A SEDER OLAM, that is: Order of the world: or years from the fall to the restoring. A second Apology for the Angel gabriel's propriety of truth, in his holy and healthy message, of the clearness and certainty for our redemption: And a further answer to some, little thinking that all human Libraries may by themselves, and must by Scripture be controlled: With a long Preface touching the humanity of the Gentry of Cambridge, and higher, in favour of ancient Learning. job. 24, 25. If it be not so now, who will disprove me, and make my words nothing. 1594. To the right honourable Henry Earl of Huntingdon, Lord hastings, Hungerford, Botreux, Molins and moils, Knight of the most noble order of the Garter, Lord Precedent of her majesties counsel established in the North parts. THe register of time (right Honourable) which the Greeks' call Chronicon, the Doctors of the Hebrew kind term Seder Olam: that is, the Order of the world. They have many phrases from ancient holy men doubtless, which the Apostles do confirm: as, the World to come, Paradise, the second death, and such. In like sort Seder Olam, seemeth to be a phrase used from the Prophets tyme. It containeth deep matter in it. For who would not be astonished, considering that God sendeth all men to learn the age ●f the world from the record of the Fathers, unto Terah? unless he knew the purpose, to declare the fathers of whom Christ cometh. Now it is more strange, that thence it is not continued by Abraham, Isaak, and jacob, three so rare men. But the course is broken of at Terah's death: and soon after a new order is taken: how many days or months after I dare not discuss. But presently thence in the narration, from the promise of Christ the Epoch goeth: and Abraham's age is told what it was then: which can not be exactly gathered, how from his father's age it dependeth: as the Learned cast all from Adam to Charans birth, at Terah's seventieth year exactly. From the peregrination upon the promise of Christ, unto the Lamb, the years are to the very day: and likewise thence to the Temple: what day of what year from the Lamb it was built: in what year of the king the builder, and how long he reigned: and how long after the division, even to what day of what month it was brent, for idolatry. Then the exact account for day and month is not laid down, though the whole Captivity be recorded for the just years: When it is ended, thence a new, upon a rare occasion, to a rare man, by an Angel, the * jerusalemy in Rosh hashana. only of any created that hath a proper name of Angel, the time is pared out in a rare phrase of speech, unto the death of Christ, our saviour, unto the very time of the evening offering, when he offered up himself. The speech and the matter is so heavenly and precious, that as of old time that prophecy was openly read of all the jews, and known of all the East: (it doubtless josephus meant. bell. jud. 7, 12.) So all the world from their Childhood should read it, and all the learned should still reduce the new Testament unto it, and expound the old Testament by it. For it is the abridgement of the New, and the key of the Old. The state after our lords death, is called A new Heaven: And his death ended the last Olam, or jubilee, or yet the later part of the old world: as that part before the flood is termed of S. Peter. Thus Seder Olam shallbe a goodly title for the Hebrew account, from since the first Adam stood on the earth, until the second Adam arose from the dust, and went into the heavens. Certain observations I have writted for this space, registered by the wisdom of God: to keep the holy text in his native clearness, against entanglementes of jews and Gentiles. I could wish the dexterity of daniel's wit. For the matter is worthy. And that which my pains could breed, I was desirous to commend to your Lordship. Some remembrance I would leave, how much I am beholding to your Honour: though none writes in a Calendar all good things done to him. Of your Lordship I may say out of ‡ Odyss. 1. Homer, that you have been unto me, as a father to the son: and I will never forget that tendering. I found many honourable Patrons, but your lordship's charges were the greatest. The Archbishop of Canterbury's grace was the means, soon after my coming to Cambridge in my young years, to procure me a continual profession of Homer's tongue: Whereupon with all speed, the rest of my success proceeded, until Sir Walter Mildmayes Lecture in Greek, with the gift of six Scholershyps' as I would, and his fatherlike favour, better encouraged my pains. And I should injury all the governors of Cambridge, if I would not acknowledge continual singular cherishing: and one point in offering, whether Lecture I would of japheth and Sem's chief tongues. But there to me your lordship's charges was five and twenty times more than the private Greek profession, and about ten times the Value of a fellowship by year. The greatest allowance that any Noble man granted any Scholar. So great a desire you had that my painful and chargeful race of study, which you judged by your experience able to go through the pikes against common errors, should there have practice and trial. And when good desert, and the best then, taken in hand upon grave request, and orderly used, was least regarded, and worst recompensed in all men's sight, by a good man's error, not of ill will, yet so that you heard, and hundreds more saw an injury: the same allowance you continued to my private labour: Whereby my Greek translation of the Hebrew Prophets was wrought. That diligence calling all East and West forces of study together, Hebrew, Babylonian, Chaldean, Syrian, Arabian, & all together mixed in the Cabala: Greekes of all sorts, Latines of all sorts, all (used skilfully) servants to the Temple: That diligence made me enterprise the Herculean labour of the Harmony. I think you remember D. pennies censure uttered to your Lordship, of the Table, entitled, A Sinai sight, how by conference in those points, he thought that he learned the whole frame of the Bible, better than by all his English and foreign pains, and conference: and that one year upon such tried grounds, would do more than ten from the common course. The learned D. told me what he told your Lordship, to hearten me, against the busy: but heartened already enough by rare old tendering. I must here crave leave of a further digression, to leave a memorial of tendering showed to my young studies. For as soon as I could be Graduate, upon sudden disputations in the Greek tongue, wherein the readiest of the ancient Masters came to reply, & many were encouraged to the tongue: word was sent me, that I should choose where I would be Fellow. I choose to be, where first an election was: even four days after I was eligible, and to that College I was chosen: a College which regarded learning as much as any could. Some parts of a reverent man, the master Master Shepheard I can not omit. He, when I stood to be Fellow: At the election, told, that he would have no stranger but one: and either him, or no election, and soon had a general consent. And thence soon I was alured to Christ's college, to be Sir Walter Mildmaydes professor. M. Shepherd perceiving that, to stay me, found means to double the allowance for all the Fellows. This I did not know until I departed thence: and the night before the election, sent for all the Seniores, and me, to supper, and moved them to promise out of their allowance, and double from his, all, double to my fellowship. I promised not to go from them. On the morrow I went to thank the other College for their good will. They taking in grief that I should refuse their such willing favour, requested me one thing: only to be admitted with them, and after to choose. I not knowing how admission to one house, did cut off the right of an other, was content: but with these words: I protest it is against my will, only to satisfy your request. The admission being done, the learned man D. Still (now reverent Bishop) said, S. john's is lost. M. Shepherd hearing of it, was sick for grief, as many did report, and told for whom he took all the pains to amend the Felowshyps: yet hearing how I protested, and was deceived, sent to the Visitor the Bishop of Ely to expound the Law, whether it were an admission, when the admitted saith, it is against his will. He resolved the admission lawful, and my place lost with them. Then they offered to choose me anew. That I refused: But promised to esteem of their good will, as much as if I came to use their favour. I asked them, why they should so much regard my young study, of four years? They said: such a course of making Hebrew and Greek as native in years so young (at 20. of age) will twelve years hence do that with ease, which all our pains can not come by. And if public cherishing encourage: I must testify, that my acts there were so accepted of the Ancient, that none ever could take more delight in pastime, than their acceptation might make delight in studying. Of mine own success, will let others judge: friends deserts, I may write into a Calendar: which also stirred yours. For, to return to your lordship's favour: My labour was bred up by your Lordship's charges: I mean the last time of it: and upon it, the travel in the Consent of Scripture: which I thought to be more than Hannibal's, making a way with pickaxes over the Alps. But I know that I have not lost my labour: but have soon seen some fruit of it. For since, men of trade, quiet and thrifty, have showed unto the world greater skill in the holy story than any, as they, ever have done in our nation. So that few will believe their works to be theirs, but such as do talk with the men, and see their dexterity. They may think, and thank your Lordship, the paymaster, for their skill. Some Scholars said, that if all tradesmen were so cunning, preaching would not be regarded. They forgot the proverb: Knowledge hath not an enemy, but the ignorant. I am sure that if all Scholars in the Realm did so far pass them, as by profession they are bound, and all the common people match them: it would be far better with them. Your Lordship, hath had this ten years a wonderful desire, to see the Prophets speak to our ears, their own meaning: and expounded in the margin with their own notes. No man unlearned could think upon so celestial a pains, to regard it: But would rather follow custom, to let us still confute ourselves, not knowing how the mistaking of a few places in Scripture, in some points hinder much: and many years may well be spent upon some one line, which is more. This my little pains will tell them of that: How the not marking why Moses telleth that, Terah dieth (too dry words) hath made us, and many nations translate, with flat untruths, in so weighty things as any can be, of collateral articles. I am resolved, that the men of great light & sight into Divinity, most esteem of a Divine: and I for my part, more honour one such, than all companies of all other. And think myself more beholding to your Lordship, for your bountifulness in the due time of my study, for the benefit of the Church, than I could be to any for an Earldom, when years to set forth Religion can not serve. And not I only, but all Divines must honour you, for this your opinion known to many: That you thought a learned Divine equal to an Earl. Divines be Carls, if they will not requite that reverence. As, of my former patrons in my Homerique days, when Homer was my profession, I spoke in particularity after the Poet's manner, for some special occasions, which men acquainted with those days affairs, will soon see. So for your Lordship, my Patron, in my study for the hardest and principal Divinity points, hitherty not fully cleared since the Apostles time, I was desirous to leave this work, little in quantity, but not of little study, to be a memorial of my duty, to your Lordship: whom I commend most humbly and heartily to the spirit of grace and truth. Your lordship's to command, Hugh Broughton. To the Reader. THe use of this pains Christian Reader, is to show the honour of Christ: unto whose service the holy Prophets contrive in record all the suns journeys unto his death, and no further: In story be from Adam to Nebuchad. the years, when they are passed: Thence in prophecy & story the years of captivity: thence the time to the hour of redemption afore hand. This one point, the Chronicle, might lighten all the glory of the Gospel, to scatter all Antichristian clouds. The matter is so plain, that the simple can not be deceived. For if, as Moses placeth Terah's death presently before the promise to Abraham, so we will understand him, and believe S. Stephen Act. 7. for that, and also the Greek jew Philo, and not wound Moses by students curiosity, begun from malicious jews, followed by unheedy Heathen: That text of Moses being kept in due plainness, there is no other colour of doubt for jew nor Gentile: but both have then cleeredal unto jeroboam. And unto the burning of the Temple 390. years after Israel fell away under jeroboam, there Ezekiel hath one sum: and no plain reader would think of doubt. Likewise for Nebuchadnezar, jeremy afore telleth of 70. years superiority: whereby all simple jews held the truth: and later record it. And at the end of them, the Angel afore telleth of 490. years for salvation: who so will not make the Angel a deceiver: but begin from the time of speaking, and end, at the performance of the thing spoken, can not miss. Against curiosity from our weakness, I writ the positions following, to make that clear, which if men would not resist their own judgement, had never been thought obscure: but by us hath been perniciously encumbered. Positions opening the Chronicle of Scripture. HE that will deny the course of time to be in Scripture clearly observed, even unto the fullness, the year of salvation, wherein our Lord died, may as well deny the Sun to have brightness. The particulars are set down in my book chaining the Text. And though many do differ in their Chronicles, yet these points being cleared, all strife ceaseth. 1 One, that the Greek translator added for a close purpose years betwixt Adam and Abraham 1350. which years are all feigned. Whereof I wrote at large in Melchisedek: how in truth the Hebrew must stand: with § At Terah's death. years 2083. and hath always in these west parts of the world been followed, though the Arabic and Ethiopian held after the Greek. The second is: 2 That presently after Terah's death Abraham at 75. years received the Promise: 430. before the Law: 480. more before the Temple, and 36. more before salomon's death. The third is: 3 That 390. years Ezek. 4. are from jeroboams drawing Israel away, unto the 19 of Nebucadnezar. That from his 19 year, or third Captivity of juda, 52. from his taking of jerusalem, are of captivity: and 70. from his first year to baltasar's death. The fourth and last is: 4 That upon the scutcheon of captivity, the 70. sevens of delivery for eternal freedom must begin: and must end when our Lord by death findeth us an everlasting redemption. These last three I endeavour to clear. Observations touching some doubts stirred concerning Abraham's age and the Promise, with a controlment of 60 years error, and of 5. where some fall into 60. only, some 5. only, some 60 and 5. 1 SAint Stephen saying, that God removed Abraham from Charan after his father's death, may not be excused as though he had spoken negligently, as Bucholcherus doth qualify his words, but requireth belief in the simple sense of his words. 2 The Greek Philo, the true Philo (not the forged) telleth truly, that after the death of Terah God removeth Abraham from Charan, and that then Abraham was 75. 3 jews malicious were the first that feigned Abraham to leave Terah 60. years in Charan. 4 All they do the like who make Terah father to Abraham at 70. and not at 130. for add the 75. of Abraham to the 70. of his father, and it maketh but 145. years, and there remain 60. of Terah's 205. 5 It is a fair consequent, that Abraham being 75. years old at his father's death, was borne at Terah's 130. 6 The plain order of the text at the first would have taught so much. For thus the words he in order: And the days of Terah were 205. years, and he died in Charan, and God said unto Abraham, Get thee from thy father's house, and in thee all the nations of the earth shallbe blessed: and Abraham was 75. years old. 7 When Moses saith that Terah lived 70. years and begat Abraham, Nachor, and Charan, he placeth Abraham first, not as though he had been eldest, but for other respects. 8 As Moses reckoneth Noah's sons, not in seniority thus: japheth, Sem, and Cham, but beginning with the worthiest, and so going to the next in years to him, and ending with the eldest▪ so he beginneth with Abraham the worthiest, and endeth with the eldest. 9 Also for the weakness of men, Moses hideth his mind that the profane should not soon spy the paradox: that Nachor at 29. years old begat Terah, and died at 148. and Terah begat Abraham at 130. They who knew not how strangeness for Abraham to be father of the world was fittest to stir study, would at the first stumble at the unequality. And for the same cause (it may well be thought) the Greek interpreters added 100 years to each father that was not 100 years old at his fatherhood: as is declared in the treatise of Melchisedek. How the malicious jews condemn themselves. THe jews generally granting Sem to be Melchisedek (and that truly) should make him deliver the blessing to one that died before the blesser (which thing cannot agree with the wisdom of a Prophet) if Abraham were borne at Terah's 70. for he should die not only before Sem 34. years, but also before Selah 3. years. It is the Rabbins general opinion, that Ischa the daughter of Charan is Sarai, who was but ten years younger than Abraham: in Zakuto. Wherhfore Abraham even by themselves is determined to be younger than Charan, in Sanedrin. Of Gilbert Genebrard. Genebrard inclineth to make Charan father to Sarai at 8. years, though the jews revoke that: but his error showeth▪ that the Chronicle must stand to make Abraham borne at Terah's 130. years of age. Of the Promise, that it was not made five years afore God speaketh to Abraham, In thee all nations shallbe blessed, nor afore Abraham left Charan. Changed▪ 4. THe doubt herein ariseth from malicious jews, seekeing the disgrace of S. Paul. Gal. 3.17. where he telleth that the Law came after the Promise. 430. years. The doubt is coloured from Gen. 15, 13. Thy seed shallbe a stranger in a land that is not theirs, and shall serve them: and they shall entreat them evil 400. years. Questions hereupon arise two. 1 Whether the term beginneth since Abraham left the seed on a strange land: and both marks go to one time? Or: 2 Whether the affliction be after the fift of Isaak? These jews begin the time from Isaaks birth, Sal. jarchi, Aben Ezra, Ramban, Abrabbaneel, Baal Shemoth Rabath, Baalsedar Olamzuta, Baalseder Olam Rabath, Bochai, Chizkuny. And Rambam in his agreeable Total sum for the world, in Halacoth jobal. Elias Misrachi is more vehement, reasoning that the affliction was but in Egypt, and therefore from Isaaks birth will needs have the term of years: and not from the affliction. How these Rabbins should disannul S. Paul. If 400. years only be from Isaaks birth to the Law: 30. before the birth of Isaak shall fall to Abraham's 70. Now that promise was not till abraham's 75. Therefore the consenting to the jews herein, should disannul S. Paul, and that goodly promise of Christ. A confutation of these Rabbins from themselves. 1 Aben Ezra saith, that the words in Gen. 12. were spoken 5. years afore Abraham left Charan. Abrabbaneel telleth him that that is a flat lie, upon Gen. 12. And just cause had he so to do. Ralbag is confuted with him for so much. 2 But Abrabbaneel, and jarchi, and the seder Olam Rabath, and the more ancient the Middras, and the other troops, they begin the 430. years from the time of Abraham's sacrificing. Gen. 15. and feign that Abraham was twice called from Charan: once five years before that which is mentioned. But this is nothing else then to bring a leprosy upon Scripture, to feign a story. 3 Moreover the blind may see, that the speech had in Gen. 15. was after the slaughter of the kings, and after the promise. Thus the rabbin wits can not make the 400. years agree with Isaaks birth, and the 30. with any story at all, in their sort. Ralbag detesting these errors, speaketh otherwise, and is confuted in Abrabbaneel, whose words be these. Ralbag writeth, that the 400. years begin from the birth of jacob, and the blessed God bastened the end, and brought it to pass before the time which he promised. But in truth this is an uncuth opinion. And Ralbag maketh the sacrificeing Gen. 15. to begin 15. years before Isaaks birth, and thence would begin the 430. years, or from Isaaks birth, nothing caring for exact truth. Thus we see that God confoundeth the jews tongues, which obscure the Promise: that we should be ashamed any more to follow them. The plainness of the text. They shall entreat thy seed evil 400. years: These words be as clear as the Sun, that it must be referred to the affliction of the seed: and the sixth year of Isaak will well agree with that, when as Ishmael persecuted him. For the term mocking, is of jarchi termed an Idolatrous flouting: of Ramban a murderous flouting, and usage dangerous, with a pleading for the right of inheritance. And the holy Ghost doth term it a persecution: and this must be done to him being of some capacity. In the cradle the Nurse, and such would keep him. Also, the anger of Sara, and God's authority from heaven, argueth the matter to be some great unreligious dealing: and this was a fit epoch or mark, to have an account from it, and that at 30. years, as our Lord, the promised, at that age had the flouts of all the Pharisees. And so great a matter as this was worthy of a prophecy, that Ishmael should be cast off: and Abraham in him should see a form of the afflictions in Egypt, and of the revenge, and how an Egyptian by the mother now beginneth it. A suffering together of Scriptures, where one is wounded. These texts have a suffering together. The peregrination of the children of Israel, which were soiurners in Egypt was of 430. years. The Law which was 430. years after, cannot disannul the covenant, that it should make the promise of none effect. Gal 3, 17. And this. Get thee from thy father's house: and in thee shallbe blessed all the nations of the earth. And this: After his father's death, God removed him into the land in which ye dwell. And this: They shall entreat them evil 400. years. One opened, openeth the rest: and one darkened, darkeneth the rest. How Moses must needs be understood. The peregrination of Israel's children since Abraham left his country, and the day of removing in Egypt, are the limits of the tyme. But Charan is the country of Abraham. That is proved as touching the words Gen. 12. by Abrab. plentifully, and granted by Midras, Seder Olam, and whole troops of Rabbins, that make Abraham twice called from Charan. Therefore it is evident that the 430. years could not begin until Abraham left Charan, and from the day of his journey it must be taken. A proof from the Greek translation. The Greek Paraphrast leaveth no place of doubting, which hath letters speaking thus in our Loegria tongue: The continuance of the children of Israel, which they continued, they and their fathers in Egypt, and in the land of Chanaan, they (I say) and their fathers, was 430. years. The approbation of the Greek. Talmud jerusalemy noteth this Paraphrase of theirs, That work is ancient, compiled about our 300. years. in Megila, as one of 13. places altered by the translator for king Ptolemy: And the peregrination of the children of Israel, which sat in Egypt, and in the lands, was 430 years. Here they grant, that no lands but the trodden, after their coming from Charan, can be called the lands of this peregrination. The Talmud Babylonian hath the same also in Megila Perek. 1. pag. 9 The promise, and the entrance into the land promised, should go together, as they be in the speech together. And so S. Paul telleth Christians, that thence the 430. years must be counted: whence troops of jews make Abraham to leave Charan, for Chanaan. Abraham Bucholcherus learnedly and plentifully cleareth S. Paul herein, to this effect. To whom for ancient testimonies of Greeks' & Latins, I send the Reader, because I will not carry hither to myself, by my words, the glory gotten by his pains. Arguments direct against casting the five years higher, then from the speech concerning Abraham. The plain order of the text in Moses, joining the Promise to Terah's death, ought not to be altered without a forcible argument. The Hebrew in plainness lieth thus. And God said unto Abraham. Not: For God had said. And the church hath of ancienty followed the plain. The late alteration must be revoked. They who altar that, mark not that they make Moses speak thus. And Terah took Abraham, Lot, and Sarai, and they went from Vr Chasdim, to go into the land of Chanaan: For God had said unto Abraham: Get thee out of thy father's house. The family of Terah was his house, out of which Abraham could not departed while Terah is with him, as principal of the journey. So their translation can not stand. The Hebrew Section, or Perasha, (which is most ancient, and distinguysheth upon Terah's death, the speech to Abraham from Terah's journey, no less than writers in distinction of several books separate matter) this distinction can not suffer the later speech to be the calling of Terah. If in Terah's life time God had given Abraham the promise of Christ, and Abraham as a Prophet had told his father of that, Terah no less than Abraham should have the promise of Christ: But none would so think. Therefore Terah should be dead before the Promise. Thus the * Exod. 12, 4. Gal. 3, 17. Act. 7, 3. Gen. 11, 26. Gen. 12, 1. Texts are cleared: which I showed to have a feeling together: and others of near kindred to them. The Rabbins of malice disturbed them of the old Testament, to disgrace the new Testament in their nations eyes, by our yielding unto them. This they have as a common proverb: A Testament which faileth in part, faileth in the whole. Talmud jerusalemy. San. Perek. 9 Now, they are ready to quarrel with every part: and we can not be excused that follow them, to disgrace our Gospel. To one point more I will digress. An explication of S. Stephen's words. S. Stephen saith: The God of glory appeared to our father Abraham, being in Mesopotamia, before he dwelled in Charran. And said unto him: Get thee out of thy land, and out from thy kindred, and come into a land which I will show thee. This text of S. Stephen hath been thought to be taken from Genesis the twelfth, because words much alike are there: But these words following have relation to that text: And thence after his father's death, God removed him into this land, in which you now dwell. Moses telleth by what speech the latter was done, in these words. And Terah died in Charran: and God said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee. And I will make of thee a great nation, and will bless thee, and make thy name great, and thou shalt be a blessing. I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. So Abram departed, even as the Lord spoke unto him, and Lot went with him. (And Abram was seventy and five years old, when he departed out of Charan.) Then Abram took Sarai his wife, and Let his brother's son, and all their substance that they possessed, and the souls that they had gotten in Charan, and they departed, to go into the land of Chanaan: and to the land of Chanaan they came. Now the former text of S. Stephen is relied upon Gen. 15, 7. where the Lord saith: I am EL, (the Lord) that brought thee out of VR of the Chaldees, to give thee this land. Moses in the ‡ Gen. 11. due place closely passeth over the appearing to Abraham, as he doth the idolatry of Terah. And to show Terah's repentance, he maketh him as principal of the journey, saying. And Terah took Abram, Lot, and Sarai: and they went forth with them from VR of the Chaldeans, to go into the land of Chanaan. And they came to Charran, and stayed there, and Terah died in Charan. Here only closely he maketh Abram autour of the journey, when he saith: And they went forth with them, not with him. When josuah saith, Our fathers beyond the River worshipped strange Gods, even Terah the father of Abraham: he maketh Moses more clear: that to Abraham in VR God appeared, by whom Terah was moved to go with Abraham. Now Moses mentioneth only the appearing to Abraham, and the bringing of him out of VR, but leaveth the speech to be gathered by the argument: whence S. Stephen doth frame it, by the like from Genesis the .12. saving that after Terah's death, God biddeth him leave his father's house, and not his land and kindred only. They who refer the latter speech to the first calling, make the departure from Charran to have no calling▪ though it be said. And Abraham went as God said unto him. Of this also Bucholcherus hath written well: but that he can not see how VR Chasdim should be in Mesopotamia. But Abrabbaneel taketh part with S. Stephen for that, and proveth VR and Charran to be near together, and both in one country, and both to be the country of Abraham's kindred. And thus much for the second knot of the Chronicle. Of the third knot. Master joseph Scaliger affirmeth, that the Temple stood 427. years: that is, 37. under Solomon, and 390. after Israel fell from judah. For the 390. I have cited else where, many Christians rightly agreeing. But one jew against their malicious and deceitful crew is of more force, than all our testimonies in our own cause: when we make the jubilees fall out with our Lord his death: and they would rather leap into Gehenna, then suffer that brightness of Moses and the Gospel. So one jew in this case, hath more authority than many of us, for Ezekiels 390. years. Thus saith R. Abraham been David, in Kabalah. The Temple stood 427. years. Of this testimony I will speak as Paul speaketh of Epimenides verse: that it is a true testimony. An Objection. When we reckon the kings of judahes years, their particulars overreach this sum. Answer. They are not all perfect and absolute years, which are given to those kings. Amongst those kings, many fathers and sons reigned together: as in josophat and joram eight of their years, in the one of them must be drowned up, in the account. So three of joas are drowned in Amasia, as many of jotham are also common with Achas. And that must be tried by comparison with the years of the kings of Israel: as of ancienty the jews noted in Talmud jerusalemy: in Rosh hashana. Perek. 1. Many learned men have taken right pains that way: Thedoret for Geeekes, Genebrard for Romistes, and Math. Beroaldus, whom I hold to have the right sum, they differ but years a piece for the whole time of Israel: that is unto the sixth of Ezekias: afterwards when judah is reckoned alone, the like synarchy or fellowship in government falleth not out, because they were not in such daily troubles then, as while Israel stood. Also great sums from place to place give great light: where, by broken unperfect years, the matter would be somewhat doubtful. Examples of helps by great sums. The wars of Baasa with Asa were in the 36. year of Asas kingdom: yet Baasa died in the 26. of Asas reign. So the account from the beginning of Asas kingdom, that of judah parted from Israel, was the best note: which was the 16. of Asas own reign. The years of Omry his house, are also told in one sum, when Achazia being but 22. years old, and his father dying at 40. yet then Achazia is Ben of 42. (As Saul was Ben of two years) not of his own age, but of the kingdom in Omryes' house, whence Athalia his mother was. The not observing of that, hath bred notes that trouble our teachers and learners. Of the 65. years in Esay. 7. The head of Aramis Damaskus, and the head of Damaskus is Rezin. But when 65. years come, he shallbe broken (to) Ephraim from being any people. Kimchi doth expound this place, to take the account from the time that Amos prophesied: that Aram should be captived to Kyr. jarchi and Abrabbaneel hold it spoken of Ephraim's captivity. But that can not stand, without denial of the 22. years vacation of king which was after the death of jeroboam Ben joas. For it is from the death of jeroboam Ben joas (whereas he must die in the 15. of Vziah) unto the sixth of Ezekias, and end of Israel's kingdom, above 70. years. There, this text of Esay putteth all to seek better. Of which place I will not detemine: but only would show, how great sums call many particulars to a gross sum. Such are many accounts in jeremy and Ezekiel. The prophet jeremy reckoneth 23. years from the 13. of josias unto the first of Nebuchadnezar. Ezekiel reckoneth 40. years alone: which the learned many rightly make to be the time from Ieremyes prophesying to the burning of the Temple. Also, Ezekiel beginneth from the 18. of josias in the account of his 30. years. Ch. 1, 1. as he is understood of Hebrews, Greeks', and Latins. And again, he hath an account double for one vision: which was: In the 25. year of our captivity (as he speaketh) and in the 14. year after the city was strooken. Ezek. 40, 1. These places call to a further trial, any error that falleth out in accounts within these spaces, whereby the truth will be soon known. Of universal errors of the jews, invented, continued, and held yet, of malice against Christ: and followed by Christians of no small note. THe last place of Ezekiel Ch. 40. where he hath a vision of a new City & new Temple, which should be in the days of Christ (as they grant) maketh the malicious men to go against all Scripture. They seeing, how from the seventh of josuah by plain Scriptures, the jubilee should fall out with our lords death, of a desperate malice invent other colourable matter to hinder that: and teach full carefully that Ezekiel had his vision of the Christian city and temple, not in the middle of a jubilee, but in the very jubilee, and tenth day of the first month: which they expound to be September. That year was just 50. years from the finding of the Law in 18. of josias: which year also they will have to be a jubilee. D. Kimchi upon Ezekiel Ch. 1. setteth out this matter, with great pretence of glory that should be under the Messiah. While and where this account is holden, Christianity cannot be defended from the Prophets. And this their error is most ancient. For the Babylonian Talmud hath it in Frachin. Ch. 2. pag 12. To make this account stand good, they mu●● feign that the first Temple stood but 410. properly, only so long when Nebuzaradan brent it: seventeen less than truth. And also, going back by fifties unto josuahs' time, they come to his fifteenth to begin the jubilee: whereas by Moses words, josuahs' eight should be the beginning. And to make their account uncontrollable by us, they labour to entangle the times of the kings all through. Likewise for the time from the burning of jerusalem by Nebuzaradan, unto the burning of it by Vespasian, they make it 490. years, pretending Gabriels warrant Dan. 9 for those limits: and upon those two mistaken grounds, they disturb all story since Moses. Tremelius hath been entangled by them for the Kings: Bibliander for the jubilee, Vatablus for daniel's 490. And these two, their errors, be the bulwark of all their impiety: of which two points, I think good to write more at large when occasion serveth, in several treatises, with more plentiful declaration of their wilful infidelity, of ancienty begun▪ long continued, and yet stubbornly maintained. But now I must go on to a branch of this second point, and into a matter where the jews whole consent holdeth a most agree●… 〈…〉 ●…ion of the truth for that 〈…〉 most fit for that portion of story touching our Redemption. Only I will bring one Autour of singular account among them, and a controller of their great Maymoni. This man expoundeth their words, though against all their practice, yet so as truth forced him to cast his reckoning, and would force them al. R. Abraham been D. is the man. Thus he saith in Kabala: Four hundredth and ten years are reckoned for the Temple, because from the beginning of the captivity of joakim, the kingdom was reckoned as not being. Thus he toucheth mine account, ending the 410. in the first of Nebucadnezar: so making his 18. to be seventeen more, that is 427. for the Temples ancienty. And this authority of his dasheth all their Commentaries, for these matters. Before I come to the fourth point, I must touch the Captivity: wherein the Hebrews generally hold the truth. Of the captivity of Babylon, that the 70. years must be reckoned from the first of Nebucadnezar. These nations shall serve the king of Babylon seventy years: And when 70. years are fulfilled, I will make the land of the Chaldeans a perpetual desolation. jer. 25, 11. Three captivities of judah were made by Nebucadnezar. 1 One, when Nebucadnezar in his first year taking jerusalem, carried joakim king of judah into Babylon, the place of his Gods, with noble pledges Daniel, Ananias, Azarias, and Misael, with others, fallers away. Dan. 1. 2 Nebucadnezar in his eighth year captiveth Chonias, Mardochai, Ezekiel, & many thousands. 2. kin. 24. Ester. 2. Ezek. 4. jer. 52. 3 Nebucadnezar in his 18. year taketh jerusalem, and burneth it in his 19 year, and carrieth away a third captivity. Some years might be spent in this from his 18. to 21. according to that sundry small differences are in writers, as touching the beginning, middle, or end: some make the captivity hence 52. years, some 50. some 49. all meaning a like. That the jews nation begin the 70. of captivity, from the first of Nebucadnezar, these show. Misna, or Gemara in Megila, Seder olam Rabath, Seder olam zuta, R. Abraham been David in Kabala, R. Abraham zakuto. in juchasim, R. Saadaias upon Da. 5. all the Geonim, and the more ancient in Aben ezra. upon Da 9 Salomo jarehi upon Da. 9 is of the same mind. David Kimchi upon Agg. Ch. 1. followeth the same. & Ralbag on Da. 5. The second Captivity, that of jechonias is of 62. years, not 70. That is called in Ezek 4. Our Captivity. Even that in which jechonias the king was carried away. Expressly for that Captivity jarchi reckoneth 62. years, with a pleasant token of remembrance upon Dan. 5. And Darius Madai took the kingdom, being 62 years old. Why doth Daniel reckon his years? To tell thee, that when Nebucadnezar in Ioakims time entered into the Temple, his enemy was borne: Since the Captivity of joakim are 62. years. These words of jarchi are pretty. Of the third Captivity, of 52. years since the 18. of Nebucadnezar. That part of account the Rabbins follow, when they make 70. years to the building of the Temple under Aggai and Zachari: which sum is noted by Rambam in jobal, Kimchi upon Aggai, jarchi on Aggai, and many of the above named: and the Talmuds both, with all that follow them for the 420. years above specified. Thus by the general judgement of the Hebrews, the 70. must be reckoned from the beginning of nebucadnezar's kingdom. Greekes of the same mind. Berosus, josephus, Tatianus, Theophilus, and others in Clemens. Inconveniences that would follow them that begin the 70. from the second or third captivity. 1 jeremy should be disgraced, that giveth Babel but 70. years. 2 Daniel borne long before, and living in office after, should be an officer near 100 years old: which thing unless Scripture force, we might think much. 3 Likewise Mardochai of the second captivity, and long alive after it was ended: should have full eight years more in his rare active old age. Ezra of the third captivity likewise, and they to whom Aggai speaketh, Which of you saw the former Temple? should have addition to their exceeding old age. God's wrath is not more than his threatening: but they make it to be more, who make judah's captivity to be more than of 70. years: which only the Prophets did speak of. An objection out of Henry Wolphius. Moses threateneth, that the land should keep a Sabbath 70. years, Leu. 26. Therefore the captivity must be reckoned from since the whole nation left the land. Answer. The land rested in part, when any of the land were carried from it. So Daniel reckoneth even the very desolation of jerusalem, to have seen scutcheon years in the first of Darius the Mede. Where the strangeness of the phrase made the Geonim the rabbin DD. of that title conclude, * Aben ezra upon Dan. 9 that the Prophet was deceived. Their sauciness was untolerable, to claim more wisdom than Daniel had. Now if jerusalems' desolation begin from the first surprising: as well may the resting of the land. But Daniel thence reckoned, as they grant. An objection from Ezek. 40. Ezekiel beginneth from Ieconiah's captivity. Answer. Good reason, because then was captived he, his king▪ and, first then, whole thousands: and it was his duty to reckon from his king, not from the Chaldean. Besides, it was not safe for him being in Chaldea, to glance at the 70. years of the king Sheshac: though jeremy in judah told that: yet jeremy told it obscurely by the king She-Shac, by interpretation: Which is: The Imperial. David Kimchi in the Root Alan, telleth, that in the Arabic tongue, which joineth to the Hebrew, or Chaldean, Shac is a king, yet for this word the Rabbins hold it to invert the Alphabet, to take the last letters for the first. So Sheshac should be Babel. Darkly he was to speak it: and Ezekiel was not to take his account from Babel. So that objection concludeth nothing, and some jew would have touched it, if it had been of force: but none did regard it. And the hand writing MENE, He hath numbered, Dan 5. endeth clearly the scutcheon of Captivity, that from the first of nebucadnezar's house, it must be reckoned. And we may see that the Sun in his twelve Signs can not show more clear distinction of times, then do these Scriptures of most noble stories, of the Temples standing, end, and continuance in desolation. Of the fourth, and last point. THe fourth and last point is most wonderful: reckoned not by the Fathers, as the time from Adam to Abraham: not by the coming from Egypt, as the time of the Temples building, nor by the kingdom parted under Roboam & jeroboam, as thence to the burning of the Temple, and end of the kingdom, Ezekiel gave one whole sum: nor by a strange kingdom, as the time of the Captivity: but told afore hand so clearly, in an whole, & parts, with such precious matter, that Moses on Mount Sinai could see no greater light, than our minds may from the doctrine of this part: delivered in the first year of Darius the Mede, or of Cyrus the Persian, after they had conquered Babylon, and the time of judah was come, that they should look for a return home. Of it Gabriel is the Messenger to teach, and Daniel is the Scholar. The text may help much, being laid down according to the clear meaning of the Hebrew. 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. This the Angel speaketh, and afterwards doth divide it. The hour of the day when he spoke it, was the time of the evening offering: that is our three of the clock, as appeareth by Talmud jerusalemy, and Rambam in Tephilla, or Prayer, and act 4. And at the jews ninth hour, our Lord gave up the ghost: saying, that all was performed (for sufferings.) Thus the Lord meant that exactly 490. years after the prayer of Daniel, even to the very hour of the day, our redemption should be wrought. Assertions touching the certainty of this text. Any common Lawyer would determine, that the term must begin from the speaking, and end when that is performed which is spoken off. In the words of an honest man spoken in the like sort, none would doubt what should be the true meaning. The more to blame are we, who pervert the words of the living God, to make questions hereupon, to set light by the Rock of salva- as though one thing might be spoken, and an other tion, meant. The profane jews, who would have the time from Babel's fall to jerusalems', forty years after our Lord his death, to be shorter by 90. years then this portion: And likewise the profane emperors scholars, who feared that prophecy of Christ, an universal king, who would in an other extremity have the time herein contained, about 90. years longer: they both are lighter than vanity. Also they be extremely overseen▪ and injurious to God's truth, who fall to either of extremities. They, both sorts, should make the dullest think, that the middle space should have likelihood, even to the judgement of any Labeo, * Tull. 1. off. though God's authority had not been in the Angel's words. Of ancienty it was used, that when a particular chronicle was not in writing, by successions of lives the matter should be examined: that twenty generations one with an other, each should make for a distance betwixt the birth of a man, and the time when he is a father about twenty years. So, it falleth out in David's house in two families, salomon's and nathan's before the Captivity, much in that rate. We have in S. Matthew & S. Luke for Zorobabel, officer at the return from Babel, two other families, one of Abiud, of very few discentes, and an other of Rhesa, of 19 generations: both those families should be extremely injuried, if we feign, against God's word far more years, for fewer later men: then for many above. So S. Matthew and S. Luke should both be disgraced, if more years should be feigned from heathen for this tyme. A jew or a Turk would cast off S. Mathewes Gospel, if he saw in the margin for ten successions from Abiud to joseph ‡ About so much should be by some late Chroniclers. 527. years, where twenty from Nathan had but about 430. years. The thrusting of them so long, so many millions of them to Geenna fire, hath been a great sin. Wherefore the cause of that ruin, the exceeding of the Angel's Chronicle should be loathed as extremely hurtful. That error is most evident. For many have feigned five men more than truth, betwixt Zorobabel and joseph: as Tilemanus Stella, and others, have put forth the Genealogy: which thing was no less loathsome, then to place Idols in the Temple of God. The jews reckoning of ancienty by jubilees, neither did miss, nor could miss in their own Chronicle. If they had miss, they would have resisted the Apostes by arguments from the time: which is very usually mentioned in the new Testament. As the time of the kingdom of heaven, Luk. 19 the due time of suffering. Rom. 5. the fullness of tyme. Eph. 1. Talmud jerusalemy treating of examining witnesses, bringeth a rule from R. simeon been jochai, that it must be examined in what jubilee any matter in trial fell out. That rancorous rabbin was of the Apostles age: who yet durst not object disagreement for the time, by the jubilee. The 49000. who came home from Babylon upon gabriel's prophecy, they could not choose but understand the time to begin at their return: and bid their posterity believe, that at 490. end, Christ should be their king. To departed from that meaning, which they once had of the text▪ it cannot be agreeable to judgement. Some of them were Prophets. Every part of the Gospel belongeth to some part of Gabriels' oration, where he telleth Daniel of Christ: and abridgeth all the Prophets. Whereby they who call the time in doubt, wound every part of the Gospel. For one part wounded, equally grieveth all the rest: being no less depending together, than the members of one body. And the same spirit was in the Prophets. The ending of all Moses ceremonies is prefixed by the Angel: which matter touching the jews and all nations should be so certain, that no jew▪ nor any of any nation, could strive for the meaning of that, so weighty a doctrine. And God hath omitted nothing that should make that plain to the simplest. Wherhfore they deal against the wisdom and honour of God, who seek to bring doubt to the matter. The deadliest enemies, who understood not the christianity of Gabriels' oration, yet they grant the words in as plain speech as any Christian could mean them. Aben Ezra is my warrant: a jew most spiteful, wanting not wit, but grace. His testimony might end the cause: The scutcheon sevens are from the going-foorth of the word at daniel's prayer, unto the sealing of Christ the most holy▪ upon Dan. 9, 24. The ancient Divines who exceed Gabriels account, run into the extremity of unheedinesse. For by their mightiest defenders, they are found to condemn themselves. For, they make the time from Cyrus' permission to return, not to be above 32. years: and the best learned of their defenders make it but 93. thence to Alexander. And neither I, nor they, will have it above 360. thence to our Lord his death: So, the force of the truth driveth them to agree with it: when by parts they try it. The Greek writers profane, who made the ancient Divines give the Persians 230. years for 130. those Greeks' rightly examined, will bring the Persians unto 130. As I have proved in an Apology for Daniel: and may take occasion to handle again. Who so defendeth Olympiades' to have any certainty of account, shall find himself deceived, when he seethe whole troops extremely disagreeing: which disagreement, I have elsewhere put forth. This I dare say, that the citing of Olympiades' to measure the space of years betwixt the Altar and Temple, built both in the office of Zorobabel and josuah: and built both by the returners from Babylon: that citing of Olympiades', to teach all jews and Gentiles to take a new judgement for the Bible: no more stood with judgement, than it can stand with judgement, to take a reed, of 400. inches broken into 400. pieces and scattered, to meat a yard of cloth: or any thing of § Before the 36 year after the return, the Temple for stone work was finished. 36. inches. For men differ no less than 400. years touching their beginning: and in all ancient ages broke of & began new games, and new accounts, which are usual in authors, and serve no more for use in divinity, than the idol of jupiter Olympius beseemed the holy Temple. And as Antiochus Epiphanes with his Idol polluted the Temple, so the ancient marred their own authority, when they agree with the unreconcilable, the jews and Gentiles, writing upon Daniel, and the other last Prophet: speaking, unspeaking: writing, blotting. Even whole works of profane Greeks' must be denied to be the authors, whose they have always been counted, by the overreachers of the Angel's sum: as Dionys Halicarnass rejecteth certain orations of Lysias, because his Chronicle will not agree with their argument: yet later Greekes condemn him: Yet Plutarch and Ulpian admit that oratation. To the like plunge have Lilius Gyraldus and Hieronimus Wolphius been put, who censured that Suidas must be amended: because in him Cyrus and Cambyses reign at the 25. olympiad: Though all prints, the Basil, the Venice, the Millen, agree in that. So, Heathen shallbe counted as § jude. 7, 22. Madianites, when they fight against God, and must alter even profane records for their cause: or whole profane works will fight for Daniel. And to satisfy heathen records, this may be now briefly touched, that Darius Hystaspeos age in Ctesias and Herodotus, will not suffer Xerxes' war to be above 30. years from Babel's fall. Thereabout Pericles began his glory of Rhetoric. Eunomus Thriasius in Plutarch, able to judge in youth of Pericles trembling, in his beginnings, and in old old age of Demosthenes trembling likewise: whereas Demosthenes began near Philip Macedons reign, 26. years afore Alexander's Monarchy: this man, and whole troops of the like, would make Greek grammarians, babes in deed, who from Olympiades' feign distances: whereof the lives and writers of the present age, will scantly grant oft times the third part of their account. I had whole flocks of this kind, to have joined here in defence of Divines, the best learned Protestants and Romistes of all Christendom: against bravers in Heathen studies, as was Nicholas Vignier, to disgrace them. But short positions will not admit that store of large discourses. Severally they must be handled for better taming of our boisterous young * As namely two of Oxf. M▪ Koph and M. Car-warden. Students: who triumph, how in their conceit Gabriel and Daniel might be disgraced. What paradoxes they fall into, which exceed, for the Persians time, to make it 200. years, or more: how they must feign 107. betwixt the Altar and Temple: which opinion was never heard of until 1584. and shaketh all judgements uttered for the holy writers of that age. THe overreachers when they are resolved to exceed, yet when they choose their place, where to adventure: might as well sound words against the Sun, like the Lybians in Herodot, as shoot their words against the Prophet daniel's counters. For they are fain to invent new accounts, not in ure before: and far from the common opinion: that, from the return 107, are, to the building of the Temple. A strange thing. So should Zorobabel and josuah be 107. years officers both together: but never any were so long. So all the millions, thousands, hundrethes, and ten, of the jews and Gentiles, must alter their opinions for the age of Mardochai, Ezra, Nehemia, and the generation returned from Babylon, which in Ezra buildeth the Temple: all that have written of this matter, and come to notice, or may be thought to have considered the cause: For by them which have written, we may think of the rest. And the penners of those books must be counted either Sophisters, to have deceived continually, or unlearned, as unable to speak to men's capacity. The like may be spoken for Aggei and Zachary, as for Ezra. And all errors that would herein fall out, are more in number then can be spoken. So no place shall be found wherein one may go about to exceed daniel's account: but the endeavour will appear in faults, to match the number of the sands of the Seas. Of the Angel's partition. The 490. years the Angel parteth: and bestoweth the first part for the building of jerusalem: and the last half seven of years for our Lord his preaching. Aben Ezra even so expoundeth the first part, and R. Upon Dan. 9 Mid. Psa. 10. jochanan expoundeth the last part, of the Lords preaching on mount Olivet, three years and a half: such borders or ledges are not inferior to that crowne-worke that was on the edge of the incense Altar, of the table of showbread, and the ark of Covenant. And that partition only might have tamed all Heathen authorities: though there had been some agreement in them. Of the lords day. When Daniel was taught what day should sabbatize Sacrifice, he knew also when the Sabbath should rest: during which, Sacrifice was to continue. And so, when the first day in order, should be the first in dignity, and the lords day: in which we should meditate of the revelation of Christ, how in all visions and Prophets he was under a covering. But this could not be known, unless Gabriel had spoken and meant in most full plainness: otherwise he should have mistaken the time: which thing we should not soon believe of Daniel the wise. To conclude, the sweet speech of scutcheon sevens, a memory not only of the first Sabbath, but of the late ten Sabbaths of years passed in Babylon, that should have no season in it: but numbered from the delivery out of Babylon, unto the delivery from death by our Lord. So it concludeth all by a most pleasant sabbatique account (as elsewhere I have showed) from the burial of Moses, unto the burial of his ceremonies. And thus, I trust, all indifferent readers will confess, that record is in Scripture, how often the Sun went his course, before he lost his light: that the Son of glory in the great cloud of our life, might shine to all men: and his word might have a most constant brightness. Of the jubilees. AS in all narrations of constant and sure truth, every part will agree: so in divine narrations the times are not only found agreeable with men's lives (which is no whit so in the profane, differing from judah) but also the feasts of God's people fall out often in most notable agreement: that the Lord of those Sabbaths might be known to be the ruler of the world. Ancient Divines, Hebrews, Greeks', Latins, note, that Moses was made the seventh from Abraham by rare counsel: no less than Enoch the seventh from Adam. Since Israel was placed in a land to have a famous state, the alteration of it falleth out in a goodly order: and most pleasant to be considered. The conquest of 7. years, and partition. By the seventh year, seven nations in the land of Chanaan were conquered. Even that phrase of conquest S. Paul useth, & the Talmuds both, and the whole thraves of the Hebrew DD. I marvel that a learned man would needs be blaming of this speech, in me only. I thought it lawful, and duty, to speak as other men did. The proof of the seven years is clear by Calebs' age: the Hebrew note that plentifully, and Theodoret for Greeks'. His words lap the text within them. The speech of Caleb shows, that they having warred seven years space, divided the land. For thus be spoke: Forty years old was I, when Moses the servant of the Lord sent me from Cadesh Barn to view the land. And now, the Lord hath kept me alive, as he promised. This is the forty fift year since the Lord spoke unto Moses. Now after God's sentence upon the six hundredth thousand, they continued thirty eight years in the Wilderness: then, seven remain of the forty five. And this much did the Lord of the whole world foretell by Moses: When the Lord thy God bringeth thee into the land which he promised to thy fathers, after seven years, thou shalt read this Law to all the people. The malicious jews say, that seven years the land was in parting, for their deceit in casting Ezekiels vision: which was in a middle of a jubilee, unto the just jubilee. Whereby dividing all by fifties, they shorten the Kings 17. years, and torment the story: and begin the jubilees not presently upon the conquest, but from their own rancorous heads after a full other seven. Rabbi Levi been Gerson plainly confesseth, that he saw no reason why they should do so. This I note, because my learned friend M. Henry Wolphius followeth them herein: not foreseeing their malice: yet in other points he could tell that they laboured to obscure all. The holy story telleth us (as Theodoret noteth) that in the seventh year the land was parted. And the jews confess, that the next year to the partition must begin the reckoning of fifty years for the jubilee. All Hebrews and Greeks' rightly agree, that a full fifty go to every jubilee. Rambam in jobal. So that the fifty one must be the first of a new seven. Here Beroaldus, Codoman, and Wolphius, may not be followed for 49. years to a jubilee. Moses is plain, and hath plainly been understood. By fifties, the time from the partition of the land, Tal. jerus. in Havebodekin. being parted, joineth the twenty and eight fifty to our lords death. A proof for the jews vain. Of the first jubilee. In tryalles it must be examined in what jubal the matter fell out. josuah ruled years seventeen. That is evident, not by expressed testimony, but by a consequent. For the 480. which are from the Lamb to the Temple, are all in other rulers, saving 17. years: which are a remnant, and have none but him to receive them. Forty years after his death see Othoniel's victory against Chusan, and the first jubilee, six times seven years since the partition the jews held their land. The seventh seven Chusan overruled, for their idolatry: in his eight, and in the first fiftieth Othoniel returneth them to their possession. So the first jubilee is famous by a glorious victory. Of the seventh jubilee. The seventh jubilee seethe the removing of the Ark from Siloh to judah, the fall of Ely, the ruling of Samuel, and much alteration to the better. Of the seventeenth jubilee. The seventeenth jubilee receiveth jechonias in Babylon, the first whole year that he lived there: And one jubilee and more, was wholly spent in Babylon. Of the last jubilee. The twenty eight jubilee, was the last that the jews saw in their land. In that jubilee year, our Lord is the ransom, redemption, and finisher of Sabbath unto Israel. Then was a resurrection from death, the lifting up of sign, the sound of the best Trumpet, the gathering of the scattered Israel, the opening of the heavenly jerusalem, and the working of freedom for all, that all their life were in danger of bondage: that we might all wear Crowns upon our heads, and have a continual feast, better than that which the servants in judah enjoyed. In that year, even all was performed, which the jews upon Leviticus 25. and in Talmud Babylonian, Sanedrin, and Ezekiel the 40. teach that under Christ should be accomplished. In that jubilee the clearness of the doctrine wringeth good words out of the Hebrew DD. though their eyes be shut since their fathers undertook, according to their own rule in Talmud jerusalemy in capital unjust sentence: Cham 10. Pag. 22. That the blood of our Lord should be upon them, and their children through all generations: as the blood of Abel was upon Cayn. And as those jews which said: We have no King but Caesar, knew a better: and confess with R. Akiba in Massecheth Taanith, O our father our king, we have no king but thee: O our father our king, for thy own sake take pity: Cham 9 So to this day daniel's last words: O Lord hear, O Lord forgive, O Lord attend and do, and differ not for thy own sake, O Lord: These words are in their daily prayers once, twice, thrice, near together: In Chether malcuth: Crown of kingdom. pag. 315. & 316. & 318. t● be used thrice in expiation feast. that if they would hear, if they would have forgiveness, if they would attend for the next words for Christ, they might see that our Lord differred not, but in due time performed all goodness. Yet they so often resisted the light, that their sin came to the highest degree, as themselves expound Esai the sixth, Rambam. Repentance. cha. 6. Mat. Mark. Luk. john. Act. that they sinned against the holy Ghost: the certainty of the time being no less clear than the brightness of the Sun. § joseph: Antiq lib. 18. cap. 4. josephus confesseth not only that jesus was unjustly killed by Pilate, and arose the third day, and was the Christ, for which name he went to Gabriel in Daniel: but also that all the ‡ as all the east did. nation did then look unto the prophecy, that a king should be amongst them, joseph. de Bello jud. lib. 7. cha. 12. Tacit. li. 21. Sueton in Vespasian. which should rule all the world. That prophecy doubtless can be no other than that of Daniel: of whose prayer to this day they ‡ For the expiation feast Cyppur: for Christ is taught of Capper, in that feast, and in daniel's. 9 cha. keep, even the last words, them which were yet in daniel's mouth, when the Angel came flying unto him, & told of the time: which fell out with the last jubilee, to end at once all the ceremonies of the partition wall. And this far the journeys of the Sun be recorded by the holy Ghost, and no farther than to our Lord's death: that his name Shemesh in the holy tongue, in our Albion, A Servant, should herein show his chiefest service: and we not only know that Christ is come, but be able to show out of the Prophets when he was to come, for our own strength, for convicting the adversary, and cleereing of the manifold Scriptures for times which hereupon depend: and have no less use in the body of the holy volume, than the Nerves in a man's body for the use of motion. And for my resolution touching my adversaries in this case, I will speak from job: All the while breath is in me. God forbidden that I should grant your cause to be right. For in the holy record of times, is the wisdom found, and there is the place of understanding. The Cethem from Ophir, the Paz from Vphaz, the Topaz, the Onyx, the Gabis, the Pearl, the Saphir, the Crystal, are not so goodly. Dan. 9 The name of Christ Palmony the wonderful numberer, hither unto belongeth: how from the beginning he draweth out the time, until he becometh Eschol ‡ Song. 1. Copher, the cluster of Redemption: which ought to find a lodging betwixt all faithful breasts. FINIS.