A LETTER TO A FRIEND, TOUCHING MARDOCHAI HIS AGE, which helpeth much to hold the truth, for that chief prophecy of our salvation, in Gabriels seventies, which show that most exactly 490. years after the Angel's speech Christ the most holy should be killed to give life. Dan 9.23. 1. Cor. 1.25. The foolishness of God is wiser than men. Imprinted for G.S. and W.W. 1590. filigree and depiction of two trees entwined OMNE BONV̄ SUPERNE The Printer to the Reader. THat the Letter following might better be understood, I requested the Autour, that one special Text might be set before it, as he had translated it. Dan. 9, 24. I heard him affirm, that none, for skill in Hebrew would blame that Translation: and though many differ, it was not for ignorance of the tongue: but by their conceit touching the matter, drawing the words as they judged of the whole cause. Thus he translated that point, which was gabriel's speech: who came to Daniel, praying at the time of the evening offering, or three of the clock, or ninth hour by Scripture phrase: ( * For so he writeth in the Letter. at which hour 490. years after most exactly, our Lord gave up the ghost:) and told, that at the beginning of his ‡ So th'author taught: that even the faithless jew Aben ezra upon Dan. 9 beginneth the time from the word that came forth at daniel's prayer, and endeth it when Christ is sealed: And that the jew, though he could not cast the times particularly, nor knew Christ to be the most Holy, yet durst not departed from the propriety of plain words, to pervert the speech of the living GOD, and he wished others that circumspection. Such as begin and end to that effect may not make here a certain number for an uncertain. prayer came forth the word (or answer from God) which he came to show: and saith thus. seventy sevens (of years) are cut out, for thy people, and for thy holy City: to consume wickedness, and to abolish sins, and to make reconciliation for iniquity, and to bring righteousness everlasting, and to seal Vision and Prophet, and to show Christ the Holy of Holy. Know & mark: from the outgoing of the word, to return & to build jerusalem, unto Christ the governor, shallbe seven sevens (of years) and sixty and two sevens: (in th'other) it shallbe restored and builded, Street and Wall, and troublous shall these times be. In that after the sixty and two sevens 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 end the Sacrifice and Oblation. Afterterwardes by an Army abominable he shall make a desolation: even till utter destruction and final judgement flow upon the desolate. And this much for the Readers preparation, to understand the Epistle following. To his good friend A. T. of Mardochai his age: a light to Gabriels' seaventies. YOu desire to know of me, in what age Mardochai lived: because you hold his times to help much the truth of Chronicle: whereby sundry Books of the holy Prophets may better be understood. Your request is reasonable: because you rightly judge of the profit arising by that knowledge. For whereas the chief prophecy in all the old Testament, touching the time of salvation is obscured: that of Dan. 9, 24 & also Dan. 11. Ester, Ezra, Nehemiah, Aggi, Zachary, by reason that men attribute near 100 years more than common likelihood can suffer, or some writers old and late will grant, to these men after Babel was taken: I mean to Cyrus Cambyses, Darius Hystaspis, & Xerxes: They who hold Assuerus to be Xerxes (who be the chiefest Patrons of that excessive time) if it can be showed that Mardochai was in captivity 63. y. must needs grant that from Cyrus Some give Cyrus but 3. years, and that under Cambyses 7. to Darius Hyst●spis 12. y. as Sederolam and Xe●xes but 10. alone: some more, as in Clem. Alex. Cyrus hath y● 30. Cambyses 19 Darius Hystaspis 46. Xerxes' 26. Their times before the surprising of Babylon, and viceroygne: might well have so much as other abridge from this: but from Babylon's fall 30 year must be their most. surprising of Babel to Assuerus end, when yet Mardochai was somewhat active: 30. years agreeth more with the common course of life, than 121. And that being settled, touching years thence to Tiberius 18. year: Some old Greek account will very well agree with us for daniel's sevens, to make up. 490. years. Wherefore your judgement, careful to know his times must be allowed: and endeavour to satisfy your request must be used. The Scripture whereupon disputation of late groweth, is this. Ester. 2.5. In the city of Sbushan, there was a certain jew, whose name was Mardochai the son of jair, the son of Shimei, the son of Kish, a man of jemini, * The question hereupon ariseth, whether Mardochai or Kish was of the Captivity. which had been carried away from jerusalem with the captivity that was carried away with jekoniah king of judah whom Nebuchadnezar king of Babel had carried away: and nourished Hadassah, that is Ester, his uncles daughter: for she had neither father nor mother, and the maid was fair, and beautiful to look on: and after the death of her father and her mother, Mardochai took her for his own daughter. To this text I think good to join immediately an other touching them, who were captived with jekoniah, to show that not only valiant men, but also women and babes were then carried captive: of which babes Mardochai might be one. Thus it is written 2. King. 24 14. And he carried away all jerusalem, and all the princes, and all the strong men of war, even ten thousand into captivity, and all the workmen and cunning men: so none remained saving the poor people of the land. Now if none were left but the poor of the earth, noble women and children must needs be in the reckoning of the captivity. But let us return to the first text Est. 2.5 Upon which Scripture, we must weigh what hath been thought, and may be. I hold it doubtless that Mardochai by this text was in the captivity. Of old time it hath been holden that Mardochai was of jechonias captivity. The same held also the most ancient: that it may appear, this opinion not to be new, but holden constantly of long time, the father of TRUTH. The Greek additions to Esther plainly show, that in ancient time Mardochai was holden to be of jechonias captivity: for thus it is written. Esther. 11.2. Mardocheus the son of jairus, the son of Semei, the son of Kish, of the tribe of Benjamin had a dream, a jew dwelling in the city of Susis, a noble man, that bare office in the kings court. He was also one of the captivity which Nabuchodonosor the king of Babylon brought from jerusalem with jechonias. That those Greek additions be very old it appeareth by Ios. Ben-gorion, whom Drusius thinketh to be Flavius josephus. For Ben-gorion in his Hebrew story followeth them: and the Greek church stiffly enough held them. Wherefore if that age were now alive, and called to an after reckoning for the Persian continuance, I judge by Mardochais age, they would willingly cut off about a hundred years for their overreaching Chronicle: and rejoice not a little to have daniel's times brought to plainness. They did not only of ancient days allow of the greek additions for Mardochais times: The ancient Greeks by their own grant, would shorten much their account for the Persians years. but in their own writings do the like. josephus saith, that Mardochai had been at Babylon. Clemens saith that he was in the Captivity. So doth Athanasius in Synopsi, in Hester. Cedrenus placeth Assuerus in the beginning of Darius, and Cy. Monarchy. Zonara's much followeth josephus. These men's testimonies against their own negligent account, should seem to be void of partiality. Pagnins careful translation is void of doubt: that by it Mardochai is of jechonias captivity. The like I may speak of the Latins. Pagnin his skill in Hebrew giveth place to none Italian, former nor later. In his translation of Ester, out of doubt Mardochai is a man of Benjamin, which was carried captive with jechonias. The french glory of Vatablus, & his judgement, by our learned Fathers, who put before the Bible his brief sum touching it, hath been greatly esteemed. Vatablus agreeth with Pagnin, and further speaketh of Kish: whom he holdeth him to be. Vatablus removeth the doubt further, showeth that Kish there is named, to show Mardochai to come of the Kings seed. Now where some doubt why obscure Kish father to Saul, rather than Saul should be recorded: for them a certain Hebrew yieldeth a reason that satisfieth me. As Mardochai taught Ester to hide her kindred, so the other jews endeavoured to do, Why Kish rather than Saul is named. & kept the memory of Mardochais nobility rather by Kish, famous amongst them, & obscure to strangers then by Saul, whom Haman of Amaleck might have heard of. If any despiseth the Hebrews reason, let him bring a better. With Pagnin & Vatablus agreeth Arias Montanus: Arias Montanus and Tremelius translations. whose like, if Spain had bred many, the Pope should have been closely bitten to the heart. Though he follow the common Chronicle, yet he made conscience of wresting holy Scripture. Tremelius likewise, whose translation giveth place to none (whom I could wish for many special points, not to be altered by following the Heathen) he translateth the Hebrew so, The common judgement of Italy, France, Spain, and Germany. as speaking that Mardochai was of jechonias captivity. This Italy, France▪ Spain, and Germany held. And lest any should take advantage by the relative, (Which) to refer it to Kish, and not to Mardochai: they translate the last antecedent before it, Vir, not viri. that is (MAN of Benjamin) in a case joined to Mardochai, and disceavored from Kish. Two reasons moved them to that, as I think: one, because in the Hebrew upon the word Kish lieth a stay of a king-accent, in force and form like a comma in Latin. An other was, because a sentence is joined on a copulative, Tiphcha the King-accent, usually distinguisheth. which can not be removed from Mardochai, who was carried captive and nourished Ester, Also it seemed to them senseless, to admit in the midst along narration touching Kish: where the speech began of Mardochai, & afterward to make a sudden step again to Mardochai: And so would I think. These who comment upon Ester, follow the same, ‡ Lyra, Brentius, Bullinger, & Lavaterus upon Ester. Lyra, Brentius, Bullinger, Lavaterus. The argument in the Bible translated at Genevah, before the book of Ester draweth in the same yoke. And on the Latin joh. Benedictus. So the French doth, and many more. And whereas expressly § Mardochai is named Ezr●●▪ among them who gave their names to return (if occasion best served so) in the first of Cyrus. Mardochai is named amongst them who did, or might return from Babylon in the first of Cyrus, I see no reason why the many of them who affirm even that Mardochai there to be ester's cozen, should be rejected. I will not soon believe, that the providence of God would in Scripture so place names, that thousands of the paynfullest and the wisest should be deceived, as holding them the same men, when they are other. As Nehemias' Ezra. 2.2. is holden of the most to be * R. Symeony there upon Neh 12.3. The author of Ezra. 4. was watchful to follow the common opinion to make Ezra to be of the captivity, as immediate son to Saraiah killed at the third captivity 52. y. before the .70. ended 〈◊〉 Nehemias' and Ezra several treatises are purposed. the same who is Artaxast his cupbearer. And Ezra Neh. 12. coming home in Cyrus first, is holden of the Hebrews to be the same who wrote the book named so, and lived to the last times of the Persians: and by 4. Ezr. 3. may very well be: So no more will I admit two Mardochais, than I will here two Nehemiahs and two Ezras: seeing I see no reason why obscure men should be chief in catalogue of personages, & famous men be left unreckoned, who in open dealing have the next glory to Zorobabel and josuah. But of the other two Nehemias' and Ezra, I may take some other time of a longer discourse. I will return to Mardochai. They who hold of the Pope, notwithstanding their error in giving the Persians too long a continuance, yet would not in the particular deal here against their conscience: for their table in Apparatu Bibliorum holdeth Mardochai ester's kinsman to be of the captivity of jechonias, and also to be the same that is mentioned Ezra. 2.2. So Schubertus, and Lyra, had rather hold Mardochai much above. 100 year, then with Burgensis deny him to be of jechonias captivity. And john. Benedictus noteth (from Philo) that he lived 198. years. Likewise some of our own country, who have by authority written, Codoman and his translator, simply overseen. in notes simply enough gathered from Codomanus: place Mardochai so: that well he might be of the captivity of jechoniah. Notwithstanding that some who have travailed more in this kind, would soon conclude that thereupon they must cut near 100 years from their own account. The testimony of any against themselves, should have some force. Bucholcherus bringeth it as a most common opinion, that he lived in the days of Euilmerodach and Bal Sasar. The Hebrews are not lest regarded for commenting as touching the story, contained in proper speeches of the Prophets. Of them I have seen twelve several Writers touching Ester: by which all it may be learned, that the jews held Mardochai to be of jechonias captivity, as the Talmud in Megillath Ester, two Chaldy Paraphastes, Aben-Ezra, Solomoh. jarchi: which are joined in Bonbergius Bibles: seven commentaries printed in little books alone. Add Midras Rabbah, who passing it over as touching plain words, in the whole discourse showeth what the autour thought. And seeing the jews ever since Mardochaies time, yearly in the month Adar, celebrate a Feast for the deliverance by him: it would be too rash to affirm so many thousands now 2000 years not to understand his story: but in a * Whether Kish or Mardochai should be of the captivity. trick of Grammar all to be overreached. Moreover closely they give a bitter frump to some Christians in Sepher juchasim in the word Ezra: when they feign Mardochai to live 400. years: teaching their children thereby how unskilful many of our side are in the story of Scripture: The jews flout Christians ignorant of Mardochays times. for if this be true that no male were carried with jechonias, but fit then for war: and under the terms of All jerusalem, 2. Kin. 24. women and babes be not contained: If also from sedekia's captivity the seventy years must begin, and Mardochai live in the end of the Persians: and if Eusebius times, and Ieromes hold: then by our assertions must Mardochai be holden towards 400. year old. But justly is Eusebius blamed of johannes Benedictus, and Marianus Scotus. And Jerome may not be cited for them that would have Mardochai borne in the fourth age after the captivity. For Scaliger, and such as lean upon him, hold that Darius (who built the Temple § So S. Jerome thinketh, as do some Hebrews & Grin. upon Ag. Hellanicus of Atossa. 17. year after Cyrus first) was after Mardochai: So that he will of force have Mardochai near Cyrus' times. And Eusebius may be confuted by himself, citing Hellanicus out of Clemens, who writeth thus: Atossa the queen of the Persians first invented Epistles. Though Epistles were used of old, as in juda and Israel: also in Homer Il. Il. zeta in Bellerophontes. yet when Heathen scant used written records, the letters sent by Hester Adossa to 127. Provinces might well be the most ancient for famous & fresh memory in Hellanicus days, whom Thucydides nameth as his former. Thucydides died in the times of Peloponnesus wars. And herein the antiquity, who had followed the games of Olympia, to teach of man's redeemer against express word in daniel's ninth, control themselves, and call the times to as short a reckoning as truth hereafter much by heathen account will require. An Hebrew disputeth learnedly, An Hebrews reason of ester's times. to teach us that ester's stories fell out soon after the captivity: because many of rare godliness must needs then be amongst them, that God should in sundry places give them so great glory. It is not commonly seen, that the age unafflicted should be of more godliness, than they who before had felt God's hand. josuahs' elders and their posterity teach us so to think: likewise David's age, and Roboames. Moreover, the Apostle giveth that company a singular testimony Hebr. 11.24. who by faith avoided the edge of the sword. I doubt not, but that of them it is spoken there. Over and beside, the prophecy of jeremy touching the good Figs may very well have accomplishment in Mardochai. Lyra upon jere. 24. And Lyra would think that in Mardochaies' story mention is made of jechonias captivity, to show namely in some that favour of God performed, which in the good Figs was showed. Here I may for the help of the Reader, abridge jeremies' words from jer. 24. To him God showed two baskets of Figs, one of good Figs, the other of naughty Figs: after jechonias, the nobles and artificers of judah were carried captives. As the good Figs would God know those captives, and bring them home: and as the naughty Figs, would God give Zedekias and his princes for a terrible plague. Lastly this I think & hold, that none ever denied Mardochai to be of jechonias captivity, but such as * Either of themselves, or led by others. follow the reckoning of Olympia games. All this considered, I judge it will not soon take place, that some would teach this opinion to be new, or untrue, that Mardochai is said to be of the captivity of jechonias. And this of Mardochai being granted, my sharpest combaters (I trust) will not deny, but that Daniel might well understand his own words: and the Seaventies from the hour of their utterance, and first year of Darius and Cyrus in propriety of speech, draw us unto the year wherein our Lord by death, brought light & life to the world. Thus I thought good, though as fast as my pen could run, to write my mind touching Mardochai: that you might be better confirmed to hold the truth of daniel's sevens: the plainness and propriety whereof, many Christians strive more to make uncertain, then did the jews: whom yourself heard at Franckfurt and worms. To this I will join a particular reckoning, agreeable to daniel's sevens: even from such as for the whole agree not wholly with that which I steadfastly hold to be the truth. Cyrus' 3. y. Schubert. Well may he have reigned 27. y. before. Cambyses Artaxast. 7. years. Herodot. but he reigned in his father's life 2. y. of them at the least, as appeareth by conferring Ezra 4. with Dan. 10. Assuerus holden most commonly to be Darius Hystaspis, 12. By arguments drawn from Ester all through compared with Heathen, it may well be proved that Assuerus is Darius Hystaspis, and by Hester 3.7, compared with cha 10.2. we may well think that he reigned nothing near 36 y. Monarch, as some Heathen think. years in Seder Olam. Xerxes, of whose sole government Ezra maketh no mention: only Dan. 11. He is said to be the rich King, that should stir all against Grecia. Some hold him to be Assuerus in Hester. Upon their assertion I desputed in Mardochai: Schubertus granteth him 10. years of sole government: but Tremelius joineth them to his father's reign, and maketh him but viceroy: and all 20. And these be the chief kings whose account troubleth Commenters upon Daniel, Hester, Ezra, Nehemias', Aggai, and Zachary, against the plain simplicity: which those books process do require. Of them I purpose to write other several Treatises, to confirm this account in effect which others Jews and Gentiles hold, and to overthrow that excessive reckoning, The shortness of the time from Cyr. to Neh. government is seen by the age of these men Seraia, jeremy, Esdra●, Amaria, Hattus, Shecaniah, Mallu●, Rehum, Meremoth, Abiah, M●amin, Bilga, Semahia: which came with Zorobabel, Neh. 12. & after the buylbing of jerusalem helped Nehemiah. Neh 10. Shanballat an active resister, living to Alexander's days showeth that it was but a short time afterward betwixt both. which the games of Olympia, cause to more harm for jews, than the Idol iovis Olympii was loathsome in their Temple in old tyme. Now mark other kings hence from Clemens 1. Strom. Artexerxes 41. His 20. year finisheth seven sevens to the building of jerusalem, and full finishing of the Temple, as writeth Aben. Ezra, Tremelius, Beroaldus, Wolphius: and the French notes before Ezra touch it. The Greeks' josephus, Clemens, Eusebius, Cedrenus, ending the Temple in that time, had relation to the seven sevens Dan 9 though the Olympiades' carry them somewhat aside: but by a friendly censure one might cite them to that texts meaning whereupon they stayed: specially seeing otherwise they are little constant: or worthy credit, but when many confirm the matter with them. Darius' 8. years. Artaxerxes 42. y. In this kings days Xenophon and Ctesias lived and wrote of him. Plutarch wrote also, and many Grecians more. The more impudent be the wicked jews, which leave him out to shorten the time, and disannul by an other extremity daniel's sevens. Ochus 3. years. Darius' 6. years. Their years in all are 130. The Greeks. Alexander 6. Herein I somewhat mend Clement from all other Grecians. Ptolemy Lagi 40. years. Pto. Philadelphus. 27. y. rather 37. Pt. Euergetus. 25. y. Pt. Philopator. 17. y. Pt Epiphanes 24. y. Pt. Philometor 35. y. Pt. Physcon 29. y. Pt. Lathurus 36. y. Strabo would place Lathurus before Physcon. Pt. Dionysius 29. y. Cleopatra 22. y. Clemens copy omitteth ten y. in some one, by like in Philad. to finish the sum of 294. y. which sum in two places he hath. The whole sum is 300. years. From Alexander's death in Ptol. 294. that same Melanthon, Bullinger, and many others follow. From Augustus 15. who reigned 56. to 18. further. 60. y. From Cleopatra's overthrow by Augustus to 18. of Tiberius 60. y. by accounts of the old & the later. And this I have laid down, that you might better know, where the jews help the Gentiles to hold the truth, for what times the scriptures fully help us, and where the jews may easily be confuted, and the Gentiles agree commonly. This being well weighed, you may see that in Mardochai antiquity and novelty must both agree to cast daniel's sevens, as I showed in the Consent of Scripture which I wrote. This one Treatise of Mardochai well considered will make men more capable of truth in sundry arguments: which shallbe (God willing) handled for manifesting of Daniel. H. B. FINIS.