN
,
that
the
great
citie
was
divided
into
three
parts
.
By
this
citie
(
no
doubt
)
is
meant
the
externall
face
of
the
visible
Church
,
composed
of
true
professors
,
Papistes
,
and
Hypocrites
so
that
we
see
there
shall
not
be
a
full
and
perfite
vnitie
of
religion
,
to
the
end
of
the
World
.
But
in
the
midde-time
,
we
haue
this
soli●●e
comforte
,
that
at
the
blast
of
the
seaventh
trumpet
,
the
mysterie
of
God
shall
be
fulfil●ed
toward
his
Saintes
,
and
great
joye
shal
be
among
the
Elect
,
because
the
Kingdomes
of
this
world
,
are
our
Lords
and
his
Christs
,
and
he
shal
raigne
for
evermore
.
And
with
this
shall
come
the
end
of
this
world
,
which
albeit
it
be
vncertaine
,
as
touching
the
year
,
day
and
houre
,
when
it
shal
be
,
yet
certainely
it
is
not
farre
off
,
seeing
al
these
tokens
and
others
,
specified
in
the
Scriptures
,
are
already
fulfilled
,
and
the
great
Angell
hath
sworne
that
there
shall
be
time
no
more
:
The
Lord
make
vs
readie
for
his
comming
,
that
wee
may
lift
vp
our
heades
from
the
vanities
of
this
worlde
,
and
waite
for
that
day
of
our
Redemption
:
Come
Lord
Iesus
come
.
FINIS
.
A
faithfull
and
godlie
Admonition
to
al
true
Christians
,
gathered
vpon
the
words
of
the
Apostle
PAVLE
Ephes.
5.
vers
16.
Coloss
●
.
vers
5.
To
redeeme
time
,
because
the
dayes
are
euill
.
GOD
The
creator
and
author
of
time
,
as
hee
hath
appoynted
all
things
that
are
done
in
the
World
to
be
measured
thereby
;
so
hath
he
ordayned
,
certaine
limites
and
bounds
of
time
;
some
short
,
some
longer
,
vnto
the
life
of
every
man
in
this
earth
,
according
as
it
is
written
in
Io●
,
where
he
sayeth
,
Are
not
the
dayes
of
man
,
and
the
number
of
his
Moneths
appoynted
with
thee
[
O
Lord
]
thou
hast
limited
his
bounds
,
which
he
cannot
passe
ouer
.
And
a
little
before
,
to
declare
the
shortnes
of
these
bounds
,
he
compareth
the
life
of
everie
man
that
is
borne
of
a
woman
,
to
a
flowre
that
suddenly
shoteth
vp
,
and
is
cut
down
,
and
vanisheth
away
as
a
shaddow
,
and
continueth
not
.
Likewise
,
DAVID
in
the
Psalme
,
Moyses
,
in
the
ninetie
Psalme
,
after
that
hee
hath
distributed
the
frayle
estate
of
mans
life
,
declaring
how
they
passe
awaie
,
as
a
sleepe
,
and
as
the
Grasse
that
groweth
in
the
Morning
,
and
at
the
euening
is
withered
awaie
.
And
howe
that
commonlie
,
the
longest
tearme
of
mennes
yeares
,
is
about
three
score
and
ten
yeares
:
And
if
some
of
greater
strength
,
attaine
to
the
age
of
foure-score
yeares
,
yet
are
they
the
more
subject
to
laboure
and
sorrowe
:
hee
maketh
his
supplication
vnto
GOD
,
that
hee
will
teache
vs
to
number
our
dayes
,
that
wee
maie
applie
our
heartes
vnto
wisedome
:
Whereby
hee
sheweth
,
that
none
but
they
whome
GOD
of
his
especiall
grace
,
doth
illuminate
by
his
Spirite
,
canne
rightlie
applie
their
heartes
,
to
this
true
Wisedome
,
to
considder
the
brevitie
of
the
shorte
number
,
of
the
dayes
we
haue
here
in
this
present
life
.
Therefore
(
deare
brethren
and
Christians
)
wee
haue
great
neede
most
earnestlieto
call
and
crie
vnto
GOD
,
that
wee
forget
not
this
counte
:
Forthere
bee
manie
that
can
make
great
reckonings
of
long
times
,
and
manie
yeares
that
are
paste
before
them
:
And
yet
cannot
rightlie
reckon
the
shorte
time
and
continuance
of
their
owne
liues
:
yea
,
men
wil
reckon
and
counte
by
Arithmeticke
all
things
,
and
even
as
the
very
distance
,
betweene
the
Heaven
and
the
Earth
,
and
the
moste
highest
Starres
:
And
yet
onelie
the
faithfull
,
(
and
they
that
put
their
confidence
in
God
)
knowe
the
distance
that
is
betweene
this
shorte
and
transitorie
life
,
and
that
blessed
and
immortall
life
which
hath
no
ende
,
vnto
the
which
wee
are
created
,
and
to
the
which
ende
,
this
presente
life
ought
to
bee
directed
.
For
,
(
deare
brethren
)
let
vs
bat
considder
the
vanitie
of
the
moste
parte
of
menne
in
this
poynte
,
how
littele
they
esteeme
of
the
shorte
time
they
are
to
remayne
in
this
presente
and
momentaneous
life
:
Not-with-standing
,
moste
of
all
their
vayne
pretences
and
imaginationes
,
is
to
compasse
the
whole
Worlde
,
(
if
it
were
possible
)
and
to
doe
greate
wounders
and
actes
therein
.
For
time
being
so
precious
,
and
so
highlie
to
be
regarded
,
in
respecte
of
the
shortnesse
of
this
life
,
that
GOD
hath
lente
vs
in
this
wretched
Worlde
,
and
(
as
the
Prophet
DAVID
sheweth
vs
moste
plainely
and
evidently
,
in
the
some
score
and
tenth
Psalme
)
wee
knowe
not
how
soone
the
Lord
shall
saye
vnto
vs
,
Returne
yee
sonnes
of
ADAM
vnto
corruption
.
And
more-over
,
time
once
being
lost
,
cannot
be
againe
recovered
,
for
no
Gold
not
price
,
yet
is
there
not
any
thing
where-of
men
are
more
prodigall
,
in
so
much
,
that
there
is
nothing
whereof
they
regarde
lesse
the
losse
,
yea
,
that
which
is
worse
,
the
greater
parte
of
menne
counte
so
little
of
time
,
that
for
a
shorte
and
transitorie
passing
of
time
in
this
life
,
they
lose
the
ioye
and
felicitie
of
that
everlasting
life
,
and
perpetuall
time
,
whereof
,
commeth
this
speec●e
commonly
vsed
of
this
world
(
pas
time
)
but
by
corruption
of
maners
of
men
,
who
esteemlightly
how
time
passeth
awaie
,
so
they
may
haue
some
vaine
pleasure
in
the
drift
thereof
,
as
a
thing
where
with
they
be
fasshed
and
wearied
:
So
wee
see
,
how
the
little
time
that
men
haue
in
this
life
,
for
the
most
part
is
spent
,
to
witte
,
in
vanitie
,
idlenesse
,
yea
,
over
often
in
vice
and
wickednesse
,
and
that
little
time
which
is
bestowed
in
vertue
or
godlinesse
,
is
commonly
most
wearisome
:
As
when
men
are
occupyed
;
be
they
Magistrats
or
judges
,
in
hearing
the
plaintes
of
the
poore
,
and
execution
of
justice
;
be
they
inseriours
or
craftel-men
,
or
labourers
,
in
doing
their
handie
worke
,
and
appoynted
labour
,
to
the
profit
of
themselues
,
and
their
families
:
But
in
spending
of
it
,
which
by
that
meanes
they
winne
,
as
in
drinking
,
playing
,
or
vaine
games
,
there
is
no
hoe
,
not
falsherie
to
be
occupyed
night
and
day
;
and
in
matters
of
godlinesse
,
see
we
not
what
fassherie
it
is
,
even
to
many
,
not
of
the
worst
sort
,
to
spend
the
space
of
an
houre
,
or
little
more
in
hearing
the
word
of
God
,
wherein
standeth
our
salvation
,
who
will
not
like
nor
tire
of
sit
at
table
thrise
as
long
to
feede
the
bodie
?
yea
,
oft-times
,
to
over-burden
it
with
meate
and
drinke
,
to
whome
it
is
so
irksom
,
shorter
time
to
haue
their
soules
fedde
with
that
word
which
is
the
more
precious
an
delicat
food
of
everlasting
life
.
Wherfore
,
seing
the
most
part
of
this
world
,
regards
so
little
of
time
,
but
pas
it
over
so
lightly
,
to
their
great
damnage
and
perrill
of
their
own
soules
:
we
,
the
faithful
,
ought
to
be
the
more
earnest
,
to
exhort
&
admonish
one
another
,
to
occupy
the
short
time
we
haue
heare
,
not
as
the
common
sorte
of
carelesse
men
vses
:
but
in
such
waies
,
as
wee
may
bee
able
(
at
least
in
some
measure
)
to
giue
account
to
him
that
●es
placed
vs
in
this
earth
,
as
vppon
a
skaffold
to
play
our
parte
:
and
if
we
haue
neglected
or
mispent
the
time
by-past
,
to
take
heede
to
recover
the
losse
thereof
in
times
comming
.
Nowe
this
is
the
cause
and
ende
wherefore
Paule
in
the
words
of
our
text
,
exhorted
so
diligently
the
faithfull
of
his
daies
,
to
redeeme
time
,
by
recovering
the
losse
by-past
,
&
making
much
of
the
time
present
,
&
of
time
to
come
,
so
long
as
they
haue
it
,
apprehending
greedely
the
occasion
offred
vnto
them
to
do
wel
:
And
this
the
Apostle
speaketh
to
the
Gentiles
of
his
time
,
being
newly
converted
to
the
knowledge
of
the
Gospell
,
having
respect
to
their-by-past
life
and
conversation
,
spent
in
vanitie
,
wickednesse
and
ignorance
of
God
,
according
to
the
which
,
tendeth
that
saying
of
Peter
in
his
first
Epistle
,
4.
chap.
verse
3.
as
he
writeth
also
of
the
same
matter
,
saying
,
It
is
sufficient
for
vs
,
that
we
haue
spent
the
time
past
of
the
life
,
after
the
lusts
of
the
Gentiles
,
walking
in
wantonnesse
,
lustes
,
drankennesse
,
in
gluttonie
,
and
in
abhominaeble
idolatries
:
And
this
same
our
Apostle
,
to
the
like
purpose
,
in
another
place
sayeth
,
We
know
the
time
,
that
the
houre
is
now
to
rise
from
sleep
for
our
salvation
,
is
nearer
then
when
we
beleued
the
night
is
past
,
&
the
day
is
at
hand
:
Let
vs
therefore
caste
awaie
the
workes
of
darkenesse
,
and
put
on
the
armor
of
light
,
that
we
may
walke
honestlie
as
in
the
da●e
,
not
in
gluttony
&
drunkennesse
,
nor
in
strife
nor
invying
,
not
in
chambring
&
wantonnes
,
but
to
put
on
the
Lord
Iesus
Christ
,
&
take
no
thoght
for
the
flesh
,
to
fulfill
the
lusts
of
it
.
So
here
the
meaning
of
the
Apostle
is
,
where
he
speaketh
of
redeeming
of
time
,
that
the
faithfull
take
greate
diligence
in
the
recovering
of
that
which
is
by-past
and
lost
,
by
walking
more
circumspectlie
and
diligently
,
in
the
trad
of
godlines
,
in
times
comming
,
taking
a
similitude
from
worldly
men
,
&
worldly
affairs
:
As
if
a
Merchant
hauing
slipt
&
slept
his
businesse
,
in
not
comming
in
due
time
to
his
market
,
should
be
put
in
remembrance
to
be
more
vigilant
in
times
comming
,
and
vse
more
diligence
in
vttring
his
wares
in
time
to
come
,
or
as
if
it
were
,
to
fore-warne
vs
not
to
be
like
vnthriftie
spenders
wedde-setters
of
lande
,
who
spend
ryotously
the
money
they
take
vpon
it
,
&
haue
taken
no
heed
to
pay
the
yearely
duetie
,
or
annuel-rent
to
the
creditors
,
but
let
it
slip
over
,
the
longer
they
so
do
,
the
Land
is
worse
to
redeeme
,
vnlesse
they
take
better
heede
in
times
comming
.
So
they
that
driue
time
,
to
amende
their
liues
from
daye
to
daye
,
and
suffer
themselues
to
be
carryed
awaie
in
a
custome
and
habite
of
evill
doing
,
repent
over-late
,
when
they
cannot
amend
the
former
losse
.
Therefore
the
Apostle
in
the
words
preceeding
,
desireth
the
Ephesians
,
to
take
heede
to
walk
circum
spectly
.
not
as
such
vnwise
men
,
but
as
the
wise
,
and
vnderstand
what
the
will
of
the
Lorde
is
.
And
as
wee
are
made
light
in
the
Lorde
,
so
wee
walke
in
the
Light
and
sight
of
him
and
his
Angelles
,
having
them
as
witnesses
of
all
our
doings
:
Al-be-it
,
no
mortall
man
should
knowe
the
same
,
and
so
to
become
wiser
then
the
common
sorte
of
the
Worlde
,
as
being
instructed
in
the
Schoole
of
Christ
,
the
fountaine
of
all
true
wisedome
.
This
being
the
minde
and
meaning
of
the
Apostle
,
concerning
the
redemption
of
time
,
wee
haue
to
marke
the
cause
of
this
his
earneste
admonition
,
which
hee
addeth
immediatlie
,
saying
,
Because
the
dayes
are
evill
,
not
that
the
dayes
were
evill
of
themselues
;
but
this
hee
speaketh
,
in
respecte
of
the
time
,
and
daungerous
estate
of
Christians
in
his
dayes
,
the
worlde
being
also
then
full
of
corruption
,
and
offences
,
and
therefore
more
difficill
to
the
faithful
,
to
walke
warilie
therein
,
the
Gospell
then
having
so
manie
adversaries
;
and
the
Divell
himselfe
occupying
a
tyrannie
in
the
Worlde
,
so
that
the
time
coulde
not
be
dedicate
and
consecrate
to
the
service
of
GOD
,
vnlesse
the
same
were
in
a
manner
redeemed
,
&
the
lost
time
by-past
,
bought
againe
with
the
losse
of
worldlie
pleasures
,
and
forsaking
of
the
vnfruitfull
workes
of
darkenesse
:
Seeking
after
newe
occasiones
of
Godlinesse
,
which
the
Worlde
and
worldlings
,
by
euill
example
,
would
plucke
awaie
from
vs
.
redeeming
the
time
,
meaning
toward
the
infidels
,
that
they
being
mingled
amongst
them
,
might
not
onelie
beware
,
least
they
were
defyled
with
their
corrupt
manner
of
living
,
and
so
by
processe
of
time
,
become
like
to
them
,
but
also
to
beware
to
giue
them
occasion
of
slander
by
any
apearand
evil
ensample
of
life
,
thereby
to
make
them
to
speake
evil
of
the
Gospel
,
and
also
to
bee
more
cruell
,
and
bente
to
persecute
them
for
the
Gospelles
sake
;
therefore
hee
willeth
them
,
to
redeeme
the
time
,
by
taking
occasion
of
well
dooing
Wheresoever
he
same
was
offered
,
and
striue
against
all
impedimentes
,
and
that
because
of
the
evill
dayes
and
greate
corruptiones
,
that
then
reigneth
in
the
World
.
Now
,
if
the
Apostle
had
neede
in
his
dayes
,
to
vse
this
exhortation
,
howe
much
more
is
it
needefull
in
this
corrupted
age
wherein
we
are
of
the
which
,
the
same
Apostle
PAVLE
,
speaketh
vnto
TIMOTHEE
,
in
the
second
Epistle
the
third
Chapter
,
in
this
manner
,
Knowe
thou
this
,
that
in
the
laste
dayes
,
there
shall
bee
perrellous
times
:
For
menne
shall
bee
lovers
of
themselues
,
boasters
,
proude
,
cursed
speakers
,
dissobedient
to
Parentes
,
vn-thankfull
,
vn-holie
,
without
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
ho●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
,
In
these
latter
dayes
shall
aryse
warres
and
tumultes
of
warres
,
famine
,
pestilence
,
pers●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
narrow●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
,
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
them
in
the
world
abound
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
●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
tyranny
&
oppression
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
of
GOD
,
casting
off
the
yoke
of
discipline
,
and
licenceous
liberty
in
all
kinde
of
vngodlinesse
,
yea
,
meiting
of
the
Lorde
our
God
,
with
extreame
vnthankfulnesse
,
in
respect
of
his
graces
offered
so
long
to
both
the
Nationes
:
Falsehood
,
oppression
,
murthers
,
harlottries
,
and
all
other
such
kinde
of
mischieuous
dealing
,
without
hauing
anie
punishmente
:
Yea
,
filthie
Swine
,
Fronte
capillata
est
,
post
hac
occasio
calva
.
Occasion
on
the
fore-head
hath
haire
,
But
ay
behinde
she
is
naked
and
baire
.
Wishing
al
men
therefore
earnestlie
,
(
as
our
Maister
fore-warneth
vs
)
to
lift
vp
their
heades
,
and
waite
for
their
approching
redemption
,
when
the
Lord
shal
appeare
in
the
clowdes
to
the
comfort
of
the
faithfull
.
And
seeing
there
is
no
perpetuall
remayning
for
vs
in
this
world
,
but
after
a
certaine
shorte
space
of
time
,
we
all
must
needes
change
our
dwelling
place
,
and
compeare
before
that
celestiall
Iudge
;
that
wee
learne
to
addresse
our selues
for
that
heavenly
life
,
while
we
haue
time
,
for
it
shall
come
to
passe
,
that
time
shall
bee
no
more
,
when
as
the
seaventh
Angel
shal
begin
to
blowe
his
trumpet
.
For
then
(
as
Iohn
speaketh
in
his
Revelation
)
the
mysterie
of
God
shall
be
finished
.
Let
vs
not
therefore
be
like
the
foolish
virgines
,
but
when
the
bridgroome
commeth
,
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