Order of the World, Treatise
Poſitions opening the Chronicle of Scripture.
HE that wyll deny the courſe of tyme to be in Scripture cleerely obſerued, euen vntounto the fulnes, the yeere of ſaluation, wherin our Lord dyed, may as wel deny the Sunne to hauehave brightnes. The particulers are ſet downe in my booke chayning the Text. And though many do differ in their Chronicles, yet theſe poyntes being cleered, all ſtryfe ceaſſeth.
1 One, that the Greeke tranſlaters added for a cloſe purpoſe yeeres betwixt Adam and Abraham 1350. which yeeres are all feigned. VVhereof I wrote at large in Melchiſedek: how in trueth the Hebrew muſt ſtande: with §At Terahs death.yeres 2083. and hath alwayes in theſe weſt partes of the worlde been folowed, though the Arabique and Ethiopian helde after the Greeke. The ſeconde is:
2 That preſently after Terahs death Abraham at 75. yeeres receiued the Promiſe: 430. before the Law: 480. more before the Temple, and 36. more before Salomons death. The thirde is:
3 That 390. yeeres Ezek. 4. are from Ieroboams drawyng Iſrael away, vntounto the 19. of Nebucadnezar. That from his 19. yeere, or thirde Captiuitie of Iuda, 52. from his taking of Ieruſalem, are of captiuitie: and 70. from his firſt yeere to Baltaſars death. The fourth and laſt is:
4 That vponupon the ſeauenty of captiuity, the 70. ſeauens of deliuerie for eternal freedome muſt begin: and muſt ende when our Lord by death findeth vsus an euerlaſting redemption. Theſe laſt three I endeuour to cleere.
Obſeruations touching ſome doubtes ſtirred concernyng Abrahams age and the Promiſe, with a controlment of 60 yeeres errour, and of 5. where ſome fall into 60. onelyonly, ſome 5. onelyonly, ſome 60 and 5.
1 SAint Stephen ſaying, that God remooued Abraham from Charan after his fathers death, may not be excuſed as though he had ſpoken necligently, as Bucholcherus doth qualifie his wordes, but requireth beliefe in the ſimple ſence of his wordes.
2 The Greeke Philo, the true Philo (not the forged) telleth truely, that after the death of Terah God remooueth Abraham from Charan, and that then Abraham was 75.
3 Iewes malicious were the fyrſt that feigned Abraham to leaue Terah 60. yeeres in Charan.
4 All they do the lyke who make Terah father to Abraham at 70. and not at 130. for adde the 75. of Abraham to the 70. of his father, and it maketh but 145. yeeres, and there remaine 60. of Terahs 205.
5 It is a fayre conſequent, that Abraham being 75. yeeres olde at his fathers death, was borne at Terahs 130.
6 The playne order of the text at the firſt woulde hauehave taught ſo much. For thus the wordes he in order: And the dayes of Terah were 205. yeeres, and he died in Charan, and God ſayd vntounto Abraham, Get thee from thy fathers houſe, and in thee all the nations of the earth ſhalbe bleſſed: and Abraham was 75. yeeres olde.
7 VVhen Moſes ſayth that Terah lyued 70. yeeres and begat Abraham, Nachor, and Charan, he placeth Abraham firſt, not as though he had been eldeſt, but for other reſpectes.
8 As Moſes reckoneth Noahs ſonnes, not in ſenioritie thus: Iapheth, Sem, and Cham, but beginnyng with the worthieſt, and ſo goyng to the next in yeeres to hym, and endyng with the eldeſt▪ ſo he beginneth with Abraham the worthieſt, and endeth with the eldeſt.
9 Alſo for the weakenes of men, Moſes hideth his minde that the prophane ſhould not ſoone ſpie the paradoxe: that Nachor at 29. yeeres olde begate Terah, and dyed at 148. and Terah begate Abraham at 130. They who knew not how ſtrangeneſſe for Abraham to be father of the worlde was fitteſt to ſtyrre ſtudie, woulde at the firſt ſtumble at the vnequalitie. And for the ſame cauſe (it may well be thought) the Greeke interpreters added 100. yeeres to each father that was not 100. yeeres olde at his fatherhood: as is declared in the treatiſe of Melchiſedek.
How the malitious Iewes condemne them ſelues.
THe Iewes generally graunting Sem to be Melchiſedek (and that truely) ſhoulde make hym delyuer the blesſing to one that dyed before the bleſſer (which thyng cannot agree with the wiſedome of a Prophet) yf Abraham were borne at Terahs 70. for he ſhoulde die not onelyonly before Sem 34. yeeres, but alſo before Selah 3. yeeres.
It is the Rabbines generall opinion, that Iſcha the daughter of Charan is Sarai, who was but ten yeres younger then Abraham: in Zakuto. VVherefore Abraham euen by them ſelues is determined to be younger then Charan, in Sanedrin.
Of Gilbert Genebrard.
Genebrard enclyneth to make Charan father to Sarai at 8. yeeres, though the Iewes reuoke that: but his errour ſheweth▪ that the Chronicle muſt ſtande to make Abraham borne at Terahs 130. yeeres of age.
Of the Promiſe, that it was not made fiue yeeres afore God ſpeaketh to Abraham, In thee all nations ſhalbe bleſsed, nor afore Abraham left Charan. Ch▪ 4.
THe doubt herein aryſeth from malitious Iewes, ſeekeing the diſgrace of S. Paul. Gal. 3.17. where he telleth that the Lawe came after the Promiſe. 430. yeeres.
The doubt is coloured from Gen. 15, 13. Thy ſeede ſhalbe a ſtranger in a lande that is not theirs, and ſhall ſerue them: and they ſhall entreate them euill 400. yeeres.
Queſtions hereupon aryſe two.
1 VVhether the terme beginneth ſince Abraham left the ſeede on a ſtrange lande: and both markes go to one tyme? Or:
2 VVhether the affliction be after the fift of Iſaak? Theſe Iewes begin the tyme from Iſaaks birth, Sal. Iarchi, Aben Ezra, Ramban, Abrabbaneel, Baal Shemoth Rabba, Baalſedar Olamzuta, Baalſeder Olam Rabba, Bochai, Chizkuny. And Rambam in his agreeable Total ſum for the worlde, in Halacoth Iobal. Elias Miſrachi is more vehement, reaſoning that the affliction was but in Egypt, and therefore from Iſaaks birth wyll needes hauehave the terme of yeeres: and not from the affliction.
How theſe Rabbines ſhoulde diſanull S. Paul.
If 400. yeeres onelyonly be from Iſaaks birth to the Law: 30. before the birth of Iſaak ſhall fall to Abrahams 70. Now that promiſe was not tyl Abrahams 75. Therefore the conſentyng to the Iewes herein, ſhould diſanul S. Paul, and that goodly promiſe of Chriſt.
A confutation of theſe Rabbines from them ſelues.
1 Aben Ezra ſayth, that the wordes in Gen. 12. were ſpoken 5. yeeres afore Abraham left Charan. Abrabbaneel telleth hym that that is a flat lye, vponupon Gen. 12. And iuſt cauſe had he ſo to do. Ralbag is confuted with hym for ſo much.
2 But Abrabbaneel, and Iarchi, and the ſeder Olam Rabba, and the more ancient the Middras, and the other troupes, they begin the 430. yeeres from the tyme of Abrahams ſacrificing. Gen. 15. and feigne that Abraham was twyſe called from Charan: once fiue yeeres before that which is mentioned. But this is nothing els then to bring a leproſie vponupon Scripture, to feigne a ſtorie.
3 Moreouer the blynde may ſee, that the ſpeech had in Gen. 15. was after the ſlaughter of the kinges, and after the promyſe.
Thus the Rabbine wittes can not make the 400. yeres agree with Iſaaks byrth, and the 30. with any ſtory at all, in their ſort.
Ralbag deteſtyng theſe errours, ſpeaketh otherwyſe, and is confuted in Abrabbaneel, whoſe wordes be theſe. Ralbag writeth, that the 400. yeeres begin from the birth of Iacob, and the bleſſed God bastened the ende, and brought it to paſſe before the tyme which he promiſed. But in trueth this is an vncuth opinion. And Ralbag maketh the ſacrificeing Gen. 15. to begin 15. yeeres before Iſaaks byrth, and thence woulde begin the 430. yeeres, or from Iſaaks birth, nothing caryng for exact trueth. Thus we ſee that God confoundeth the Iewes tongues, which obſcure the Promiſe: that we ſhoulde be aſhamed any more to folow them.
The plainnes of the text.
They ſhall entreate thy ſeede euyll 400. yeeres: Theſe wordes be as cleere as the Sunne, that it muſt be referred to the affliction of the ſeede: and the ſixt yeere of Iſaak wyll well agree with that, when as Iſmael perſecuted him. For the tearme mocking, is of Iarchi tearmed an Idolatrous flouting: of Ramban a murtherous floutyng, and vſage dangerous, with a pleadyng for the right of inheritance. And the holy Ghoſt doth terme it a perſecution: and this muſt be done to hym being of ſome capacitie. In the cradle the Nurſe, and ſuche would keepe hym. Alſo, the anger of Sara, and Gods authority from heauen, argueth the matter to be ſome great vnreligious dealyng: and this was a fit Epoche or marke, to hauehave an accompt from it, and that at 30. yeeres, as our Lord, the promiſed, at that age had the floutes of all the Phariſes. And ſo great a matter as this was worthy of a prophecie, that Iſmael ſhoulde be caſt off: and Abraham in him ſhould ſee a forme of the afflictions in Egypt, and of the reuenge, and how an Egyptian by the mother now beginneth it.
A ſuffering togeather of Scriptures, where one is wounded.
Theſe textes hauehave a ſuffring togeather. The peregrination of the children of Iſrael, which were ſoiurners in Egipt was of 430. yeeres.
The Law which was 430. yeeres after, cannot diſanull the couenant, that it ſhoulde make the promiſe of none effect. Gal 3, 17. And this. Get thee from thy fathers houſe: and in thee ſhalbe bleſſed all the nations of the earth. And this: After his fathers death, God remooued him into the lande in which ye dwell. And this: They ſhall entreate them euyll 400. yeeres. One opened, openeth the reſt: and one darkened, darkeneth the reſt.
How Moſes muſt needes be vnderſtoode.
The peregrination of Iſraels children ſince Abraham left his cuntrey, and the day of remouyng in Egypt, are the lymittes of the tyme. But Charan is the cuntrey of Abraham. That is proued as touching the words Gen. 12. by Abrab. plentifully, and graunted by Midras, Seder Olam, and whole troupes of Rabbines, that make Abraham twiſe called from Charan. Therefore it is euident that the 430. yeeres coulde not begin vntyll Abraham left Charan, and from the day of his iorney it muſt be taken.
A proofe from the Greeke tranſlation.
The Greeke Paraphraſt leaueth no place of doubtyng, which hath letters ſpeaking thus in our Loegria tongue: The continuance of the children of Iſrael, which they continued, they and their fathers in Egipt, and in the land of Chanaan, they (I ſay) and their fathers, was 430. yeeres.
The approbation of the Greeke.
Talmud Ieruſalemy noteth this Paraphraſe of theirs,That worke is ancient, compiled about our 300. yeeres. in Megila, as one of 13. places altered by the Tranſlaters for king Ptolomy: And the peregrination of the children of Iſrael, which ſate in Egipt, and in the landes, was 430 yeeres.
Here they graunt, that no landes but the troden, after their comming from Charan, can be called the landes of this peregrination. The Talmud Babylonian hath the ſame alſo in Megila Perek. 1. pag. 9.
The promiſe, and the entraunce into the land promiſed, ſhoulde goe togeather, as they be in the ſpech togeather. And ſo S. Paul telleth Chriſtians, that thence the 430. yeeres muſt be counted: whence troupes of Iewes make Abraham to leaue Charan, for Chanaan.
Abraham Bucholcherus learnedly and plentifully cleereth S. Paul herein, to this effect. To whom for ancient teſtimonies of Greekes & Latines, I ſende the Reader, becauſe I wyll not cary hyther to my ſelfe, by my wordes, the glory gotten by his paynes.
Argumentes direct agaynſt caſting the fiue yeeres higher, then from the ſpeech concerning Abraham.
The playne order of the text in Moſes, ioynyng the Promiſe to Terahs death, ought not to be altered without a forcible argument.
The Ebrew in playnnes lyeth thus. And God ſayd vntounto Abraham. Not: For God had ſayd. And the church hath of ancienty followed the playne. The late alteration muſt be reuoked.
They who alter that, marke not that they make Moſes ſpeake thus. And Terah toke Abraham, Lot, and Sarai, and they went from Vr Chaſdim, to go into the lande of Chanaan: For God had ſayd vntounto Abraham: Get thee out of thy fathers houſe. The family of Terah was his houſe, out of which Abraham coulde not depart whyle Terah is with hym, as principall of the iourney. So their tranſlation can not ſtande.
The Ebrew Section, or Peraſha, (which is moſt ancient, and diſtinguyſheth vponupon Terahs death, the ſpeech to Abraham from Terahs iourney, no leſſe then writers in diſtinction of ſeuerall bookes ſeperate matter) this diſtinction can not ſuffer the later ſpech to be the callyng of Terah.
If in Terahs life tyme God had geuen Abraham the promiſe of Chriſt, and Abraham as a Prophet had tolde his father of that, Terah no leſſe then Abraham ſhoulde hauehave the promiſe of Chriſt: But none woulde ſo thinke. Therefore Terah ſhould be dead before the Promiſe.
Thus the *Exod. 12, 4. Gal. 3, 17. Act. 7, 3. Gen. 11, 26. Gen. 12, 1.Textes are cleered: which I ſhewed to hauehave a feelyng togeather: and others of neare kinred to them. The Rabbines of malice diſturbed them of the olde Teſtament, to diſgrace the new Teſtament in their nations eyes, by our yeelding vntounto them. This they hauehave as a common prouerbe: A Teſtament which fayleth in part, fayleth in the whole. Talmud Ieruſalemy. San. Perek. 9. Now, they are ready to quarel with eueryevery part: and we can not be excuſed that folowe them, to diſgrace our Goſpel. To one poynt more I wyll digreſſe.
An explication of S. Stephens wordes.
S. Stephen ſayth: The God of glory appeared to our father Abraham, being in Meſopotamia, before he dwelt in Charran. And ſayd vntounto him: Get thee out of thy lande, and out from thy kinred, and come into a land which I wyll ſhewe thee. This text of S. Stephen hath been thought to be taken from Geneſis the twelueth, becauſe wordes much alyke are there: But theſe wordes folowyng hauehave relation to that text: And thence after his fathers death, God remoued him into this land, in which you now dwel. Moſes telleth by what ſpech the latter was done, in theſe wordes. And Terah dyed in Charran: and God ſayde vntounto Abram, Get thee out of thy countrey, and from thy kindred, and from thy fathers houſe, vntounto the lande that I wyll ſhew thee. And I wyll make of thee a great nation, and wyll bleſſe thee, and make thy name great, and thou ſhalt be a blesſing. I wyll alſo bleſſe them that bleſſe thee, and curſe them that curſe thee, and in thee ſhall all families of the earth be bleſſed. So Abram departed, euen as the Lord ſpake vntounto him, and Lot went with him. (And Abram was ſeuentie and fiue yeeres olde, when he departed out of Charan.) Then Abram tooke Sarai his wife, and Lot his brothers ſonne, and all their ſubſtaunce that they poſſeſſed, and the ſoules that they had gotten in Charan, and they departed, to go into the land of Chanaan: and to the land of Chanaan they came. Now the former text of S. Stephen is relied vponupon Gen. 15, 7. where the Lord ſaith: I am EL, (the Lord) that brought thee out of VR of the Chaldees, to giuegive thee this land. Moſes in the ‡Gen. 11.due place cloſely paſſeth ouer the appearing to Abraham, as he doth the idolatrie of Terah. And to ſhew Terahs repentaunce, he maketh hym as principall of the iourney, ſaying. And Terah tooke Abram, Lot, and Sarai: and they went forth with them from VR of the Chaldeans, to goe into the land of Chanaan. And they came to Charran, and ſtayed there, and Terah died in Charan. Here only cloſely he maketh Abram autour of the iourney, when he ſayth: And they went foorth with them, not with him. When Ioſuah ſayth, Our fathers beyonde the Riuer woorſhypped ſtrange Gods, euen Terah the father of Abraham: he maketh Moſes more cleere: that to Abraham in VR God appeared, by whom Terah was mooued to goe with Abraham. Now Moſes mentioneth onelyonly the appearyng to Abraham, and the bringing of hym out of VR, but leaueth the ſpeach to be gathered by the argument: whence S. Stephen doth frame it, by the lyke from Geneſis the .12. ſauing that after Terahs death, God biddeth him leaue his fathers houſe, and not his lande and kindred onelyonly. They who referre the latter ſpeach to the firſt callyng, make the departure from Charran to hauehave no calling▪ though it be ſayde. And Abraham went as God ſayde vntounto him. Of this alſo Bucholcherus hath written well: but that he can not ſee how VR Chaſdim ſhould be in Meſopotamia. But Abrabbaneel taketh part with S. Stephen for that, and proueth VR and Charran to be neare togeather, and both in one countrey, and both to be the countrey of Abrahams kindred. And thus much for the ſeconde knot of the Chronicle.
Of the thirde knot.
MAiſter Ioſeph Scaliger affirmeth, that the Temple ſtoode 427. yeeres: that is, 37. vnderunder Salomon, and 390. after Iſrael fell from Iudah. For the 390. I hauehave cited els where, many Chriſtians rightly agreeing. But one Iew againſt their malicious and deceitefull crew is of more force, then all our teſtimonies in our owne cauſe: when we make the Iubilees fall out with our Lord his death: and they woulde rather leape into Gehenna, then ſuffer that brightnes of Moſes and the Goſpel. So one Iew in this caſe, hath more auctoritie then many of vsus, for Ezekiels 390. yeeres. Thus ſayth R. Abraham ben Dauid, in Kabalah. The Temple stoode 427. yeeres. Of this teſtimony I wyll ſpeake as Paul ſpeaketh of Epimenides verſe: that it is a true teſtimony.
An Obiection.
VVhen we reckon the kinges of Iudahes yeeres, their particulers ouerreach this ſumme.
Aunſwere.
They are not all perfect and abſolute yeres, which are geuen to thoſe kinges.
Amongſt thoſe kinges, many fathers and ſonnes reigned togeather: as in Ioſophat and Ioram eight of their yeeres, in the one of them muſt be drowned vp, in the accompt. So three of Ioas are drowned in Amaſia, as many of Iotham are alſo common with Achas. And that muſt be tryed by compariſon with the yeeres of the kinges of Iſrael: as of ancientie the Iewes noted in Talmud Ieruſalemy: in Roſh haſhana. Perek. 1.
Many learned men hauehave taken right paynes that way: Thedoret for Geeekes, Genebrard for Romiſtes, and Math. Beroaldus, whom I holde to hauehave the right ſumme, they differ but yeeres a peece for the whole tyme of Iſrael: that is vntounto the ſixt of Ezekias: afterwardes when Iudah is reckoned alone, the lyke ſynarchy or felowſhyp in gouernment falleth not out, becauſe they were not in ſuch dayly troubles then, as whyle Iſrael ſtoode.
Alſo great ſummes from place to place geue great light: where, by broken vnperfect yeeres, the matter woulde be ſomewhat doubtfull.
Examples of helpes by great ſummes.
The warres of Baaſa with Aſa were in the 36. yeere of Aſas kingdome: yet Baaſa dyed in the 26. of Aſas reigne. So the accompt from the beginnyng of Aſas kingdome, that of Iudah parted from Iſrael, was the beſt note: which was the 16. of Aſas owne reigne.
The yeeres of Omry his houſe, are alſo tolde in one ſumme, when Achazia being but 22. yeeres olde, and his father dying at 40. yet then Achazia is Ben of 42. (As Saul was Ben of two yeeres) not of his owne age, but of the kingdome in Omryes houſe, whence Athalia his mother was. The not obſeruing of that, hath bred notes that trouble our teachers and learners.
Of the 65. yeeres in Eſay. 7.
The head of Aramis Damaſkus, and the head of Damaſkus is Rezin. But when 65. yeeres come, he ſhalbe broken (to) Ephraim from being any people. Kimchi doth expound this place, to take the accompt from the tyme that Amos prophecied: that Aram ſhoulde be captiued to Kyr. Iarchi and Abrabbaneel holde it ſpoken of Ephraims captiuity. But that can not ſtand, without denial of the 22. yeres vacation of king which was after the death of Ieroboam Ben Ioas. For it is from the death of Ieroboam Ben Ioas (whereas he muſt die in the 15. of Vziah) vntounto the ſixt of Ezekias, and ende of Iſraels kingdome, aboue 70. yeeres. There, this text of Eſay putteth all to ſeeke better. Of which place I wyll not detemine: but onelyonly would ſhew, how great ſummes call many particulers to a groſſe ſumme.
Such are many accomptes in Ieremy and Ezekiel. The prophet Ieremy reckoneth 23. yeeres from the 13. of Ioſias vntounto the firſt of Nebuchadnezar. Ezekiel reckoneth 40. yeeres alone: whiche the learned many rightly make to be the time from Ieremyes prophecying to the burning of the Temple. Alſo, Ezekiel beginneth from the 18. of Ioſias in the accompt of his 30. yeeres. Ch. 1, 1. as he is vnderſtoode of Hebrewes, Greekes, and Latines. And agayne, he hath an accompt double for one viſion: which was: In the 25. yeere of our captiuity (as he ſpeaketh) and in the 14. yeere after the citie was ſtroken. Ezek. 40, 1. Theſe places call to a further tryall, any errour that falleth out in accomptes within theſe ſpaces, whereby the trueth wyll be ſone knowen.
Of vniuerſall errours of the Iewes, inuented, continued, and helde yet, of malice againſt Chriſt: and folowed by Chriſtians of no ſmall note.
THe laſt place of Ezekiel Ch. 40. where he hath a viſion of a new Citie & new Temple, which ſhould be in the dayes of Chriſt (as they graunt) maketh the malicious men to goe agaynſt all Scripture. They ſeeing, how from the ſeauenth of Ioſuah by plaine Scriptures, the Iubilee ſhoulde fall out with our Lordes death, of a deſperate malice inuent other colourable matter to hinder that: and teach full carefully that Ezekiel had his viſion of the Chriſtian citie and temple, not in the middle of a Iubilee, but in the very Iubilee, and tenth day of the firſt monethmonth: which they expounde to be September. That yeere was iuſt 50. yeeres from the findyng of the Law in 18. of Ioſias: which yeere alſo they wyll hauehave to be a Iubilee. D. Kimchi vponupon Ezekiel Ch. 1. ſetteth out this matter, with great pretence of glory that ſhoulde be vnderunder the Mesſias. VVhile and where this accompt is holden, Chriſtianity cannot be defended from the Prophetes. And this their errour is moſt ancient. For the Babylonian Talmud hath it in Frachin. Ch. 2. pag 12. To make this accompt ſtand good, they mu… feigne that the firſt Temple ſtood but 410. properly, onelyonly ſo long when Nebuzaradan brent it: ſeuenteene leſſe then trueth. And alſo, going back by fifties vntounto Ioſuahs tyme, they come to his fiftenth to begin the Iubilee: whereas by Moſes wordes, Ioſuahs eight ſhoulde be the beginnyng. And to make their accompt vncontrolable by vsus, they labour to entangle the tymes of the kinges all through.
Likewyſe for the tyme from the burnyng of Ieruſalem by Nebuzaradan, vntounto the burnyng of it by Veſpaſian, they make it 490. yeeres, pretendyng Gabriels warrant Dan. 9. for thoſe limits: and vponupon thoſe two miſtaken groundes, they diſturbe all ſtory ſince Moſes. Tremelius hath been entangled by them for the Kinges: Bibliander for the Iubilee, Vatablus for Daniels 490. And theſe two, their errours, be the bulworkes of all their impiety: of which two poyntes, I thinke good to write more at large when occaſion ſerueth, in ſeuerall treatiſes, with more plentifull declaration of their wilfull infidelity, of ancienty begun▪ long continued, and yet ſtubburnely maynteyned. But now I muſt goe on to a branch of this ſeconde poynt, and into a matter where the Iewes whole conſent holdeth a moſt agree… … …ion of the trueth for that … moſt fit for that portion of ſtory touching our Redemption. OnelyOnly I wyll bring one Autour of ſinguler accompt among them, and a controller of their great Maymoni. This man expoundeth their wordes, though agaynſt all their practiſe, yet ſo as trueth forced him to caſt his reckonyng, and would force them al. R. Abraham ben D. is the man. Thus he ſayth in Kabala: Foure hundreth and ten yeeres are reckoned for the Temple, becauſe from the beginning of the captiuitie of Ioakim, the kingdome was reckoned as not being. Thus he toucheth myne accompt, endyng the 410. in the firſt of Nebucadnezar: ſo making his 18. to be ſeuenteene more, that is 427. for the Temples ancientie. And this authoritie of his daſheth all their Commentaries, for theſe matters.
Before I come to the fourth poynt, I muſt touch the Captiuitie: wherein the Hebrewes generally holde the trueth.
Of the captiuitie of Babylon, that the 70. yeeres muſt be reckoned from the firſt of Nebucadnezar.
Theſe nations ſhall ſerue the king of Babylon ſeuenty yeeres: And when 70. yeeres are fulfilled, I will make the lande of the Chaldeans a perpetuall deſolation. Ier. 25, 11.
Three captiuities of Iudah were made by Nebucadnezar.
1 One, when Nebucadnezar in his firſt yeere taking Ieruſalem, caryed Ioakim king of Iudah into Babylon, the place of his Gods, with noble pledges Daniel, Ananias, Azarias, and Miſael, with others, fallers away. Dan. 1.
2 Nebucadnezar in his eighth yeere captiueth Chonias, Mardochai, Ezekiel, & many thouſands. 2. kin. 24.
Eſter. 2. Ezek. 4. Ier. 52.3 Nebucadnezar in his 18. yeere taketh Ieruſalem, and burneth it in his 19. yere, and carieth away a thyrde captiuity. Some yeeres myght be ſpent in this from his 18. to 21. accordyng to that ſundry ſmall differences are in writers, as touching the beginnyng, middle, or ende: ſome make the captiuity hence 52. yeeres, ſome 50. ſome 49. all meanyng a like.
That the Iewes nation begin the 70. of captiuitie, from the firſt of Nebucadnezar, theſe ſhew.
Miſna, or Gemara in Megila, Seder olam Rabba, Seder olam zuta, R. Abraham ben Dauid in Kabala, R. Abraham zakuto. in Iuchaſim, R. Saadaias vponupon Da. 5. all the Geonim, and the more ancient in Aben ezra. vponupon Da 9. Salomo Iarehi vponupon Da. 9. is of the ſame minde. Dauid Kimchi vponupon Agg. Ch. 1. foloweth the ſame. & Ralbag on Da. 5.
The ſeconde Captiuitie, that of Iechonias is of 62. yeeres, not 70.
That is called in Ezek 4. Our Captiuitie. Euen that in which Iechonias the king was caried away. Expreſly for that Captiuitie Iarchi reckoneth 62. yeeres, with a pleaſaunt token of remembraunce vponupon Dan. 5. And Darius Madai tooke the kingdome, being 62 yeres olde. Why doth Daniel reckon his yeeres? To tell thee, that when Nebucadnezar in Ioakims tyme entred into the Temple, his enemie was borne: Since the Captiuitie of Ioakim are 62. yeeres. Theſe wordes of Iarchi are prety.
Of the thirde Captiuitie, of 52. yeeres ſince the 18. of Nebucadnezar.
That part of accompt the Rabbines folow, when they make 70. yeeres to the buylding of the Temple vnderunder Aggai and Zachari: which ſumme is noted by Rambam in Iobal, Kimchi vponupon Aggai, Iarchi on Aggai, and many of the aboue named: and the Talmuds both, with all that folowe them for the 420. yeeres aboue ſpecified. Thus by the generall iudgement of the Hebrewes, the 70. muſt be reckoned from the beginnyng of Nebucadnezars kingdome.
Greekes of the ſame minde.
Beroſus, Ioſephus, Tatianus, Theophilus, and others in Clemens.
Inconueniences that woulde folowe them that begin the 70. from the ſecond or thirde captiuitie.
1 Ieremy ſhoulde be diſgraced, that geueth Babel but 70. yeeres.
2 Daniel borne long before, and lyuing in office after, ſhoulde be an officer neare 100. yeeres olde: which thyng vnleſſe Scripture force, we myght thynke much.
3 Likewyſe Mardochai of the ſeconde captiuitie, and long alyue after it was ended: ſhoulde hauehave full eight yeeres more in his rare actiue olde age.
Ezra of the thirde captiuitie likewyſe, and they to whom Aggai ſpeaketh, Which of you ſaw the former Temple? ſhoulde hauehave addition to their exceedyng olde age.
Gods wrath is not more then his threatnyng: but they make it to be more, who make Iudahs captiuitie to be more then of 70. yeeres: which only the Prophetes did ſpeake of.
An obiection out of Henry Wolphius.
Moſes threatneth, that the land ſhoulde keepe a Sabbath 70. yeeres, Leu. 26. Therefore the captiuitie muſt be reckoned from ſince the whole nation left the land.
Anſwere.
The land reſted in part, when any of the lande were caried from it. So Daniel reckoneth euen the very deſolation of Ieruſalem, to hauehave ſeene ſeauenty yeeres in the firſt of Darius the Mede. VVhere the ſtrangenes of the phraſe made the Geonim the Rabbine DD. of that title conclude,*Aben ezra vponupon Dan. 9. that the Prophet was deceyued. Their ſaucineſſe was vntolerable, to clayme more wyſedome then Daniel had. Now yf Ieruſalems deſolation begin from the firſt ſurpriſing: as well may the reſtyng of the land. But Daniel thence reckoned, as they graunt.
An obiection from Ezek. 40.
Ezekiel beginneth from Ieconiahs captiuitie.
Aunſwere.
Good reaſon, becauſe then was captiued he, his king▪ and, firſt then, whole thouſandes: and it was his duetie to reckon from his king, not from the Chaldean. Beſides, it was not ſafe for hym being in Chaldea, to glaunce at the 70. yeeres of the king Sheſhac: though Ieremy in Iudah tolde that: yet Ieremy tolde it obſcurely by the king She-Shac, by interpretation: Which is: The Imperiall. Dauid Kimchi in the Root Alan, telleth, that in the Arabique tongue, which ioyneth to the Hebrew, or Chaldean, Shac is a king, yet for this worde the Rabbines holde it to inuert the Alphabet, to take the laſt letters for the firſt. So Sheſhac ſhould be Babel. Darkely he was to ſpeake it: and Ezekiel was not to take his accompt from Babel. So that obiection concludeth nothyng, and ſome Iew woulde hauehave touched it, yf it had been of force: but none did regarde it.
And the hand wryting MENE, He hath numbred, Dan 5. endeth cleerely the ſeauenty of Captiuity, that from the firſt of Nebucadnezars houſe, it muſt be reckoned. And we may ſee that the Sunne in his twelue Signes can not ſhew more cleere diſtinction of tymes, then do theſe Scriptures of moſt noble ſtories, of the Temples ſtandyng, ende, and continuance in deſolation.
Of the fourth, and laſt poynt.
THe fourth and laſt poynt is moſt wonderfull: reckoned not by the Fathers, as the tyme from Adam to Abraham: not by the comming from Egypt, as the tyme of the Temples buyldyng, nor by the kingdome parted vnderunder Roboam & Ieroboam, as thence to the burnyng of the Temple, and ende of the kingdome, Ezekiel gaue one whole ſumme: nor by a ſtrange kingdome, as the tyme of the Captiuitie: but tolde afore hand ſo cleerely, in an whole, & partes, with ſuch precious matter, that Moſes on Mount Synai coulde ſee no greater light, then our mindes may from the doctrine of this part: delyuered in the firſt yeere of Darius the Mede, or of Cyrus the Perſian, after they had conquered Babylon, and the tyme of Iudah was come, that they ſhoulde looke for a returne home. Of it Gabriel is the Meſſenger to teach, and Daniel is the Scholer. The text may helpe much, beyng layde downe according to the cleere meaning of the Ebrew. Seauentie ſeauens (of yeeres) are cut out, for thy people, and for thy holy Citie: to conſume wickednes, and to abolyſh ſinnes, and to make reconciliation for iniquitie, and to bring righteouſneſse euer-laſting, and to ſeale viſion and prophet, and to ſhewe Chriſt the holy of holy. This the Angel ſpeaketh, and afterwards doth diuide it. The houre of the day when he ſpake it, was the time of the euenyng offeryng: that is our three of the clocke, as appeareth by Talmud Ieruſalemy, and Rambam in Tephilla, or Prayer, and act 4. And at the Iewes ninth houre, our Lord gaue vp the ghoſt: ſaying, that all was perfourmed (for ſufferinges.) Thus the Lord meant that exactly 490. yeeres after the prayer of Daniel, euen to the very houre of the day, our redemption ſhould be wrought.
Aſſertions touching the certaynty of this text.
Any common Lawyer would determyne, that the terme muſt begin from the ſpeaking, and end when that is performed which is ſpoken off.
In the wordes of an honeſt man ſpoken in the like ſort, none woulde doubt what ſhoulde be the true meanyng. The more to blame are wee, who peruert the wordes of the lyuing God, to make queſtions hereupon, to ſet light by the Rocke of Salua- as though one thing might be ſpoken, and an other tion, meant.
The prophane Iewes, who woulde hauehave the tyme from Babels fall to Ieruſalems, fourtie yeeres after our Lord his death, to be ſhorter by 90. yeeres then this portion: And likewyſe the prophane Emperours ſcholers, who feared that prophecie of Chriſt, an vniuerſall king, who woulde in an other extremity hauehave the tyme herein conteyned, about 90. yeeres longer: they both are lyghter then vanity. Alſo they be extreamely ouerſeene▪ and iniurious to Gods trueth, who fall to eyther of extremities.
They, both ſortes, ſhould make the dulleſt thinke, that the myddle ſpace ſhoulde hauehave liklyhood, euen to the iudgement of any Labeo, *Tull. 1. off.though Gods autority had not been in the Angels wordes.
Of ancienty it was vſed, that when a particuler chronicle was not in writing, by ſuccesſions of liues the matter ſhould be examined: that twenty generations one with an other, each ſhoulde make for a diſtaunce betwixt the byrth of a man, and the tyme when he is a father about twenty yeeres. So, it falleth out in Dauids houſe in two families, Salomons and Nathans before the Captiuity, much in that rate. We hauehave in S. Mathew & S. Luke for Zorobabel, officer at the returne from Babel, two other families, one of Abiud, of very few diſcentes, and an other of Rheſa, of 19. generations: both thoſe families ſhoulde be extreamely iniuried, if we feigne, againſt Gods worde farre more yeeres, for fewer later men: then for many aboue. So S. Mathew and S. Luke ſhoulde both be diſgraced, yf more yeeres ſhoulde be feigned from heathen for this tyme.
A Iew or a Turke woulde caſt off S. Mathewes Goſpel, if he ſaw in the margent for ten ſuccesſions from Abiud to Ioſeph ‡About ſo much ſhoulde be by ſome late Chroniclers.527. yeeres, where twenty from Nathan had but about 430. yeeres. The thruſting of them ſo long, ſo many millions of them to Geenna fyre, hath been a great ſinne. VVherfore the cauſe of that ruine, the exceeding of the Angels Chronicle ſhould be loathed as extreamely hurtful.
That errour is moſt euident. For many hauehave feigned fiue men more then trueth, betwixt Zorobabel and Ioſeph: as Tilemanus Stella, and others, hauehave put foorth the Genealogy: which thyng was no leſſe lothſome, then to place Idoles in the Temple of God.
The Iewes reckonyng of ancienty by Iubilees, neyther did miſſe, nor coulde miſſe in their owne Chronicle. If they had miſſed, they woulde hauehave reſiſted the Apoſtes by argumentes from the tyme: which is very vſually mentioned in the new Teſtament. As the tyme of the kingdome of heauen, Luk. 19. the due tyme of ſufferyng. Rom. 5. the fulnes of tyme. Eph. 1.
Talmud Ieruſalemy treatyng of examinyng witneſſes, bringeth a rule from R. Symeon ben Iochai, that it muſt be examined in what Iubilee any matter in tryall fell out. That rancorous Rabbine was of the Apoſtles age: who yet durſt not obiect diſagreement for the tyme, by the Iubilee.
The 49000. who came home from Babylon vponupon Gabriels prophecie, they coulde not chooſe but vnderſtande the tyme to begin at their returne: and bid their poſteritie beleeue, that at 490. ende, Chriſt ſhould be their king. To depart from that meaning, which they once had of the text▪ it cannot be agreeable to iudgement. Some of them were Prophetes.
EueryEvery part of the Goſpel belongeth to ſome part of Gabriels oration, where he telleth Daniel of Chriſt: and abridgeth all the Prophets. VVherby they who call the time in doubt, wound eueryevery part of the Goſpel. For one part wounded, equally greeueth all the reſt: being no leſſe depending togeather, then the members of one body. And the ſame ſpirite was in the Prophetes.
The ending of all Moſes ceremonies is prefixed by the Angel: which matter touching the Iewes and all nations ſhoulde be ſo certayne, that no Iew▪ nor any of any nation, coulde ſtriue for the meanyng of that, ſo weighty a doctrine. And God hath omitted nothyng that ſhoulde make that playne to the ſimpleſt. VVherefore they deale agaynſt the wyſedome and honour of God, who ſeeke to bring doubt to the matter.
The deadlieſt enemies, who vnderſtoode not the chriſtianitie of Gabriels oration, yet they graunt the wordes in as playne ſpeach as any Chriſtian coulde meane them. Aben Ezra is my warrant: a Iew moſt ſpiteful, wanting not wit, but grace. His teſtimony myght ende the cauſe: The ſeauenty ſeauens are from the going-foorth of the worde at Daniels prayer, vntounto the ſealyng of Chriſt the moſt holy▪ vponupon Dan. 9, 24.
The ancient Diuines who exceede Gabriels accompt, runne into the extremity of vnheedineſſe. For by their myghtieſt defenders, they are found to condemne them ſelues. For, they make the tyme from Cyrus permisſion to returne, not to be aboue 32. yeeres: and the beſt learned of their defenders make it but 93. thence to Alexander. And neyther I, nor they, wyll hauehave it aboue 360. thence to our Lord his death: So, the force of the trueth dryueth them to agree with it: when by partes they try it.
The Greeke wryters prophane, who made the ancient Diuines giuegive the Perſians 230. yeres for 130. thoſe Greekes rightly examined, wyll bryng the Perſians vntounto 130. As I hauehave proued in an Apologie for Daniel: and may take occaſion to handle agayne.
VVho ſo defendeth Olympiades to hauehave any certentie of accompt, ſhall finde him ſelfe deceyued, when he ſeeth whole troupes extreamely diſagreeing: which diſagreement, I hauehave elswhere put forth.
This I dare ſay, that the cyting of Olympiades to meaſure the ſpace of yeeres betwixt the Alter and Temple, built both in the office of Zorobabel and Ioſuah: and buylt both by the returners from Babylon: that citing of Olympiades, to teach all Iewes and Gentiles to take a new iudgement for the Bible: no more ſtoode with iudgement, then it can ſtand with iudgement, to take a reede, of 400. ynches broken into 400. peeces and ſkattered, to meate a yarde of cloth: or any thyng of §Before the 36 yeere after the returne, the Temple for ſtone worke was finiſhed.36. ynches. For men differ no leſſe then 400. yeeres touching their beginning: and in al ancient ages brake of & began new games, and new accomptes, which are vſuall in autours, and ſerue no more for vſe in diuinity, then the idol of Iupiter Olympius beſeemed the holy Temple. And as Antiochus Epiphanes with his Idole polluted the Temple, ſo the ancient marred their owne autority, when they agree with the vnreconcileable, the Iewes and Gentiles, writing vponupon Daniel, and the other laſt Prophet: ſpeaking, vnſpeaking: writing, blotting.
Euen whole workes of prophane Greekes muſt be denied to be the autours, whoſe they hauehave alwaies been counted, by the ouerreachers of the Angels ſumme: as Dionys Halicarnaſs reiecteth certayne orations of Lyſias, becauſe his Chronicle wyll not agree with theyr argument: yet later Greekes condemne him: Yet Plutarch and Vlpian admit that oratation.
To the like plundge hauehave Lilius Gyraldus and Hieronimus Wolphius been put, who cenſured that Suidas muſt be amended: becauſe in hym Cyrus and Cambyſes reigne at the 25. Olympiade: Though all printes, the Baſil, the Venice, the Millen, agree in that. So, Heathen ſhalbe counted as §Iude. 7, 22.Madianites, when they fight againſt God, and muſt alter euen prophane recordes for theyr cauſe: or whole prophane workes wil fight for Daniel.
And to ſatiſfie heathen recordes, this may be now briefly touched, that Darius Hyſtaſpeos age in Cteſias and Herodotus, wyll not ſuffer Xerxes warre to be aboue 30. yeeres from Babels fall. Thereabout Pericles began his glory of Rethorique. Eunomus Thriaſius in Plutarch, able to iudge in youth of Pericles tremblyng, in his beginnynges, and in olde olde age of Demoſthenes tremblyng lykewyſe: whereas Demosthenes began neare Philip Macedons reigne, 26. yeeres afore Alexanders Monarchy: this man, and whole troupes of the lyke, woulde make Greeke grammarians, babes in deede, who from Olympiades feigne diſtances: whereof the lyues and writers of the preſent age, wyll ſkantly graunt oft tymes the thyrde part of their accompt. I had whole flockes of this kinde, to hauehave ioyned here in defence of Diuines, the beſt learned Proteſtantes and Romiſtes of all Chriſtendome: agaynſt brauers in Heathen ſtudies, as was Nicholas Vignier, to diſgrace them. But ſhort poſitions wyll not admit that ſtore of large diſcourſes. Seuerally they muſt be handled for better taming of our boyſterous young *As namely two of Oxf. M▪ Koph and M. Car-warden.Studentes: who triumph, how in theyr conceite Gabriel and Daniel myght be diſgraced.
What paradoxes they fall into, which exceede, for the Perſians tyme, to make it 200. yeeres, or more: how they muſt feigne 107. betwixt the Alter and Temple: which opinion was neuer heard of vntil 1584. and ſhaketh all iudgementes vttered for the holy wryters of that age.
THe ouerreachers when they are reſolued to exceed, yet when they chooſe theyr place, where to aduenture: might as well ſounde wordes againſt the Sunne, lyke the Lybians in Herodot, as ſhoote theyr wordes agaynſt the Prophet Daniels counters. For they are fayne to inuent new accomptes, not in vre before: and farre from the common opinion: that, from the returne 107, are, to the building of the Temple. A ſtrange thing.
So ſhoulde Zorobabel and Ioſuah be 107. yeeres officers both togeather: but neuer any were ſo long.
So all the millions, thouſandes, hundrethes, and tens, of the Iewes and Gentiles, muſt alter their opinions for the age of Mardochai, Ezra, Nehemia, and the generation returned from Babylon, which in Ezra buildeth the Temple: all that hauehave written of this matter, and come to notice, or may be thought to hauehave conſidered the cauſe: For by them which hauehave wrytten, we may thinke of the reſt. And the penners of thoſe bookes muſt be counted eyther Sophiſters, to hauehave deceyued continually, or vnlearned, as vnable to ſpeake to mens capacity. The lyke may be ſpoken for Aggei and Zachary, as for Ezra. And all errours that woulde herein fall out, are more in number then can be ſpoken. So no place ſhall be founde wherein one may go about to exceede Daniels accompt: but the endeuour wyll appeare in faultes, to match the number of the ſandes of the Seas.
Of the Angels partition.
The 490. yeeres the Angel parteth: and beſtoweth the fyrſt part for the buylding of Ieruſalem: and the laſt halfe ſeauen of yeeres for our Lord his preachyng. Aben Ezra euen ſo expoundeth the fyrſt part, and R. VponUpon Dan. 9. Mid. Pſa. 10.Iochanan expoundeth the laſt part, of the Lordes preachyng on mount Oliuet, three yeeres and a halfe: ſuch borders or ledges are not inferiour to that crowne-worke that was on the edge of the incenſe Altar, of the table of Shewbread, and the arke of Couenant. And that partition onelyonly myght hauehave tamed all Heathen autorities: though there had been ſome agreement in them.
Of the Lordes day.
VVhen Daniel was taught what day ſhoulde ſabbatize Sacrifice, he knew alſo when the Sabbath ſhoulde reſt: during which, Sacrifice was to continue. And ſo, when the firſt day in order, ſhould be the firſt in dignitie, and the Lordes day: in which we ſhoulde meditate of the reuelation of Chriſt, how in all viſions and Prophetes he was vnderunder a coueryng. But this coulde not be knowen, vnleſſe Gabriel had ſpoken and meant in moſt full playnneſſe: otherwyſe he ſhoulde hauehave miſtaken the tyme: which thyng we ſhould not ſoone beleeue of Daniel the wyſe. To conclude, the ſweete ſpeach of ſeauenty ſeauens, a memorie not onelyonly of the firſt Sabboth, but of the late ten Sabbathes of yeres paſt in Babylon, that ſhoulde hauehave no ſeaſon in it: but numbred from the delyuery out of Babylon, vntounto the delyuery from death by our Lord. So it concludeth all by a moſt pleaſaunt ſabbatique accompt (as elswhere I hauehave ſhewed) from the buriall of Moſes, vntounto the buriall of his ceremonies. And thus, I truſt, all indifferent readers wyll confeſſe, that recorde is in Scripture, how often the Sunne went his courſe, before he loſt his lyght: that the Sonne of glory in the great cloude of our lyfe, myght ſhyne to all men: and his worde might hauehave a moſt conſtant bryghtneſſe.
Of the Iubilees.
AS in all narrations of conſtant and ſure trueth, eueryevery part will agree: ſo in diuine narrations the tymes are not onelyonly founde agreeable with mens lyues (which is no whit ſo in the prophane, differyng from Iudah) but alſo the feaſtes of Gods people fal out often in moſt notable agreement: that the Lord of thoſe Sabbathes myght be knowen to be the ruler of the worlde. Ancient Diuines, Hebrewes, Greekes, Latines, note, that Moſes was made the ſeauenth from Abraham by rare counſell: no leſſe then Enoch the ſeauenth from Adam. Since Iſrael was placed in a land to hauehave a famous ſtate, the alteration of it falleth out in a goodly order: and moſt pleaſant to be conſidered.
The conqueſt of 7. yeeres, and partition.
By the ſeauenth yeere, ſeauen nations in the lande of Chanaan were conquered. Euen that phraſe of conqueſt S. Paule vſeth, & the Talmuds both, and the whole thraues of the Hebrew DD. I maruell that a learned man woulde needes be blamyng of this ſpeach, in mee onelyonly. I thought it lawfull, and duetie, to ſpeake as other men dyd. The proofe of the ſeauen yeeres is cleere by Calebs age: the Hebrew note that plentifully, and Theodoret for Greekes. His wordes lappe the text within them. The ſpeach of Caleb ſhewes, that they hauing warred ſeauen yeeres ſpace, deuided the lande. For thus be ſpake: Fourty yeeres olde was I, when Moſes the ſeruant of the Lord ſent mee from Cadeſh Barne to vew the land. And now, the Lord hath kept mee aliue, as he promiſed. This is the fourty fift yeere ſince the Lorde ſpake vntounto Moſes. Now after Gods ſentence vponupon the ſixe hundreth thouſande, they continued thirtie eyght yeeres in the Wilderneſſe: then, ſeauen remayne of the fourtie fiue. And this much did the Lord of the whole worlde foretell by Moſes: When the Lord thy God bringeth thee into the lande which he promiſed to thy fathers, after ſeauen yeeres, thou ſhalt read this Law to all the people. The malicious Iewes ſay, that ſeauen yeeres the lande was in partyng, for their deceit in caſtyng Ezekiels viſion: which was in a middle of a Iubilee, vntounto the iuſt Iubilee. VVhereby diuiding all by fifties, they ſhorten the Kinges 17. yeeres, and torment the ſtorie: and begin the Iubilees not preſently vponupon the conqueſt, but from their owne rancorous heades after a full other ſeauen. Rabbi Leui ben Gerſon playnely confeſſeth, that he ſaw no reaſon why they ſhould do ſo. This I note, becauſe my learned friende M. Henry Wolphius foloweth them herein: not foreſeeing their malice: yet in other poyntes he coulde tell that they laboured to obſcure all. The holy ſtory telleth vsus (as Theodoret noteth) that in the ſeauenth yeere the lande was parted. And the Iewes confeſſe, that the next yeere to the partition muſt begin the reckonyng of fiftie yeeres for the Iubilee. All Hebrewes and Greekes rightly agree, that a full fiftie goe to eueryevery Iubilee.Rambam in Iobal. So that the fiftie one muſt be the firſt of a new ſeauen. Here Beroaldus, Codoman, and Wolphius, may not be folowed for 49. yeeres to a Iubilee. Moſes is playne, and hath playnely been vnderſtoode. By fifties, the time from the partition of the lande,Tal. Ieruſ. in Hauebodekin. being parted, ioyneth the twenty and eyght fiftie to our Lordes death. A profe for the Iewes veyne.
Of the firſt Iubilee.
In tryalles it muſt be examined in what Iubal the matter fell out.Ioſuah ruled yeeres ſeauenteene. That is euident, not by expreſſed teſtimony, but by a conſequent. For the 480. which are from the Lambe to the Temple, are all in other rulers, ſauing 17. yeeres: which are a remnant, and hauehave none but him to receaue them. Fourty yeeres after his death ſee Othoniels victorie agaynſt Chuſan, and the firſt Iubilee, ſixe tymes ſeauen yeeres ſince the partition the Iewes helde their lande. The ſeauenth ſeauen Chuſan ouerruled, for their idolatry: in his eight, and in the firſt fiftieth Othoniel returneth them to their poſſeſſion. So the firſt Iubilee is famous by a glorious victory.
Of the ſeauenth Iubilee.
The ſeauenth Iubilee ſeeth the remoouyng of the Arke from Siloh to Iudah, the fall of Ely, the ruling of Samuel, and much alteration to the better.
Of the ſeauenteenth Iubilee.
The ſeauenteenth Iubilee receaueth Iechonias in Babylon, the firſt whole yeere that he lyued there: And one Iubilee and more, was wholly ſpent in Babylon.
Of the laſt Iubilee.
The twenty eight Iubilee, was the laſt that the Iewes ſaw in their land. In that Iubilee yeere, our Lord is the ranſome, redemption, and finiſher of Sabbath vntounto Iſrael. Then was a reſurrection from death, the lifting vp of ſigne, the ſounde of the best Trumpet, the gathering of the ſkattered Iſrael, the openyng of the heauenly Ieruſalem, and the workeing of freedome for all, that all their lyfe were in danger of bondage: that we might all weare Crownes vponupon our heades, and hauehave a continuall feaſt, better then that which the ſeruantes in Iudah enioyed. In that yeere, euen all was performed, which the Iewes vponupon Leuiticus 25. and in Talmud Babylonian, Sanedrin, and Ezekiel the 40. teach that vnderunder Chriſt ſhould be accompliſhed. In that Iubilee the cleareneſſe of the doctrine wringeth good wordes out of the Hebrew DD. though their eyes be ſhut ſince their fathers vndertooke, according to their owne rule in Talmud Ieruſalemy in capitall vniuſt ſentence: Cha 10. Pag. 22.That the blood of our Lord ſhoulde be vponupon them, and their chyldren through all generations: as the blood of Abel was vponupon Cayn. And as thoſe Iewes which ſayd: We hauehave no King but Caeſar, knew a better: and confeſſe with R. Akiba in Maſſecheth Taanith, O our father our king, we hauehave no king but thee: O our father our king, for thy owne ſake take pittie:Cha. 9. So to this day Daniels laſt wordes: O Lord heare, O Lord forgiue, O Lord attende and doe, and differ not for thy owne ſake, O Lord: Theſe wordes are in their dayly prayers once, twice, thrice, neare togeather:In Chether malcuth: Crowne of kingdome. pag. 315. & 316. & 318. t… be vſed thriſe in expiation feaſt. that yf they would heare, yf they would hauehave forgiueneſſe, yf they would attende for the next wordes for Chriſt, they myght ſee that our Lord differred not, but in due tyme performed all goodneſſe. Yet they ſo often reſiſted the light, that their ſinne came to the higheſt degree, as them ſelues expounde Eſai the ſixt,Rambam. Repentance. cha. 6. Mat. Mark. Luk. Iohn. Act. that they ſinned agaynſt the holy Ghost: the certainty of the tyme being no leſſe cleere then the brightneſſe of the Sunne.§Ioſeph: Antiq lib. 18. cap. 4. Ioſephus confeſſeth not onelyonly that Ieſus was vniustly killed by Pilate, and aroſe the thirde day, and was the Christ, for which name he went to Gabriel in Daniel: but alſo that al the‡as all the eaſt did. nation did then looke vntounto the prophecie, that a king ſhould be amongst them,Ioſeph. de Bello Iud. lib. 7. cha. 12. Tacit. li. 21. Sueton in Veſpaſian. which ſhoulde rule all the worlde. That prophecie doubtleſſe can be no other then that of Daniel: of whoſe prayer to this day they ‡For the expiation feaſt Cyppur: for Chriſt is taught of Capper, in that feaſt, and in Daniels. 9. cha.keepe, euen the last wordes, them which were yet in Daniels mouth, when the Angel came flying vntounto him, & told of the time: which fel out with the last Iubilee, to ende at once all the ceremonies of the partition wall.
And this farre the iourneyes of the Sunne be recorded by the holy Ghost, and no farther then to our Lords death: that his name Shemeſh in the holy tongue, in our Albion, A Seruant, ſhoulde herein ſhew his chiefest ſeruice: and we not onelyonly know that Christ is come, but be able to ſhew out of the Prophetes when he was to come, for our owne strength, for conuicting the aduerſarie, and cleereing of the manifolde Scriptures for tymes which hereupon depende: and hauehave no leſſe vſe in the body of the holy volume, then the Nerues in a mans body for the vſe of motion. And for my reſolution touching my aduerſaries in this caſe, I wyll ſpeake from Iob: All the while breath is in mee. God forbid that I ſhoulde graunt your cauſe to be right. For in the holy recorde of tymes, is the wyſedome found, and there is the place of vnderſtanding. The Cethem from Ophir, the Paz from Vphaz, the Topaz, the Onix, the Gabis, the Pearle, the Saphir, the Christall, are not ſo goodlie.Dan. 9. The name of Chriſt Palmony the wonderfull numberer, hither vntounto belongeth: how from the beginning he draweth out the tyme, vntyll he becommeth Eſchol ‡Song. 1.Copher, the cluſter of Redemption: which ought to finde a lodging betwixt all faythfull breſtes.
FINIS.
End of the text · Hugh Broughton, Order of the World (1594)