The latter compute of the Greeks, as Petavius observeth, hath been reduced unto two or three accounts. The first accounts unto our Saviour 5501, and this hath been observed by Nicephorus, Theophanes, and Maximus. By what account the world hath lasted 7154 years. The other accounts 5509; and this of all at present is generally received by the Church of Constantinople, observed also by the Moscovite, as I have seen in the date of the Emperors letters; wherein this year of ours 1645 is from the year of the world 7154, which doth exactly agree unto this last account 5509, for if unto that sum be added 1645, the product will be 7154, by this Chronology are many Greek Authors to be understood; and thus is Martinus Crusius to be made out, when in his Turcogrecian history he delivers, the City of Constantinople was taken by the Turks in the year ϛϠξα; that is, 6961. Now according unto these Chronologists, the Prophecy of Elias the Rabbin, so much in request with the Jews, and in some credit also with Christians, that the world should last but six thousand years; unto these I say, it hath been long and out of memory disproved, for the Sabbatical and 7000 year wherein the world should end (as did the Creation on the seventh day) unto them is long ago expired; they are proceeding in the eight thousand year, and numbers exceeding those days which men have made the types and shadows of these. But certainly what Marcus Leo the Jew conceiveth of the end of the heavens, exceedeth the account of all that ever shall be; for though he conceiveth the Elemental frame shall end in the Seventh or Sabbatical Millenary, yet cannot he opinion the heavens and more durable part of the Creation shall perish before seven times seven, or 49, that is, the Quadrant of the other seven, and perfect Jubilee of thousands.
Thus may we observe the difference and wide dissent of mens opinions, and thereby the great incertainty in this establishment. The Hebrews not only dissenting from the Samaritans, the Latins from the Greeks, but every one from another. Insomuch that all can be in the right it is impossible; that any one is so, not with assurance determinable. And therefore as Petavius confesseth, to effect the same exactly without inspiration it is impossible, and beyond the Arithmetick of any but God himself. And therefore also what satisfaction may be obtained from those violent disputes, and eager enquirers in what day of the month the world began either of March or October; likewise in what face or position of the Moon, whether at the prime or full, or soon after, let our second and serious considerations determine.
The cause of so different accounts about the age of the world.
Now the reason and ground of this dissent, is the unhappy difference between the Greek and Hebrew Editions of the Bible, for unto these two Languages have all translations conformed; the holy Scripture being first delivered in Hebrew, and first translated into Greek. For the Hebrew; it seems the primitive and surest text to rely on, and to preserve the same entire and uncorrupt there hath been used the highest caution humanity could invent. For as R. Ben. Maimon hath declared, if in the copying thereof one letter were written twice, or if one letter but touched another, that copy was not admitted into their Synagogues, but only allowable to be read in Schools and private families. Neither were they careful only in the exact number of their Sections of the Law, but had also the curiosity to number every word, and affixed the account unto their several books. Corruption even in the Hebrew Text of the Bible. Notwithstanding all which, divers corruptions ensued, and several depravations slipt in, arising from many and manifest grounds, as hath been exactly noted by Morinus in his preface unto the Septuagint.
As for the Septuagint, it is the first and most ancient Translation; and of greater antiquity than the Chaldee version; occasioned by the request of Ptolomeus Philadelphus, King of Egypt, for the ornament of his memorable Library; unto whom the high Priest addressed six Jews out of every Tribe, which amounteth unto 72; and by these was effected that Translation we usually term the Septuagint, or Translation of seventy. The Credit of the Septuagint translation. Which name, however it obtain from the number of their persons, yet in respect of one common Spirit, it was the Translation but as it were of one man; if as the story relateth, although they were set apart and severed from each other, yet were their Translations found to agree in every point, according as is related by Philo and Josephus; although we find not the same in Aristæas, Aristeas ad Philocratorem de 72 interpretibus.who hath expresly treated thereof. But of the Greek compute there have passed some learned dissertations not many years ago, wherein the learned Isacius Vossius makes the nativity of the world to anticipate the common account one thousand four hundred and forty years.
This Translation in ancient times was of great authority, by this many of the Heathens received some notions of the Creation and the mighty works of God; This in express terms is often followed by the Evangelists, by the Apostles, and by our Saviour himself in the quotations of the Old Testament. This for many years was used by the Jews themselves, that is, such as did Hellenize and dispersedly dwelt out of Palestine with the Greeks; and this also the succeeding Christians and ancient Fathers observed; although there succeeded other Greek versions, that is, of Aquila, Theodosius and Symmachus; for the Latin translation of Jerom, called now the Vulgar, was about 800 years after the Septuagint; although there was also a Latin translation before, called the Italick version. Which was after lost upon the general reception of the translation of Saint Jerom.Præfat. in Paralipom. Which notwithstanding (as he himself acknowledgeth) had been needless, if the Septuagint copys had remained pure, and as they were first translated. But, (beside that different copys were used, that Alexandria and Egypt followed the copy of Hesychius, Antioch and Constantinople that of Lucian the Martyr, and others that of Origen) the Septuagint was much depraved, not only from the errors of Scribes, and the emergent corruptions of time, but malicious contrivance of the Jews; as Justin Martyr hath declared, in his learned dialogue Tryphon, and Morinus hath learnedly shewn from many confirmations.
De Hebræi et Græci textus sinceritate.
Whatsoever Interpretations there have been since, have been especially effected with reference unto these, that is, the Greek and Hebrew text, the Translators sometimes following the one, sometimes adhering unto the other, according as they found them consonant unto truth, or most correspondent unto the rules of faith. Now however it cometh to pass, these two are very different in the enumeration of Genealogies, and particular accounts of time; for in the second intervail, that is, between the Flood and Abraham, there is by the Septuagint introduced one Cainan to be the son of Arphaxad and father of Salah; whereas in the Hebrew there is no mention of such a person, but Arphaxad is set down to be the father of Salah. But in the first intervail, that is, from the Creation unto the Flood, their disagreement is more considerable; for therein the Greek exceedeth the Hebrew, and common account almost 600 years. And ’tis indeed a thing not very strange, to be at the difference of a third part, in so large and collective an account, if we consider how differently they are set forth in minor and less mistakable numbers. So in the Prophesie of Jonah, both in the Hebrew and Latin text, it is said, Yet forty dayes and Ninevy shall be overthrown: But the Septuagint saith plainly, and that in letters at length, τρεῖς ἡμέρας that is, yet three dayes and Ninevy shall be destroyed. Which is a difference not newly crept in, but an observation very ancient, discussed by Austin and Theodoret, and was conceived an error committed by the Scribe. Men therefore have raised different computes of time, according as they have followed their different texts; and so have left the history of times far more perplexed than Chronology hath reduced.
Again, However the texts were plain, and might in their numerations agree, yet were there no small difficulty to set down a determinable Chronology, or establish from whence any fixed point of time. For the doubts concerning the time of the Judges are inexplicable; that of the Reigns and succession of Kings is as perplexed; it being uncertain whether the years both of their lives and reigns ought to be taken as compleat, or in their beginning and but currant accounts. Nor is it unreasonable to make some doubt whether in the first ages and long lives of our fathers, Moses doth not sometime account by full and round numbers, whereas strictly taken they might be some few years above or under; as in the age of Noah, it is delivered to be just five hundred when he begat Sem; whereas perhaps he might be somewhat above or below that round and compleat number. For the same way of speech is usual in divers other expressions: Thus do we say the Septuagint, and using the full and articulate number, do write the Translation of Seventy; whereas we have shewn before, the precise number was Seventy two. So is it said that Christ was three days in the grave; according to that of Mathew, as Jonas was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth: which notwithstanding must be taken Synecdochically; or by understanding a part for an whole day; for he remained but two nights in the grave; for he was buried in the afternoon of the first day, and arose very early in the morning on the third; that is, he was interred in the eve of the Sabbath, and arose in the morning after it.