Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.

CHAP. I. Wherein is shewed that the world neither was from eternitie, nor yet shall be extended to eternitie; but that it had both a beginning, and shall also have an ending: wherein also is considerable how that ending shall be; as also the time when is largely examined.

Sect. 1. That the world began, and must also end.

THe Philosophers of ancient times were diversly transported in the stream of their own opinions, both concerning the worlds originall and continuance: some determining that it once began; others imagining that it was without beginning, and that the circled orbs should spin out a thread as long as is eternitie, before it found an ending. Plato could say that it was, Dei Patris ad genus huma∣num* 1.1 epistola, an epistle of God the Father unto man∣kinde; and that God was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Creatour, Maker, and Father of the whole universe. But a 1.2 Aristotle sticked not to affirm that the world nei∣ther began, nor yet shall end. Yet this his opinion, himself being witnesse, was nothing else but a Paradox; and (as without wrong to him may be affirmed) he maintained it rather by way of contradicting others, then for any

desire of truth, calling it Problema topicum, as in the first book of his Topicks, chap. 9. is manifest; and as in b 1.3 that book written in his old age to king Alexander the Great, he also confesseth. This therefore made c 1.4 one say, that it was not so much a logicall question, as a thesis or position which Aristotle held and maintained: whose reasons some have called * 1.5 vain sophistications to obscure the truth, having more with then matter in them; and may again be answered by more solid arguments then he al∣ledgeth. For that the world had both a beginning, and must also have an ending, even reason it self, although there were no Scripture for it, is sufficient.

As first, if the world were eternall, then there would be some memorie given us of the generations of men more ancient then that which Moses mentioneth: but there is none given us; for all other histories are but late in respect of the sacred storie: which is an evident argument, not onely against the eternitie of the world, but also against the fables of the Egyptians, Scythians, and Grecians, concerning their ancientnesse, and the an∣cientnesse of their acts and deeds of fame.

For indeed (omitting their palpable fictions) when Ethnick writers tell us of any ancient thing, it is either concerning the Thebane or Trojane warre; of Cecrops, of Inachus, of Ogyges, Deucalion, or Ianus; of Ninus, or his father Belus, or of the warre of the giants, striving to heap mountain upon mountain that they might pull the gods out of heaven. Now all these were either about the dayes of the Judges, Moses, Abraham, or Noah at the furthest. For to whom did they allude by their Ia∣nus with two faces, but to Noah, who saw the times both before and after the floud? Or whom did they point at by their Gigantomachia, when Pelion (for∣sooth) must be set upon Ossa's back, and all thrown down with a thunder-crack; whom (I say) did they

point at, but Nimrod and his company, or those who built the tower of Babel, and had their languages con∣founded for it?

That of the Poet is therefore pertinent,* 1.6

—Si nulla fuit genitalis origo Terrarum & coeli, sempérque aeterna fu•…•…re: Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinêre Poetae? Quò tot facta virûm toties cecidêre? nec usquam Aeternis famae monimentis insita florent?

If that the heavens and earth did not begin, Had no creation, but remain'd from aye; Why did not other Poets something sing Before the Thebane warre, or fall of Troy? What are become of great mens many deeds? They could not die, But would remain unto posteritie.

Secondly, thus it may be also proved; All things which are to us conspicuous, consisting of matter and form, are of themselves frail and fading, having such a nature, that they either are or may be subject to cor∣ruption; but such is the world: and therefore as in re∣spect of its essence it is finite; so likewise in respect of time it cannot be infinite, but have both a beginning and an ending. For first that is properly eternall, which is altogether incommunicable, or which is without begin∣ning, mutation, succession, and end: and such onely is God, and not the world. Secondly, it cannot be denied but that there is the same reason of the whole which is of the parts; so that if the parts of the world be sub∣ject to corruption, then must likewise the whole world also: but the parts are (as we daily see) and therefore the whole.

But leaving reason, we have a rule beyond it, which is the rule of faith; whose first assertion makes it plain

that the world began; and that Time (by which we measure dayes, weeks, moneths, and yeares) hath not* 1.7 been for ever. For, In the beginning (saith Moses) God created the heavens and the earth: and why is it said, In the beginning he created, but that it might be known (especially to his Church) that the world 〈◊〉〈◊〉 from everlasting?

Divinely therefore did Du Bartas sing, as in the sound of Silvester we have it,

Cleare fire for ever hath not ayre embrac't,* 1.8 Nor ayre for aye environ'd waters vast, Nor waters alwayes wrapt the earth therein; But all this ALL did once of nought begin. Th' immutable divine decree, which shall Cause the worlds end, caus'd his originall.

Which whosoever shall deny, he doth but betray his misery; either because he wants Gods holy word to be his rule, or else because he disdaineth to be ruled by it.

How great a priviledge then is that which even the poorest Christian hath above the greatest and most wise Philosopher! And as for the scoffing Atheist, whose pee∣vish and perverse opinion leads him up and down in an affected cloud of ignorance, disdaining to have faith, be∣cause he scoffeth at the rule of faith; it is no more then thus with him, he kicks against the pricks, and cannot therefore escape away unhurt. For, Sequitur injustas ul∣tor à tergo Deus; God, as a revenger, follows at the heels of a sinner,

Which many thousands now can witnesse well, Whose faults with woe recanted are in hell.

Sect. 2.

BUt concerning the worlds ending, here fitly may* 1.9 arise this question, viz. Whether it shall be destroy∣ed according to the substance, or according to the qua∣lities.

• 1. If it be destroyed according to the substance, then it must be so destroyed, as that nothing of it be remain∣ing.
• 2. If it be destroyed according to the qualities, then it shall onely be purged, the substance still abiding.

Now of both these opinions there can be but one truth; which I verily think to be in the latter of them. For although it be said in S. Peter, that * 1.10 the heavens shall passe away with a noise, & the elements shall melt away with heat, &c. Yet it is not so farre forth to be under∣stood, as that in their substances they shall be quite burnt up; but rather that they shall be purified in their vicious qualities, which the vanitie of sinne hath laid upon the model of the whole world. And this S. Paul points at when he saith, that * 1.11 the creature it self shall be delivered from the bondage of corruption into the glorious libertie of the sonnes of God. For we know (saith he) that the whole creation groneth and travaileth in pain together untill now. And again in the hundred and second Psalme, where the Prophet saith that * 1.12 the heavens and the earth shall perish, and wax old; he sheweth that their perishing shall onely be a changing: For as a vesture shalt thou change them, and they shall be changed.

Whatsoever therefore is spoken of their consuming, passing away, and perishing, is meant onely in respect of their corruptible qualities, the substance still abiding: and so shall the fire at the last day serve for a purging, not for an utter consuming. There shall indeed be no∣thing unchanged, because all things shall be renewed, and each thing brought into a perfect state, Acts 3. 21. A new heaven and a new earth, 2. Pet. 3. 21. Not new by creation, but by commutation; Non per interitum pristi∣norum sed commutationem in melius, as saith * 1.13 S. Hierome; Not by a destruction of the old, but by a change into a better.

Which thing is yet further seen even in the little

world Man, who is the Epitome of the greater world it self. For he, in the substance of his bodie, shall not be destroyed, but changed; and in stead of corruption shall put on incorruption▪ as saith S. Paul; beholding at the* 1.14 * 1.15 last day his Redeemer, not with other (saith Job) but with these same eyes. In like manner, the greater world, in stead of corruption, shall (I verily think) put on in∣corruption; and being purged by the fire, shall be deli∣vered * 1.16 into the glorious libertie of the sonnes of God. It shall not be delivered onely in the libertie of the sonnes of God; that is, when they are delivered: but it shall be delivered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into their libertie; as it is Rom. 8. 21. If it were onely in their libertie, or when they are delivered; then in stead of a changing, there might be a consuming: which is in some sort a deliverie; because (although quite taken away) there is then no longer a subjection unto vanitie: but seeing it is into the libertie of the sonnes of God, it shall (like mans glorified bo∣die) put on incorruption; and so, suo modo, in its kinde, be partaker of an incorruptible state.

But in this changing, I think we may fitly exempt all* 1.17 such creatures which now serve onely for the necessitie of mans life; as those which be for food, clothing, and the like: because then (at the end of the world I mean) there shall be an end likewise of all such needs.

Yet there are those who comprehend the brute beasts also, and other creatures having sense and life, within the limits of this libertie: but they do somewhat qualifie their meanings; as thus: They shall not be partakers of the glorie of the sonnes of God; yet in their kinde they shall be fellows with them in that glorious state, like as once they were in Paradise, before man had fallen. But whether I may embrace this opinion, I know not; and* 1.18 that in regard of the foresaid reason: unto which others also assent, a 1.19 saying, Istas naturas rerum non mansuras in

extremo die, nisi aliquid opus habiturae sint. Wherefore we may rather relie upon this, without any such speciall re∣spect unto those creatures; namely, that the worlds fa∣brick, consisting of heaven and earth, shall not be de∣stroyed, but renewed according to the qualities, by the purging fire. For the moon shall shine as the sunne, and the light of the sunne shall be sevenfold, as saith the Prophet Esay, chap. 30. 26. which S. Hierome expoundeth thus, viz. that the sunne and moon shall receive that admired augmentation of light, as a reward of their labours. Yea and * 1.20 Zachary also witnesseth that there shall be but one perpetuall day: for there shall be so great light that there shall be no difference between day and night; as some observe from thence. Neither is it a marvel, saith b 1.21 Chrysostome, that the creatures should at that time be illustrated with so great splendour and light: for kings, upon the day when they inaugurate their sonnes, are wont to provide, not onely that they may come forth with all singular pomp and appearance; but also that their servants may be well adorned. Much more there∣fore may we think, when Christ shall sit in glorious ma∣jestie upon his throne, and the just, who are the sonnes of God, shall be admitted to their paternall heritage and kingdome, that then God Almighty shall cause that all his creatures be decked with an extraordinary bright∣nesse, beautie, and lustre. For although it be * 1.22 said that the moon and the sunne shall shine no more, but rather that the Lord himself will be for an eternall light; yet it meaneth not that those starres should perish, but that the uncreated light shall be c 1.23 more glorious. So that as now the greater light obscures the lesse; in like manner it shall be then when we come into that citie which want∣eth not the sunne or moon. It is not said, Solem & lunam non habebit; sed, Non indigebit, ut luceant in ea; that the citie shall have no sunne and moon; but that it shall not want

them to shine in it: silently declaring, that then indeed shall be those luminaries; yet they shall not then perform, as now, the same uses of light, being subject to motion, and an incessant wheeling up and down to cause a rising and setting, yea and to distinguish one time and day from another: For time is but as a space borrowed, and set apart from eternitie, which must at the last return to eternitie again. This for the heavens.

And as for the earth, our Saviour promiseth, amongst other blessings, a blessing to the meek, saying, that they* 1.24 shall inherit the earth: which promise of his (saith d 1.25 one) we see is not performed in this world; and therefore to be then expected, when there is a new heaven and a new earth for the saints of God; and when the whole creati∣on (which now groneth) shall be delivered into the glorious libertie of the sonnes of God. Thus some.

But in this new heaven and earth we must not expect any terrene pleasures, as the carnall Jews do dream, as the Turks beleeve, or as that Heretick Cerinthus held, and after him the Millenaries or Chiliasts: because such pleasures are fading, and corruptible; joyes farre unfit for saints, whose very bodies have put on incorruption. We look therefore for new heavens and a new earth wherein dwelleth righteousnesse, as saith S. Peter, 2 Pet. 3. 13. and spirituall delight unto eternitie; as in Psal. 16. 12.

And further, seeing it is said that righteousnesse shall dwell in the new earth as well as in the new heaven, it may from thence be gathered, that both the heaven and the earth shall be the seat of the blessed; and that the saints shall * 1.26 follow the Lambe whithersoever he goeth; and that there shall be an intercourse between the said heaven and earth: which is as Jacob in his * 1.27 vision saw, when the angels were some of them ascending, some descending that ladder which reached from heaven to

earth: or as * 1.28 Moses and Elias were seen talking with Christ upon the Mount.

But herein let us not be too bold; for in this we may soon wade too farre: namely if we should nicely deter∣mine how the saints shall then be disposed of; whether some alwayes to the heaven; some alwayes to the earth; or such like things which to us are unrevealed.

Let it therefore suffice, that although the manner of this change be secret, and not known in every point, yet the change it self is most certain: and therefore hold we most certainly this truth for our stay, that the world shall end; and leave we the manner thereof to be exactly and particularly revealed by him, who will very quickly perform it. But of the time when, in the following Section.

Sect. 3.

ANd thus much concerning the manner of the worlds ending.

Now follows the time when. But here I purpose not* 1.29 to meddle with any thing which shall tend to the precise scanning of it. I will leave that to them, who, out of a desire they have to lanch into the deep, have pried too farre (I fear) into the secrets of the Thunderer: for often∣times we see that they do but wisely tell us foolish tales, and smoothly bring long lies unto an end, because they say more then they have warrant for: To whom Du Bartas by our famous Silvester thus sendeth greeting,

You have mis-cast in your Arithmetick, Mis-laid your counters, gropingly ye seek In nights black darknesse for the secret things Seal'd in the Casket of the King of kings. 'Tis He that keeps th'eternall clock of Time, He holds the weights of that appointed chime, And in his hand the sacred Book doth bear Of that close-clasped finall CALENDER,

Where, in Red letters (not with us frequented) The certain Date of that Great Day is printed; That Dreadfull Day, which doth so swiftly post, That 'twill be seen, before foreseen of most.

Yet such is the folly and curiositie of many, that they will needs undertake to tell us when this time shall be: which if they could, then it seems it should not come as a * 1.30 snare upon the world, nor yet steal upon us as a thief in the night: But so it shall do. For of that day and houre knoweth no man, saith our Saviour: and we may take his word; because himself by his humanitie could not know it: although in his humanitie, by reason of his Godhead, he was not ignorant of it. Had he not therefore been God as well as man, and of a divine as well as humane nature, he must have remained ignorant in both with men and angels. Mar. 13. 32. And further∣more concerning us, that we be not too bold, the same lesson which he taught his disciples is also ours, not to know the times or the seasons which the Father hath put in his own power; as it is Act. 1. 7.

From whence we may learn, that whilest we exer∣cise our selves in things that be too high for us, we shall sooner betray our own curiositie, then deliver a truth. For, Maxima pars eorum quae scimus, est minima pars eorum quae nescimus; The greatest part of those things which we know, is the least part of what we know not.

Whereupon I cannot but think that the predictions of men in this kinde (especially seeing they are so va∣rious) must needs be as true as those amongst the brood of presumptuous Astrologers concerning the end of Chri∣stian Religion, which (as a 1.31 Du Plessie observeth from them) should have been some hundreds of yeares before this time: nay, it should then have ended, when indeed it began most of all to flourish: And so I doubt not, but am certain, that the world also should have had many end∣ings

before this time, according to the doting froth of some mens idle fancies; which, if need were, I could re∣late. But as time was little beholding to them for cutting it off so short; in like manner they were as little behold∣ing to time for discovering their lies so plainly.

I will therefore (before I meddle further with such ap∣proved liars) leave them unto their best friends to gain (if they can) their credit for the time past, and addresse my self to examine those who talk of a time yet to come.

Amongst whom the Jews have a tradition, which al∣though they fetch from the school or house of Elias, yet we are not bound to credit it: For it was not Elias the Prophet, but a Rabbin of the same name, as the learned know; and who more fabulous, or more full of vain fancies, then those their greatest Doctours?

Six thousand yeares (saith he) the world shall stand, and then it shall be consumed by fire. Two thousand yeares shal be void or without Law; two thousand yeares shall be under the Law; and the last two thousand shall be the dayes of Messiah or Christ. Thus farre Elias. And that this opinion hath been favoured by † 1.32 some of old, and is also favoured now by some of our time, I am not ignorant: which chiefly they do for this reason; namely, because the six dayes of weekly labour do bear the Sym∣bole of 6000 yeares, wherein mankinde should endure the cares, and troubles, and travels of this world; and then shall come that Sabbath of Sabbaths in the heaven of heavens, when they are to rest from their labours. Or as God was six daies in creating the world before there was a Sabbath: so he shall be 6000 yeares in governing it; and then the seventh begins an eternall rest in heaven.

Now this they ground upon the words of S. Peter; who, speaking of the day of judgement, noteth that a thousand yeares in Gods sight are but as one day, and one day as a thousand yeares, 2. Pet. 3. 8. So that in this

regard, for six dayes of weekly labour, they would have 6000 yeares of worldly trouble, and the like, before it endeth.

But if this weaknesse be the greatest strength for maintaining their assertion, then I do not doubt to see their cause fainting upon the ground, as not being able to subsist, or stand upright.

For first concerning the Rabbin, had he been a Pro∣phet, he would certainly have been a better Seer. This I am sure of, that he was much deceived in the particu∣lar division of his time, in making three periods, all of 2000 yeares apiece. For although the yeares of the world have been diversly accounted by sundry authours; yet you shall not finde the Rabbins just number of 2000 yeares, from the Creation to the Law; in any of them. Sealiger, Calvisius, Helvicus, Funccius, Bucholcerus, and others, who reckon the fewest yeares, do account 453 a∣bove two thousand; and yet they reckon not so many as they should by almost 60 yeares: some say altogether 60: as may be seen by Calvin, Iunius, Pareus, Ainsworth, or D^r. Willet on Genesis; besides many excellent Chrono∣logers: especially S^r. W. Ralegh (that learned Knight) who in his historie of the world makes it plain.

And not onely doth this Elias fail in his first division, but in his second also: For from the Law to the death of Christ are not 2000 yeares; there be wanting well neare 500 to make them up. As for example, take a view again of Scaliger, Calvisius, Helvicus, or our countrey-man M^r. Thom. Lydiat, or Bucholcerus, or Petavius, or Funccius, and see if it be not even so. Bucholcerus (I think) want∣eth the fewest, and yet it is manifest that he falleth short of 2000. Whereupon it may be seen that in his first division (which is for the time before the Law) he overshoots; And in his second division (for the time under the Law) he is too short; imitating a

bad archer, who tries, but cannot hit the mark.

If then for the time past the Rabbin is found to be faulty, why should we be so mad as to give credit to him for the time which is yet to come? Questionlesse as he hath deceived us in the one, so likewise he will deceive us in the other; and therefore he is to beslighted and no∣thing credited at all. Yea saith b 1.33 one, Dictum Eliae non est authenticum. Valet quidem adversus Iudaeos (qui vatici∣nium illud admittunt) ad probandum venisse Messiam, cùm jam elapsi sint anni quinquies mille & 560: sed ad finem seculi demonstrandum nihil valet. That is, The saying of Elias is not authentick. It maketh indeed a∣gainst the Jews (who entertain that prophecie) to prove that the Messias or Christ is come, seeing there are c 1.34 5560 yeares of the 6000 alreadie runne out: but it prevaileth nothing to shew the end of the world, for which cause it was chiefly intended.

But come we now to the examination of that fore∣named place in Peter, which is brought as an help to up∣hold the Jews opinion, because a day taken for a thou∣sand yeares, and applied to the weekly dayes, seemeth to point out six thousand yeares: so some imagine. But without doubt the Apostle meant no such thing; nor yet had in his minde to set down any strict manner of ac∣counting times, peculiar to the court of heaven: For mark but the circumstances of the place, and view well the occasion given him to speak so as he did of the Lords coming to judgement, and then you shall soon finde, that it was to comfort the godly against the cavils and re∣proaches of the wicked; who, because the time seemed long to them, did thereupon mock at the promise of his coming, taking it as if he would not come at all. For, Where is (say they) the promise of his coming? since the fa∣thers* 1.35 fell asleep, all things continue as they did from the be∣ginning, &c. Which is as if they should say, Is it not a

great while since the world began, and yet what altera∣tion can we see in it? yesterday was as is this day: men are born and die as orderly as they ever did: nature keeps her course, and the like: Wherefore if the Judge had meant to come or shew himself at all, he would not sure∣ly that his coming should be thus long deferred, but would rather have shewed himself before thus many yeares could possibly be born. Thus, or after this man∣ner, such mockers reasoned and cavilled with S. Peter: which cavill of theirs is agreeable to that of S.* 1.36 Paul, where he mentions such as did not beleeve the Resur∣rection, but were like minded with these who mocked at the slacknesse of Christs coming to judgement.

Saint Peter therefore, that he might† 1.37 comfort the weak and confute the wicked, sheweth how to answer this their faithlesse objection; namely thus, That al∣though the time be long in respect of us, yet to God (with whom there is no time either long or short) it is not so. A day compared with an houre, to us may seem long: But a thousand yeares compared with a day, to God they seem but short; for what is time to eternitie? And therefore, although that day to the faithlesse seems so to be taken away, or deferred rather, as if it were not, or would not come because it quickly came not; yet know that it is not quite taken away. For (as the same Apostle speaketh at the 9 verse) God is not slack in his promises as some account slacknesse; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. And this (questionlesse) was the Apostles meaning, farre differing from their fancies who from hence would fain gather that for one day God useth to account a thousand yeares, and a thousand yeares for one day. Hic sermo (saithd 1.38 one) est de aestimatione ho∣minum, qui non aequè aestimant tempus longum & breve. This speech is according to the estimation of men,

who do not equally esteem of times long and short.

Which also doth yet further appeare by that in the 90 Psal. at the 4 vers. Where, as there is a comparison likewise between 1000 yeares and one day; so also, in respect of God, a thousand yeares are compared to that which is lesse then a day, namely to a watch in the night. For (saith the Prophet) God turneth man to destruction, and then he saith, Turn again ye children of men. For a thousand yeares in thy sight are but as yesterday, and they are gone as a watch in the night. To which purpose S. Hie∣rome* 1.39 speaketh also fitly, saying, Aeternitati comparatum omne tempus est breve; that is, All time compared with eternitie is but short time, yea indeed as no time. And again, did not Zanchius worthily finde fault with Ire∣neus* 1.40 and Lactantius concerning these things? Undoubt∣edly he did; affirming that their opinion was contrary to the word of God: For our Lord himself saith, that none can know, &c. Whereas (saith he) if this sentence of the 6000 yeares were true, then the time might be known.

Let therefore they, who will, embrace this fancie of six thousand yeares for the whole time of the worlds continuance; I cannot: For sure I am, that the tradition of Elias hath greatly failed for the time that is past: if therefore it should be true for the time which is yet to come, it were more then an unheard of wonder: and as for the argument taken from S. Peter to uphold it, how his meaning hath been thereby forced, is declared.

Yet neverthelesse I will not deny but that the world* 1.41 may stand six ages before it endeth; and so the ages, al∣though not the yeares, may be compared to the six dayes of weekly labour: and that the seventh age shall begin at the resurrection, as was figured in Henoch the seventh from Adam, who died not as did the six before him, but was taken up into heaven. Unto this I assent as probable. But that each age should have a thousand yeares, is still

denied; and as in setting them down according to Scri∣pture will be manifest.

The first is from the creation to the floud: and this by S. Peter is called the old world, 2. Pet. 2. 5.

The second is from the floud to Abraham. Matth. chap. 1.

The third, from Abraham to David. Matth. chap. 1.

The fourth, from David to the captivitie. Matth. chap. 1.

The fifth, from the captivitie to Christ. Matth. chap. 1.

The sixt is the time after Christ; called in many places the last age, and the last of times: as in Hebrews, chap. 1. 1. God (saith the Apostle) who at sundry times and in di∣vers manners spake unto the fathers by the Prophets, hath in these last dayes spoken to us by his Sonne. And again, S. Peter calls this the last of times, 1. Pet. 1. 20. S. John also saith, Little children, it is the last time, 1. John 2. 18.

These I grant to be the six ages of the world: but who is so mad as to say or think that there were just thousands of yeares betwixt each or any of them? The Septuagints make more then thousands between some of them: and the Hebrews, they make lesse; excepting the first age. Yet if you will know their lengths accord∣ing to that which is none of the worst accounts, take them thus: and this account I may afterwards prove in another work.

The first hath 1656 yeares.

The second (if we end it at the beginning of Abra∣hams peregrination and giving of the promise) hath the just number of 423 yeares.

The third (if we end it at the death of Saul and be∣ginning of Davids kingdome after him) containeth the number of 866 yeares.

The fourth (if we begin the captivitie in the first yeare of Nebuchadnezzar) hath 448 yeares.

The fifth containeth the length both of the Chalde∣an, Persian, and Grecian Monarchies; together with so

much of the Roman greatnesse as was past before Christ came into the world: amounting in all to the summe of 605 yeares, or there abouts; although we reckon no fur∣ther then the birth of Christ. But go rather to his ba∣ptisme, and then this age is 634, &c.

The sixth and last hath so many yeares as are from the time of mans redemption untill now: for hitherto this age hath continued, and shall not be ended untill the* 1.42 last trumpet be blown, and Surgite mortui, venite ad judicium, Arise you dead, and come to judgement, be sounded in our eares.* 1.43

To which purpose, divine Du Bartas, that noble Po∣et, brings in our father Adam, speaking of these ages thus: setting them down, as if the speech had been ut∣tered by him to his sonne; saying,

The First begins with1 1.44 me: the Seconds morn Is the first2 1.45 Ship-wright, who doth first adorn The hills with vines: that3 1.46 Shepherd is the Third, Who after God through strange lands leads his herd, And (past mans reason) crediting Gods word, His onely sonne slayes with a willing sword. The Fourth's another valiant4 1.47 Shepherdling, That for a cannon takes his silly sling, And to a scepter turns his shepherds staff; Great Prince, great Prophet, Poet, Psalmograph. The Fifth begins from that sad5 1.48 Princes night Who s•…•…es his children murdred in his sight; Or from poore Iudahs dolefull heavinesse, Led captives on the banks of Euphrates. Hoped6 1.49 Messias shineth in the Sixt; Who, mockt, beat, banisht, buried, crucifixt For our foul sinnes, (still selfly-innocent) Must fully bear the hatefull punishment. The7 1.50 Last shall be the very resting-day; Aire shall be mute, the waters works shall stay;

The earth her store, the starres shall leave their measures, The sunne his shine: and in eternall pleasures We plung'd, in heaven shall aye solemnize all Th' eternall sabbaths endlesse festivall.

Thus farre Du Bartas.

But from hence I proceed; and on the sudden I have met some other sorts of calculatours. For so various are mens searching heads, that these things have not onely been boulstered out by Rabbinicall traditions, sabbati∣call symboles, and the like; but also by sundry other fan∣cies.

Some have pretended revelations, and thereby delu∣ded many. Amongst whom learnede 1.51 Gerard makes men∣tion of a certain woman of Suevia in Germanie, who was called Thoda; & she, in the yeare of Christ 848, pro∣phesied* 1.52 that by the apparition of an Angel it was reveal∣ed unto her, that the world should end that very yeare. After whom there were others as true prophets as her self: namely in the yeares 1062, 1258, 1345, 1526, 1530, &c. He in the yeare 1526, ran up and down the streets, in the citie of S. Gallus in Helvetia, crying with horrid gestures, that the day of the Lord was come, that it was present. And he in the yeare 1530, did so strongly prevail with some, that he perswaded them the last yeare of the world was come; whereupon they grewf 1.53 prodigall of their goods and substance, fearing that they should scarcely spend them in so short a time as the world was to continue. But this surely was an Anaba∣ptisticall trick, and a chip of that block which maketh all things common; boasting of visions and dreams in an abundant manner.

Others have pitched upon certain Mathematicall re∣volutions, and thereby constituted a time: amongst whom Ioannes Regiomontanus is said to be one, who part∣ly thought that the yeare 1588 should adde an end to the

world; because at that time was a great conjunction of Saturn, Jupiter, & Mars. Upon which occasion I remem∣ber these verses,

Post mille expletos à partu Virginis annos, Et post quingentos rursus ab orbe datos, Octogesimus octavus mirabilis annus Ingruet; is secum tristia multa trahet. Si non hoc anno totus malus occidet orbis, Si non in nihilum terra fretúmque ruent; Cuncta tamen mundi sursum ibunt atque deorsum Imperia: & luctus undique grandis erit.

That is,

When from the Virgins* 1.54 birth a thousand yeares With full five hundred be compleat and told, The Eightie Eighth a famous yeare appeares, Which brings distresse more fatall then of old. If not in this yeare all the wicked world Do fall, and land with sea to nothing come; Yet Empires must be topsie turvie hurl'd, And extream grief shall be the common summe.

Which what it was, the event hath shewed.

Others again dream of secrets in Cabalisticall con∣clusions.

Some subscribe to Analogies taken from Jubilees, or from the yeares of Christs age, and the like.

Yea, and to omit many, sundry others have their tricks and devices in Arithmeticall numbers, whereby they can directly calculate the time, and make the su∣perstitious multitude admire them, and lend a more then greedie eare to their feared predictions.

Such a one was he, who out of these words, MUN∣DI* 1.55 CONFLAGRATIO, which signifie The burn∣ing of the world, hath set down the time when the world must end; namely in the yeare of our Lord, 1657: and that for two reasons. First, because as the yeare of the world 1657 was a fatall yeare, in regard of the

universall •…•…loud, which them came and drowned all the world: In like manner the yeare of Christ 1657 shall also be a fatall yeare, in regard that then shall be the end of the world by fire: for is it not said in Matthew, As it was in the dayes of Noah, so shall also the coming of the Sonne of man be? Matth. 24. 37.

Secondly, take these two words, namely, MUNDI CONFLAGRATIO, * 1.56 which signifie in English The burning of the world, and you shall finde in them so many numerall letters as will make 1657, if they be all added together; as in the margent may be plainly seen. For in the first word [MUNDI] there are M, V, D, and I; which are all numerall letters: and in the other word, namely CONFLAGRATIO, C, L, and I, are like∣wise letters of number; and how much every one of them doth signifie is easily known: amounting in the whole summe to 1657.

Thus, upon these two fancies, is this prediction grounded: which that it is altogether idle may easily ap∣peare.

For first concerning the universall floud which they urge; that yeare was indeed a fatall yeare to the world when it came: but that it came in the yeare of the world 1657, is denied: for it came, not when Noah was 600 yeares compleat; but when he was in the six hundredth yeare current of his age: and so the yeare of the world was not 1657, but 1656. As for example;

• Seth was born to Adam, when he was 130. Gen. 5. 3.
• Enos to Seth, when he was 105. Gen. 5. 6.
• Kenan to Enos, when he was 90. Gen. 5. 9.
• Mahalaleel to Kenan, when he was 70. Gen. 5. 12.
• Iared to Mahalaleel, when he was 65. Gen. 5. 15.
• Henoch to Iared, when Iared was 162. Gen. 5. 18.
• Mathuselah to Henoch, when Hen. was 65. Gen. 5. 21.
• Lamech to Mathuselah, when Ma. was 187. Gen. 5. 25.
• ...

• Noah to Lamech, when Lamech was 182. Gen. 5. 29.
• Then came the floud in the yeare of Noah 600. Gen. 7. 11

All which do make (being added together) 1656, and not 1657, as they imagine: because that which is said of Noah in Gen. chap. 7. verse 6. viz. that he was 600. yeares old when the floud of waters was upon the earth, is expounded in two severall places after it, that it must be understood of his 600 yeare current, and not com∣pleat. The places are Gen. 7. 11. and Gen. 8. 13; the one expressing the beginning, the other the ending of the floud: and so also the most and best chronologers hither∣to have observed, although some do not.

Which, as it is agreeable to the truth of computation, so also (that I may answer one fancie by another) it is more congruous to the nature of the number of the yeare wherein it came: For Six is no number of rest; witnesse the six dayes of creation, the six dayes of our weekly labour, and the six ages of the world. But Seven is for rest; witnesse the sabbaticall dayes, the sabbaticall yeares, and that▪ eternall sabbath in the heaven of heavens, when the six ages of the world shall be ended.

Wherefore, in the yeare of the world 1656, the Ark was without rest, and tossed upon the waters: but in the yeare 1657, it found rest; the waters were dried up and gone; and Noah then came out and offered sacrifice.

And further, admit it be said, that As it was in the dayes of Noah, so shall also the coming of the Sonne of man be: Doth this point out any thing concerning the time of his coming? Verily no. It shews indeed the great securitie that shall then be in the world amongst the wicked: so that as the floud came upon the old world when they feared nothing; in like manner shall the co∣ming of the Sonne of man be. But what is this to the time? Our Saviour doth not compute the time, but com∣pares the manners of the times together; as may be very

plainly seen by that which he hath elsewhere publish∣ed, saying, that the coming of the Sonne of man shall be, not onely As it was in the dayes of Noah, but also As it was in the dayes of Lot, Luke 17. 28.

For conclusion therefore, seeing the floud came before that yeare which they have computed, it may easily ap∣peare that their Mundi conflagratio for the end of the world in the yeare of Christ 1657, is but an idle fancie. And as for the time which they referre to the dayes of Noah, we see that it is likewise referred to the dayes of Lot: the intent onely being to compare the times, and not compute them.

But secondly for their Mundi conflagratìo; admit it were so that the floud did not come untill the yeare of the world 1657 (as they would have it) yet why should it be that these numerall letters must be picked out of two Latine words rather then out of words in some other language? In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; out of which words you may gather 1830 at the least.

Surely in this we may say, that as in the making of anagrams upon a name, if one language will not help us, we may then write the name in some other tongue ra∣ther then want letters for our purpose: so the same liber∣tie (belike) he took who was the first authour of this fan∣cie for the worlds ending: wherefore we may well con∣clude that it is but idle and not worth regarding.

Another (much like to this) is that which others have also hatched; whereby in the yeare of Christ 1645, should be the end of the world.

Now this they gather out of these words, ADVEN∣TVS* 1.57 DOMINI, which signifie The coming of the Lord; for in them they have so many numerall letters as will make 2012: out of which they subtract so much as they gather out of these words, DIES ABBREVIABVNTVR, The dayes shall be shortened; namely 517: and then the remain∣der

of 2012 is 1495: unto which they adde so many as these words will afford, viz. PROPTER ELECTOS, which signifie For the elects sake; wherein is a number of 150; and so the whole summe amounteth to 1645, be∣ing (as they fondly imagine) the last yeare of the world.

But if such or the like fancies could hold, then (que∣stionlesse)* 1.58 the world should have had many endings since it first began; and must either have had a new creation, or else no world had been till now.

As for example, either in the yeare 1532, or in the yeare 1533, or in the yeare 1578, or in the yeare 1588, or in the yeare 1623, the judgement day (upon these grounds) was foretold to come. For first, in the yeare 1532, they had two wayes to prove it; either out of these words, VIDEBVNT INQVEMPVPVGERVNT; or out of these words, VIDEBVNT IN QVEMTRANS∣FIXERVNT;* 1.59 which signifie, They shall look on him whom they pierced; the numerall letters being in either of these so many as will make 1532. Secondly, for the yeare 1533, they had this false proof, binding still upon nu∣merall letters, which they gathered out of these words, IESVS NAZARENVS REX IVDAEORVM, Iesus of* 1.60 Nazareth king of the Iewes; here being so many as will make 1533. Thirdly, for the yeare 1578, thus it was: viz. they take these words, ADVENTVS DOMINI, and in them they have 2012; out of which number they sub∣tracted 517, which they gathered from DIES ABBRE∣VIABVNTVR; and then the remainder makes 1495: unto which they adde the number of the letters [a, c, n, t, s,] in adventus, which were not numerall before, yet by their naturall position in the alphabet or crosse-row they give 56: then again by the same reason they take 27 out of [o and n] the non-numerall letters in the word Domini; both which numbers being added to 1495, do make 1578. Fourthly, for the yeare 1588, the

manner of calculating is as before for the yeare 1645; unto which number having raised their summe, they subtract [a, e, n, t, s,] viz. 56: and so they have 1587 yeares, which they reckon compleat, and referre their prediction to the beginning of the yeare 1588. Vide Gerardum in locis communibus, pag. 185. Tom. 9. Fifthly, for the yeare 1623, thus was the fancie, IV∣DICARE VIVOS & MORTVOS, To judge the quick and* 1.61 the dead: Now here (as before) they were led by nume∣rall letters, having so many as would make 1623, in which yeare they dreamed of the worlds ending. Now these times we know are past long since, but the event you see hath not answered to the prophesie. Things therefore of the like nature being yet to come, and built upon the same grounds, cannot but prove as false.

But what need many words be spent about the confu∣tation of such idle dreams and foolish fantasies? Surely, that great and terrible day of the worlds ending, is a thing of greater moment then that it should be thus dal∣lied with. Let not therefore the quintessence of wit ex∣pose us to such impudent folly: For although it may somewhat please us in shew; yet, when the best is made of it that can be, it will be proved, not onely the doting froth of a wittie brain, but also a superstitious and an heathenish vanitie.

I have seen a world of fancies more upon this subject, especially such as may be taken out ofg 1.62 Cusa, who was made Cardinall under Pius the second: But seeing they are as idle as the former, and built upon as false grounds, I scarce hold them worth the answering.

Yet (having come thus farre) let me go a little further, because in the next place I hope to meet some wiser men; granting (as indeed they ought) that the precise day and houre of the worlds ending cannot be known: yet they would not have any to be soh 1.63 base of judgement,

as to conclude thereby, that an apparent length of this last age may not be found; or that seemingly between such and such yeares the judgement day shall not be known to come: For is it prophesied? and why are pro∣phesies, if they either may not, or cannot be understood? It is recorded in Matth. 24. 15. Let him that readeth, understand. It is said Dan. 12. 10. None of the wicked shall understand, but the wise shall understand. And Re∣velation 1. 3. Blessed is he that readeth, and they that heare the words of this prophesie, and keep those things which are written therein: for the time is at hand. And Dan. 12. 4. it is said, that these things towards the end shall be unsealed: for many shall runne to and fro, and knowledge shall be increased.

Now here I may answer, that although some under∣stand the foresaid texts to have relation to the times to∣wards the worlds ending, yet there be noi 1.64 few who con∣tradict it; affirming that what they alledge out of Daniel was accomplished about the time of Antiochus: and that by running through (which some reade running to and fro) is meant the diligent perusing of the book: namely, that though at the first it were not regarded, yet many in time to come should give their mindes unto it: being (as Polanus expoundeth) thus to be understood, that in the great persecution under Antiochus, many shall be found faithfull, who shall cleave unto this prophesie: And as for the wicked not understanding it, we must apply it unto the false brethren which should be in those dayes of persecution, and give way unto Antiochus his wicked proceedings; labouring to seduce and betray their bre∣thren; and they themselves living without any care to observe the accomplishment of this prophesie, never comparing the event with the thing prophesied: For (as was foretold Dan. 11. 34.) many shall cleave unto them fainedly, &c. And for sealing it up unto the end,

is meant the not making it too common on the sudden, because from the time of these visions untill the dayes of Antiochus were about 300 yeares. In which regard it is said concerning that other prophesie of the Revelation, that it must not be sealed up, because the time was at hand, Revelat. 22. 10. Yea some part of it was not onely presently to take effect, but even then in act, chap. 1. verse 19. And as for that in Matthew, it hath relation unto the destruction of Jerusalem under Titus and Vespasian.

Or secondly, be it so that I do not altogether con∣demne this their inquirie, because I verily think that a modest and religious search into these mysteries may see very farre: yet neverthelesse, seeing interpre∣tours of such mysteries are not (as yet) at one a∣mong themselves, especially in their Synchronismes and periods of time; it cannot be denied but that even in them there is much matter of doubt (al∣though they stand upon better grounds then Hesychius did, whom S. Austine k 1.65 confuted:) so that it is hard to say when such a time appeares indeed to be. And further, were it so that we had perfect Synchronismes of all things prophesied in the Revelation (for that prophesie doth most concern the end) and knew how to link them together; yet if we erred in the true placing of our first link, it must needs be that the end of our reckoning either fall short, or else overshoot that period, which otherwise might point out an apparent time, if not directly of the worlds ending, yet of such prophesies as shall be fulfilled before it endeth: (for perhaps that which some take to be the apparent time of the worlds ending, may as well be taken for the time wherein other things prophesied shall be accomplished) but how long the end shall be after them, is unknown. We know that the seventh Trumpet shall give an end to all, because when

that seventh Angel came and stood upon the sea, and up∣on* 1.66 the earth, he lift up his hand and voice to heaven, swearing solemnely by him who liveth for ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Time shall be no more: but we do not know whether the space of time allotted for that Trumpet be either long or short. The Trumpets before it had time allowed them; and what time this last shall have, the event will best discover.

Wherefore I do well perceive, that it is no easie thing to finde an apparent length of this last age any long while before it endeth, unlesse we could be directly cer∣tified of the utmost periods of all the Trumpets; or knew the times of the seven Vials, which by seven Angels were to be poured out. The best and onely way is alwayes to watch, and to be evermore ready either for death or judgement: For certainly when that time comes, pure hearts (as Bernard speaketh) shall prevail more than sub∣till words; good consciences, better then full purses; because the Judge will not be deceived with words, nor moved with gifts: neither is it possible that any should avoid him; for all shall be summoned to appeare before him. To which purpose Du Bartas descants thus,

Those that were laden with proud marble tombes, Those that were swallow'd down wilde monsters wombes, Those that the Sea hath drown'd, those that the flashes Of ruddy flames have burned all to ashes, Awaked all, shall rise, and all revest The flesh and bones that they at first possest. "But some must Justice, some must Mercie taste; "Some call'd to joy, some into torment cast.

Notes

• * 1.1

  Plato in 〈◊〉〈◊〉.
• a 1.2

  Lib. 1. de calo, cap. 10. 12. & •…•…b. 2. 1 lib 8. I h•…•…s. & 〈◊◊〉〈◊◊〉, & co•…•….
• b 1.3

  Lib. de mundo.
• c 1.4

  Pareus on Gen.
• * 1.5

  Inaniasoph. sma∣ta ad obscurandam veritatem, ingeni∣os•…•… magis quàm so∣lid•…•… excogitata. Pareus ibid.
• * 1.6

  L•…•…ret. lib. 6.
• * 1.7

  Gen. 1. 1.
• * 1.8

  Du Barta•…•… first day.
• * 1.9

  The manner of the worlds end∣ing is shewed.
• * 1.10

  2. Pet. 3. 10.
• * 1.11

  Rom. 8. 21, 22.
• * 1.12

  Psal. 102. 26.
• * 1.13

  Hier. on▪ 〈◊〉〈◊〉.
• * 1.14

  1. Cor. 15. 53.
• * 1.15

  Job 19. 26.
• * 1.16

  Rom. 8. 21.
• * 1.17

  The creatures re∣maining at the worlds ending.
• * 1.18

  See also Dr. Wil∣lets Hexap. on Rom. chap. 8. quaest. 34.
• a 1.19

  Pot. Mart. •…•…oc. c•…•…m.
• * 1.20

  Zach. 14. 7.
• b 1.21

  Pet. Mart. •…•…x ch•…•…soss.
• * 1.22

  Esay 60. 19. Revel. 21. 23.
• c 1.23

  Part. in Apoc. cap. 21.
• * 1.24

  Matth. 5. 5.
• d 1.25

  Dr. Willet, Hexap. in Rom.
• * 1.26

  Revel. 4. 14.
• * 1.27

  Gen. 28. 12.
• * 1.28

  Matt. 17. 3.
• * 1.29

  Of the time when the world endeth.
• * 1.30

  Luke 21. 3•…•…. 2. Pet. 3. 10. 1. Thess. 5. 2. Revel. 16. 15.
• a 1.31

  De verit. Christ. Relig.
• † 1.32

  It was favour∣ed by Justin Mar∣tyr, Ireneus, Lactantius, Hie∣rome, &c. but disallowed by Ambrose and Augustine. See Augustine in exposit. Psal. 90.
• b 1.33

  〈◊〉〈◊〉. Tom. 7. Praelect. de fine seculi.
• c 1.34

  Note that the yeares from the Creation are now many more.
• * 1.35

  2. Pet. 3. 4▪
• * 1.36

  1. Cor. 15. 12.
• † 1.37

  It was but to shew (saith S. Augustine) contentnendam fu∣turi tempo•…•…is 〈◊〉〈◊〉 vitatem.
• d 1.38

  Marlor. in Pet.
• * 1.39

  Hierome on •…•…er.
• * 1.40

  Zanch. Tom. 7. Praelect. ae 〈◊〉〈◊〉 se. u•…•…i.
• * 1.41

  The world hath six Ages, but not reckoned by thou∣sands of yeare•…•….
• * 1.42

  1. Cor. 15. 52. Revel. 10. 5, 6.
• * 1.43

  Du Bartas in the handy-crafts.
• 1 1.44

  Adam.
• 2 1.45

  Noah.
• 3 1.46

  Abram.
• 4 1.47

  David.
• 5 1.48

  Zedech •…•…ah, or the captivitie.
• 6 1.49

  Christ.
• 7 1.50

  The eternall sabbath.
• e 1.51

  Ger. loc. com. Tom. 9. pag. 182.
• * 1.52

  Impostours and false Prophets concerning the worlds ending.
• f 1.53

  Ibid. ut antea.
• * 1.54

  Or from the time of Christ born of a Virgin.
• * 1.55

  A crotchet to shew that the world must end in the yeare 1657; which is 24 yeares hence.
• * 1.56

  1000	M
  5	V
  	n
  500	D
  1	I
  100	C
  	o
  	n
  	f
  50	L
  	a
  	g
  	r
  	a
  	t
  1	I
  	o
  1657.
• * 1.57

  Another erotch∣et, whereby the world should end in the yeare 1645; which now 12 is yeares hence.
• * 1.58

  The former opi∣nion confuted.
• * 1.59

  John 19. 37.
• * 1.60

  Vide Buchol. chron. anno Dom. 1533.
• * 1.61

  Vide Diete•…•…. post Dom. 2. adven.
• g 1.62

  See Treas. of ancient and mo∣dern times, l. 4. cap. 20.
• h 1.63

  Napeir on the Revelat. Prop. 14 where he deter∣mines the time to be betwixt the yeares 1688, and 1700; naming ei∣ther the yeare 1697, or 1699.
• i 1.64

  See Jun. Cal•…•…. Polan. or Dr. Will. Hexap. 〈◊〉〈◊〉 Dan.
• k 1.65

  August. Epist. 80 〈◊〉〈◊〉 Hesych.
• * 1.66

  Revelat. 10. 6.