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 PART Containeth the state of the Church; from Adam, vntil the Monarchie of the Romanes. (Book 1)

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.

The second book containeth the descrip∣tion of the first Monarchie, that is, of the Assyrians or Babylonians.

The first chapter, of the originall and continuance of the monarchie.

The first Section, of the reason of the inscription.

ALbeit this first Monarchie was, either wholy, or in effect expired, before the accomplishment of the captiuitie of the two tribes, Iuda and Beniamin; yet haue I thought good to had le it in a seuerall tract, after the saide cap∣tiuitie, so to auoide confusion, and for perspicuitie sake.

The second section, of the originall of the monarchie.

King Ninus the sonne of Belus, was the first king of Asia, except the Indians, whome the Assyrians named their god: he reigned 52. yeeres; and in the 43. yeere of his raigne was Abraham borne. He builded the citie Ninum in Assyria, nowe called Niniueh, Euseb. in chronico.

When Ninus was dead, Semiramis his wife raigned; she feared, lest for the tender yeres of her sonne Nunas, and for hir feminine sex, the people should reuolt from their due loyaltie. For which cause she clad her selfe in mans apparel,* 1.101 and fained her selfe to be the kings sonne. She excelled in heroicall feats, and raigned 42. yeeres in great felicitie. She fortified the ci∣tie of Babylon (which Ninus had conquered from the Chal∣deans) with rampires, ditches, and walles. After her death Zameis aliâs Ninias reigned 30. yeres in all peace and tran∣quilitie, Euseb. Carion.

The kings of the Assy∣rians.

• Ninus Anno mundi 1948 reigned yeres Anno mundi 3197 52 Kings 36
• Semiramis Anno mundi 1948 reigned yeres Anno mundi 3197 42 Kings 36
• Ninias Anno mundi 1948 reigned yeres Anno mundi 3197 ••8 Kings 36
• Arius Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Arelius Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36
• Xerxes Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Armametres Anno mundi 1948 reigned yeres Anno mundi 3197 38 Kings 36
• Belochus Anno mundi 1948 reigned yeres Anno mundi 3197 35 Kings 36
• Baleus Anno mundi 1948 reigned yeres Anno mundi 3197 52 Kings 36
• Altadas Anno mundi 1948 reigned yeres Anno mundi 3197 32 Kings 36
• Mamitus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Mancaleus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Ipheréus Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36
• Mamylas Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Spa••êtus Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36
• Ascades Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36
• Amyntas Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36
• Belothus Anno mundi 1948 reigned yeres Anno mundi 3197 25 Kings 36
• Bellepares Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Lamprides Anno mundi 1948 reigned yeres Anno mundi 3197 32 Kings 36
• Sosares Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36
• Lampares Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Pannias Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36
• Sosarmus Anno mundi 1948 reigned yeres Anno mundi 3197 19 Kings 36
• Mitreus Anno mundi 1948 reigned yeres Anno mundi 3197 27 Kings 36
• Tantanes Anno mundi 1948 reigned yeres Anno mundi 3197 32 Kings 36
• Tantens Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36
• Thineus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Dercilus Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36
• Eupales Anno mundi 1948 reigned yeres Anno mundi 3197 38 Kings 36
• Laosthenes Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36
• Piriciades Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36
• Ophrateus Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36
• Ophratanes Anno mundi 1948 reigned yeres Anno mundi 3197 50 Kings 36
• Ocrazapes Anno mundi 1948 reigned yeres Anno mundi 3197 41 Kings 36
• Sardanapal{us} Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36

Sardanapalus was the last king of the Assyrians, that pos∣sessed the whole monarchie: he was a man of very bad behaui∣our; and being ••••ercome in battell by Arbaces, hee burnt him∣selfe to death by fire.

This monarchie indured 1240. yeeres after Eusebius: but see the fourth section following, and marke it attentiuely.

After that Sardanapalus the vicious and effeminate mo∣narke, had burnt himselfe, together with his riches; Phul Be∣lochus the president of Babylon, and Arbaces ruler of the Medes,* 1.102 diuided the monarchie betweene them. Phul Belo∣chus had Babylon and Assyria; Arbaces enioyed Media and Persia. The kings that took part with Arbaces, were termed the Kings of the Medes. Such as followed Belochus, the Kings of the Assyrians, Chaldeans or Babylonians. The court lay first at Niniueh, after at Babylon.

Arbaces the Mede subdued the Assyrians, and translated the Empire to the Medes. From hencefoorth many alterations chanced in the monarkie. After Herodotus, the Assyrians held the monarchie 500. yeeres: from which time, now the Assyri∣ans, now the Medes, now the Chaldeans had the vpper hand. At the length, the Medes being more mightie then the rest, subdued Babylon, and quietly enioyed the whole empire.

The kings of y^e Medes

• Arbaces Anno mundi 3195 raigned yeres Anno mundi 3456 28
• Sosarnus Anno mundi 3195 raigned yeres Anno mundi 3456 30
• Medidus Anno mundi 3195 raigned yeres Anno mundi 3456 40
• Cardiceas Anno mundi 3195 raigned yeres Anno mundi 3456 15
• Diôcles Anno mundi 3195 raigned yeres Anno mundi 3456 54
• Phaortes Anno mundi 3195 raigned yeres Anno mundi 3456 24
• Cyaraxes, or Cyaxares Anno mundi 3195 raigned yeres Anno mundi 3456 32
• Astyages▪ Anno mundi 3195 raigned yeres Anno mundi 3456 38

The monarkie of the Assyrians (which is also called the mo∣narkie of the Chaldeans, and of the Babylonians, because

they sometime inioyed it, though with small felicitie,) beganne about the age of the world 2008. and continued about 1470. yeeres, at what time Darius king of the Medes, with Cyrus his sonne in law wanne Babylon and killed Balthazar, Dan. 5. verses 30, 31.

The third section, of Balthazar.

Balthazar king of Babylon, when hee was drinking wine, commanded the golden vessel••es which his father had brough from the temple in Hierusalem, to be set before him, that hee, his princes, his wiues, and his concubines might drinke there∣in: they drunke wine, and praised the gods of gold, siluer, brass•• and stone. But what followed al this idololatricall ioy? in the very same houre, there appeared fingers of a mans hand wri∣ting vpon the wall of the kings pallace, so that the kings coun∣tenance changed, and his thoughts troubled him. The ioynts of his loynes were loosed,* 1.103 his knees smote one against the o∣ther, and he cried mightily, Dan. 5. verse 2, 3, 5, 6, 7. Behold here, the end of idolatrie and superstition. Balthazar foorth∣with, after he had adored his false gods, was tormented as is said; the same night he was staine, and Darius the Mede in∣ioyed the kingdome, verse 30, 31. A wonderful example for al kings and monarkes, euer to serue the liuing God, and to set foorth his pure religion.

The fourth section, of the diuersitie in computation.

Eusebius and some others, reckon the monarchie of the Assy∣rians from Ninus; and so it continued, 1240. yeeres, as is saide in the second section. Yet others (who seeme to followe Philo and Metasthenes) beginne the monarchie in the 8. yeere of Nabuchodonosors reigne;* 1.104 and then it indured onely seuen∣tie yeeres, for Nabuchodonosor raigned 45. yeeres, Euil-me∣rodach his sonne 30. yeres, and Balthazar his sonne 3. yeres. Such as will in this maner make their supputation, must rec∣kon the first monarchie to be of the Babylonians, & not of the Assyrians. Genebrardus reckoneth the monarchie to haue con∣tinued

78. yeares, that is, eight yeares before the captiuitie, because the first yeare of Nabuchodnosor fell in the end of the third yeare of Ioachim, Dan. 1. and was the fourth of Ioa∣chim, Iere. 25. but so the veritie of the historie be granted, it skilleth not much to varie the name.

CHAP. II. Of the kings of the Assyrians and Babilonians, after the death of Sardanapalus, and the diuision of the monarchie.

* 1.105PHul Belochus was the first king of the Assyrians, after the diuision of the Empire, and death of Sardanapalus: hee was a magnificall and fortunate Prince, and Niniue was his pallace, he was president of Babilon, in the time of Sardana∣palus, after whose miserable death, he enioyed halfe of the mo∣narchie, as I haue shewed in the first chapter and second secti∣on: he ruled 48. yeares in all.

* 1.106Phull Assar surnamed Tiglath, was the second king of the Assyrians: he was a verie bad king, he destroyed Galile, and led some of the tribes into captiuitie: he raigned 23. yeares.

* 1.107Salmanasar was the third king of the Assyrians, hee was a tyrannicall and cruell king: this Salmanasar destroyed the kingdome of Israel, besieged Samaria, tooke it, battered it downe, slew the king, and led away into Media, the people that remained after the slaughter: for hee was ruler in that countrey, and he raigned eleuen yeares.

* 1.108Sennacherib the fourth king of the Assyrians, was an arro∣gant, wicked & godlesse man: he bent himself against god, with sacrilegious and blasphemous speeches: he sent a great host a∣gainst Hierusalem, but Gods Angell smote in his armie an hundred, foure score and fiue thousand; insomuch that he was enforced to retire, and to dwell againe in Niniue. For his blas∣phemie against god, an horrible death befel vpon him, for as he was in the temple worshipping his God Nisroch, Adramelech and Saresar his owne sonnes, smat him with the sword, and they escaped when they had slaine him, into the land of Arme∣nia, 4. King. 18, 19, chap. so was he murdered euen before

the idoll, whom he adored for God, and by them by whom he ought by nature to haue bin defended: he raigned 15. yeares. That the wickednes of this Senacherib might be noted of all posterities, his image was set vp in Egypt, with this inscrip∣tion ouer it as writeth Herodotus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

That is to say,

Whosoeuer shall behold mee with his corporall eies let him learne by my calamitie to honour the euerliuing God, and not to blaspheme him as I did: for which cause I made this mi∣serable end, being murthered by mine owne children. Note heere, that after Eusebius, Senacherib was also called Sal∣manasar, which I thinke consonant to the holy scriptures.

Assar-addon succeeded Senacherib his father, but was not fortunate: for the strength of the Assyrians began to decay, e∣uen while his father was yet liuing. Besides this, the mighty prince Merodach-baladan the Chaldee made wars both with him & his father before him: forthwith after the death of Sena∣cherib hee wanne Babylon, and enioyed it with other territo∣ries in Assyria, vntill the death of Assar-addon, from whose death hee possessed the whole Empire: Hee raigned tenne yeares.

Merodach-baladan the first king of the Babylonians, for the fame and memorie of the ancient kingdome of Assyria, was called king of the Assyrians also, as were likewise other kings that followed him. He first transported the maiestie of the Assyrians to the Chaldees or Babylonians, for the glorie of Niniue, where the kings pallace was of olde, was nowe translated to Babylon: for which benefit Merodach after his death, was honoured for a God of the Babylonians, Ier. 50, ver. 2. he raigned 40. yeares.

Ben-merodach the second king of the Babylonians was a milde and mightie Prince: he raigned 21. yeares.

Nabuchodonosor the first or the old, the third king of the Ba∣byloniās after Merodach,* 1.109 was father to that Nabuchodonosor who subdued Hierusalem, and erected the Babylonian mo∣narchy: he made two great battailes, the one against Phaortes

aliâs Arphaxad king of the Medes; the other against Nechao the mightie king of the Egyptians. Hee slew king Arphaxad in the mountaines of Ragau, as the storie of Iudith maketh mention. But Nechao ouercame him, and enioyed all Syria: he raigned 35. yeeres.

* 1.110Nabuchodonosor the great, sonne of Nabuchodonosor the first, shortly after his fathers death wanne againe all Syria. He was the mightiest king of all the kings of Babylon, much spoken of in holy Writ. Hee subdued the citie of Ierusalem, and led away the inhabitants thereof captiues to Babylon. This Nabuchodonosor, as he was mightie in power, so was he prowd in heart. He made an image of golde and set it vp in the plaine of Dura, in the prouince of Babylon. Which done, he commaunded all his princes, nobles, dukes, iudges, recei∣uers, counsellers, officers, and all gouernors of his prouinces, to come to the dedication of the image. Hee appointed an he∣rald to crie aloude, that when they heard the sound of the cor∣net, trumpet, harpe, sackebut, psalterie, dulcimer, and other in∣struments of musicke, then they should fall downe and wor∣ship the image. And because the three holy Iewes Sidrach, Misach and Abednego, would not adore the image, hee caused them to be cast into a very hote burning ouen: from which fie∣ry furnace, God deliuered them myraculously. In regarde whereof Nabuchodonosor magnified the liuing God, & made a decree, that al people and nations which spake against the God of Sidrach, Misach, and Abednego, shoulde bee drawen in pee∣ces, and their houses made a iakes, Dan. 3.29. After this, the king still swelled in pride; so that he was cast out from his kingdome, driuen from men, ate grasse as oxen, and his bodie was wet with the dew of heauen; till his haires were growen as Eagles feathers, and his nailes like birdes clawes, Dan. 4. verse 30.

* 1.111After Nabuchodonosor magnus succeeded Euil-merodach; after him,* 1.112 Balthazar: of which two, see the first chapter in the fourth section.

CHAP. II. Of the destruction of Troy

THe kingdome of Troy was of great antiquitie; it began as sundrie Chronographers write, a little before the death of Moses, about the 32. yeare after the departure of Israel out of Egypt. They write that Dardanus was the first king of the Troians, and Priamus the last.

Alexander the sonne of Priamus surnamed Paris, tooke a∣way violently Helena wife to Menelaus king of the Lacede∣monians, which fact was the occasion of the most bitter and bloody battell of the Troyans. This battel was fought of the most valiant people in Asia and Europe; with mortall enmi∣tie and inestimable losse on both sides; with the bloud and de∣struction of many most flourishing regions.

Troy was taken, burnt,* 1.113 and vtterly destroyed 340. yeares before Rome was built, in the age of the world 2935.

From the captiuitie of Troy, vntill the first Olimpias, were complete 340. yeares: albeit Liui••s and some other haue their different supputations.

CHAP. III. Of the supputation of the Greeks.

THe olde Greekes did account as wee doe nowe, by the yeres of our Lord, the first Olimpias, the second, the third, the fourth, and so forth.

Some holde that Olimpias is the space of fiue yeeres, but if thou wilt not be deceiued therin (gentle reader) reckon it but for the space of foure yeares. The supputation of the Greeks by the Olimpiads is of all writers deemed true; and therefore albeit before their Olympiads euerie one wrote as pleased himselfe, yet after their Olympiads, wee ought greatly to re∣spect their account.

Africanus writeth that the first Olimpias was in the first yere of Ioatham king of Iuda, and so it should be in the age of the world 3251. others dissent fro that computation & affirme

it to bee in the time of Ioas; and then it chanced in the age of the world 3130. which supputation seemeth not so probable, and therefore with Affricanus, Eusebius, and others, I imi∣tate the former: but in reckoning the time of Iotham and Io∣as, I dissent from them both as is alreadie shewed.

CHAP. IIII. Of the citie of Rome.

ROme was builded in the end of the sixt Olympias, in the age of the world 3218. after the destruction of Troy 340. before the incarnation of our sauior Iesus Christ, about 729. yeares.

Romulus and Rhemus were brothers, twinnes, both of one age. Contention and controuersie fell betweene them, after whether of them the citie which they had newly built should be named. The contention grew from words to tu∣mults, from tumults to strokes, from strokes to bloudy bat∣tel; insomuch as in the bickering Rhemus was slaine: after his death Romulus enioyed the Empire alone, of whome the City was called Rome.

Rome hath beene sundrie times sacked and ouerthrowne by the Gothes and Vandals:* 1.114 first by Alaricus the Gothe, in the yeare of our Lord God 412.* 1.115 This king besieged Rome, and after burned it; during which siege such famine was in the ci∣ty that the mothers were constrained with hunger to eate their owne children.

It was besieged, taken and sacked the second time, by Gen∣sericus the Vandal,* 1.116 in the yeare of our Lord 456.

* 1.117It was besieged, sacked, and subuerted the third time by Totilas king of the Gothes in the yeare of our Lord 548. in the yeare after the citie was built,* 1.118 1300, in which siege as in the first,* 1.119 the famine was exceeding great; mothers were en∣forced contrarie to nature and kinde, to kill and eate the flesh of their owne children. Procopius, Palmerius,

The same Totilas about three yeeres after beganne to re∣paire and build vp the citie of Rome,* 1.120 and gaue leaue to the ci∣tizens to returne into the citie in the yere of our Lord 551.

The kings of the Ro∣manes;

• Romlus Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 38 244
• Numa Pompilius Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 43 244
• Tullus Hostilius Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 33 244
• Ancus Martius Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 24 244
• Tarquinius priscus Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 37 244
• Seruius Tullius Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 44 244
• Tarquinius Superbus Anno mundi 3220 reigned & was king of Rome Anno mundi 3438 25 244

Kings first raigned ouer the Romanes 244. yeres. After kings, the common weale of the Romanes was gouerned by Consuls, then by Tribunes and Dictators, and againe by Consuls, for the space almost of 464. yeeres, euen vntil Iu∣lius Cesar, who was the first emperour of Rome,* 1.121 * 1.122 and raigned 5. yeeres, seuen moneths, in the second yeere of the 183. O∣lympias, and in the age of the world 3924.

The first obseruation.

A Consul was a chiefe officer amongst the Romans, wher∣of two were chosen yeerely to gouerne their citie.

A Tribune was an officer among the Romanes, that had chiefe iurisdiction among the commons. His office was to maintain the liberty of the poore people against such as sought to do them wrong.

A Dictator was a chiefe officer amongst the Romans, who had a kings power: hee was neuer chosen but in some great danger of the common-weale. His authoritie indured but halfe a yeere, which at the halfe yeeres end, he was to yeeld vp vn∣der paine of treason.

The second obseruation.

Valerius fellow Consul with Brutus died in such pouerty,

as the Romans were inforced to disburse the common tresure for his funerall: so writeth Eusebius. What was the cause of his pouertie I doe not reade: but this I say, that many rich men are often oppressed with pouertie sodainely after the a∣boundance of their wealth: and I adde further, that no effect can be without the cause.

The explication.

Some men are verie rich in lands, goods, and possessions, which they enioy either by their patrimonie, or by dissent of blood, which riche men are sodenlie afflicted with pouertie, when oftentimes the cause is not knowne to any neighbour: but as the prouerbe saith, after great getters come great spen∣ders, and how is aboundance of riches so soone gone? doubt∣les it falleth out commonly, for a iust punishment of sinne. Some rich men get their riches by vsurie, some by deceitfull dealing, some by extortion, some by bribes and gifts for furthe∣ring euill causes, some by niggardly and miserly locking vp in chests and coffers, that which ought to haue beene bestow∣ed for the reliefe of their poore neighbours. All which be∣cause they are abhominable in Gods sight, God punisheth the same diuersly, sometime in the getters themselues, (though that chance but seldome) and commonly in their successors: so as it may be truely saide, euill gotten goods seldome pro∣sper to the third generation. For some successors to those greedy vnconscionable getters, spend their goods lasciuiously, some by carding and gamning, some by foolish bargaining, some by prodigalitie, some by flatterie, some by credulitie, and some by other meanes: yet few or none were euer impoueri∣shed, for bestowing their goods charitably vpon the poore, for as Gods prophet wisely saith, from his youth vp till his olde age, hee neuer saw the righteous man forsaken, nor his seede begging bread. Psal. 37, 25. but in these our dayes wee are so wedded to worldly riches, that we will rather bestow twen∣tie pounds vpon our owne inordinate pleasures, then twentie

pence vppon an honest poore needy neighbour, and yet when rich men haue scraped together all the wealth they can, some∣time it so falleth out, that some of them haue not at the houre of death, to discharge the verie funerall, euen as it befell to this honourable Consull of Rome. It therefore behoueth al chri∣stian people, that haue regard to their saluation, first neuer to set their affections vpon worldly goods inordinately: secondly, to get their riches honestly and truely: thirdly, to dispense their riches liberally and chearefully, to all their needy neigh∣bours. God is the giuer of all riches; for as the Apostle saith, Paul planted, and Apollos watered, but God gaue the en∣crease, 1. Cor. 3 ver. 6. he maketh some poore to try their pati∣ence and faith in him: other some hee maketh rich, to prooue their fidelity in disposing his treasures: for the rich men are but stewards of their riches; God is the chiefe owner and Lord thereof, to whom they must one day make a reckoning, and as Saint Hierom saith, hee neuer knew man make an euill end, that in his life time did the workes of charitie chearefully.

CHAP. V. Of the Emperours of Rome.

The names of the Cae∣sars;	The raigne of the Cae∣sars;
1 Iulius Caesar was the first emperour of Rome, of whome all emperours were afterwardes called Caesars.	Anno Mun. 3924	5 yeeres and 7 moneths
2 Octauius or Octauianus Caesar August{us} was the second, of whome all the rest were afterwards cal∣led Augusti: hee died in the 76. yeere of his age, and was buried in Campo Martio.		56 yeeres
3 Tiberius Caesar Augu∣stus was the third Caesar hee died in Campania in the village Lucullana, in the 78. yeere of his age.		23 yeeres
4 Caius Caesar surnamed Caligula was the fourth: he was slaine by his pro∣tectors in his own pallace in the 25. yere of his age.		4 yeeres and 10 moneths
5 Claudius Caesar was the fift, who died in his pallace, the 64. yeere of his age.		13 yeres and 8 moneths
6 Nero was the sixt Cae∣sar of the Romaines, he flew him selfe in the 32. yeere of his age: in him was ended all the familie of Augustus.	Anno Dom. 55	13 yeres and 7 moneths

The names of the Cae∣sars;

• 7 Galba, Otho, Vitellius succeeded by murdering one another. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 1 yeere and 9 moneths
• 8 Vespasianus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 9 yeres, 11. mon. 22. daies
• 9 Titus eius filius. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 2 yeeres, and 8 moneths
• 10 Domitianus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 15 yeres, and 5 moneths
• 11 Nerua. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 1 yeere, and 5 moneths
• 12 Traianus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 19 yeres, and 6 moneths
• 13 Adrianus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 21 yeres, and 10 moneths
• 14 Antoninus Pius. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 23 yeres, and 3 moneths
• 15 M Antoninus Verus with his brother L. Au∣relius Commodus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 19 yeeres
• 16 Commodus the sonne of Antoninus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 13 yeeres
• 17 Aelius Pertinax. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 6 moneths
• 18 Seuerus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 18 yeeres
• 19 Antoninus Caracal∣la. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 6 yeeres
• 20 Macrinus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 1 yeere
• 21 Marcus Anton. Au∣relius aliâs Heliogaba∣lus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 4 yeeres
• 22 Alexander. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 13 yeeres
• 23 Maximinus. Anno Dom. 69 The raigne of the Cae∣sars; Anno Dom. 237 3 yeeres

The names of the Ce∣sars,

• 24 Gordianus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 6 yeares
• 25 Philippus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 7 yeares
• 26 Decius. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 1 yeare, & three monethes.
• 27 Gallus cum Volusiano. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 2 yeares and 4 monethes
• 28 Valerianus and Galie∣nus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 15 yeares
• 29 Claudius. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 1 yere, and nine monethes
• 30 Aurelianus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 5 yeares and 6 monethes
• 31 Probus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 6 yeares and 4 monethes
• 32 Carus with his sonnes Carinus and Numeria∣nus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 2 yeares
• 33 Dioclesianus with Maxi¦mianus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 20 yeares
• 34 Galerius was Augustus, togither with Constan∣tius. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 2 yeares
• 35 Constantinus magnus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 31 yeares
• 36 Cōstantinus, Cōstantius, & Constans, the 3. sons of Constantine the great. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 24 yeares, and 12 daies
• 37 Iulianus Apostata. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 2 yeares and 8. months
• 38 Iouinianus. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 8 monethes
• 39 Valentinianus and Va∣lens. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 13 yeares, and fiue monethes
• 40 Gratianus with his bro∣ther Valentinianus, and Theodosius the first. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 6 yeres, and 10 monethes
• 41 Arcadius. Anno Dom. 240 The raigne of the Cae∣sars. Anno. Dom. 387 5 yeares

The names of the Cae∣sars;

• 42 Honorius Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 9 yeeres
• 43 Theodosius 2. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 29 yeeres
• 44 Martianus aliâs Martinianus Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 7 yeeres and 2 moneths
• 45 Leo 1. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 16 yeeres
• 46 Zeno Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 11 yeeres
• 47 Anastasius 1. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 16
• 48 Iustinus 1. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 8
• 49 Iustinianus 1. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 38
• 50 Iustinus 2. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 7
• 51 Tiberius 2. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 29
• 52 Mauritius Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 8
• 53 Phocas Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 17
• 54 Heraclius Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 27 yeeres
• 55 Constantinus 3. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 2
• 56 Constans Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 17
• 57 Constantinus 4. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 10
• 58 Iustinianus secundus, Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 4
• 59 Leo secundus aliâs Leontius Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 7 yeeres
• 60 Tiberius 3. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 2 yeeres
• 61 Philippicus Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 7 moneths
• 62 Anastasius 2. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 3 yeeres
• 63 Theodosius 3. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 2
• 64 Leo 3. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 24
• 65 Constantinus 5. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 35
• 66 Leo 4. Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 6
• 67 Constantinus sextus. with his mother Irene Anno Dom. 392 The raigne of the Cae∣sars; Anno Dom. 314 19 yeeres

〈◊〉〈◊〉 names 〈…〉〈…〉 Ce∣sars,

• 68 Carolus magnus. 1. after the translation of the Em∣pire. Anno Dom. 333 The raigne of the Cae∣sars. Anno. Dom. 743 14 yeares
• 69 Ludouicus 1. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 36
• 70 Lotharius 1. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 15
• 71 Ludouicus 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 11
• 72 Carolus 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno. Dom. 743 6
• 73 Carolus 3. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 12 yeares 6 moneth
• 74 Arnulphus. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 12 yeares
• 75 Ludouicus 3. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 6
• 76 Berengarius 1. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 4
• 77 Berengarius 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 4
• 78 Lotharius 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 12
• 79 Otho 1. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 2
• 80 Otho 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 17
• 81 Otho 3. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 16
• 82 Henricus 1. dux Bat. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 19 yeares 5. monethes
• 83 Henricus 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 17 yeares
• 84 Henricus 3. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 48
• 85 Henricus 4. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 29
• 86 Lotharius 3. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 12
• 87 Conradus sucuus Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 15
• 88 Fridericus 1. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 37
• 89 Henricus 5. aliâs 6. Anno Dom. 333 The raigne of the Cae∣sars. Anno. Dom. 743 10 yeares
• 90 Otho 5. aliâs 4. Anno Dom. 333 The raigne of the Cae∣sars. Anno. Dom. 743 13
• 91 Fridericus 2. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 33
• 92 Rodulphus. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 19
• 93 Aldulphus. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 1 yeare 3. monethes
• 94 Albertus. Anno Dom. 333 The raigne of the Cae∣sars. Anno Dom. 743 9 yeares

The names of the Cae∣sars;

• 95 Henricus 6. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 5 yeares
• 96 Ludouicus 4. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 33
• 97 Carolus 4. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 32
• 98 Venceslaus. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 22
• 99 Robertus Bat. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 10
• 100 Sigismundus. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 27
• 101 Albertus 2. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 2
• 102 Fridericus 3. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 53
• 103 Maximilianus. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 26
• 104 Carolus 5. Flandr. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 30 yeares
• 105 Ferdinandus. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 6 yeres, 4. 〈◊〉〈◊〉
• 106 Maximilianus. Anno Dom. 752 The raigne of the Cae∣sars; Anno Dom. 998 11 yeares

Of these Emperours more shalbe said in peculiar 〈◊〉〈◊〉 when I come to the second part and first booke thereof.

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.* 1.123 He commaunded to giue them of his own reuenewes day by day, so much as should be necessary. Esd. 6. verse 8.9.* 1.124

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,* 1.125 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:* 1.126 for at that time the Medes and Persi∣ans were subiect to the Assyrians; which vexation & hindering of the Iewes in building their Temple,* 1.127 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.* 1.128 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,* 1.129 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,* 1.130 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.* 1.131 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,* 1.132 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,* 1.133 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,* 1.134 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,* 1.135 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,* 1.136 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.* 1.137 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,* 1.138 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,* 1.139 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:* 1.140 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.* 1.141 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

* 1.142Now, 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,* 1.143 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,* 1.144 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.* 1.145 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,* 1.146 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,* 1.147 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,* 1.148 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,* 1.149 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,* 1.150 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,* 1.151 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,* 1.152 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:* 1.153 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,* 1.154 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,* 1.155 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,* 1.156 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,* 1.157 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,* 1.158 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,* 1.159 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.* 1.160 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.* 1.161 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;* 1.162 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,* 1.163 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,* 1.164 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:* 1.165 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,* 1.166 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,* 1.167 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:* 1.168 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,* 1.169 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;* 1.170 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,* 1.171 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.* 1.172 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;* 1.173 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,* 1.174 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,* 1.175 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,* 1.176 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.

* 1.177 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.

The fourth booke, conteineth the descrip∣tion of the third Monarchie, that is, of the Greekes, from Alexander, vn∣till the Machabees.

CHAP. I. Of the originall of the monarchie, and the circum∣stances of the same.

ALexander king of the Macedonians, for his martiall prowesse and heroical vertues surnamed the Great, began to reigne in Macedonia, when Darius Arbelas was made king of the Persi∣ans. He made warre with the said Da∣rius, he conquered and slew him in A∣sia, and so translated the Monarchie from the Persians, vnto the Greekes.

The monarchie of the Greekes,* 1.178 began in the seuenth yeare of Alexanders reigne, in the age of the world, 3641.

The histories of the Greekes are much more recent, then the stories of the Iewes. For all their histories, are after the first monarchie of the Babylonians and Assyrians; neither haue they any thing certaine, which is more auncient then their Olim∣piades. Which Olimpiades had their beginning in the first or second yeare of Ioatham king of Iuda, (as Glareanus▪ Paulus Phrigio, Bibliand••r, and others doe write,) though some wri∣ters otherwise of credite, holde the contrary, in the age of the world, 3251. which was about,* 1.179 230. yeares before the mo∣narchie of the Persians.

This Monarchie tooke the name of king Alexander, and was termed indifferently the monarchie of the Greekes, or of Alexander: because he so excelled all others, in power, valure, fortitude, and other vertues, as none in the world were deemed comparable to him. He is highly commended by the prophets,

I••remie and Daniel, as a most valiant and happie emperour. Daniel describeth a Goate,* 1.180 which ouercame the Ramine: and hee declareth manifestly, that the goate was the king of the Greekes, the Ram of the Persians. His fathers name was Philip, his mothers name Olympias.

Olympias was the mother of Alexander, and was also ta∣ken for the space of 4. yeres, as I haue already proued. But O∣lympias is a mountaine in Greece between Thessalia and Ma∣cedonia, aboue the which there appeareth no cloud: In regard whereof, it is vsurped of the Poets for heauen. This hill as Plutarchus writeth, is tenne furlonges in height.

* 1.181The prophet Daniel speaking of the goate: that is, of Alex∣ander, foretold that his Empire shoulde be deuided into foure kingdomes, and so it came to passe. For Cassander had Mace∣donia; Seleucus, Syria; Antigonus, Asia the lesse, and Pto∣lemeus Egypt. For the exact vnderstāding of Daniels prophe∣sie, it is necessarie to vnderstand the succession of the kings and their reignes, especially of the kinges of Syria, of whom the Scripture maketh precise mention.

King Alexander reigned sixe whole yeares, and died in the seuenth; after his death, the nobles had mortall domesticall warres amongst themselues, striuing for the space of thirteene yeares, who should haue dominion. This chaunced after that the Empire was deuided, as is already said; and shall appeare more at large, in the third chap∣ter following.

CHAP. II. Of the kinges of Syria, succeeding Alexander.

The kings of Syria and Asia

• 1 Seleucus Nicanor Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 31 yeares
• 2 Antiochus Soter. Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 19
• 3 Antiochus Theos Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 15
• 4 Seleucus Gallinicus Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 20
• 5 Seleucus Ceraunus Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 3 yeares
• 6 Antiochus Magnus Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 36
• 7 Seleucus Philopator Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 12
• 8 Antiochus Epiphanes Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 12
• 9 Antiochus Eupator Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 2 yeares
• 10 Demetrius Soter Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 10
• 11 Alexander filius Epiphan. Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 5
• 12 Demetrius Nicanor Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 2
• 13 Antiochus Sedetes Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 3
• 14 Tryphon Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 3
• 15 Antiochus pius Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 12 yeares
• 16 Demetrius Nicanor Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 4
• 17 Alexander Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 2
• 18 Antiochus Gryphus Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 29
• 19 Seleucus sonne to Gryphus, was at strife with his vncle and others of his kinred, for the space of ten yeares. Anno Mun. 3647 the reign of euerie king of Syria, and Asia Anno Dom. 3877 10 yeares

The first obseruation.

Seleucus the sonne of Gryphus king of Syria warred against Cyzicenus the sonne of Antiochus Sedetes, whom after hee had taken him, hee put to death. By and by mortall wars arose between the brethren. Wherwith the Syrians were so grieued, and so annoyed with the ciuill warres; that they knew no other fitter meanes to redeeme their vexation, then to yeeld vp the kingdome to Tygranes the king of Armenia. Which Tygranes enioyed Syria vntill such time as hee

was ouercome of Pompeius, who deliuered Syria vp to the Romaines. This kingdome of Syria continued about 240. yeares, and was deliuered into the handes of the Romaines 17. yeares after Iulius Cesar was first Emperour of Rome.

The second obseruation.

Seleucus Callimcus, the sonne of Antiochus, hadde two sonnes; to wit, Seleucus surnamed Ceraunus, and Antio∣chus Magnus. Seleucus Ceraunus liued but three yeres, and then left y^e kingdom to his brother Antiochus Magnus. Which Antiochus made warre against Ptolemeus Philopator the king of Egypt and his sonne Epiphanes, by meanes whereof the Iewes and church of God, was in continuall affliction. This Antiochus had the repulse in his first attempt; yet after y^e death of Ptolemeus, (who before his death commended his sonne to the protection of the Romaines,) he returned with a great ar∣mie into Egypt. By this occasion, long warres were betweene the Romaines and Antiochus. Hanniball and many Regions in Greece, ioyned themselues to Antiochus. Neuerthelesse hee was so often discomfited in battaile, that he was enforced to seek for conditions of peace. And besides this, hee was glad to send his sonne Epiphanes to Rome for an hostage. In the end, when he went about the sacking of the rich Temple of Belus in Syria, the multitude of the Citizens slewe him and all his guard.

The Iewes (saith Carion) liued in great peace, from the time of Alexander to Antiochus Magnus. But when warres beganne betweene the Assyrians and Egytians, then y^e Iewes being seated in the middes, were oppressed on both sides. At length (saith Iosephus) Antiochus was victor, and brought the Iewes vnder his subiection. But so soone as Philopator was dead, his sonne Ptolomeus Epiphanes sent a mightie armie into Syria; vnder the conduction of Scopa: who recouered cer∣taine Cities in Syria, and a good part of Iudea. Yet within a short space after, Antiochus skirmishing with Scopa, neere to Iordan, had the vpper hand, and tooke the cities againe from Scopa. Then the Iewes yeelded them selues to Antiochus, receiued his armie voluntarily within the walles, and affoorded

him large helpe against the garrisons of the said Scopa. In re∣spect of which fauour, Antiochus dealt very fauourably with them: gaue them rich giftes, and graunted them libertie to call home againe, all the Iewes that were in dispersion.

The third obseruation.

Antiochus Epiphanes was hostage at Rome, where he lear∣ned by the Example of the Romaines, flatterie, deceite, and o∣ther bad qualities, to accommodate himselfe to the time and maners of men. Hee was famous not for his vertues, but for his naughtie dealing. He was called (as some write) for his dissolute life, not Epiphanes, but Epimanes; that is, not noble, but madde. He beganne his reigne about 134. yeares after the death of Alexander; at which time his brother Seleucus ceased by death to reigne in Syria. At the same time Ptolemeus E∣piphanes dyed in Egypt, leauing behinde him to young sonnes, Philometor and Physcon. Ptolemeus hadde these sonnes with his wife the queene Cleopatra, who was sister to Antiochus. Vnder this pretence Antiochus went into E∣gypt, and by faire speeches got the regiment, during the nonage of Philometor the yong prince. And when hee had contriued all thinges so, as he might take the kingdome vpon him at his pleasure, hee went to Hierusalem at the intreaty of Iason, who sought ambitiouslie to be made the high priest by his pro∣curement: euen as popes of late yeares are made at Rome, as hereafter shalbe prooued. Where (as writeth Iosephus,) so soone as hee came, the gates were opened to him by men of his owne faction. Which vsurped dominion, hee exercised cruellie and sacrilegiously; neither sparing the goods nor the liues of those that willingly opened the gates vnto him.

The fourth obseruation.

Demetrius Nicanor, the twelfth king of Syria, was driuen out of his kingdome by his brother Antiochus Sedetes, by the aid and meanes of Tryphon. Yet afterward hee was restored

to his kingdome againe, and ruled Syria peaceably, vntil A∣lexander surnamed Sabineus of the house of Seleucus tooke him prisoner at Tyrus, where he put him to death.

CHAP. III. Of the kings of Macedonia, and of the diuision of the Em∣pire after the sixt yeare of Alexander.

THe holy will of the liuing God was, that foure mightie kings shoulde succeede Alexander the Great, after the sixt yeare of his raigne, whereof euerie one should possesse a part, and no one be so mightie as himselfe, which thing was euident∣ly foretolde by the Prophet Daniel.* 1.182

The foure kings that succeeded Alexander, to wit, Cassan∣der, (who raigned in Macedonia and Grecia) Seleucus (who raigned in Syria) Ptolomeus (who raigned in Egypt, and An∣tigonus (who raigned in Asia) did all descend of the house, Petigree, and bloud royall of Alexander that most puissant and valiant Emperour, and for that cause surnamed the Great.

Cassander caused Olympias daughter of Neoptolemus and mother to Alexander,* 1.183 a most chast and vertuous Queene, to be beheaded cruelly, that so hee might raigne more licenti∣ouslie: but God the iust iudge, (who for his wisedome seeth all things, and for his iustice sake letteth no sinne passe vnpuni∣shed) did so in his eternall prouidence dispose of Cassanders issue, as it was a worthie spectacle to the world. For Antipater and Alexander his sonnes, had mutual mortal bloudie warres the one against the other, as concerning the kindgome of Ma∣cedonia. But what was the ende? Antipater was slaine by Lysimachus his father in law, and Alexander by Demetrius the sonne of Antigonus; who both were their owne complices, to whom they trusted and sought for helpe at their hands.

A worthie obseruation.

King Alexander the great was not onely full of valure and

prowesse, but throughly garnished with heroicall and morall vertues, amongst which this was not the least,* 1.184 that so often as he heard the complaint of one against another, the accused partie being absent, his continuall custome was, to open one onely eare to the plaintife, and to keepe the other closely shut: by which ceremonie he liuely expressed vnto the world, the of∣fice of euerie good Prince and righteous iudge: to wit, that they should neuer haue respect of persons, as holy Writ bea∣reth witnesse; but heare all parties indifferently, and iudge e∣uer according to lawe and equitie. Which indifferencie king Alexander fitly practised euen with the admiration of his au∣ditory, while as hee graunted to the accuser one eare, so did hee to the accused reserue the other, neuer condemning the one nor iustifying the other, before hee vnderstood perfectly the truth of the matter. But in our time wee may iustly exclaime with holy Polycarpe; O God, to what worlds hast thou reser∣ued vs? for nowadayes iudges & lawyers are so corrupt with bribes, that when a poore man crieth he can not be heard with neither eare, because both are shut at once: on the other side, so soon as they grope the rich mans gold, they open both the one eare & the other, there is no stay at al. Of such iudges, magi∣strates, and lawyers, speaketh wise Salomon when he saith, that many reuerence the person of the mightie,* 1.185 and euerie one is friend to him that giueth gifts. When a rich man com∣menceth any sute against the poore man, euerie iudge, euerie lawyer, euerie iustice, euerie bailife, will for money be readie to further his cause; for golde and money with a becke they come anone, and with a winke they will bee gone: though their matter were verie badde in the beginning, yet wil it be right good in the ending:* 1.186 money worketh so forcibly with them, that it may bee saide to alter the case, and to change the nature of the thing. Gifts saith Saint Ambrose, dazle the eyes of iudges and weakeneth the force of their authori∣tie. Contrariewise, when the poore man commeth to them, either without money or but with a little, they are dumbe, deafe, and sencelesse, they can neither heare, see, nor vnder∣stand: they will vse such dallying, such demurring, such shiftes, and delayes vntill the poore man bee exhaust and

spent; so as perforce he must let the matter fall, and sit downe with the losse. For albeit his cause were right good in the be∣ginning, yet will it be starke naught in the ending. Where∣fore Innocentius his wordes are well verified in this kinde of people;* 1.187 You respect (saith he) not the causes, but the persons, not lawes, but bribes; not what reason prescribeth, but what will affecteth; not what the minde thinketh, but what it couet∣eth, not what should be done, but what yee list to haue done; your eie is not single, which should make your body bright; but euer ye mingle a peece of leauen, which corrupteth the whole dowe.

The kings of Macedo∣nia after the death of A∣lexander the Great,

• Philippus Aridaeus Anno mun 3647 The raigne of the saide kings Anno mun 3805 7 yeeres
• Cassander Anno mun 3647 The raigne of the saide kings Anno mun 3805 19 yeeres
• Alexander and Antipa∣ter, or after others An∣tigonus Anno mun 3647 The raigne of the saide kings Anno mun 3805 4
• Demetrius Anno mun 3647 The raigne of the saide kings Anno mun 3805 6
• Pirrhus Anno mun 3647 The raigne of the saide kings Anno mun 3805 6 moneths
• Lysimachus Anno mun 3647 The raigne of the saide kings Anno mun 3805 5 yeeres
• Ptolomeus Anno mun 3647 The raigne of the saide kings Anno mun 3805 1
• Meleagres Anno mun 3647 The raigne of the saide kings Anno mun 3805 2 moneths
• Antipater Anno mun 3647 The raigne of the saide kings Anno mun 3805 1 yeere
• Sosthenes Anno mun 3647 The raigne of the saide kings Anno mun 3805 2
• Antigonus Gonatas Anno mun 3647 The raigne of the saide kings Anno mun 3805 36
• Demetrius Anno mun 3647 The raigne of the saide kings Anno mun 3805 10
• Antigonus Anno mun 3647 The raigne of the saide kings Anno mun 3805 15
• Philippus Anno mun 3647 The raigne of the saide kings Anno mun 3805 42
• Perses Anno mun 3647 The raigne of the saide kings Anno mun 3805 10

Note here, that some thinke Aridaeus to haue succeeded A∣lexander; yet that Cassander was his immediate successour, I repute more probable.

CHAP. IIII. Of the kings of Egypt.

* 1.188PTolomeus the sonne of Lagus began his raigne in Egypt, immediately after the death of Alexander, though not with∣out

bloudshedding and great warres for sundry yeares, as is areadie said. He was one of Alexanders captaines, as were al∣so Antigonus, Nicanor, and Cassander.

The names of the kings of Egypt

• Ptolomeus Lagi Filius Anno Mun. 3647 the time of their reigns Anno mun. 3921 40 yeares
• Ptolomeus Philadelphus Anno Mun. 3647 the time of their reigns Anno mun. 3921 38
• Ptolemeus Euergetes Anno Mun. 3647 the time of their reigns Anno mun. 3921 26
• Ptolomeus Philopator Anno Mun. 3647 the time of their reigns Anno mun. 3921 17
• Ptolemeus Epiphanes Anno Mun. 3647 the time of their reigns Anno mun. 3921 24
• Ptolomeus Philometor Anno Mun. 3647 the time of their reigns Anno mun. 3921 35 yeares
• Ptolomeus Euergetes Anno Mun. 3647 the time of their reigns Anno mun. 3921 29
• Ptolomeus Soter aliàs Phys∣con, filius Cleopatrae Anno Mun. 3647 the time of their reigns Anno mun. 3921 17 yeares
• Ptolomeus Alexander, Anno Mun. 3647 the time of their reigns Anno mun. 3921 10
• Ptolomeus Phiscon, aliàs Lathurus Anno Mun. 3647 the time of their reigns Anno mun. 3921 8
• Ptolemeus Dionysius Anno Mun. 3647 the time of their reigns Anno mun. 3921 30
• Cleopatra Anno Mun. 3647 the time of their reigns Anno mun. 3921 22 yeares

The first obseruation.

It is to be obserued, that as of Iulius Cesar, euery Empe∣rour of Rome was afterward called Cesar; and of Octauius Augustus, Augustus; so was Artaxerxes the common name of all the kinges of Persia; so was also euery king of Egypt, cal∣led indifferently Ptolomeus, or Pharao. Which obseruation helpeth more then a little, to vnderstand sundry textes of holy scripture.

The second obseruation.

We must obserue secondly, that albeit a monarche haue the chiefest soueraigntie on earth, yet is he not the sole and vniuer∣sall gouernour, so as there is no other king ouer anie other nati∣on. For though the highest and supreme power, authoritie, and dominion be in euerie monarchie, so as no other power, no not independent, is able to ouerrule or preuaile against the same; yet were there euer powers independent ouer and besides the said monarchies, not subiect to the iurisdiction thereof. In the time of the monarchie of the Babylonians or Assyrians,

worthie kings (though of lesse might and authoritie) raigned in Egypt, in Israel, in Greece, and else where. In the time of the Persian monarchie, the Macedonians and the Romaines had their authoritie; so likewise when the Greekes and Romaines hadde the monarchicall and imperiall seate with them, other kings had their seueral dominions, albeit very small in respect.

The third obseruation.

Cleopatra the Queene of Egypt, expelled her sonne La∣thurus from the kingdome, by reason of his tyrannicall regi∣ment, and made his brother Alexander king of Egypt in his place. Lathurus fled away into Cypres, & Alexander raigned not long, for he was so afraide of his mothers crueltie, that hee forsook the kingdom, and fled away. And so Cleopatra, for the greater part of the 18 yeres ascribed to Lathurus & Alexander had hir raigne alone. But at length Alexander her son stew hir, and possessed the kingdome againe. Yet this Alexander was expulsed by the Egyptians for his crueltie, and Lathurus a∣gaine restored, who raigned a fewe yeares, and then dyed. This must bee diligently obserued for the clearing of many difficulties, which otherwise will not easily be vnderstood, tou∣ching the yeeres and raignes of the kings.

The fourth obseruation.

Cleopatra was the last Queene of Egypt, succeding her brother Dionysius. But after that she loued Antonius and re∣belled against Augustus, he ouercame both, for which cause they murthered themselues, and so Egypt became subiect to the Empire of the Romaines.

The fift obseruation.

Ptolomeus Phisco, was a cruel filthie beast, he married his owne sister,* 1.189 lay with his owne daughter, killed his children with his owne hands, & gaue them to be eaten of his own wife their mother. This Ptolomeus some thinke to be all one with Euergetes: some deeme him to be his successor, otherwise called Soter, which opinion I preferre as more probable.

CHAP. V. Of the Septuagints.

PTolomeus Philadelphus had a librarie so well furnished with al kind of good books as the like was not to be found in al the world:* 1.190 this king was highly renowmed for his manifold vertues, especially for his peaceable gouernment, and for his forwardnesse in furthering of learning. Hee was verie bene∣ficiall and friendly to the Iewes. Learned men of all nations had concourse vnto him, whome he euer receiued honourably, and rewarded them bountifully: he sought diligently the ori∣ginall of all nations, arts, and religions, and he perceiued that the Iewes were most ancient, and that no certaintie touching the creation of the worlde could be founde any where, but in their histories and among them. Wherefore hee desired of the Iewes that their scriptures might bee translated into the Greeke tongue, and that they woulde sende him 72. of their best learned men, for that end and purpose. To which godly motion the Iewes did willingly condescend, and sent vnto him 72. learned men, verie expert in the Hebrew and Greeke language. These learned men the king receiued ho∣norably, and by their helpe hadde the holy Bible translated into the Greek tongue. Of this interpretation called the Sep∣tuagints, diuers write diuersly: some writers otherwise lear∣ned and of great account, as Ireneus, Chrysostomus, Iustinus, Augustinus, and others, doe thinke that these 72. Iewish priests sent by Eleazarus the hie priest, brother to Symon Priscus, into Egypt to king Ptolomeus to translate the old testament out of their vulgar tongue, that is, the Hebrew into Greeke, did translate the same seuerally, being placed in 72. distinct celles, so as no one coulde know what another did, without diuine inspiration. This notwithstanding,* 1.191 they all agreed so perfectly when their interpretations were com∣pared together, as if they had beene all in one place, and one acquainted with anothers act. Which if it were true (the de∣cision whereof I leaue in suspence to the iudgement of the

reader, it coulde not but pr••ceede of the holyghost. Others as saint Ierome, Aristeas, Iosephus, and all the Iewish Rabbins, hold the flat contrarie opinion, and auouch boldly, that the re∣port of the 72. celles, and of the translation accomplished in so many seueral places, is nothing else but a fable. Which latter opinion seemeth more probable (though not certaine,) because the Iewes could best tel the case, of whom S. Hierome recei∣ued his opinion. Howsoeuer it was, two things are certaine, first, that the Hebrew text is the foundation and originall, and onely to be stoode vpon, so often as any difficultie ariseth in the olde testament. Secondly, that howsoeuer they did translate, yet was there such corruption of their translation, euen in saint Hieromes time, and before his dayes; as it was found in very many places,* 1.192 to swarue wholly from the Hebrew. Which thing not only Saint Hieerome, but Origen and other writers do witnesse:* 1.193 for which cause Saint Hierome and Saint Au∣gustine do verie wisely and grauely exhort, to haue recourse to the Hebrew in the old Testament, and to the Greeke in the new Testament, so often as any varietie doth appeare. And here wee must note two things; first that those priests which Eleazar sent to Ptolomee, were 72. in number, as sundrie thinke, albeit the two odde persons be omitted of others, for breuitie sake. Secondly, that they translated onely the Penta∣teuche, as writeth Iosephus in his first booke of antiquities. Adde heereunto with the same Iosephus that they were sent to his librarie at Alexandria, where if wee will beleeue Genebrar∣dus, were 54. thousand and 800. bookes.

CHAP. VI. Of Esdras, Zorobabel, and Nehemias.

God, albeit hee doth often afflict and exercise his people, with the crosse of temporall punishment for their good, that so they may beholde their owne vnworthienesse, and appeale to his mercie, and wholly depend vppon his holy prouidence, yet for his mercie sake, hee doth in all ages and at all times

excite worthie persons, for their great commoditie and solace. For after that he had visited the Iewes, and kept them in bon∣dage seauentie yeares in a strange countrey among infidels and idolaters, hee raised vp diuers excellent men for their pre∣seruation, to wit, Zorobabel, Esdras, and Nehemias. Zoroba∣bel was the captaine that brought them home, and caused the temple to be builded: Nehemias builded vp the walles of the citie, deliuered the people from oppression, and prouided that the law of God was put in execution among them. This Ne∣hemias was in great fauour and authoritie with king Artax∣erxes, and so obtained most honourable and ample letter pa∣tents, for the accomplishment of whatsoeuer he did desire.

Esdras descended of the kinred of Aaron, hee was a priest well learned in the law of Moses. Hee was called Esdras the scribe, that is, one who had authoritie to write the lawe and to expound it. Saint marke calleth such a one a Scribe: Saint Mathew tearmeth such persons Lawyers, and doctours of the lawe, which is a point well worthie the obseruation.

This Esdras performed the office of a true priest indeed, for he collected the bookes of holy scripture, which were dispersed after the destruction of Hierusalem in time of the captiuitie, without which bookes pure and sincere religion could not con∣sist. Yea,* 1.194 so soone as the temple was builded againe vnder Zorobabell, he is noted (as Hierome recordeth,) to haue found out the Hebrew letters, we now vse, whereas vntil that time, both the Samaritans and the Hebrewes had the selfe same characters. Eusebius Caesariensis a man as well of great anti∣quitie as of learning, calleth Esdras the most excellent diuine,* 1.195 and skilfull doctour among the Iewes; affirming that hee changed the Hebrew letters for this ende and purpose, lest the Iewes should conuerse with the Samaritans. He addeth further, that his memorie was so great, as he could recite the scriptures without the booke. Some write that he inuen∣ted the prickes annexed to the text, but o∣thers hold the contrarie.

The fift booke, of the Monarchie of the Greekes, from the Macha∣bees vntill Christ.

CHAP. I. Of the partition of the Monarchie, and the reason of the same.

THe former part of the Monarchy of the Greekes which is from King Alex∣ander the great, vnto the Machabees, conteineth 155. yeares, and may be proued exactly, by the chronographie of holy Writ. The latter part of the Monarchie, (which is from the Ma∣chabees vnto Christ, or if yee will, from Antiochus Epiphanes, to Herodes Magnus, which is al one,) contayneth 173. yeares; but cannot be proued out of the holy scriptures as the former part, (which is the cause of this my partition for perspicuitie sake;) yet may it bee gathered suf∣ficiently out of the bookes of the Machabees, Iosephus, Iuli∣us Africanus, and Egesippus.

The obseruation.

* 1.196As Alexander began this monarchie in the seuenth yeare of his raigne, in the age of the world 3641. so did Antiochus E∣piphanes, sonne to Antiochus Magnus, the sixt king of Syria, beginne the time of this partition, that is the second part of the Monarchie,* 1.197 in the age of the world 3749. He was hostage at Rome, from whence he fled, and vsurped the kingdome of Sy∣ria from his brothers sonne: he pretended to protect his sisters sonne Philometor, the yong king of Egypt, & by that meanes sought craftily to get the kingdome of Egypt into his hands. For better expedition of his wicked purpose, he procured cer∣tain cities to be yeelded into his hands. In his returne from E∣gypt, he tooke Ierusalem and spoyled it. The Agyptians per∣uing

his craftie dealing, receiued their cities againe; in regard whereof hee entred Egypt with a strong armie, but had the re∣pulse by aide of the Romans, after which repulse he retured in great rage and tyrannically bent his force against Hierusalem: he constrained the Iewes for the space of two yeares, vtterly to forsake the law.* 1.198 Machabeus therefore and his sonnes being priests, rose vp in armes against his brutish crueltie, and deli∣uered the people.

CHAP. II. Of the gouernment of the Iewes after the captiuitie.

A triple gouernment was among the Iewes, betweene the captiuitie & the aduent of our sauior Christ Iesus, for they were gouerned first by princes of the tribe of Iuda and royall [ 1] stocke of Dauid, from the captiuitie vntill Antiochus.

After that they were gouerned by priests, who were not of [ 2] the royal petegree of Iuda, but of the tribe of Leui. This state was by the Machabees, in time of Antiochus and his successors the kings of Syria, vntill Aristobulus the first king among the Iewes after their captiuitie.

They were gouerned thirdly, by kings, being partly of their [ 3] owne bloud and partly strangers This state continued from Aristobulus vntil king Agrippa, albeit the birth of our sauiour befell in the 32. yeare of king Herod; which quadruple variety I will set down in foure seuerall sections for perspicuitie sake.

The first Section, of the gouernours of the Iewes, from the captiuitie to the Machabees.

The names of the gouer¦nors or ru∣lers of the Iewes

• Zorobabel Anno mun. 3425 the time of their rule Anno mun. 3610 67 yeeres
• Rhesa Miseolana aliàs Mensonla Anno mun. 3425 the time of their rule Anno mun. 3610 66
• Ioanna ben Resa Anno mun. 3425 the time of their rule Anno mun. 3610 52
• Iudas Hircanus the first Anno mun. 3425 the time of their rule Anno mun. 3610 30 yeeres

Note here that these foure gouernours were before the mo∣narchy of Alexander the great: whereof Zorobabel was he that conducted the Iewes from the captiuitie, and encouraged them to build the temple. These other eleuen were after Alexander.

The names of the gouer∣nours or ru∣••ers of the Iews, after King Alex∣••nder.

• Ioseph the first An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 7 yeeres
• Abner Semei An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 11
• Eli Matathia An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 12
• Asar Mahat An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 9 yeres
• Nagid Artaxat An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 10
• Haggai Eli An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 8
• Maslot Nahum An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 7 yeeres
• Amos Syrach An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 13
• Matathia Siloah An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 10
• Ioseph the second An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 60 yeeres
• Ianna Hircanus the second An. mundi. 3641 The time of their gouern∣ment An. mundi. 3788 16 yeeres

This Hircanus was the last prince of the Iewes, that des∣cended of the blood royall, and posteritie of king Dauid. The catalogue of the priests, who executed priestly function amon∣gest the Iewes after the captiuitie, shall be set downe in the chapter following.

The second Section, of the Machabees.

The names of the Ma∣chabees

• Iudas Machabeus Anno mun. 3805 the time of their rule Anno mun. 3837 6 yeeres
• Ionathas Anno mun. 3805 the time of their rule Anno mun. 3837 18
• Simon brother to Iudas Anno mun. 3805 the time of their rule Anno mun. 3837 8 yeeres
• Io. Hircanus the sonne of Simon Anno mun. 3805 the time of their rule Anno mun. 3837 31 yeeres

These foure were priests of the tribe of Leui, not of Iuda, or the blood royall; which ought euer to be kept in memorie, as hereafter better shall appeare.

The third Section, of the Kings of the Iewes, that descended of the Leuiticall tribe.

The names of the kings who were Iewes

• Aristobulus the sonne of Hircanus An mundi. 3868 The time they ruled An. mundi. 3909 1 yeere
• Alexander the second son of Hircanus alias Ianne{us} An mundi. 3868 The time they ruled An. mundi. 3909 27 yeeres
• Alexandra the wife of A∣lexander An mundi. 3868 The time they ruled An. mundi. 3909 9 yeeres
• Aristobulus An mundi. 3868 The time they ruled An. mundi. 3909 4 yeeres
• Hircanus An mundi. 3868 The time they ruled An. mundi. 3909 22 yeeres

The fourth Section, of the Kings that were strangers.

The names of the kings

• Herodes magnus An. mundi 3937 The time of their raigne An. mundi 4014 37 yeeres
• Archelaus dux An. mundi 3937 The time of their raigne An. mundi 4014 9
• Herodes Tetrarcha, qui & Antipas An. mundi 3937 The time of their raigne An. mundi 4014 24
• Agrippa Herodis filius An. mundi 3937 The time of their raigne An. mundi 4014 7
• Agrippa rex Agrippae fi∣lius An. mundi 3937 The time of their raigne An. mundi 4014 26 yeeres

As there is great varietie in Historiographers and Chrono∣graphers in other matters, so is there no where more obscure difficulties to be found among them, then about the contents of this present chapter. The exact knowledge whereof is ne∣uerthelesse so necessary, as without which, sundry places of the new testament, can neuer be rightly vnderstoode: which ob∣scuritie, together with the difficultie, shall (I hope) be mani∣fest, by the obseruations annexed thereunto.

The first obseruation.

No gouernor amongst the Iewes, would after the captiuitie weare the diademe and be called King, vntill Aristobulus the son of Hircanus a vertuous priest did aduance himselfe to roy∣all dignitie, and put the crowne vpon his head. But alas,* 1.199 god∣ly children do not alwayes succeede godly parents: For, not

onely Hircanus his father, but Symon also his grandfather, were very vertuous priests, gouernours of great fortitude, and zealous fauorers of the common weale; yet was this Aristobu∣lus a wicked and cruell man, hee made no account of religion, he put his owne mother and brethren in prison: and because hee feared that his vertuous brother Antigonus would take the kingdome from him, hee slew him sodainely, as Cain did his brother Abell.

The second obseruation.

Seleucus surnamed Nicanor, the first king of Syria after the diuision of the Empire, began his raigne (that is the king∣dome of the Greekes,) in the 14. yeare from the death of A∣lexander, which was the second yeare of the 117. Olympiade, and in the 3660. yeare of the age of the world.* 1.200 Heere begin∣neth the authour of the first booke of the Machabees his suppu∣tation, calling the kingdome of Syria, the kingdome of the Greeks, which must be well remembred or else many things will remaine both confuse and obscure.

The Empire of king Alexander was deuided (as is already said) into foure parts, according to the prophesie of Daniel. Ptolomeus had Egypt, Antigonus Asia, Seleucus Syria, and Philippus Arideus had Macedonia and Grecia:* 1.201 which is the cause that Chronographers begin these kingdomes in the first yeere of the 114. Olympiade, immediatly after the death of Alexander. Yet the trueth is, that Antigonus and Seleu∣cus began not so soone to raigne. For mortal warres amongst the gouernours, continued 12, or 13. yeares, and then they began to beare rule indeede, not before.

The third obseruation.

Hircanus had three sons, Aristobulus, Antigonus, and Alex∣ander. Aristobulus would needes be called and crowned king, and slew his brother Antigonus, lest he shuld get the kingdome from him.

Alexander had two sonnes, Hircanus and Aristobulus: this Aristob. was brother to Mariamne, who was married to K. Herod;* 1.202 for which cause Herod about two yeres after the death of Antigonus his vncle, made him hie priest: shortly after this Aristobulus was drowned, and so the family of the Iews was

at an end, about 30. yeeres before Christs incarnation. Herode the stranger was successor to this Aristobulus, in the kingdom and priesthood of the Iewes.* 1.203 In the third yeere of the 186. O∣lympiade, and in the age of the world 3937. yeeres, then in the 32. yeere of Herod was our Sauiour borne.

The fourth obseruation.

Herod the great had many children, Aristobulus, Alexander, Antipater, Antipas, Philippus and Archelaus. Of which A∣ristobulus and Alexander were his children by his beloued wife Mariamne: which Mariamne he put to death, causing his chil∣dren Alexander and Aristobulus to be strangled in Samaria.

Archelaus, Herodes called Antipas, Antipater, and Philip yet liued, amongst whom the kingdome was diuided. Herodes the Great designed his sonne Archelaus to be king, by his last will and testament:* 1.204 but the Emperour Augustus would not confirme Herodes will, and so hee was not king at the first. yet Augustus was content that he should be Tetrarke, and vp¦on hope of his good regiment, to be king afterward.

This Archelaus (saith Rhegino) did reigne in Iudea, when our Sauiour was brought out of Egypt: for feare of which king, he returned into Nazareth a towne in Galile,* 1.205 where hee abode till his baptisme. This was done in the seuenth yere of Christ, and in the 15. yeere of his birth. Archelaus being accu∣sed of treason before Augustus, was banished out of Iewrie, & the kingdome was diuided among his 4. brethren, Herod, An∣tipater, Lysanias, and Philip. Yet this Antipater (after Ca∣rion) was slaine long before.

The first obseruation.

Whether Antipater was slaine (as writeth Carion) or liuing stil with Philip, and the rest, (as saith Eusebius) certaine it is, that foure only are mentioned in the holy scripture; to wit, Ar∣chelaus, who raigned in Iurie after Herod the great: Antipas, (whom S. Luke calleth Herod) who was Tetrarke of Gali∣lie; Philip, who was Tetrarke of Iturea and Trachonitis;* 1.206 * 1.207 & Lysanias, who was the Tetrark of Abilene, Pilate being then president in Iewry: which Lysanias (after Eusebius) was one of the brethren, albeit other writers affirme no such thing.

CHAP. III. Of the 2300. daies.

Daniel had a vision of great persecution, that shoulde come vnto the church:* 1.208 that the daily sacrifice should cease, and Gods trueth be troden vnder foote. And that the sinnes of the Iewes, were the cause of such horrible afflictions. Yet for the solace of Gods children (whom he neuer forsaketh finally) the time of the desolation is appointed and pronounced, in these obscure words: Vnto the euening and morning, two thousand and three hun∣dreth; then shall the sanctuarie be cleansed.

Sundrie (as S. Hierome witnesseth) trouble themselues miserably, about the exposition of this place. Some for, 2300 read 2200, least sixe yeares and three monethes abound. Other some vnderstand the place of Antichrist, and that this shalbe re∣allie complete in him, which was spoken typically of Antio∣chus. And this childish imagination, doe our late Iesuites and other papistes imitate: whose fantasticall interpretation was confuted by S. Hierome before they were borne.

* 1.209But the meaning is plaine and easie; that is, vntill so many naturall daies be past, which in all make sixe yeares, three monethes and an halfe. For so long was the temple prophaned, [ 1] vnder the wicked king Antiochus. And that this is the true sence of the place, I prooue by two reasons. First, because that (vnto the morning and to the euening) cannot possibly be vnder∣stood, of either yeares or monethes: and yet can the same be [ 2] truely and simply verified, in so many natural daies. Secondly, because the prophet of God doth expound the rest of the vision, euen of the kinges of Syria. And my reasons are confirmed by S. Hieromes testimonie,* 1.210 whose expresse words are these, Vespere autem & manè, successionē diei noctísque significat. The eue∣ning and the morning doth signifie, the succession of the day and the night. And in the very same place hee prooueth by Iosephus, and the bookes of the Machabees, that the setting vp of Iupi∣ters Image in the Temple, and the time of the desolation wrought by Antiochus, is correspondent to the 2300. daies.

CHAP. IIII. Of the priestes of the Iewes after the captiuitie, vnto Alexander the Great.

The names of the priests

• Iesus Filius Iosedech Anno mun. 3427 the time that they liued Anno mun. 3645 72 yeares
• Ioachim Anno mun. 3427 the time that they liued Anno mun. 3645 30
• Eliasib, aliàs Nechasib Anno mun. 3427 the time that they liued Anno mun. 3645 40
• Ioiada Anno mun. 3427 the time that they liued Anno mun. 3645 24
• Ionathan, aliàs Ioannan Anno mun. 3427 the time that they liued Anno mun. 3645 52
• Iaddo, aliàs Iaddua Anno mun. 3427 the time that they liued Anno mun. 3645 28 yeares

Iesus or Ieshua was the high priest in the returne, euen as Zorobabel or Zerubbabel was the ciuill gouernour.* 1.211 Diuers thinke diuersly, of this succession; but I deliuer plainly, what I iudge most probable.

CHAP. V. Of the priests of the Iewes, from king Alexander vnto the Machabees.

The names of y^e priests

• Onias Priscus A. M. 3643 the time that they liued A. M. 3805 25 yeares
• Simon Priscus A. M. 3643 the time that they liued A. M. 3805 13
• Eleazar A. M. 3643 the time that they liued A. M. 3805 20
• Manasses A. M. 3643 the time that they liued A. M. 3805 27 yeares
• Simon Iunior A. M. 3643 the time that they liued A. M. 3805 28
• Onias Iunior A. M. 3643 the time that they liued A. M. 3805 39
• Iason A. M. 3643 the time that they liued A. M. 3805 3 yeares
• Menelaus A. M. 3643 the time that they liued A. M. 3805 7 yeares

This Menelaus was a very wicked priest, whom Antiochus put to death at Berytus. Antiochus moreouer inhibited Onias his sonne to succeed him, and appointed Alcimus aliâs Iacimus the high priest: which Alcimus was of the race and petigree of

Aaron, but not of the same familie. Onias therefore sonne to Menelaus went into Egypt, and insinuating himselfe into the amitie of Ptolomee Philometor and Cleopa••ra his wife, per∣swaded them to build a temple in Heliopolis, like to that of Hie∣rusalem, and to make him priest in the same place.

* 1.212Iacimus after he had been high priest three yeares, died; lea∣uing no successor behinde him, and so the citie of Hierusalem, was seuen whole yeares togither without a priest.

Afterward the gouernment of the Iewes, was committed to the familie of the Assamoneans, and then they rebelled against the Macedonians, and made Ionathan the high priest.

These points, and specially the case of Iacimus or Alcimus, ought diligently to be marked, against the mangled and fondly commended popish succession, whereof by the power of God, more shalbe said hereafter.

From about this time vntill Herod the great, Iudas Ma∣chabeus and others of his race, had the gouernment and priest∣hood among them.

From Herode vntill Christ our redeemer, were yeares 32. plus minus. During which time, priests were not made of the line of the Assamoneans; neither could Aaronicall succession, be found any where at all: priesthoode was bought with money, and the hie priest was changed euery yere.* 1.213 Which obseruation, if it be annexed to the case of Alcimus, will confound our pa∣pistes vtterly. So write Iosephus and Eusebius. Yea Iosephus addeth, that from Herod vntill the citie was burnt by Titus, there were 28. priestes, who liued 107. yeares.

CHAP. VI. Of the varietie of religion before the incarnation of Christ our Sauiour.

Epiphanius, in praefat. contr. haere∣ses

• Barbarisme, before the floud, from the time of Adam.
• Scythisme, after the floud, from y^e daies of Noah.
• Grecisme, which began of the idolaters, and was deuided into the sect of
  • Pythagoreans
  • Platonickes
  • Stoickes
  • Epicures
• Iudaisme, which was from the time of Abraham; it was deuided into the
  • Scribes
  • Pharisies
  • Sadducees
  • Hemerobaptists
  • Osseans
  • Nazareans
  • Herodians
• Samaritisme, from the time of Nabuchodonozor, it was deuided into the
  • Gorthenes
  • Sebneans
  • Essenes.
  • Dositheans.

At what time as the Church was miserably afflicted, with the tyrannie of Antiochus; sectes and diuisions euery where a∣rose, and pure doctrine was troden vnder foote. Before Christ these three were the principall; the sect of the Pharisies, the sect of the Sadduces, and the sect of the Essenes.

The Pharisies as some thinke••, had their denomination ac∣cording to the etimologie of the word; that is, of separation, because they did separate themselues from the common sort of Gods people, and liued after another maner. Yet others thinke more fitly, that they had y^• name of y^e interpretation of the holy scriptures, because they taught out of the chaire of Moses, and declared the scriptures vnto the people. So write Reuchli∣nus and Iosephus:* 1.214 and the etimologie of the name is consonant therunto. For the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth as properly signi∣fie to expound, as to deuide.* 1.215 For which consideration (saith Io∣sephus) they are called Pharisies, that professe the knowledge of the legall rites.

The Sadducees were corrupt with the Philosophie of the Greekes, they had many things common with the Epicures, they denied the resurrection, they held that there were neither Angels nor spirits, they reiected the bookes of the prophets; and al this notwithstanding, they would be called Sadducees, that is, iust men, as the worde soundeth in the Hebrew tongue.

The Essenes, that is workers, were euen such and none o∣ther, then this day be our popish Monks and Iesuits. For the Essenes fled from the common people, they dealed not with secular affaires, they gaue themselues to contemplation, they had all things in common, they woulde not marrie, they had precise houres appointed for reading, and prayer, they liued in great abstinence, they dwelt in celles, and were clad in poore attire. These were the Essenes saith Iosephus, who best knew the sects of his owne time,* 1.216 and of his deare countrey-men, and who knoweth not our popish Dominicans, Franciscans, Scotsts, Thomists, and Iesuites, to be the selfe same secta∣ries? They differ onely in these sixe points; first they vse not so strict abstinence, as I haue proued in the first booke, in the 17. chapter and eleuenth section. For our Iesuites will conuerse with the best, and eate of all meates that are the best; yea, they are so farre cons••med with seuere abstenicie, that their great doctor Heywood, when hee did sowe sedition in this Realme, against his naturall soueraigne and natiue countrey, pronoun∣ced before a great assemblie (after he had beene reproued for not keeping the popish fasts) that he could dispense both with him∣selfe and others, to eate vppon all dayes at their pleasures: which thing neuerthelesse the common people deluded with their doctrine, thinke verily to be the ready way to hell. Se∣condly, the Essenes were distinguished from other people, by their vsuall precise kind of abstinence, where and with whome soeuer they did conuerse: but our Iesuits are so farre from that, that if you meet them in the common inne vpon the friday at Douer, or other place of arriuall on what day soeuer; yea, though it be good fryday, they wil eate flesh with you for com∣panie,* 1.217 and so accommodate themselues to the time, as you may worthily deeme them worldelie politikes, and not reli∣gious

Iesuites as they professe to be. Thirdly, the Essenes were louers of peace; but our Iesuits are fosterers of rebellion; the Essenes sought quietnes, but our Iesuits stirre vp sedition in euerie countrey. Fourthly, the Essenes delt faithfully with all men, but our Iesuits deale vnfaithfully and glorie in the same. Their constant doctrine is, (marke wel my words,) that one may say and sweare cleane contrarie to his minde, so these three points concurre. First, if the iudge or magistrate before whom he sweareth, be not a competent iudge or lawfull magi∣strate; such a one is not in England by their opinion, the Pa∣pists onely excepted. Secondly, if the matter bee not an arti∣cle of their faith. Thirdly, if they dissemble to redeeme their vexation or trouble: and this kinde of dealing is with them, a godly politike equiuocation.* 1.218 This rotten foundation once laide, they make many sandie buildings thereupon: for they will both say and sweare to their neighbours, iudges, and ma∣gistrates, here in England, that they haue not said masse, bin in such places, reconciled such persons, beene in such company, and so foorth, when for all that they haue daily practised the same; yet they perswade themselues, that all this may lawfully be done. The like execrable and plaine diabolicall e∣quiuocation they vse, when to auoid the danger imminent, they are content with their lippes to acknowledge our most grati∣ous soueraigne for their Queene, but in their hearts thinke the flat contrarie. Which thing is euident, by the detestable ex∣communication of their pope Pius, whereof I haue spoken at large, in the preface of my Motiues. For in that deuillish curse proceeding fro the master deuil himselfe, her most excellent M. is not called the true and lawfull Queene, but the pretensed Queene of England; which their dissimulation, is the flat he∣risie of the Helchesits. Fiftly, the Essenes taught to yeelde faithfull seruice and obedience to all magistrates, specially to princes: but our Iesuites stirre vp their Popes to sowe sedi∣tion, and to make warres against Princes, to excommunicate them, and to dispossesse them of their royall scepters. Sixtly, the Essenes professed humilitie as well in deede as in worde: but our Iesuites professe nothing lesse indeede, though they desire to be so reputed. This is to be proued many wayes, for

first, whereas euery secte of their Religion, the Domini∣cans, the Franciscans, the Carthusians, the Carmelites, the Capuchenes, and the rest, hath some one cardinall for their protector; the late hatched Iesuites being rumors to all the rest, cannot be content to submit themselues to any cardinall; for which their hautie mindes, they are iustly despised of them all. Againe, for a shew of humilitie, their professed fathers so termed, will haue no possessions: yet they labour closely tooth and naile, to get large possessions to the Seminaries, to their penitentiaries, readers, students, and nouices; of whome all, and their liuings, they are to dispose at their pleasures. Third∣ly, albeit cardinalles be next to the pope, and aboue all, but the pope; and albeit also that our Allen was made cardinall by their procurement, that so he might aduance them at the reco∣uerie of England, which they thought certaine by their poli∣tike intended inuasion; yet were, and are they so hie minded, that such Iesuites, as they odly send into this realme, must haue greater priuileges then any that he can procure, although there be neuer so great oddes in the persons: yea, the Iesuits do this day so rule in this realme among the papists, as they may rather seeme Cardinalles or Popes, then humble friers professing pouerty. For they place and displace the rest of the Seminaries, at their good pleasures. They haue their intel∣ligencers, their spies, their collectors, their spare and fresh horses,* 1.219 their fine lodgings, their secret places, their sanctua∣ries in euery shire, good towne, and citie. They sease and tax the richer sort of papists, to whom, when, and how much they shall contribute. Of their cruell dealing and pride intolle∣rable I haue spoken more at large in my Motiues.

[illustration]

The names of the Kings that continually afflicted the Iewes.

• ...Antiochus Magnus

  Filius 2

  • ...Antiochus nobilis vol Epiphanes.
  • ...Antiochus, filius Antiochi, Eu∣pator.
  • ...Alexander filius Eupatoris.
  • ...Antiochus ado∣lesceus Alexan∣dri filius.
  • ...Tryphon

  Filius 1

  • ...Seleue••s Philo∣pator.
  • ...Demetrius filius Sele••••s
  • ...Demetrius secun∣dus f••lius D••m••∣trii.
  • ...Antiochus filius Demetrii

Here endeth the first part; containing the state of Gods Church, from Adam, vntill the monarchie of the Romanes.

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.
• * 1.101

  A great pollicie in a woman.
• * 1.102

  The kingdom of Assyria diuided.
• * 1.103

  A wonderful pu∣nishment for idolatrie.
• * 1.104

  See the first part, first booke, and second chapter, in the fift and sixt age.
• * 1.105

  Phul Belochus.
• * 1.106

  Phul. Assar.
• * 1.107

  Salmanasar.
• * 1.108

  Sennacherib.
• * 1.109

  Nabuchodono∣sor priscus.
• * 1.110

  Nabuchodono∣sor magnus.
• * 1.111

  Euil-marodaco.
• * 1.112

  Balthazar.
• * 1.113

  A. M. 2935
• * 1.114

  ••laricus.
• * 1.115

  Anno Dom. 412
• * 1.116

  Gensericus.
• * 1.117

  An. Dom. 456
• * 1.118

  ••otilas.
• * 1.119

  An. Dom. 548
• * 1.120

  Totilas built vp the city of Rome.
• * 1.121

  Iulius Caesar.
• * 1.122

  A. M. 3924
• * 1.123

  〈◊〉〈◊〉 5.8.
• * 1.124

  〈◊〉〈◊〉 7, 2.
• * 1.125

  An. mundi. 3300
• * 1.126

  4. King. 1••▪
• * 1.127

  The Hebrewes call Darius As∣suerus. Bergom. lib▪ 5. p. ••••1.
• * 1.128

  The custome of the Persians.
• * 1.129

  Esdras. 6▪ vers 3.
• * 1.130

  Esdras▪ 6. ver. 15.
• * 1.131

  ••he Persian mo∣••••rchie endured ••49. yeares, and ••••ght monethes.
• * 1.132

  〈◊〉〈◊〉 very magnifi∣••••all feast, and be∣••••ming so migh∣••••e a prince.
• * 1.133

  From the capti¦uitie to Christ. 490. yeares.
• * 1.134

  Accidentall va∣rietie in funda∣mentall agree∣ment.
• * 1.135

  ••ffr. in. 5. ••olum. temp.
• * 1.136

  ••••ntentia Affri∣••••ni.
• * 1.137

  〈◊〉〈◊〉 death of ••••rist.
• * 1.138

  〈◊〉〈◊〉 S. Hierome.
• * 1.139

  Dan. 9.26.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  Intercalation euery third yere.
• * 1.142

  Let this be well noted.
• * 1.143

  Leuit. cap. 23.
• * 1.144

  Leuit. 25. vers. 11, ••1, 13, 14, 15, 16, &c.
• * 1.145

  The popish Iu∣bilee.
• * 1.146

  An execrable plaine diabolical dispensation.
• * 1.147

  The principles of romish religion.
• * 1.148

  Fraudulent deeds of gift.
• * 1.149

  Dissembling ma∣gistrates. ••
• * 1.150

  Mat. 19.12.
• * 1.151

  Genes. 2. verse 3
• * 1.152

  Exod. 31. ver. 17
• * 1.153

  Exod. 34. vers. 4 Deut. 10. ver. 1.
• * 1.154

  Re exhibita, ••esat figura.
• * 1.155

  Coloss. 2. ver. 16. Gal. 4. vers 10, Rom. 14. vers. 6
• * 1.156

  Hebr. 7. ver. 12.
• * 1.157

  Marke well this point.
• * 1.158

  Coloss. 2. ver. 16
• * 1.159

  1. Cor. 16.2.
• * 1.160

  Apoc. 1.10.
• * 1.161

  1. Cor. 16.8.
• * 1.162

  Exod. 12. ver. 19.
• * 1.163

  Act. 15. v. 6.20.
• * 1.164

  Vide Socrat. 5. cap. 21.
• * 1.165

  Coloss. 2. v. 16. Gal 4. vers. 10.
• * 1.166

  Histor. tripar. libr. 9. cap. 38.
• * 1.167

  Eusebius de laud. Constant.
• * 1.168

  De vita Const. ••ib. 3. cap. 13 & ••••••inceps.
• * 1.169

  ••••stor. tripart. ••ib. 1. cap. 10.
• * 1.170

  〈◊〉〈◊〉 artic. cons••s. ••••gust▪
• * 1.171

  The third 〈◊〉〈◊〉
• * 1.172

  Martir in 1. Co•••• cap. 16.
• * 1.173

  Caluin. libr. 2. cap. 8. § 34.
• * 1.174

  Vrsinus in 4. pr••¦cept. p. 223.
• * 1.175

  Vrsinus p. 23••.
• * 1.176

  ••••rsmus, p. 226.
• * 1.177

  ••••ullingerus praecepto 4. ••oc. 2. serm. 4
• * 1.178

  An. mundi. 3641
• * 1.179

  An. mundi. 3251
• * 1.180

  Dan. 1. verse 5▪20.21.
• * 1.181

  Dan. 8. v. 8.22.
• * 1.182

  Daniel cap. 8. ve. 22.
• * 1.183

  Cassander a cru∣el prince.
• * 1.184

  A worthie fact right seemely for a king.
• * 1.185

  Prouer. cap. 15. verse. 6.
• * 1.186

  Ambrosius.
• * 1.187

  ••nnocentius.
• * 1.188

  Anno mun. 3608
• * 1.189

  •• beastly and ••ost cruel fact.
• * 1.190

  Anno Mun. 3643
• * 1.191

  The translation of the septua∣gints.
• * 1.192

  ••rer. ad Chrom. ••m. 4. fol. 8.
• * 1.193

  ••enebrarda ••eat papist con∣••••steth no lesse.
• * 1.194

  Hier. praefat. in libr. reg. to. 4. fol. 7.
• * 1.195

  Euseb. in chro••. 4••4••▪
• * 1.196

  A. M. 3641.
• * 1.197

  A. M. 3749.
• * 1.198

  Dan. 11.21.
• * 1.199

  Good parents haue not euer godly children.
• * 1.200

  A. M. 3660.
• * 1.201

  Philippus or ra∣ther Ca••lander, see the beginning of the third chap∣ter.
• * 1.202

  30. yeares before Christ, the fami∣ly of the Iewes was at an end.
• * 1.203

  Anno mun. 3937
• * 1.204

  Archelaus non rex, sed dux.
• * 1.205

  Matth. 2.19.
• * 1.206

  Luke 3.1.
• * 1.207

  Matth. 2.19.
• * 1.208

  Dan. 8. v. 12, 13, &c.
• * 1.209

  The temple was prophaned sixe yeares, three monethes, and an halfe.
• * 1.210

  Hier. in cap. 8. Daniel••••.
• * 1.211

  Esd. 1. & 3. vers. ••
• * 1.212

  Ioseph. antiq. lib. ••0. cap. 8.
• * 1.213

  Iosephus. lib. 20. antiquit. cap. 8.
• * 1.214

  Iosephus de Bel∣lo. Iud. lib. 2. ca. 7.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.216

  Iosephus de bel∣lo. Iudaico lib. 2. Cap. 7.
• * 1.217

  Our Iesuits can temporize.
• * 1.218

  The doctrine 〈◊〉〈◊〉 the Iesuits, to dissemble with God and man.
• * 1.219

  〈◊〉〈◊〉, our Iesuites humble holie 〈◊〉〈◊〉.