A SEDER OLAM, that is: Order of the worlde: or yeeres from the fall to the restoring.

A seconde Apologie for the Angel Gabriels pro­prietie of trueth, in his holy and healthy mes­sage, of the cleerenes and certainty for our redemption: And a further answere to some, litle thinking that all humane Libraries may by them selues, and must by Scripture be controlde: VVith a long Preface touching the hu­manity of the Gentry of Cambridge, and higher, in fauour of ancient Learning.

Iob. 24, 25.

Yf it be not so now, who will disproue me, and make my wordes nothing.

1594.

To the right honorable Henrie Earle of Huntingdon, Lorde Hastinges, Hungerford, Botreux, Molins and Moiles, Knight of the most noble order of the Garter, Lord President of her Maiesties counsell esta­blished in the North partes.

THe register of time (right Ho­norable) which the Greekes cal Chronicon, the Doctors of the Hebrew kinde tearme Seder O­lam: that is, the Order of the worlde. They haue many phrases from anci­ent holy men doubtlesse, which the Apostles do confirme: as, the Worlde to come, Paradise, the seconde death, and such. In lyke sort Seder Olam, seemeth to be a phrase vsed from the Prophetes tyme. It conteyneth deepe mat­ter in it. For who woulde not be astonished, consi­deryng that God sendeth all men to learne the age [...]f the worlde from the recorde of the Fathers, vnto [Page] Terah? vnlesse he knew the purpose, to declare the fa­thers of whom Christ commeth. Now it is more strange, that thence it is not continued by Abraham, Isaak, and Iacob, three so rare men. But the course is broken of at Terahs death: and soone after a new order is taken: how many dayes or monethes after I dare not discusse. But presently thence in the narration, from the promise of Christ the Epoche goeth: and Abra­hams age is tolde what it was then: which can not be exactly gathered, how from his fathers age it depen­deth: as the Learned cast all from Adam to Charans byrth, at Terahs seuentyeth yeere exactly. From the perigrination vpon the promise of Christ, vnto the Lambe, the yeeres are to the very day: and lykewyse thence to the Temple: what day of what yeere from the Lambe it was buylt: in what yeere of the king the buylder, and how long he reigned: and how long af­ter the diuision, euen to what day of what moneth it was brent, for idolatry. Then the exact accompt for day and moneth is not layde downe, though the whole Captiuity be recorded for the iust yeeres: VVhen it is ended, thence a new, vpon a rare occasion, to a rare man, by an Angel, the Ierusalemy in Rosh hashana. onely of any created that hath a proper name of Angel, the tyme is pared out in a rare phrase of speach, vnto the death of Christ, our sauiour, vnto the very tyme of the euenyng offeryng, when he offered vp him selfe. The speach and the matter is so heauenly and precious, that as of olde tyme that pro­phecy was openly read of all the Iewes, and knowen of all the East: (it doubtles Iosephus meant. bell. Iud. 7, 12.) So all the worlde from their Childhood should read it, and all the learned shoulde styll reduce the new Testa­ment vnto it, and expounde the olde Testament by it. [Page] For it is the abridgement of the New, and the key of the Olde. The state after our Lordes death, is called A new Heauen: And his death ended the last Olam, or Iubilee, or yet the later part of the olde worlde: as that part before the flood is tearmed of S. Peter. Thus Seder Olam shalbe a goodly title for the Ebrew accompt, from since the first Adam stoode on the earth, vntyll the se­conde Adam arose from the dust, and went into the heauens. Certaine obseruations I haue writted for this space, registred by the wysedome of God: to keepe the holy text in his natiue clearenesse, agaynst entangle­mentes of Iewes and Gentiles. I coulde wysh the dex­terity of Daniels wit. For the matter is worthy. And that which my paynes coulde breede, I was desirous to commende to your Lordshyp. Some remembrance I woulde leaue, how much I am beholdyng to your Honour: though none writes in a Calender all good thinges done to him. Of your Lordshyp I may say out ofOdyss. 1. Homer, that you haue been vnto me, as a father to the sonne: and I wyll neuer forget that tenderyng. I founde many honourable Patrons, but your Lord­shyps charges were the greatest. The Archbyshop of Canterburies grace was the meanes, sone after my com­ming to Cambridge in my young yeeres, to procure me a continuall profession of Homers tongue: Wher­vpon with al speede, the rest of my successe proceeded, vntyll Sir VValter Mildmayes Lecture in Greeke, with the gyft of six Scholershyps as I woulde, and his fatherlike fauour, better encoraged my paynes. And I shoulde iniury all the Gouernoures of Cambridge, yf I woulde not acknowledge continuall singuler cheri­shing: and one poynt in offering, whether Lecture I woulde of Iapheth and Sems chiefe tongues. But there [Page] to me your Lordshyps charges was fiue and twentie times more then the priuate Greeke profession, and about ten tymes the Value of a Felowshyp by yeere. The greatest alowance that any Noble man graunted any Scholer. So great a desire you had that my paineful and chargeful race of study, which you iudged by your experience able to go through the pikes agaynst com­mon errours, shoulde there haue practise and tryall. And when good desart, and the best then, taken in hand vpon graue request, and orderly vsed, was least regar­ded, and worst recompenced in all mens sight, by a good mans errour, not of yll wyl, yet so that you heard, and hundreths more saw an iniury: the same alowance you continued to my priuate labour: VVhereby my Greeke translation of the Hebrew Prophetes was wrought. That diligence calling all East and VVest forces of study togeather, Hebrew, Babylonian, Chal­dean, Syrian, Arabian, & al together mixt in the Cabala: Greekes of all sortes, Latines of all sortes, all (vsed skil­fully) seruantes to the Temple: That diligence made me enterprise the Herculean labour of the Harmony. I thinke you remember D. Penyes censure vttered to your Lordshyp, of the Table, entituled, A Sinay sight, how by conference in those poyntes, he thought that he learned the whole frame of the Bible, better then by all his Englysh and foraine paynes, and conference: and that one yeere vpon such tryed groundes, woulde doe more then ten from the common course. The learned D. tolde me what he told your Lordshyp, to harten me, agaynst the busy: but hartened already enough by rare olde tendering. I must heere craue leaue of a further di­gression, to leaue a memoriall of tenderyng shewed to my young studies. For as sone as I coulde be Graduate, [Page] vpon sodayne disputations in the Greke tongue, wher­in the readiest of the ancient Maisters came to reply, & many were encoraged to the tongue: worde was sent me, that I should choose where I woulde be Felow. I choose to be, where first an election was: euen foure dayes after I was eligible, and to that Colledge I was chosen: a Colledge which regarded learnyng as much as any coulde. Some partes of a reuerent man, the mai­ster Maister Shepheard I can not omit. He, when I stoode to be Felow: At the election, tolde, that he woulde haue no stranger but one: and eyther him, or no election, and soone had a generall consent. And thence soone I was allured to Christes Coledge, to be Sir Walter Mildmaydes professour. M. Shepheard perceauing that, to stay me, founde meanes to doble the alowance for all the Felowes. This I did not know vntyll I departed thence: and the nyght before the election, sent for all the Seniores, and me, to supper, and mooued them to promise out of their alowance, and doble from his, all, doble to my Felowshyp. I pro­mised not to goe from them. On the morow I went to thanke the other Colledge for their good wyll. They taking in griefe that I shoulde refuse their such willing fauour, requested me one thing: onely to be admitted with them, and after to chose. I not kno­wyng how admission to one house, did cut off the right of an other, was content: but with these wordes: I protest it is agaynst my wyl, onely to satisfie your re­quest. The admission being done, the learned man D. Still (now reuerent Byshop) sayd, S. Iohns is lost. M. Shepheard hearing of it, was sicke for griefe, as many did report, and tolde for whom he toke all the paynes to amende the Felowshyps: yet hearing how I prote­sted, [Page] and was deceaued, sent to the Visitor the Byshop of Ely to expound the Law, whether it were an admis­sion, when the admitted sayth, it is agaynst his wyl. He resolued the admission lawful, and my place lost with them. Then they offered to chose me anew. That I refused: But promised to esteeme of their good wyl, as much as yf I came to vse their fauour. I asked them, why they should so much regarde my young study, of foure yeres? They said: such a course of making Ebrew and Greeke as natiue in yeres so young (at 20. of age) wyll twelue yeeres hence doe that with ease, which all our paynes can not come by. And yf publike cherishyng encorage: I must testifie, that my actes there were so accepted of the Ancient, that none euer could take more delight in pastime, then their accep­tation myght make delyght in studying. Of mine owne successe, will let others iudge: friendes desartes, I may write into a Calender: which also stirred yours. For, to returne to your Lordshyps fauour: My labour was bred vp by your Lordships charges: I meane the last tyme of it: and vpon it, the trauell in the Con­cent of Scripture: which I thought to be more then Hannibals, making a way with pickaxes ouer the Alpes. But I know that I haue not lost my labour: but haue soone seene some fruite of it. For since, men of trade, quiet and thriftie, haue shewed vnto the worlde greater skill in the holy story then any, as they, euer haue done in our nation. So that few wyl beleeue their workes to be theirs, but such as do talke with the men, and see their dexterity. They may thinke, and thanke your Lordshyp, the paymaister, for their skill. Some Scholers sayd, that yf all tradesmen were so cunning, preaching woulde not be regarded. They forgate the [Page] prouerbe: Knowledge hath not an enemy, but the ignorant. I am sure that yf all Scholers in the Realme did so far passe them, as by profession they are bounde, and all the common people match them: it would be farre better with them. Your Lordshyp, hath had this ten yeeres a wonderful desire, to see the Prophets speake to our eares, their owne meaning: and expounded in the margent with their owne notes. No man vnlearned coulde thinke vpon so celestial a paynes, to regarde it: But would rather folow custome, to let vs styll confute our selues, not knowing how the mistaking of a fewe places in Scripture, in some poyntes hinder much: and many yeeres may well be spent vpon some one lyne, which is more. This my lytle paynes wyll tell them of that: How the not marking why Moses telleth that, Terah dyeth (two dry wordes) hath made vs, and many nations translate, with flat vntruethes, in so weighty thinges as any can be, of collaterall articles. I am resol­ued, that the men of great light & sight into Diuinity, most esteeme of a Diuine: and I for my part, more honour one such, then all companies of all other. And thinke my selfe more beholding to your Lordshyp, for your bountifulnes in the due tyme of my study, for the benefite of the Church, then I coulde be to any for an Earledome, when yeeres to set foorth Religion can not serue. And not I onely, but all Diuines must honour you, for this your opinion knowen to many: That you thought a learned Diuine equall to an Earle. Diuines be Carls, yf they wyll not requite that reuerence. As, of my former Patrones in my Homerique dayes, when Homer was my profession, I spake in particula­rity after the Poets maner, for some speciall occasions, [Page] which men acquainted with those dayes affayres, wyll soone see. So for your Lordshyp, my Patron, in my study for the hardest and principall Diuinity poyntes, hitherty not fully cleared since the Apostles time, I was desirous to leaue this worke, litle in quantitie, but not of lytle study, to be a memoriall of my duety, to your Lordshyp: whom I commende most humbly and har­tely to the spirite of grace and trueth.

Your Lordshyps to commaunde, Hugh Broughton.

To the Reader.

THe vse of this paynes Christian Reader, is to shew the honour of Christ: vnto whose seruice the holy Prophetes contriue in recorde all the Sunnes iourneys vnto his death, and no further: In story be from Adam to Nebuchad. the yeeres, when they are past: Thence in prophecie & story the yeres of captiuity: thence the time to the houre of redemption afore hand. This one poynt, the Chronicle, might ligh­ten all the glory of the Gospel, to skatter all Antichri­stian clouds. The matter is so plaine, that the simple can not be deceiued. For if, as Moses placeth Terahs death presently before the promise to Abraham, so we wyll vnderstand him, and beleeue S. Stephen Act. 7. for that, and also the Greeke Iew Philo, and not wound Moses by studentes curiositie, begun from malicious Iewes, folo­wed by vnheedy Heathen: That text of Moses being kept in due plainnes, there is no other colour of doubt for Iew nor Gentile: but both haue then cleeredal vnto Ieroboam. And vnto the burning of the Temple 390. yeres after Israel fell away vnder Ieroboam, there Ezekiel hath one sum: and no plaine reader woulde thinke of doubt. Likewise for Nebuchadnezar, Ieremy afore tel­leth of 70. yeeres superiority: wherby all simple Iewes helde the trueth: and later recorde it. And at the ende of them, the Angel afore telleth of 490. yeeres for sal­uation: who so wyll not make the Angel a deceauer: but begin from the time of speaking, and ende, at the performaunce of the thyng spoken, can not misse. Against curiosity from our weakenes, I write the po­sitions folowing, to make that cleere, which if men would not resist their owne iudgement, had neuer ben thought obscure: but by vs hath been perniciously encombred.

Positions opening the Chronicle of Scripture.

HE that wyll deny the course of tyme to be in Scripture cleerely obserued, euen vnto the ful­nes, the yeere of saluation, wherin our Lord dy­ed, may as wel deny the Sunne to haue bright­nes. The particulers are set downe in my booke chay­ning the Text. And though many do differ in their Chronicles, yet these poyntes being cleered, all stryfe ceasseth.

1 One, that the Greeke translaters added for a close purpose yeeres betwixt Adam and Abraham 1350. which yeeres are all feigned. VVhereof I wrote at large in Melchisedek: how in trueth the Hebrew must stande: with At Terahs death. yeres 2083. and hath alwayes in these west partes of the worlde been folowed, though the Arabique and Ethiopian helde after the Greeke. The seconde is:

2 That presently after Terahs death Abraham at 75. yeeres receiued the Promise: 430. before the Law: 480. more before the Temple, and 36. more before Salomons death. The thirde is:

3 That 390. yeeres Ezek. 4. are from Ieroboams drawyng Israel away, vnto the 19. of Nebucadne­zar. That from his 19. yeere, or thirde Captiui­tie of Iuda, 52. from his taking of Ierusalem, are of captiuitie: and 70. from his first yeere to Baltasars death. The fourth and last is:

4 That vpon the seauenty of captiuity, the 70. sea­uens of deliuerie for eternal freedome must begin: and must ende when our Lord by death findeth vs an euerlasting redemption. These last three I en­deuour to cleere.

Obseruations touching some doubtes stir­red concernyng Abrahams age and the Promise, with a controlment of 60 yeeres errour, and of 5. where some fall into 60. onely, some 5. onely, some 60 and 5.

1 SAint Stephen saying, that God remooued Abra­ham from Charan after his fathers death, may not be excused as though he had spoken necligently, as Bucholcherus doth qualifie his wordes, but requireth beliefe in the simple sence of his wordes.

2 The Greeke Philo, the true Philo (not the forged) telleth truely, that after the death of Terah God re­mooueth Abraham from Charan, and that then Abra­ham was 75.

3 Iewes malicious were the fyrst that feigned Abra­ham to leaue Terah 60. yeeres in Charan.

4 All they do the lyke who make Terah father to Abraham at 70. and not at 130. for adde the 75. of Abraham to the 70. of his father, and it maketh but 145. yeeres, and there remaine 60. of Terahs 205.

5 It is a fayre consequent, that Abraham being 75. yeeres olde at his fathers death, was borne at Te­rahs 130.

6 The playne order of the text at the first woulde haue taught so much. For thus the wordes he in order: And the dayes of Terah were 205. yeeres, and he died in Charan, and God sayd vnto Abraham, Get thee from thy fathers house, and in thee all the nations of the earth shalbe blessed: and Abraham was 75. yeeres olde.

7 VVhen Moses sayth that Terah lyued 70. yeeres and begat Abraham, Nachor, and Charan, he placeth Abraham first, not as though he had been eldest, but for other respectes.

[Page 3]8 As Moses reckoneth Noahs sonnes, not in senio­ritie thus: Iapheth, Sem, and Cham, but beginnyng with the worthiest, and so goyng to the next in yeeres to hym, and endyng with the eldest▪ so he beginneth with Abraham the worthiest, and endeth with the eldest.

9 Also for the weakenes of men, Moses hideth his minde that the prophane should not soone spie the paradoxe: that Nachor at 29. yeeres olde begate Terah, and dyed at 148. and Terah begate Abraham at 130. They who knew not how strangenesse for Abraham to be father of the worlde was fittest to styrre studie, woulde at the first stumble at the vn­equalitie. And for the same cause (it may well be thought) the Greeke interpreters added 100. yeeres to each father that was not 100. yeeres olde at his fatherhood: as is declared in the treatise of Melchi­sedek.

How the malitious Iewes con­demne them selues.

THe Iewes generally graunting Sem to be Melchi­sedek (and that truely) shoulde make hym delyuer the blessing to one that dyed before the blesser (which thyng cannot agree with the wisedome of a Prophet) yf Abraham were borne at Terahs 70. for he shoulde die not onely before Sem 34. yeeres, but also before Selah 3. yeeres.

It is the Rabbines generall opinion, that Ischa the daughter of Charan is Sarai, who was but ten yeres younger then Abraham: in Zakuto. VVherefore Abra­ham euen by them selues is determined to be younger then Charan, in Sanedrin.

Of Gilbert Genebrard.

Genebrard enclyneth to make Charan father to Sarai at 8. yeeres, though the Iewes reuoke that: but his er­rour sheweth▪ that the Chronicle must stande to make Abraham borne at Terahs 130. yeeres of age.

Of the Promise, that it was not made fiue yeeres afore God speaketh to Abraham, In thee all nations shalbe blessed, nor afore Abraham left Charan. Ch▪ 4.

THe doubt herein aryseth from malitious Iewes, seekeing the disgrace of S. Paul. Gal. 3.17. where he telleth that the Lawe came after the Promise. 430. yeeres.

The doubt is coloured from Gen. 15, 13. Thy seede shalbe a stranger in a lande that is not theirs, and shall serue them: and they shall entreate them euill 400. yeeres.

Questions hereupon aryse two.

1 VVhether the terme beginneth since Abraham left the seede on a strange lande: and both markes go to one tyme? Or:

2 VVhether the affliction be after the fift of Isaak? These Iewes begin the tyme from Isaaks birth, Sal. Iarchi, Aben Ezra, Ramban, Abrabbaneel, Baal Shemoth Rabba, Baalsedar Olamzuta, Baalseder Olam Rabba, Bochai, Chizkuny. And Rambam in his agreeable Total sum for the worlde, in Halacoth Iobal. Elias Misrachi is more vehement, reasoning that the affliction was but in Egypt, and therefore from Isaaks birth wyll needes haue the terme of yeeres: and not from the affliction.

How these Rabbines shoulde disanull S. Paul.

If 400. yeeres onely be from Isaaks birth to the Law: 30. before the birth of Isaak shall fall to Abra­hams 70. Now that promise was not tyl Abrahams 75. Therefore the consentyng to the Iewes herein, should disanul S. Paul, and that goodly promise of Christ.

A confutation of these Rabbines from them selues.

1 Aben Ezra sayth, that the wordes in Gen. 12. were spoken 5. yeeres afore Abraham left Charan. Abrab­baneel telleth hym that that is a flat lye, vpon Gen. 12. And iust cause had he so to do. Ralbag is confuted with hym for so much.

2 But Abrabbaneel, and Iarchi, and the seder Olam Rabba, and the more ancient the Middras, and the other troupes, they begin the 430. yeeres from the tyme of Abrahams sacrificing. Gen. 15. and feigne that Abra­ham was twyse called from Charan: once fiue yeeres before that which is mentioned. But this is nothing els then to bring a leprosie vpon Scripture, to feigne a storie.

3 Moreouer the blynde may see, that the speech had in Gen. 15. was after the slaughter of the kinges, and after the promyse.

Thus the Rabbine wittes can not make the 400. yeres agree with Isaaks byrth, and the 30. with any story at all, in their sort.

Ralbag detestyng these errours, speaketh otherwyse, and is confuted in Abrabbaneel, whose wordes be these. Ralbag writeth, that the 400. yeeres begin from the birth of Iacob, and the blessed God bastened the ende, and brought it to passe before the tyme which he promised. But in trueth this is an vncuth opinion. And Ralbag maketh the sacrificeing [Page 6] Gen. 15. to begin 15. yeeres before Isaaks byrth, and thence woulde begin the 430. yeeres, or from Isaaks birth, nothing caryng for exact trueth. Thus we see that God confoundeth the Iewes tongues, which ob­scure the Promise: that we shoulde be ashamed any more to folow them.

The plainnes of the text.

They shall entreate thy seede euyll 400. yeeres: These wordes be as cleere as the Sunne, that it must be refer­red to the affliction of the seede: and the sixt yeere of Isaak wyll well agree with that, when as Ismael persecu­ted him. For the tearme mocking, is of Iarchi tearmed an Idolatrous flouting: of Ramban a murtherous flou­tyng, and vsage dangerous, with a pleadyng for the right of inheritance. And the holy Ghost doth terme it a persecution: and this must be done to hym being of some capacitie. In the cradle the Nurse, and suche would keepe hym. Also, the anger of Sara, and Gods authority from heauen, argueth the matter to be some great vnreligious dealyng: and this was a fit Epoche or marke, to haue an accompt from it, and that at 30. yeeres, as our Lord, the promised, at that age had the floutes of all the Pharises. And so great a matter as this was worthy of a prophecie, that Ismael shoulde be cast off: and Abraham in him should see a forme of the af­flictions in Egypt, and of the reuenge, and how an Egyptian by the mother now beginneth it.

A suffering togeather of Scriptures, where one is wounded.

These textes haue a suffring togeather. The pere­grination of the children of Israel, which were soiurners in Egipt was of 430. yeeres.

The Law which was 430. yeeres after, cannot disanull [Page 7] the couenant, that it shoulde make the promise of none effect. Gal 3, 17. And this. Get thee from thy fathers house: and in thee shalbe blessed all the nations of the earth. And this: After his fathers death, God remooued him into the lande in which ye dwell. And this: They shall entreate them euyll 400. yeeres. One opened, openeth the rest: and one darkened, darkeneth the rest.

How Moses must needes be vnderstoode.

The peregrination of Israels children since Abraham left his cuntrey, and the day of remouyng in Egypt, are the lymittes of the tyme. But Charan is the cuntrey of Abraham. That is proued as touching the words Gen. 12. by Abrab. plentifully, and graunted by Midras, Seder Olam, and whole troupes of Rabbines, that make Abra­ham twise called from Charan. Therefore it is euident that the 430. yeeres coulde not begin vntyll Abraham left Charan, and from the day of his iorney it must be taken.

A proofe from the Greeke translation.

The Greeke Paraphrast leaueth no place of doub­tyng, which hath letters speaking thus in our Loegria tongue: The continuance of the children of Israel, which they continued, they and their fathers in Egipt, and in the land of Chanaan, they (I say) and their fathers, was 430. yeeres.

The approbation of the Greeke.

Talmud Ierusalemy noteth this Paraphrase of theirs,That worke is ancient, com­piled about our 300. yeeres. in Megila, as one of 13. places altered by the Trans­laters for king Ptolomy: And the peregrination of the children of Israel, which sate in Egipt, and in the landes, was 430 yeeres.

Here they graunt, that no landes but the troden, after their comming from Charan, can be called the landes of this peregrination. The Talmud Babylo­nian hath the same also in Megila Perek. 1. pag. 9.

[Page 8]The promise, and the entraunce into the land pro­mised, shoulde goe togeather, as they be in the spech togeather. And so S. Paul telleth Christians, that thence the 430. yeeres must be counted: whence troupes of Iewes make Abraham to leaue Charan, for Chanaan.

Abraham Bucholcherus learnedly and plentifully cleereth S. Paul herein, to this effect. To whom for ancient testimonies of Greekes & Latines, I sende the Reader, because I wyll not cary hyther to my selfe, by my wordes, the glory gotten by his paynes.

Argumentes direct agaynst casting the fiue yeeres higher, then from the speech concerning Abraham.

The playne order of the text in Moses, ioynyng the Promise to Terahs death, ought not to be alte­red without a forcible argument.

The Ebrew in playnnes lyeth thus. And God sayd vnto Abraham. Not: For God had sayd. And the church hath of ancienty followed the playne. The late alteration must be reuoked.

They who alter that, marke not that they make Moses speake thus. And Terah toke Abraham, Lot, and Sarai, and they went from Vr Chasdim, to go into the lande of Chanaan: For God had sayd vnto Abraham: Get thee out of thy fathers house. The family of Terah was his house, out of which Abraham coulde not depart whyle Terah is with hym, as principall of the iourney. So their translation can not stande.

The Ebrew Section, or Perasha, (which is most anci­ent, and distinguysheth vpon Terahs death, the speech to Abraham from Terahs iourney, no lesse then writers in distinction of seuerall bookes sepe­rate [Page 9] matter) this distinction can not suffer the later spech to be the callyng of Terah.

If in Terahs life tyme God had geuen Abraham the promise of Christ, and Abraham as a Prophet had tolde his father of that, Terah no lesse then Abraham shoulde haue the promise of Christ: But none woulde so thinke. Therefore Terah should be dead before the Promise.

Thus the Exod. 12, 4. Gal. 3, 17. Act. 7, 3. Gen. 11, 26. Gen. 12, 1. Textes are cleered: which I shewed to haue a feelyng togeather: and others of neare kinred to them. The Rabbines of malice disturbed them of the olde Testament, to disgrace the new Testament in their nations eyes, by our yeelding vnto them. This they haue as a common prouerbe: A Testament which fayleth in part, fayleth in the whole. Talmud Ierusalemy. San. Perek. 9. Now, they are ready to quarel with euery part: and we can not be excused that folowe them, to disgrace our Gospel. To one poynt more I wyll di­gresse.

An explication of S. Stephens wordes.

S. Stephen sayth: The God of glory appeared to our fa­ther Abraham, being in Mesopotamia, before he dwelt in Charran. And sayd vnto him: Get thee out of thy lande, and out from thy kinred, and come into a land which I wyll shewe thee. This text of S. Stephen hath been thought to be taken from Genesis the twelueth, because wordes much alyke are there: But these wordes folowyng haue rela­tion to that text: And thence after his fathers death, God remoued him into this land, in which you now dwel. Moses tel­leth by what spech the latter was done, in these wordes. And Terah dyed in Charran: and God sayde vnto Abram, Get thee out of thy countrey, and from thy kindred, and from thy fathers house, vnto the lande that I wyll shew thee. And I wyll make of thee a great nation, and wyll blesse thee, and [Page 10] make thy name great, and thou shalt be a blessing. I wyll also blesse them that blesse thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. So Abram departed, euen as the Lord spake vnto him, and Lot went with him. (And Abram was seuentie and fiue yeeres olde, when he departed out of Charan.) Then Abram tooke Sarai his wife, and Lot his brothers sonne, and all their substaunce that they possessed, and the soules that they had gotten in Charan, and they departed, to go into the land of Chanaan: and to the land of Chanaan they came. Now the former text of S. Stephen is relied vpon Gen. 15, 7. where the Lord saith: I am EL, (the Lord) that brought thee out of VR of the Chaldees, to giue thee this land. Moses in the Gen. 11. due place closely pas­seth ouer the appearing to Abraham, as he doth the ido­latrie of Terah. And to shew Terahs repentaunce, he maketh hym as principall of the iourney, saying. And Terah tooke Abram, Lot, and Sarai: and they went forth with them from VR of the Chaldeans, to goe into the land of Chanaan. And they came to Charran, and stayed there, and Terah died in Charan. Here only closely he maketh Abram autour of the iourney, when he sayth: And they went foorth with them, not with him. When Iosuah sayth, Our fathers beyonde the Riuer woorshypped strange Gods, euen Terah the father of Abraham: he maketh Moses more cleere: that to Abraham in VR God appeared, by whom Terah was mooued to goe with Abraham. Now Moses mentioneth onely the appearyng to Abra­ham, and the bringing of hym out of VR, but leaueth the speach to be gathered by the argument: whence S. Stephen doth frame it, by the lyke from Genesis the .12. sauing that after Terahs death, God biddeth him leaue his fathers house, and not his lande and kindred onely. They who referre the latter speach to the first callyng, make the departure from Charran to haue no calling▪ though [Page 11] it be sayde. And Abraham went as God sayde vnto him. Of this also Bucholcherus hath written well: but that he can not see how VR Chasdim should be in Mesopotamia. But Abrabbaneel taketh part with S. Stephen for that, and proueth VR and Charran to be neare togeather, and both in one countrey, and both to be the countrey of Abrahams kindred. And thus much for the seconde knot of the Chronicle.

Of the thirde knot.

MAister Ioseph Scaliger affirmeth, that the Tem­ple stoode 427. yeeres: that is, 37. vnder Salo­mon, and 390. after Israel fell from Iudah. For the 390. I haue cited els where, many Christians rightly agreeing. But one Iew against their malicious and deceitefull crew is of more force, then all our testimonies in our owne cause: when we make the Iubilees fall out with our Lord his death: and they woulde rather leape into Gehenna, then suffer that brightnes of Moses and the Gospel. So one Iew in this case, hath more auctoritie then many of vs, for Ezekiels 390. yeeres. Thus sayth R. Abraham ben Dauid, in Ka­balah. The Temple stoode 427. yeeres. Of this testimony I wyll speake as Paul speaketh of Epimenides verse: that it is a true testimony.

An Obiection.

VVhen we reckon the kinges of Iudahes yeeres, their particulers ouerreach this summe.

Aunswere.

They are not all perfect and absolute yeres, which are geuen to those kinges.

Amongst those kinges, many fathers and sonnes [Page 12] reigned togeather: as in Iosophat and Ioram eight of their yeeres, in the one of them must be drowned vp, in the accompt. So three of Ioas are drowned in Amasia, as many of Iotham are also common with Achas. And that must be tryed by comparison with the yeeres of the kinges of Israel: as of ancientie the Iewes noted in Talmud Ierusalemy: in Rosh hashana. Perek. 1.

Many learned men haue taken right paynes that way: Thedoret for Geeekes, Genebrard for Romistes, and Math. Beroaldus, whom I holde to haue the right summe, they differ but yeeres a peece for the whole tyme of Israel: that is vnto the sixt of Ezekias: af­terwardes when Iudah is reckoned alone, the lyke synarchy or felowshyp in gouernment falleth not out, because they were not in such dayly troubles then, as whyle Israel stoode.

Also great summes from place to place geue great light: where, by broken vnperfect yeeres, the mat­ter woulde be somewhat doubtfull.

Examples of helpes by great summes.

The warres of Baasa with Asa were in the 36. yeere of Asas kingdome: yet Baasa dyed in the 26. of Asas reigne. So the accompt from the beginnyng of Asas kingdome, that of Iudah parted from Israel, was the best note: which was the 16. of Asas owne reigne.

The yeeres of Omry his house, are also tolde in one summe, when Achazia being but 22. yeeres olde, and his father dying at 40. yet then Achazia is Ben of 42. (As Saul was Ben of two yeeres) not of his owne age, but of the kingdome in Omryes house, whence Athalia his mother was. The not obser­uing of that, hath bred notes that trouble our tea­chers and learners.

Of the 65. yeeres in Esay. 7.

The head of Aramis Damaskus, and the head of Damas­kus is Rezin. But when 65. yeeres come, he shalbe broken (to) Ephraim from being any people. Kimchi doth expound this place, to take the accompt from the tyme that Amos prophecied: that Aram shoulde be captiued to Kyr. Iarchi and Abrabbaneel holde it spoken of Ephraims captiuity. But that can not stand, without denial of the 22. yeres vacation of king which was after the death of Ieroboam Ben Ioas. For it is from the death of Ieroboam Ben Ioas (whereas he must die in the 15. of Vziah) vnto the sixt of Ezekias, and ende of Israels kingdome, aboue 70. yeeres. There, this text of Esay putteth all to seeke better. Of which place I wyll not detemine: but onely would shew, how great summes call many particulers to a grosse summe.

Such are many accomptes in Ieremy and Ezekiel. The prophet Ieremy reckoneth 23. yeeres from the 13. of Iosias vnto the first of Nebuchadnezar. Ezekiel rec­koneth 40. yeeres alone: whiche the learned many rightly make to be the time from Ieremyes prophecy­ing to the burning of the Temple. Also, Ezekiel begin­neth from the 18. of Iosias in the accompt of his 30. yeeres. Ch. 1, 1. as he is vnderstoode of Hebrewes, Greekes, and Latines. And agayne, he hath an ac­compt double for one vision: which was: In the 25. yeere of our captiuity (as he speaketh) and in the 14. yeere after the citie was stroken. Ezek. 40, 1. These places call to a further tryall, any errour that falleth out in accomptes within these spaces, whereby the trueth wyll be sone knowen.

Of vniuersall errours of the Iewes, inuented, conti­nued, and helde yet, of malice against Christ: and folowed by Christi­ans of no small note.

THe last place of Ezekiel Ch. 40. where he hath a visi­on of a new Citie & new Temple, which should be in the dayes of Christ (as they graunt) maketh the ma­licious men to goe agaynst all Scripture. They seeing, how from the seauenth of Iosuah by plaine Scriptures, the Iubilee shoulde fall out with our Lordes death, of a desperate malice inuent other colourable matter to hinder that: and teach full carefully that Ezekiel had his vision of the Christian citie and temple, not in the middle of a Iubilee, but in the very Iubilee, and tenth day of the first moneth: which they expounde to be September. That yeere was iust 50. yeeres from the findyng of the Law in 18. of Iosias: which yeere also they wyll haue to be a Iubilee. D. Kimchi vpon Ezekiel Ch. 1. setteth out this matter, with great pretence of glory that shoulde be vnder the Messias. VVhile and where this accompt is holden, Christianity cannot be defended from the Prophetes. And this their errour is most ancient. For the Babylonian Talmud hath it in Frachin. Ch. 2. pag 12. To make this accompt stand good, they mu [...] feigne that the first Temple stood but 410. properly, onely so long when Nebuzaradan brent it: seuenteene lesse then trueth. And also, going back by fifties vnto Iosuahs tyme, they come to his fiftenth to begin the Iubilee: whereas by Moses wordes, Iosuahs eight shoulde be the beginnyng. And to make their accompt vncontrolable by vs, they labour to entangle the tymes of the kinges all through.

[Page 15]Likewyse for the tyme from the burnyng of Ierusa­lem by Nebuzaradan, vnto the burnyng of it by Vespa­sian, they make it 490. yeeres, pretendyng Gabriels war­rant Dan. 9. for those limits: and vpon those two mis­taken groundes, they disturbe all story since Moses. Tremelius hath been entangled by them for the Kinges: Bibliander for the Iubilee, Vatablus for Daniels 490. And these two, their errours, be the bulworkes of all their impiety: of which two poyntes, I thinke good to write more at large when occasion serueth, in seuerall treatises, with more plentifull declaration of their wil­full infidelity, of ancienty begun▪ long continued, and yet stubburnely maynteyned. But now I must goe on to a branch of this seconde poynt, and into a matter where the Iewes whole consent holdeth a most agree­ [...] [...] [...]ion of the trueth for that [...] most fit for that portion of story touching our Redemption. Onely I wyll bring one Autour of singuler accompt among them, and a controller of their great Maymoni. This man ex­poundeth their wordes, though agaynst all their prac­tise, yet so as trueth forced him to cast his reckonyng, and would force them al. R. Abraham ben D. is the man. Thus he sayth in Kabala: Foure hundreth and ten yeeres are reckoned for the Temple, because from the beginning of the captiuitie of Ioakim, the kingdome was reckoned as not being. Thus he toucheth myne accompt, endyng the 410. in the first of Nebucadnezar: so making his 18. to be se­uenteene more, that is 427. for the Temples ancientie. And this authoritie of his dasheth all their Commenta­ries, for these matters.

Before I come to the fourth poynt, I must touch the Captiuitie: wherein the Hebrewes generally holde the trueth.

Of the captiuitie of Babylon, that the 70. yeeres must be reckoned from the first of Nebucadnezar.

These nations shall serue the king of Babylon seuenty yeeres: And when 70. yeeres are fulfilled, I will make the lande of the Chaldeans a perpetuall desolation. Ier. 25, 11.

Three captiuities of Iudah were made by Nebucadnezar.

1 One, when Nebucadnezar in his first yeere taking Ierusalem, caryed Ioakim king of Iudah into Babylon, the place of his Gods, with noble pledges Daniel, Ananias, Azarias, and Misael, with others, fallers away. Dan. 1.

2 Nebucadnezar in his eighth yeere captiueth Cho­nias, Mardochai, Ezekiel, & many thousands. 2. kin. 24.

Ester. 2. Ezek. 4. Ier. 52.3 Nebucadnezar in his 18. yeere taketh Ierusalem, and burneth it in his 19. yere, and carieth away a thyrde captiuity. Some yeeres myght be spent in this from his 18. to 21. accordyng to that sundry small diffe­rences are in writers, as touching the beginnyng, middle, or ende: some make the captiuity hence 52. yeeres, some 50. some 49. all meanyng a like.

That the Iewes nation begin the 70. of captiuitie, from the first of Nebucadnezar, these shew.

Misna, or Gemara in Megila, Seder olam Rabba, Seder olam zuta, R. Abraham ben Dauid in Kabala, R. Abraham zakuto. in Iuchasim, R. Saadaias vpon Da. 5. all the Geonim, and the more ancient in Aben ezra. vpon Da 9. Salomo Iarehi vpon Da. 9. is of the same minde. Dauid Kimchi vpon Agg. Ch. 1. foloweth the same. & Ralbag on Da. 5.

The seconde Captiuitie, that of Iechonias is of 62. yeeres, not 70.

That is called in Ezek 4. Our Captiuitie. Euen that in which Iechonias the king was caried away. Expresly for that Captiuitie Iarchi reckoneth 62. yeeres, with a pleasaunt token of remembraunce vpon Dan. 5. And Darius Madai tooke the kingdome, being 62 yeres olde. Why doth Daniel reckon his yeeres? To tell thee, that when Nebu­cadnezar in Ioakims tyme entred into the Temple, his enemie was borne: Since the Captiuitie of Ioakim are 62. yeeres. These wordes of Iarchi are prety.

Of the thirde Captiuitie, of 52. yeeres since the 18. of Nebucadnezar.

That part of accompt the Rabbines folow, when they make 70. yeeres to the buylding of the Temple vnder Aggai and Zachari: which summe is noted by Rambam in Iobal, Kimchi vpon Aggai, Iarchi on Aggai, and many of the aboue named: and the Talmuds both, with all that folowe them for the 420. yeeres aboue specified. Thus by the generall iudgement of the Hebrewes, the 70. must be reckoned from the beginnyng of Nebu­cadnezars kingdome.

Greekes of the same minde.

Berosus, Iosephus, Tatianus, Theophilus, and others in Clemens.

Inconueniences that woulde folowe them that begin the 70. from the second or thirde captiuitie.

1 Ieremy shoulde be disgraced, that geueth Babel but 70. yeeres.

2 Daniel borne long before, and lyuing in office af­ter, shoulde be an officer neare 100. yeeres olde: which thyng vnlesse Scripture force, we myght thynke much.

3 Likewyse Mardochai of the seconde captiuitie, and [Page 18] long alyue after it was ended: shoulde haue full eight yeeres more in his rare actiue olde age.

4 Ezra of the thirde captiuitie likewyse, and they to whom Aggai speaketh, Which of you saw the former Temple? shoulde haue addition to their exceedyng olde age.

5 Gods wrath is not more then his threatnyng: but they make it to be more, who make Iudahs capti­uitie to be more then of 70. yeeres: which only the Prophetes did speake of.

An obiection out of Henry Wolphius.

Moses threatneth, that the land shoulde keepe a Sab­bath 70. yeeres, Leu. 26. Therefore the captiuitie must be reckoned from since the whole nation left the land.

Answere.

The land rested in part, when any of the lande were caried from it. So Daniel reckoneth euen the very de­solation of Ierusalem, to haue seene seauenty yeeres in the first of Darius the Mede. VVhere the strangenes of the phrase made the Geonim the Rabbine DD. of that title conclude,Aben ezra vpon Dan. 9. that the Prophet was deceyued. Their saucinesse was vntolerable, to clayme more wysedome then Daniel had. Now yf Ierusalems desolation begin from the first surprising: as well may the restyng of the land. But Daniel thence reckoned, as they graunt.

An obiection from Ezek. 40.

Ezekiel beginneth from Ieconiahs captiuitie.

Aunswere.

Good reason, because then was captiued he, his king▪ and, first then, whole thousandes: and it was his duetie to reckon from his king, not from the Chaldean. Besides, it was not safe for hym being in Chaldea, to glaunce at the 70. yeeres of the king Sheshac: though Ieremy in [Page 19] Iudah tolde that: yet Ieremy tolde it obscurely by the king She-Shac, by interpretation: Which is: The Impe­riall. Dauid Kimchi in the Root Alan, telleth, that in the Arabique tongue, which ioyneth to the Hebrew, or Chaldean, Shac is a king, yet for this worde the Rabbines holde it to inuert the Alphabet, to take the last letters for the first. So Sheshac should be Babel. Darkely he was to speake it: and Ezekiel was not to take his accompt from Babel. So that obiection concludeth nothyng, and some Iew woulde haue touched it, yf it had been of force: but none did regarde it.

And the hand wryting MENE, He hath numbred, Dan 5. endeth cleerely the seauenty of Captiuity, that from the first of Nebucadnezars house, it must be recko­ned. And we may see that the Sunne in his twelue Signes can not shew more cleere distinction of tymes, then do these Scriptures of most noble stories, of the Temples standyng, ende, and continuance in desola­tion.

Of the fourth, and last poynt.

THe fourth and last poynt is most wonderfull: reckoned not by the Fathers, as the tyme from Adam to Abraham: not by the comming from Egypt, as the tyme of the Temples buyldyng, nor by the kingdome parted vnder Roboam & Ieroboam, as thence to the burnyng of the Temple, and ende of the kingdome, Ezekiel gaue one whole summe: nor by a strange kingdome, as the tyme of the Captiuitie: but tolde afore hand so cleerely, in an whole, & partes, with such precious matter, that Moses on Mount Synai coulde see no greater light, then our mindes may from [Page 20] the doctrine of this part: delyuered in the first yeere of Darius the Mede, or of Cyrus the Persian, after they had conquered Babylon, and the tyme of Iudah was come, that they shoulde looke for a returne home. Of it Gabriel is the Messenger to teach, and Daniel is the Scholer. The text may helpe much, beyng layde downe according to the cleere meaning of the Ebrew. Seauentie seauens (of yeeres) are cut out, for thy people, and for thy holy Citie: to consume wickednes, and to abolysh sinnes, and to make reconciliation for iniquitie, and to bring righteous­nesse euer-lasting, and to seale vision and prophet, and to shewe Christ the holy of holy. This the Angel speaketh, and afterwards doth diuide it. The houre of the day when he spake it, was the time of the euenyng offeryng: that is our three of the clocke, as appeareth by Talmud Ie­rusalemy, and Rambam in Tephilla, or Prayer, and act 4. And at the Iewes ninth houre, our Lord gaue vp the ghost: saying, that all was perfourmed (for sufferinges.) Thus the Lord meant that exactly 490. yeeres after the prayer of Daniel, euen to the very houre of the day, our redemption should be wrought.

Assertions touching the certaynty of this text.

Any common Lawyer would determyne, that the terme must begin from the speaking, and end when that is performed which is spoken off.

In the wordes of an honest man spoken in the like sort, none woulde doubt what shoulde be the true meanyng. The more to blame are wee, who per­uert the wordes of the lyuing God, to make questi­ons hereupon, to set light by the Rocke of Salua- as though one thing might be spoken, and an other tion, meant.

The prophane Iewes, who woulde haue the tyme [Page 21] from Babels fall to Ierusalems, fourtie yeeres after our Lord his death, to be shorter by 90. yeeres then this portion: And likewyse the prophane Emperours scholers, who feared that prophecie of Christ, an vniuersall king, who woulde in an other extremity haue the tyme herein conteyned, about 90. yeeres longer: they both are lyghter then vanity. Also they be extreamely ouerseene▪ and iniurious to Gods trueth, who fall to eyther of extremities.

They, both sortes, should make the dullest thinke, that the myddle space shoulde haue liklyhood, euen to the iudgement of any Labeo, Tull. 1. off. though Gods auto­rity had not been in the Angels wordes.

Of ancienty it was vsed, that when a particuler chronicle was not in writing, by successions of liues the matter should be examined: that twenty gene­rations one with an other, each shoulde make for a distaunce betwixt the byrth of a man, and the tyme when he is a father about twenty yeeres. So, it fal­leth out in Dauids house in two families, Salomons and Nathans before the Captiuity, much in that rate. We haue in S. Mathew & S. Luke for Zorobabel, officer at the returne from Babel, two other fami­lies, one of Abiud, of very few discentes, and an other of Rhesa, of 19. generations: both those families shoulde be extreamely iniuried, if we feigne, against Gods worde farre more yeeres, for fewer later men: then for many aboue. So S. Mathew and S. Luke shoulde both be disgraced, yf more yeeres shoulde be feigned from heathen for this tyme.

A Iew or a Turke woulde cast off S. Mathewes Gospel, if he saw in the margent for ten successions from Abiud to Ioseph About so much shoulde be by some late Chroniclers. 527. yeeres, where twenty from Nathan had but about 430. yeeres. The thrus­ting [Page 22] of them so long, so many millions of them to Geenna fyre, hath been a great sinne. VVherfore the cause of that ruine, the exceeding of the Angels Chronicle should be loathed as extreamely hurtful.

That errour is most euident. For many haue feig­ned fiue men more then trueth, betwixt Zorobabel and Ioseph: as Tilemanus Stella, and others, haue put foorth the Genealogy: which thyng was no lesse lothsome, then to place Idoles in the Temple of God.

The Iewes reckonyng of ancienty by Iubilees, neyther did misse, nor coulde misse in their owne Chronicle. If they had missed, they woulde haue resisted the Apostes by argumentes from the tyme: which is very vsually mentioned in the new Testa­ment. As the tyme of the kingdome of heauen, Luk. 19. the due tyme of sufferyng. Rom. 5. the fulnes of tyme. Eph. 1.

Talmud Ierusalemy treatyng of examinyng witnes­ses, bringeth a rule from R. Symeon ben Iochai, that it must be examined in what Iubilee any matter in tryall fell out. That rancorous Rabbine was of the Apostles age: who yet durst not obiect disagree­ment for the tyme, by the Iubilee.

The 49000. who came home from Babylon vpon Gabriels prophecie, they coulde not choose but vn­derstande the tyme to begin at their returne: and bid their posteritie beleeue, that at 490. ende, Christ should be their king. To depart from that meaning, which they once had of the text▪ it cannot be agree­able to iudgement. Some of them were Prophetes.

Euery part of the Gospel belongeth to some part of Gabriels oration, where he telleth Daniel of Christ: and abridgeth all the Prophets. VVherby they who [Page 23] call the time in doubt, wound euery part of the Gos­pel. For one part wounded, equally greeueth all the rest: being no lesse depending togeather, then the members of one body. And the same spirite was in the Prophetes.

The ending of all Moses ceremonies is prefixed by the Angel: which matter touching the Iewes and all nations shoulde be so certayne, that no Iew▪ nor any of any nation, coulde striue for the mea­nyng of that, so weighty a doctrine. And God hath omitted nothyng that shoulde make that playne to the simplest. VVherefore they deale agaynst the wysedome and honour of God, who seeke to bring doubt to the matter.

The deadliest enemies, who vnderstoode not the christianitie of Gabriels oration, yet they graunt the wordes in as playne speach as any Christian coulde meane them. Aben Ezra is my warrant: a Iew most spiteful, wanting not wit, but grace. His testimony myght ende the cause: The seauenty seauens are from the going-foorth of the worde at Daniels prayer, vnto the sealyng of Christ the most holy▪ vpon Dan. 9, 24.

The ancient Diuines who exceede Gabriels ac­compt, runne into the extremity of vnheedinesse. For by their myghtiest defenders, they are found to condemne them selues. For, they make the tyme from Cyrus permission to returne, not to be aboue 32. yeeres: and the best learned of their defenders make it but 93. thence to Alexander. And neyther I, nor they, wyll haue it aboue 360. thence to our Lord his death: So, the force of the trueth dryueth them to agree with it: when by partes they try it.

The Greeke wryters prophane, who made the an­cient Diuines giue the Persians 230. yeres for 130. [Page 24] those Greekes rightly examined, wyll bryng the Persians vnto 130. As I haue proued in an Apologie for Daniel: and may take occasion to handle agayne.

VVho so defendeth Olympiades to haue any cer­tentie of accompt, shall finde him selfe deceyued, when he seeth whole troupes extreamely disagree­ing: which disagreement, I haue elswhere put forth.

This I dare say, that the cyting of Olympiades to measure the space of yeeres betwixt the Alter and Temple, built both in the office of Zorobabel and Io­suah: and buylt both by the returners from Babylon: that citing of Olympiades, to teach all Iewes and Gentiles to take a new iudgement for the Bible: no more stoode with iudgement, then it can stand with iudgement, to take a reede, of 400. ynches broken into 400. peeces and skattered, to meate a yarde of cloth: or any thyng of Before the 36 yeere after the returne, the Temple for stone worke was finished. 36. ynches. For men differ no lesse then 400. yeeres touching their beginning: and in al ancient ages brake of & began new games, and new accomptes, which are vsuall in autours, and serue no more for vse in diuinity, then the idol of Iupiter Olympius beseemed the holy Temple. And as Antiochus Epiphanes with his Idole polluted the Temple, so the ancient marred their owne autority, when they agree with the vnreconcileable, the Iewes and Gentiles, writing vpon Daniel, and the other last Prophet: speaking, vnspeaking: writing, blotting.

Euen whole workes of prophane Greekes must be denied to be the autours, whose they haue alwaies been counted, by the ouerreachers of the Angels summe: as Dionys Halicarnass reiecteth certayne ora­tions of Lysias, because his Chronicle wyll not agree with theyr argument: yet later Greekes condemne him: Yet Plutarch and Vlpian admit that oratation.

[Page 25]To the like plundge haue Lilius Gyraldus and Hie­ronimus Wolphius been put, who censured that Suidas must be amended: because in hym Cyrus and Cam­byses reigne at the 25. Olympiade: Though all printes, the Basil, the Venice, the Millen, agree in that. So, Heathen shalbe counted as Iude. 7, 22. Madianites, when they fight against God, and must alter euen prophane recordes for theyr cause: or whole pro­phane workes wil fight for Daniel.

And to satisfie heathen recordes, this may be now briefly touched, that Darius Hystaspeos age in Ctesias and Herodotus, wyll not suffer Xerxes warre to be aboue 30. yeeres from Babels fall. Thereabout Pericles began his glory of Rethorique. Eunomus Thriasius in Plutarch, able to iudge in youth of Pericles tremblyng, in his begin­nynges, and in olde olde age of Demosthenes tremblyng lykewyse: whereas Demosthenes began neare Philip Ma­cedons reigne, 26. yeeres afore Alexanders Monarchy: this man, and whole troupes of the lyke, woulde make Greeke grammarians, babes in deede, who from Olym­piades feigne distances: whereof the lyues and writers of the present age, wyll skantly graunt oft tymes the thyrde part of their accompt. I had whole flockes of this kinde, to haue ioyned here in defence of Diuines, the best learned Protestantes and Romistes of all Chri­stendome: agaynst brauers in Heathen studies, as was Nicholas Vignier, to disgrace them. But short positions wyll not admit that store of large discourses. Seuerally they must be handled for better taming of our boyste­rous young As namely two of Oxf. M▪ Koph and M. Car-war­den. Studentes: who triumph, how in theyr conceite Gabriel and Daniel myght be disgraced.

What paradoxes they fall into, which ex­ceede, for the Persians tyme, to make it 200. yeeres, or more: how they must feigne 107. betwixt the Alter and Temple: which opi­nion was neuer heard of vntil 1584. and shaketh all iudgementes vtte­red for the holy wryters of that age.

THe ouerreachers when they are resolued to ex­ceed, yet when they choose theyr place, where to aduenture: might as well sounde wordes against the Sunne, lyke the Lybians in Herodot, as shoote theyr wordes agaynst the Prophet Daniels counters. For they are fayne to inuent new accomptes, not in vre before: and farre from the common opinion: that, from the returne 107, are, to the building of the Tem­ple. A strange thing.

So shoulde Zorobabel and Iosuah be 107. yeeres offi­cers both togeather: but neuer any were so long.

So all the millions, thousandes, hundrethes, and tens, of the Iewes and Gentiles, must alter their opinions for the age of Mardochai, Ezra, Nehemia, and the genera­tion returned from Babylon, which in Ezra buildeth the Temple: all that haue written of this matter, and come to notice, or may be thought to haue considered the cause: For by them which haue wrytten, we may thinke of the rest. And the penners of those bookes must be counted eyther Sophisters, to haue deceyued continually, or vnlearned, as vnable to speake to mens capacity. The lyke may be spoken for Aggei and Za­chary, as for Ezra. And all errours that woulde herein fall out, are more in number then can be spoken. So [Page 27] no place shall be founde wherein one may go about to exceede Daniels accompt: but the endeuour wyll ap­peare in faultes, to match the number of the sandes of the Seas.

Of the Angels partition.

The 490. yeeres the Angel parteth: and bestoweth the fyrst part for the buylding of Ierusalem: and the last halfe seauen of yeeres for our Lord his preachyng. Aben Ezra euen so expoundeth the fyrst part, and R. Vpon Dan. 9. Mid. Psa. 10. Iochanan expoundeth the last part, of the Lordes prea­chyng on mount Oliuet, three yeeres and a halfe: such borders or ledges are not inferiour to that crowne-worke that was on the edge of the incense Altar, of the table of Shewbread, and the arke of Couenant. And that partition onely myght haue tamed all Heathen autorities: though there had been some agreement in them.

Of the Lordes day.

VVhen Daniel was taught what day shoulde sabba­tize Sacrifice, he knew also when the Sabbath shoulde rest: during which, Sacrifice was to continue. And so, when the first day in order, should be the first in dig­nitie, and the Lordes day: in which we shoulde medi­tate of the reuelation of Christ, how in all visions and Prophetes he was vnder a coueryng. But this coulde not be knowen, vnlesse Gabriel had spoken and meant in most full playnnesse: otherwyse he shoulde haue mistaken the tyme: which thyng we should not soone beleeue of Daniel the wyse. To conclude, the sweete speach of seauenty seauens, a memorie not onely of the [Page 28] first Sabboth, but of the late ten Sabbathes of yeres past in Babylon, that shoulde haue no season in it: but num­bred from the delyuery out of Babylon, vnto the dely­uery from death by our Lord. So it concludeth all by a most pleasaunt sabbatique accompt (as elswhere I haue shewed) from the buriall of Moses, vnto the bu­riall of his ceremonies. And thus, I trust, all indiffe­rent readers wyll confesse, that recorde is in Scripture, how often the Sunne went his course, before he lost his lyght: that the Sonne of glory in the great cloude of our lyfe, myght shyne to all men: and his worde might haue a most constant bryghtnesse.

Of the Iubilees.

AS in all narrations of constant and sure trueth, euery part will agree: so in diuine narrations the tymes are not onely founde agreeable with mens lyues (which is no whit so in the prophane, dif­feryng from Iudah) but also the feastes of Gods people fal out often in most notable agreement: that the Lord of those Sabbathes myght be knowen to be the ruler of the worlde. Ancient Diuines, Hebrewes, Greekes, Latines, note, that Moses was made the seauenth from Abraham by rare counsell: no lesse then Enoch the sea­uenth from Adam. Since Israel was placed in a land to haue a famous state, the alteration of it falleth out in a goodly order: and most pleasant to be considered.

The conquest of 7. yeeres, and partition.

By the seauenth yeere, seauen nations in the lande of Chanaan were conquered. Euen that phrase of con­quest S. Paule vseth, & the Talmuds both, and the whole [Page 29] thraues of the Hebrew DD. I maruell that a learned man woulde needes be blamyng of this speach, in mee onely. I thought it lawfull, and duetie, to speake as other men dyd. The proofe of the seauen yeeres is cleere by Calebs age: the Hebrew note that plentifully, and Theodoret for Greekes. His wordes lappe the text within them. The speach of Caleb shewes, that they ha­uing warred seauen yeeres space, deuided the lande. For thus be spake: Fourty yeeres olde was I, when Moses the seruant of the Lord sent mee from Cadesh Barne to vew the land. And now, the Lord hath kept mee aliue, as he promised. This is the fourty fift yeere since the Lorde spake vnto Moses. Now after Gods sentence vpon the sixe hundreth thousande, they continued thirtie eyght yeeres in the Wildernesse: then, seauen remayne of the fourtie fiue. And this much did the Lord of the whole worlde foretell by Moses: When the Lord thy God bringeth thee into the lande which he promised to thy fathers, after seauen yeeres, thou shalt read this Law to all the people. The malicious Iewes say, that seauen yeeres the lande was in partyng, for their deceit in castyng Ezekiels vi­sion: which was in a middle of a Iubilee, vnto the iust Iubilee. VVhereby diuiding all by fifties, they shor­ten the Kinges 17. yeeres, and torment the storie: and begin the Iubilees not presently vpon the conquest, but from their owne rancorous heades after a full other seauen. Rabbi Leui ben Gerson playnely confesseth, that he saw no reason why they should do so. This I note, because my learned friende M. Henry Wolphius folo­weth them herein: not foreseeing their malice: yet in other poyntes he coulde tell that they laboured to ob­scure all. The holy story telleth vs (as Theodoret noteth) that in the seauenth yeere the lande was parted. And the Iewes confesse, that the next yeere to the partition must begin the reckonyng of fiftie yeeres for the Iu­bilee. [Page 30] All Hebrewes and Greekes rightly agree, that a full fiftie goe to euery Iubilee.Rambam in Iobal. So that the fiftie one must be the first of a new seauen. Here Beroaldus, Co­doman, and Wolphius, may not be folowed for 49. yeeres to a Iubilee. Moses is playne, and hath playnely been vnderstoode. By fifties, the time from the partition of the lande,Tal. Ierus. in Hauebodekin. being parted, ioyneth the twenty and eyght fiftie to our Lordes death. A profe for the Iewes veyne.

Of the first Iubilee.

In tryalles it must be exa­mined in what Iubal the mat­ter fell out. Iosuah ruled yeeres seauenteene. That is euident, not by expressed testimony, but by a consequent. For the 480. which are from the Lambe to the Temple, are all in other rulers, sauing 17. yeeres: which are a remnant, and haue none but him to receaue them. Fourty yeeres after his death see Othoniels victorie agaynst Chusan, and the first Iubilee, sixe tymes seauen yeeres since the par­tition the Iewes helde their lande. The seauenth seauen Chusan ouerruled, for their idolatry: in his eight, and in the first fiftieth Othoniel returneth them to their posses­sion. So the first Iubilee is famous by a glorious victory.

Of the seauenth Iubilee.

The seauenth Iubilee seeth the remoouyng of the Arke from Siloh to Iudah, the fall of Ely, the ruling of Samuel, and much alteration to the better.

Of the seauenteenth Iubilee.

The seauenteenth Iubilee receaueth Iechonias in Ba­bylon, the first whole yeere that he lyued there: And one Iubilee and more, was wholly spent in Babylon.

Of the last Iubilee.

The twenty eight Iubilee, was the last that the Iewes saw in their land. In that Iubilee yeere, our Lord is the ransome, redemption, and finisher of Sabbath vnto Is­rael. Then was a resurrection from death, the lifting vp of signe, the sounde of the best Trumpet, the gathering of the [Page 31] skattered Israel, the openyng of the heauenly Ierusalem, and the workeing of freedome for all, that all their lyfe were in danger of bondage: that we might all weare Crownes vpon our heades, and haue a continuall feast, better then that which the seruantes in Iudah enioyed. In that yeere, euen all was performed, which the Iewes vpon Leuiticus 25. and in Talmud Babylonian, Sanedrin, and Ezekiel the 40. teach that vnder Christ should be accomplished. In that Iubilee the clearenesse of the doctrine wringeth good wordes out of the Hebrew DD. though their eyes be shut since their fathers vndertooke, according to their owne rule in Talmud Ierusalemy in capitall vniust sentence: Cha 10. Pag. 22. That the blood of our Lord shoulde be vpon them, and their chyldren through all generations: as the blood of Abel was vpon Cayn. And as those Iewes which sayd: We haue no King but Caesar, knew a better: and confesse with R. Akiba in Massecheth Taanith, O our father our king, we haue no king but thee: O our father our king, for thy owne sake take pittie:Cha. 9. So to this day Daniels last wordes: O Lord heare, O Lord forgiue, O Lord attende and doe, and differ not for thy owne sake, O Lord: These wordes are in their dayly prayers once, twice, thrice, neare togeather:In Chether malcuth: Crowne of kingdome. pag. 315. & 316. & 318. t [...] be vsed thrise in expiation feast. that yf they would heare, yf they would haue forgiuenesse, yf they would attende for the next wordes for Christ, they myght see that our Lord differred not, but in due tyme perfor­med all goodnesse. Yet they so often resisted the light, that their sinne came to the highest degree, as them selues expounde Esai the sixt,Rambam. Re­pentance. cha. 6. Mat. Mark. Luk. Iohn. Act. that they sinned agaynst the holy Ghost: the certainty of the tyme being no lesse cleere then the brightnesse of the Sunne.Ioseph: Antiq lib. 18. cap. 4. Iosephus confesseth not onely that Iesus was vniustly killed by Pilate, and arose the thirde day, and was the Christ, for which name he went to Gabriel in Daniel: but also that al theas all the east did. nation did then looke vnto the prophecie, that a [Page 32] king should be amongst them,Ioseph. de Bello Iud. lib. 7. cha. 12. Tacit. li. 21. Sueton in Vespasian. which shoulde rule all the worlde. That prophecie doubtlesse can be no other then that of Daniel: of whose prayer to this day they For the ex­piation feast Cyppur: for Christ is taught of Capper, in that feast, and in Daniels. 9. cha. keepe, euen the last wordes, them which were yet in Daniels mouth, when the Angel came flying vnto him, & told of the time: which fel out with the last Iubilee, to ende at once all the ceremonies of the partition wall.

And this farre the iourneyes of the Sunne be recor­ded by the holy Ghost, and no farther then to our Lords death: that his name Shemesh in the holy tongue, in our Albion, A Seruant, shoulde herein shew his chiefest seruice: and we not onely know that Christ is come, but be able to shew out of the Prophetes when he was to come, for our owne strength, for conuicting the aduersarie, and cleereing of the manifolde Scrip­tures for tymes which hereupon depende: and haue no lesse vse in the body of the holy volume, then the Nerues in a mans body for the vse of motion. And for my resolution touching my aduersaries in this case, I wyll speake from Iob: All the while breath is in mee. God forbid that I shoulde graunt your cause to be right. For in the holy recorde of tymes, is the wysedome found, and there is the place of vnderstanding. The Cethem from Ophir, the Paz from Vphaz, the Topaz, the Onix, the Gabis, the Pearle, the Saphir, the Christall, are not so good­lie.Dan. 9. The name of Christ Palmony the wonderfull num­berer, hither vnto belongeth: how from the beginning he draweth out the tyme, vntyll he becommeth Eschol Song. 1. Copher, the cluster of Redemption: which ought to finde a lodging betwixt all faythfull brestes.

FINIS.

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