Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	rest_v	sabbath_n	17,277	5	10.3172	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17002	A seder olam, that is: order of the worlde: or yeeres from the fall to the restoring A seconde apologie for the angel Gabriels proprietie of trueth, in his holy and healthy message, of the cleernes and certainty for our redemption: and a further answere to some, litle thinking that all humane libraries may by them selues, and must by Scripture be controlde: vvith a long preface touching the humanity of the gentry of Cambridge, and higher, in fauour of ancient learning.	Broughton, Hugh, 1549-1612.	1594 (1594)	STC 3885; ESTC S116571	23,451	46

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 onely myght haue 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 vnder a coueryng But this coulde not be knowen vnlesse Gabriel had spoken and meant in most full playnnesse otherwyse he shoulde haue 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 onely of the first Sabboth but of the late ten Sabbathes of yeres past in Babylon that shoulde haue no season in it but numbred from the delyuery out of Babylon vnto the delyuery from death by our Lord. So it concludeth all by a most pleasaunt sabbatique accompt as elswhere I haue shewed from the buriall of Moses vnto 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 haue a most constant bryghtnesse Of the Iubilees AS in all narrations of constant and sure trueth euery part will agree so in diuine narrations the tymes are not onely 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 haue 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 onely 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 vnto Moses Now after Gods sentence vpon 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 vnto the iust Iubilee VVhereby diuiding all by fifties they shorten the Kinges 17. yeeres and torment the storie and begin the Iubilees not presently vpon 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 vs 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 euery Iubilee 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 being parted ioyneth the twenty and eyght fiftie to our Lordes death A profe for the Iewes veyne Of the first Iubilee 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 haue 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 vnto 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 vpon our heades and haue a continuall feast better then that which the seruantes in Iudah enioyed In that yeere euen all was performed which the Iewes vpon Leuiticus 25. and in Talmud Babylonian Sanedrin and Ezekiel the 40. teach that vnder 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 That the blood of our Lord shoulde be vpon them and their chyldren through all

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 moneth 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 haue to be a Iubilee D. Kimchi vpon Ezekiel Ch. 1. setteth out this matter with great pretence of glory that shoulde be vnder 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 onely so long when Nebuzaradan brent it seuenteene lesse then trueth And also going back by fifties vnto 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 vs they labour to entangle the tymes of the kinges all through Likewyse for the tyme from the burnyng of Ierusalem by Nebuzaradan vnto the burnyng of it by Vespasian they make it 490. yeeres pretendyng Gabriels warrant Dan. 9. for those limits and vpon 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 Onely 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. 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 vpon Da. 5. all the Geonim and the more ancient in Aben ezra vpon Da 9. Salomo Iarehi vpon Da. 9. is of the same minde Dauid Kimchi vpon 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 vpon 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 vnder Aggai and Zachari which summe is noted by Rambam in Iobal Kimchi vpon 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 haue 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 haue 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 haue 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 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 haue 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 vnder 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 haue 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 haue 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 haue liklyhood euen to the iudgement of any Labeo 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 haue 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 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 haue feigned fiue men more then trueth betwixt Zorobabel and Ioseph as Tilemanus Stella and others haue 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 haue 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 vpon 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

generations as the blood of Abel was vpon Cayn And as those Iewes which sayd We haue no King but Caesar knew a better and confesse with R. Akiba in Massecheth Taanith O our father our king we haue no king but thee O our father our king for thy owne sake take pittie 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 that yf they would heare yf they would haue 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 that they sinned agaynst the holy Ghost the certainty of the tyme being no lesse cleere then the brightnesse of the Sunne Iosephus confesseth not onely 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 nation did then looke vnto the prophecie that a king should be amongst them which shoulde rule all the worlde That prophecie doubtlesse can be no other then that of Daniel of whose prayer to this day they keepe euen the last wordes them which were yet in Daniels mouth when the Angel came flying vnto 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 onely 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 haue 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 The name of Christ Palmony the wonderfull numberer hither vnto belongeth how from the beginning he draweth out the tyme vntyll he becommeth Eschol Copher the cluster of Redemption which ought to finde a lodging betwixt all faythfull brestes FINIS * Ierusalemy in Rosh hashana ‡ Odyss 1. § At Terahs death That worke is ancient compiled about our 300. yeeres * Exod. 12 4. Gal. 3 17. Act. 7 3. Gen. 11 26. Gen. 12 1. ‡ Gen. 11. Ester 2. Ezek. 4. Ier. 52. * Aben ezra vpon Dan. 9. * Tull. 1. off ‡ About so much shoulde be by some late Chroniclers § Before the 36 yeere after the returne the Temple for stone worke was finished § Iude. 7 22. * As namely two of Oxf. M Koph and M. Car-warden Vpon Dan. 9. Mid. Psa 10. Rambam in Iobal Tal. Ierus in Hauebodekin In tryalles it must be examined in what Iubal the matter fell out Cha 10. Pag. 22. Cha. 9. In Chether malcuth Crowne of kingdome pag. 315. 316. 318. t● be vsed thrise in expiation feast Rambam Repentance cha 6. Mat. Mark Luk. Iohn Act. § Ioseph Antiq lib. 18. cap. 4. ‡ as all the east did Ioseph de Bello Iud. lib. 7. cha 12. Tacit. li. 21. Sueton in Vespasian ‡ For the expiation feast Cyppur for Christ is taught of Capper in that feast and in Daniels 9. cha Dan. 9. ‡ Song 1.