Seth was born Besides that what was begotten was then manifested Marinus in 's Arca Noae thus interpreteth the word used in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuit peperit parturiit proprium foeminarum videlicet quamvis eleganter de viro etiam aliis rebus dicatur 3. The distance between Sem and Noahs eldest sonne is questioned Wolphius de tempore lib. 1. pag. 50. affirmeth virtually that three years interceded Arphaxad he saith was born whence we may take notice that in his opinion likewise to be begotten was the same that to be born three years after the beginning of the floud Noah was 500. years old when he begat his eldest son Gen. 5.32 He was 500. years old and begat Sem Ham and Japheth that is he begat none of them till he was of such age They were not any of them in the wombe together Noah was 600. years old when the floud of waters came upon the earth Gen 7.6 Sem was 100. years old two years after the floud Gen. 11.10 I conceive with Broughton that the floud is the same that the beginning of the floud in that Scripture So Chronologers speaking of years from the Temple mean from the Temple built not from the same demolished 4. It 's altogether improbable that each of the Patriarchs mentioned in Gen. 5. and 11. was exactly of that number of years which is attributed to him when he begat another or when he died I cannot doubt but in those chapters quoted years current are oft reputed years as well as those which were complete which granted the particulars before summ'd up for the two first articles of time must needs exceed the distance of the promise from the creation The like happeneth in the chronologie of the Kings of Judah and Israel but with this difference * See Empereur in his comment upon Jachiades on Daniel c. 1. v. 1. and David de pomis there quoted But I must confesse I cannot perceive that the yearâ— which the Kings of Israel reigned were more reckoned by the years of the Kings of Judah then vice versa See 2. Kings 12.1 and 14.1 2. Kings 16.12 2. Kings 16.1 2. Kings 18.1 passim Of the years which this or that king was said to reigne both the first and the last were sometimes incomplete here probably onely the last of years attributed to this or that Patriarch whether for the time from his birth till he begat a sonne or between birth and death 5. There 's much difference which I esteem a difficulty insoluble between the Samaritane and the vulgar Hebrew Pentateuch According to the Samaritane Pentateuch Jared lived 62. years and begat Enoch Gen. 5.18 Jared lived after he begat Enoch * Nè mireris Lector è Pentateuchâ— Samaritano citata literis exarari Caldaeis seu Hebraeis recenti◠〈◊〉 â—phus Samaritanis quibus antè captivitatem Babylon usa est tota Hebr◠〈◊〉 deficiâ—batur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785. years c. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785. years c. v. 19. And all the dayes of Jared were 847. years v. 20. And Methuselah lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. years begat Lamech v. 25. And Methuselah lived after he begat Lamech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 653. years v. 26. And all the dayes of Methuselah were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 720. years v. 27. And Lamech lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. years and begat a sonne v. 28. And Lamech lived after he begat Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600. years and begat sonnes and daughters v. 30. And all the dayes of Lamech were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 653. years v. 31. The Samaritane Pentateuch addeth to the end the eleventh comma of the eleventh chapter of Genesis as in usuall copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the dayes of Sem were 600. years and he dyed The dayes which Arphaxad Salah Eber Peleg Reu Serug Nahor lived are after the same manner distinctly summed up otherwise then in usuall Hebrew And Arphaxad lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135. years and begat Salah Gen. 11.12 And Arphaxad lived after he begat Salah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303. years and begat sonnes daughters v. 13. And Salah lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130. years and begat Eber v. 14. And Salah lived after he begat Eber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303. years and begat sonnes and daughters v. 15. And Eber lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. years and begat Peleg v. 16. And Eber lived after he begat Peleg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. years and begat sonnes and daughters v. 17. and Peleg lived 130. years and begat Reu v. 18. And Peleg lived after he begat Reu 109. years and begat sonnes and daughters v. 19. And Reu lived 132. years and begat Serug after he begat Serug 107. years and begat sonnes and daughters v. 20. And Serug lived 130 years and begat Nahor v. 22. And Serug lived after he begat Nahâ—r 100. years and begat sonnes and daughters v. 23. And Nahor lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. years and begat Terah v. 24. And Nahor lived after he begat Terah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69 years and begat sonnes and daughters v. 25. And the dayes of Terah were 145. years and Terah died in Haran v. 32. Besides differences between the Samaritane and ordinary Hebrew about years which other Patriarchs lived after they had begotten their immediate successours in the catologues of the generations of Adam and Sem that about Terah together with those about the years which they lived before they begat amount to 231. years The space of time from Adams creation to the promise made to Abraham by the Samaritane Pentateuch so much exceedeth that exhibited in the ordinary Hebrew 2083. and 231. added complete 2314. For the facile understanding of those two columns in which the common accompt and the Samaritane are compared together take these rules * Oughtred clavis Mathematicae c. 1. Signum additionis sive affirmationis est + plus Signum subductionis sive negations est − minus 6. Cainan mentioned Luke 3.36 as father to Salah and sonne to Arphaxad hath 130. years allowed him by the Septuagint for the space between his birth and the birth of Sala Gen. 11.13 yet is not mentioned in the usuall or Samaritane Hebrew 7. Forasmuch as the next article of time containeth exactly 430. years as is clear'd by Exod. 12.41 * The greater part of Hebrew commentatours upon Gen. 1.1 and chap. 7.8 Exod. 11.2 Jonathan Ben Uziel upon 1. Kings 8.2 Josephus Archaeologia Judaice lib. 1. cap. 4. consent that the world was created at or near the beginning of Autumn It s sufficiently known that many other both ancient late writers have entertained the same opinion See Elias Cuchlerus in his dissertation de Tempore Mundi conditi In that Treatise he giveth a competent accompt of them as also of those who have conceived the world was created in the
added concerning the day of Christs birth Beroaldus Scaliger others confesse that their skill is here non-plus'd upon the moneth at most conjectur'd inscribe their nè plùs ultrà acknowledge that it 's onely in Gods power to define the day of Christs nativity Tacente Scripturâ taceamus nos Christum Servatorem in tempore natum adoremus et si in quo temporis puncto natus sit ignoramus Scultetus Delit. Evangel cap. 14. See chronology distracted about this point ibid. The yeare of the world likewise in which Christ was born is uncertain Certè de vero natali Christi anno tot fere sunt sententiae quot chronologi As humane writers are almost every where uncertain so also much divided about pieces of time of which they endeavour to give us an accompt one from others and sometimes the same from himself That the yeare of Christs birth may be clear'd from Scriptures first its requisite that it be fix'd in Daniels seavens That this may be attain'd it 's necessary to know how farre his baptisme was on this side the beginning of those sevens At his baptisme he began to be about thirty years old Luke 3.23 There 's no where else throughout the New Testament any expression of his age which can without the mediation of this be reduc'd to any determined yeare in Daniels weeks Christs passion by some thought to precede the end of Daniels sevens exactly three years and an half cannot be discovered to be any set time distant from his birth without the intercession of humane authours or the place quoted in S. Luke First the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath occasioned in some a suspition that he was but then in his 29. yeare This scruple 's easily removed He began to be that is he was as he began to say the same that he said Matth. 11.7 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conveniently omitted by the Syriack Interpreter The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perplexeth intimateth that he was not just thirty years old but somewhat more or lesse Epiphanius lib. 2. tom 2. haeres 51. affirmeth that Christ at his baptisme wanted 60. dayes to complete the distance from his birth into thirty years It 's further requisite in order to the end mentioned to know whether or no Daniels sevens succeeded immediately the 70. years captivity how wide the chasma if any Furthermore that numbers of parts of time preceding in which the age of the world is thought to be contained be clear and remote from all perplexities I shall demonstrate but with as much briefnesse as may be convenient that there is so large variety of opinions concerning events before and after Christ born to be applyed to certain years in Daniels weeks 7. 62. 1. and the half week touching the space of time contained in them their Epocha and whether or no they were continuous moreover such difficulty about other segments of time preceding that conditions shewed to be necessary for the infallible reducing of the yeare of our Saviours birth to a determined yeare from the Creation must needs all be wanting The two first articles of time to wit one from Adams Creation to the Floud the second from the Floud to the promise made to Abraham Gen. 12.3 according to Beroaldus and Broughton and some other Chronologers contain 2083. years The vulgar Hebrew Gen. 5.3 From Adams creation till he begat Seth years 130. Gen. 5.6 Seths life till he begat Enos 105 Gen. 5.9 Enos his life till he begat Cainan 90. Gen. 5.12 Cainan's life till he begat Mahalaleel 70. Gen. 5.15 Mahalaleels life till he begat Jared 65. Gen. 5.18 Jared's life till he begat Enoch 162. Pentateuch Samarit − 100 Gen. 5.21 Enoch's life till he begat Methuselah 65. Gen. 5.25 Methuselahs life till he begat Lamech 187. Pentateuch Samarit − 120 Gen. 5.28 Lamechs life till he begat Noah 182. Pentateuch Samarit − 129 Gen. 5.32 The age of Noah when he begat his first son 500. Gen. 11.10 The age of Shem when he begat Arphaxad 100. Gen. 11.12 The life of Arphaxad till he begat Salah 35. Pentateuch Samarit +100 Gen. 11.14 The life of Salah till he begat Eber 30. Pentateuch Samarit +100 Gen. 11.16 The life of Eber till he begat Peleg 34. Pentateuch Samarit +100 Gen. 11.18 The life of Peleg till he begat Reu 30. Pentateuch Samarit +100 Gen. 11.20 The life of Reu till he begat Serug 32. Pentateuch Samarit +100 Gen. 11.22 The life of Serug till he begat Nahor 30. Pentateuch Samarit +100 Gen. 11.24 The life of Nahor till he begat Terah 29. Pentateuch Samarit +40 Gen. 11.26 The life of Terah till he begat his eldest son 70. Pentateuch Samarit − 60 Gen. 11.32 Terahs life after he begat his first son 135. Pentateuch Samarit − 60 For the dayes of Terah were 205. years The land of Canaan was promised to Abraham after his fathers death as we may clearly gather from Gen. 12. and Acts 7. and immediately after his death as seems to be intimated by these Scriptures God at the same time promised that the Messias should issue from the loins of Abraham Gen. 12.3 In thee shall all the families of the earth be blessed The distance between them and Noahs eldest sonne according to Broughtons accompt 002. Noah was 500. years old when he begat his first sonne 600. years old when the floud of waters came upon the earth Gen. 7.6 †Said Batricid affirmeth that when the floud came upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Noah was 600. years old and that his sonne Sem was an 100. years old This Authour is wont with more then ordinary facility to be false and fabulous Ramban observeth in Parascham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sem is said to be the brother of Japhet the elder Gen. 10.21 Sem saith he is preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of his dignity So the sonnes of Abraham Isaac and Ishmael 1. Chron. 1.28 Sem was an 100. years old two years after the floud Gen. 11.15 The totall summe is 2083. Many difficulties may be objected which much perplex this computation 1. It may be questioned whether or no the lives of the Patriarchs are to be reckoned punctually from the times at which they are said to have been begotten The affirmative part is most probable otherwise sacred Chronologie in which I cannot suspect that there is any hiatus should be discontinuous I doubt not but authentick Scriptures exhibite to us a continued order of times from Adams creation to the end of Daniels weeks that expressions used by those who were Spiritus sancti amanuenses were intelligible to all of ordinary judgements who were contemporary to those also at least who lived in ages not much remote 2. It may be enquired what to beget signifieth in the 5. and 11. chapters of Genesis Adam probably that I may give an instance begat Seth according to the sense of the Scriptures when
himself and made what was remote actually intelligible Moreover vision and the word of the Lord in the minds of prophets were representative of things compounded or divided Themistius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that intellectus agens is most like unto God Alexander in his second book de anima chap. 20. and 21. holds that intellectus agens is God that it is that understanding which was the creatour of all things Plato seems to be almost of the same opinion by his sixt book de republica Themistius upon the third de anima conceives as much What Aristotle as appears from his words before cited attributes to a light within us Plato de repub lib. 6. referres to a sunne without us to him who is the true light that enlighteneth every one that cometh into the world I mean to the eternall Sonne of God Knowledge saith Plato is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the eye of the mind and intelligible objects he judgeth a sunne necessary to the procreation of sight of truth of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sunne to wit whose beams are knowledge and truth I call the off-spring or sonne of the cheif good whom the chief good hath begotten like and equall to himself what this in an intelligible place to the mind and things understood that the other corporeall sunne in a visible place to the sight and things seen Almost each word is big with a deity The sonne of the chief good and whom the chief good hath begotten and begotten like to himself and who is that to the mind and things intelligible which the sunne to the sight and visible objects and that sunne in an intelligible world as this in the visible He could not speak more clearly that there is a Sonne of God or that this Sonne of God is God or that by him mankind is illustrated Platonists had as good reason to conceive that S. John was one of their tribe from the ninth as from the first verse of the first chapter of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus Amelius in Euseb praeparat Evangel lib. 11. c. 19. Vigerus thus translateth him into latine Atque hoc planè verbum erat inquit per quod sempiternum cùm esset existebant omnia quae siebant quemadmod m Heraclitus loqueretur quod ipsum videlicet Barbarus etiam ille apud Deum in principii gradu ac dignitate constitutum imò Deum simul esse pronunciat per quod facta simpliciter omnia sâ—nt in quo quicquid factum est vivens vita aliquod pro sua quodque naturae fuerit c. Gospel Mankind is illuminated by Christ the eternall word and wisdome of God This illumination by Plato hath place in Metaphysicall contemplations Corruptible things are saith he confus'd mingled with darknesse and as colours not illustrated by the sunne have a perpetuall cloud upon them The mind converting it self to these is perplex'd and intricated in uncertainty and diversity of opinions Truth and knowledge are begotten by an union of the soul with the idea's of the divine essence According to Plato God we see is intellectus agens to wit performeth when metaphysicall truths are understood what offices are commonly ascrib'd to that faculty That God performs by himself what is attributed to the said faculty when truths are conveyed into the mind after a metaphysicall way viz. by the spirit of prophecy cannot be denyed That the lowest order of Angels by the Rabbins suppos'd to conferre the spirit of prophecy * See Maimon de sundam legit c. 7. sect 2. Vorstius upon that tractate c. 1. p. 19. c. 7. p. 90. Selden de Jure Naturali Gentium juxta disciplinam Hebraeorum lib. 1 c 9. p. 110 111 112 113 114 115. That learned Authour in these pages confirmeth that some Pagans Jews Mahumedans and Christians have conceived that somewhat distinct from the soul to wit the supreme God or some of his ministring spirits or each answerably to differences of persons and occasions were intellectus agens I have not hâ—re produc'd any testimonies about Intellectus agens but what occasion'd by discoursing of prophecy I cited in publick before that noble work was printed Authentick writings intimate as I shall shâ—w hereafter that God spake to the Prophets sometimes immediately sometimes by his embassadours the Angels Later Jews as sectatours of Plato are more for mediatours then were their predecessours yet some of them as they hold that their nation is govern'd immediately by divine providence without the intercession of the host of heaven and the Angels so likewise that God immediately illuminated Hebrews which became Prophets I may not here omit that Ralbag upon Pro. 1.8 departeth from most writers of his tribe I mean Jewish Doctours as making intellectus agens the mind or a faculty of it and that against all reason passive Upon the comma quoted My sonne heare the instruction of thy father and forsake not the law of thy mother by father he understandeth God and by mother intellectus agens Intellectus agens its convenient here to preferre his sense before a Grammaticall construction conceiveâ—h Propheticall influences instill'd into it by God For this cause as he goeth on our Doctours of blessed memorie have called it Metatron which signifieth a mother in the Romane language is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus agens evidently shews that they were of the same opinion The Apostles fill'd with the holy Ghost began to speak with other tongues as the spirit gave them utterance Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sententiosa quaedam mirifica loqui cujusmodi erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item non tam ex se quà m ex numinis afflatu impulsu loqui sicut de prophetis scribitur 2. Pet. 1.21 Thus Beza upon that text They spake with other tongues as the spirit imprinted in their minds representations or characters such as was the propheticall word It 's easie likewise by what hath been spoken to interpret that of our Saviour Mat. 10.19 It shall be given you in that same houre what ye shall speak Divine truths contain'd in sacred Scriptures by which soever of the wayes mentioned at first reveal'd to Prophets when to be committed to writing were by the word of the Lord as a new edition imprinted in the mind of the penman if not known before to such a person or if forgotten perhaps somtimes as to be further confirm'd to him * Maimonie saw this truth but perplexed as through a cloud See More Nevoch part 2. cap. 45. de secundo gradu prophetia at least wise God by the secret insinuation of his spirit unlesse he us'd the ministery of an Angel or some other outward expression equivalent commanded that he should write what he perceived And what thou seest write in a book Rev. 1.11 Write the things which thou hast seen c. vers 19. We have other
a passage into the promised land The sunne stood still that they might conquer the Amalekites went backward that he might signifie time added to Hezekiah's life The fire spared the three children Such creatures as have sense and the faculty of feeling pains if their appetites be not satisfied have at Gods command used heroicall abstinency The Lyons whose denne was made a prison to Daniel made good what God promiseth Psal 34.10 The Lions do lack and suffer hunger but they that seek the Lord lack nothing which is good The Ravens fed Elijah by the brok Cherith 1. Kings 17.4 When as Jonah commanded to Nineveh endeavoureth to flie to Tarshish that is the contrary way a Whale brings him back again lands him on the right shore Men have frequently neglected their God When our Saviour came to seek his own his own received him not The Sonne of man hath not whereon to lay his head Matth. 8.20 That the Messias when he cometh shall not have whereon to sit where to rest his body is affirm'd by the Gemarists Our Saviour may seem to have alluded to such a tradition in the expression quoted Yet there remain other circumstances which more aggravate Christs love to mankind and in that they were foreseen likewise the freenesse of his coming As he came of his own accord was not sent for disrob'd himself of majesty look'd upon such as were his enemies yea rebells against him with a friendly aspect was not welcom'd not courteously entertained at his coming so neither was he accepted after such time as he had declared his gracious intentions He came among such as were contumaciously rebellious so fastened to their lusts glued to this present evil world that they would not accept of a Saviour upon most gracious terms offered When light came into the world they preferred darknesse The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil John 7.7 If the world hate you ye know that it hated me before it hated you Joh. 15.18 The Gergesens loved their swine better then a Saviour The Jews preferred Barabbas before Christ an enemy to publick safety before one that came to save mankind As he was vilified throughout his life so at last by a violent death thrust out of the world * It hath been confessd by ancient Jews likewise by Talmudists that the Messias was to be expected about the end of 4000 years from the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditio domus Eliae sex mille annos durat mundus Bis milla annis inanitas vastitas Bis item mille annis Lex Denique bis mille annis dies Messiae Gemar Sanhedr cap. 11. But for our sinnes say Talmudists ibid. which are many his coming is deferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed ob peccata nostra quae multiplicata sunt abierunt ex eis viz. annis qui abierunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jachiades upon those words Dan. 12.4 But thou O Daniel shut up the words and seal the book even to the time of the end would have us believe that God seal'd up the time of the coming of the Messias revealed it to Daniel as if with Aristotles Acroamaticks it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He concludeth with truth his animadversions upon that comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verùm enim vero Deus non dignabitur clarissima visione cùm Deus reduce Zoâ—nem tunc intelligemus res ipsu◠〈◊〉 sunt They shall acknowledge him whom they have pierced for the Messias Seasonably adde Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè supputet terminos viz. temporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt sapientes expirent animam qui supputant terminos R. Jehoshuah the sonne of Levi in the Gemara of Sanhedrin and chapter afore-prais'd conceives that God had resolved that mens delinquencies should not retard his gracious intentions but yet that the coming of the Messias might be accelerated by their deserts He thus glosseth upon that of the Prophet Esay chap 60.22 I the Lord will hasten it in its time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si mereantur accelerabo si non mereantur tempore suo Papists entertain this conceit as orthodox They hold that those who liv'd before and those who in the time of our Saviour by obedience foreseen and the captivity of the Patriarchs in Hades ex congruo merited the incarnation of God the Sonne Neither such as believed in the age in which our Saviour was born nor those in times preceding could by their merits procure or hasten his coming There 's oppositum in apposito an implicite contradiction if we say that sick persons by their perfect health merit a visit from a Physician But neither can the perfect observance of the Law merit any thing from God As no creature could impose upon God the Sonne a Morall so neither a Physicall necessity of coming into the world Astrologers most blasphemously attribute Christs birth to the starres Albumazar affirms Quoties Saturnus denas sui orbis conversiones perfecerit hoc est Expletis annis trecentis semper quasdam magnas res admodum insignes evenire Post Alexandrum enim saith he annis trecentis apparuit Arelasor filius Bel qui Persas contrivit proximé post transactis aliis trecentis annis apparuit Jesus Magister Dux Christianorum Here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently betrai'd He could not as appears divine at what time Arelasor foyl'd the Persians or when our Saviour was born He addes 280. years to his true distance from Alexander Magna Saturni Jovis conjunctio say some Astrologers nascentem orbem initiavit alia praeparavit diluvium alia Abraham vel Moseâ— genuit alia Jesu adventum praenuntiavit alia Mahumeti antecessit Cardan upon Ptolemey's Tetrabible imputeth Christs birth faith with other graces wrought in mens hearts Christian religion begun continued sometimes advanced and propagated other times depressed and contracted to the starres Dum fiunt magnae conjunctiones in primo Trigono quae durant annis 199. singulis 20. fiunt annis nascuntur in orbe inferiori imperia monarchiae tranquillitas pax ex Solis Jovis dominio Item sapientes insignes sterilitates magnae ob triangulum igneum Sic incipit Romanorum monarchia sub Julio Caesare in Δ primo Jesu Dei lex Apostolorum prophetia praedicatio vitiorum purgatio idololatriae destructio justitiae pietatÃsque exaltatio monarchia sacerdotalis in terra per 200. annos donec in primo Δ factae sunt praevaluit monarchia lex sancta pro qua innumeri mortui sunt significante Marte domino Arietis Thus Haly and Cardan as digested by * Astrolog lib. 2. c. 3. art 1. Campenella Petrus de Aliaco is in points mentioned as blasphemous as these cited in his concordia Histor Astrologiae That axiome of Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that I must be
favour likewise is constant Acceptablenesse with him is what Thucidides said of a well compos'd history 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friends upon earth are oft times ignorant of our necessities oft times impotent not able to relieve us sometimes slack and not forward to help and very unconstant Temporal good things are scant cannot fill up the capacities of the soul Neither is the understanding satisfied with humane knowledge nor yet the will with worldly enjoyments Nothing besides God can quiet the mind Thirdly The recovery of what hath been lost occasioneth more joy then doth immunity from dammage So much is expressed in three severall parables Luke 15. one of the lost sheep a second of the lost great a third of the prodigall sonne There 's joy in heaven over one sinner that repenteth more then over ninety nine just persons who need not repentance Luke 15.7 God's more glorified in the conversion of sinners then he could have been by man persisting in integreâ—ity Converts have much more reason of rejoycing then they should have had had they never fallen We reflect with joy upon evils which we have escaped Hac olim mâ—minisse juvabit And our joy beareth proportion to our dangers That our affections might be inlarg'd in spirituall joy and thankfullnesse God hath appointed out of his rich wisdome the Law a School-master to scourge us to Christ Dives was right for the substance of his request containing his affection towards his brethren yet living A tast of hell much commendeth to us the delights of heaven S. Paul as I shewed heretofore is a very pregnant example to this purpose But moreover the glad tidings preach'd by S. Paul are worthy to be accepted by all men as well as to be received with all acceptation The most righteous among men Christ himself excepted stand in need of a Saviour It 's just that I may borrow a sentence from Euripides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do what is not good suffer what is not delightfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Herodotus in his Terpsicore Nullus homo poenam sceleris reus effugit unquam Forasmuch as we all have sinned 't is necessary that we all suffer in our own persons or some other for us God the Sonne took upon him sceleris nostri expiandi partes was pleased to become our Saviour That Christ came into the world is a doctrine as true as acceptable It s an honourable truth an axiome in faith The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse as much if we admit they are an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the epithite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For proof of the Thesis I appeal 1. To direct and immediate expressions in sacred Scripture 2. To Christs sufferings 3. To means added for the conversion of sinners 4. To the consciences of sanctified men those who are most sincere in their lives and most competent judges 5. To the prevalency of this doctrine over the power of darknesse over errours and heresies in mens judgements perversenesse in their wills and affections and corruption in their lives First of the first Thou shalt call his name Jesus for he shall save his people from their sinnes Matth. 1.21 To save from sinne is to save from sinne together with its evil consequents The Sonne of man is come to save that which was lost Matth. 8.11 He came to save those who had gone astray those that were sonnes of perdition and to save them so as they should become lost in their own apprehensions For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Joh. 3.17 Here 's deliverance from the sad effects of sinne viz. riddance from pain and a restoring to happinesse I may adde that those who receive Christ obtain a better condition then that which we lost in our first parents Felix lapsus qui talem â—â—ruit Servatorem Holy Job foresaw this Saviour I know saith he that my Redeemer liveth Secondly let us take a survey of Christs sufferings God the Father covenanted with the Sonne that for his sufferings he should see his seed Christ was the second Adam by way of representation a publick person S. August is clear to this purpose Primus homo Adam sic olim defunctus est saith he ut tamen post illum secundus homo sit Christus cum tot hominum millia inter illum hunc orta sunt ideo manifestum est pertinere ad illum omnem qui ex illa successione propagatus nascitur sicut ad istum pertinet omnis qui gratiae largitate in illo nascitur Vnde fit ut totum genus humanum quodammodo sint hominis duo primus secundus Our Saviour is oft called the sonne of man that is of Adam Ezechiel with the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sonne of the first Adam man He was the next and onely other common person Had himself been created or the sonne of some one besides Adam created either God through him should have been reconcileable towards some who sinned not suffering or some should have wanted accesse to Christs merits Christ as he was a branch of David Jer. 23.5 and a rod out of the stemme of Jesse Esay 11.1 so likewise of Adam This branch offered up to God sanctifieth the tree Christ declared abundantly that he came to save sinners by what he suffered for them He suffered for us what satisfied divine justice In burnt-offerings and sacrifices for sinne thou hadst no pleasure Then said I Lo I come in the volume of the book it is written of me to do thy will O God Heb. 10.6 7. Gods will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that in which God is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas signifieth as I have said viz. beneplacitum In Jonathans Targum ancienter then any Scriptures whereof S. Paul was the penman upon Esay in a sentence for substance of sense the same with what was quoted out of the epistle to the Hebrews He thus paraphraseth upon Esay 59.16 Et manifestum est coram eo quod non sit vir cujus opera bona sint Et notum est coram eo quod non sit homo qui stet deprecetur pro eis salvavit eos in brachio fortitudinis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verbo voluntatis suae auxiliatus est eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum voluntatis ejus is no other thing then his onely begotten Sonne in whom he is well pleased Christs sufferings though but short as considered in themselves nor longer in his expectation he could not despair of victory received vigour from his divine nature triumphed over the demerits of sinfull men The sunne of righteousnesse as Pelbartus allegorizing Gods covenant signified
bring forth serpents The grace of God if turned into wantonnesse becometh the savour of death unto death And those sink themselves deep into condemnation whose sinnes mention what should induce to repentance 4. Neglect not salvation purchased by Christ O tast and see that the Lord is good Psal 34.8 Divine goodnesse hath condescended so farre that it is obvious to sense to the sight in a body assumed born conversing with men upon earth dying rising from the dead ascending into heaven but moreover to the tast Popish transubstantiation disclaimed in the Eucharist But to be affected onely with what tickleth our senses with what pleaseth the fantasie doth not transcend Popish superstition We must see Gods goodnesse with our understandings and tast it with rationall affections I deny not but both seeing and tasting may well agree to the understanding The intellect as it containeth eminently some one sense cannot comprehend sufficiently Gods clemency Yet I should chuse rather to attribute tasting to the affections We should at least but Tantalize if we should see and not tast We must tast otherwise we cannot see how gracious the Lord is We may learn who receive Christ aright and likewise be incited so to receive him from John 1.12 13. But to as many as received him to them gave he power to become the sonnes of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God Those who receive Christ aright are not overswayed by naturall corruptions nor yet by the commandments of men moreover attain somewhat both beyond the reach of nature and education are by regeneration conformed to Gods will * See Field concerning severall degrees of Love in the Apendix to his third book of the Church chap. 5 They embrace Christ not onely as a Priest offering up himself for their sinnes but likewise as a Prophet to direct them and as a King to rule over them They are made the sonnes of God and heirs of eternall life and shall for ever enjoy the presence of God Bonum honestum utile jucundum meet together as we see in the receiving of Christ Christs bloud the true Pactolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floweth with riches One drop of it is enough to enrich thousands of worlds to all eternity Uranople the new Jerusalem hath its foundations garnished with all manner of precious stones Apocalyp 21.19 If heaven upon earth be so glorious what shall we conceive of heaven in its proper place As it cannot seem a new thing that truths so precious should want acceptance so undoubtedly some time or other each truth will obtain audience When any of us is in danger of death or at furthest immediately after death S. Pauls doctrine will be confessed worthy of all acceptation All who have heard it and not received it will acknowledge themselves fools at the day of judgement 5. Let us offer up all possible praise honour glory and thankfulnesse to the sacred Trinity contriving such a way for our recovery to God the Father who gave his onely begotten Sonne in whom he was well pleased to be a ransome for us to God the Sonne who suffered an accursed death for us to that Spirit which sanctifieth us Let us propagate our thankfulnesse into our lives Let us not think any peice of self-deniall any service too deare for God Christ hath descended lower for us then 't is possible for us to debase our selves for him The saints upon earth sing a new song in the honour of Christ Thou art worthy to take the book and to open the seals thereof For thou wast slain and hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation Rev. 5.9 10. Heaven answers as by an eccho the musick upon earth in the mean time continuing verse 11 12. Worthy is the Lambe that was slain to receive power and riches and wisdome and strength and honour and glory and blessing This song of Angels putteth Christ in the third person He took not upon him the nature of Angels He is nearer to us All creatures come in as the Chorus v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lambe for ever and ever As man began so he concludes the song v. 14. And the foure living creatures said Amen And the foure and twenty Elders fell down and worshipped him that liveth for ever and ever Because there are severall degrees of thankfulnesse I shall adde to these examples some motives which may quicken us in the duties mentioned 1. We are unable in our own persons to fulfill the morall law Let us exceed the Scribes and Pharisees who so farre relyed upon self-sufficiency that they conceiv'd the Gospel in regard of themselves impertinent doctrine 2. Could we avoid all actuall transgressions yet originall sinne is able to damn us 3. No one merely a creature can supererogate can spare us any part of his obedience The blessed Angels of all creatures most nimble and cheerfull in obedience have oyl little enough in their lamps for themselves 4. No one merely a creature nor yet all creatures could by sufferings redeem so much as one soul They should alwayes be suffering but never satisfie If any commend any other way to salvation as the fulfilling of the morall Law the intercession of the Virgine Mary c. besides Christ that proverb mentioned by Aristotle in his Meteorologie is verified of him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus Christi to wit nailed to the crosse is the onely physick for a sin-sick soul We stand in need as you see of Christs merits but let us preferre ingenuity before necessity let us expose our hearts to the woundings of a friend Christ as Anacreon upon a worse occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer his love to wound your hearts Meditate returns answerable in some proportion to his sufferings Let us propagate our thankfulnesse into our lives and praise and honour God by doing his will So shall his will be done in earth as it is in heaven Let none who maketh profession of Christianity carry himself scandalously Muta nomen vel age fortiús 6. Forasmuch as Christ came into the world to save sinners and is a sufficient Mediatour able abundantly to save let us not seek unto any other Let us not go about to alienate any part of his office to conferre honour prerogative to him upon saints angels or images The Scripture speaketh expressely that in the later times some shall depart from the faith giving heed to seducing spirits and the doctrine of daemons 1. Tim. 4.1 Beza upon the last word of that comma thus commenteth Notum est quid hoc nomine Platonici presertim
full credit to divine stories who never consulted with any map who knew not in what parts of the world the scenes were situate Many true believers are uncapable of such knowledge Sacred Scripture oft wholly omits the circumstance of place I shall not need to repeat here what hath been said before against Astrologers who have imagined that the time of God the Sonne incarnated was determined by the starres I could wish that none out-strip'd them in madnesse and blasphemy Those conceive some of them that God hath design'd the starres for harbingers of what he intendeth to bring to passe in the sublunary world others who ascribe to theÌ„ efficacy above their sphere of activity acknowledge that it was conferred upon them by God To subordinate an eternall God to time to make omnipotency depend upon times and seasons to affirm that God could not sooner or later have perform'd what was requisite for the redemption of sinfull men that he could not but effect what things were done or suffered for us at what times they were accomplished farre surpasseth the wildest conceits of vainest Astrologers No one who is compos sui will imagine that God more depended upon time for the union of the two natures of Christ or his suffering death for us then in the creation of the world Time had no existence before the Genesis of the world begun Time saith Spensippus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Stoicks it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle neither expresseth what thing time is nor adequately what things are thereby measured describing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest quoted expresse not the relative nature or formality of time Motions measure themselves and other motions distinct from them and beings which were for their kind complete or all whose parts coexisted in the least time and in the least part of time conceiveable as well as those which were extended into succession were made up of prius and posterius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time with the Poets is the of-spring of heaven with Eratosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the motion of the sunne I cannot with these confine time to the heavens I cannot see but that the motion of a sublunary body may measure the duration of things and consequently be called time agreeably enough to reason and some authorities cited I conceive there was no artificiall motion before man was created but certainly there was naturall at leastwise of the firmament or of the earth Whether or no Angels are able to comprehend the durations of things permanent without some measure applyed or extrinsecall time I shall not need to determine Moneths and years most properly so called are the same with the proper motions of the Moon and Sun We owe dayes whether naturall or artificiall as they denote time to the motion of the earth or else to the common or participated that I may so speak with Philosophers motion of the Sunne Time as distinguished from eternity which limitation I insert as knowing how largely some late authours have used the word necessarily succeeded it's existence supposed in order of nature somewhat created It is clear that time depended upon the Creation not God about to create the world upon time Old Saturn should now be more aged had God been pleased to have anticipated the creation Neither can I see how God is intrinsecally more determined to one time whether imaginary or reall rather then another in creation and the sending of his Sonne into the world then to one person before another in election and the application of Christs merits I know also who thought it a crime mortall not to assent without doubting that the number of years between mans creation and his redemption might be infallibly gathered from Scripture Others deem that events mentioned in sacred Scripture as the Exodus and the destruction of the first Temple the beginning and end of the seventy years captivity God the Sonne incarnated Christs nativity passion resurrection and ascension ‖ See bold Determinations concerning the dayes of the birth death of Adam that I may quote authours not inaccessible apud Joannem Stadium Astronom Histor pag. 17. Doctiss Selden De Ann. Civ vet Judaeorum cap. 8. pag. 44. c. may be applyed to years moneths and dayes on which they came to passe in Cyclicall accompts Chytraeus in a preface to his lectures upon Herodotus and Thucidides determineth both which were the years and dayes of Christs incarnation and passion As for the year of his birth he approveth our common accompt * See Origan Ephemerid part 1. c 1. Lansbergius in the dedication of his three books of sacred Chronol Joseph Scalig. in Proâ—egom ad libros de Emend Temp p. 22. de emendat Temp. l. 6. Sethus Calvisius Isagoges Chronol cap. 46. Gerardus Johan Vossius de natali anno Christi p. 11. which as it is well known is rejected by Chronologers of best judgement We have not a clear computation of the years between our Saviours birth and the first assembly at Nice transmitted to us Neither is it agreed what time interceded between his birth and passion He assum'd our nature if we may beleieve Chytraeus on the 25. of March and 34. years after suffered †Chrysost and August went before him in this opinion The Tesserescaedecatitae boasted that they had learned from the acts of Pilate that Christ suffered on the 25 of March Epiphanius reporteth that he found an History of the acts of Pilate which told him that Christ suffered on the 15. of the kalends of April that is on the 18 of March on the same day of the moneth On the same day according to this Authour 1509 years backward or before his incarnation the first passeover was celebrated by the Israelites before their Exodus from Egypt And our first parents on the same day 2453 years upward were created ‖ Euseb and many after him in several ages affirm that Christ rose from the dead on the 25 of March on which day they conceive the world was created not more to be excused then Chytraeus 'T is not difficult to discover how Chronologers both Jewish and Christian dissent from this Doctour were it lawfull to digresse so farre It s obvious to suspect him with many others to be seduced by an ambition of making things answerable in nature to be likewise sutable to in time He had an eye upon the correspondency between the first and the second Adam and between man form'd and reform'd Again between the Paschall Lambe and the Antitype the Lambe which taketh away the sinnes of the world * Christ saith Chrysostome ought necessarily to suffer on the 25th of March because he was on that day conceiv'd Moreover between Christs coming and the end of his coming He came to save sinners He assum'd a body that he might be fitted to suffer for mens iniquities
spring Besides that those who held the world was created in Autumn are prevalent in credit were more able then their Antagonists to decide the controversie in hand authentick Scriptures countenance their assertion It s probable the trees in the garden of Eden were created conformable to the season of the year We are certified that they bare fruit before the fall of our first parents This argument I acknowledge attending to the diversity of conditions of some climates and some other reasons onely perswadeth but doth not demonstrate that the world was created in Autumn The beginning of the yeare was changed at the Exodus Exod. 11.2 Had Nisan been the first moneth of the Hebrews year before their Egyptian bondage they of their own accord without any command would after their deliverance have reassumed it for the first of moneths and the first moneth of their yeare Moreover God injoyned them the observance of Nisan as a memoriall of their deliverance from Egypt Lastly the tenth of Tisri was to Israelites the day of atonement for the yeare past and the beginning of the yeare of Jubilee Levit. 25.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prim◠die Tisri initium anni anni◠dimissionibus Jubileis Thus the Talmud in Massecheth Rosch Haschanah Josephus in the place prais'd telleth us that Moses for humane affairs retained the ancient order of the yeare after the Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thysius Exercitat Miscellan 4. after his second thoughts bids adieu to his opinion that the world was created in the Spring if the world was created in Autumn which is most probable we must needs grant that besides complete years an half year interceded between the beginning of the world and Abrahams peregrination The next joynt of time is lesse knotty yet not wholly exempted from perplexity Tht Law was not given till 430. years after the promise made to Abraham Gal. 3.17 The Law which was 430. years after cannot disanull the covenant that was confirmed afore of God in respect of Christ The 430. years mentioned Exod. 12.40 are the same with these onely 50. dayes interceded between the departure of the Israelites from Egypt and the Law given on Sinai a number not considerable Whereas we read in our English translation for that text of Exodus quoted the dwelling of the children of Israel while they dwelled in Egypt was 430. years we ought thus as doth Master Ainsworth to translate the originall The dwelling of the sonnes of Israel who dwelt in Egypt was 430. years Moschabh in this Scripture signifies peregrination or abode in strange countreys viz. Canaan and Egypt The dwelling of the children of Israel is that peregrine dwelling which concerned the children of Israel Their fathers as farre as Abraham are are to be taken in We may together with the sonnes of Israel as well comprehend their fathers as their sisters Onkelus in his Chaldee paraphrase exactly expresseth the Hebrew but is as unhappily translated into Latine as the Hebrew into English The article which ought to be referred to the children of Israel is unduly referred to their peregrination and so their peregrination wholly related to Egypt The 72. interpreters in which the dwelling of the sonnes of Israel which they and their fathers dwelt in the land of Egypt and the land of Canaan are 430. years apprehended the true sense These 430. years added to 2083. preceding according to M. Broughtons accompt complete 2513. The 400. years in which Abrahams seed should be evil entreated Gen. 15.13 Acts 7.6 are to be reckoned from the time in which Ismael the sonne of Egyptirn Hagar began to afflict Isaac Isaac when six years old might understand Ismael mocking him We must not conceive that all intermission of afflictions and Lucida intervalla are to be excluded from these 400. years The whole distance between the beginning and the end is to be attended From the children of Israel coming out of Egypt to the building of the temple were 480 years 1. Kings 6.1 These added to Broughtons 2513. preceding make up 2993. I should omit lesser numbers mentioned in sacred Scripture of which the 480. years in the first of the sixt of the first of Kings are compounded did not the twentieth verse of the thirteenth of the Acts suggest a scruple to be removed In the Scripture the time of Judges viz. between Joshuah and Samuel is 450. years Moses led the Israelites 40. years in the wildernesse Joshua governed the Israelites 17. years after Moses his death 40. years are given to Saul Acts 13.21 The time which Samuel judged Israel is comprehended with the reigne of Saul in that number David reign'd 40. years 1. Chron. 29.27 And Solomon 4. years before the temple began to be builded The summe is 141. The time for judges Abimelech's three years are included between Joshuah and Samuel is 450. years These numbers added make 591. And so exceed that mentioned 1. Kings 6.1 by 111. years * Beroaldus is of the same opinion with Mr. Broughton Luther and Beza for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who desire more variety may see the ancient Latine translation the Arabick translated into Latine by Junius which omitteth 40. years given to Saul in the verse following that it may make more room for the 450. The Arabick Testament set out by Erpenius expresseth Sauls 40. years See a reading also of the 20. verse of the 13. of the Acts of which we speak transcribed by Beza out of a Greek copy printed at Paris conform'd to the ancient Latine M. Broughton with admirable subtilty and acutenesse conceives that in the twentieth of the thirteenth of the Acts where the time for judges is said to be 450. years the numbers of years for defenders of Israel and those for offenders are added together The years for offenders are expressed in six texts of the book of Judges for Chusan 8. Judges 3.8 Eglon 18. Judges 3.14 Sisera 20. Judges 4.3 Midian 7. Judg. 6.1 Ammon 18. Judg. 10.8 Philistines 40. Judg. 13.1 the totall summe is 111. We find in Judges twelve places for the defenders of Israel So many particular numbers of years for them amount to 299 which Elies 40. years make up 339. These added to 111. make up the number afore-mentioned in the Acts. The times of Israels afflictions mentioned in the book of Judges are contained as the learned Authour already prais'd conceivs in times given to defenders Their Judges came sometimes by the worse Yet in the 13. of the Acts after what manner some segments of a line to the whole are added to the whole time between Joshuah and Samuel Master Broughtons wit perhaps in this conceit is to be preferred before his judgement Some places in Judges seem clearly to intimate that the times of sufferings were not comprehended in the years attributed to those who judged Israel Part of the third chapter much patronizeth this opinion In the 11. verse Othniel died when the land had enjoyed rest
Exoticae l. 1. The summe is 427. the space as Master Broughton thought between the foundation of the Temple and the last captivity These added to the age of the world as computed by the same authour at the founding of the temple make up 3420. years The breach of the covenant made between God and the Israelites at the building of the Temple as Junius conceives is the epocha of 390. years mentioned by Ezechiel which he disposeth towards the end of the 27. yeare of the reigne of Solomon Then as this authour conceives began that idolatrous rebellion against God which was both an exemplary and meritorious cause to the ten tribes revolting from the house of David †See Junius upon Ezech. 4.5 He concludeth these 390. years in the deportation made by Nebuzaradan Jer. 52.30 that is in 23. years of Nebuchad-rezzar The 40. years for the iniquity of the house of Judah Ezech. 4.6 are according to the same Commentatour the last of the 390. Josiah's reformation he thinks had not this antidote been interpos'd might have occasioned a presumption of Gods displeasure removed Rasi maketh the 390. years discontinuous the entrance of the Israelites into Canaan the beginning the deportation of the ten tribes the clause of them See variety of opinions about these and the 40. years for Judah in Abarbinel upon Ezech. c. 4. Besides the difference mentioned between Junius and Broughton about the Epocha of Ezechiels 390. years Bullinger reckoneth the duration of the first temple years 440. Gualtherus 435. With whom Flinspachius agreeth Mangoldus 420. Bibliander 432. Mercator 428. Others might be added dissenting from these and amongst themselves Sure authours now quoted and others as they consented not all of them about the number of years to which Ezechiels 430. dayes answered Ezech. 4.5 6. were also much distracted about the Epocha of years there exhibited It 's an hard task to remove this difficulty neither can I jurare in verba magistrorum who affirm that the 40. dayes Ezech. 4.6 which Ezechiel was commanded to lie on his right side signified the same years that 40. of the 390 dayes in the verse preceding These Scriptures nakedly considered will seem to expresse the contrary If I anatomize this joynt of time which I have now in hand I shall meet with more perplexities Solomon reigned after he began to build the Temple 36. years at least as may be gathered from 1. Kings 11.42 compared with 1. Kings 6.1 Rehoboam 17. years 1. Kings 14.21 Abiâ— 3. years 1. Kings 15.2 Asa 41. years 1. Kings 15.10 Jehoshaphat 25. years 1. Kings 22.42 Jehoram seemeth to have reigned five years by 1. Kings 22.42 verse 51. of the same chapter and 2. Kings 1.17 c. 8.25 compared together Ahaziah one yeare 2. Kings 8.26 Athâ—liah 7. years plùs minùs compare 2. Kings 11.4 with the preceding verses of the same chapter Joash 40. years 2. Kings 12.1 Amaziah 29. years 2. Kings 14.2 There succeeded an anarchie of 13. years or thereabouts For in the 15. yeare of Amaziah King of Judah Jeroboam the sonne of Joash King of Israel began to reign 2. Kings 14.23 Azariah called likewise Uzziah and Ozias the next King of Judah after Amaziah began to reigne in the twenty seventh yeare of Jeroboam 2. Kings 15.1 Substract from 27. the complement of 15. as they are a part of 29. viz. 14. so many years Amaziah and Jeroboam reigned together there remain 13. for the space between Amaziahs death and Azariah's inauguration Azariah reigned 52. years 2. Kings 15.2 Jotham 16. years 2. Kings 15.33 Ahaz 16. years 2. Kings 16.2 Hezekiah 29. years 2. Kings 18.2 Manasseh 55. years 2. Kings 21.1 Amon 2. years 2. Kings 21.29 Josiah 31. years 2. Kings 22.1 Jehoahaz 3. moneths 2. Kings 23.31 Johoiakim 11. years 2. Kings 23.36 Jehoiachin 3. moneths 2. Kings 24.8 Zedekiah 11. years 2. Kings 24.18 The summe is 440. years 6. moneths The difference between this and that approved by Beroaldos and and Broughton is 13. years and six moneths Imperfect years wherewith Kings of Judah began and ended their reigns and parcels of time in which some of them reigned together with their fathers inextricably perplex this way of computation To 3420. years adde 50. years the remnant of the captivity after the burning of the Temple mentioned 2. Chro. 36.19 The summe's 3470. Beroaldus and Broughton are of opinion that the 70. years of the Babylonian captivity are to be reckoned from the first yeare of Nebuchadnezzar King of Babel Broughton alledgeth for proof of his assertion Jer. 25. v. 1. and 11. These Scriptures evince that God denounced against Judea 70. years desolation in the first yeare of Nebuchadrezzar King of Babylon but not likewise that the desolation began in the same year Junius upon 2. Chron. 26.21 conjectureth that the 70. years of captivity began à deportatione Jehoiachinis sive Jechoniae But neither can so much be evinced from Ezech. 40.1 upon which he relyeth for confirmation of his opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word there used is not peculiar to that deportation or captivity That the 70. years are to be reckoned from the burning of the Temple or some time afterward seems to be cleared by 2. Chron. 36.21 compared with those verses of Jer. 25. now quoted To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths for as long as she lay desolate she kept sabbath to fulfill threescore and ten years The 70. years desolation seem onely to have been foretold and threatned in the first yeare of Nebuchadnezzar and begun to be fulfilled * Scalig. in Prolegom ad libros de Emendat Temp. alibi Lansbergius Chron. Sacrae l. 2. c. 1. In Seder olam Rabba c. 29. The 70. years of desolation are bounded by the destruction of Jerusalem and the first Temple and the building of the second Temple The Israelites according to the authour of that Chronicle after they had lived in the kingdome of the Chaldeans 52. years were restored to their own countrey To these 52. years are added 3. years for Cyrus 14. of Ahassuerus one whole yeare for Darius In the second yeare of Darius the Temple was builded The same Epocha is assigned by the Authour of the Jews great Chronicle to the 70. years desolation and to Daniels 70. weeks at the demolishing of Jerusalem †Wolphius de Tempore lib. 1. cap. 6. or when some reliques of the Jews went into Egypt that is within a years space or else in the 23. yeare of Nebuchad-rezzar when Nebuzaradan carried away captive of the Jews ‖ Jer. 52.30 745. persons which came to passe within the space of five years at most after the burning of the Temple Seventy sevens of years mentioned Dan. 9.24 that is 490. years make up the age of the world according to Broughtons computation * Wolphius addeth 31. years De Tempore lib. 1. c. 6. 3960. years The last of those
usque ad posterioris per Romanos excidium Seder Olam Rabba cap. 28. Seder Olam Zuta assigneth the same bounds to Daniels sevens 'T was an easie matter to adde many other both late and ancient writers who assigne Epocha's and periods to Daniels weeks differing among themselves and from these mentioned were not these produc'd already authours excellent in parts and learning moreover who stood upon the shoulders of Rabbins and Christian writers of the Primitive Church and Heathens whose writings may illustrate historicall and chronologicall parcels of sacred Scripture sufficient to make any one suspect * Parùm inter se consentiunt qui rationem temporum investigatam ediderunt Quod cum vel Dei nutu vel vitiâ— vetustatis eveniat calumniá carere debebit Sulpitius Severus that nothing can be attained beyond conjectures for any event after Christs birth terminating all or any known part of Daniels weeks Israelites who lived between the seventy years captivity and the birth of the Messiah might receive comfort from Daniels prophecy although uncertain concerning the distance of events foretold Although it was not clear to some of them how long the building of their city and Temple should be interrupted nor whether or no those times of affliction to be excepted from the seventy weeks yet might all of them be supported with glad tidings of great joy shortly to be accomplished fore-armed against evils that should befall them Neither do I doubt but that howsoever they were disturb'd by their enemies they kept almost till the destruction of the Temple an exact accompt of years past on this side the angel Gabriels prophecy to Daniel so that believers among them might be much confirmed in their faith and comforted by apprehensions of divine providence as they saw events listed to issue out at their appointed times We can easily believe that many of their records did perish in their warres with Vespasian and Titus before or with their city Those who fled to Pella probably neither had leasure or power to secure them Somewhat might be alledged against each of the accompts for Daniels sevens quoted I entertain as most probable 1. That Cyrus his decree concerning the holy city and the Temple to be reedified was the beginning 〈◊〉 â—hiels weeks Quis audità prophetiâ de edicto postea Cyri edictum audiens secus cogitasset quà m hoc in prophetia designatum fuisse Thus Empereur in his discourse to the Reader before his Comments on Jachiad on Daniel At cujusmodi mandatum Dan. 9.25 denotatur ab Artaxerxe promulgatum non legitur verùm de Cyro res in confesso est similiter Darius Nothus novum edictum non promulgavit sed Cyri mandatum approbavit confirmavit atque explicavit Ezr. 6. coll cum 1. capite idem ibid. 2. That the Holy of holies may seem to have been anointed * Our Mediatour was then inauguriz'd an heavenly Oracle pronouncing him to be the Son or Mediatour requiring al to heare him Huit upon Daniel 9. at his baptisme consequently when about thirty years old by Luk 3.23 3. That afterward in one week he confirmed the covenant with many by himself before his death by his disciples after his resurrection 4. That the seven weeks preceded whole 62 and 62 the one week and that the half week was part of the one 5. That the half week was the first part of the one week 6. That at the end of this first half of the last week Messiah was †That is was slain In a Manuscript Syriack translation of Daniel some other parts of the Old Testament a precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Publick Library of our University at Cambridge nethketel meschicho velo eith leh Messiah is slain and there is not to him cut off I cannot apprehend how after 62. weeks or 69. from the beginning of the seventy weeks can signifie the same that at the end of the one week or at the end of the seventy weeks I cannot but observe before I proceed that the Jews after their seventy years captivity have seven seventies of years granted for the enjoying of their own countrey Gods mercies bear the same proportion to his punishments which seven a complete number hath to an unite It 's a task of vast difficulty as we see already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applicare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall conceive the time of Christs birth and the distances of other events 〈…〉 〈…〉 from the creation yet more uncertain if it can be proved that the quantity of all or any years between the creation and our Saviours nativity is unknown to us Those who have undertaken to measure out to us years mentioned in the Old Testament or those used afterward by Jews till the destruction of Jerusalem are many of them of such note and so much dissent among themselves that the authority of each is inconsiderable compared with other who oppose it But moreover all of them have builded upon false grounds if Jews for any part of time mentioned had not certum anni modum by which in any yeare present they might form a Calender of the yeare following That the antecedent is true is averred by a learned writer the glory of his age M. Selden in his Treatise de anno civili veterum Judaeorum Jews anciently began their civill moneths * Cap. 1. p. 3. as they were parts of yeâ—rs say the Karites or Scripturary Jews from the phasis of the moon after a conjunction if she appeared in the †Here understand vesperam tertiam seu initium tenebrarum non crepusculum neque temporis spacium ab occidente sole ad occasus finem See my Authour cap. 4. pag. 16 17. evening beginning the thirtieth day reckoned from the Neomenia last past or if she was not seen in that evening together with the sunne on the thirtieth day but so as the whole day should be counted the first of the new moneth ‖ Cap. 12. pag. 61 62. If clouds intercepted the moon throughout the thirtieth day they expected a phasis on the day succeding and if the moon was seen on the evening which began this day or together with the sunne near his setting the 31. day was sanctified but if together with the sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dum fuerit dies maguus die aperto viz. two or three houres before sunne set the thirtieth day was to be sanctified Talmudists if the moon was seen on the thirtieth day reckoned that the first of the moneth but if on that day there was no phasis †Cap. 3. p. 13. pro arbitrio the 30. or 31. after the new moon next preceding If the phasis of the moon was for many moneths together intercepted by clouds 't was in use according to Karites to make many but so as the number should not exceed foure complete moneths together See that oracle of Antiquity before quoted in the said work c. 4. p. 18. the reason
Adda †See Scalig. in Canon Isagog lib. 3. c. 6. Petit. Eclog. Chronol l. 1. c. 15. 16. The Jews before it was decreed by their great Senate that R. Hillels accompt should be generally used untill the dayes of the Messias some of them computed their affairs by R. Sam. Jarchina's astronomicall accompt †See Scalig. in Canon Isagog lib. 3. c. 6. Petit. Eclog. Chronol l. 1. c. 15. 16. others by R. Adda's some retained the uncertain accompt used before the destruction of Jerusalem R. Hillel went in the middle way between Jarchinai and Adda yet was not able to reduce the Jews to uniformity Jose Ben Chilpetha in Seder Olam Rabba Nachman in Bereshith Rabba and Jarchi upon the history of the deluge affirm that moneths in the Primitive world were one full another hollow Each of these quoteth R. Eliezer for his opinion R. Jose and Rabba Bar Nachman were ancienter then Hillel the Founder of that accompt which the Jews now use Hillel in that place of Juchasin which I before quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit anno 670. contractuum Hic annus saith Scaliger erat 358. Christi annis 14. post ordinationem quae incidit in annum * So we must reade him 354. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typographicum 344. We can easily believe that the authour of Bereshith Rabba c. was ancienter then Hillel though they were for some time contemporary and that Nachman had written at least Bereshith Rabba before the publishing of Hillels cycle R. Abraham Zacuth affirmeth that Hillel lived in the time of Abhai and Rabba Rabba is Bar Nachman and Abhai one who was educated by him and adopted his sonne R. Bar Nachman according to Buxtorf and Alstede flourished about the yeare of Christ 300. R. Jose and Nachmanides c. sith there 's no ground for their opinion in sacred Scriptures seem to have attributed to the times before the exodus such civill moneths and such a form of years as themselves esteemed most absolute or else to have thought some astronomicall accompt approved in later times to have been propagated from the civill use of times most ancient It 's probable enough that some later writers whether Jews or of any other nation might understand what maximes were delivered by authours more ancient touching the Hebrews astronomicall or civill accompt of present ages to be spoken of the civill accompt of ages preceding Any one perceiveth that the Astronomicall accompt whether publick or private might as easily be mistaken for the Civill of the same age Besides that there 's no vestigium in Rosch Hasschanah of that conceit concerning the beginning of the 19. houre after a conjunction nor yet of the Canon touching the number of moneths intercalated in the cycle of 19 years it 's obvious to perceive from what hath been spoken that the same might be propagated from authours of undeniable credit and ancienter then R. Jehudah who compiled the Mischna yet not inferre that the Phasis was not the Epocha of the Jews civill moneth That I may further explain what I have spoken touching the occasions of false opinions about the ancient Jewish yeare I shall adde somewhat concerning severall accompts coexsistent †Eclog. Chronol l. 1. c. 4. 14. Petitus affirmeth that the Jews had besides their accompt by the Phasis a cycle of 8. years such an one as suffered not the Passeover to prevent the Equinox which they retained till the 207. yeare of the Christian Aera that then an Octaeteris of a new stamp succeeded which could not so well tueri fines anni Epiphanius he saith was deceived as suppossing the latter cycle to be the same which was observed in the yeare of Christs passion Epiphanius besides the double cycle which be attributeth to the Jews in his 51. Heresie maketh mention of an Octaeteris in the Heresie of the Audians according to which the Passeover sometimes happened twice within the compasse of a yeare that is no vernall equinox interceding That the Jews erred this errour about the time of the Nicene Council is witnessed in an epistle ‖ Apud Theod. Hist Eccles lib. 1. c. 10. written by Constantine to the Bishops who were absent from the Assembly at Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place and that in Epiphanius Hares 70. were not happily interpreted by Scaliger who taketh occasion hence to conjecture that the Jews when their plenilunium Paschale came before the vernall intersection kept two Passeovers in two moneths which were continuous viz. one in the first another in the second moneth According to Epiphanius our Saviours last Passeover fell into the last yeare to wit the 85. of the Jews greater cycle And he with the vulgar Jews kept the Passeover according to the cycle of 8. years but the Scribes and Pharisees who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their og doe contapentaeteris in which they intercalated two dayes supra rationes lunares The more mysterious accompt was not imparted to the common people the Scribes and Pharisees also added to the two dayes mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot consent to Epiphanius that in times so ancient the feast of the Passeover anteverted the vernall equinox That according to the doctrine of the Karites it was provided by intercalations that the Passeover should fall in Abib is confirmed by Eliah Ben Moseh and * Upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abarbinel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist Eccles l. 7. c. 32. sunt etiam quaedam velut regulae ac praeceptiones in libro qui inscribitur Enoch quae declarant primum mensem apud Hebraeos circiter aequinoctium esse The Talmudists deny that the equinox was later then the 15. of Nisan Josephus affirmeth Archaeolog Judaicae lib. 3. cap. 10. that on the 14. of Nisan the sunne was in Aries The Agathobuli instructers of Aristobulus one of the Septuagint in Anatolius praysed by ‖ Hist Eccles l. 7. c. 32. Eusebius transmitted to posterity this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To these adde Aristobulus and Anatolius According to these witnesses the sacrificing of the Passeover or 14. of Nisan was not regularly sooner then the vernall equinox Many learned Authours have concluded but by what Logick I cannot divine from that place in Josephus and this in Eusebius now cited that the 14. of Nisan ought to fall upon the vernall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had I the faculty of wondring I might here take occasion to exercise it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the summe of those authorities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristobulus his testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 12 of the Zodiack viz. Aries or Libra By the suffrages of this authour and Josephus the Passeover was celebrated whilest the sunne was in Aries Anatolius affirmeth that in the first yeare of the enneadecaeteris the Passeover was celebrated on the first day of the first moneth Perhaps he conceiv'd that to be the 〈◊〉