Order of the World
The source for this document is https://quod.lib.umich.edu/e/eebo/A17002.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A SEDER OLAM, that is: Order of the world: or years from the fall to the restoring.
A seconde Apology for the Angel Gabriel's propriety of truth, in his holy and healthy message, of the cleerenes and certainty for our redemption: And a further answer to some, little thinking that all human Libraries may by them selves, and must by Scripture be controlde: With a long Preface touching the humanity of the Gentry of Cambridge, and higher, in favor 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 honorable Henry Earl of Huntingdon, Lord Hastinges, Hungerford, Botreux, Molins and Moiles, Knight of the most noble order of the Garter, Lord President of her Majesty's counsel established in the North partes.
T He register of time (right Honorable) which the Greeks cal 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 Worlde to come, Paradise, the seconde death, and such. In like sort Seder Olam, seemeth to be a phrase used from the Prophets time. 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, Isaac, 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 Epoche goeth: and Abraham's age is told what it was then: which cannot be exactly gathered, how from his fathers age it dependeth: as the Learned cast all from Adam to Charans birth, at Terah’s seuentyeth year exactly. From the perigrination 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 accompt 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 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 savior, unto the very time of the euenyng offering, when he offered up him self. 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. Iud. 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 Olde. The state after our Lord's death, is called A new Heaven: And his death ended the last Olam, or Jubiliee, or yet the later part of the old world: as that part before the flood is termed of S. Peter. Thus Seder Olam shall be a goodly title for the Hebrew accompt, from since the first Adam stood on the earth, until the seconde 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 Lordshyp. Some remembrance I would leave, how much I am beholding to your Honor: though none writes in a Calender all good things done to him. Of your Lordshyp I may say out of Homer, that you have been unto me, as a father to the son: and I will never forget that tenderyng. I found many honorable Patrons, but your Lordshyps charges were the greatest. The Archbyshop of Canterburies grace was the means, sone after my coming to Cambridge in my young years, to procure me a continual profession of Homers tongue: Whervpon 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 favor, better encoraged my pains. And I should injury all the Gouernoures of Cambridge, if I would not acknowledge continual singular cherishing: and one point in offering, whether Lecture I would of Japheth and Shem chief tongues. But there to me your Lordshyps charges was five and twenty times more then the private Greek profession, and about ten times the Value of a Felowshyp 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 labor: 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: Greeks of all sortes, Latins of all sortes, all (used skillfully) servants to the Temple: That diligence made me enterprise the Herculean labor of the Harmony. I think you remember D. Penyes censure uttered to your Lordshyp, 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 then by all his English and foreign pains, and conference: and that one year upon such tried grounds, would do more then ten from the common course. The learned D. told me what he told your Lordshyp, to harten me, against the busy: but hartened already enough by rare old tendering. I must here crave leave of a further digression, to leave a memorial of tenderyng shown to my young studies. For as sone as I could be Graduate, upon sudden disputations in the Greke tongue, wherein the readiest of the ancient Masters came to reply, & many were encoraged to the tongue: word was sent me, that I should choose where I would be Felow. 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 partes of a reverent man, the master Master Shepherd I cannot omit. He, when I stood to be Felow: 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 allured to Christ's Coledge, to be Sir Walter Mildmaydes professor. M. Shepherd perceiving that, to stay me, found means to doble the allowance for all the Felowes. 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 doble from his, all, doble to my Felowshyp. 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 favor, requested me one thing: only to be admitted with them, and after to chose. I not knowing how admission to one house, did cut off the right of another, 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 toke all the pains to amende the Felowshyps: yet hearing how I protested, and was deceived, sent to the Visitor the Bishop of Eli 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 chose me anew. That I refused: But promised to esteem of their good will, as much as if I came to use their favor. 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 cannot come by. And if public cherishyng encorage: I must testify, that my acts there were so accepted of the Ancient, that none ever could take more delight in pastime, then their acceptation might make delight in studying. Of mine own success, will let others judge: friends desartes, I may write into a Calender: which also stirred yours. For, to return to your Lordshyps favor: My labor was bred up by your Lordships charges: I mean the last time of it: and upon it, the travel in the Concent of Scripture: which I thought to be more then Hannibals, making a way with pickaxes over the Alps. But I know that I have not lost my labor: but have soon seen some fruit of it. For since, men of trade, quiet and thrifty, have shown unto the world greater skill in the holy story then 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 Lordshyp, the paymaister, for their skill. Some Scholers 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 Scholers 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 Lordshyp, hath had this ten years a wonderful desire, to see the Prophets speak to our ears, their own meaning: and expounded in the margent 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 our selves, not knowing how the mistaking of a few places in Scripture, in some points hinder much: and many years may well be spent upon someone line, which is more. This my little pains will tell them of that: How the not marking why Moses telleth that, Terah dieth (two dry words) hath made us, and many nations translate, with flat vntruethes, 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 honor one such, then all companies of all other. And think myself more beholding to your Lordshyp, for your bountifulness in the due time of my study, for the benefit of the Church, then I could be to any for an Earldom, when years to set forth Religion cannot serve. And not I only, but all Divines must honor 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 Patrones in my Homerique days, when Homer was my profession, I spake in particularity after the Poets manner, for some special occasions, which men acquainted with those days affairs, will soon see. So for your Lordshyp, 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 Lordshyp: whom I commend most humbly and heartily to the spirit of grace and truth.
Your Lordshyps to command, Hugh Broughton.
To the Reader.
T He use of this pains Christian Reader, is to show the honor 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 past: 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 skatter all Antichristian clouds. The matter is so plain, that the simple cannot 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 vnheedy Heathen: That text of Moses being kept in due plainness, there is no other color 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 Nebuchadnezzar, Jeremiah afore telleth of 70. years superiority: whereby all simple Jews held the truth: and later record it. And at the ende of them, the Angel afore telleth of 490. years for salvation: who so will not make the Angel a deceauer: but begin from the time of speaking, and ende, at the performaunce of the thing spoken, cannot miss. Against curiosity from our weakness, I write the positions following, to make that clear, which if men would not resist their own judgment, had never ben 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 translators added for a close purpose years betwixt Adam and Abraham 1350. which years are all feigned. Whereof I wrote at large in Melchizedek: how in truth the Hebrew must stand: with years 2083. and hath always in these west partes of the world been followed, though the Arabic and Ethiopian held after the Greek. The seconde 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 Solomon's death. The third is:
3 That 390. years Ezek. 4. are from Jereboam's drawing Israel away, unto the 19. of Nebucadnezar. That from his 19. year, or third Captivity of Judah, 52. from his taking of Jerusalem, are of captivity: and 70. from his first year to Baltasars death. The fourth and last is:
4 That upon the seventy of captivity, the 70. sevens of delivery for eternal freedom must begin: and must ende when our Lord by death findeth us an everlasting redemption. These last three I endeavor 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 fathers death, may not be excused as though he had spoken necligently, 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 remooueth 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 fathers 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 fathers house, and in thee all the nations of the earth shall be 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 senioritie 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 vnequalitie. 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 Melchizedek.
How the malicious Jews condemn them selves.
THe Jews generally granting Sem to be Melchizedek (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 Rabbin's general opinion, that Ischa the daughter of Charan is Sarai, who was but ten years younger then Abraham: in Zakuto. Wherefore Abraham even by them selves is determined to be younger then Charan, in Sanhedrin.
Of Gilbert Genebrard.
Genebrard enclyneth 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 shall be blessed, nor afore Abraham left Charan. Ch▪ 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 shall be a stranger in a lande 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 lande: and both marks go to one time? Or:
2 Whether the affliction be after the fifth of Isaac? These Jews begin the time from Isaac's birth, Sal. Rashi, Ibn Ezra, Ramban, Abrabbaneel, Baal Shemoth Rabba, Baalsedar Olamzuta, Baalseder Olam Rabba, Bochai, Chizkuny. And Rambam in his agreeable Total sum for the world, in Halacoth Iobal. Elias Misrachi is more vehement, reasoning that the affliction was but in Egypt, and therefore from Isaac's birth will needs have the term of years: and not from the affliction.
How these Rabbin's should disannul S. Paul.
If 400. years only be from Isaac's birth to the Law: 30. before the birth of Isaac shall fall to Abraham's 70. Now that promise was not till Abraham's 75. Therefore the consentyng to the Jews herein, should disannul S. Paul, and that goodly promise of Christ.
A confutation of these Rabbin's from them selves.
1 Ibn 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 Rashi, and the seder Olam Rabba, and the more ancient the Middras, and the other troupes, 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 Rabbi wits cannot make the 400. years agree with Isaac's birth, and the 30. with any story at all, in their sort.
Ralbag detestyng 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 ende, and brought it to pass before the time which he promised. But in truth this is an vncuth opinion. And Ralbag maketh the sacrificeing Gen. 15. to begin 15. years before Isaac's birth, and thence would begin the 430. years, or from Isaac's birth, nothing caring for exact truth. Thus we see that God confoundeth the Jews tongues, which obscure the Promise: that we should be ashamed anymore 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 Isaac will well agree with that, when as Ishmael persecuted him. For the term mocking, is of Rashi termed an Idolatrous flouting: of Ramban a murderous floutyng, and usage dangerous, with a pleadyng 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 vnreligious dealing: and this was a fit Epoche or mark, to have an accompt from it, and that at 30. years, as our Lord, the promised, at that age had the floutes 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 fathers house: and in thee shall be blessed all the nations of the earth. And this: After his fathers death, God removed him into the lande 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 cuntrey, and the day of remouyng in Egypt, are the lymittes of the time. But Charan is the cuntrey of Abraham. That is proved as touching the words Gen. 12. by Abrab. plentifully, and granted by Midras, Seder Olam, and whole troupes of Rabbin's, 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 Canaan, they (I say) and their fathers, was 430. years.
The approbation of the Greek.
Talmud Yerushalmi noteth this Paraphrase of theirs, in Megila, as one of 13. places altered by the Translators 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 troupes of Jews make Abraham to leave Charan, for Canaan.
Abraham Bucholcherus learnedly and plentifully cleereth 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, ioynyng the Promise to Terah’s death, ought not to be altered without a forcible argument.
The Hebrew in playnnes 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 alter that, mark not that they make Moses speak thus. And Terah toke Abraham, Lot, and Sarai, and they went from Vr Chasdim, to go into the lande of Canaan : For God had said unto Abraham: Get thee out of thy fathers house. The family of Terah was his house, out of which Abraham could not depart while Terah is with him, as principal of the journey. So their translation cannot 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 then writers in distinction of several books separate matter) this distinction cannot 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 then Abraham should have the promise of Christ: But none would so think. Therefore Terah should be dead before the Promise.
Thus the Texts are cleared: which I shown to have a feeling together: and others of near kindred to them. The Rabbin's 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 Yerushalmi. San. Perek. 9. Now, they are ready to quarrel with every part: and we cannot be excused that follow them, to disgrace our Gospel. To one point more I will digress.
An explication of S. Stephens words.
S. Stephen saith: The God of glory appeared to our father Abraham, being in Mesopotamia, before he dwelt in Charran. And said unto him: Get thee out of thy lande, 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 twelueth, because words much alike are there: But these words following have relation to that text: And thence after his fathers 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 fathers house, unto the lande 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 spake 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 Lot his brothers 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 Canaan: and to the land of Canaan 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 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 Canaan. And they came to Charran, and stayed there, and Terah died in Charan. Here only closely he maketh Abram author of the journey, when he saith: And they went forth with them, not with him. When Joshua saith, Our fathers beyond the River woorshypped strange God's, 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 fathers house, and not his lande 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 cannot 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 seconde knot of the Chronicle.
Of the third knot.
MAister 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 deceitefull crew is of more force, then 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 then many of us, for Ezekiel's 390. years. Thus saith R. Abraham ben 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 Iudahes years, their particulars ouerreach this sum.
Aunswere.
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 Iosophat and Joram eight of their years, in the one of them must be drowned up, in the accompt. So three of Joash are drowned in Amasia, as many of Jotham are also common with Ahaz. And that must be tried by comparison with the years of the kings of Israel: as of ancientie the Jews noted in Talmud Yerushalmi: 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 Hezekiah : afterwards when Judah is reckoned alone, the like synarchy or felowshyp 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 imperfect 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 accompt 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 Athaliah his mother was. The not observing of that, hath bred notes that trouble our teachers and learners.
Of the 65. years in Isaiah. 7.
The head of Aramis Damaskus, and the head of Damaskus is Rezin. But when 65. years come, he shall be broken (to) Ephraim from being any people. Kimchi doth expound this place, to take the accompt from the time that Amos prophesied: that Aram should be captived to Kyr. Rashi and Abrabbaneel hold it spoken of Ephraim's captivity. But that cannot stand, without denial of the 22. years vacation of king which was after the death of Jeroboam Ben Joash. For it is from the death of Jeroboam Ben Joash (whereas he must die in the 15. of Vziah ) unto the sixth of Hezekiah, and ende of Israel's kingdom, above 70. years. There, this text of Isaiah 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 Jeremiah and Ezekiel. The prophet Jeremiah reckoneth 23. years from the 13. of Josiah unto the first of Nebuchadnezzar. 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 Josiah in the accompt of his 30. years. Ch. 1, 1. as he is understood of Hebrews, Greeks, and Latins. And again, he hath an accompt 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 stricken. 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 sone 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 Joshua by plain Scriptures, the Jubiliee should fall out with our Lord's death, of a desperate malice invent other colorable 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 Jubiliee, but in the very Jubiliee, and tenth day of the first month: which they expound to be September. That year was just 50. years from the findyng of the Law in 18. of Josiah : which year also they will have to be a Jubiliee. D. Kimchi upon Ezekiel Ch. 1. setteth out this matter, with great pretence of glory that should be under the Messias. While and where this accompt 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 accompt stand good, they mu •• feign that the first Temple stood but 410. properly, only so long when Nebuzaradan brent it: seventeen less then truth. And also, going back by fifties unto Joshua's time, they come to his fiftenth to begin the Jubiliee: whereas by Moses words, Joshua's eight should be the beginning. And to make their accompt vncontrolable by us, they labor to entangle the times of the kings all through.
Likewyse for the time from the burning of Jerusalem by Nebuzaradan, unto the burning of it by Vespasian, they make it 490. years, pretendyng Gabriel's warrant Dan. 9. for those limits: and upon those two mistaken grounds, they disturb all story since Moses. Tremellius hath been entangled by them for the Kings: Bibliander for the Jubiliee, Vatablus for Daniel's 490. And these two, their errors, be the bulworkes 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 willful infidelity, of ancienty begun▪ long continued, and yet stubbornly maintained. But now I must go on to a branch of this seconde 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 accompt 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 reckonyng, and would force them all. R. Abraham ben 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 accompt, ending the 410. in the first of Nebucadnezar : so making his 18. to be seventeen more, that is 427. for the Temples ancientie. 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 lande of the Chaldeans a perpetual desolation. Ier. 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 God's, with noble pledges Daniel, Ananias, Azarias, and Misael, with others, fallers away. Dan. 1.
2 Nebucadnezar in his eighth year captiueth Chonias, Mordecai, Ezekiel, & many thousands. 2. kin. 24.
3 Nebucadnezar in his 18. year taketh Jerusalem, and burneth it in his 19. yere, 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 ende: 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 Rabba, Seder olam zuta, R. Abraham ben David in Kabala, R. Abraham zakuto. in Iuchasim, R. Saadaias upon Da. 5. all the Geonim, and the more ancient in Ibn ezra. upon Da 9. Salomo Iarehi upon Da. 9. is of the same mind. David Kimchi upon Agg. Ch. 1. followeth the same. & Ralbag on Da. 5.
The seconde Captivity, that of Jeconiah is of 62. years, not 70.
That is called in Ezek 4. Our Captivity. Even that in which Jeconiah the king was carried away. Expresly for that Captivity Rashi 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 Rashi are pretty.
Of the third Captivity, of 52. years since the 18. of Nebucadnezar.
That part of accompt the Rabbin's follow, when they make 70. years to the building of the Temple under Aggai and Zachari : which sum is noted by Rambam in Iobal, Kimchi upon Aggai, Rashi 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 judgment of the Hebrews, the 70. must be reckoned from the beginning of Nebucadnezars kingdom.
Greeks of the same mind.
Berosus, Josephus, Tatianus, Theophilus, and others in Clemens.
Inconueniences that would follow them that begin the 70. from the second or third captivity.
1 Jeremiah 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 Likewyse Mordecai of the seconde captivity, and long alive after it was ended: should have full eight years more in his rare active old age.
[ 4] 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.
[ 5] God's wrath is not more then his threatening: but they make it to be more, who make Judah's captivity to be more then of 70. years: which only the Prophets did speak of.
An objection out of Henry Wolfius.
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 lande were carried from it. So Daniel reckoneth even the very desolation of Jerusalem, to have seen seventy years in the first of Darius the Mede. Where the strangeness of the phrase made the Geonim the Rabbi DD. of that title conclude, that the Prophet was deceived. Their saucinesse was intolerable, to claim more wisdom then Daniel had. Now if Jerusalem's desolation begin from the first surprising: as well may the restyng of the land. But Daniel thence reckoned, as they grant.
An objection from Ezek. 40.
Ezekiel beginneth from Ieconiahs captivity.
Aunswere.
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 Jeremiah in Judah told that: yet Jeremiah 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 Rabbin's hold it to invert the Alphabet, to take the last letters for the first. So Sheshac should be Babel. Darkely he was to speak it: and Ezekiel was not to take his accompt 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 seventy of Captivity, that from the first of Nebucadnezars house, it must be reckoned. And we may see that the Sun in his twelve Signs cannot show more clear distinction of times, then do these Scriptures of most noble stories, of the Temples standing, ende, 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 buyldyng, nor by the kingdom parted under Roboam & Jeroboam, as thence to the burning of the Temple, and ende 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, & partes, with such precious matter, that Moses on Mount Synai could see no greater light, then 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. Seauentie sevens (of years) are cut out, for thy people, and for thy holy City: to consume wickedness, and to abolysh sins, and to make reconciliation for iniquity, and to bring righteousness ever-lasting, 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 spake it, was the time of the euenyng offering: that is our three of the clock, as appeareth by Talmud Yerushalmi, 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 Salua- as though one thing might be spoken, and another tion, meant.
The profane Jews, who would have the time from Babels fall to Jerusalem's, 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 another extremity have the time herein contained, about 90. years longer: they both are lyghter then vanity. Also they be extremely overseen▪ and injurious to God's truth, who fall to either of extremities.
They, both sortes, should make the dullest think, that the myddle space should have liklyhood, even to the judgment of any Labeo, though God's authority had not been in the Angels 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 another, 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, Solomon's and Nathan's before the Captivity, much in that rate. We have in S. Matthew & S. Luke for Zerubbabel, officer at the return from Babel, two other families, one of Abiud, of very few discentes, and another of Rhesa, of 19. generations: both those families should be extremely injured, 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 time.
A Jew or a Turk would cast off S. Matthews Gospel, if he saw in the margent for ten successions from Abiud to Joseph 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 Angels Chronicle should be loathed as extremely hurtful.
That error is most evident. For many have feigned five men more then truth, betwixt Zerubbabel 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 reckonyng of ancienty by Jubilees, neither did miss, nor could miss in their own Chronicle. If they had missed, 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 time. Eph. 1.
Talmud Yerushalmi treatyng of examinyng witnesses, bringeth a rule from R. Simeon ben Iochai, that it must be examined in what Jubiliee any matter in trial fell out. That rancorous Rabbi was of the Apostles age: who yet durst not object disagreement for the time, by the Jubiliee.
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. ende, Christ should be their king. To depart from that meaning, which they once had of the text▪ it cannot be agreeable to judgment. Some of them were Prophets.
Every part of the Gospel belongeth to some part of Gabriel's 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, then 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. Wherefore they deal against the wisdom and honor of God, who seek to bring doubt to the matter.
The deadliest enemies, who understood not the christianity of Gabriel's oration, yet they grant the words in as plain speech as any Christian could mean them. Ibn Ezra is my warrant: a Jew most spiteful, wanting not wit, but grace. His testimony might ende the cause: The seventy sevens are from the going-forth of the word at Daniel's prayer, unto the sealyng of Christ the most holy▪ upon Dan. 9, 24.
The ancient Divines who exceed Gabriel's accompt, run into the extremity of vnheedinesse. For by their myghtiest defenders, they are found to condemn them selves. 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 dryueth them to agree with it: when by partes 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 accompt, shall find him self deceived, when he seeth whole troupes extremely disagreeing: which disagreement, I have elsewhere put forth.
This I dare say, that the cyting of Olympiades to measure the space of years betwixt the Alter and Temple, built both in the office of Zerubbabel and Joshua : and built both by the returners from Babylon : that citing of Olympiades, to teach all Jews and Gentiles to take a new judgment for the Bible: no more stood with judgment, then it can stand with judgment, to take a reed, of 400. ynches broken into 400. pieces and skattered, to meat a yarde of cloth: or any thing of 36. ynches. For men differ no less then 400. years touching their beginning: and in all ancient ages brake of & began new games, and new accounts, which are usual in authors, and serve no more for use in divinity, then the idol of Jupiter Olympius beseemed the holy Temple. And as Antiochus Epiphanes with his Idole polluted the Temple, so the ancient marred their own authority, when they agree with the irreconcileable, the Jews and Gentiles, writing upon Daniel, and the other last Prophet: speaking, vnspeaking: writing, blotting.
Even whole works of profane Greeks must be denied to be the authors, whose they have always been counted, by the ouerreachers of the Angels sum: as Dionys Halicarnass rejecteth certain orations of Lysias, because his Chronicle will not agree with their argument: yet later Greeks condemn him: Yet Plutarch and Vlpian admit that oratation.
To the like plundge have Lilius Gyraldus and Hieronimus Wolfius been put, who censured that Soudas must be amended: because in him Cyrus and Cambyses reign at the 25. Olympiad: Though all printes, the Basil, the Venice, the Millen, agree in that. So, Heathen shall be counted as Midianites, 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 Babels fall. Thereabout Pericles began his glory of Rethorique. Eunomus Thriasius in Plutarch, able to judge in youth of Pericles trembling, in his beginnynges, and in old old age of Demosthenes trembling likewise: whereas Demosthenes began near Philip Macedonians reign, 26. years afore Alexanders Monarchy: this man, and whole troupes 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 skantly grant oft times the third part of their accompt. I had whole flocks of this kind, to have joined here in defense of Divines, the best learned Protestants and Romistes of all Christendom: against brauers 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 Studentes: 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 Alter and Temple: which opinion was never heard of until 1584. and shaketh all judgments uttered for the holy writers of that age.
THe ouerreachers 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 Zerubbabel and Joshua be 107. years officers both together: but never any were so long.
So all the millions, thousands, hundreds, and tens, of the Jews and Gentiles, must alter their opinions for the age of Mordecai, Ezra, Nehemiah, 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 Zacharias, 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 accompt: but the endeavor will appear in faults, to match the number of the sandes of the Seas.
Of the Angels 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. Ibn Ezra even so expoundeth the first part, and R. Iochanan expoundeth the last part, of the Lord's preaching on mount Olivet, three years and a half: such borders or ledges are not inferior to that crown-work that was on the edge of the incense Altar, of the table of Shewbread, 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 Lord's 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 Lord's day: in which we should meditate of the revelation of Christ, how in all visions and Prophets he was under a coueryng. But this could not be known, unless Gabriel had spoken and meant in most full playnnesse: otherwise he should have mistaken the time: which thing we should not soon believe of Daniel the wise. To conclude, the sweet speech of seventy sevens, a memory not only of the first Sabbath, but of the late ten Sabbaths of years past in Babylon, that should have no season in it: but numbered from the delyuery out of Babylon, unto the delyuery from death by our Lord. So it concludeth all by a most pleasant sabbatique accompt (as elsewhere I have shown) 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 bryghtnesse.
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, differyng 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 then 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 lande of Canaan were conquered. Even that phrase of conquest S. Paul useth, & the Talmuds both, and the whole thraues of the Hebrew DD. I marvel that a learned man would needs be blamyng 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 Caleb's 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 lande. For thus be spake: Fourty years old was I, when Moses the servant of the Lord sent me from Cadesh Barn to vew the land. And now, the Lord hath kept me alive, as he promised. This is the forty fifth year since the Lord spake unto Moses. Now after God's sentence upon the six hundredth thousand, they continued thirty eyght 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 lande 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 lande was in partyng, for their deceit in casting Ezekiel's vision: which was in a middle of a Jubiliee, unto the just Jubiliee. 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 ben Gerson plainly confesseth, that he saw no reason why they should do so. This I note, because my learned friend M. Henry Wolfius followeth them herein: not foreseeing their malice: yet in other points he could tell that they labored to obscure all. The holy story telleth us (as Theodoret noteth) that in the seventh year the lande was parted. And the Jews confess, that the next year to the partition must begin the reckonyng of fifty years for the Jubiliee. All Hebrews and Greeks rightly agree, that a full fifty go to every Jubiliee. So that the fifty one must be the first of a new seven. Here Beroaldus, Codoman, and Wolfius, may not be followed for 49. years to a Jubiliee. Moses is plain, and hath plainly been understood. By fifties, the time from the partition of the lande, being parted, joineth the twenty and eyght fifty to our Lord's death. A proof for the Jews vein.
Of the first Jubiliee.
Joshua ruled years seauenteene. 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. Fourty years after his death see Othoniels victory against Chusan, and the first Jubiliee, six times seven years since the partition the Jews held their lande. 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 Jubiliee is famous by a glorious victory.
Of the seventh Jubiliee.
The seventh Jubiliee seeth the remoouyng of the Ark from Siloh to Judah, the fall of Eli, the ruling of Samuel, and much alteration to the better.
Of the seventeenth Jubiliee.
The seventeenth Jubiliee receiveth Jeconiah in Babylon, the first whole year that he lived there: And one Jubiliee and more, was wholly spent in Babylon.
Of the last Jubiliee.
The twenty eight Jubiliee, was the last that the Jews saw in their land. In that Jubiliee 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 skattered Israel, the opening of the heavenly Jerusalem, and the workeing 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 then that which the servants in Judah enjoyed. In that year, even all was performed, which the Jews upon Leviticus 25. and in Talmud Babylonian, Sanhedrin, and Ezekiel the 40. teach that under Christ should be accomplished. In that Jubiliee 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 Yerushalmi in capital unjust sentence: 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 : 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: 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 deferred not, but in due time performed all goodness. Yet they so often resisted the light, that their sin came to the highest degree, as them selves expound Isaiah the sixth, that they sinned against the holy Ghost: the certainty of the time being no less clear then the brightness of the Sun. 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 nation did then look unto the prophecy, that a king should be amongst them, which should rule all the world. That prophecy doubtless can be no other then that of Daniel : of whose prayer to this day they 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 Jubiliee, to ende 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 then 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 conuicting 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, then the Nerues 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 forbid 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 Uphaz, the Topaz, the Onix, the Gabis, the Pearl, the Sapphire, the Crystal, are not so goodly. The name of Christ Palmony the wonderful numberer, hither unto belongeth: how from the beginning he draweth out the time, until he becometh Eschol Copher, the cluster of Redemption: which ought to find a lodging betwixt all faithful breasts.