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 third booke containeth the descrip∣tion of the second Monarchie, that is, of the Persians.

CHAP. I. Of the originall of the monarchie and succes∣sion in the same.

GOd most mightie and most faithfull, for his power doth whatsoeuer plea∣seth him; and for his promise sake, hee vndoubtedly accomplisheth whatsoe∣uer he hath said. He suffered the Iews his peculiar people to be long afflicted by the Babilonians; but after that 70. yeares were fully complete and expi∣red, according to his promise, Isai. 45 1.48.20. He with great ioy wrought their deliuerance. He ap∣pointed king Cyrus to set them at libertie, whom for that pur∣pose he called his annointed, Es. 45.1. Which Cyrus hauing conquered the kingdome of the Medes against Astyages, left the said kingdome to Darius his vncle, by whose aide he tooke Babylon, and so transported the Monarchie of Babylon to the Persians.

Cyrus deliuered the Iewes from captiuitie, the very same yeare that he took Babylon. He also gaue them great treasures to build the temple of Hierusalem, and sent them home againe vnder the conduct of Zorobabel, Esd. cap. 1. cap. 2. 2. Par. 36. ver. 23. Esd. 7. v. 15.* 1.1 He commaunded to giue them of his own reuenewes day by day, so much as should be necessary. Esd. 6. verse 8.9.* 1.2

Cyrus king of Persia brought forth by the hand of Mithri∣dates the treasurer, all the vessels of the house of the Lord, which Nabuchodonosor had taken out of Hierusalem, and pla∣ced in the house of his false God. Cyrus numbred them vnto Sesbazer the Prince of Iuda. To wit, 30. Chargers of gold: a

thousand chargers of siluer; 29. kniues, thirtie basons of gold 410. basons of siluer, and of other vessels 1000. all which with other rich gifts, the king bestowed on the Iewes, to build vp againe their Temple, Esd. 1. 2. Par. 36.

The building of the Temple was hindered by the aduersa∣ries of Iuda and Beniamin, that is,* 1.3 the inhabitants of Sama∣ria (whom the king of Assyria had placed in the stead of the ten tribes,) which ten tribes he had carried away vnto Ashur, and put them in Halah and in Habor by the riuer of Gozan and in the citie of the Medes:* 1.4 for at that time the Medes and Persi∣ans were subiect to the Assyrians; which vexation & hindering of the Iewes in building their Temple,* 1.5 continued about the space of thirtie yeeres; that is, vntill the sixt yeare of Darius the sonne of Histaspis surnamed Assuerus, and Artaxerxes, indifferently, Esdr. cap. 4.

The difficultie.

The Prophet Daniel (who liued euen in the time of the captiuitie of Babylon) affirmeth constantlie, that the same night in which Balthasar the king of the Chaldees was slain, Darius King of the Medes tooke the kingdome, being 62. yeares of age, Dan. cap. 5. vers. 31. and the said Daniel saith, that he vnderstoode the time of the captiuitie by the bookes of Ieremy, in the first yeare of Darius sonne of Assuerus, who was of the seede of the Medes, Dan. 9. vers. 1. but Esdras writeth plainely, that Cyrus was king of Babylon, and gaue the Iewes leaue to build their temple: to whom also he gaue great treasure, as is alreadie saide, Esdr. 1. Esdr. chap. 6. vers. 3.

The answere.

I say first with Saint Hierome vppon Daniel, that Cy∣rus gaue the title of honour to Darius as well in respect of his olde age, as for kinred sake. I say secondly, that Cyrus went about warres in other Countreyes, and so had not the

title, though he were king indeed. I say thirdly, that Darius died the same yeare that he and Cyrus wan Babylon, so as the Monarchie of the Medes, Persians and Babylonians, descen∣ded wholly vnto Cyrus.

The names of the kings of the Per∣sian Mo∣narchie

• Darius A. M. 3426 the time of their reigne A. M. 3655 9 monethes
• Cyrus A. M. 3426 the time of their reigne A. M. 3655 30 yeares
• Cambyses A. M. 3426 the time of their reigne A. M. 3655 8 yeares
• Smerdes magus A. M. 3426 the time of their reigne A. M. 3655 7 moneths
• Darius Histaspis aliàs Ar∣taxerxes, alias Assuerus A. M. 3426 the time of their reigne A. M. 3655 36 yeares
• Xerxes A. M. 3426 the time of their reigne A. M. 3655 20 yeares
• Artabanus A. M. 3426 the time of their reigne A. M. 3655 7 monethes
• Darius Artaxerxes (Longimanus A. M. 3426 the time of their reigne A. M. 3655 40 yeares
• Zerxes A. M. 3426 the time of their reigne A. M. 3655 2 monethes
• Sogdianus A. M. 3426 the time of their reigne A. M. 3655 7 monethes
• Darius Nothus A. M. 3426 the time of their reigne A. M. 3655 19 yeares
• Artaxerxes Mnemon, aliàs Memnon A. M. 3426 the time of their reigne A. M. 3655 40 yeares
• Darius Ochus aliàs vagosus A. M. 3426 the time of their reigne A. M. 3655 26 yeares
• Arsames sonne of Ochus A. M. 3426 the time of their reigne A. M. 3655 4 yeares
• Darius Arsami filius, aliàs Arbelas or Melas. A. M. 3426 the time of their reigne A. M. 3655 6 yeares

The first obseruation.

It is to be obserued, that Artaxerxes was the commō name of all kinges of Persia, as Pharaoh was the common name of all kinges of Egypt, and as Caesar was the common name of all the Emperours of Rome.

The second obseruation.

The custome of the Persians was this, that when anie king went to warre against any strange nation, hee left his sonne, or the next of the bloud royall, to bee king in his place.* 1.6 Cyrus therefore when hee had warre against the Scythians, and marched towarde them, appointed Cambyses his sonne king of the countrey in his absence, according to the custome of the Persians. Xerxes likewise the sonne of Histaspis succeeded his father, but left his kingdome to his sonne Lon∣gimain when hee went to warre against the Greekes; in re∣garde heereof, sundrie writers doe not place Cambyses and Xerxes in the lineall order of succession, which point must bee well obserued to auoide obscuritie, and to reconcile the dissen∣ting historiographers.

CHAP. II. Of the time of repairing the temple in Hieru∣salem.

KIng Cyrus in the first yeare of his raigne, as hee was the Persian monarke,* 1.7 set the Iewes at liberty and appointed them to build the Temple againe in Hierusalem. I say (as monarke) because (as learned men write) hee had raigned certain yeres in Persia, before he tooke Babylon & became the monarke. Cambyses and other aduersaries did a long time hinder the building of the Temple, so as it had not the accom∣plishment vntill the sixt yeare of Darius Assuerus, Esdr. 6. vers. 15. Albeit Darius in his second yeare gaue commande∣ment, that the worke should go forward, Esdr. chap. 4. ver. 24.

The first difficultie.

The Iewes obiected against our Sauiour Christ, that their

temple was 46. yeares a building. Ioh. 2. vers. 20. yet by the supputation already made, in the fourth section of the first chapter and second booke, it cannot be so much.

The answere.

I say first, that concerning the supputation of yeeres, there is great varietie amongst historiographers. Eusebius recko∣neth the time from the 55. Olympiade to the 64. Olympiade inclusiuè, that is, 40. yeres: others reckon. 21. yeres; others 23. others 30. neither agreeing with the account of the Iews, neither yet with the raign of the monarks. I say secondly, that the tēple was 46. yeres in building, as the Iews affirmed who best knew the time: and their assertion is not dissonant from the raigne of the monarks: for Cyrus raigned 30. yeares, Cam∣byses 8. yeares, Smerdes 7. moneths, Darius sixe yeares, and Nehemias after that builded vp the walles.

The replie.

The temple was finished in the sixt yeare of Darius, as re∣cordeth Esdras,* 1.8 and so wee want one whole yeare and fiue months of the 46. yeeres, whereof the Iewes spake.

The answere.

I answer that the temple is said to be finished in the 6. yere of Darius, because all the worke in effect was then accom∣plished; neuerthelesse some part thereof was left vndone, because Nehemias after that builded vp the walles, as wee reade in the first, second and third chapter of his booke.

The second difficulty.

Cambyses (Esdras, 4. verse. 6.7) is called Assuerus and Arta••••rxes, so as the names seeme to be confounded.

The answere.

I say first, that Cambyses successor to king Cyrus a louing and mercifull Prince (who furthered in all respectes the god∣ly desire of the Iewes) was a naughtie, wicked and tyran∣nicall regent, one that wholly bent himselfe against God, and against his peculiar flocke. Wherein appeareth the vncertain∣tie of mans felicitie in this worlde, while a godly father hath to his successor, a wicked and vngodly sonne; a sonne that reuo∣keth the priuiledges which his father gaue to the people of God. But his life was short, miserable and bloudy, the proper reward of all brutish tyrannie. For as hee mounted vppon his horse, hee sodainly fell vpon his dis••ased sword, and so had a bloudie end. I say secondly, that Artaxerxes is a name com∣mon to all the kinges of Persia; to which name Assuerus is equiualent with the Hebrewes; and so Cambyses is indifferent∣ly called Artaxerxes or Assuerus, as is saide in the first obser∣uation.

The third difficultie.

Esdras writeth that the Iewes were appointed by three se∣uerall kinges of Persia, to reare vp againe their temple. Esdras 6. verse 14. and therefore not only at the first by Cy∣rus, and afterwardes by Darius, but also by Artaxerxes the third.

The answere.

I aunswere as I said before, that Artaxerxes is the com∣mon name to all the kinges of Persia; which obseruation, if it once be forgotten, many difficulties will ensue thereupon. When Esdras therefore saith (by the commaundement of Cyrus and Darius, and Artaxerxes) it is all one as if hee had saide (and Darius, which is also called Artaxerxes:) for the

particle (and) is there not copulatiue, but expositiue, as in other places also.

CHAP. III. Of the continuance of the monarchie.

Darius Ochus was a tyrannicall and bloudthirstie king; he murdered his two brethren, that so he might enioy the king∣dome. Hee made warre with the Egyptians, and by that meanes cruelly vexed the Iewes. By this prince, and vntil the time of Alexander the great, the church was euer in great mi∣serie and affliction: All the priuiledges graunted by Cyrus and Darius, were vtterly taken away; but God (who neuer wil forsake his church, though hee suffer it to be tossed and turmoi∣led for a time) in the end brought solace and true ioy vnto the Iewes.* 1.9 For shortly Darius Ochus was slaine of Bagoses, by whom also Arsames was murdered: and Darius Arbelas the last king of the Persians, was ouercome and slaine of A∣lexander the Great. So that the monarchie of the Persians en∣dured 249. yeares, and eight moneths: after the supputation of others, 191. whereof more at large hereafter. The resistance was so great, that the Iewes were enforced to builde with one hand, and to holde their weapons in the other. Nehe. 4. verse 17.

The Monarchie of the Persians reached from India, euen to Ethiopia ouer an hundred and seuen and twentie prouinces, Est. cap. 1. verse 1.

Darius Assuerus king of the Medes, Persians, and Chal∣deans, to shewe the riches and glorie of his kingdome, and the honour of his maiestie, made a feast to all his princes and ser∣uauntes, and to all captaines and gouernours of his prouinces, for the space of an hundred and fourescore dayes. And when these daies were expired, the king made another feast, to all the people of Susan the chiefe citie, both vnto the great and small,* 1.10 none excepted. This he did for the space of seuen daies, in the court of the kinges pallace, vnder an hanging of white, greene, and blew clothes, fastened with cordes of fine linnen,

and purple, in siluer ringes, and pillers of marble. The beds were of golde and of siluer vppon a pauement of porphirie and marble and alabaster, and blew colour. They gaue them drink in vessels of gold, and chaunged vessell after vessell, and royall wine in aboundance, according to the power of the king, and none was compelled to drinke more then as best pleased him, Est. cap. 1. v. 3, 4, 5, 6, 7, 8.

The difficultie.

In Ester the Prouinces are reckoned to be 127. but in Dan. cap. 6. verse 1. reckoning is made onely of sixe score: seuen wan∣ting of the number in Ester.

The answere.

I answere that the vsual maner and course of the holy scrip∣ture is this, to recite the perfect number, and to omit the odde and vnperfect. Euen so Daniel expressing the perfect number, was carelesse for the odde.

CHAP. IIII. Of the weekes mentioned in Daniel.

The first section.

The Monarchie of the Persians conteined the kingdomes of the Persians, of the Medes, of the Assyrians, of the Chalde∣ans, a great part of Asia and of other regions adiacent. It be∣gan in the age of the world, 3425. In the 20. yere of Darius Longhand, aliâs Darius Artaxerxes, beganne the seuentie weekes foreshewed by Daniel, cap. 9. See the fourth sec∣tion.

No place of holy scripture is more excellent, more worthie or more necessarie to be vnderstood of euerie christian man, then

the 70. weekes reuealed by the angel to Daniel: For no place in all the old testament, doth more cleerely set Christ with al his glory and manifold giftes before our eies: no place doth more firmely strengthen our faith; no place doth more effectually con∣uince the Iewes; no place doth more strongly confute all here∣sies; all phantasticall opinions, and all pestilent errors against our Sauiour Christ, then this place of Daniel. Worthily ther∣fore ought we to employ our whole care, studie and industrie, for the exact vnderstanding of the same.

The second section.

All writers agree in these two points. First, that weeks in the ninth chapter of Daniel, are not taken for common weekes, but for weekes of yeares, euen as we finde in Leuiticus, cap. 25. verse 8. where it is thus written: Thou shalt number seuen Sabbothes of yeeres vnto thee, euen seuen times seuen yeare: and the space of the seuen Sabbothes of yeares will be vnto thee nine and fortie yeares. Secondly, that the 70. weekes make seuentie times seuen, according to the phrase of Leuiticus, and so the iust number must be 49. yeares. In this point the very Rabbins of the Iewes doe agree with our Chri∣stian interpreters and historiographers. And necessitie with∣out more adoe enforceth vs to admit this glosse and exposition of the weekes: because otherwise the assertion of the angel of God notified to vs by the Prophet Daniel, shoulde be absurd and vtterly swaruing from the trueth.

The third section. Of the probation, for the exposition of the seuentie weekes, Dan. 9. verse 24.

That 70. weekes doe neither signifie weekes, as a weeke importeth seuen daies; neither yet 70. weekes only, as weekes [ 1] be taken for yeares; I prooue sundry waies: First, because an

angel needed not to haue been sent from heauen to instruct Da∣niel, if the 70. weekes had no mysticall nor secret meaning far aboue the common and literall signification of the wordes. Se∣condly, because the vision which Daniel had, and which the an∣gel [ 2] came to expound, conteined the duration of the second and third monarchies (as appeareth in the eight of Daniel.) Which farre exceedeth both the number of 70. weekes and 70 yeares. Thirdly, because Gods mercie doth seuen fold exceed his iudg∣ment; [ 3] which mercy he promiseth to his people, who were 70. yeares in captiuitie; and that it shalbe accomplished in the ad∣uent of the true Messias Christ Iesus: By whom and through whom, wickednesse shall be finished, sinnes sealed vp, iniquitie reconciled, and our righteousnesse purchased euerlastingly. Fourthly, because no other interpretation of the 70. weeks, can [ 4] possibly accord the wordes of Daniel. Fiftly, because albeit S. Hierome, Clemens Alexandrinus, Tertullianus, Africanus, [ 5] and others, doe muche dissent in determining the beginning of the 70. weekes; that is, in what yeare of what king we must beginne the supputation; yet doe they all iumpe in the significa∣tion of the 70. weeks, as who al do constantly write that they connotate, 490. yeares. Sixtly, because the supputation of e∣uerie writer, bringeth vs to Christ,* 1.11 which is the scope intended [ 6] and plainly expressed in Daniel, and consequently no other ex∣position can be true. Obserue well the second section.

The fourth section. Of the varietie in writers touching the time of the 70. weekes.

Some writers beginne the supputation of the 490. yeares, in the second yere of the 80. Olympias,* 1.12 which was in the 7. yeare of Darius Artaxerxes Longimanus. Some beginne, in the 32. yeare of Darius Histaspis. Others begin in the first yeare of Cyrus. Others sooner, others later. Some end their supputation in the birth of Christ, some in his baptisme, some in his preaching, some in his death. So that all agree in the

substance of the thing, though they dissent in the modification of the same.

Affricanus (whose opinion I preferre) beginneth the sup∣putation in the twentieth yeare of Artaxerxes Longhand,* 1.13 be∣cause then receiued Nehemias commandement to build vp the walles of the Citie of Hierusalem, and to consummate the whole worke of the temple, walles, and cittie. Nehe. 2.1.8. from which time if we reckon (saieth he) vntil Christ, we shall find the 70. weekes. But if we beginne out computation from anie other time, neither the times wil be consonant, and many absurdities wil insue thereupon. And we must (saith Affrica∣nus) reckon our yeares, after the supputation of the He∣brewes,* 1.14 who doe not reckon moneths after the course of the Sunne, but of the Moone: for from the 20. yere of the said Artaxerxes, that is, from the fourth yere of the 83. Olympias vnto the 202. Olympias and second yeere of the same O∣lympias, and 18. yeare of Tyberius Cesar, (in which yeare Christ was crucified) are gathered 475. yeares, which doe make 490. yeares after the supputation of the Hebrewes and course of the Moone.* 1.15 Whoso listeth may reade this matter handled at large in Saint Hierome in his excellent Commen∣taries vppon the ninth of Daniel, where hee citeth the varia∣able opinions of Hippolitus,* 1.16 Tertullianus, Clemens, Affrica∣nus, Eusebius, and others; and seeing the difficultie to bee great, referreth the iudgement to the reader; although hee seeme indeede to preferre the opinion of Aff••icanus before the rest.

That this opinion of Affricanus is grounded in the true meaning of the prophecie of Daniel, I will prooue by sun∣drie [ 1] important reasons. First, because it agreeth verie fitlie, with the supputation of the Persians and Romain monar∣chie. [ 2] Secondly, because from the twentieth yere of Artaxerxes Longimanus vntill the passion of Christ, be iust 490. yeares according to the course of the Moone, or after the supputati∣on [ 3] of the Hebrewes. Thirdly, because no other opinion doth either iumpe with the death of Christ, or with the computati∣on [ 4] of the monarchies. Fourthly, because the prophet spea∣keth expressely of the death and passion of Christ Iesus. These

are the words; And after threescore and two weekes,* 1.17 shall Messiah be slaine: so then the true account of the weekes must so beginne, as they may end iust with the death of Christ: but so it is, that no account saue onely this of Affricanus which I preferre, doth or can agree with the death of Christ, ergo it and none but it, is consonant to the Prophets meaning. Fiftly the abridgement of the 70. weekes, whereof the Prophet [ 5] speaketh, can agree with no account but this alone.

The first obiection.

The supputation of the monarchie of the Persians and of the Romains doth farre exceede the number of 490. yeares, whereof the Prophet speaketh.

The answere.

I answere that from the twentieth yeare of Artaxerxes in∣clusiuè vntill the time of Christs sacred passion, we finde 475. yeares, neither more nor lesse, a few odde moneths excepted. This is the demonstration.

Artaxerxis.

20.

Darius Nothus.

19.

Mnemon.

40.

Ochus.

26.

Arsames.

4.

Arbelas.

6.

Alexander.

6.

Ptol. Lagus.

40.

Philadelphus.

38.

Euergetes.

26.

29.

Philopator.

17.

Epiphanes.

24.

Philometor

35.

Euergetes.

26.

29.

Phiscon.

17.

Alexander.

10.

Lathurus.

8.

Dionysius.

30.

Cleopatra.

22.

But two only thereof must be reckoned, because shee liued vntill the 15. yeare of Octauianus. Adde heereunto the reigne of the Romaines, thus.

Iulius Caesar.

5.

Octauianus.

56.

Tyberius.

17.

In the beginning of the 18. yeare of this Tiberius, was our sauiour Christ crucified.

The replie.

Your owne reckoning in this your answere, is farre different from the trueth: for 475. can neuer make 490. yeares, vnlesse ye will superadde 15. mo, as euery childe can tell.

The answere.

I aunswere that as you willingly acknowledge one trueth; so do ye vnwittingly erre about another trueth. For 475. yeres after the course of the Sunne, doe make 490. yeares abridged after the course of the Moone. Of which abridged yeares doth the prophet Daniel speake, as Aphricanus, Beda, and Mari∣nus Scotus, haue skilfully obserued. Yea, the Prophets expresse wordes will effectually make good this exposition. I prooue it out of the originall Hebrew text, which telleth vs that y^e weeks, whereof mention is made in Daniel, be not vsuall weekes, but weekes abridged:* 1.18 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Niphal signifieth cut off or a∣bridged, and the roote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in kal whereof it descendeth, fig∣fieth aswel to cut off or abridge, as to determine: and therefore hath the olde Latine interpreter, well translated it in this ma∣ner; Septuaginta hebdomades abbreuiatae sunt super populum tuum. Seuentie weekes are abridged vppon thy people.

Loe, the weekes which the angell came to expound, are not to be vnderstoode of yeres after our vsuall supputation and course of the sunne, but of shorter yeres, after the course of the moone: for this respect significantly writeth Marianus in these words, Sed notandum est, quòd non simpliciter sed breuiter dixit compu∣tatas, id est, breuiores solitis annis: but wee must note that hee saide not, reckoned simply, but briefly, that is, shorter then the vsuall yeeres.

The second obiection.

Cleopatra raigned 22. yeeres, and so are there 20. yeeres in the monarchies, more then your account.

The answer.

I tolde you afore, that wee must reckon onely two yeeres in her raigne, the reason is euident, because she raigned vntill the 15. yeere of Octauianus; and so those 15. yeeres in Octauia∣nus Augustus, and 5. yeeres in Iulius Cesar, which concur∣red with the 20. yeeres of Cleopatra, must either be omitted in her or in them. For sith they doe concurre, they cannot be reckoned in both; and so they be omitted in either, it skilleth not in whether.

The third obiection.

The weekes take place from the going foorth of the com∣maundement to bring againe the people and to builde Ierusa∣lem; but this commandement was giuen euen in the first yeere of Darius.

The answer.

I answere, that the commaundement, by which the temple was wholly and totally accomplished, was giuen in the twen∣tieth yeere of Longimanus, as is already prooued: for then went Nehemias with his letters patents to Ierusalem, and built vp the gates and the walles thereof. And therefore it is precisely said in Daniel, that after 62. weekes, the street shall be built againe, and the wall; euen in a troublous time, as also that euen then shall the Messias be slaine.

The replie.

The Messiah was slaine in the last weeke of the seuentie, as you saide before, and not in your two and threescore weeke, as you now affirme.

The answer.

I say first, that it is not saide in the two and threescore week, but after threescore and two weekes: to which 62. wee must adioyne the 7. weekes spoken of afore, which added to 62. doe make 69. weekes, after which 69. weekes the Messias shalbe slaine, that is, in the end of the seuentieth weeke, and so euerie thing is cleare and plaine by this my exposition.

The supplement, for the exact vnderstanding of the se∣uentie weekes.

For the exact vnderstanding, howe 475. yeeres after the course of the sunne do make 490. yeeres after the course of the [ 1] moone; wee must obserue first, that the Hebrews did reckon the yere after the course of the moone, and so it was with them accomplished, in twelue lunarie moneths.

[ 2] We must obserue secondly, that the Romanes also did rec∣kon the yeere after the course of the moone, vntill the dayes of Iulius Cesar that famous emperour; who by the aduise of the skilfull Astronomer Sosigenes, about 45. yeres before Christs sacred incarnation, ordained the yeere to be reckoned and kept, according to the course of the sunne.

[ 3] We must obserue thirdly, that as that circle is called the yere of the sunne, in which the sunne doth accomplish it course, and consisteth of three hundred, threescore and fiue dayes, with some odde houres and minutes. And againe, as that cir∣cle is called the yeere of the moone, in which the moone doeth accomplish her course, as she doth almost euery fourth weeke: so was that circle called the yeere of Saturnus, of Iupiter, of Mercurie, and of the rest of the planets, which they accompli∣shed by returning to the same point; some within two yeres of the sunne, as Mars; some within twelue yeeres, as Iupiter; some within 30. yeeres, as Saturnus; and so in the remnant.

We must obserue fourthly, that albeit the Romaines with [ 4] all Europe, do this day reckon the yeere after the course of the sunne, yet do the Hebrews make their account after the course of the moone. By reason of which supputation, their yeeres lunarie are shorter then ours this day in Europe, by the num∣ber of eleuen dayes, with certaine odde houres, and minutes. And to haue some proportion with the course of the sunne, they vse to make embolismes and intercalation of one moneth euery third yeere, which moneth containeth three and thirtie dayes.* 1.19 Now these embolismes and intercalations being complete, do amount to fifteene lunary yeres: and if they be adioyned to the 475. yeeres, they wil make the iust number of the 70. weeks mentioned in Daniel, that is to wit, of the 490. lunarie yeres. Hereof this is a perspicuous demonstration.

If ye multiplie 475. yeeres of the sunne by 11. daies which are the surplussage in euery yeere of the moone, yee shall finde the totall summe to be 5225. dayes in this maner.

The summe to be multiplied,

475

The multiplier,

11

 

475

475

 

475

475

The summe amounting,

5225

Againe, if ye diuide the 5225. dayes by 30. you shall finde 174. moneths, and fiue dayes thus;

The number to be diuided,

5225 5 daies 174 moneths

The diuisor,

30

To these you must adde 87. daies, because the moone hath not aboue 29. daies, and the halfe of one day.

Thirdly, if ye will diuide the 174. moneths by 12. ye shal finde 14. yeeres and 6. moneths, thus;

The number to be diuided,

174 6. moneths. 14 yeeres

The diuisor,

12

* 1.20Now, these 6. moneths remaining, togither with the 92. dayes, od houres and minutes, wil suffice to make vp the 15. yeere that is wanting in the last diuision. So then, this sup∣putation is consonant to the yeeres of the monarkes, and to the iust record of the Olympiades of the Greekes, (which by vni∣forme consent of all learned writers are most certaine,) as also answerable to euery thing in Daniel, which no other supputa∣tion is able by any possibilitie to affoord. For it is without all controuersie, that the weekes of Daniel were ended in the 4. yeere of Tiberius Cesar, at which time Christ was crucified: from which yeere vntill the fourth yere of the 83. Olympiade, which was the twentieth yeere of Artaxerxes Longimanus, where I holde the 70. weekes of Daniel to beginne, be iust 475. yeeres after the course of the sunne, which make (as is already prooued) 490. yeeres after the course of the moone.

CHAP. V. Of the sabbaoth and festiuall dayes of the Iewes.

WHen the children of Israel were come againe out of cap∣tiuitie, they, and all such as had forsaken heathenish ido∣latry, and ioyned themselues vnto them, kept the feast of vn∣leauened bread seauen dayes with ioy. And after the temple was finished in the sixt yeere of Darius, the Priests, Leuites, and residue of the children of the captiuitie, kept the dedication thereof, Esdr. 6.16, 22. Concerning which festiuall dayes and the like, because many are superstitious, and some very igno∣rant, it shall not be impertinent, in this place to set downe a briefe discourse thereof.

The first Section.

Of sabbaoths, one is legall, an other spirituall, the third celestiall. The spirituall sabbaoth is a ceasing from sinne, and is peculiar to the godly and regenerate: for with it dissolute li∣uers and carnally affected persons (such as Sardanapalus was) can haue no fellowship at all: albeit they professe a cer∣taine externall obseruance of the ceremoniall sabbaoth, and glo∣rie no little therein. For as the apostle saith, Rom. 8.13. they

that liue after the flesh must die, but they that mortifie the deeds of the bodie by the spirit, shal liue. This sabbaoth is not tied to any certain time or daies, but ought to be kept euery day with∣out anie intermission: for we must euer beleeue, euer hope, e∣uer loue, euer bring foorth the fruites of the spirit. Otherwise there should be no proportion, betweene the spirituall sabaoth, and the spirituall man.

The second Section.

The celestiall sabbaoth is it, in which wee shall rest both in body and soule, from the labours and vexations of this present mortalitie. Yet in this life we may labor in the body, although the mind regenerate do sabbatize vnto the Lord. For the spi∣rituall sabaoth doth not so prohibite the regenerate from corpo∣rall labours, but that they may in due season exercise the same, for their own honest sustentation and of others. Yea, the minds euen of the godly, albeit they sabbatize in the Lord, yet are they oft afflicted, now w^t tentations, now with errours, with tribu∣lations, now with anguishes, with charitable cōpassions ouer their brethren. These are the imperfections of this present life, which the spirituall sabaoth cannot take away, but the celestiall sabbath in the heauenly Ierusalem, will vtterly make an ende thereof. For in that sabbath there shall be no place, to anie labours, errours, tentations, or miseries whatsoeuer. For the vision beatificall will wipe away all teares from our face. This is the pure and perfect sabbath, not of the bodie onely as the legall (whereof I am to speake by and by) nor of the mind only, as the spirituall, but of soule and body both together; which sabbaoth was shadowed in the olde law, begunne in the new lawe, and shall be accomplished in the kingdome of hea∣uen, where we shall celebrate the sabbaoth of all sabbaoths, world without end.

The third section.

The legall, ceremoniall, and externall sabboth is a certaine set time appointed in the church, for the ministerie of the worde and administration of the sacraments. And it is of two sorts, immediate, and mediate; the immediate is that, which was in∣stituted immediately in the old Testament: and this kind was manifold, because there was the sabboth of dayes, as the sea∣uenth day of the weeke, which was tearmed by the peculiar and proper name of sabboth; as well in respect of the diuine rest which God had from creating new creatures, as of the rest which Gods people must keepe that day. There were also o∣ther sabbothes of dayes, though not properly so tearmed, but by the names of feasts; to wit, the feast of the Passeouer, the feast of Pentecost, the feast of Tabernacles, the feast of expia∣cion,* 1.21 the feast of blowing trumpets, the feast of vnleauened bread, the feast of the first fruites. Againe, there was the sab∣both of moneths, called neomeniae, 2. Paralipomenon the se∣cond chapter and the fourth verse. Thirdly, there was a sab∣baoth of yeares,* 1.22 as euerie seuenth yeare, Leuiticus chapter 25. vers. 4. in which yere the Israelites were prohibited to till the ground, to sow their seede, and to cut their vineyardes. Fourthly, there was also the sabboth of Iubilee, which came euerie fiftieth yeare, Leuit. 25. vers. 12. in the which yeare li∣bertie was proclaimed to all that were in bondage: in which yeare, none might sowe, none might reape, none might gather grapes: in which yeare, euerie one returned to his owne pos∣session: in which yeare, all land that had beene sold, returned to the familie: which yeare when it was farre off, they might sell dearer, but the nearer it was, the better cheap ought they to sel their land. An apishimitation of this Iubilee, the late Bi∣shops of Rome pretend vnto the worlde.* 1.23 But alas, who seeth not what a diabolical illusion it is? In this Iubilee none did or could pardon their neighbours sinnes; but the Pope pardoneth al, as well great as small: in this Iubilee, all bond men were

set at libertie, but in the Popes Iubilee, the Turks stil row in galies, in bondage they stil remaine, both in Italie & in Spain: in this Iubilee, all sold lands had an end, and returned againe to the seller; but in the Popes Iubilee, not onely sold landes do not returne againe, but landes bought with other mens goods do stil remain. Note wel (gentle reader) what I say, for of late yeares,* 1.24 since the Pope by diabolicall perswasions of ambitious and seditious Iesuites, intended the inuasion of this land, he hath promised facultie to his Iesuites and semi∣naries, that they may dispense with all popish recusants, neuer to pay their debts to loyall christian subiects. This assertion, because it is strange to good christian eares, cannot but bee ob∣scure, and hardly vnderstood: for explication sake, wee must note two principles, of lately coyned romish religion. First,* 1.25 that our most gratious soueraigne Queene Elizabeth, and al her faithfull subiects, are flatte heretiques. Secondly, that all her maiesties dominions, with all the landes and goods of her loyall, obedient, and christian subiects, are the Popes, due vn∣to him from the first day of the profession of their loyall obey∣sance, and of the true, ancient, christian, romain, catholike and apostolike faith. That these be their principles; their best wri∣ters doe testifie, their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias, their Diuines Syluester and Medina, their religious friers Fumus and Alphonsus with many others. Vppon these rotten principles of their newe no religion, they grounde their most execrable dispensation, to witte, that it is lawfull for all popish recusants, by reason of such dispensations, to withholde what landes and goods soeuer, from all such as wil not yeelde themselues captiues, to the brutish bondage of poperie. Hereof it commeth first that [ 1] so many this daie make conscience to bee absent from diuine seruice in the church, who haue no conscience at all to pay their debts.

Hereuppon it commeth secondlie, that manie repute it [ 2] deadlie sinne once to heare a godlie sermon; who thinke it no sinne at all to owe great summes of money, and neuer to pay the same. Heereuppon it commeth thirdlie, that sun∣drie recusants haue so intayled their landes, and so frau∣dulently

away their goods, (and that of late yeares;) as no [ 4] law enforceth them to pay their debts to their poore creditors. Hereupon it commeth fourthly, that her maiesty is defrauded, her faithfull subiects impouerished,* 1.26 the Popes vassals enri∣ched, the lawes of the realme contemned, and domestical re∣bellion fostered. It therefore behooueth good Magistrates to haue speciall regarde hereof. Good lawes are established, but slowly in many places executed, God of his mercie, either con∣uert dissembling hypocrites soundly, or else for the common good of his church,* 1.27 confound them euerlastingly: for a greater and more pestilent plague cannot come vnto the Church, then to haue such magistrates as pretend publiquely to fauour it,* 1.28 and yet are secret enemies to the same: qui potest capere, capi∣at: this kind of popish pardoning, my selfe though then a papist could neuer brooke, but so soone as I vnderstood it, did sharp∣lie impugne the same.

The mediate externall sabboth is that, which God appoin∣teth mediately by his church in the new Testament; to wit, the sunday, which is our christian sabboth. And here obserue, that when I say (by the church,) I specially vnderstand the su∣preme gouernour of the Church, much lesse doe I exclude the same; which obseruation shall be made manifest, before the end of my discourse. And because no veritie doth clearely appeare, vntill the difficulties and doubts be plainely vnfolded; I will propound in order the greatest obiections that can be made a∣gainst the same, framing briefe, pithie, and euident solutions thereunto.

The first obiection.

The Sabbatharies contend with tothe and naile, that chri∣stians are no lesse bound this day to keepe the legall sabboth, then were the Israelites in time of Moses law, and they proue it,* 1.29 because God blessed the seuenth day, and sanctified it, which sanctification was nothing else, but a commaundement to keep it holy, as appeareth, by the declaration made by Moses:

Againe, bicause this sanctification was forthwith after the cre∣ation, and therefore as all nations are bound to make a memo∣riall of the creation, as well as the Israelites, so must all na∣tions as well as the Israelites, keepe holy the seauenth day, that is, the day of rest after the creation, which is our saturday; and vpon which day the Iewes still keepe their sabboth.

The answere

I say first, that there is no precept in the olde or new Testa∣ment, by which either the Gentiles then, or christians now, are bound to keepe the legall sabboth. I say secondly, that albeit it could be proued, that the fathers before the law had kept it, yet would it not follow, that wee were bound by their ensam∣ple this day to keepe the same: for otherwise we shoulde be bound to offer vp bloudy sacrifices, as they did both before and after the deluge.

The second obiection.

God speaking of the sabboth, saide it should be a signe be∣tweene him and the children of Israel for euer; and hee added,* 1.30 for in sixe dayes the Lorde made heauen and earth, and in the seauenth day rested, therefore all nations are bound to keepe the sabboth of the seauenth day.

The answere.

I say first, that the word (euer) is not taken there simplici∣ter, but secundum quid, as the schooles tearme it; that is, not for eternitie or for the duration of this life, but for all the time from Moses vnto Christ, (which was 1495. yeares.) I say secondly, that though the sabboth be not eternall as it is cere∣moniall, (which I shall prooue by and by,) yet is it eternall in the thing signified, that is ceasing from sin and rest in God, which shall be accomplished in heauen for euermore.

The third obiection.

The decalogue was before Moses, and this day is of force:* 1.31 for the Gentiles were bound before the promulgation of the law written in the tables of stone, and we christians after the

translation of the law, to abstaine from blasphemie, periurie, theft, murder, whoredome, couetousnesse, fraudulent dealing, and the like, as were the Iewes in time of the law.

The answere

I answere, that whereas the law of Moses was partly iudi∣ciall, partly ceremonial, and partly morall, the morall part be∣ing the verie lawe of nature, engrauen in mens hearts in the hour of their natiuities, as it was before Moses, so shall it en∣dure to the worlds end; but all ceremonies which were types and figures of the promises made in Christ Iesus, were ac∣complished and abolished in his sacred aduent: such was the circumcision giuen to Abraham, the sacrifices commanded to our first fathers, and the sabboth in respect of the determinati∣on vpon the seauenth day,* 1.32 for it was not Gods will to conti∣nue shadowes, after the things indeede were exhibited.

The fourth obiection.

A perpetuall cause requireth a perpetuall lawe, and conse∣quentlie, since the memorie of the creation and meditation of Gods works, is a perpetuall cause of the law of the seauenth day; it followeth necessarily, that the law of the seauenth day must still abide in force.

The answere.

I answer that the memorie of the creation is indeed a perpe∣tuall cause of a perpetuall sabboth, but not of a perpetual, pre∣cise and determinate sabboth; the reason hereof is euident, be∣cause the memorie of our creation may be done as conuenient∣ly vpon another day, as vpon the seauenth day: thus my an∣swere is confirmed, because the sabboth which wee now keepe, is not the seauenth day but the eight; for our sunday is the first day of the weeke, and the day on which God began the creati∣on of euerie thing.

The first obiection.

We christians obseruing the first day after the sabboth (which we call sunday) are charged odiously with superstition, by the wicked Anabaptists; and they proue it by S. Paul, who forbid∣deth

the difference of dayes in the Christian Church, vppon which prohibition it followeth,* 1.33 that it is as vnlawfull to keepe the first day, as the seauenth.

The answere.

I answere, that the Apostle exclaimeth not against euerie difference of dayes simply: but against that sole and onely dif∣ference, which is obserued with opinion of necessitie or wor∣ship. After which manner our christian sabboth or sunday is not obserued. For first, in the old testament, the old sabboth was a figure of things to be accomplished by Christ, yet in the [ 1] new testament, the new sabboth hath not that signification, but is onely obserued for decencie and comely order sake: without which the ministerie of the word either cannot be at all, or at least not so conueniently. Secondly, the Iewes obserued their sabboth of the seauenth day, as a part of Gods diuine worship, [ 2] neither was it lawfull for them to change and alter the same: but we christians (who abhorre Iudaisme indeede,) keepe our sabboth day, not as a part of Gods worship, but for ciuill order sake, not with opinion of necessitie, but with such christian free∣dome, as we confesse it may be changed into another day. And because this libertie granted to the Christian church, is not suf∣ficiently vnderstood of many, whereof some be otherwise well learned, I purpose in God to proue the same effectually. First, [ 1] by the holy scriptures: secondly, by the iudgement of anti∣quitie: [ 2] thirdly, by the latter writers. Touching the scrip∣tures, [ 3] my first reason shall be affirmatiue, my second shall bee negatiue: the affirmatiue is this, whatsoeuer is abolished, doth not binde vs christians: but the lawe of Moses is aboli∣shed: therefore it doth not bind vs. The argument is in forme. The proposition is euident, because an obligation cancelled is not of force. And the assumption wherein resteth the dif∣ficultie if there be any at all,* 1.34 is proued by S. Paul in his epistle to the Hebrews; where he auoucheth expressely y^t the law must perforce be changed with the priesthood. Neither wil it help to say,* 1.35 that we keepe a day different from the Iewes (marke well my words gentl reader) bicause if we keep our day with neces∣sitie of the day, so as it may not be altered into another day,* 1.36 then such our obseruation of dayes, is reproued to the Colossi∣ans,

and is become a flat ceremony of the Iewish law. For, this strict point (tempori obligari, to be tied to determined time) is that only circumstance or ceremonie, wherein the Ie∣wish sabbaoth differeth from ours. Which point, I hope, wil shortly be more euident. My negatiue reson is this; No text of holy scripture, either in the olde or new testament can be alled∣ged, which commandeth to keep our christian sabbaoth, eyther vpon the first day, or vpon any other determinate day; therfore it remaineth in the libertie of the church to change that day, as the circumstances of times, places, & persons shal require. The consequence is good, and so the consequent ought not to be de∣nied: for whatsoeuer is not commanded by the holy scriptures, but appointed by the law of man; all that may be altered euen by the law of man. The antecedent I prooue sundry wayes; [ 1] first, because the places of scripture cited for this purpose, ney∣ther do nor can prooue any such thing. For the Apostle to the Corinthians,* 1.37 willes only that collections be made for the poore when the congregation is assembled on some sabboth day. But he neither commandeth christians, to obserue the first day after the sabbaoth; neyther yet doth he affirme, that christians then kept their assemblies vpon that day. Yea, the learned and zea∣lous writer maister Caluin denieth flatly, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth either signifie the first day of the sabaoths, or the sunday. He opposeth himselfe against the patrones of that opinion, and saith flatly that the apostles did at that time keepe the Iewish sabbaoth.* 1.38 And that of the Reuelation prooueth nothing else, but that S. Iohn had his reuelation vpon the day of our Lords resurrection. But saint Iohn neither saith, that christians must obserue that day for their sabbaoth, neyther yet that the Apo∣stles kept the same.* 1.39 Which thing both Petrus Martir, and E∣rasmus doe willingly grant. Yea Erasmus auoucheth that the christian Penticost was not yet ordayned. And therefore doeth he by Penticost in that place vnderstand saint Paules abode at Ephesus to be 50▪ dayes. Caluine and Martir vnderstand the Iewish penticost properly, bicause the christian penticost was [ 2] not yet appointed. I proue it secondly, bicause if the determina¦tion of the christian sabaoth had bin set downe in the scripturs, and appointed by the apostles; then would there not haue beene

such controuersie about that matter, as was in the est and west Churches long after the Apostles time, which thing I haue shewed at large in my booke of Motiues. Thirdly, if it were [ 3] granted, which can neuer be proued, that the Apostles then kept the sabboth vpon the first day, yet would it not follow, that christians must of necessitie this day obserue the same: which I will make good by sundry important reasons. First, because [ 1] our sauiour Christ, in the verie institution of the sacrament of his body and bloud, did minister the same after supper, and yet are not wee tied to that practise, but do it before dinner. Now since the practise of Christ himselfe, doth not make a law to be kept of necessity; much lesse can the practise of his disci∣ples impose such a law vppon vs. Therefore if it be graunted, that the Apostles kept their sabboth vpon the first of the weeke, as this day wee obserue, and that very laudably, yet may wee for our christian liberty, alter the day and keep it vpon another. Secondly, because Christ celebrated the holy communion of his body and bloud, in sweete and vnleauened bread;* 1.40 and yet [ 2] notwithstanding that practise, the Greeke church did euer, and wee our selues in these dayes, vse leauened bread: euen so may we keepe our sabaoth vpon Tuesday, or vpon some other day, (if it so seeme good to the church,) albeit the Apostles kept it vpon the munday. Thirdly, because the Apostles and the whole church in their time,* 1.41 decreed to absteine from eating [ 3] of bloud and yet doe we this day, without scruple of conscience eate the same. If answere be made, that this decree was not a perpetuall law, I replie directly,* 1.42 that much lesse doeth their practise binde the church for euer, to a strict ceremonie of the Iewes. Fourthly, because wee may iustly bee accused of that [ 4] superstition, wherewith the Apostle charged the Colossians and Galatians:* 1.43 and so the Anabaptists shall haue their inten∣ded purpose. My second proofe is this, Socrates a famous writer, who liued aboue 1150. yeares sithence, hath these ex∣presse words: Mens namque fuit Apostolorum, non de diebus sancire festiuitatum sed conuersationem rectam & dei praedica∣re culturam: mihi ergo videtur,* 1.44 quod sicut multa alia per pro∣uincias ad consuetudinem venerunt, sic & Paschae festiuitas tradita sit, eó quod nullus Apostolorum aliquid huic sanxisset.

For the meaning of the Apostles was not to make lawes for keeping holidaies, but to preach the word of God, and holy con∣uersation. I therefore thinke, that as many other things grew to a custome in diuerse countries, so did also the keeping of Easter; because none of the apostles made any lawe for the [ 1] same. Out of whose wordes I do note first, that the scope of Christs apostles was this, to preach the word of God, not to [ 2] appoint holidays. Secondly, that the keeping of Easter (which is our sabbaoth) was after the custome of the countrey. Third∣ly, [ 3] that the apostles made no lawe for the same. Yea, the first man in the world, that made any positiue lawe for the christian sabbaoth, was Constantine surnamed the Great, who within three hundred and thirtie yeres after Christ, about the 20. yere of his reigne, to take away all contention in the church, made a flatte Edict for the keeping of Friday and Sunday through∣out the yeere. Of this none can stand in doubt, that shall per∣vse that fine Oration which Eusebius made,* 1.45 de Laudibus Con∣stantini, the three and thirtieth yeere of his happy raigne. This controuersie (by the Emperours appointment) was handled in the councill of Nice, and immediatly after his decree: which thing is euident by the saide Eusebius in his third booke de vitae Constantini:* 1.46 and in his fourth booke hee affirmeth plainely, that all subiect to the Romane empire, were commaunded to abstaine from all bodily labour, vppon the sundayes and fri∣dayes.

Cassiodorus doeth prooue the same out of Sozomenus, in these expresse wordes,* 1.47 Die verò qui Dominicus vocatur, quem Hebraei primam vocant, Graeci autem soli distribuunt, & qui ante septimum est, sanctuit à iudicijs aliísque causis vniuersis habere vacationem, & in eo tantum orationibus occupari. The Emperour Constantine decreed, that all people should cease from al sutes and other ciuil causes, and consecrate themselues wholy vnto prayer vppon the Lordes day, which the Iewes doe call the first day of the weeke, and the Greekes doe terme Sunday, as also vpon the friday. The learned diuines in Ger∣manie affirme directly, that the Sunday may be altered. These are their words;* 1.48 Nam qui iudicant ecclesiae authoritate, pro sabbato institutam esse diei Dominici obseruationem tanquam

necessariam, longè errant: for they that thinke the church ap∣pointed the sunday to be kept for the sabbaoth of necessitie, are deceiued grossely.

My third proofe is this; Philippus Melancton,* 1.49 Erasmus Ro∣terodamus, Iohannes Caluinus, Petrus Martir, Bullingerus and Ʋrsinus, do all with vniforme consent, yeelde so manifest testi∣monie to mine assertion; as none doubtlesse that reade them attentiuely, can without blushing deny the same.* 1.50 Petrus Mar∣tir hath these words; Quòd vnus dies certus in hebdomada cul∣tui diuino mancipetur, stabile & firmum est; an vero hic vel a∣lius constituatur, temporarium est ac mutabile: That one day in the weeke must be assigned for diuine seruice, it is constant, firme and perpetuall: but whether this or that day ought to be appointed for that purpose, it is a thing that respects the time, and may be changed. Caluin in his Institutions, after he hath commended the alteration of the saboth in the primitiue church affirmeth flatly, that the day may yet be changed: these be his wordes; Neque sic tamen septenarium numerum mor••r, vt eius seruituti ecclesiam astringam;* 1.51 neque enim ecclesias damnaue∣ro, quae alios conuentibus suis solemnes dies habeant, modò à superstitione absint. Quod erit, si ad solam obseruationem disci∣plinae & ordinis bene compositi referantur. Neyther do I for all that make such accompt of the seuenth day, that I will haue the church tyed to keepe the same, for I will not con∣demne churches which appoint other solemne dayes for their meetings, so they be voide of superstition. Which shal bee done, if they appoint such tdayes onely for discipline,* 1.52 and for comely order sake. Vrsinus hath these words; Summa est, alli∣gati sumus sabbato moraliter & ceremonialiter in genere, sed non in specie. Hoc est, ad aliquod ministerii publicè exercendi tempus, sed non ad septimum vel aliquem alium cer∣tum diem. This is the effect,* 1.53 we are tied to the saboth morally and ceremonially in generall, but not in speciall: that is to say, we are bound sometime to exercise the publike ministerie, but wee are neither tied to the seauenth, nor to any other certaine day.

And againe hee saith, that all ceremonies appointed by the church,* 1.54 may be altred againe by the counsell of the church. A∣gaine in another place, he hath these expresse words; Ecclesia christiana primum vel aliumdiem tribuit ministerio salua sua libertate: the church of Christ hath libertie, to appoint either the first day or some other day, for Gods seruice. To what end shoulde I alleage moe authorities? for nothing can be more plainely spoken.

* 1.55 And as the church hath authoritie to alter the sabboth day, so hath it power also (which B••llinger hath well obserued,) to appoint for the seruice of God, certaine other festiuall dayes; as the feast of the birth of our Lord, of his incarnation, circum∣cision, passion, resurrec••ion, ascension, and such like. All which is this day verie prudently and laudably, practised in the church of England.

An obiection.

If this your doctrine were true, as you beare the world in hand it is, then would it follow necessarily, that there shoulde be no difference betweene the ordinance of God and man: the reason seemeth euident, because they both should be of like au∣thoritie.

The answere.

I answere, that they are not of like authoritie, and I yeeld a double disparitie thereof: for first, the sabboth day is de iure diuino in generall, albeit the determination thereof to this or that day in speciall, be de iure humano: but the other holidayes are both in generall and in speciall, de iure humano. Secondly, because other holydaies are as well generally as specially ap∣pointed by man, and therefore may be wholly abolished by the power of man. But the sabboth day is generally appointed by God, although the limitation thereof be reserued to his church: and therefore notwithstanding that the church can limit the obseruation to this or that day, yet can no power vpon earth wholly abolishe the same.

Notes

• * 1.1

  〈◊〉〈◊〉 5.8.
• * 1.2

  〈◊〉〈◊〉 7, 2.
• * 1.3

  An. mundi. 3300
• * 1.4

  4. King. 1••▪
• * 1.5

  The Hebrewes call Darius As∣suerus. Bergom. lib▪ 5. p. ••••1.
• * 1.6

  The custome of the Persians.
• * 1.7

  Esdras. 6▪ vers 3.
• * 1.8

  Esdras▪ 6. ver. 15.
• * 1.9

  ••he Persian mo∣••••rchie endured ••49. yeares, and ••••ght monethes.
• * 1.10

  〈◊〉〈◊〉 very magnifi∣••••all feast, and be∣••••ming so migh∣••••e a prince.
• * 1.11

  From the capti¦uitie to Christ. 490. yeares.
• * 1.12

  Accidentall va∣rietie in funda∣mentall agree∣ment.
• * 1.13

  ••ffr. in. 5. ••olum. temp.
• * 1.14

  ••••ntentia Affri∣••••ni.
• * 1.15

  〈◊〉〈◊〉 death of ••••rist.
• * 1.16

  〈◊〉〈◊〉 S. Hierome.
• * 1.17

  Dan. 9.26.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Intercalation euery third yere.
• * 1.20

  Let this be well noted.
• * 1.21

  Leuit. cap. 23.
• * 1.22

  Leuit. 25. vers. 11, ••1, 13, 14, 15, 16, &c.
• * 1.23

  The popish Iu∣bilee.
• * 1.24

  An execrable plaine diabolical dispensation.
• * 1.25

  The principles of romish religion.
• * 1.26

  Fraudulent deeds of gift.
• * 1.27

  Dissembling ma∣gistrates. ••
• * 1.28

  Mat. 19.12.
• * 1.29

  Genes. 2. verse 3
• * 1.30

  Exod. 31. ver. 17
• * 1.31

  Exod. 34. vers. 4 Deut. 10. ver. 1.
• * 1.32

  Re exhibita, ••esat figura.
• * 1.33

  Coloss. 2. ver. 16. Gal. 4. vers 10, Rom. 14. vers. 6
• * 1.34

  Hebr. 7. ver. 12.
• * 1.35

  Marke well this point.
• * 1.36

  Coloss. 2. ver. 16
• * 1.37

  1. Cor. 16.2.
• * 1.38

  Apoc. 1.10.
• * 1.39

  1. Cor. 16.8.
• * 1.40

  Exod. 12. ver. 19.
• * 1.41

  Act. 15. v. 6.20.
• * 1.42

  Vide Socrat. 5. cap. 21.
• * 1.43

  Coloss. 2. v. 16. Gal 4. vers. 10.
• * 1.44

  Histor. tripar. libr. 9. cap. 38.
• * 1.45

  Eusebius de laud. Constant.
• * 1.46

  De vita Const. ••ib. 3. cap. 13 & ••••••inceps.
• * 1.47

  ••••stor. tripart. ••ib. 1. cap. 10.
• * 1.48

  〈◊〉〈◊〉 artic. cons••s. ••••gust▪
• * 1.49

  The third 〈◊〉〈◊〉
• * 1.50

  Martir in 1. Co•••• cap. 16.
• * 1.51

  Caluin. libr. 2. cap. 8. § 34.
• * 1.52

  Vrsinus in 4. pr••¦cept. p. 223.
• * 1.53

  Vrsinus p. 23••.
• * 1.54

  ••••rsmus, p. 226.
• * 1.55

  ••••ullingerus praecepto 4. ••oc. 2. serm. 4