A Short view of the Persian Monarchy, and of daniel's weeks: Being a piece of Beroaldus works: with a censure in some points. LONDON Imprinted by Thomas Orwin. 1590. A short view of the Persian Monarchy, and of daniel's weeks: being a piece of Beroaldus works. THe Persian Monarchy is first named silvery, because the people of God (after the Temple restored, and the City jerusalem walled) lived peaceably under the Persians. But how long this continued, or how many Kings it had, neither the Historiographers of our time, nor the profane do sufficiently know: which thing they do declare in their divers and uncertain Histories, showed forth and published by them to the world of these matters. But we, because we know the former Persian Kings out of the holy Scripture, and the latter the profane histories doth mention of this matter: therefore we are able more certainly to determine, than either Herodotus or josephus or Manetho, or Metastenes, or Ctesias from whom the true report of these matters is used to be cited. Concerning the time and continuance of the Persian Monarchy we cannot doubt, seeing the beginning is apparent out of the holy scripture, and we understand from profane Stories the overthrow to be by Alexander the Great. Therefore let us first speak of the time wherein the Persian Empire bare sway; then of the Kings who governed that silver Empery, which succeeded the golden Monarchy of the Babylonians. The Persian Monarchy gins from that year, in the which Cyrus the great was first advanced by God to the rule of Asia, after Darius the Mede, whom the holy Oracles call the King of Persia; and endeth and is determined in the death of Darius the son of Arsanes: for then (no man resisting) the Wealth of the Persians came to Alexander the great, and Asia (which before obeyed the Persians) became subject to him. Now, the first year of Cyrus the greater, or of the King of the Persians, falls into the third year of the fourscore olympiad; which was from the beginning of the world, three thousand four hundred seventy two; and was the year since Rome was built 295. forty years after the Kings were banished and exiled the City: which we understand to be certain, laying down the times in order, as they be expounded in the holy Scripture; and the Olympiades' conferred and laid together with these, and also the years of the continuance of the City of Rome. And those things which have been otherwise defined by profane Writers and Writers of our time, we have observed to be untrue. Yet the death of Darius the last King of the Persians, the profane History refers to the first year of the hundred & thirteenth olympiad; and that year is the fift of daniel's nineteenth week; and the year of the City built four hundred and five & twenty; and the year of the world three thousand three score & two. From which account of time we understand, that the Persian Monarchy is to have allotted to it for the continuance a hundred and thiritie years, although otherwise hereof other men have determined. But we cannot miss, because we have the time of the deliverance from Babylon (which is the beginning of the Persian Empire) certainly set down and defined by the holy Scripture; and the times which follow, as the death of Darius the last King of Persia, and of Alexander the great, set down faithfully; & those who descent from us, we are able by good reason to disprove: & that especially seeing the exact time is set down in the Scripture, when Cyrus the greater began his Empire, and the death of Alexander the great (which fell in the next olympiad from the death of Darius) is agreed, confessed and determined of many Historiographers. For then there was a more assured observation of the Greekish History, many learned and notable men having comprehended them in their writings, agreeing in the setting downn of the account of those times. But those things which fell out before these times, have not so faithfully been by Writers collected: whereby it cometh to pass, that the profane story is very obscure: which obscurity we are able to disperse & to make clear, by that computation of time which we have laid down; because this is grounded from a most undoubted observation, gathered from holy scripture: which is not necessaire for us at this time to handle more at large, seeing it hath been handled before. In the which treatise, we have set down the exact account of time, determined in the holy scripture: which as it may be referred to profane stories, if it hath little been observed by former Writers, may yet now be understood by the table of this Chronicle, continued and successively drawn down from the beginning of the world, even unto our times. Now concerning the Kings of Persia, who ruled these hundred & thirty years, the place of Daniel which is in his eleventh chapter and second verse, is of great use to the understanding of the truth: which is in this sort; Behold yet three Kings shall stand up in Persia, and the fourth shall be richer than they all: and when he is grown great through his riches, he shall stir up all against the King of Graecia. From this place of Daniel, we understand that Persian King, which afflicted Graecia with war, to be the fift Monarch of the Persians from * Rather, from Darius, named in vers. 1. Cyrus the greater: but the fift King in order from Cyrus, by those things which he did, & from the monuments of profane Writers, we do find to be Xerxes: for the Angel opened these things to Daniel, in the third year of King Cyrus, as it is cap. 10. ver. 2. Because therefore, besides Cyrus, there were yet to be 3. Kings of Persia, after whom the fourth was to invade Graecia by war, whom all profane histories do witness to be Xerxes; by good right therefore we say, that Xerxes the terror of Graecia, was the * That he was the 4. it shallbe showed hereafter. 5. Emperor of the Persians from Cyrus the greater. Now who were Kings in the times which fell out betwixt these, the holy writings do suggest unto us: who do pursue and faithfully expound the History of those Mesne times; so far as their knowledge concerns the Church of God, by these names of Assuerus, Darius, Artaxerxes: There be several Kings of those names: but for time in this order. Artaxerxes, to whom an epistle was writtenn against the jews soon after their return: Assuerus, and Darius Artaxerxes. we have these Kings expressed in holy Writ, who that they may be distinguished from other Kings, who had likewise the same names, they are to be assigned and set out by those epithets and surnames, which may be most agreeable and fit the present matter and history which we repeat out of Esdra and Nehemiah. To Assuerus therefore we will add the surname of Artaxerxes, Darius we will name Assyrius, and we will surname Artaxerxes Pius: for he bestowed a great care on the Church of God, as afterwards shallbe understood. And that we may proceed orderly, let us first handle Assuerus, who is made known unto us from Esdras history. There Artaxerxes & Assuerus are several men: and the former is named last: because to him was joined the narration of the letter which caused the temples work to be stayed. In the which history the 4. chapter and 6. verse, The Enemies of the people of God are said in the beginning of the reign of Assuerus, to have written an accusation against the Inhabitants of juda and jerusalem: whereby it came to pass, that through the Edict of the same Assuerus (to whom we have added the surname of Artaxerxes, because afterward the scripture nameth him by the same name) the work of the house of God ceased. Now there is often and usual mention of this Assuerus Artaxerxes in the book of Ester: whom by this we understand to succeed immediately Cyrus in government because in the 4. of Esdr. the 5. vers. the work of the house of the Lord is said to be hindered under Assuerus, all the days of Cyrus' King of Persia, even to the reign of Darius the King of Persia. Now that this Assuerus succeeded Cyrus in government (whose Viceroy before he had been in Persia, and Vicegerent in Cyrus' name) we may gather out of the beginning of the first of Ester. Where in the first chapter and third verse according to the Hebrew, it is said, that the strength of Persia and Media was before him: and it is said, that there were in presence before him in his Court Noble men and Princes or Rulers over Provinces 127. over whom he governed: whom many months he entertained with princely entertainment. But the greater and more able part of the strength of Persia and Media, which was then said to be in the Court of Assuerus, was before in expedition with Cyrus the greater. Now after Assuerus we place Darius, whom we have named Assyrius, for a difference from others, who are called in the said Monarchy, Darius: because in the 6. of Ezra the 11. the jews are said to have kept a solemn feast of sweet bread seven days in mirth, because the Lord had made their hearts glad, and had turned the heart of the King of Assur towards them, The hebrews, (who should have skill in their own stories) hold this Darius to be the son of Ester. to help their hands in the work of the house of the God of Israel. But this Darius Assyrius is mentioned in the beginnings of the prophecies of Aggey and Zacharie, under whom the building of the temple of God was begun anew. Whose praise is, that the building of the temple (intermitted under Assuerus Artaxerxes) by his authority was begun again and finished. This Artaxerxes and Assuerus (whom being too, he nameth one person) may be known, not only by this Author, but also by Dan. 10. 11 to have had a short reign: and Darius (under whom the Temple was built) was of antiquity holden most commonly, (excepting some one or two learned) to begin his reign no whit above thirty years from Babel's fall: but rather shorter much, though a shorter time should hardly be granted. But 107. years from Cyrus (as some would) should be too much for 50000. (being men at Cyrus' Monarchy) to be workefull for the Temple. Which we gather from the Prophecy of Aggey and Zacharie; but chiefly we understand it from the history of Esdras: for in the fourth chapt. 24. verse it is said, that the house of the Lord was intermitted under Asserus, nor begun again before the 2. year of Darius the King of Persia: but in the 6. chapped. & 14. vers. it is thus spoken of the house of God, built under Darius Assyrius; But the Elders of juda built and prospered according to the prophecy of Aggey the prophet, and Zacharie the son of Addo: and they edified and built, the God of Israel commanding them, and Cyrus and Darius * Hear And might be held as the Hebrues hold it, for which is. and Artaxerxes Kings of Persia. Here his judgement staggreth. Any man may know by the text and the time that Darius also Arraxerxes granting authority to build the temple, the work being finished in Darius sixth year, & after that Ezra the the son of Saraiah coming to jerusalem from Babel is the seventh of Artaxerxes: either the two terms must needs (as Hebrues assuredly hold) signify one person: or the two must reign at once. Now, he in this verse, who is in the last place called Artaxerxes, seemeth to be Assuerus Artaxerxes, by whom it hath been said before the work of the Lord was hindered; unless our conjecture deceive us: because by reason of Hester and Mardochey he favoured the proceed of the people of GOD, the which before he greatly misliked. For peradventure, when he now waxed old, Darius Assyrius being consorted in government with him, he also commanded the temple of God to be built, Darius chiefly busying himself thereabouts, as the divine Oracles have witnessed to us. Also that Artaxerxes may be he whom we name Pius, under whom by Nehemias the City was compassed about with a wall, and the temple obtained his ornaments. Others refer the word Artaxerxes to * This is most holden and plain. Darius Assyrius, as if and were put in stead of of; that is to say, because the surname of Artaxerxes was proper to the kings of Persia, as Caesar was a common name to the Emperors of Rome, and Pharaoh to the ancient Kings of Egypt, as after Alexander the great the name of Ptolomey was attributed to all the Kings of Egypt, till Egypt was reduced to the form of a province by the Romans. But to Darius Assyrius, we adjoined in succession Artaxerxes Pius, The self same man: as by the Scripture examined, any may see: and Hebrues with main Latins hold. of whom there is mention made as it were in a new history, in the seventh chapter and first verse after this manner. After these words, In the kingdom of Artaxerxes the King of Persia, Esdras the son of * The time for the year seventh, upon the sixth: and the name of Artaxerxes that went before in the second of Darius granting the building of the Temple: show the two names signify but one King, as was touched before. Seraias case best discusseth the whole time of the Persians'. For seeing Seraias was killed by Nabucadnezzar 52. years before Cyrus took Babylon: and Esdras is commonly granted to have seen the Persians last reign. It is as much as old age can suffer in one man's life (aged 50. years before) that the Persians should reign in that man's life 130 years more. For so he must match isaack's years 180: and that so he did or came near it, may be proved by many likelihoods. It is but a bare conjecture, for to imagine that Esdras omitted his father or grandfathers, two or three, betwixt him and Seraias. No man hath authority to form more than is, to the Bible. Seraias; there is added: This Esdras went up from Babylon, and he was a sleight Scribe in the law of Moses, which the Lord God gave to Israel. And the King gave unto him all his request according to the hand of the Lord which was upon him. For (as it shallbe touched afterwards) judea did then seem ( “ Zorobabel was alive the year before, and younger than he. Zorobabel being dead) to want a Ruler. For which cause, in the seventh year of Artaxerxes Pius, Esdras is sent into judea, with commandment to compound the causes of the people of God. For so in the said 7. chap. 24. vers. it is said, But thou Esdras according to the wisdom of thy God, which is in thy hand, appoint judges and Governors to judge the people which is beyond the River, to wit, those that know the Lord; yet also teach freely those which are ignorant. Who was also Darius Pius & Longimanus: & seemeth to be that brother of Xerxes, of whose quiet reign justine writeth. Herodotus writeth, that the son of Atossa (Ester is she) gate the Kingdom, though he took one brother for the other. From the same Artaxerxes Pius afterwards Nehemias is sent into judea to compound ecclesiastical causes in the twentieth year, as it is largely expounded in the second of Nehemias. Seeing therefore Artaxerxes Pius is thus known unto us out of the History of Esdra & Nehemia we have made him to succeed Darius Assyrius. Wherefore we know from the holy Scripture, these Kings to wit Cyrus' Mayor, Assuerus Artaxerxes, Darius Assuerus, & Artaxerxes Pius, whom Xerxes the terror of Graecia succeed, the fifth in succession from Cyrus' Mayor. And thus we have named the former kings of Persia, staying ourselves upon the authority of holy Scripture, careless in the mean while of Herodotus and Ctesias, and of others, who follow Herod. or Ctesias of whom we will speak afterwards. Now who those Kings were, who succeeded this Xerxes in Persia, we collect out of the profane story. * This would not soon be granted, nor at all: he was elder than Longimanus and ruler of the wars of Greece and not with the jews. Ezra. 4. Xerxes was the son of Artaxerxes Macrochir, that is, the long handed: whom he succeeded in the Kingdom. From whose twenty year, they who reckon the beginning of daniel's sevens, may now perceive how far they are from the truth, when they take this Artaxerxes Longimanus the son of Xerxes, for Artaxerxes Pius; who peradventure was the grandfather of Artaxerxes Longimanus. But after Artaxerxes Longimanus, Darius Nothus (begotten by him) succeeded in the Kingdom, Artaxerxes Mnemon (that is by surname, the Rememberer) succeeded Darius Nothus, being his bastard; whose brother was Cyrus, called, the lesser, (famous in the Greek history, and in Xenophon) who was fellow in Arms with him against Artaxerxes. After Artaxerxes Mnemon, Ochus his son reigned over the Persians. Then Arses the son of Ochus, who (being destroyed with his whole family) had for his successor, Darius the last king of Persia; whom Diodorus Siculus in his 17. book saith to be the son of Arsanes, who was the brother of Ochus; yet justine in his 10. book, nameth him Codomanus. Against this Darius, Alexander the great made war, having transferred to him the power and Monarchy of the Persians, according as it was appointed by God, and foretold to come to pass in daniel's visions; that we may think no change in governments nor in the rest of our life, to be without the providence of God. These therefore are the Kings of Persia, known unto us, partly out of the holy Scripture, partly out of the profane History of Herodotus, Thucydides, Xenophon, Ctesias, & Diodorus Siculus, whom also Eusebius doth otherwise order and name: we will yet nevertheless stand to the judgement of those forenamed authors, and will insist in this description and Catalogue. From the holy Scripture acknowledged, these are the five former Kings of Persia. 1 * The particular Kings of Persia, never were, & never will be known by Writers. For times touching scripture of 49. years: for the chief work of walling lerusalem to that Aben Ezra wilagree: and no Hebrew will grant that they reigned above 130. years but rather come far short. And flout many closely in Seder Olam, as grossly deceived that give the Persians 250. years though not the most part were so much deceived. The five generations of josuahs' posterity to juddue, will compel them to grant near that some: but to more than that, no likelihood can urge. Cyrus Maior. 2 Assuerus Artaxerxes. 3 Darius Assyrius. 4 Artaxerxes Pius. 5 Xerxes the terror of Graecia. The rest from profane stories are made known to us under these names. 6 Artaxerxes Longimanus. 7 Darius Nothus. 8 Artaxerxes Memor. 9 Ochus. 10 Arses, who also is Arsanes. 11 Darius Codomanus, the son of Arsanes, the brother of Ochus. “ This some will not soon be disproved, though the particular Kings be not agreed upon: which yet 〈◊〉 never agreed upon: not any learned Christians, for the Bible is compelled to take notice of. These eleven Kings governed the Persian Monarchy for a hundred and thirty years as before hath been declared. But to these Kings we do not add their years: because we want the certain knowledge of the Persian history. For albeit in the holy scriptures certain years are reckoned of the former Kings, to wit, of Cyrus, Assuerus, Artaxeres, Darius Assyrius, and Artaxerxes Pius; yet we cannot from these, certainly define the years of their government, because that is not the purpose of the Scripture, to teach how long they reigned: therefore it is not greatly necessary to inquire more curiously after them. But because our time useth much josephus in these histories, as also Metasthenes, Metastenes a forged author, yet deceived many. and I know what fragments added to him of incertain authors scarce of good credit; therefore they are especially to be admonished of those errors, which josephus admitteth in this History in the eleventh book of his antiquities or old affairs. For partly out of Herodotus, who did not so much purpose to write a history, as to retain and recreate the Reader with pleasant narrations, partly out of authors I know not what (for they are almost infinite, who have handled Persian affairs) they reckon the Persian Kings in this sort: first Cyrius, then Cambyses the son of Cyrus, than Magus, after him Darius the son of Histaspis, than Xerxes: after Xerxes they name another Cyrus, whom he will have to be the son of Xerxes, who amongst the Grecians is said to be Artaxerxes, under whom (he saith) the history of Ester fell out. From thence he passeth to Alexander the great: who subdued Darius the last King of the Persians: which how discordant they be from holy scripture, is manifest from those things which before have been spoken, that there need be no stay made to confute this. Furthermore (as before we have said) neither Herodotus, nor Ctesias, or they from who these broached their stories, we have followed in the enumeration of the former Kings of Persia; because we have certain testimonies out of the Scriptures, of these kings who reigin Persia unto Xerxes. So, after Cyrus we do not name Cambyses, nor after him Magus, nor after him Darius Histaspis: which names, because they are never found in Scripture, by us are pretermitted. For we must wholly rest in the authority of holy Scripture, which handleth the * Not all the Kings, because they touch not the common weal. history of these times, & neither to Herodotus, nor any other whosoever he be, that saith he bringeth a true History from the Persian Records, as Ctesias is bold to profess of himself. Who being taken in the war of Cyrus the lesser by Artaxerxes Memor, because he was a Physician, was admitted into the King's Court; in the which living long, he grew more skilful (as he himself saith) of the Persian estate, than either Herodotus or any other, who (before him) entreated of the Persian affairs: yet he after Xerxes nameth Artaxerxes the son of Xerxes, whom they call Longimanus, after whom they reckon Xerxes the son of Longimanus; who when he reigned some months, was slain by the treachery of Secundianus another son of Artaxerxes, but a bastard: who therefore reigned after Xerxes the second, but yet a short time, because another son of Artaxerxes Longimanus (called Darieus or Darius) made him away, by the same policy as he made away his brother. For they say, that Darius the son of Artaxerxes by his concubine, trusting to the learning of the Persians, contended for the Kingdom with Isogeus the legitimate son of Artaxerxes Longimanus; and that both of them referred the cause to the Council of Persia; in the which Darius Nothus or bastard, became victor, and got the upper hand: from whom (afterwards) the Persian Kings are lineally derived. For Artaxerxes was the son of this Darius Nothus named Memor, for a difference from the other called Longimanus; then Ochus the son of Artaxerxes Memor, whom Arses succeeded, surnamed by justine Codomanus, as before we have said. In the rehearsing of the genealogy of the Kings of Persia, we have pretermitted Xerxes the second, and Secundianus (whom some call Sogdianus) because either of them reigned but a few months, although Diodorus Siculus remembreth them out of Ctesias, whom nevertheless others pass over. The years of these King's uncertain & ill reckoned in profane history, we have not particularly remembered, because the Historiographers confound them. Therefore we are content with the some of their years, which they reigned in all, which we have observed to be certain from those things, which before have been propounded. But before we give over this history of the Kings of Persia, because there is nothing in it so illustrious, as Xerxes going down into Graecia, let us see in what olympiad he by war invaded Graecia: for this is handled by many Greek Historiographers; but how truly, that we are now to see. Pausanias setteth down in Arcady, that then Xerxes passed over into Graecia with that infinite host, (which the Historians report of, that the Medes at one dinner drank up all the Rivers) when Gelon governed in Syracuse; whom the Athenians and the Laced aemonians (by their Ambassadors) solicited to take part with them against Xerxes, as it is in Herodotus in his 7. book. The same Pausanias in Eliac, affirmeth the same Gelon to have obtained the government of Syracuse, in the second year of the seventy two olympiad. Moreover he affirmeth in his Eliac, that those Persians which Xerxes left behind him in Graecia with Mardonius, were overthrown at Platea, in the 75. olympiad. But Diodorus Siculus in the eleventh book of his Library, affirmeth Xerxes to have moved war against the Grecians in the 75. olympiad; in which time he saith, Gelon governed in Syracuse. Polybius Megapolitanus is of the same opinion in his 5. book with Diodorus Siculus: who saith that the Romans first joined league with the Carthaginians. After the Kings were exiled Rome, the Consuls had ruled the Commonweal eight and twenty years before the first passage of Xerxes into Graecia. But Rome was in subjection to Kings 243. year (as Sextus Rufus maketh computation) deducting the times of the Kings. From that time (if you reckon 28. year) we shall come to the 3. year of the * To teach the vanity of this consent: we may mark out of Pausanias other accounts for men of that age: as Oebotas is in olympiad the sixth: and Xenophon in 25. but in Triclinius in 79. both winners of the footerace. Of Xenophon Pindarus made an Ode. Infinite variety of Writers disannulleth this consent. 74. olympiad. Now it is manifest and apparent by this, that Pausanias and Diodorus Siculus, as also Polybius, moreover Dionysius Halicarnasseus who is of their judgement, & others who have likewise noted these times unto us, have all erred: because Cyrus' Mayor (King of Persia) ruled the Kingdom after Darius the Mede, in the third year of the 80. olympiad, as the times determined by the testimony of holy Scripture do conclude. And after Cyrus, these three Kings succeeded in Persia, Assuerus Artaxerxes, Darius Assyrius, and Artaxerxes Pius. But the 20. year of Artaxerxes Pius the Temple was wholly restored, and it is noted that the City jerusalem was compassed with a wall, as afterwards will appear out of the history of the seven first sevens of Daniel. But the seventh seven, which is the limit of this time, is ended in the third year of the 92. olympiad. Moreover there is reckoned the 32. year of Artaxerxes Puis in the 13. of Nehem and the 6. verse, which falleth out in the third year of the 95. olympiad. So it appeareth how far these Writers are from the true observing of the times; seeing it may seem, that the passing of Xerxes into Graecia, was only about the 90. olympiad: because Artaxerxes Pius must have reigned in Persia before Xerxes the terror of Graecia: Nay rather later in part than he, for he seemeth to touch the Persians' overthrow to have been for hindering of the Temple. Ezra. 6. 13. & Dan. 11. The power of Persia raised against Greece, was to look for a sharp punishment from him whose eyes were a flame of fire: for the sorrow caused to daniel's people. as it is apparent out of the Prophecy of Daniel: in whose eleventh chaper and 2. verse it is plainly said; After Cyrus 3. King's shall rule in Persia before Xerxes, who shall trouble all Graecia. Yet Xerxes might go down into Graecia under Artaxerxes Pius, when he was elected King. For even as under Cyrus reigned Assuerus, so under Artaxerxes Xerxes might reign: and the Persian Monarchy (even as the Romans) at one time might have many Imperators. By this it appears, that the errors admitted by profane Historiographers, and the Chronicles of our time, in the supputation of times, may be espied, and in some part amended: But it is requisite for us for this time to pretermit that care, & to refer it unto some other time lest by handling of other matters, we may seem to have forgot our own purpose. These things have been thus laid down by us out of the holy Scriptures concerning the Persian Monarchy, and the Monarches of Persia, to lay open (in some part) the truth of the Persian History, and to purge it from fables. But now we are to come to the * The term weeks much entangleth the weak, and requireth a comment in English: for a term plain in Ebrue or Greek. sevens of Daniel, which in the chapter going before, we have taught to have been divided by the Angel into three parts; yet so, as he hath selected seven out of them, & hath appointed them to the restoring of the Temple and the City. Then he doth enumerate sixty two: in the which the Church of God was afflicted diversly. In the third place, the last which is the seventieth, hath been set down: which hath with it the conclusion and end of all the ceremonial of the law. But the seven forenamed sevens in the first place, because they signify a yearly time, do make forty and nine years, for that number seven times seven doth amount unto: the History whereof, the writings of Nehemias and Esdras do contain; which the Latins comprehend in one volume: so as the book of Nehemias, they call the second book of Esdras. And Jerome in his Episle to Paulinus concerning the books of holy scripture, saith that Esdras & Nehemias were straightened into one volume: from the which this present History of seven seven or weeks is to be derived. And in the first chapter of Esdras, the Edict of Cyrus is laid down, by the which the people of God is * Daniel prayed for restoring of the City, and the Angel accordingly joineth to the grant ofreturne the building of the City: that we should not seek for sundry times to take the beginning of our account: unless when God maketh a thing plain, we will be finding out inventions. restored to his liberty after 70. years captivity in Babylon. The people being returned into their Country, the third chapter teacheth, that the Altar was first built, in the which they offered sacrifices to God, which giveth us also to understand, that in the second year after the return into their Country, the foundations of the temple were laid by Zorobabel the son of Salathiel Prince of juda, and by josua the son of josedeck the high Priest. In the fourth chapter, Esdras teacheth that the building of the Temple was hindered by the commandment of Assuerus Artaxerxes, nor begun again to be builded before the second year of Darius Assyrius. But in the sixth chapter he showeth, the Temple was finished in the sixth year of Darius Assyrius, Zorobabel and josua, employing and busying themselves chiefly about it, being thereunto incited by the Prophet's Aggey and Zacharie. The Temple being restored and almost finished, Zorobabel Prince of judea may be thought to die, because Esdras is sent to juda from the King of Persia as Viceroy, with a great company of voluntary jews: who remained in Chaldea after the Edict of Cyrus, and the departure of their Country men; who being by God awakened, had rather leave their wealth in Babylon to live in their own country, than by enjoying it to live in a strange Country. Yet Esdras is sent to judea, chief to constitute Rulers & judges, who might minister justice to the people, thereby to establish the state of the jews Commonweal: which is done in the seventh year of Artaxerxes Pius, as it is in Esdr. the 4. & the 24. After Esdras, the same Artaxerxes Pius sendeth (as his Ambassador) Nehemias, with authority and commandment for covering the gates of the Temple, that is, for finishing the building of the Temple, as also for walling the City jerusalem, as it is in 2. Nehem and the 8. Now Nehemias had this Embassage in the twentieth year of Artaxerxes Pius, as it is in the first verse of the 8. chapter; which was 13. years after Esdras was sent Ambassador to juda. Yet Nehemias was ruler and protector over juda 12. years, as it is declared in the 5. chap. and 14. verse. But how great pains Nehemias took in fortifying the City jerusalem and compassing it with a wall, is declared from the second chapter to the seventh. And in the 6. chapter and 15. vers. is declared, the great diligence which both he and the jews used in fortifying the City jerusalem, so great a work being finished within fifty and two days, being the five & twentieth of the month Elul, which in our account is August. And thus we have the first seven sevens fully ended, that is in the twentieth year of Artaxerxes Pius, in the which Nehemias came to juda. For so the Angel foretold, Dan. chap. 9 verse. 25. that to the building again of street and walls, should be seven sevens, and that in a troublesome time. The hostile attempts of the adversaries of the people of God, and their detestable counsels practised against the good; also the niggardliness of the rich towards the poor: all which are described very largely of Esdra and Nehemias, do manifest the troubles and miseries of these times. The twentieth year therefore of Artaxerxes Pius walleth jerusalem & finisheth the temple with all his appurtenances; to the finishing whereof, Nehemias had gotten and obtained stuff of the King. By reason whereof, the jews say truly in the second of john and the twentieth verse: This Temple was in building forty and six years; and wilt thou raise it up again in three days? Which truly the jews may be thought to speak, as thereby to mention the twentieth year of Artaxerxes Pius, rather than the sixth year of Darius Assyrius. For by what reason that place may receive other construction I understand not, unless we will say, The very matter doth still drive him to grant these two names to mean one King: or two beginning reign together ester's son he should be thought that so favoured the jews. that Darius Assyrius and 1. ●●●axerxes Pius (whom by the Scripture we understand to be divers kings) to have reigned at one time, and in the mean time to have favoured the people of God, and to have taken that care upon them, because they were devoted to Religion. This not withstanding we shallbe always compelled to affirm, that the Temple was built in the sixth year of Darius Assyrius, as it is in Esdras 6. and 15. ver. to the complement whereof, many things wanted, which were added under Artaxerxes Pius: If any can speak better than this to the text of Daniel, he shall do very well to help the world with it. under whom (in his twentieth year) we will say that jerusalem was fortified, as we do understand out of the 2. of Nehemias the 2. vers. and the 6. cap. and 15. ver. Wherefore we will think (and not without reason) that the Temple was finished with all his adjuncts (which before were wanting) under Artaxerxes Pius, as peradventure there might be additions to the Temple for the rooms of the Priest's ministering by course in the Tabernacle of the Lord, & barns or garners for to lay up the first fruits and tithes of the Priests. And we may say, that the same time the City jerusalem attained her fortification. But the place of the Gospel before remembered is not to be passed over; whereby the authority of josephus, josephus regarded custom of speech, rather than truth, sometimes unwares he speaketh well: them he is void of partiality. Often he followeth heathen: or of malice crosseth prophecies and his whole nation: then his authority is nothing. Writer of the jewish story (whom our time too greatly esteemeth of) is to be diminished: who truly in many places showeth himself to be ignorant of those things which he handleth, and argueth himself to be a stranger in his own Common wealth. And it is requisite for this which we have in hand, to show him to be scarce advised and circumspect, nay, most notable impudent and a liar, that we may understand that his writings must be more narrowly looked into and examined of us. For he in the 15. book of the jewish antiquity, the 14. chapped. saith, That Herode the son of Antipater erected the Temple from the foundation far more sumptuously and largely than it was: and to have finished it with his additions and gates, in eight years and a half. But the jews that lived in that age, convince him of lying, who (casting their eyes to the old building) say, that that was built in the space of 40 and 6. years. Besides, we know that the second Temple, that is, that Temple which Zorobabel (with josua) built, and the rest of the Company of the jews, which returned from the captivity of Babylon; to have been overthrown & subverted, about forty years after the death of Christ, with all the pomp of the ceremonies of the law: which the * And the Talmud Zoar, and commentaries commonly. jewish Historiographers also do acknowledge, to have been done by Titus, referring the destruction of the second Temple, to the Romans and their Imperator Titus. And we know by the certain predictions of the prophets, that the same Temple stood when Christ jesus our Lord being man, conversed in mount Zion. For Aggey saith in the 2. chapt. 10. verse. That the glory of the second Temple built by Zorobabel, should be far greater than that was of salomon's Temple, looking unto the presence of Christ the Lord, who was therewith to beautify their Temple. Yet if (as josephus saith) Herode had built that Temple in which our Lord was conversant, that should not have been the second temple, but the third; the form whereof should have been far otherwise, as Ezechiel describeth it in the latter end of his prophecy. Therefore many of our time are to be condemned of sloth and ignorance, who stand so affected to the writings of josephus, and the like Writers, that presently they assent unto them, and believe those things to, be true which are propounded by them; the book of the holy scripture in the mean while past over and neglected, and the divine histories carelessly read over: which histories must be first and chiefly learned; by the which all other are to be judged of & examined, none but a most unjust judge will deny. But because it is said, the second Temple was finished in six and forty years: and yet nevertheless seven sevens which amounteth unto forty nine years, is assigned to the absolute finishing of the temple: therefore it must thus be understood, That the Temple was absolutely finished, with the City walled about in the nine and fortieth year after the liberty restored by Cyrus. Yet six and forty years to be only bestowed in the building of the temple: because three whole years were passed before Zorobabel & the other, which returned out of captivity, came to do that work. For after Cyrus' Edict published for the liberty and restoring of the people of GOD, a great time was requisite to consult of the manner of their return, and for to compel those that should return, and to settle their affairs, who determined to leave Chaldea, to return to their Country. Let us therefore grant a year for these matters: which being ended, let us admit the jews returners, to have begun their journey the second year from the publishing of the Edict; and so we shall understand these returners to have come into their Country a year and almost a half after the Edict of Cyrus. For from Babylon to judea, the journey to those that have let's, is of four months travel, as it is written in the 7. of Esdr. 8. verse, in this sort. And they came to jerusalem the fift month, which is the seventh year of the King: because they begun to go from Babylon in the first day of the first month: and came into jerusalem the first day of the fift month, according to the good favour of God towards them. Now, the foundations of the Temple were not laid as soon as they came to jerusalem: for we read in the third of Esdr. and the 8. verse, that this was not done till the second year after their return. From whence we gather, that there were * To the foundation in some plain forwardness: wherefore in the 3. of Cyrus, Daniel was in heaviness for the work hindered. three years from the Edict of Cyrus, to the foundations of the Temple laid: to the which, if we add six and forty years, we have nine and forty years which are assigned to the first seven seven, which ended and expounded, according as they were propounded by the Angel we must pass over to the sixty and two sevens which follow: josephus in Euseb, dem. 8. to the full finishing of the Temple, reckoneth 49. years. which we will handle shortly, lest we be tedious. The sixty two sevens, which succeed the seven before spoken of, begin from the twenty and one year of Artaxerxes Pius, which is the fourth year of the ninety two olympiad, Though he make some account of a number certain in Olympiades': he might rather for this than any thing else blame the heathen of uncertainty. from whence beginneth the eight of daniel's sevens. But this time is ended and compassed in the beginning of the seventieth seven, which falleth into the second year of the hundred & one olympiad, when Quintus Tiberius Nero reigned in Rome after Octavius Augustus, the year from the City built, seven hundred seventy eight. Now what was the state of the church in these seventy two sevens, is opened and taught by the visions of Daniel, as before we have said. Therefore in the seventh chapter of Daniel, four Monarchies are propounded under four terrible beasts; under whom the people of GOD was diversly afflicted. Whom although earthly and sen sual men desired to destroy & consume, yet they could never remove the people of God from their constancy and faith, God miraculously preserving and defending his Church. But the jews Commonwealth lived prosperously enough under Artaxerxes Pius; when that Persian King (unto whom the rest of Asia and Syria obeyed) cared for it and the people of God. For he (after the death of Zorobabel) compounded and established the Church causes, as may be understood by the Commentaries of Esdras and Nehemias. After this Artaxerxes Pius, we have taught the Empire of the East, or the Persian Empire, to succeed to Xerxes the terror of Graecia: but from this Xerxes immediately to Alexander the great doth the Angel pass, passing over the other Kings of Persia, because they were inferior in renown to Xerxes, neither greatly regarded the causes of the Church, but suffering them to pass according to the time; being over seriously busied exacting and gathering up of tributes, and the yearly revenue. By the going down of Alexander into Syria, it might be thought, that the Church of God should sustain great damage, by reason of his war against Tyrus, and against Egypt: for the going down out of Phoenicia into Egypt, is through judea; and Alexander the great was very angry with the jews, because they had denied him aid and provision, and because they took the Persians part, whom they then obeyed. Besides, religion and true godliness, dissenting from others who were idolaters, provoked wicked men and contemners of God, against the people of God. But God (in whose hand are not only the hearts of Kings, but of all men) reconciled Alexander to his people; and brought the insolency of a foolish and proud young man (intolerable through success of his victories) to a moderation, and caused him to perform great signs and arguments of favour to those with whom he seemed to be most displeased. Therefore in this History, we may observe the same, which we understand to have fallen out in the first times of the Church of Israel, between Laban and jaacob. Gen. 31. 24. For Laban with an exasperated mind and with a great band pursued jaacob (who fled from him), in hope to find jaacob unprovided, & to overthrow his substance. Yet this boldness of Laban God in a wonderful manner kept under, forbidding him, not only not to deal rashly with jaacob, but not so much as to speak rashly to him; so God repressed this furious man, and compelled him to seek his friendship, whom he went about to destroy. In the same manner, God made Alexander the great (an insolent and proud king, displeased with his people (that is) the jews, whom in hope he had now devoured and destroyed) so quiet as a sheep, and brought him to wonder at them, and to preserve them whom he went to destroy. But the Successors of Alexander, some of whom ruled Asia, & some Egypt, afflicted the jews afterwards with divers miseries, because when the one lay in wait for the others life, wealth and Kingdom, and destroyed themselves through mutual wars, both of them aimed at judea, as a reward of victoire. These Histories which Daniel hath set down in few words, profane Writers have at large laid down in their Writings: In the Image legs, chapped 2. fourth beast chap. 7 bucks horns chap. 8. and in a proper speech, chapt. 11. and 12. from which we understand the word of God to be most true, and all things to be governed by divine decree and providence. Neither do we acknowledge the Church of God to be subject unto the injuries of tyrants, without his certain appointment. And there are extant learned interpretations upon Daniel, not only of ancient Divines, but also of later, and of our time, by the which his Visions and the Histories thereto pertaining are expounded. There are also added to daniel's writings, certain men's Chronicles, by the which many histories of Scripture are opened and explained: wherefore we need not (in this place) be any longer in the expounding of the Greek and Roman Monarchies, * There is no word in Daniel which handleth the Romans dealing against the Jews: until they deny and kill Christ, after the 490. Y. for which time their city was called, the holy City. There only the Romans be noted, and termed a wing or camp of Infidels, or abominable. which are handled shortly in daniel's writings; yet to those Monarchies judea became subject, even as to the Persian Monarchy these sixty and two sevens. But we will only by the way note this in this argument, that the Greekish Monarchy is called that power of Alexander the great and his Successors, which was afterwards overthrown by the Romans: as afterwards also the Romans (which obscured all others) was overthrown by the Goths. But it is therefore callec the Greekish Monarchy, because in the 8. of Daniel, the 21. vers. the Goat buck (which is Alexander the great) is said to be the King of the Grecians. For by a common consent of all Graecia, at a Council held at Corinth, Alexander the great was declared Emperor of Graecia to pursue the Persians by war. The not able horn in the forehead of the Buck is the first King of javan Dan. 8. Whereby it came to pass, that the Macedonian Empire of Alexander is named in Scripture the Grecian, long before that Alexander was borne. But Philip the Father of Alexander the great, having overcome the Grecians at Chaeronea, commanded himself to be called (not the King, but) the Duke of Graecia, as justine in his ninth book declareth: whose example Alexander the great following, summoning the Cities of Graecia to appear at Corinth, after he had settled the state of the Kingdom, he caused himself to be chosen Duke of Graecia in his father's place, as justine declareth in his eleventh. Therefore being chosen the Revenger of Graecia (so oftentimes invaded by the Persians) invaded Asia: which he subdued with that speed, as the holy Oracles before opened to Daniel, and had declared and denounced; that those who marvel at the felicity of Alexander, His Kingdom is a Leopard with 4. wings. Dan, 7. and (as it is commonly called) the fortune, are to be sent to the divine decrees over Kingdoms, and to be admonished of the divine will & providence; on which the condition & state of all men dependeth. Therefore, what the Kingdom of Alexander the great was like to be, & how to be divided unto main, it is easy to be found out of Daniel. In the which, it is to be marked, that by reason of the situation of judea, the Kings of the North are said to be the Kings of Asia, and the Kings of the South are called the Kings of Egypt, proceeding from Ptolomeus the son of Lagus. Now there resteth & is remaining one seven, which is the last & the seventith; whereof also sme thing must be said, seeing it comprehendeth the ministery of Christ the Lord & his death, Ephes, 1. in which is the fullness of times. Of the which it is thus prophesied in the 9 of Daniel the 27. ver. But he shall confirm the covenant for many in * The Hebrew might be better translated for plains but for small things men should not fight. one seven, & in the half of the last seven shall cease offering & sacrifice, and in the Temple shallbe abomination of desolation, and desolation shall continue until a consummation and end. Which words in part are rather taken out of some Greek Interpreter, than out of the Hebrew text; and whether they be taken out of the seventy Interpreters, the proper interpretation of this verse in the Greek Copies printed at Strausburge in the year of our Lord 1526. maketh somewhat doubtful. If any inquire after the Hebrew, The Greek & Hebrew are omitted (which bare English men need not to be troubled with) though he set them down. and desireth to know, let them hear and understand that the words may be thus translated, And one seven shall confirm the covenant for many: and the half of that seven shall cause to cease Sacrifice and Offering, and every one shall be amazed, for the extremity of abomination & desolation shall drop upon the astonished, Whereas Mat. Beroaldus expoundeth the half seven, & not only the time of our Lord's death, to contain the ministery of doctrine, which maketh strong the covenant for many, that is, the heathen: and the same time to cause sacrifice to cease: as well by the doctrine teaching of that, as by the Lords very death: Of this the reader is to be admonished lest he should think him to say, that Christ should die in half that seven: whereof he is of some unjustly blamed: as also an other of his judgement. even unto a certain destruction. But in this place, we must chiefly look unto the Hebrew, because the Latin & Greek doth expound and signify, in the half of that last seven the sacrifices shall cease. Which was not so, neither do the Hebrew words teach that: which say, The half of that last seven will add an end to the sacrifice and ceremonies of the law. But the half of that seven, signifieth those things which are done in the last seven of all, which brought an end to the ceremonial law of Moses, the eternal covenant of God, concerning our salvation by Christ the Lord, being declared stable and firm. But afterwards there was nothing to be looked for to the City jerusalem & to the unbelievers (who contemned God calling them) but a beadroule of miseries, which should destroy jerusalem, & enwrap the jewish people, rebellious and disobedient to God, in infinite calamities. But those things brought an end to the ceremonies of the law, which were done in the half of the last seven; which teach that jesus Christ was made manifest, john Baptist being the publisher & foremessenger of so great a good. To whom God spoke whilst he lived in the desert, giving him commandments which he should put in practice, then when it was the 15. year of Tiberius Caesar's Empire, as it is written in the third of Luke: where these things are thus set down; But in the 15. year of the reign of Tiberius Caesar, Pontius Pilate being Lieutenant of judea, and Herode Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea and of the Region of Traconitis, and Lysama Tetrarch of Abilena, Ananias and Caiphas being the high Sacrificers, the word of the Lord came unto john the son of Zacharie, being in the wilderness: And he came into all the country of jordan, preaching the baptism of repentance for remission of sins. It appeareth therefore out of these words of the Evangelist Luke that after his commission & commandment given from heaven, john came into all the Region near jordan, preaching the baptism of repentance for remission of sins: who whilst he baptized the people, washeth Christ the Lord (beginning to be thirty year old) with the washing of baptism, as it is taught in the same third chapter of Luke the Evangelist, in these words; And it came to pass when all the people was baptised, and jesus had been baptised and was praying, the heaven opened: And the holy Spirit descended in a corporal form as a Dove upon him, and a voice came from heaven; Thou art my son, in thee I am well pleased. And jesus began to be as it were thirty year old. Now this observation of the age of the Lord, and of the Roman Emperor Tiberius is not lightly to be passed over, because from thence is the certain knowledge of the death of the Lord and his age, as also of the end of the seventy sevens of Daniel. Now we have already showed the death of our Lord jesus Christ, to be the limit and end of daniel's seventy sevens, which we can easily gather into what instance of time they fall out. And we know from the history of the Gospel, that Christ the Lord was crucified that day in the which the Passeover was to be offered by every family; which was the fourteenth day of the first month, that is March, as the account of the old year was usually taken, as before hath been declared in the account of months and years. Therefore the 14. day of the month of March (which to the Hebrues is Nisan, and is the first month of the civil year amongst the people of God) is the end and conclusion of the seventy sevens; because then the Lord is dead: whom daniel's Prophecy witnesseh (in the time of the half last seven) to have performed amongst men the duty of a true teacher and saviour. Also the history of the gospel, which remembreth four feasts of Easter after his baptism (as Andreas Osiander hath learnedly gathered and expounded in his edition of the Harmony of the gospel) from whence is gathered both the certain age of Christ while he lived upon earth, and the certain time of his death. For because Christ the Lord was baptized the 15. year of Tiberius Caesar, & was then baptized, when he began to be thirty years of age, (as it is expounded in Luke the Evangelist the 3. chapter) truly he must suffer death for us on the cross the eighteenth year of Tiberius, then when he was three and thirty years old; that is, when he had fully accomplished thirty two years and a half: for the half of the last seven containeth three years and a half; in which is anointed the Holy of Holiest, Christ jesus, and declared King of his heavenly Father upon Mount Zion, by whom our sins were them to be purged. Moreover, the sacrifices of the Law were to be taken away by the death of the immaculate Lamb; that is, the Lord lesus Christ, after he had on earth finished the duty of a true teacher and prophet. But he began to teach and to manifest himself to be the true Messiah or Christ, when he began his 30. year, but in that function he spent three year and a half. From whence the thirtieth year of his age is the first of his ministery, than the 31. the second, and the 32. the third: in the which Christ the Lord was the Minister of circumcision. From whence the thirty & three year of his age, in the midst where of he fully finished his ministery, shallbe said the half year of the last half seven, in the which were fulfilled all the prophecies of the Prophets concerning our salvation purchased by Christ the Lord the three and thirtieth year of his age. But that three & thirtieth year of the Lord unexpired, falleth into the eighteenth Y. of Tiberius Caesar; because in the fifteenth year of Tiberius, beginneth the thirty of the Lord: whereby the one and thirtieth year of our Lord falleth into the sixteenth year of Tiberius, and his thirty two year runneth into the seventeenth year of Tiberisn, than the three and thirtieth year of the Lord, must needs be referred to the eighteenth year of Tiberius: which because they be grounded on the testimonies of holy Scripture, and not on the uncertain opinions of men, they appear to be true and certain. But that the Lord jesus Christ accomplished two and thirty years & a half on earth, the ancient Church also acknowledged, as reverent Bed a hath witnessed in his book of the Nature of things, the forty seventh chapter: whose words are these; For the faith of the Church (if I am not deceived) embraceth this, that the Lord lived in the flesh somewhat more than two and thirty years unto the time of his passion; because he was baptised at thirty years, as the Evangelist Luke witnesseth, and preached three Y. & an half after his baptism, as john teacheth in his Gospel, not only by the time of the Passeover, but also in his Revelation. Daniel also in his vision appointeth the very same prophetically. Surely the holy & apostolic Church of Rome testifieth, that she reckoneth this faith even by those notes, which she useth yearly to write in her wax things: In Cere●●. where calling into the people's mind the time of the Lords passion, noteth always three and thirty year less than Dionysius reckoneth from his incarnation. These things Beda delivereth of the age of the Lord jesus. But I am ignorant * Carthusianus ap. 11. expoundeth Beda That by days 1260. must be understood all the time of the evangel call law: because Christ had preached so long a time: Beda understood that time to have been an allusion to the time of our Lords preaching. what place of the Revelation teacheth it: but we may think that this was confessed in old time by some received Cabala or tradition. Eusebius in his 8. book & second chapter of the demonstration of the Gospel confirmeth this, saying; Surely it hath been recorded in written Story, that all the time of the teaching and doing of miracles of our Saviour was three years and a half: which is truly the half of one seven. In a sort john the Evangelist will declare this to them who shall attentively consider his Gospel. Thus far Eusebius. Afterwards Abbess Vspergensis saith in the life of Tiberius; The three and thirtieth year of his incarnation, our Lord jesus suffered in his flesh and rose again. Also Nicephorus Callistus concludeth the first book of his histories thus; This first book of histories containeth three & thirty years, the beginning taken from the two and fortieth year of the reign of Augustus Caesar now waxing old; in the which our Lord jesus Christ (with flesh) came forth of the holy Virgin: but the end ending in the eighteenth year of Tiberius Caesar's reign: which truly is from the creation of the world * He followeth the Greekes most gross error by mistaking the Septuaginta upon Gen. 15▪ & 11 5538. but was from the birth of our Lord three and thirty. These out of many may suffice: from which it is apparent that the time of the life of the Lord jesus on earth was well known to the ancient Fathers. Whereof yet the Divines of our time do so dispute, that a matter of itself plain enough, they do so enwrap and enfold, that it is very hard for them to unloose themselves from their trifling lets. Therefore in the eighteenth year of Tiberius, and the three and thirtieth of Christ the Lord, we have concluded the seventy sevens of Daniel; which, to what years of the Olympiades', The 4 year of the Olympiad 202. supposing his own account to be true, as he placed Cyrus: otherwise Olympiades' are of no certainty. or to the City of Rome, or to the creation of the world they are to be referred, may most certainly be gathered out of the continuance and comparison of times, determined by the authority of holy Scripture as is noted in the Table. But the eighteenth year of Tiberius is the fourscore & 4. year from the building of Rome; 784. but of the world created three thousand nine hundred sixty one: For one years difference, a modest student will not strive. which notation of time to be diligently considered, and not to be overpassed careless or slothfully, the oracles of the Prophets concerning these matters do declare. * A special point. For if by proper scripture from Adam derived, our Lord's time of suffering might not be showed, a matter most needful & wished of all, had been omitted, but God omitteth nothing good for us. But so diligent a care and carefulness which the Scripture useth in noting down these times should sharpen our diligence and shake out of us all sluggishness; wherefore there is no reason why this our pains should be despised of any or misliked, seeing it consisteth and is grounded on the word of GOD, and not on the traditions or opinions of men. But by this we understand that the knowledge of these times do chiefly concern us, because they were written for us, who are come to those acceptable times & to that grace, which we have also obtained; which truly now long ago hath been prophesied by the oracles and foretellings of the Prophets. For as the Apostle Peter saith in the first chapter of his first epistle; Of this salvation the Prophets inquired & searched, who prophesied of the grace to come on you, searching in what time, or after what season the spirit of Christ which was in them, did foretell the sufferings which should come to Christ, and his glory to come: to whom it was revealed, that not for themselves but for us they did show those things which now are declared unto us by them who preach the Gospel unto us, the holy spirit having been sent from heaven, which things the Angels desire to behold. So Peter the Apostle commendeth the greatness of the grace communicated unto us in his time, foretold and foreended by the Prophets; that the Angels also do admire it, and do desire to behold the complement thereof; whereof that the elect be not defrauded, we must strive by all means. The fruit also which floweth from these times is not to be omitted, because the * The jews fear disputing upon this text: more than any other, and lest meddle with it in their comments. jews by the demonstration of them, may be convinced, to yield yet at the length unto Christ, and rest themselves in Christianity, and leave off to blaspheme. To which purpose we must not only join daniel's sevens, but also Jacob's prophecy, which is in this sort in the 49. of Genesis 10. The Sceptre shall not be taken from juda, nor a Ruler out of his loins till Silo come: that is his son, to wit juda, and he shallbe the expectation of the Gentiles. Zoar upon that place doth confess the nature of God contained in Shiloh, and most Rabbins expound that place of Christ. For that this ver. is thus to be interpreted the Rabbins also confess, the truth compelling them: for they say, Silo signifieth Beno, that is, His son; which is the Messiah Christ the Lord, the son of juda. For Christ the Lord rose from juda, as is confirmed and taught by the Scriptures. Heb. 8. 14. To this the Prophecy and testimony of Aggey the Prophet being added is of no small force, in which the ancient Rabbins acknowledge the presence of Christ the Lord to be signified, with the which he was to beautify the second Temple, which place is cited out of the 2. Aggey the 8. And I will move all Nations, and the desired shall come to all the Gentiles, and I will fill the house with glory saith the Lord of hosts. Thus far Beroaldus. Now that the said sevens of Daniel may the more easily be understood, because many Interpreters both Grecians & Latins, have in certain places departed from the Hebrew text, shall be added in this place an interpretation as near answering the Hebrew words as we can Dan. 9 24. * Because it is not good to have differing translations for small points is one kingdom this for his, was borrowed from a defender of his judgement. seventy SEVENS (of years) are cut out, for thy people, and for thy holy City: to consume wickedness, & to abolish sins, and to make reconciliation for iniquity, and to bring righteousness everlasting, and to seal Vision and Prophet, & to show CHRIST the HOLY of HOLY. Know then & mark: from the outgoing of the Word, to return & to build jerusalem, unto CHRIST the GOVERNOR, shall be seven sevens (of years) and sixty & two sevens: in the other it shallbe restored and builded, Street and Wall: and troublous shall these times be. * Though these words be not in the text: yet for light of the argument, they may well be used: so do the best that profess following of the Hebrew. They think it no departing from the Hebrew to add words for explication, and nothing is more usual. It is marvel that some of judgement blame so usual and lawful a matter. In that after the sixty and two seven CHRIST shallbe killed, and not for himself: thereupon the City and holy place shall he destroy, the GOVERNORS own people to come: and their end shallbe with a Flood: and at the end of war, it shall have a final judgement to desolation. But he shall confirm the Testament for many the last Seven: when in HALF THAT SEVEN he shall finish the Sacrifice & Oblation. Afterwards by an Army abominable he shall make a desolation: even till utter destruction and final judgement flow upon the desolate. The judgement of Henry Wolphius touching Beroaldus, may fitly be joined here. THe fourth Article of the time changed, being the seventh of the old testament, containeth four hundred and ninety years, daniel's seventy weeks. It beginneth from the first year of Cyrus, and endeth in the joyful & most famous jubilee of all jubilees, in the year wherein Christ suffered, being the truth of that type or figure. daniel's words concerning those seventy seven are diversely interpreted by the learned: but in my judgement of all other most learnedly and most truly hath Matthew Beroald, in his Chronicle delivered the mind of the Prophet. The seventy gins from the going forth of the Word, to repair and re-edify jerusalem, to wit of that Word which is set down in the second of the Chr. and the last. verse. Neither from any other time can this beginning be set down: for the City & Temple are not repaired in one year. Furthermore, when the Prophet divideth the sevens into two parts, into seven and sixty and two sevens: the first Seven he refers to the troublesome times, in the which the street & ditch are said to be renewed and built again: which is certainly known to have been finished in forty and nine years. Thirdly, he doth so interpret the words of the Prophet (that is, And after sixty and two sevens Christ shallbe killed) that he saith these sevens be ended in the passion of Christ, and after this that there was nothing to be looked for, but a final destruction and desolation of the City and Temple; all which are most notorious. And in the 24. ver. he doth so describe the end of the sevens, that it cannot otherwise be understood then to fall out in the passion of Christ. For he saith, To consume impiety, to shut up sin, to purge iniquity, to bring in everlasting justice, to fulfil vision & prophet, & to anoint the Holy of Holiest. Who knoweth not that these things were performed when Christ said, All things are finished? To conclude that which is said, And in the half of the seven he shall cause to cease oblation and sacrifice, is truly expounded of Christ's preaching which he began in the fourth year of the last seven. To this may be added a parcel of Bucholcerus words touching the exposition of the last half seven for the use of them that little are acquainted with this part of Scripture: but some words of his where the matter well suffereth, shallbe omitted: such as would require a long speech upon them. LEt us come to the declaration of the residue of the 9 of Daniel, in the which the end of the seventy sevens is described. The first seven sevens are 49. years, because every seven containeth seven years. Those former 49. years run out under Esdra and Nehemias re-edifying the Temple. To these let there be added sixty and two sevens, that is to say 434▪ year, & they surmowt unto sixty and nine weeks, or 483. There remaineth one seven, that is the last seven: in the half whereof Christ did teach three year & a half, till by his death upon the cross he purged sin and ended the seven. Diversity of exposition grew by reason of this; He shall confirm the covenant for many in one seven. For that the seventh year, or last of the last seven might be complete: many have extended the end of the sevens, unto the preaching of the Apostles, and to the 4. year after the death of Christ. Others have been of another opinion. We (by their favour) do think that Daniel plainly pointed out the person and the course of life of the only Messiah, & that by great advise the last seven is derived from all the former. For the half of the last seven doth belong unto the Messiah and to his wonderful works: that seven told the Messiah to be come, in that seven Christ the Anointed began to teach, he established a new law and abrogated the old, he took away sin, cleansed iniquity, fulfilled the prophecies, he finished the work of redemption and brought eternal righteousness. Neither can these sevens which Daniel here mentioneth, be ascribed unto the Apostles, that is, to cleanse sin, to take away iniquity, to bring righteousness; for this is the duty of the only Messiah: to the finishing whereof, Daniel saith the last seven is appointed: and he saith this twice, first generally and then specially. Generally, He shall confirm the covenant in one seven. Specially, In the half of the seven he shall make to cease the Sacrifice. So that is general, After 62. weeks Christ shallbe slain. Where it might be doubted, whether immediately after the 62. weeks fully ended, the Messiah was to be slain. The particular therefore which teacheth the confirmation of the covenant or Christ's preaching to be tied to the half of the last seven, expoundeth the generality of both. Therefore it is not daniel's meaning, He will confirm the covenant in one seven, that is to say, the last yet running out and continuing. Yet lest the time of Christ's ministery should be referred unto all the last seven, or to the beginning thereof; he addeth by way of correction, in the half of the last seven: that at once he might teach Christ's ministry should be referred to the last half of the last seven. * Though many translator run on the middle of the seven: yet many the eldest and the late, follow the propriety of the Hebrew word: which most often is taken for half, & never for middle, but when the matter forceth that signification. But the whole sum of 490. year here suffereth it not to be wrested. Otherwise, if 3. year & a half be reckoned from the beginning of that seven, and be ended in the midst thereof; seventy weeks should not be accomplished but 69. sevens & a half that is 487. year, not 490. reverent Beda saw this: who in his book of the account of times the 7. chapter, writeth after this manner; Christ was not stain immediately after the 62. sevens, but in the end of the seventieth seven: which so far as we can conjecture he separated from the other, because he was to speak more of this hereafter. For both Christ was crucified in that, and of a faithless people he was denied, not only at his passion, but continually from the time when john began to preach him. The half of the last seven was the 15 year of Tiberius Caesar, when after the baptism of Christ, the cleansing by sacrifices amongst the faithful began to be contemned. Thus far Beda. More of Bucholcerus the Reader may fetch from himself. The Conclusion. This Treatise was thought needful in this time, wherein some would make this Prophecy of Dan. 9 to be worse than nothing: as speaking of a certain number of years, to men's opinion hitherto, but not so to be understood. Therein the jews would triumph over all Christians, that viged this prophecy for describing Christ's time: and Christian should ken small thanks for that new opinion, as also little to them that cannot see this point to be of special use. Here Strangers opinions were brought, to stay the rashness of the unlearned, who think all things new that they know not. The Writer of the observations upon this, translated by I▪ A. (a friend of his) in an Apology of his own writeth more at large upon that. The Lord give judgement in all points. FINIS.