The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The first booke is of the time and me∣morable actes, from Adam, vnto the cap∣tiuitie of the two Tribes.

The first Chapter, of the Creation, and other things coincident.

The first Section of the creation of Man.

GOd created heauen, the foure elements,* 1.1 and all things contained therein; and this he did of nothing, that is, without any antecedent or preiacent matter. He created man in such state,* 1.2 as he neuer needed to haue sinned: and consequent∣ly, as he might haue liued for euer, al∣though he were indeede mortall. For, as by eating of the tree of knowledge hee sinned, and conse∣quently died; euen so by eating of the tree of life, he might haue preserued his life from time to time. The meate of other trees yeelded food to man; the tree of life as an wholesome medicine, defended him from all corruption:* 1.3 which vertue was either

in the tree by some supernaturall inherent qualitie, as sun drie of the auncient fathers holde; or els the tree was a sacrament of Gods diuine grace, by which man might haue liued eternal∣ly if he had neuer sinned, as other learned writers think. Which latter opinion I preferre for the better, as which I iudge to be saint Austens;* 1.4 yet the former is probable, and can not easily be refeiled.

The second Section, of mans sustentation.

Meate was necessarie for mans sustentation, euen in the state of innocencie; and it should euer so haue continued, albeit man had neuer sinned: for to this end did God plant so many trees in paradise,* 1.5 giuing man leaue to eate thereof: neither after sinne came any newe necessitie to eate, but a speciall modification of eating was annexed thereunto: for, before sinne, man did eate without labour; but after sinne, he was appointed to eate with the sweate of his browes.

The third Section, of eating flesh.

* 1.6Albeit the eating of flesh before the floud was not in vse, as not then approued for good; yet after the floud, to eate flesh was granted vnto man.* 1.7 Why it was then prohibited, and after the floud granted, no infallible reason can be alleaged; yet two pro∣bable coniectures may be yeelded in that behalfe: the one, be∣cause in the beginning mens bodies were stronger, and so nee∣ded lesse norishment; the other, because in those dayes, the earth brought foorth better, and more wholesome fruits.

CHAP. II.

The first Section, of the ages of the world, and the duration thereof.

THe Iewes had a prophecie of Elias, not Thesbites, but one of their own Rabbins, a Cabbalist, mentioned in their Tal∣mud, or canon-law, that the world should continue six thousand yeeres, that is to say, two thousand yeeres before the written

setled law published by Moses, two thousand yeeres in the time of circumcision, and two thousand yeeres after Christs incarna∣tion. Which opinion wanteth not learned patrons, for defence of the same; albeit (in my iudgement) it cannot stand, as short∣ly shall appeare.

The second Section, of the ages of the world.

There be sixe ages of the world, designed by all approued an∣tiquitie. After saint Austen,* 1.8 the first age is from Adam to the floud, the second to Abraham, the third to Dauid, the fourth to the captiuitie, the fift to Christ, the sixt to the end of the world: which sixt and last age (saith he) cannot be measured, with anie number of generations, because the Father hath reserued in his owne power, the knowledge of the last day.

This diuision of ages which saint Austen assigneth,* 1.9 may wel be holden; neuertheles, because the diuision of ages into sixe be∣fore Christs first sacred aduent, bringeth greater perspicuitie to the vnderstanding of the scriptures; I will followe that course with other skilfull writers, and make a pithie briefe declaration of the same.

The varietie of writers, concerning the yeeres of the world vntil Christs holy incarnation is wonderfull; euen so many opi∣nions almost of those that I haue read (and I haue read a good many) as there be writers that handle the same.

After Eusebius Caesariensis,* 1.10 the duration of the world till Christ, is 5199: after the Hebrewes, 3962: after the Sep∣tuagints, 5328: after others, 4121: after others, 3929: af∣ter others, 3969: after others, more: after some, lesse. This being true (as it is most true indeede) commendable must that labor be, if any such can be found; which in such different confu∣sion, shal deliuer a plaine manifestation of the trueth.

And because the trueth ought euer to be embraced, by what mouth soeuer it be vttered; albeit I seeme to swarue both from old and later writers, yet let the gentle Reader affoord me his indifferent censure, at least so far foorth as my iust and irrefrin∣gible probations, shall euidently conuince and deserue. Marke therefore my discourse attentiuely (gentle Reader) and then I

trust this great and mighty controuersie, will be plaine and ea∣sie to thee.

The first age.

* 1.11The first age from the creation of the world to the floud, con∣taineth 1656. yeeres; whereof for the Readers better satisfa∣ction, I put downe this plaine demonstration.

Adam was made of the dust of the earth, in the end of the sixt day Genes. 1. vers. 27, 31.

[ 130] Adam begate Seth, when he was 130. yeres old Gen. 5. v. 3

[ 105] Seth begat Enosh, when he was 105. yeres old Gen. 5. v. 6

[ 90] Enosh begat Kenan, when he was 90. yeres old Gen. 5. v. 9

[ 70] Kenan begat Malaleel, being 70. yeeres old, Gen. 5. ver. 12

[ 65] Malaleel begat Iared, being 65. yeeres old, Gen. 5. ver. 15

[ 162] Iared begat Henoch, being 162. yeeres old, Gen. 5. ver. 18

[ 65] Henoch begat Methusalem, being 65. yeres old Ge. 5. v. 21

[ 187] Methusalem begat Lamech, being 187. yeeres olde, Gene. 5. verse 25.

[ 182] Lamech begat Noah, being 182. yeeres old, Gen. 5. ver. 28

[ 600] Noah was 600. yeres old when the floud came Gen. 7. v. 6

The whole summe of yeeres is 1656. and six dayes.

The particular summes of the yeeres be these;

• 130
• 105
• 90
• 70
• 65
• 162
• 65
• 187
• 182
• 600

1656

Make addition, and this summe will amount to 1656, to which adde sixe dayes before Adams creation.

The second age.

* 1.12The second age, from the deluge, to the birth of Abraham, containeth 353. yeres, and ten dayes; whereof this is a plaine demonstration.

The floud indured one whole yeere, and ten dayes, Gene. 8. [ 1] verse 4.13, 14.

Sem the son of Noah begate Arphaxad two yeeres after the [ 2] floud, when himselfe was 100. yeeres old, Gene. 11. verse 10.

Arphaxad begat Shale or Shelah, when he was 35. yeeres [ 35] old, Gen. 11. verse 12.

Shale begate Heber, when he was 30. yeres old Gen. 11. [ 30] verse 14.

Heber begat Peleg, being 34. yeres old, Ge. 11. verse 16. [ 34]

Peleg begat Rehu, being 30. yeres old, Gen. 11. verse 18. [ 30]

Rehu begat Sarug, when he was 32. yeeres old, Gen. 11. [ 32] verse 20.

Sarug begat Nahor, being 30. yeres old, Ge. 11. ver. 22. [ 30]

Nahor begat Thare or Terah, at 29. yeres, Ge. 11. v. 24. [ 29]

Thare begat Abraham, when he was 130. yeres old, Gen. [ 130] 11. verse 26. though it seemeth by the text, that he was but 70. yeeres old. This difficultie shalbe solued by and by.

The whole summe of yeeres is 315.

The particular summes of the yeeres be these;

• 1
• 2
• 35
• 30
• 34
• 30
• 32
• 30
• 29
• 130

353

Make addition, and this wil be the summe 353.

A graue obiection against the supputation last rehearsed.

It is written Genes. 11. verse 26. that Thare begat Abra∣ham, when he was but 70. yeeres olde: therefore three score yeeres must be substracted from the number abouesaide; that is, from the 130. yeeres assigned to Thare, before he begat Abra∣ham: which three score yeres, the greater part, euen of the best Chronographers haue hitherto omitted.

The answere.

I say first, that we ought not to consider so much what others [ 1] haue doone, as what they should haue doone. For as a prouerb saith; aliquando bonus dormit Homerus: to which this other is consonant; Bernardus non vidit omnia.

[ 2] I say secondly, that as well the old Chronographers, as o∣ther ancient Fathers, haue shewed themselues to be men in ma∣ny things.

[ 3] I say thirdly, that where I dissent from others, I desire no more credit to be giuen to my words, then manifest reason shall conuince.

[ 4] I say fourthly, that Thare was 130. yeres old when he be∣gat Abraham: and I prooue it, because Abraham was but 75 yeeres olde at the death of his father Terah or Thare, at which time he departed out of Haran Genes. 12. verse 4. and yet was Thare 205. yeres old when he died in Haran Gene. 11. v. 32: so then, if Thare had begotten Abraham when he was 70. yeres old, as the obiection would haue it; it would follow of necessitie, that Abraham was at his fathers death 135. yeres old; and not onely 75. yeres old, which yet the text (as I haue proued) doth auouch. See the 17. chapter following, in the fourth difficul∣tie of the fift Section.

The replie.

The text saith plainely Gen. 11. verse 26. that Terah was but 70. yeres old when he begat Abram, Nahor, and Haran.

The answer.

* 1.13I answer with saint Austen, that the scripture only auouch∣eth Thare to haue bin 70. yeeres olde before he begat his chil∣dren, Abram, Nahor, and Haran: and that Abram was not first borne, although he be first named. For as saint Austen conside∣red grauely, he is the first named, by reason of his excellencie and prerogatiue aboue the rest;* 1.14 euen as Iacob was named be∣fore Esau, and Iudah before his brethren, though indeede hee were but the fourth in number. This answer I make good by sundry reasons; first, because these are the wordes of the text; Terah liued 70. yeres and begat Abram, Nahor, and Haran.

Now it is manifest, that he begate them not all three in the 70. yeere of his age, as saint Austen well obserued; and consequent∣ly, that he begate some of them in his riper yeres. Abram ther∣fore was not borne, till Terah was 130. yeres olde. For Te∣rah was 205. yeeres old at his death in Charran Gen. 11. ve. 32. at which time Abraham was 75. yeeres of age Genes. 12. verse 4. which thing saint Steuen confirmeth in these wordes;* 1.15 then came hee out of the land of the Chaldeans, and dwelt in Charran, and after that his father was dead, God brought him from thence into this land, wherein ye now dwell. Lo, by the te∣stimonie of Moses in the booke of Genesis, Abraham was but 75. yeeres old when he went out of Charran; and by the report of saint Steuen in the acts of the apostles, he came not out of Charran vntil his fathers death. So then hee could not be more then 75. yeres old when his father was 205. yeres of age; and consequently he was not the eldest sonne of Terah, begotten in the 70. yeere of his age; but his yonger sonne, borne when hee was 130. yeres old, and so we must haue 60. yeres more in this second age then the Chronographers commonly do allow. But the truth must preuaile, howsoeuer mans reason deeme.

A difficultie of the word Haran.

Since the name of Abrahams brother was Haran, as wel as the place where he dwelt, how shal we discerne the one from the other? I answer to this, that if wee will obserue the strict and precise maner of pronunciation, we must call the brother Haran, and the place Charran. For in the originall, the Hebrue tongue, the brothers name is written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the place of Abra∣hams abode with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so as Abrahams brothers name ought to be termed Haran, and the place where Abraham dwelt, Char∣ran; which varietie of writing, some translations haue well ob∣serued. See the 17. chapter following, in the third difficultie of the fift section.

The third age.

The third age from the birth of Abraham till the departure of the children of Israel out of Egypt, containeth 505. yeeres:* 1.16 whereof behold this plaine demonstration.

[ 100] Abraham begate Isaac when he was an hundred yeeres old, Genes. 21. vers. 5. Genes. 17. vers. 17.

[ 60] Isaac or Izhak begat Iacob when he was threescore yeeres of age, Gene. 25. verse 20, and 26.

[ 130] Iacob went into Egypt when he was 130. yeres old, Gen. 47. verse 9.

[ 215] The Iacobites or Israelites abode in Egypt 215. yeeres. So write Eusebius Caesariensis, and Marianus Scotus: yea, many later writers come short of that supputation by 5. yeeres. The trueth of this important difficultie, shall (by the power of God) be decided shortly.

The whole summe of yeeres is 505.

The particular summes of the yeeres be these;

• 100
• 60
• 130
• 215

505

Make addition, and this summe will appeare 505.

An important obiection.

We reade in Genesis cha. 15. ver. 13. and in the Acts cha. 7. ver. 6 that the Israelites were in Egypt 400. yeres, and Mo∣ses in Exod. cha. 12. ver. 40. auoucheth constantly, that they were there 430. yeres: so then, to affirme their abode there to be no more but 215. yeres, is farre different from the trueth.

The answere.

[ 1] I say first, that the varietie of supputation set downe in holy Writ,* 1.17 may easily be accorded; if we duely consider the varietie of time, from which the same supputation is deriued. For the 400. yeres must be reckoned from the birth of Isaac, vntil the departure out of Egypt; and the 430. yeeres from Abrahams going out of his countrie, for the seede of Abraham was so long afflicted in a land not their owne.

[ 2] I say secondly, that it is not possible to proue out of the scrip∣tures, by particular and precise supputation; that the Iaco∣bites abode in Egypt, either 400. yeeres, as saint Steuen re∣porteth, or 430. yeeres, as saint Moses telleth vs: and there∣fore we must reckon and begin the said supputations, as is alre∣dy said. I proue this mine assertion in this maner:

Iacob was 130. yeeres old when he went into Egypt, Ge. 47. verse 9. and he died at the age of 147. yeres, so as he liued in Egypt no more but 17. yeres, Gen. 47. verse 28.

Iacobs third sonne Leui of his first wife Leah, Gen. 29. ve. [ 137] 32. liued but 137. yeres, Exodus 6. verse 16.

Rohath or Caath the sonne of Leui liued but 133. yeeres [ 133] Exodus 6. verse 18.

Amram the son of Rohath liued but 137. yeres Exo. 6. v. 20 [ 137]

Moses the sonne of Amram was but 80. yeeres old when he [ 80] brought the Israelites out of Egypt Exodus 7. verse 7.

Now for perspicuous conceiuing of this so intricate a doubt, [ 1] I note first, that Leui could not be aboue 95. yeres in Egypt. I prooue it, because Ioseph Iacobs yongest sonne was 40. yeeres olde, before Iacob with Leui and the rest of his family came into Egypt. This age of Ioseph is thus made manifest; he was 17. yeres of age when he was sold, Gen. 37. verse 2. he was 30. yeeres olde when hee became gouernour of Egypt, Genes. 41. vers. 40, 41, 46. to which adde the seuen yeeres of plentie, and three yeeres of famine Genes. 41.42, and 45. at which time Leui came into Egypt with his father, and the num∣ber of 40. yeeres will be compleate.

I note secondly, that if we graunt Leui to haue beene 100. [ 2] yeeres olde before hee begate Caath, and affirme the same of Caath and Amram; (which thing surpasseth the course of na∣ture, Ge. 17. v. 17. and therefore neede it not be granted;) we must for al that come short, and neither find the abode of the Is∣raelites in Egypt to be 430. neither yet 400. yeeres in all.

I note thirdly, that if we grant Caath, Amram, and Moses, [ 3] to haue beene begotten in a competent age; we shall easily finde the number of 215. yeres, which Eusebius and Marianus Sco∣tus haue put downe.

An other probation of this difficultie.

Iochebed was the owne daughter of Leui, and the naturall mother of Moses, for so we reade in the 26. chapter of the booke of Numbers, and in the sixt chapter of the booke of Exodus: and yet if we grant Leui to haue bin 120. yeres old when he begat Iochebed; and Iochebed to haue bin 100. yeres old at the birth

of Moses, (both which are impossible by the course of nature,) and if we adde thereunto eightie yeares, the full age of Moses, at the departure out of Egypt, yet will all this be no more but bare 300. yeres: so then, we are short of the supputation menti∣oned in Genesis by one ful hundred yeres; and of the reckoning specified in Exodus, by an hundred and thirtie yeares. There∣fore the vndoubted meaning of those scriptures must needes be as I haue already shewed.

The corollarie.

First therefore, since Moses brought the Israelites out of E∣gypt: secondly, since he was the sonne of Iochebed: thirdly, since Iochebed was the daughter of Leui: fourthly, since Leui was with Iacob at his going into Egypt, we must perforce de∣duce the time of their abode, from Leui, Iochebed, and Moses. Let vs therefore assigne 85. yeeres, to Leui, when hee begate Iochebed; 50. yeeres to Iochebed when she bare Moses; and 80. yeres to Moses when he brought them out of Egypt (which is as much as can be granted by the course of nature) and wee shall find the iust number of 215. yeeres: and so the supputati∣on of this third age is consonant.

The obiection.

Eusebius and Marianus Scotus say plainely, that the Israe∣lites abode in Egypt no more but 144 yeeres.

The answer.

I grant, that some otherwise very learned haue so written: but I thinke their meaning is, according to the wordes of the authors plainely vttered. For albeit they both say, that they a∣bode but 144. yeres there; yet do they affirme alitle after that, that their whole abode was 215. yeeres. So then, when they terme their abode but 144. yeres, they meane of their greuous seruitude after the death of Ioseph: for Eusebius (whom Scotus doth imitate) hath these expresse words; Postcuias interritum, Hebraei Aegyptijs seruierunt annis 144. fiunt autem omnes an∣ni quos Hebraei in Aegypto fecerunt 215. qui ab eodem tempore

computantur, quo Iacob cum filijs suis descendit in Aegyptum. After the death of Ioseph, the Hebrewes or Israelites were in bondage to the Egyptians 144. yeeres: but all the yeeres that the Hebrewes were in Egypt make 215. which we must rec∣kon from that time, when Iacob with his children went into Egypt.

The fourth age.

The fourth age, from the comming out of Egypt, vntil king Salomon beganne to build the temple, containeth 480. yeres, hereof this is an euident demonstration.

Moses gouerned the Israelites in the wildernesse, the space [ 40] of 40. yeeres after they came out of Egypt Deute. 1. verse 3. and Deut. 29. verse 5.

Iosue and Othoniel iudged Israel 40. yeres Iud. 3. v. 11: [ 40] for Iosue was ouer them 32. yeeres, and Othoniel 8. some giue but 18. yeres to Ioshua, and the rest to Othoniel; but that skilleth not much, because it is certaine, that from the death of Moses till the death of Othoniel, were 40. yeeres compleate, which no writer doth or can deny, for holy writ hath so reuealed.

Ehud or Shamgar the son of Anath iudged the Israelites [ 80] fourescore yeres Iud. 3. verse 30, 31. but of these 80. we must ascribe 18. to the inter-raigne, in which time Israel was in bondage to Eglon king of Moab Iud. 3. verse 14.

Deborah and Barak iudged Israel 40. yeres Iud. 5. v. 31 [ 40]

Gedeon iudged the Israelites 40. yeres Iud. 8. ve. 28. but [ 40] in this time the Midianites oppressed them 7. yeres Iud. 6. v. 1 for feare of which ennemies, the Israelites made them dennes in the mountains and caues, & strong holds Iud. 6. ve. 2. This Gedeon is termed also Ierubbal Iud. 7. vers. 1. Iud. 8. ve. 35

Abimelek iudged 3. yeeres Iud. 9. verse 22. [ 3]

Thola the sonne of Puah iudged 23. yeres Iud. 10. verse 2 [ 23]

Iair iudged 22. yeres Iud. 10. verse 3. from this time the [ 22] Israelites were afflicted with the Ammonites and the Phili∣stines for the space of 18. yeres together Iud. 10. verse 7, 8. [ 18]

Iephtee iudged sixe yeeres Iud. 12. verse 7. [ 6]

Abesan or Ibzan iudged 7. yeeres Iud. 12. verse 8, 9. [ 7]

Elon iudged Israel 10. yeeres Iud. 12. verse 11. [ 10]

[ 8] Abdon iudged the Hebrewes 8. yeres iudg. 12. vers. 13, 14

[ 20] Samson iudged 20. yeres Iudg. 16. ver. 31. his wife De∣lilah betrayed him, and deliuered him into the hands of the Phi∣listines, who put out his eies, bound him with fetters, and made him to grinde in the prison house: but in the end, when they cal∣led him out to make them pastime, and to be a laughing stocke to them; he pulled downe the two pillers of the house, and so with the fall of the house, killed more Philistines at his death, then he had slaine in all his life before Iudg. 16. ve. 18, 21, 29, 30, 31.

[ 40] Eli the priest iudged Israel fortie yeares 1. Sam. 4. ve. 18.

[ 40] Samuel and Saul reigned fortie yeeres Act. 13. verse 21.

[ 40] Dauid raigned ouer Israel fortie yeeres 1. King. 2. ve. 11.

The whole summe of yeeres is 477.

The partiall summes of the yeeres be these;

• 40
• 40
• 80
• 40
• 40
• 3
• 23
• 22
• 18
• 6
• 7
• 10
• 8
• 20
• 40
• 40
• 40

477

Make addition, and this will be the summe 477.

To these we must adde three yeares of king Salomon, be∣cause in the fourth yeere of his raigne hee beganne to build the temple, and so the whole number will be 480. to which must be added one moneth and one day. This summe is confirmed by the testimonie of holy Writ, in thefe expresse termes; in the 480. yeere (after the children of Israel were come out of the

land of Egypt) and in the fourth yeere of the raigne of Salomon ouer Israel, he built the house of the Lord 1. King. 6. ve. 1. A∣gaine, it is thus written; so Salomon began to build the house of the Lord in Ierusalem, in the second moneth, and the second day, in the fourth yeere of his reigne, 2. Para. 3. verse 1. and 2.

The fift age.

The fift age, from the building of the temple to the captiui∣tie of the Iewes in Babylon, containeth 432. yeres, whereof this is the demonstration.

King Salomon raigned after that hee beganne to builde the [ 37] temple 37. yeeres, 1. King. 11. verse 42.2. Para. 9. verse 30. but hereof we must abate one moneth and one day, because hee beganne to build the temple in the second day of the second mo∣neth of the fourth yeere, as is already prooued.

Roboam or Rehoboam reigned 17. yeres 2. Par. 12. v. 13. [ 17]

Abias raigned 3. yeeres 1. King. 15. verse 2. [ 3]

Asa raigned 41. yeeres 1. King. 15. verse 9 and 10. this Asa [ 41] was a vertuous and zealous prince; he sought the Lord with a perfect heart; he deposed Maachah his mother from her regen∣cie, because she had made an idoll in a groue: hee brake downe the idoll and stamped it, and burned it at the brooke Kidron. He gathered all Iudah and Beniamin, and the strangers, and made them sweare vnto true religion vnder the paine of death 2. Par. 15. per totum.

Iehosaphat or Iosaphat raigned 25. yeres 2. Par. 20. ve. 31 [ 25]

Iehoram raigned 8. yeres, 2. Par. 21. v. 5. 2. Kin. 8. ve. 26 [ 8]

Ochozias or Ahaziah raigned 1. yeere, 2. Kin. 8. verse 26. [ 1]

Athaliah the mother of Ochozias raigned 7. yeeres 2. King. [ 7] 11. verse 1. and 21. for king Ioas or Iehoash was 7. yeres old when he beganne to raigne. This Athaliah destroyed the kings blood, and was sister to wicked Achab.

Ioas or Iehoash raigned 40. yeeres 2. King. 12. verse 1. [ 40]

Amaziah raigned 29. yeeres 2. King. 14. verse 2 [ 29]

Azariah or Ozias raigned 52. yeeres 2. King. 15. verse 2. [ 52]

Ioatham or Iotham raigned 16. yeeres 2. King. 15. ver. 33 [ 16]

Achas or Ahaz raigned 16. yeeres, 2. King. 16. verse 2. [ 16]

[ 29] Ezechias reigned 29. yeeres 2. King. 18. verse 2.

[ 55] Manasses reigned 55. yeeres 2. King. 21. verse 1.

[ 2] Amon raigned two yeeres 2. King. 21. verse 19.

[ 31] Iosias reigned 31. yeeres 2. King. 22. verse 1.

Ioachaz or Iehoahaz reigned three months, 2. Ki. 23. v. 31.

[ 11] Ioachim or Iehoiachim, or Eliachim reigned 11. yeeres 2. King. 23. verse 36. This Eliachim was a very wicked man: he was made king by Pharao Nechoh, who turned his name to Eliachim 2. Ki. 23. verse 34. and 37. in the dayes of this Ioa∣chim, beganne the first captiuitie of the three: whereof see more at large in the seuenth chapter next following.

Iehoiachim, or Iechonias, or Coniah the sonne of Iehoia∣chim raigned three moneths and tenne dayes 2. Par. 36. verse 9. 2. King. 24. verse 8. Ierem. 37. verse 1. In the time of this Iechonias beganne the second captiuitie, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath simply the name of captiuitie, and therefore do I followe the same, in this my supputation of the first age. See the second booke and first chapter, in the fourth section.

[ 11] Sedechias or Zedechias reigned 11. yeeres 2. King. 24. ve. 18. he rebelled against the king of Babel ibid. ver. 20. wher∣fore after the siege of two yeeres, Nebuchad-nezar carried him captiue to Babel: in the eleuenth yeare of his reigne his owne eies were put out, his sonnes were first slaine in his sight, and then hee was bound in chaines, and so led away to captiuity, 2. King. 25. ve. 1, 2, 7. he was vncle to Iechonias, and his name was Mattanias, but the king of Babel changed it to Sedechi∣as 2. Kin. 25. verse 17.

The first addition.

We must first adde to this supputation, for the complement of the first age, eleuen yeeres of the inter-reigne, which are found wanting betweene the death of Amaziah, and the reigne of Azariah; for so long was the kingdome of Iuda voide, as holy Writ heareth record. I proue it thus: Amaziah reigned 29. yeares, 2. King. 14. verse 2. and he beganne his reigne in the second yeare of Ioash king of Israel, and liued 15. yeares after him, 2. King. 14. verse. 1. and 17. Ieroboam the sonne of

Ioash was made king ouer Israel in the fifteenth yere of Ama∣ziah, and he reigned 41. yeres, 2. Kin. 14. verse 23. Let vs ad∣ioyne hereunto, that Azariah beganne his raigne in the seauen and twentieth yeare of Ieroboam, 2. Ki. 15. verse 1. and then perforce shall we finde 11 yeres wanting,* 1.18 from the death of A∣maziah, til the first yere of the raigne of Azariah. These things I grant be very intricate; yet if my wordes he well marked, the Reader may conceiue the matter with al facilitie: the cause of the inter-reigne, was the traiterous conspiracie against A∣maziah, 2. King. 14. verse 19.

The second addition.

Although Iechonias (in whome I beginne my supputation of the captiuitie) be said in some place of the scripture to haue reigned but three moneths and ten dayes, yet do I ascribe one whole yeare to his reigne: my reason is this; because he was not carried away to Babel, vntill the whole yeere was expired, 2. Par. 36. verse 10. these are the wordes: and when the yeere was out, king Nebuchad-nezzar sent and brought him to Ba∣bel with the pretious vessels of the house of the Lorde, and hee made Zedechiah king ouer Iudah and Ierusalem.

The first obiection.

The scripture saith in one place, that Iechonias reigned but three moneths, 2. King. 24. verse 8. in an other place, that hee reigned three moneths and tenne dayes, 2. Par. 36. verse 9. in another place, that he was eighteene yeeres old when he began to reigne, 2. King. 24.8. in an other place, that he beganne to raigne in the eight yeare of his age, 2. Par. 36. ve. 9. all which can neither agree with three moneths, nor yet with one onelie yeare.

The answer.

I answere, that hee beganne to reigne when hee was eight yeares old, and reigned tenne yeares with his father: and after

the death of his father he raigned three moneths and ten daies, which was in the nineteenth yeare of his age, and so euery text of holy Writ is cleare.

This my answer is confirmed by the expresse wordes of holie scripture, 2. King. 25. verse 8. where it is saide, that Nebuzar∣adan chiefe steward to the king of Babel came in the nineteenth yeare of the kings raigne, to make hauocke of the citie, and to carry Sedechias into captiuitie: for Iechonias was carried a∣way in the eight yeere of the king of Babel, 2. King. 24. verse 12. and Sedechias reigned eleuen yeeres, 2. King. 24.18. this case is so euident, as euery childe may perceiue the same.

The replie.

The scripture telleth vs, that the king of Babel caried Ieho∣iachim into captiuitie in the third yeere of his raigne; and yet do you ascribe eleuen yeeres to his raigne.

The answer.

I answer, that Iehoiakim was carried away in the eleuenth yere, if we reckon from the time in which Pharao Necho made him king: but in the third yeare, if we reckon from that time, in which he became seruant to the king of Babel, 2. King. 23. verse 34, and 36. 2. King. 24. verse 1.

The second obiection.

The scripture calleth Sedechias the brother of Iechonias, therefore it is not consonant to the trueth, to say hee was his vncle.

The answer.

I answer with saint Austen and saint Hierome, that the cu∣stome of the scripture is, to terme kinsemen by the name of bro∣thers, and therefore Sedechias is indifferently called vncle, 2. King. 24. verse 17. or brother, 2. Par. 36. verse 10.

The particular summes of the yeeres be these;

• 37
• 17
• 3
• 41
• 25
• 8
• 1
• 7
• 40
• 29
• 52
• 16
• 16
• 29
• 55
• 2
• 31
• 11
• 11
• 11
• 1

443

Make addition, and the summe will be found 443. To the which adde three monethes for the raigne of Io••∣chas.

The sixt age.

The sixt age from the beginning of the captiuitie till the sa∣cred passion of Christ Iesus, conteineth 660. yeares, whereof let this be the demonstration.

The captiuitie (in which are inuolued the eleuen yeares of Sedechias) continued the space of 70. yeeres. Ierem. 25. vers. 11. and 29. Daniel 9. vers. 2. Esdr. 1. verse 1. 2. Paralip. 36, verse 22.

This is confirmed by the raigne of the Monarchs; for Ne∣buchad-nezzer (from the beginning of whose eight yeare, the second and chiefe captiuitie beganne) reigned 45. yeeres.

Euilmerodach his sonne reigned 30. yeres. And Balthazar reigned 3. yeares. Al which put together, make the 70. yeeres of the Iewish captiuitie. For in the first yeare of king Cyrus (who succeeded Balthazar,) the Iewes were set at libertie, Esdr. 1 verse 1. S. Clement, Eusebius, and all approoued writers do constantly affirme the same.

The seuentie weekes in Daniel make iust 490. yeares, as al writers do affirme. Concerning which weeks (because there is verie great varietie amongest historiographers) I will here suppose that, which (by Gods grace) I shal proue effectually, when I come to the fourth chapter of the third booke of this first part: whither I referre the Reader, for his full resolution in this intricate and important controuersie. In the meane sea∣son, remember that the 490. yeares are but 475. yeares after [ 475] the course of the Moone.

From the ende of the captiuitie vntill the twentieth yeare of Artaxerxes Longimanus inclusiuè (where I hold that the 70. weekes doe beginne) are iust 115. yeares and two moneths: [ 115] all which put together do make iust 660. yeres. For the weeks make no more but 475. yeares after the course of the sunne: which must be marked attentiuely, and which shall be prooued hereafter accordingly.

The particular summes be these;

• 70
• 475
• 115

in al 660

Thus wee haue it perspicuously prooued, euen by the testi∣monie of holy Writ, that from the beginning of the world, vn∣til the time that Christ suffered on the crosse for our sinnes, be iust ••ure thousand, foure score and seuenteene yeares, three moneth•• and sixteene dayes.

Thus in particular maner:

• The first age, 1656
• The second 353
• The third 505
• The fourth 480
• The fift 428
• The sixt 660

in all 4082.

Now, because the exact knowledge of the raigne of the kings of Iudah, dependeth more then a little of the raigne of the kings of Israel; I purpose in God to adioyne hereunto a manifest declaration of the same, specially, because without the knowledge thereof; the bookes of the Kings and Chroni∣cles can neuer be rightly vnderstoode.

The Kings of Israel.

Ieroboam raigned 21. yeares, which I prooue thus: Asa king of Iudah beganne to raigne in the twentieth yeere of Ie∣roboam, [ 21] 1. King. chapter 15, verse 9. and Nadab the sonne of Ieroboam beganne to raigne ouer Israel, in the second yere of Asa, 1. King. chapter 15, verse 25: therefore Ieroboam his father whom he succeeded in the kingdome, raigned before his death 21. yeares.

Nadab raigned 2. yeares, 1. King. 15. verse 25. [ 2]

Baasha raigned 24. yeares, 1. King. 15. verse 33. [ 24]

Elah or Hela raigned 2. yeares, 1. King. 16.8. [ 2]

Zimri raigned 7. dayes, 1. King. 16. verses 15, and 16. [daye 7]

Amri or Omri raigned 12. yeares, 1. King. 16.23. [ 12]

[ 22] Achab or Ahab reigned 22. yeeres, 1. King. 16.29.

[ 2] Ochozias or Ahaziah reigned 2. yeeres, 1. King. 22.51.

[ 12] Ioram or Iehoram raigned 12. yeeres, 2. King. 3. verse 1. both these two, to wit, Ochozias and Ioram were the sonnes of Achab.

[ 28] Iehu reigned 28. yeeres, 2. King. 10. verse 36.

[ 17] Ioachas or Iehoahaz reigned 17. yeeres, 2. Kin. 13. ve. 1.

[ 16] Ioas or Iehoash reigned 16. yeeres, 2. King. 13. verse 10.

[ 41] Ieroboam the sonne of Ioas or Ioash reigned 41. yeeres, 4. King. 14. verse 23. where we must note well by the way, that the other Ieroboam was the sonne of Nebat, 1. King. 12.2.

We must heere obserue as a necessarie rule, that betweene [ 23] Ieroboam and Zachariah was an inter-reigne of 23. yeeres. I prooue it, because we reade, 2. Kin. 15.1, 8. that Azariah king of Iudah beganne his raigne in the seuen and twentieth yeere of Ieroboam; as also that Zacharias beganne his raigne in the eight and thirtieth yere of Azariah, to which we must adde, that Ieroboam raigned 41. yeeres, and so the kingdome per∣force was voide 23. yeres. For, if we make abstraction of 14. from 37. the remainder will be 23. yeres for the inter-reigne.

[moneths 6] Zachariah reigned 6. moneths, 2. King. 15.8.

[moneth 1] Sellum or Shallum reigned 1▪ moneth, 2. King. 15.13.

[yeeres 10] Menahem or Manahen reigned 10. yeeres, 2. King. 15.17.

[ 2] Pekahiah or Phaceas reigned 2. yeeres, 2. King. 15.23.

[ 20] Pekah or Phasee raigned 20. yeeres, 2. King. 15.27.

[ 9] Osee or Hosheah reigned 9. yeeres, 2. King. 17. verse 1.

In the dayes of this king, about the yeare of the worlde 3304. beganne the captiuitie.

Of the ten Tribes;

whereof see more at large in the eight chapter next following, in the sixt Section.

CHAP. III. Of the state of the Hebrewes.

The people of y^e Iews, the elect people of God

• liued vnder the protecti∣on and em∣pire of
  • Patriarkes.
  • Chiefetaines or Gouernours.
  • Iudges.
  • Kings: againe,
  • Chiefetaines after the captiuitie.
  • Priests before the captiuity. and
  • Priests after the captiuity.
• had to doe with the
  • kings of the
    • Persians.
    • Egyptians.
    • Syrians.
  • strangers, and with the emperors of Rome.

The Israelites were gouerned 3. wayes, by

• Iudges, from Iosue to Saul.
• Kings, from Saul to the captiuitie.
• Priests, from the captiuitie to Christ.

For exact vnderstanding of this chapter, it is expedient to note well the fift booke of this first part; from the se∣cond chapter, to the end of the same booke.

CHAP. IIII. Of the Patriarkes.

••he Patri∣••••kes of the ••ebrewes were,

• Abraham Isaac liued yeeres
  • one hundred, & begat Isaac, Ge. 21.5.
  • threescore, and begat Iacob, Ge. 25.26
• Iacob caled also Israel, Ge. 35.10
  • he had 12 children with
    • Lea,
      • Ruben Ge. 35.22. these were the heads of the twelue Tribes.
      • Simeon Ge. 35.22. these were the heads of the twelue Tribes.
      • Leui Ge. 35.22. these were the heads of the twelue Tribes.
      • Iudah Ge. 35.22. these were the heads of the twelue Tribes.
      • Isachar Ge. 35.22. these were the heads of the twelue Tribes.
      • Zabulon Ge. 35.22. these were the heads of the twelue Tribes.
    • Zilpha the handmaid of Lea,
      • Gad Ge. 35.22. these were the heads of the twelue Tribes.
      • Aser Ge. 35.22. these were the heads of the twelue Tribes.
    • Rachel
      • Ioseph Ge. 35.22. these were the heads of the twelue Tribes.
      • Beniamin Ge. 35.22. these were the heads of the twelue Tribes.
    • Bala,
      • Dan Ge. 35.22. these were the heads of the twelue Tribes.
      • Nephtali Ge. 35.22. these were the heads of the twelue Tribes.
  • he liued 147. yeres, Gen. 47. ve. 28. hee was 70. yeeres in E∣gypt.
• Ioseph, was ruler of Egypt 80. yeeres: he di∣ed when he was one hundred and tenne yeres old, Gen. 50. verse 26.

After these Patriarks, the Hebrews liued in bondage to the Egyptians, but 144. yeeres; albeit (as is already prooued) their whole abode in Egypt was 215. yeares. See the third age, and the probation thereof.

CHAP. V. Containing a Table, of the Princes and Iudges of the Hebrewes.

The princes of the He∣brewes were these two,

• Moses he ruled 40. yeares.
• Iosue he ruled 27. yeres, or 40: to∣gether w^t Othoniel.

Moses and Iosue are not reckoned among the Iudges, be∣cause they did not onely iudge, but also rule the people. Ly∣ranus.

There were 13. Iudges ouer the He¦brewes, a∣mōg whom

• Othoniel A. M. 2572 ruled yeres A. M. 2852 40
• Aioth A. M. 2572 ruled yeres A. M. 2852 80
• Barach A. M. 2572 ruled yeres A. M. 2852 40
• Gedeon A. M. 2572 ruled yeres A. M. 2852 40
• Abimelech A. M. 2572 ruled yeres A. M. 2852 3
• Thola A. M. 2572 ruled yeres A. M. 2852 23
• Iair A. M. 2572 ruled yeres A. M. 2852 22
• Iephthe A. M. 2572 ruled yeres A. M. 2852 6
• Abesan A. M. 2572 ruled yeres A. M. 2852 7
• Ahialon A. M. 2572 ruled yeres A. M. 2852 10
• Abdon A. M. 2572 ruled yeres A. M. 2852 8
• Samson A. M. 2572 ruled yeres A. M. 2852 20
• Heli y^e priest A. M. 2572 ruled yeres A. M. 2852 40

All this is prooued in the second chapter a∣foregoing in the fourth age.

Here is to be obserued,* 1.19 that from Iair to Iepthe there was no iudge, which was for the space of eighteene yeeres together, Iud. 10. verse 4, 5, 8, & seq.

The prophet Elias was Gods messenger in Samaria, in the dayes of Asa and Iosaphat the good kings of Iuda, 3. Ki. 15.24. and in the time of Achab, the bad king of Israel, 3. Ki. 18. the heart of king Asa was perfit all his dayes, 2. Paralip. 15.17. and king Iosaphat sought the Lord,* 1.20 and walked in the wayes of his father Dauid, 2. Paral. 17. about the age of the world 3088.

CHAP. VI. Containing, a Table of the kings of Iuda and of Israel.

The kingdome of the Hebrewes

• vnited vnder king
  • Saul, with whom was Samuel, Acts 13
  • Dauid.
  • Salomon.
• deuided into the kingdom of
  • Iuda, or the two tribes of Iuda and Beniamin, whose kings were,
    • Roboam Anno mundi 3030 and raigned Anno mundi 3410 17 yeeres
    • Abias Anno mundi 3030 and raigned Anno mundi 3410 3
    • Asa Anno mundi 3030 and raigned Anno mundi 3410 41
    • Iosaphat Anno mundi 3030 and raigned Anno mundi 3410 25
    • Ioram Anno mundi 3030 and raigned Anno mundi 3410 8
    • Ochozias Anno mundi 3030 and raigned Anno mundi 3410 1
    • Athalia Anno mundi 3030 and raigned Anno mundi 3410 7
    • Ioas Anno mundi 3030 and raigned Anno mundi 3410 40
    • Amazias Anno mundi 3030 and raigned Anno mundi 3410 29
    • Ozias Anno mundi 3030 and raigned Anno mundi 3410 52
    • Ioathan Anno mundi 3030 and raigned Anno mundi 3410 16
    • Achaz Anno mundi 3030 and raigned Anno mundi 3410 16
    • Ezechias Anno mundi 3030 and raigned Anno mundi 3410 29
    • Manasses Anno mundi 3030 and raigned Anno mundi 3410 55
    • Amon Anno mundi 3030 and raigned Anno mundi 3410 2
    • Iosias Anno mundi 3030 and raigned Anno mundi 3410 31
    • Ioachas Anno mundi 3030 and raigned Anno mundi 3410 3 moneths
    • Eliachim or Ioachim Anno mundi 3030 and raigned Anno mundi 3410 11 yeeres
    • Iechonias or Ioachim or Coniah Anno mundi 3030 and raigned Anno mundi 3410 3 moneths
    • Sedechias Anno mundi 3030 and raigned Anno mundi 3410 11 yeeres
  • Israel or Samaria, whose kings were,
    • Ieroboam Anno mundi 3030 and raigned Anno mundi 3283 21 yeeres
    • Nadab Anno mundi 3030 and raigned Anno mundi 3283 2
    • Baasa Anno mundi 3030 and raigned Anno mundi 3283 24
    • Hela Anno mundi 3030 and raigned Anno mundi 3283 2
    • Amri or Omri Anno mundi 3030 and raigned Anno mundi 3283 12
    • Achab Anno mundi 3030 and raigned Anno mundi 3283 22
    • Ochozias Anno mundi 3030 and raigned Anno mundi 3283 2••
    • Ioram Anno mundi 3030 and raigned Anno mundi 3283 12
    • Iehu Anno mundi 3030 and raigned Anno mundi 3283 28
    • Ioachas Anno mundi 3030 and raigned Anno mundi 3283 17
    • Ioas Anno mundi 3030 and raigned Anno mundi 3283 16
    • Hieroboam Anno mundi 3030 and raigned Anno mundi 3283 41
    • Zacharias Anno mundi 3030 and raigned Anno mundi 3283 6 moneths
    • Sellum Anno mundi 3030 and raigned Anno mundi 3283 1 moneth
    • Manahen Anno mundi 3030 and raigned Anno mundi 3283 10 yeeres
    • Phacêas or Pekahiah Anno mundi 3030 and raigned Anno mundi 3283 2
    • Phacêe or Pekah Anno mundi 3030 and raigned Anno mundi 3283 20
    • Ose••or Hosheah. Anno mundi 3030 and raigned Anno mundi 3283 9 yeeres.

Peruse the second chap∣ter aforegoing, where these things are proo∣ued sufficiently.

CHAP. VII. Of the captiuitie and circumstances thereto pertaining.

The first Section. Of the time of the Captiuitie.

THe Babylonians besieged the citie of Hierusalem and tooke it in the eleuenth yeare of the raigne of Sedechias in the ninth day of the 4. month; to whom Nabuchodonozor had giuen commission for the siege, while himselfe was at Reblatha. The city being taken, king Sedechias with his wiues, children, nobles, and friendes, fled away by night into the wildernesse. But the Babylonians pursued after them, and Sedechias with his wiues, children and friendes were brought before the king Nabuchodonozor: whom after the king had sharply reprooued for the breach of promise, he caused his children and friendes to be slaine before his eies. That done,* 1.21 he caused Sedechias to be bound in chaines, his eies to be pulled out, and so to be carried to Babylon. In the first day of the first moneth he commanded to burne the citie, to bring away all the vessels of gold and sil∣uer out of the temple, and to leade all the people captiue vnto Babylon. Ioseph. 10. lib. antiq. cap. 11.

The temple was burnt after the building thereof, 470. yeares, monethes sixe, dayes ten: after the departure out of Egypt 1062. yeares, moneths sixe, dayes ten:* 1.22 after the de∣luge 1950. yeares, moneths sixe, dayes ten: after the crea∣tion of Adam. 3513. yeres, monethes sixe, daies ten: so writeth Iosephus, who was himselfe a Iew, a Priest, otherwise of good credite, and wrote the thinges that were done in his time: ne∣uerthelesse I haue prooued in the second chapter, where the fift age is handled, that the temple could not stand so long. For from the building thereof, vntill the captiuitie, be onely 432. yeares, and eleuen yeares after that was it burnt, as is prooued in the second doubt of this present chapter.

The captiuitie began the fourth yeare of Ioachim, aliâs Eliachim, Iere. 25. ver. 1. Daniel with others of the Nobili∣tie were carried captiues. Dan. 1. ver. 3. yea, Ioachim himself was bound with chaines, and so carried to Babell. 2. Paralip.

36. ver. 6. Nabuchodonozor carried away into Babell, Ioa∣chims mother, his wiues, his Eunuches, and the mightie of the land carried he away into captiuitie, from Ierusalem vnto Babell, 4. King. cap. 24. verse 15. The king of Babell made Matthanias his vncle king in his steed, and changed his name to Sedechias, verse 17. ibid.

The first doubt.

The captiuitie beganne, when Ieconias was carried away captiue to Babylon, as it seemeth in S. Mathew. cap. 1. v. 11. And yet was he eight yeares old, when he was caried into Ba∣bylon. 2. Par. 36. ver. 9. before which time hee did not reigne, ibid. Therefore the captiuitie could not beginne in the 11. yere of Sedechias, as Iosephus, and the Hebrews reckon, neither at the birth of Ieconias, as S. Mathew writeth.

The answere.

For the manifestation of this difficultie, we must obserue that Ierusalem was thrise taken by the Babylonians; to wit, in the daies of Ioachim, Iechonias, and Sedechias. 4. King. ca. 24. & 25. By reason whereof some reckon the beginning of the captiuitie from Ioachim, some from Ieconias, & other some, as the Hebrewes doe generally, from the 11. yeare of king Sedechias. See the answere of the third doubt: heereof I haue spoken more at large in the second chapter in the hand∣ling of the fift age.

The second doubt.

The Prophet Ieremie writeth, that the Citie of Ierusalem was burnt, togither with the kinges pallace, and the temple, in the tenth day of the fift moneth in the 19. yeare of king Nebuchad-nezar. Iere. 52. verse 12. but as the booke of Kings saith, it was burnt in the seuenth day of the said moneth. 2. Kin. 25. verse 8.

The answere.

I answere, that the citie was three daies in burning; to wit, from the seuenth day vntill the tenth; Ieremie therefore spea∣king

of the end, is not contrarie to the booke of the kings; spea∣king of the originall thereof.

The third doubt.

The prophet Daniel saith, that the calamitie began in the third yeare of king Ioachim or Iehoiakim, Dan. 1 ver. 1. but the prophet Ieremie affirmeth, that it was in the fourth yeare of Iehoiachim, and in the first yeare of Nabuchad-nezar king of Babell. Ier. cap. 25. verse. 1.

The answere.

We must here obserue, that the captiuitie the first of the three was in the end of the third yeare of Ioachim as Daniel truely writeth in rigour of supputation; yet may it be well said, that it began in the fourth yeare, as we reade in Ieremie; because the remnant in the third yeare was in effect nothing at all.

The second Section. Of the time of the siege.

The citie of Ierusalem was besieged the space of two yeres, that is, from the ninth yeare, vntill the eleuenth of king Sede∣chias. 4. Kin. 25. ver. 1, 2. during the time of which siege, the famine was so sore and vrgent that the handes of pitifull mo∣thers sod their own children to be their meate. Lam. Ier. ca. 4. verse 10. which thing seemeth so repugnant to nature, as it were ineredible to be tolde, if holy writ had not first reported it. The like horror was among mothers in murthering their chil∣dren, when Titus in the second yeare of Vespatianus his father besieged it: and manie murthered themselues, because the fa∣mine was so great.

The 3. Section. Of Noe his floud.

The scripture recordeth that when God saw the wickednes of man to be great on earth, and all the thoughtes of his heart to be naught continually; it repented him that he had created man. Wherefore his holy will was this, to destroy from the face of the earth, the man whom hee hadde made; from man

to beast, to the creeping thinges and to the foules of the aire. And this God purposed to doe by drowning of the world with a generall floud of water. Yet Noah found fauour in Gods sight, so that himselfe, his wife, his sonnes and their wiues, eight persons in all, with cattell, foules, and all liuing things, two of euery sorte, were saued in the arke. Gen. 6.7. Noah was 600. yeares olde, when the floud was vpon the earth. Gen. chap. 7. ver. 6. the floud preuailed on the earth. 150. dayes. Gen. 7. ver. 24. The floud continued a whole yere. Gen. 8. ver. 13. It was in the yere of the world, 1656. For from Adam to the birth of Noah are 1056. Gen. 5. And from the birth of Noah till the floud are 600. yeares.

The fourth Section. Of the building of the temple.

King Salomon builded the temple in the fourth yeare of his raigne,* 1.23 which was in the 480. yeare after the children of Israel were come out of Egypt, 3. Kin. 6. ver. 1. And in the yeare of the world, after Iosephus, 3102. after others 3149. but after the exact supputation 2994. as is already prooued.

While the temple was a building, K. Salomon appointed seuentie thousand to beare burdens, foure score thousand to hew stones in the mountaines, and three thousand sixe hundreth o∣uerseers to cause the people to worke. Par. cap. 2. ver. 18.

The fift Section. Of the abode of the Israelites in Egypt.

There is a great controuersie and varietie not to be dissem∣bled,* 1.24 amongst Historiographers and learned writers, concerning the time that the Israelites were in Egypt. For Moses saith that the Israelites were in Egypt 430. yeares. In Genesis it is said, that they were there only 400. yeares. S. Stephen saith that Abrahams seed should be a soiourner 400. yeares in a strange land. And yet it is very certaine by authenticall sup∣putation of the Scriptures, that they were in Egypt only 215. yeares; so that we want two hundreth yeares and odde, of the

accompt made in Genesis, Exodus, and the Actes. S. Hie∣rome confessed freely, that he knew not howe to reconcile these places of the holy scripture. S. Chrysostome reconcileth the places thus: to wit, that God appointed the Israelites to a∣bide 400. yeares in Egypt: yet for the heynous sinnes of the Egyptians, he shortened the time, euen as he abridged the 120 yeares, which he graunted before the floud vnto men,* 1.25 that they might repent, and brought them to one hundreth. Neither was Niniuie destroied after 40. daies.* 1.26 Neither died Ezechias as God had said. I answere therefore with Saint Austen and o∣ther learned writers, that the 400. yeares mentioned in Gene∣sis, and in the Acts, must be reckoned from the birth of Isaach,* 1.27 vntill the departure out of Egypt: and the 430. from Abra∣hams going out of his countrie. For the seed of Abraham was so long afflicted in a land not their owne, as the scripture spea∣beth. Partly in Palestine, partly in Mesopotamia,* 1.28 and partly in Egypt. This answere is confirmed by the testimonie of S. Paul, in his Epistle to the Galathians, where he saith that the law was giuen 430. yeres, after y^• the promise was made to A∣braham.* 1.29 For the law was giuen when the Iewes came out of Egypt, as all writers agree with vniforme consent,* 1.30 and the promise was made to Abraham, in his sonne Isaac.

The sixt Section. Of the captiuitie of the ten Tribes.

About the yeare of the world,* 1.31 3292. the Israelites or the ten tribes that were in Samaria, were carried away captiues in the third yeare of the siege, vnto Ashur or Assyria, in the ninth yeare of Hoseah or Osee the sonne of Elah king of Israel, in the fourth yeare of Ezechias king of Iuda.* 1.32 At this time ended the race of the kings of Israel: for after this captiuitie, did the ten tribes neuer returne: see the 12. chapter,* 1.33 in the end of the first section.

The captiuitie of the tenne tribes (saith Iosephus) endured 240 yeares, seuen monethes, and seuen daies, after their re∣uolte from king Roboham their lawfull Soueraigne.* 1.34 For they would neither be subiect to law, nor obey their Prophets

of God that reprooued their sinnes, and therefore were worthi∣ly afflicted by the Assyrians: see the second chapter in the end thereof.

In the daies of king Osee, was the kingdome of Samaria, that is,* 1.35 of the ten tribes, ended. For then was Samaria vtter∣ly destroied, which afterward the Assyrians did inhabite, of whom came the Samaritans (those wicked heretiques.)

* 1.36Which subiection of the said ten tribes, may be a parpetuall document to all christian people; euer to exhibite loyall seruice to their Soueraignes, and due reuerence to Gods ecclesiastical messengers, the preachers of his sacred word: which thing not∣withstanding is little regarded in these daies, through the anti∣christian doctrine of seditious semenaries.

CHAP. VIII. Of the Prophetes and Priestes of the Hebrewes vn∣till the captiuitie.

The Pro∣phets and priestes of the Iewes,

• Prophetes,
  • Ionas who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Oseas who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Abdias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Amos who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Esaias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Iohel who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Michaeas who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Nahum who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Abacuc who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Hieremias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Baruch who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Sophonias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Ezechiel who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Daniel who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Aggaeus who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Zacharias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
  • Malachias who liued in the time of both king∣domes, that is to say, of Iuda and of Is∣rael, especially in the time of the captiui∣tie of Ba∣bilon.
• Priestes,
  • Sadoch in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Achimaas in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Ioram in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Auxiera∣mus in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Nidaeas in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Sudaeas in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Hilus in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Ioathan in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Vrias in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Nerias in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Odaeas in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Sellum in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Helchias in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Zara in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.
  • Iosedech in the time of all these the children did euer suc∣ceede their fathers, vn∣till the cap∣tiuitie. but after the captiuitie it was other∣wise.

CHAP. IX. Of the Actes and times of the Prophetes i•• briefe maner.

A. M. 3180. The Pro∣phets of the old te∣stament, A. M. 3504.

• Ionas prophesied to the Niniuites, in the time of Ozias.
• Osee prophesied against Samaria, in the time of Ioatham.
• Abdias prophesied against the Idumeans and other e∣nemies of the Israelites, in the time of Ioatham.
• Amos prophesied against the nations adiacent to them, in the time of Ozias.
• Esaias prophesied against Iuda and Iurasalem, in the time of Ioatham.
• Ioel prophesied to Iuda and Ierusalem. in the time of Ozias.
• Michaeas prophesied against Ierusalem and Samaria, in the time of Ioatham.
• Nahum prophesied to the Assyrians and Niniuites, in the time of Ioatham.
• Abacuc prophesied against Babylon and Nabuchodo∣nosor, in the time of Manasses.
• Ieremias prophesied to the citie of Ierusalem, in the time of Iosias, and Zedechias.
• Sophonias prophesied against Iurusalem and Iuda, in the time of Iosias.
• Ezechiel prophesied to the captiues in Babylon, in the time of Ioachim.
• Daniel prophesied to his countrey men in Babylon, in the time of Ioachim.
• Haggaeus prophesied to all the people in Ierusalem and Iuda, in the time of Zoroba∣bel.
• Zacharias prophesied to the people of Ierusalem and Iuda, in the time of Zoroba∣bel.
• Malachias prophesied to the people of Ierusalem & Iuda, in the time of in the end of the captiuitie 〈…〉〈…〉

CHAP. X. Containing a particular description of the time of the Prophets called the greater.

The first section, of the Prophet Esay.

THe Prophet Esay was the sonne of Amos, not of that A∣mos who was the third of the 12. lesser Prophetes; but of another Amos, hauing different characters with the Hebrews. Aug de ciuit libr. 18. cap. 27. Hier. in. 1. cap Esaiae.

Esay prophesied to Ierusalem and Iuda; that is, to the two tribes of Beniamin and Iuda. Hier. in 1. cap Esaiae.

Esay (who was also called Azarias) Osee, Ioel, & Amos, prophesied at the selfe same time, in the daies of Osias,* 1.37 Ioa∣tham, Achas, and Ezechias kings of Iuda. Hier. in princ. E∣saiae.

The wicked king Manasses, caused the prophet Esay to be sawed in peeces with a wodden saw. Wherefore, that which the Epistle to the Ebrewes saith of the tortures of Gods Saintes, that they were hewen in sunder, is very fitly referred to the prophet Esay. Hier. lib. 15. cap. 57. in Esaiam.

The second section, of the prophet Ieremie.

Ieremie prophesied to y^e two tribes of Iuda & Beniamin, he foretold their captiuitie in Babylon, hee began his prophesie in the daies of Iosias,* 1.38 he continued the same in the daies of Ioa∣chim, and vntill the eleuenth yeare of Sedechias in the time of the captiuitie. Orig. hom. 1. in Hier. Aug. de ciu. lib. 18. c. 33.

Betweene the time of Ieremias and Esaias, were one hun∣dred and fiftie yeares. Hier. lib. 9. cap. 30. in Esaiam.

He was the sonne of Helkias the priest. cap. 1. Iere. v. 1. the tradition of the Hebrewes is, that whensoeuer the father or graundfather of any prophet is put in the title, such a one was also a prophet himselfe. Gloss. ordinar.

Sophonias prophesied at the same time with Ieremias. A∣thanas. in synop▪ Aug. de ciu. lib. 18. cap. 33.

Iehoiakim king of Iuda burnt the book, which Baruc wrote

wrote at the mouth of Ieremias; in which booke the prophet shewed, what punishment God had determined to bring vpon Iuda and Israel▪ if they would not returne euery man from his euill way, and bring forth worthy fruites of repentance. But Ieremie at Gods appointment wrote another book, which con∣tained the afflictions of Iuda and Israel, in a farre larger ma∣ner, Ierem. cap. 36. Where we may note by the way, that the wicked do euer kicke against the preachers of Gods word, espe∣cially when their sinnes are reprooued. But at length they tast of the cup of Gods wrath, for their great contempt and disobe∣dience. And our papistes are now become Iehoiakims, as who both burne the writers of all bookes, that reprooue their super∣stitions and idolatry; and also cast the bookes into the fire. Yea, euen the holy bibles,* 1.39 if they be once translated into the vulgar tongue.

Ieremie began to prophesie when he was a childe, in the 13. yeere of Iosias king of Iuda,* 1.40 hee continued his prophesie du∣ring the reigne of Iosias the sonne of Amon. 19. yeares, and af∣ter that vnder Ioachim 11. yeres, and vnder Sedechias 11. yeares, who was the last king of Iuda. The three moneths of Ioachaz and Iechonias, are reckoned in the yeares afore na∣med. So that from the beginning of his prophesie, vntill the captiuitie of Ierusalem, (in which himselfe was taken) he pro∣phesied, 41. yeres, ouer and besides that time, in which he was carried away into Egypt, and prophesied in Taphins. Hier. in cap. 2. Ierem. at which Taphins in Egypt, as some write, hee was stoned to death. But before that time, he was put in a deep dungeon of myre. Iere. 38.

The third section, of the prophet Ezechiel.

Ezechiel followed Ieremie, and began to prophesie in the fift yeare of the transmigration of Iechonias, which was the same yeare of the reigne of Sedechias. Hier. lib. 5. cap. 29. in Ieremiam. in the 30. yere (after some) of his age. Ezechias c. 1. but as S. Hierome writeth, the 30. yeares whereof the Pro∣phet speaketh, are not the yeares of the age of Ezechiel himself, but the yeares from the 18. of king Iosias, at what time the

booke of the law was found, vntill the fift yeare of the captiuity of Iechonias. Hier. in cap. 1. Exech. 2.

Ezechiel was carried away captiue into Babilon, togither with Iechonias, Daniel, and the three children. Hier. in princ. Ezech. Aug. de ciu. lib. 18. cap. 34.

This holy prophet foretold the destruction of Hierusalem, and the captiuitie of the Iewes for their manifold sinnes and wickednesse, earnestly exhorting them to repentance. For which cause the Iewes were so exasperated against him, (as the wic∣ked are this day against the preachers of Gods word, that they trailed him on the ground amongst the stones, till his braines went out. Author. oper. imperf. in Matt. cap. 23. hom, 46. prop. finem.

A golden obseruation.

In the dayes of Iosias king of Iuda, Helkiah the Priest found the booke of the lawe of the Lord, giuen by the hand of Moses. Which when the good king vnderstood, hee gathered togither all the inhabitantes of Ierusalem and of Iuda, and the Priests and the Leuites, and all the people from the greatest to the smallest; and he read in their eares all the words of the booke of the couenant, that was found in the house of the Lord:* 1.41 and the king caused all that were found in Ierusalem and Beniamin to stand to it, and hee compelled all the people of Israel to serue the Lord their God. 2. Par. 34.4. Kin. 22. Thus saith the ho∣ly scripture. By which we see euidently, that the ouersight of all persons in all causes aswell ecclesiastical as ciuill, pertaineth to the king: and that the king hath the charge of religion com∣mitted into his handes, and also that he may compel priests and Leuites to doe their dueties in that behalfe. On the other side we may note the intollerable impietie of our disholy fathers the late bishops of Rome. Who most irreligiously and very impu∣dently excommunicate christian kings and monarches, because they appoint the word of God to be preached in their dominiōs, read the holy bibles in their vulgar tongues, and cause their subiectes to doe the like: a thing neuer heard of, by any wri∣ters of approoued antiquitie.

A doubt.

S. Peter saith, that certaine places of S. Paules epistles

be hard to be vnderstood; and S. Hierome in his Commenta∣ries vpon Ezechiel saith, that amongst the Iewes none could be permitted to reade the beginning of Genesis, the Canticles, the beginning and ending of Ezechiel, vntill he were 36. yeres of age.

The answer.

I answere with S. Austen, that whatsoeuer is necessary for mans saluation, is plainly set downe in holy scripture: and that which is obscure in one place, is made manifest by another. his words I haue alledged, in my book of Motiues, in the tenth chapter, and second conclusion.

The fourth section, of the Prophet Daniel.

* 1.42Daniel was a prophet of the tribe of Iuda, descended of noble parentage, and being a childe was carried from Iurie to Babilon Epiphanius de vit. & interrit. Prophet.

Of Daniel hee was called Balthazar. Which name was giuen him, either (as Iosephus saith) of king Nabuchodonozor; or (as Lud. Viues saith) of the kinges Eunuche, who had charge of the kinges children. This is certaine, that hee was called Balthasar in Babylon. Orig. in Num. cap. 31. hom. 25.

Daniel preached in Babylon, in the very time of the capti∣uitie. Dan. 1. ver 7.

Daniel departed out of this life in Babylon, and was bu∣ried with great honour: his sepulchre is this day to be seene in Babylon, renowmed throughout the world. Epiphanius vbi supra.

CHAP. XI. Of the Prophets called the lesser.

The first section, why some were called the greater, and other some the lesser.

FOure, to wit, Esay, Ieremie, Ezechiel, and Daniel, were called the greater Prophets, because they wrote greater and larger volumes. Twelue, to wit, Osee, Ioel, Amos, Ab∣dias, Ionas, Micheas, Nahum, Abacuc, Sophonias, Aggeus,

Zacharias, Malachias, were called y^e lesser, because they wrote smaller & lesser volumes. Aug. de ciuit. lib. 18. c. 29. in princ.

Of these Prophetes, as the latter were neerer the time of Christ, so had they clearer reuelations of Christ, then the for∣mer. Gloss. in 1. Reg. 3.

The second Section, of Osee.

Asarias who was also called Ozias, of the stocke of Dauid, reigned in Ierusalem ouer the two tribes, which were called Iuda, 52. yeares. After him Ioatham his sonne reigned, 16. yeares: after Ioatham, Achab his sonne reigned in like ma∣ner, 16. yeares: in the eleuenth yeare of whose reigne, the ten tribes which were called Israel, were taken of Salmana∣sar the king of the Caldees, and placed in the mountaines of the Medes. After Achas reigned his sonne Ezechias 28 yeres: whereby it is cleere, that when Osee, Esay, Ioel, Amos, Ab∣dias, Ionas, and Micheas prophesied, (who were all at one time) then was the kingdome of the ten tribes ended. Which continued from Ieroboam the first king, vntill Osee the last; the space of 250. yeares. The same time that Osias began to reigne ouer Iuda, Ieroboam king Iehu his Nephewes sonne reigned the 12. yeare ouer Israel, because God had promised, that his seede should reigne vntill the fourth generation, for smiting two wicked kinges of Iuda and Israel; this I write 〈◊〉〈◊〉 S. Hierome, to shew that Osee wrote both before and 〈◊〉〈◊〉 the captiuitie of Israel. Hier. in 1. cap, Osee. see the eight ••••••pter and sixt section. per tot. sect.

Osee prophesied, that the Iewes should be conuerted at the latter end of the worlde. He preached against the tenne tribes, of their fornication, and of the destruction of Samaria, he spake something also of the other two tribes. Gloss in princ. 1. ca. Osee.

Osee foretolde the comming of the Messias, and that this should be the signe of his comming. To wit, if that oake in Se∣lom be clouen of it selfe into twelue partes, and be made so many oake trees, and it came so to passe. Epiphan. de Prophet. vit, & eter.

The third section, of Ioel.

The Prophet Iohel the sonne of Phatuel was borne in the

territorie of Bethor, descended of the tribe of Ruben. He pro∣phesied much of Ierusalem, and of the consummation of the Gentiles. He died in peace, and was buried with honour in his owne countrey. Epiphan. vbi supr.

Like as in Osee vnder the name of Ephraim, the prophesie is extended to the tenne tribes, who are often called Samaria or Israel; euen so whatsoeuer Ioel saith, pertaineth to Iuda and Ierusalem. Hier. in 1, cap. Ioel.

Ioel prophesied in the daies of king Ioatham, who succeeded king Ozias. Aug. de ciuit. lib 18. cap 27. but S. Hierome ex∣tendeth the time further, euen to the reignes of Ozias, Ioa∣tham, Achas, and Ezechias. Hier. in Ioel.

The fourth section of Amos.

Amos was borne in Thecue, descended of the tribe of Za∣bulon, he was father to Esay the Prophet: so saith Epiphan. de prophet. vit & inter. but saint Austen and saint Hierome think otherwise, as I haue shewed. Amos was of Thecue six miles South from holy Bethlehem, where our Sauiour Christ was borne. Hier. in comment. Amos.

S. Basill saith, that Amos was a shepheard, but God in∣structed him with his holy spirite,* 1.43 and so aduaunced him to the dignitie of a prophet. Basilius, Epist. 55.

Amos prophesied in the daies of Ozias, when Esaias began his prophesie. Hier. in Esaiam. lib. 3 cap. 7. Aug. de ciuit. lib. 18 cap. 27 He prophesied also in the time of Ieroboam, the sonne of Ioas king of Israel. Hier. in 1. cap. Amos.

The fift section, of Abdias.

Abdias or Obadiah was the steward of king Achabs house, the king of Israel. 3. King. 18. verse 3. he hid Gods prophets in caues, and fed them with bread and water, ver. 4. he gaue o∣uer the kings court, ioyned himselfe to the prophet Elias; and became his disciple. Epiphanius &, Hieronymus.

Abdias is briefe in wordes, but pithie in matter, because he hid the 100. prophets in caues, he was aduaunced to the dig∣nitie

of a prophet; and where before hee was the captaine of an armie, he now became the captaine of Gods Church; then hee fed a little flocke in Samaria; nowe he feedeth Christes chur∣ches in the whole world. Hier. in Abdiam: yet saint Hierome vpon Osee maketh Abdias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Esaias, which seemeth verie probable.

The sixt section, of the Prophet Ionas.

The prophet Ionas was appointed of God to preach to the Niniuites, that the citie after three daies shoulde be destroied: but he being afraid to preach to that great city of the Assyrians, fled from the presence of the Lord, and went downe into a ship that went to Tarshishe: but when a great tempest arose, the mar¦riners cast Ionas into the Sea, and hee was in the belly of a great fishe three daies and three nightes, and after that he was deliuered out of the Whales bellie, and brought to the dry land. Thē the word of the Lord came to Ionas the second time, & he preached to the Niniuites, and they by repentance appeased the wrath of God. Ionas. cap. 1. & 3 Athanas. in synop.

Ionas liued in the daies of Elias, who reprooued Achab the king of Samaria. He was the sonne of the widow of Sarepta, whom Elias restored to life, for her hospitalitie towardes him: So writeth Epiphanius, but others thinke otherwise. Let the Reader vse his owne iudgement herein.

Ionas did prophesie Christes death and resurrection, more significantly by his passion, then by his worde or prea∣ching. For to what end was he swallowed vp of the Whale, and restored againe the third day, but to signifie Christes rising from the dead the third day? Aug. de ciuit▪ lib. 18. cap. 30. Yea, Christ himselfe interpreted the prophesie of Ionas, euen as S. Austen doth: For he obiected against the Iewes for their incre∣dulitie, Ionas his comming out of the Whales belly, as a most vndoubted signe of his resurrection. Mat. 12. ver. 40. Luc. 11. verse 30.

The Hebrewes say, that Ionas was the sonne of the wi∣dow of Sarepta, whom the prophet Elias restored from death. They also write, that Osee, and Amos, & Esay, and Ionas, prophesied at the selfe same time. Hier. hic in prooem.

The seuenth Section, of the Prophet Micheas.

Micheas the Moralist (which is by interpretation humble and fellow heire with Christ, was a prophet of the tribe of E∣phraim. Epiphanius. He was so charitably affectced towards the Israelites his brethren, that he wished himselfe to haue bin destitute of the spirite of Prophesie, to haue been reckoned a∣mongst the false Prophets, to haue preached an vntrueth, and himselfe to haue perished alone; so that such a multitude, should beleeue in Christ, and not be deliuered to captiuitie euerlasting. Hier. in cap. 2. Mich.

Albeit Micheas was of the same time with Osee, Amos▪ and Esay, who prophesied in the time of Osias king of Iuda; yet did not Micheas preach in the daies of Ozias, but in the time of Ioatham his sonne, after whom Achas reigned, Ezechias suc∣ceeding in the empire of his father Achas; in whose daies the ten tribes, felt their captiuitie amongst the Assyrians. Hier. hic in cap. 1. Aug. de ciu. lib. 18. cap 27.

Micheas prophesied against Ierusalem and Samaria, and a∣gainst Achab. Mich cap. 1.3. Reg. 22. Athanas in Synopsi.

The eight Section, of Nahum.

Nahum euen as Ionas did, directeth his prophesie to Ni∣niuie the great citie of the Assyrians, which is now called Ni∣nus. And because y^e Niniuites, after God had mercifully relea∣sed the punishment foretold by Ionas, committed greater of∣fences then before; this Prophet Nahum doth denounce vnto the said Niniuites, & to al y^e persecuters of Israel, Gods iudg∣ment and euerlasting captiuitie. And withall hee comforteth the faithfull, shewing that the destruction of their enemies shall be for their consolation. Nah. cap 1.2.3. Hier. in proaem.

Nahum was the sonne of Helkeseus, who after the tradition of the Hebrewes, was also himselfe a prophet. He prophesied in the time of Ezechias. Hier & Gloss. After Iosephus he pro∣phesied in the time of Ioatham king of Iuda. Ioseph. antiq. lib 9 cap. 11. All thinges foretold of Niniuie, were fulfilled in the hundred and fiteenth yeare, Iosephus Ibidem.

The 9. Section, of Abacuc.

Like as Nahum whome Abacuc followeth, prophecieth a∣gainst Niniue, and the Assyrians, who destroyed the ten tribes called Israel; euen so Abacuc prophecieth against Babylon and king Nabuchedonosor, by whom the two tribes called Iuda, as also the temple were ouerthrowen, Hier hic in proaemio.

Abacuc prophecied many things of the aduent of our Saui∣or, & 2. yeres before the Iews returned from Babylon, he died, and was honorably buried in his owne house. Epiphanius.

The 10. Section, of Sophonias.

Sophonie was of the tribe of Simeon, borne in the mount Sarabatha. Epiphanius.

Sophonias the prophet, descended of noble progenitours. Chusa was his father, Godolias his grandfather, Amarias his great grandfather, Ezechias father to his great grandfa∣ther: who all by the tradition of the Hebrewes, were also pro∣phets. Hier. in 1. cap. Sophon.

Sophonias prophecied in Hierusalem, and in all Iewrie: he foretold the day, in which all their idolles should be ouerthrow∣en, and affliction come vpon them. He also prophecied of our Sauiour, and of his resurrection. After that hee preached a∣gainst Gaza, Ascalon, Azoto, Accaron, Moab, Ammō, Damas∣cus, Niniuie, & against the Aethiopians. Athanas. in synopsi.

Sophonias prophecied in the dayes of Iosias the sonne of Amon the king of Iuda: and so it is euident, that he propheci∣ed before the captiuitie of Babylon. cap. 1. Sophon. & Lyranus ibidem.

The 11. Section, of the prophet Aggaeus.

Aggeus directed his prophesie specially to Zorobabel, and Iesus the sonne of Iosedech, and then to all the people in Iuda and Hierusalem, commaunding them to build vp againe the temple of the Lord. Lyranus in princ.

S. Austen saith, that these three prophets, Aggeus, Zachari∣as and Malachias prophecied in the end of the captiuitie. Aug. de ciuit. lib. 18. cap. 35. which yet must be vnderstood, after the

returne from the captiuitie: whereof saint Austen could not be ignorant, since it is plainely said in the first of Haggai, that in the sixt month of the second yeare of the raigne of king Darius, he receiued the gift of prophecie. This case shall appeare more clearely in the second booke, in the discourse of the first monar∣chie. In which place, marke this point attentiuely.

Haggeus, so soone as he saw the temple of Ierusalem buil∣ded with his corporall eies, (for he saw it before in vision) so soone did hee sing praises to the Lorde; and that doone, ended his life in the same place, where he was very honourably bu∣ried. Epiphanius.

The 12. Section, of the prophet Zacharias.

Zacharias sonne of Barachias, the sonne of Addo the pro∣phet, beganne to prophesie two moneths after Aggeus; that is, in the eight moneth of the second yeere of Darius. chap. 1. Zachar.

There were sundry Zacharies, one, the sonne of Ioiada, an∣other, the sonne of Barachias, an other, the father of saint Iohn the Baptist. Whereupon ariseth a great controuersie amon∣gest the learned, which of all these was that Zacharie whom the Iewes (as Christ chargeth them in the 23. of Mathew) mur∣dered betweene the temple and the altar. Hier. in Matt. lib. 4. cap. 23. prope finem.

Zacharias after hee had prophecied many things of Ierusa∣lem, and animated the people to builde the temple, and had al∣so reprooued the sluggishnesse of the prophets and priests; hee died in his decrepite age, and was buried with Aggeus. Epi∣phanius.

The 13. Section, of the prophet Malachie.

The prophet Malachie was of the tribe of Zabulon, borne after the returne of the Iewes from Babylon, in Sopha the land of Zabulon. Epiphanius.

Malachias was the last of all the prophets, who after the re∣turne from the captiuitie, and building againe of the temple,

foretold the desolation therof, and the ceasing of their sacrifice. Hier. apud Eder.

Malachie prophecied of the day of iudgement, and of the in∣carnation of our Sauiour: he foretold that Elias (to wit, Iohn the Baptist) shoulde be sent before his aduent. Athanas. in synopsi.

CHAP. XII. Of the diuerse names of the tribes, and of the vse therof in reading the Prophets.

The first rule.

Whensoeuer the prophecie is di∣rected to the ten tribes, it is sig∣nified by one of these names;

• Ephraim
• Samaria
• Israel
• Ioseph
• Iezrael
• Bethel
• Bethauen
• Iacob

The second rule.

Whensoeuer the prophesie is direc∣ted to the two tribes, it is signified by some one of these names;

• Iuda
• Ierusalem
• Beniamin
• the house of Dauid,
• and sometime Iacob.

The third rule.

The scripture sometime referreth Israel, to all the twelue Tribes generally.

CHAP. XIII. Of the destribution of the offices of the 12. lesser prophets.

These pro∣••hets were ••ppointed, ••ome of thē

• to threaten the captiui∣tie; as
  • Osee against both the kingdoms of Is∣rael and Iuda.
  • Ioel against the two tribes onely.
  • Amos against the two tribes, and the kingdomes adioyning.
  • Micheas against the kingdome of Israel e∣specialy, because it was y^e cause of ruine to y^e rest.
• to comfort the Iewes; as
  • Abdias With threats against the kingdome of the Idu∣means.
  • Ionas With threats against Niniue and the Assirians.
  • Nahum With threats against the Niniuites for their re∣uolt the second time.
  • Abacuc With threats against Nabuchodonosor and the Chaldeans, who al wer enimies to the Iewes.
• to call home from the captiuity; as
  • Sophonias who preached returne to come.
  • Aggeus who preached returne present.
  • Zacharias who preached returne present, with aduise to build the temple.
  • Malachias who preached returne past, with exhortati∣on to pietie.

CHAP. XIIII. Of the time when they prophecied.

Of the pro∣phets, some prophecied

• before the captiuitie, as well of the ten tribes of Israel, as of the two tribes Iuda and Beniamin; as
  • Esay
  • Osee
  • Ioel
• after the captiuitie; as
  • Daniel
  • Aggeus
  • Zacharias.
• when the captiuitie was at hand; as
  • Ieremie in Iewrie
  • Ezechiel in Babilon

Ex Hier. in 1. cap. Ieremiae.

The finall scope of all the Prophets.

The prophets of God, bicause they would neither discorage the Iewes with threatnings, nor make them carelesse by the sweetnesse of Gods promises, sought throughout their books to set before their eies, the two principall partes of the law; to wit, the promise of saluation, and the doctrine of good life. For the first part, they direct the Iewes, and in them all the faith∣full, to the true Messias Christ Iesus, by whome onely they shal haue true deliuerance: for the second part, they vse threat∣nings and menaces to bring them from their vices. For this is the chiefe scope of all the prophets, either by Gods promi∣ses to allure them to be godly; or else by threatnings of his iudgements, to feare them from sinne and wickednesse. And albeit that the whole lawe containe these two points, yet the prophets note particularly, as well the time of Gods iudge∣ments, as the manner of the same.

CHAP. XV. Of the deuision of the Bookes of the Prophets.

The bookes of the prophets con∣taine nine common places; to wit,

• Doctrines Ex Epipha∣nio, de mēs. & pond. in initio.
• Speculations Ex Epipha∣nio, de mēs. & pond. in initio.
• Exhortations Ex Epipha∣nio, de mēs. & pond. in initio.
• Cōminations Ex Epipha∣nio, de mēs. & pond. in initio.
• Lamētations Ex Epipha∣nio, de mēs. & pond. in initio.
• Consolations Ex Epipha∣nio, de mēs. & pond. in initio.
• Prayers Ex Epipha∣nio, de mēs. & pond. in initio.
• Histories Ex Epipha∣nio, de mēs. & pond. in initio.
• Predictions Ex Epipha∣nio, de mēs. & pond. in initio.

CHAP. XVI, Containeth the acts, age, time, and death of famous men that were before the captiuitie of Babylon.

The first Section, of Adam.

Adam was created vpon friday, the day before the Iewish sabaoth, Genes. 1. verse 27.

He was 130. yeares old, when he begat Seth, Genes. 5.3. after Iosephus, he was 230. yeares olde. he liued 930. yeres, and then died, Genes. 5. verse 5.

He was buried (as the Hebrewes write) in the land of Isra∣el. Rabbi Isaac apud Genebr.

He had three sonnes, Cain, Abel, and Seth. Cain murde∣red his brother Abel; and for no other cause, but euen for the true seruice of God. Which, when it is truely done, the deuil can not abide it; and for that end doth he alway stirre vp the wicked against the godly, as hee did Cain against his brother Abel, that the word of God and his doctrine may be extingui∣shed and troden vnder foote. Adam had many sons and daugh∣ters, as Iosephus writeth.

The second Section, of Seth.

The posteritie of Cain was wholy extinct in Noahs floud,

but the stocke of Seth was multiplied vpon earth, as of whom descended all the patriarkes, prophets, and holy men, Gene. 5.6, 7. The nephews of Seth made two pillers, the one of brick, the other of stone, in which they ingraued the word of God and his prophecies, for the perpetuall conseruation thereof. They also diuided the yeere into twelue moneths; and first ob∣serued the course of the starres, and taught astronomie. Iose∣phus antiq. libr. 1. ca 2. they are therefore grossely deceiued, that either make the Egyptians, or Mercurie, or Atlas, or Ac∣tinus the authors of Astronomie and other liberall sciences: for as Iosephus saith, the Egyptians were vtterly ignorant in such sciences, before Abrahams comming vnto them: which know∣lege came first from the Chaldeans to the Egyptians, & from the Egyptians to the Greekes, by the meanes of Abraham. Io∣sephus libr. lib. 1. antiq. ca. 6, 7, 8.

Seth liued 912. yeeres, and then died, Genes. 5. verse 8.

Of the vngodly marriages betweene the posteritie of Seth, in whose families God was truely worshipped, and the poste∣ritie of Cain, who serued idolles, came giants or men of huge magnitude. By meanes of which wicked coniunction, the knowledge of God was vtterly abolished in all, but in Noah,* 1.44 his three sonnes, and their foure wiues; so that God destroyed the remnant of mankind in the generall deluge, Gene. 6. verse 2, 7, verse 21.

The third section, of Noah.

When the earth after the floud returned to it former state a∣gaine, Noah beganne to play the husbandman, to till the ground, to plant vines, to gather the grapes, and to finde out the vse of drinking wine, Gen. 9. verse 20.

Noah had three sonnes, Sem, Cham, and Iaphet. Sem with his children, inhabited that part of the world which is to∣wards the east. For of his sonne Aram came the Syrians; of Assur, the Assyrians; of Arphaxad, the Chaldeans; of Ela the Persians.

Cham inhabited that part of the world, which is toward the south: for of Canaan came the Cananites; of Mizraim, the Egyptians; of Chus or Cush, the Ethiopians; of Saba the Arabians: and Chanaan is now called Iewrie.

Iapheth inhabited the west and north parts, and had manie sonnes; to wit, Gomer, Magog, Madai, Iauan, Tubal, Me∣sech, and Tyrus. Of Iauan came the Greeks, whom the La∣tines call Ianus and who are nowe tearmed Iones; of Madai came the Medes; of Gomer the Cimerians or Simbrians; of Ascanes Gomers sonne the Germanes; of Magog the Scy∣thians, of whome came the Turkes; of Thyras the Thraci∣ans, Gen. 10. Ioseph. antiq. lib. 1. cap. 6. Cari. pag 14.

The tradition of the Hebrews is, that Iapheth was the el∣dest sonne of Noah, borne in the 500. yeere of his age; Cham or Ham his second sonne, borne in the 501. yeere of his age; Sem his third and yongest sonne, borne in the 502. yeere of his age. Which tradition is very probable, though not alto∣gether certaine and vndoubted; for Sem is said to be but 100 yeares olde, 2. yeeres after the floud, Genes. 11. verse 10. yet is Sem named first in the scripture, because the historie of the church is continued in his line.

[ 2006] Noah liued after the floud, 350. yeares, and when he was 950. yeeres old, he died, Gen. 9. verse 28. in the yeere of the world 2006.

* 1.45From Adam to the birth of Noah, are 1056. yeres, Gen. 5.3. from Adam vntill the death of Noah, are 2606. yeeres.

The fourth section, of the tower of Babel.

The tower of Babel was built, about 130. yeeres after [ 1788] the floud, in the yeere of the world, 1788.

The place where the tower stoode, is now called Babylon; that is to say, confusion, because from thence came the confu∣sion of tongues. Ioseph. antiq. lib. 1. cap. 4.

Nimrod was a mightie hunter, and the beginning of his kingdome was Babel, in the land of Shinar, for there was an other citie in Egypt, called also Babel, Gen. 10. verse 10.

Nimrod was a cruell oppressor of the people, and a very ty∣rant,

so as his tyranny came into a Prouerbe, (as, Nimrod the mightie hunter before the Lord. Gen. 10. verse 9.

Before the building of Babel the whole earth was of one language: but they were puffed vp with pride, and sought to build a tower to reach vp to heauen; that so their name might be magnified, and their power vnited on earth. Yet sodainely such diuision of their vniforme language was made, as one of them vnderstoode not another; they were scattered abroade, and the tower left vnperfect, Genes. 11. verse 4, 7, 8.

Nimrod was the nephew of Cham, who was son to Chus or Cush, who first affected empire, and beganne the forme of a kingdone in Chaldea; his pallace was Babel. Hee was the first that exercised hunting after Noahs floud, Gen. 10. verse 7.10.

About this time beganne a new kingdome amongst the As∣syrians, by Ashur, the sonne of Sem:* 1.46 his chiefe citie was Ni∣niueh: but he builded also Rehoboth, and Calah, Genes. 10. verse 11. Genebr.

The fift section, of Abraham.

Abraham was borne 352. yeares after the floud, in the yeare of the world 2008. the promise was made to Abraham 427. [ 2008] yeeres after the floud, which was 75. yeares after his birth: hee was commanded to goe out of his countrey 423. yeares after the floud. Abrahams father (Terah) died, when Abra∣ham was but 75. yeares olde. Terah was 205. yeares old, [ 2079] when he died, Genes. 11, verse 32. Abraham died when hee was 175 yeares olde, Genesis 25. verse 7. At the death of his father Terah, he was but 75. yeeres old, Genesis 12.4. Gen. 11. verse 26, 32. In which age of 75. yeeres Abraham depar∣ted out of Haran, Genesis 12. verse 4.

The first difficultie.

It seemeth by the twelfth chapter of Genesis, that GOD spake to Abraham after the death of his father Thare or Te∣rah, when he was in Haran. And it is euident by Genes. 11. that God spake vnto him when hee was in Chaldea. I an∣swere,

that God spake to Abraham when he was in Chaldea his natiue countrey, from whence hee went with his father to Haran, where he abode by reason of his fathers infirmitie, vn∣till his death. After the death of his father, hee went from Ha∣ran with Sarai his wife, to Canaan the land of promise, accor∣dingly as God had commanded him: which resolution will be cleare, if we ioyne the beginning of the 12. chapter, with the latter end of the eleuenth.

The second difficultie.

Saint Steuen saith in the seauenth of the Actes, that Meso∣potamia was Abrahams natiue country, from whence he went to Charran. Therefore it cannot be, that Chaldea was his countrey. I answere, that Chaldea was his country, and that his countrey was indifferently called, either Mesopotamia, or Chaldea. Which I prooue by two reasons. First, because Plinius lib. 6. cap 26. saith, that Chaldea is a citie in Mesopo∣tamia. Secondly, because S. Steuen, Acts 7. verse 4. confir∣meth the same: neither doth any graue writer denie, but that Mesopotamia ioyneth to Chaldea; and so Chaldea being in the confines of Mesopotamia, may not vnfitly bee taken for the same.

The third difficultie.

It is said in the 11. of Genesis, that when Abraham went from Vr of the Chaldees, he dwelt in Haran: but in the 7. of the Acts it is said, that when he went out of Chaldea, he dwelt in Charran; so it seemeth, that either holy Moses, or S. Ste∣uen must vtter an vntruth. I answere, that that word which Moses in Genesis calleth Charran, is also called Charran by S. Steuen in the Acts; although the Latine vulgata editio, and other vulgar translations tearme it Haran. The reason hereof is this, because the first letter of that worde in Hebrew (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) is of diuers pronounced diuersly. See the second chapter aforegoing, in the end of the second age.

The fourth difficultie.

This is a great difficultie, and worthie to be well obserued. The doubt standeth thus. Moses saith, Genes. 11. verse 26. that Terah begat Abraham when he was 70. yeeres olde. In the same place he saith, that Terah died when he was 205. yeeres old: in the twelfth of Genesis hee saith, that Abraham was 75. yeeres old, when he departed out of Haran or Char∣ran; for all is one (as is already saide:) so that by this recko∣ning, we must want 60. yeares of Terahs age: for albeit the scripture say, that Terah liued 205. yeeres; yet by the compu∣tation already made, we cannot finde more then 145. yeeres. I answer first, that this difficultie hath troubled many learned men. Some thinke, that God would conceale the 60. yeeres, that so the end of the world might be kept secret from vs. O∣thers thinke that Abraham stayed those 60. yeeres, with his father at Charran. I answere secondly, that Terah was 105 yeeres olde, when he begat Abraham. Neither is holy writ re∣pugnant, to this my answere. For although it say, that Te∣rah was 70. yeeres old when he begat Abraham, Nachor, and Haran; yet doth it not deny him to haue beene more, but doth connotate the lesse by the more, by the vsuall figure synechdo∣che; very frequent in the holy scriptures. See the second chap∣ter aforegoing, and the obiection made in the second age.

The sixt section, of Isaac.

When Izhak was borne, Abraham was 100. yeeres old, Gen. 21. verse 5.

Isaac was circumcised, when he was eight daies old,* 1.47 Gene. 21. verse 4. in the age of the world, 2108.

Circumcision of euerie man childe was appointed by God, Genes. 17. verse 10. in the age of the world 2107. [ 2107]

Sodome about this time was destroyed, with brimstone and fire descending from heauen, Genes. 19. verse 24.

The promise was made to Abraham, in Izhak his sonne, Genesis 17. verse 21. in the age of the worlde 2083. from [ 2083] hence must we reckon the foure hundred yeeres, Gene. 15.13.

Acts 7. verse 6. Galat. 3. verse 17. for the promised seede be∣ganne in Isaac, Genesis 21. verse 12.

Abraham was appointed by God, to sacrifice his only sonne Isaac, in whome the promise was made, Genesis 22. ver. 2. whose faith was so strong, that hee neither disobeyed Gods commandement, neither distrusted his promise, ver. 9, 10.

The doubt.

How could Isaac bee his onely sonne, since Ismael was borne before him,* 1.48 and euen then liuing? I answere, that af∣ter Ismael was by Gods appointment put out of Abrahams familie, he became as dead, and had no place amongst Abra∣hams children, Genesis 21. ver. 12.

An obseruation.

Although circumcision be called Gods couenant, Gene. 17. vers. 10. yet was it not the couenant indeede, but a signe or feale of Gods couenant▪ made to Abraham and to his seede af∣ter him, Gen. 17. ver. 7. It was called the couenant, because it signified the couenant, and had the promise of grace annexed to it, as all sacraments haue. And as circumcision was called Gods couenant, and yet but a signe or sacrament thereof; e∣uen so in the Lords supper, the bread is called his bodie, albe∣it it be but a signe and sacrament of the same. For which pur∣pose S. Austen in his epistle to Bonifacius, hath a very fine saying, well worthie to be ingrauen in golden letters. His ex∣presse words be these. For if sacraments had not a certaine re∣semblance, of those things whereof they be sacraments; they could be no sacraments at all. By reason of the similitude or signification, they oftentimes take the names of the thinges themselues: as therfore in a certain maner, the sacrament of the body of Christ is Christs body; and the sacrament of the blood of Christ is Christs blood; euen so the sacrament of faith is also faith.

The seuenth Section, of Iacob.

* 1.49Iacob was 130. yeeres olde, when he went into Egypt and came before king Pharaoh, Genesis 47. verse 7, 9.

Iacob and his sonnes in the time of famine, came from Ca∣naan to soiourne in Egypt, and they dwelt (by Pharaohs grant,) in Ramesis a citie in the countrey of Goshen, Genes. 47. verse 4, 11.

Iacob died in Egypt, Gen. 49. verse 33. he was buried ho∣norably in his owne countrey, Gen. 50. he liued 17. yeares in Egypt, Gen. 47. verse 28. The children of Israel (the poste∣ritie of Iacob) went into Egypt together, Genes. 46. verse 6. they were all 70. in number, Genes. 46. verse 27. Deuter. 10 verse 22.

The first doubt.

In Genesis and Deuteronomie the kinred of Iacob surpas∣seth not 70. persons, yet saint Lukes computation is 75. I answer, that as saint Austen saith, lib. 16. ciu. cap. 40. Saint Luke speaketh not precisely of the time when Iacob went into Egypt, but of the whole time during Iosephs abode there: in which time Ioseph had children to supply the number.

The second doubt.

The persons that came into Egypt (if they be reckoned par∣ticularly) are onely 66 which descended of Iacob, Genes. 46. I prooue it, because Er and Onan died in the land of Canaan, and so could not come with Iacob into Egypt. No more could the two sonnes of Ioseph, Manasses and Ephraim, who were borne in Egypt and there continued. I answere, that the two children of Ioseph must be in the computation, as I haue she∣wed out of saint Austen: to whom we must adde Dina, and the patriarke Iacob himselfe; and so the number of 70. is accom∣plished.

The third doubt.

The children of Israel were but 70. persons, when they went into Egypt;* 1.50 and yet they came out of Egypt about sixe hundred thousand men of foote, besides children and women; which multiplication is not possible by the course of nature. I answer, that the multiplication is possible, euen by the course of nature. First,* 1.51 because they were in Egypt about 215.

yeares. Secondly, because perhaps the men had many wiues, as which was in those dayes an vsuall thing. Thirdly, because one woman might haue many children at once: for women in Egypt (as writeth Trogus) haue seauen children at one birth, Plin. lib. 7. cap. 3. Fourthly, because God promised to multi∣plie the seede of Abraham, Gene. 17.

The fourth doubt.

The Israelites were 400. yeares in Egypt, as we reade in Genesis, and in other places of the scripture; therefore it is false to say, that they were there but 215. yeeres. I answer, that those 400. yeeres must be reckoned from the birth of I∣saac, or from the expulsion of Ismael; because euen then that seede beganne to be afflicted. See the eight chapter in the fift section, where this difficultie is handled at large.

The fift doubt.

God is not the author of sinne, neither tempteth he any man Iames 1. ver 13. but to spoile our neighbours of their owne goods, is a great sinne, and flat theft: which thing for all that God commaunded the Israelites to do, Exodus 12. verse 35. [ 1] Exod. 3. verse 22. I say first, that as the schooles truly teach, the law negatiue bindeth alway and at euery instant, so that whatsoeuer is prohibited by a precept negatiue, can at no in∣stant be lawfully done; although that which is commanded to be done by the law affirmatiue, may at some instant be omit∣ted [ 2] without sinne. I say secondly, that sinne hath no positiue cause, but onely a cause deficient, and consequently, God be∣ing voide of all imperfections and defects, as who is not onlie good, but the high goodnesse it selfe, can not be the authour of [ 3] sinne. I say thirdly, that theft (as all learned diuines graunt with vniforme consent) is the taking or detaining of an other mans goodes, against the will of the owner. Whereuppon it followeth, that since God almightie is the chiefe lorde and ow∣ner of all riches, goods, lands and possessions, God comman∣ded not the Israelites, to take frō the Egyptians their goods,

but that which was his owne, and by best right due vnto him. Yea, as a most iust iudge he appointed them so to doe,* 1.52 in re∣compence of their labours.

The eight section, of Moses.

Moses was sonne to Amram the Leuite, his mothers name was Iochebed the daughter of Leui. Aaron was his brother,* 1.53 Miria his sister, Numer. 26. verse 59. Exod. 2. verse 1. The king of Egypt commanded the midwiues of the Hebrew wo∣men, that when they did the office of a midwife, then they shuld kill all sonnes, but suffer daughters to liue. This notwith∣standing, the midwiues feared God, and therefore preserued aliue the men children, Exod. 1. verse 15, 16, 17.

A great doubt.

God rewarded the midwiues, for telling a lie to the king; therefore to lie is no sinne. I say first, that to lie is neuer law∣full, [ 1] neither for one respect nor other. I say secondly, that as [ 2] God rewarded the midwiues Shiphrah and Puah, so did hee Rahab; but he rewarded them not, for the telling of a leasing. I say thirdly, with Austen, that God rewarded them, because [ 3] they loued and feared him, which are the true fruits of a liuely faith: which solution is effectually comprised, euen in the text it selfe, Exod. 1. verse 21. neither could an officious lie com∣mitted by humane frailtie, make frustrate their liuely faith.

Moses, when he was fortie yeres olde,* 1.54 fled from king Pha∣raoh, and was a stranger in the land of Madian, Acts 7. verse 23. verse 29.

Moses being a faire childe, was hidde three moneths in his fathers house, Acts 7. verse 20.

After three months the mother of Moses (because she could hide him no longer from the tyranny of the king,) made a bas∣ket of reedes, and laide the child therein, and put it among the bulrushes by the riuers brincke, where Pharaohs daughter espied him, and caused him to be brought vp as her own child. Yea by Gods prouidence, his owne mother became his nurse, Exod. 2. verse 3.7, 10.

The Egyptians made the Israelites wearie of their liues, by sore labor in clay and in bricke, and in all maner of bondage, which they laide vpon them most cruelly, Exod. 1. verse 14. but God (whose prouidence is neuer wanting to his children) raised vp Moses, who in the 40. yeere of his age, auenged the cause of his brethren the Israelites, and slew the Egyptian that smote an Hebrew, Exod. 2. verse 11. Act. 7. ver. 23.

The children of Israel were 40. yeeres in the wildernesse, by the holy and valiant conduction of Moses: in which time, neither their clothes waxed old vpon their backes, neither their shooes vpon their feete; such was the omnipotent power and mercifull goodnes of their good God and ours, Deut 29. vers. 5. They were fed with manna fortie yeres in the wildernesse, vntill they came into the land of Canaan, Exod. 16. verse 35.

* 1.55The law was giuen 430. yeares after the promise made to Abraham, Galat. 3. verse 17. in the age of the worlde 2513. which was 480. yeares before Salomon built the temple, 3. King. 6. verse 1. It was giuen in mount Sinai, which was al on a smoake: the Lord came downe vpon it in fire, and all the mount trembled exceedingly. Thunders and lightnings were vpon the mount, and the sound of the trumpet exceeding loud; so that all the people in the campe was afraide, Exod. 19. ver. 16, 18. which fearefull signes God shewed in exhibiting his law; as well to cause it be had in greater reuerence, as also to make his maiestie more feared.

The law written with the finger of God in tables of stone, was giuen the third day of the third month, after the comming of Israel out of Egypt, so that from the 14. day of the first moneth (in which the Israelites eate the passeouer) vntill the day in which the law was giuen, are reckoned iump 50. daies. First, 17. of the first moneth; then, 30. of the second moneth; lastly, three dayes of the third moneth. The law therefore was giuen the 50. daie after the departure of the Israelites out of Egypt. August. tom 4. libr. 2. quaest. supr. Exod. cap. 70. pa. 103.

* 1.56Moses died when he was 120. yeres olde, neither was his eie dimme, nor his naturall force abated, Deuteronomie 34. verse 7.

Moses was buried in a valley in the land of Moab, but no man knoweth of his sepulchre vnto this day. Deut, 34. ver. 6. least the Iewes shoulde thereby haue occasion to commit Ido∣latry, as people most prone thereunto, euen as they adored the Serpent, which he had made. Aug. lib. 1. de mirab. S. Script. cap. 35.

The whole life of Moses, is deuided into three quadragena∣ries. For he learned fortie yeares in Egypt, in the house of king Pharao. He was fourtie yeares in exile in Egypt, in the house of a priest of Madian: and he was 40. yeares in the desert, lea∣der to the Israelites. Aug. vbi supra.

There was not a prophet since in Israel like vnto Moses, whom the Lord knewe face to face. He did miracles and won∣ders before Pharao in the land of Egypt, and before all his ser∣uauntes. Deut. 34. verse 10.

The blessed man Moses in his infancie, was put in a basket daubed with clay, and so exposed to Gods prouidence vpon the water. Whereupon he was so called: for Mo in the Egyptian tongue, signifieth water; and Yses signifieth saued: So that Moyses in the Egyptian language, signifieth, saued out of the water. Iosephus, lib. 2 antiquit. cap. 5.

The ninth section, of Ioseph.

Ioseph was the sonne of Israel, otherwise called Iacob, be∣loued of his father aboue all his brethren: his brethren hated him mortally, because he cōplained to his father of their naugh∣tie dealing: they consulted to slay him, and to tell their father that a wicked beast had deuoured him. But Ruben (being more mercifull then the rest) willed them not to shed his bloud, but to cast him into a drie pit in the wildernesse, thinking by that meanes to redeeme him. After by the aduise of Iudah, they sold him to the Ismaelites, who sold him to Putiphar, steward to Pharao king of Egypt. Gen. 37.

The doubt.

In the 37. of Genesis, verse 28. and in the 39. of Genesis,

verse 1. It is said that the Ismaelites bought and sold Ioseph: but in the 37. of Genesis, verse 36. it is said, that the Madia∣nites sold him into Egypt. I answere, that Moses speaketh in∣differently of the Madianites and Ismaelites, vsing them both for one and the same people.

Ioseph was blessed of God, and all thinges prospered vnder his handes. Which when Potiphar saw, he made him ruler of his house, and put al that he had in his hand. Yet by the naugh∣ty dealing of Potiphars wife, he was cast in prison. Gene. 39. verse 2.3.20.

Ioseph expounded Pharaoh his dreames, for which cause he was deliuered out of prison, highly honoured of the king, and made the chiefe gouernour of the land of Egypt. Gen. 41. ver. 25.43.

Ioseph was a figure of our Sauiour Christ, liuely declared by S. Austen. For as Iosephes brethren when they saw him, consulted to put him to death; euen so the Iewes when they saw Christ, tooke counsell him to crucifie. Iosephes brethren tooke from him his motly coat, and the Iewes took from Christ his corporall coate. Ioseph spoiled of his coate, went downe into the pit; and Christ spoiled of his body, descended into hell. Ioseph comming out of the pit, was bought of the Egyptians; and Christ arising from the dead, was bought of the Gentiles by faith. Ioseph was sold for 30. pence, by the counsell of Iu∣dah his brother: and Christ was solde for 30. pence, by the tre∣cherie of Iudas his Apostle. Ioseph saued Egypt from famin, and Christ saued the world from sinne. If Iosephs brethren had not sold him, Egypt had starued; euen so if the Iewes had not sold Christ, the world had perished. Aug Serm. 81. de temp.

Ioseph was 80. yeres ruler in Egypt, Gen. 41. verse 46. Gene. 50. verse 22. He liued a 110. yeares, he died in Egypt, was there enbalmed, and chested, Gene. 50. verse 22.26. But he was carried thence, and buried with his auncestors. Exo. 13. verse 19.

The 10. section, of Iosue.

Iosue or Iesus the sonne of Nun, was a zealous seruaunt of God, and a valiant gouernour. Hee brought the Israelites

by Iordan into the land of promise, & they serued the Lord all the daies of his life. He liued 110. yeares, and then died,* 1.57 Ios. 24. verse 29.31. He was buried in the borders of his owne in∣heritance, which is in mount Ephraim, Ios. 24. verse 30.

Iosue slewe fiue kinges (the king of Ierusalem, the king of Hebron, the king of Ierimoth, the king of Lachis, and the king of Eglon,) and hee hanged them on fiue trees. Ios. 10. verse 26.

Iosue his faith was so strong in the Lord, that when hee fought against the Amorites, hee praied that the sunne might stand vntill he were auenged of his enemies; and not onely the sunne stood still in Gibeon, but the Moone also in the valley of Aialon, Ios. 10. ver. 12.13.

Iosue subdued all townes and cities (saue Gibeon,) hee slew much people, killed 31. kinges, and gaue the whole land for an inheritance to Israel, according to their portions through their tribes. Ios. cap. 11. cap. 12.

The 11. section of the Rechabites.

The Rechabites would drinke no wine all the dayes of their liues, because Ionadab the sonne of Rechab their father,* 1.58 had so commanded them. Iere. 35. verse 8.

The obseruation.

Vpon the Rechabites abstinence from wine, the papistes of latter daies haue falsly grounded their superstitious fastes. I say superstitious fastes, because I reuerence and highly com∣mend fasting; when it is done christianly, according to the word of God. I therefore say first, that the whole scope of the Pro∣phet, [ 1] is nothing else in the storie of the Rechabites, but by their example to confound the disobedient Iewes. For the Recha∣bites kept strictly the commandementes of Ionadab, euen ma∣ny yeares after he was dead▪ but the Iewes would not obey the euerliuing God, Iere. 35. v. 14. I say secondly, that Ionadab [ 2] is not commended for his strict charge, but his children for their ready obedience. I say thirdly, y^e children are cōmanded to obey [ 3] their parentes, but onely in the Lord, that is, so farre forth as

their commandementes are agreeable to Gods holy lawes. So [ 4] saith the Apostle, Ephes. 6. verse 1. I say fourthly, that their abstinence from wine was a ciuill obseruance, not any religious worship. And I prooue it by two reasons; first, because they were not onely prohibited to drinke wine, but also to till the ground, to plant Vineyardes, and to build or haue houses. Se∣condly, because not only themselues, but their wiues also, their sonnes, and their daughters, had the selfe same charge; who yet liued almost three hundred yeares, after the charge was giuen. Who all by popish collection, should haue bin Monkes and Nunnes; which to affirme is very absurd, euen in their own [ 5] maner of proceeding. I say fiftly, that Ionadabs charge was not giuen for merite or religion, but for a meere ciuill respect: to wit, to acquaint his posteritie with an austere kinde of life, that after when God should punishe the world for their sinnes; they might beare it more patiently, & with more facility wander from place to place. And because the vulgar sort is wonderfully seduced, aswell by the doctrine as by the practise of popish fa∣sting; it will happily be nothing out of season, heere to speake a little thereof.

The first proposition.

All mortall liuing creatures of God (man excepted,) may lawfully be eaten with giuing of thanks. I say first (mortal) by reason of the incorporall angels. I say secondly (liuing) in respect of things inanimate, not apt to yeeld nourishment. I say thirdly, (except man;) because God made the other thinges for man, but not one man for another, Gen. 9. verse 3.5. The proposition is thus proued. Christ reproouing the Pharisies, for their fond opinions in superstitious obseruance of externall ceremonies, (which he termed the traditions of men;) willed al the multitude to hearken vnto him, and to vnderstand, that whatsoeuer was without man, could not defile him when it en∣tered into him, Matt. 15. verse 11. Mar. 7. ver. 15. I knowe and am perswaded through the Lord Iesus, (saith the Apostle) that there is nothing vncleane of it selfe (or by nature:) but to him that iudgeth it to be vncleane. Rom. 14. verse 14. Saint

Peter was long in doubt, concerning this proposition. His rea∣son was, because some meates were made vncleane by the olde law. For which cause he in a vision saw heauen opened, and a certaine vessell come downe to him, wherein were all maner of foure footed beastes of the earth, and wild beastes, and cree∣ping thinges, and foules of the heauen. And there came a voice to him, bidding him kill and eate. Yet Peter durst not eate, but answered, that hee neuer ate any polluted thing. And the voice spake the second time, willing him not to repute the thinges polluted, which God had purified. Thus Peter did, and thus he erred at that time. And euen so doe many silly soules this day, who make lesse scruple to rap out great othes, horrible blasphemies, and slaunderous speeches against their neigh∣bours; then they doe in eating a peece of cheese, or an egge in Lent: and yet is the one directly against the law of God, the other onely against the tyrannicall constitution of the pope.

The second proposition.

There are sundrie kindes of fastes. To wit, naturall, ciuill, christian, miraculous, coactiue, religious. Naturall fasting is,* 1.59 when we fast for phisicke sake, either to recouer our health lost, or to preserue vs from diseases to come. Of which kind of fast, who list may reade at large, in Hippocrates his Aphorismes, and in Galens Commentaries vpon the same. Ciuill fasting is,* 1.60 when men are so seriously bent to their ciuill affaires, that they will vse no intermission at all, either for meate or drinke. This kinde of fast vsed king Saul, when hauing the victorie in his handes, hee pursued the Philistines. For euen then comman∣ded he all his armie, that none should eate or drink till night. 1. Sam. 14. verse 24. So did the wicked Hebrewes, who vowed that they would neither eate nor drinke, vntill they had slaine S. Paule, Acts. 23. verse 21. This fast practised Iosue, when he charged the Sunne and Moone to stand still, till hee was a∣uenged of his enemies. Ios. 10. verse 12. The christian fast is to keep sobrietie in our diet. That is, neither to eate too often,* 1.61 neither immoderately. Which kinde of fasting ought to bee more familiar, then it is to many a one: for want whereof the

countrey aboundeth, with drunkardes, gluttons, and idle belly-gods. Miraculous fasting was practised by the apostles, when our Sauiour did thereby confirme the preaching of his gospel. Moses, Elias, and Christ himselfe, vsed the same kinde of fast. Coactiue fasting is,* 1.62 when by reason of famine or want of foode, we are enforced to abstaine. With this fast souldiours are af∣flicted in warres, poore folkes in their owne houses: rich seldom or neuer. Wherefore wisely saide the Philosopher, touching the houre of dining; that a riche man may dine when he list, a poore man when he can get meate.* 1.63 The religious fast is absti∣nence with a penitent heart and true faith, not onely from all meates and drinkes, but euen from all thinges whatsoeuer, that may any way nourishe or delite the bodie. The forme of which fast, is abstinence: the matter is meate, drinke, and what∣soeuer bringeth corporall oblectation; the efficient cause is faith and repentance for our sinnes; the end is to appease Gods wrath, and either to procure deliuerance from our miseries or some mitigation thereof.

For which cause fasting in the Scriptures, is continually ioyned with praier: and being vsed as is said, God doth accept it for the merites of Christ Iesus, not for anie worthinesse in it selfe.

The third proposition.

To fast rightly and christianly, is to absteine from al meates, all drinkes, and from all corporall pleasures, vntill the end of the fast; and to bestowe the whole time in praying, in lamenting our sinnes, and in hearing the worde of God, especially godly sermons. For the externall affliction of our bodies, by abstai∣ning from meates and drinkes,* 1.64 hath no other end, effect, or vse, but to dispose & prepare vs as is already said. This proposition is prooued, by the vsuall practise of holy people in all ages, re∣corded in holy writ for our instruction, holy king Dauid, so soone as he vnderstood that his childe shoulde die for his sinnes, gaue himselfe to fasting and praier,* 1.65 and neuer ate while the childe was aliue. 2. Sam. 12.5.17. The Niniuites vnder∣standing Gods commynations and wrath for their sinnes, sate

in ashes, put on sackcloth, gaue themselues to earnest praier, and absteined from all meates and drinkes, vntill God shewed mercy towardes them, Ion. 3.5.7. Holy queene Hester, when she ioyned fasting with praier: neither ate nor dranke at all vntil the end of her fast, Ester. 4. verse 16. Neither can it euer bee prooued by the authoritie of holy writ, or by the practise of the primitiue Church, or by the testimonie of the auncient fathers; that Gods people did in any age, at any time, in any place or countrey, vse either to eate or to drinke before the end of their fast, whereby appeareth the absurditie of all popishe fasting, which thing is most euident, by the story of S. Spiridion, hand∣led in the next proposition.

The fourth proposition.

Popish choice of meates in their late inuented fastes, is wic∣ked and intollerable. I say first, (popish choice) because to put merite or religion in abstaining from one meate more then ano∣ther, is the peculiar badge of papistes; or at least common to them with the Eucratites, with the Tatians, with the Cathe∣rans; with the Manichies, or like heretiques. I prooue it, be∣cause the Apostle saith plainly,* 1.66 that all thinges are pure to the pure; but the papistes and other olde heretiques tell vs, that certaine meates, at certaine times, as in Lent, in the imber dayes, and Fridaies, are vnpure, and polluted; yea so vnpure, that they pollute all the eaters thereof,* 1.67 and make them guiltie of eternal death. Yet the Apostle auoucheth boldly and ex∣presly, that euery creature of God is good, and that nothing ought to be refused, if it bee receiued with thankesgiuing. In the first verse of the same chapter, he telleth vs, that in the lat∣ter times some shall depart from the faith, and giue heede to the doctrine of diuels. In the third verse he sheweth what doc∣trine of deuils he meaneth: To wit, prohibition to abstaine from meates, which God hath created to bee receiued with giuing of thankes. Out of which wordes, I note first; that no crea∣ture of God is impure at anie time, which is appointed for [ 1] the nourishment of man. I note secondly, that no meate [ 2] ought to bee refused in Lent, or at other times, if it be

receiued with thankesgiuing. I note thirdly, that prohibition [ 3] from certaine meates was not in the apostles time, but inuen∣ted by heretiques of latter daies. I note fourthly, that such pro∣hibition [ 4] is of the diuell. I say secondly (late inuented fastes,) because Spiridion, who was not only a bishop, but also a man so holy, that he wrought myracles, and was in his life time re∣puted a Saint: did not refuse to eate flesh in the time of Lent, and that in his owne house;* 1.68 yea; he did not only eate fleshe him∣selfe, but withall he intreated a stranger that lodged with him, to doe the same. And when the straunger refused to eate fleshe with him: saying, that hee was a christian, and so prohibited to eate flesh at that time: S. Spiridion replied vpon him, and said, that the rather he ought to eat flesh,* 1.69 because he was a christian; for all thinges were pure to the pure. Thus did the blessed bi∣shop, and man of God, renowmed for his rare gift of working miracles. Whom the pope would burne for an hereticke with fire and fagot, if he were this day liuing in Rome, and woulde not retract his opinion. For first, hee eate fleshe himselfe con∣trary [ 1] to popish doctrine. Secondly, he vrged the stranger to do [ 2] the same. Thirdly, he auouched his fact to be the part of a chri∣stian. [ 3] Fourthly, he signified y^t to make conscience in choice of [ 4] meates, was the badge of an infidell. Which fourth obserua∣tion [ 5] I gather out of the word (rather.) Fiftly, the fact of Spi∣ridion prooueth, that to make choice of meates was deemed superstitious, not onely in the Apostles time, but many hundred yeares after their departure hence. I say thirdly (wicked and intollerable) first, because popishe choise of meates taketh a∣way christian libertie, and maketh christian slaues to mans tra∣ditions. For to the pure all thinges are pure, by the libertie of Christes gospel.* 1.70 I am perswaded, saith the Apostle, that no meate is vncleane. And he addeth the reason, because the king∣dome of God, is neither meat nor drinke. Wherefore we ought not to destroy the worke of God, for meates sake. In another place, he saith, that if he should please men, he were not the ser∣uant of Christ.* 1.71 To please men is good and godly, so long as their pleasure is measured with the holy will of God: but when men would spoile vs of our christian libertie, then must we fight against their wicked pleasures. So S. Paul expoundeth him∣selfe

in these wordes. The false brethren cre••t in priuily, to spy out our liberty which we haue in Christ Iesus, y^t they might bring vs into bondage. And why? ye are bought with a price,* 1.72 be not the seruauntes of men. Christ himself forewarned vs, to beware of the hypocriticall doctrine of the Pharisies; because they corrupted the pure word of God,* 1.73 with the mixture of their owne foolish traditions. Secondly, because the apostle tea∣cheth [ 2] vs, that nothing ought to be refused,* 1.74 if it be receiued with giuing of thankes. Thirdly, because no power on earth, [ 3] can alter the word of God: Which worde telleth vs, that all meates are alike lawfull. Fourthly,* 1.75 because to commaund the choice of meates for religion sake, is to appoint a newe God. [ 4] For as there is but one God, so is there one onely religion, as no papist can denie. Since therefore Gods worde and religion telleth vs, that all meates are at al times indifferent, as I haue prooued; it followeth necessarily, that the popes religion which teacheth the contrary, is to be abhorred.

The fift proposition.

Albeit a certaine kinde of fast (nowe in our Englishe tongue called Lent) was of old obserued before Easter: yet is that fast neither warranted by the Scriptures, neither commaunded by the apostles; neither vniformly practised in the primitiue church; but left indifferent to bee vsed, as it seemeth good to euerie one. I say, first (called in English, Lent:) because in the learned tongues and of al writers, it is termed y^e fast of 40. daies. Why it shuld be so called, the cōmon people & latter papists giue this reason; because forsooth, Christ fasted fortie dayes: but that this their wise reason so supposed, is most absurd and too too chil∣dish; I will conuince by manifest demonstrations. First, be∣cause if Christes fast were a paterne of our Lent, then shoulde [ 1] we aswell forbeare fish as flesh, which no papist will be bound vnto. Secondly, by that reason and rule, we should neither eat [ 2] nor drinke by the space of fortie daies. Thirdly, by that law, we [ 3] ought to eate flesh vpon maundy Thursday;* 1.76 vnlesse they will say, that the Paschall lambe was no flesh indeede, but a fish of the Sea. Fourthly, because Christ fasted not at that time of the

yeare, in which the papistes keepe their Lent. Adde hereunto, that the said number of forty daies fast, was euer too too varia∣ble,* 1.77 as all approoued ecclesiasticall histories make relation. The old Romanes fasted three weekes before Easter, intermit∣ting their fast weekly vpō their Saturdaies & Sundaies. The Slauonians, Alexandrians, and Grecians, fasted sixe weekes. Others cōtinued their fast for the space of 7. weeks:* 1.78 but they fa∣sted only 5. daies in euery weeke. Our latter papists perceiuing a grosse error in the reckoning or supputation of Lent, inuented a new no fortified bulwark. That is, y^e pope added foure daies in the beginning, (which they commonly call clensing daies,) to supply the want. And yet haue they not the number, as they wishe. For if the Sundaies be not in their computation, then haue they a mingle mangle Lent. If they be reckoned, they surpasse their number by sixe daies: So that their number, no way falleth iumpe.

* 1.79I say secondly (not warranted by the Scriptures) because neither the old nor the newe Testament maketh any mention thereof. Christ indeed willed vs to fast and pray; but hee neither assigned the time, nor limitted the daies. Besides this, the po∣pish maner of fasting, is neither agreeable to Christes fast, nei∣ther to the fast of the apostles, nor of Moses, nor of Elias, nor of Dauid, nor of Hester, nor of Spiridion, nor of any other au∣thenticall fast, as I haue prooued.

I say thirdly, (not vniformely obserued in the primitiue [ 1] church,) First, because as is said, some obserue one maner, some another; some keepe mo weeks, some fewer. Secondly, because [ 2] as Socrates writeth, some eate nothing that liueth; some of li∣uing things eate onely fish; some eate fishe and birdes; some eat herbes and egges;* 1.80 some eate only bread; othersome eat nothing at all; other some at night eat all kinde of meates.

I say fourthly (not commanded by the Apostles, but left in∣different) First, because we finde no such commandement in the [ 1] holy Scriptures. Againe, because ecclesiasticall histories do ex∣presly [ 2] testifie the same. Because (saith Cassiodorus) there is no law made for fasting; I thinke the Apostles left this matter to our owne consideration: that euerie one shoulde doe without feare or necessitie, what seemed conuenient for him.

The sixt proposition.

Popishe fa••••ing is ridiculous, and hurtfull both to soule and body. I say first (ridiculous) first,* 1.81 because they prohibite to eate [ 1] egges, cheese, milke, and butter; and yet permit all maner of strong wines, all kindes of most delicate fishes, and other dain∣ties whatsoeuer, flesh only excepted. And yet doe sundry men, [ 2] like as well of fishe as of fleshe, if not better. Againe, because wines and sundry kindes of fishe, bring forth all those inor∣dinate effectes, for brideling whereof fasting is appointed, no [ 3] lesse then fleshe, or rather more. Thirdly, because in all their fastes, the richer sorte fill their bellies at noone with daintie di∣shes. Which is asmuch as anie reasonable idle man, will aske [ 4] for his diet any day, vnlesse it be for fashion sake. Fourthly, because at night they will haue Wines, Fruites, Figges, Al∣mondes, Dates, Raysinges, Marmalate, conserues of Cher∣ries, Wardens, and like dainties. [ 5]

Fiftly, because they vse to stuffe their paunches so full at [ 6] noone, as they may well endure vntill the next day. Sixtly, because great iniury is done vnto y^e poore, by this kind of popish fasting. For whereas, the riche either are neere the Sea, or else haue store of Fishes within themselues,* 1.82 or at least haue money enough to prouide the same; others haue all the three; other some want all; yet doth the Popishe ridiculous lawe aban∣don the poore as well as the riche, from Egges, Cheese, Butter, and Milke, the onely foode that they haue to liue vp∣on. Seuenthly, because all the day long, they commonly will drinke wine, eate bread, Simnels, Manchetes, and Fruites; and feede thereon at night, as if it were an ordina∣rie setled dinner. And if they referre their dinner till night, as sundrie doe for better liking sundrie times; and as Englishe [ 7] men haue done of latter dayes, generally vpon Christmas Eeue; then do they practise the former priuiledge, in eating and drinking liberally at noone. Eightly, because to auoide [ 8] the penaltie of the popishe lawe heerein, some haue feined

themselues sicke that were not so;* 1.83 other some haue ridden a∣broad of purpose, that so they might fill their bellies without suspition. Yea, though one drinke euery day, till he be drunken, yet doth he not breake his fast by popish doctrin. I say secondly (hurtfull to the soule) because by meanes heereof,* 1.84 many haue beleeued false doctrine to be the word of God: and not onely so, but they haue also iudged and condemned themselues, for trans∣gressing mens traditions, as the very lawes of God. Wherein while they sought to establish their owne righteousnesse, they fell from the righteousnesse of God.* 1.85 For to put religion in mens traditions, is flatly to abandon the worship of the liuing God.* 1.86 Yea, by reason of these fastes, their soules were after in damnable state. I prooue it, because they perswaded themselues that they were aswell bound to keepe the popes lawes therein, as the flat commandements of God; and consequently, so often as they brake them (which was no rare thing) so often did they commit damnable sinne,* 1.87 because their actes were not of faith.

I say thirdly (hurtfull to the body) first, because many haue [ 1] shortened their daies, by forbearing necessary food; which they did,* 1.88 through fond perswasion of popishe holinesse. Secondly, [ 2] because the poore soules are so wringed with these superstitious fastes, that by reason of their excessiue hunger, they reioyce a∣boue measure, when the fasting is at an end. Yea, they keepe a better reckoning howe Lent passeth, and when they may fall to flesh againe; then euer they did of and for their sinnes: so that on Easter day hee seemeth the best sped, that first in the morning can get an egge: saue that adulti must that day first receiue, and then followeth as is said. And on the Sundaies in Lent, they are so glad, because they be but daies of abstinence, as if they were at Rome in time of Carniuâle, transformed vnder vi∣sards. Thirdly, because Lent fast is not proportionable to mans [ 3] body, or to the season of the yeare. Which I will prooue by the lawes and receiued rules, in the noble Art of phisicke. As there be foure distinct times of the yeare, the Spring time, Summer, Autumne, and winter; so be there foure different diets, correspondent to the same. Whosoeuer will eat tempe∣rately and in measure,* 1.89 must eate according to the force and equabilitie of his digestion, and consequently, he ought to mo∣derate

and rule his diet, after the qualification of his body, and season of the yeare.* 1.90 Natiue heate is the proper workman of di∣gestion, as graunteth euery good phisition: and consequently, because our bodies are most hote in Winter (as recordeth the auncient & graue phisition Hippocrates) at that time they stand in need of most meate;* 1.91 * 1.92 And because our bodies be then colde and moist, hote and dry meates be conuenient.* 1.93 In Summer because natiue heate is dispersed by exhalations, concoction is weake∣ned, and so lesse meat required. And because our bodies then be hote and dry; cold & moist meats are proportional. In autumne, because the extrinsecall heate is more remisse then in Summer,* 1.94 and the naturall heat thereby more vnited; meate more largely ought to be vsed.* 1.95 The spring time keepeth a meane betweene winter and Summer, and taketh part of them both; and there∣fore our diet then, must neither bee altogither of hote and drie meates as in winter; neither yet altogither of colde and moist meates, as in Summer: and consequently, popish institution of Lent was not onelie superstitious and vngodly, but altogi∣ther preiudiciall to the health of the body. I prooue it, first, be∣cause as Hippocrates writeth, all sodaine mutations are dange∣rous; [ 1] and so after aboundant eating of fleshe all the winter sea∣son, sodainly to absteine wholly from the same, cannot but be euill. This is confirmed by their owne vsuall popishe prac∣tise: for to suche as haue been vsed to drinke onely wine,* 1.96 they at Rhemes giue not at the first beare onely; but they giue them wine also. This notwithstanding, after all their pleasant belly cheere, during the whole time of their Carniuâle at Rome, they must sodainly, euen the next morning, both with alteration of diet and parsimonie, beginne their Lent fast so∣lemnly. It is yet further confirmed; first, because there is like proportion in eating fish sodainly after fleshe, as there is in ea∣ting fleshe after fishe. Which alteration, how dangerous it is, the vsuall infirmities in Easter weeke doe witnesse. Secondly, [ 2] because the nourishment of fishe is colde and moist, and so verie disproportionable to the Spring time. Thirdly, because concoction is then verie strong, as well for the ambient [ 3] restraint, termed Antiperistasis, as by reason of long sleepe; and therefore since much meate is necessary, our popish

Lent fast must perforce be preiudiciall. But some will say: your selues this day command to eate fish in Lent. I say first, that [ 1] our lawes commaund that abstinence for the common-wealth sake, and not for merite or religion. I say secondly, that our [ 2] lawes doe tollerate euery one, to eate flesh in such measure, as [ 3] is expedient for the health of his body. I say thirdly, that our lawes prohibite onely flesh: but popishe lawes charge all men vnder paine of mortall sinne, euen the poorest soules of all, that neither haue fish, nor money to prouide fish, to forbeare egges, cheese, butter, milke: Which how wicked and tyrannicall a law it is, who seeth not? for the seely soules must either eate such meates, or starue for want of food. Such popishe hypocritical fastes, Gods prophet reprooueth most bitterly; Is this the fast (saith the Prophet) that I haue chosen? that a man shoulde af∣flict his soule for a day; and bow downe his head as a bull rush, and lie downe in sackcloth and ashes? Wilt thou call this a fa∣sting, or an acceptable day to the Lord? it is no fast, saith the Prophet; It is a fast saith the Pope; it is abhominable, saith the prophet; it is meritorious, saith the Pope. To fast truely, saith God by his Prophet, is to deale thy bread to the hungry, and that thou bring the poore that wander into thy house; when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh. Esaiae. cap. 58. ver. 5.7

The seuenth proposition.

Popish fastes are not fit meanes for their pretended end; to wit, mortification. I proue it, because not onely sundry kindes of fishes (as both learned men and experience teacheth) but wine especially; (which in popish fasting is euer approoued) is alto∣gither against mortification. For as Salomon saith in their ap∣prooued Latine Edition, Luxuriosa res vinum. Wine ma∣keth a man wanton, Pro. 20. verse 1. And againe, Nolite ine∣briari vino, in quo inest luxuria. Be not drunken with wine, which maketh the body too lusty. Ephes. 5. verse 18. Yea, our religious English moonkes, were so giuen to mortification, as they could not bee content to liue one day without good store

thereof. For this is true, as I wil answere vpon the charge of my soule; Sir Thomas Bedell the moonke (with whom I was sometime fellow prisoner in Yorke vpon Owse-bridge) vsed ordinarily to send euery day for a quart or pint of wine.* 1.97 For (quoth he) I was vsed to such store of wine in our Monastery, that I cannot refraine it now. O mortified popish moonkes! O religious professed Romish Friers! O men of holy perfec∣tion! O hypocriticall painted pouertie! To this may be ad∣ded, the diet of his brother Comberforth the secular Priest.* 1.98 For he made a vow neuer to eate fleshe, neither to drinke wine, du∣ring his abode in prison. By meanes of which hypocriticall fast, as it seemed, he got great credite amongest popishly affec∣ted persons. Yet did the said Comberforth continually drinke very strong finely brewed ale, alwayes so compounded with varietie of spices, as it was more pleasant, then pure wine,* 1.99 if happily not so costly as the wine. Such hath been, and is the mortification of popish fastes. Iohn Trew and the other Ser∣geantes at that time, can giue reasonable testimonie heereof if they list.

The eight proposition.

The councill of Chalcedon (one of the first foure famous ge∣nerall Synodes, which pope Gregorie reuerenced as the foure Gospels) auoucheth popish fastes to be no fastes at all.* 1.100 These are the expresse wordes of the council, as they are alledged by Gratianus in the popes owne Decrees. Solent plures qui se ieiunare putant in quadragesima, mox vt signum audierint ad horam nonam comedere; qui nullatenus ieiunare creden∣di sunt, fi ante manducauerint, quam vespertinum celebre∣tur off••cium. Many who thinke they fast in Lent, vse to eate so soone as they heare the bell at the ninth houre; who by no meanes can be thought to fast, if they eate before the euening praier.

Out of which wordes of the auncient holy councill, I note this constant decree▪ to wit, that whosoeuer eate before the ninth houre, cannot truely fast. And consequently, that no papists fast

in their holy Lent, howsoeuer they bragge or boast thereof. The reason hereof is euident, because all papistes vsually dine at noone; that is, three houres at the least, before the time ap∣pointed by the councill. I say at the least, because they vse to anticipate noone, some more, some lesse. For better explication whereof, wee must obserue two thinges; the one concerning noone; the other concerning the euening praier. I say therefore that by the ninth houre, the councell with all antiquitie, vnder∣standeth three of the clocke at afternoone: for in the time of the Apostles and long after them, the day was deuided into twelue houres; which day was againe distributed into foure Vigils, whereof euery Vigil contained three houres: so that their ninth houre was with vs, three of the clocke in the after noone. Now for the obscuring of this euident confutation of the popish sup∣posed fasting; the papistes of latter dayes haue deuised this miserable shift, a fit inuention of their newly hatched Romishe religion.

The Pope forsooth hath dispenced with his greedy religious godlesse people, (who will needes be thought deuout fathers, albeit they fast not one day in the whole yeare;) that they may huddle vp their vespertine houres, or euening praier, at anie time before twelue of the clocke, and then at their pleasures, to eate, drinke, and make good cheere. And (if it please your wor∣ships) this done; with full panches to beginne their disconti∣nued disholy fast againe.

The ninth proposition.

Of fastinges, some are priuate, and some publicke. Priuate fastes may be vsed of ones owne accord, when and so often as shall seeme conuenient; so they be referred to the glory of God, and true mortification of the bodie, or bee vsed for the good of our neighbour.

Thus fasted king Dauid, all the time his childe was sicke. After the death whereof, hee surceased from praier and fasting, and ate meate. 2. King. 12. Thus fasted Nehemiah, when

he vnderstood the affliction of the Iewes; he sate downe, wept, and mourned certaine dayes; hee fasted and prayed before the Lord of heauen, Nehem. 1.4. Thus fasted Daniel, when hee perceiued the captiuitie of his countriemen, spoken of by the prophet Ieremie. He confessed his owne sinnes, and the sinnes of the people, and turned to the Lord in fasting & heartie pray∣er, Dan. 9. vers. 2, 3, 4, 5. Publique fasts are appointed either by God in his holy word, or by the magistrate hauing his au∣thoritie. Thus did Samuel appoint the Israelites to fast, at such time as the Philistims did greeuously afflict them, 1. Kin. 7. ver. 3, 6. Thus king Iosaphat proclamed a fast through∣out all Iuda, when the Ammonites, Moabites, and Idume∣ans oppressed them, 2. Par. 20.3, 10, 22. Thus did queene Hester appoint a publique fast to all the Iewes by the mouth of Mardocheus, Hest. 4. v. 16. Thus did the king of Ni∣niueh command a publike fast, after he vnderstood Gods wrath by his prophet Io∣nas, 3. verse 7.

Here endeth the first Booke, containing yeeres, 3426.

Notes

• * 1.1

  Genes. 2. vers.
• * 1.2

  The state of 〈◊〉〈◊〉 in his creation
• * 1.3

  The vertue of the tree of life
• * 1.4

  ••ugust. de ciuit. 〈◊〉〈◊〉 3 cap. 20.
• * 1.5

  ••enes. 2.16. ••enes. 3.19.
• * 1.6

  ••enes. 1.••9.
• * 1.7

  ••enes. 9.3.
• * 1.8

  Aug. de ciuit. libr. 22. cap. 30.
• * 1.9

  The difficultie consisteth not in the ages, but in the supputat••••on of the yeare••
• * 1.10

  Exceeding gre•••• varietie of opin••••ons.
• * 1.11

  〈◊〉〈◊〉 first age.
• * 1.12

  second age.
• * 1.13

  August. quaest. sup. Gen. q. 25.
• * 1.14

  Mal. 1. verse 2, 3. ••▪ Par▪ 4. v▪ 1.
• * 1.15

  Actes 7. verse ••.
• * 1.16

  The third age.
• * 1.17

  ••ee the Fift Secti∣••n of the eight ••hapter, where ••his is handled more at large.
• * 1.18

  This point must be well noted.
• * 1.19

  See Athanasius in synopsi.
• * 1.20

  Anno mund•• 3088
• * 1.21

  4. Reg. 25. Ier. 52.
• * 1.22

  Iosephus his ••••••putation 〈◊〉〈◊〉 be allowed. 〈◊〉〈◊〉 from the 〈◊〉〈◊〉 to the 〈◊〉〈◊〉, be 〈◊〉〈◊〉 443. yeares 〈◊〉〈◊〉 my discours•••• well obserue••▪
• * 1.23

  ••••sephus antiq. 〈…〉〈…〉 8. cap. 2.
• * 1.24

  〈◊〉〈◊〉. 12. ve. 40. 〈◊〉〈◊〉. 15. ver. 13. ••ctes. 7. verse. 6.
• * 1.25

  Gen. cap. 5.32. cap. 6.3. c. 7.6.
• * 1.26

  This appeareth to be so.
• * 1.27

  Ionas. 3.10. Is. 38.5.
• * 1.28

  Gen. 15. ver. 13.
• * 1.29

  Gal. 3. ve. 16.17.
• * 1.30

  Gen. 17. ver. 19.
• * 1.31

  A.m. 3292.
• * 1.32

  4. Reg. 17. v. 5.
• * 1.33

  4. Reg. 18. ver. 9.
• * 1.34

  Iosephus anti∣quit. lib 9. ca. 14.
• * 1.35

  Athanas. in sy∣nop.
• * 1.36

  The Israelites would neither obey their king nor Gods pro∣phets.
• * 1.37

  A.M. 3307.
• * 1.38

  A. M. 3380.
• * 1.39

  ••he papistes are ••ecome Iehoia∣••ims.
• * 1.40

  A.M. 3318.
• * 1.41

  Kinges are su∣preme gouer∣nors in causes ecclesiasticall.
• * 1.42

  A. M. 3397.
• * 1.43

  Amos. 7.14.
• * 1.44

  The floud came A. M. 1656
• * 1.45

  An. M. 2606
• * 1.46

  An. M. 1758
• * 1.47

  An. M. 2108
• * 1.48

  A. M. 2083
• * 1.49

  A. M. 2298
• * 1.50

  Exod. 12. ver. 37
• * 1.51

  Iosephus lib. ••. antiquit. cap. 6.
• * 1.52

  A. M. 2513
• * 1.53

  A: M. 2434
• * 1.54

  A. M. 2474
• * 1.55

  A. M. 2513
• * 1.56

  A. M. 2554
• * 1.57

  A. M. 2574
• * 1.58

  A. M. 3373
• * 1.59

  Naturall fast.
• * 1.60

  Ciuill fast.
• * 1.61

  Christian fast.
• * 1.62

  Coactiue fast.
• * 1.63

  Religious fast.
• * 1.64

  1. Tim. 4. verse 8.
• * 1.65

  2. Sam. 12. v. 5.17
• * 1.66

  Tit. 1. ver. 15.
• * 1.67

  1. Tim. 4. verse 4.
• * 1.68

  To make choice of meates for re∣ligion, is the badge of an Infi∣dell.
• * 1.69

  Sozomenus hist. lib. 1 cap. 11. trip. hist. lib. 1. cap. 10. Nicephor. lib. 8. cap. 42.
• * 1.70

  Tit. 1. verse 15. Rom. 1••. ver. 14. Rom. 14. ver. 17.
• * 1.71

  Gal. 1. ver. 10▪
• * 1.72

  Gal. 2. ver. 5. 1. Cor. 7. v. 2••.
• * 1.73

  Math. 15. v. 3.
• * 1.74

  1. Tim. 4. v. 4.
• * 1.75

  Deut. 4. v. 2. Tit. 1. ver. ••5.
• * 1.76

  One silly papist vrged by this rea∣son, said that the paschall lambe was a fish indeed.
• * 1.77

  Mat. 4. Marke. 1. Luke 4.
• * 1.78

  Trip. hist. lib. 9. cap. 38.
• * 1.79

  Secundo princi∣paliter.
• * 1.80

  Trip. hist. lib. 9. c. 18. Sozomen. lib. 7. cap. 19. Euseb. ••ib. 5. cap. 24.
• * 1.81

  Primo principali∣ter.
• * 1.82

  At Rome they are more liberall in eating, because the pope know∣ing their liberall collations, and not reproo∣uing them, is dee¦med to dispense with the same. This is sound po∣pish doctrine, I assure the reader.
• * 1.83

  See and note well Aquinas, 22. ••. 147. ar. 6. ad. 2.
• * 1.84

  Secundo princi∣paliter.
• * 1.85

  Rom. 10. ver. 3.
• * 1.86

  Mat. 15. v. 9.
• * 1.87

  Rom. 14. v. 23.
• * 1.88

  Tertio principali∣ter.
• * 1.89

  The art of phisick condemneth po∣pish fast in Lent.
• * 1.90

  Calor natu••al•• cibum digerit.
• * 1.91

  Winter.
• * 1.92

  Hippocrates. Aphor. 15. sect.
• * 1.93

  Summer.
• * 1.94

  Autumne.
• * 1.95

  Spring time.
• * 1.96

  When their 〈◊〉〈◊〉 come 〈◊〉〈◊〉 Rhemes.
• * 1.97

  Popish moonk liued very deli∣cately.

  He yeeldeth a reason of his drinking of wi••••▪
• * 1.98

  Moonks pro••e▪ pouerty but 〈◊〉〈◊〉 feele none.
• * 1.99

  Hipocrisie gai∣neth soules to the diuell.
• * 1.100

  De consecr. Dis••▪ 1. cap. Solent.