1. SHem was neither Noahs first-born nor youngest Son, as ap­pears by comparing Gen. 9.24. and 10.21. He was born then when Noah was (not five hundred but) five hundred and two yeers old, as appears by the birth of Arphaxad, Gen. 11.10. Noah was six hundred and two yeers old two yeers after the Floud: At the same time Shem was one hundred yeer old: substract one hundred out of six hundred and two, there rest five hundred and two, the just age of Noah when Shem was born. Japhet was the eldest, Shem the second, and Cham the youngest, Genesis 9.24. Onely Shem is first named for dignity, Genesis 5.32.

2. The Promise was made to Abraham in Vr, and not in Ha­ran; when he was seventy year old, and not seventy five. That it was not in Haran but in Vr, appears by Acts 7.2, 3. that it was not when Abraham was seventy five yeer old, is as evident; because he was but seventy five yeers old at his departure from Haran, where yet he dwelt till his Fathers death, Acts 7.4. Gen. 12.4. Whence by the way, note that Abraham was born (not the seven­tieth, but) the hundred and thirtieth yeer of Terah at the soonest. He was seventie five yeer old when Terah was two hundred and five yeer old at his death; substract seventie five out of [Page]two hundred and five, there rest an hundred and thirtie, the just age of Terah when Abraham was born. Abraham then was not Terahs first born, but is named first (as Shem was) for dignitie, Gen. 11.26. Now to prove the Promise was made when Abra­ham was seventie yeers old; Note that the Israelites went out of Egypt (precisely to a night) at the end of four hundred and thirtie yeers. Exod. 12.40, 41. All which time Abraham and his seed so­journed in strange Lands, and were afflicted. Foure hundred yeers of this his seed was a sojourner. Gen. 15.13. that is, Isaack and his Posteritie. Acts 7.6. Isaack was born (and so began to so­journ) when Abraham was an hundred yeers old. The four hun­dred yeers then began at the end of Abrahams hundredth yeer, and end at the going out of Egypt, at which time also the four hundred and thirty yeers expire; and therefore must begin thirtie yeers be­fore the foure hundred yeers, that is, thirtie yeers before Abra­ham was an hundred yeer old. Substract then thirtie out of an hun­dred, there rest seventie, the just age of Abraham when the Pro­mise was made to him in Vr: Whence its further evident the Pro­mise was made to him at Spring; namely, the fourteenth or fif­teenth day of the Moneth Abib. They who begin the four hun­dred yeers at Ishmaels mocking, besides a plain errour, leave us at great uncertainties, since there is no Scripture-evidence at all when Ishmael mocked Isaack; and supposing (as they would) five yeer after Isaacks birth, it makes but a difference of five yeers, and the Aera of the Promise five yeers later.

3. Concerning the Aera or beginning of the Babylonish cap­tivity. Note there were foure captivities: First, in Nebu­chadnezzars first yeer which concurred with the third and fourth yeer of Jehoiakim, Jer. 25.1. and Daniel 1.1. The second, in the seventh yeer of Nebuchadnezzar. The third, in the eighteenth yeer of Nebuchadnezzar. The fourth in the twentie third yeer of Nebuchadnezzar, Jer. 52.28, 29.30. The Nations were to serve him, his sonne and his grand-child, Jer. 27.7. That is, Nebuchad­nezzar, Ev [...]lmerodach, and Belshazzar. I see not then why the first captivitie should not begin the seventie yeers, at which time di­vers of the Princes, and part of the Holy Vessels were carried to [Page] Babylon, Dan. 1.2, 3. The desolation of Ierusalem, Dan. 9.2. then began, as also of the whole land, and was at last accomplished under the fourth captivity after the death of Gedaliah; so that the whole land lay waste not above fourty seven yeers, God in mercy so moderating that great affliction of his people. They who begin the captivity at the carrying away of Iechonias, must of necessitie conclude, that some of the Vessels and Princes were held captive a­bove seventy yeers. And they who begin it not till the eleventh of Zedekiah, go likewise against the words of the Prophet, Jer. 29.10. who foretold but seventie yeers captivitie to them that were carri­ed away with Jechonias, of which indeed about seven or eight yeers were past when they came to Babylon, Jer. 25.1. and 27.6, 7. and Daniel 1.1.3.

4. The greatest controversie is about the beginning of Daniels seventy weeks. Had not profane Chronology contradicted, none I think would have doubted but that the seventy weeks of yeers be­gan when the seventy yeers of captivity ended. But the great diffi­culty is how to reconcile sacred and profane Chronologie. To me the Scripture seems to carrie it strongly, that the seventy weeks immediately followed the seventy yeers: which method ccord­ingly I have followed in this Chronologie, and that upon these grounds.

1. From the age of those who saw both Temples finished, Ez­ra 3.12. compared with Haggai 2.3. Suppose they were but ten yeer old at Zedekiahs captivity, add to that at least sixty two yeers of the seventy yeers captivity, beginning eight yeers before, and to this an hundred and eleven yeers, from the first of Cyrus, to the sixth of Darius Nothus, when the second Temple was finished. These men must be at least an hundred eighty and three yeers old, and so exceed the age of Isaack.

2. It appears further from the age of Ezra. his Father Seraiah, was slain by Nebuchadnezzar in the eleventh yeer of Zedekiah, 2 King. 25.18.21. compared with Ezra 7.1. and he with his brother Jehozadac went into captivitie, 1 Chron 6.14, 15. Suppose now Ezra to be a posthuma proles, and that he was carried captive in his mothers belly in the eleventh yeer of Zedekiah, you must make [Page]him at least sixty two yeers old at the end of the captivitie; (and according to some sixty nine yeers old) after which he lived at least to the twentieth of Artaxerxes Mnemon, as is evident by his be­ing present at the dedication of the wall Nehem. 12.36. For the building whereof, Nehemiah got leave of this King in the twentieth yeer of his Reign, Nehem. 2.1. The same Ezra also preached under the government of Nehemiah, Nehem. 8.1, 2. whose government lasted twelve yeers, Nehem. 13.6. compared with Nehem. 2.1. to the 32. of Artaxerxes. Now in what yeer of Nehemiah the wall was finished is uncertain. Suppose therefore Ezra lived but to the end of the twentieth yeer of Artaxerxes (which is the least can be imagined) from the first of Cyrus, to the twentieth of Ar­taxerxes Mnemon is 136. yeers at least: to which add sixty two yeers of Eraes age under the captivity, its apparent he lived at least an hundred ninety eight yeers, which how probable, let any indifferent man judge.

3. From that speech of the Jews to our Saviour, John 2.20. [ Fourty and six yeers was this Temple a building,] which answers patt with that of Daniel 9.25. That from the Decree of Cyrus to Messias should be seven weeks of yeers; which cannot be un­derstood of Messias coming personally, but Typically. Now the Temple being a principal Type of Christ, was finished in the midst of the seventh week that is in the fourty sixth yeer after the return, as Messiah, whom it Typified, did both suffer, and was glorified in the midst of the seventieth or last week, Dan. 9.26, 27. Others, who make it to be about an hundred and eleven yeers from the foundation to the finishing of the Temple, have no way to salve that speech of the Jews. Iohn 2.20. but by flying to several intervals wherein the building of the Temple laid dead, and so would make us believe that fourty six yeers were spent in actual building of the Temple, which to me is improbable. For as they were laying the foundation, Ezra 3.8.10. and 4.1. The adversaries, whose malice would suffer them to loose no time, began betimes to hinder them, partly by weakning their hands by suits of Law, and partly by com­plaining to the King against them. Ezra, 4.4, 5.7.16. And verse 24. its expresly said, the work ceased till the second yeer of Darius, [Page]which agrees with Haggai 1.1. and Ezra 5. 1, 2. so that it is pro­bable, the work ceased from the laying of the foundation till the second yeer of Darius, in whose sixth yeer it was finished Ezra 6.15. and so probably about five or six yeers in actual building. And so by consequence that speech of the Jews must be took in this sense, that from the foundation to the finishing of the second Temple was but fourty six yeers: and by proportion from the first of Cyrus, to the sixth of Darius Nothus were not above fourty seven yeers by sacred Chronologie, which yet by profane Chronologie is an hun­dred and twelve yeers. And in truth the Olympiads themselves, by which Historians measured the raigns of their Kings, are much doubted and questioned by Plutarch in the very beginning of his Numa p. 60. B.

4. From the answer of the Angel Gabriel to Daniel, Dan. 9.25. For first, the Angel coming to instruct Daniel, certainly would speak to Daniels apprehension. But Daniel could understand this command to build Jerusalem to proceed from no other King but Cyrus, being well acquainted with the Prophesie of Esay about him: and had not Daniel undoubtedly understood it thus, he might well have objected to Gabriel. I understand thus much indeed, that seventy weeks after the going forth of the commandment, Messias shall accomplish our redemption: but unlesse you fur­ther satisfie me at what time precisely and from what King this De­cree shall be issued forth, I am little or nothing the wiser. To clear it by another supposed instance, should the Spirit of God reveal to any that precisely 40-yeers after the ruine of Antichrist the Turk shall be destroyed: unless he be pleased withal to reveal in what yeer Anti­christ shall be destroyed; I could neither inform my self nor others directly when the Turk shall he ruind. So it was in this case. The Angel came not to deceive Daniel, but to inform him. Secondly, to prove from the Text that this must needs be the command of Cy­rus; The words in the original run thus. Vnderstand that from the going forth of the word to cause to return and to build Jerusalem, &c. The word, [...] in Hiphil signifies properly to cause to re­turn. From hence then I argue; That Decree which at once com­manded the captivity to return and to build Ierusalem, that and that [Page]onely began Daniels seventy weeks. But there was no Decree of any King, but onely of Cyrus that at once commanded both these. Ergo, nor indeed could Daniel understand it of any other; that no other King commanded both these is evident. Darius command­ed to build the Temple, but neither to return the captivitie, nor to build the Citie. Artaxerxes gave Nehemiah a Commission to re­pair the Citie, but not to return the captivity: The same Artax­erxes gave Ezra Commission to return some Captives, but neither to repair the City, nor to build the Temple. For proof of these three, see Ezrah 6.6, 7. Nehemiah 2.3.8. Ezra 7.13. Of all the Persian Kings (onely Cyrus) except Artaxerxes Mnemon, to whom yet the date can not agree, made a Decree, First for returning the captivity: Secondly, for building the Tem­ple, And thirdly, for building of the Citie also. Ezra 1.2.3. Esay 44.28. and 45.13. And though no Decree of Cyrus be extant for building of Ierusalem, yet it is evident by the Prophet in the fore­mentioned places, that he did make a Decree for the building of the Citie, as well as of the Temple: otherwise how could it be said, He shall build my Citie: And that he should say of Ierusalem, thou shalt be built. No man is so mad to think Cyrus built it him­self, but it was built by his order and direction, as the Temple was built by Solomon. By all which I think it may appear, that Daniels weeks began at the end of the seventie yeers, and with the first of Cyrus.

I might add how improbable it is, that the Scripture should dis­cover every thing about Christ, save only the time when he should come into the world, &c. (which yet is so material a circumstance) but we must be beholding to profane Chronology for which as I shewed before is doubtful, and might have been lost. Had a Iew, or any other come to Daniel after his conference with Gabriel, Dan. 9. and asked him when Messias should suffer. The answer had been ready out of Daniel 9.25.27. in the midst of the seventieth or last week. But had the Jew further replyed, in what yeer of the world? (Let us onely suppose now that the first yeer of Cyrus, ran parallel with Anno Mundi, 3466.) The fourth yeer being the midst of the last or seventieth week, that the four hundred eightie [Page]seventh yeer currant; I should conceive that Messias was to suf­fer Anno Mundi, 3952. Might not Daniel well have answered, I pray pardon me there, for to tell you the Truth I know not whether the seventy weeks begin the first yeer of Cyrus, or in the raign of some other King: and am still to seek in what yeer of the world Christ shall suffer. By all which its apparent, That either the seventie weeks began with the first of Cyrus, and the last of the Babilonish Captivitie: or else for all Gabriels vision, he was still ignorant when Christ should suffer, as knowing not when the seventie weeks were to begin.

The next or fifth difficulty is about the Jubilees; which some make to contain fourtie and nine, others fiftie solid yeers. To me it seems probable they contain but fourtie and nine solid yeers a peece, so that the fiftieth (or Jubilee) yeer is the last of the prece­ding Jubilee, and the first of the following Jubilee, and that upon this ground, because otherwise the course of the Sabbatical yeers must needs be broken once every fiftie yeers, by a yeer added to every seven weeks of yeers (which make just fourty and nine yeers) so that the seventh week of the Jubilee must contain eight yeers, which is as absurd as to say, a week contains eight dayes. Now whereas there are two sorts of Jubilees, namely the Jubilees of the World, and the Jubilees of Canaan: the question is, when the Jubilees of Canaan begin. Ordinarily they are reckoned from the Conquest of the Land by Joshuah, that is about seven yeers after they entred Canaan. To me it seems far more probable, they ra­ther began the September after Canaan was entred, Levit. 25.2. The Scripture sayes not when you have Conquered, but when you come into the Land which I shall give you, then shall the Land keep a Sabbath unto the Lord. The first Sabbath of yeers, then be­gan the Autumne after their entrance into Canaan (which they en­tred in the Spring) in the tenth day of the seventh moneth. Seven of which Sabbaths made fourtie and nine yeers, and so the fiftieth yeer, (or the yeer of Jubilee) began on the tenth day of the seventh Moneth, and was proclaimed by sound of Trumpet throughout all the Land in the very day of Atonement, Levit. 25.9, 10. I conclude then that the fiftieth yeer after they entred Canaan, was the yeer [Page]of Jubilee, and not the fiftie seventh yeer (as some would have it) And after this rate (as appears in my Chronologie) the Jubilees of Canaan run parallel with the Jubilees of the World, and are noted in the top of the Columne that contains the Sabbatical yeers. Yet to give satisfaction, I have noted in the Columne containing the yeers of the World, the Jubilees that contain fifty solid yeers; and in the Columne of the Sabbatical yeers, I have noted both the Ju­bilees that began at their entrance, and also seven yeer after they en­tred Canaan. Thus p. 53. in the top of the Columne for the Sabba­tical yeer, the fiftie ninth Jubilee of the World, and the seventh Jubilee of Canaan concur with the eight and twentieth yeer of E­lies government after my account: but after the ordinary account the seventh Jubilee concurs with the thirty fifth yeer of Ely. If we reckon fifty yeers to a Jubilee, the seventh Jubilee concurs with the first yeer of Saul, as is noted in the same Column; the reason is clear, because every Jubilee gains a yeer; and therefore the seventh Jubilee must needs fall seven yeers later. In the same page my fifty and ninth Iubilee concurs with the twenty eighth of Ely: but if we reckon fiftie yeers to a Jubilee, then the fifty eighth Jubilee of the world concurs with the thirty sixth of Ely, 9. yeer later then the former: the reason is because a yeer is gained in every Jubilee: and so the fifty eighth Jubilee containing fifty yeers, falls later than the fifty ninth Jubilee containing but fourty nine yeers.

The sixth Difficulty, is about the Expiration or end of Daniels seventy weeks, which some terminate with the death of Christ; others with the destruction of Jerusalem: Daniel seems cleerly to terminate them with the death of Christ, Daniel. 9.24. by which he made reconciliation for sinne, brought in everlasting Righteous­ness, &c. Of which their return from Captivity was but a type and shadow. Nor doth it follow that the seventy weeks reach to the destruction of Jerusalem, because mention thereof is made in this Prophesie. For besides that the twenty fourth verse determines, the seventy weeks, in the Death, Resurrection, and Ascension, of Christ: Its further evident by the several parcels of the seventie weeks. verse 25, 26. seven weeks and sixty two weeks, after which Messias was to be cut off: seven and six two make sixty nine af­ter [Page]which, namely in the midst of the seventieth week, verse 27. Messias by offering up himself should cause the Sacrifice and Ob­lation to cease virtually, they being of no force after the death of Christ, though they were in use (as well as other Ceremonies) till the destruction of Jerusalem.

And though the Translatours divide the seven weeks, ( Da­niel, 9.25.) by a Colon from the 62. weeks in the same verse (fol­lowing therein the custome of the Hebrews, who usually make the Accent Athnac to serve for a Colon) as if the seven weeks had pro­per reference to Messias, and the sixty two weeks to the building of the street and wall. Yet besides that this sence cannot agree with the History; its evident that in divers places of Scripture, the Accent Athnac cannot express a Colon, nay scarce so much as a Com­ma: for proof whereof I offer these places to the judgement of the Learned. Psalme 70.3, 4, 5. If you count the Title of the Psalme for the first verse as the Hebrews do. Ps. 71.14. and 79.6. and 84.4. and 86.2. and 72. last. and 1 Kings 8.17. And why then should we in this place (namely Dan. 9.25.) take Athnac from a Colon, when as the sence can as ill bear it here, as in any of the fore-men­tioned places? and without a Colon, the sence is clear and direct, that from that Decree (as before) to Messias should be seven weeks, and sixty two weeks, that is just sixty nine weeks, namely to that time in which he should beginne his Ministerial Office, in which he continued the first half of the last or seventieth week; that is, three yeers and an half, and then by his death took away the dai­ly Sacrifice in its significancy and virtue: confirming the Cove­nant the last half of that week by his Apostles, and after that reject­ing the Jews for contempt thereof, as learned Mede observes.

Let us then suppose (which to me seems to come neerest the Truth) that Daniels weeks begin where the seventy yeers of Cap­tivity ended. That is (according to my Chronologie) Anno: Mun­di, 3466. Add to this four hundred and ninety yeers contained in Daniels seventy weeks of yeers: The summe is three thousand nine hundred fiftie and five. Out of which substract three yeers and an half, there rests just three thousand nine hundred fiftie and two currant, in which yeer of the world (according to us) our Savior suffered.

Now because Chronologers place the death of Christ in the yeer of the world 3982. and the 202. Olympiad, or the 808. Olympick yeer, just thirty yeer later then our date: the great difficulty will be how to reconcile this difference. For salving whereof we must desire the Reader to take especial notice of that grand errour com­mitted by many in sacred Chronologie, who make the birth of Abra­ham to fall out sixty yeers sooner than indeed it did: As suppo­sing him to be born in the seventieth yeer of his Father Terah; whereas indeed he was not born till Terah was an hundred and thir­ty yeer old, as I have evidenced in the second difficulty. Second­ly, note that of this sixty yeers they loose five yeer in the date of the Promise, which was made when Abraham was seventy, and not seventy five yeer old (as I have cleared in the same Paragraph) and so with them it falls five yeer later then with us. Thirdly, note further, that out of this sixtie they loose eight yeers more in the date of the Babylonish Captivity, which with them falls out in the raign of Iechonias, but with us in the third yeer ending, and the fourth yeer beginning of Iehoiakim, namely eight yeer sooner with us then with them: to which add two yeers more, wherein we differ from them occasionally in the raigns of the Kings, who some­times raign a few yeers with their Fathers, sometimes begin not their raign till after their Fathers decease (as in the Chronologie it self, we shall make plainly appear, and desire no further to be credi­ted, then we bring Scripture grounds for every branch of our Chro­nology) I say, these five eight and two yeers being added together, make fifteen yeers, which being substracted from sixtie, there rest fourtie and five yeers, the just difference between their and our date of the Babylonish Captivitie: The Captivitie falling with us, five and fourty yeers later then with them, and their date of our Saviours death falling thirty yeers later then with us, Both which being added together, make up 75. yeers, the space from the first yeer of Cyrus his universal Monarchie, and the 10. yeer of Artax­erxes Longimanus, from which yeer to the death of Christ, they reckon 490. yeers, and others reckon from the 7. yeer of the same Artaxerxes, who they suppose gave Commission to Nehemi­ah, in the twentieth yeer of his Raign, Nehemiah, 2.6.8.

About which yeer or 4027. (if the half week be substracted) our Saviour suffered, if their account be right: and therefore to make it even with our account, substract the former 75. which contain the 45. yeers diffe­rence about the cap­tivitie, and 30. yeers difference, about Christs death, and three yeers and a half for the last half week. There rest just 3952. being the yeer of the world, in which according to us our Savior suffer­ed. According to some these 75. yeers, should reach but to the seventh yeer of Artaxerxes Longi­manus.

Out of which, substract 3 yeers and a half from Daniels last half week. There rests 3982. the yeer of the World, in which our Savi­our suffered ac­cording to Chro­nologers, being just thirtie yeers later then our ac­count, which fals out 3952.

About which time they who beginne Daniels weeks at the 6. of Darius, should make the destruction of Ierusalem, to fall out; or at least Anno Mundi, 4063. currant, supposing it hapned in the midst of Daniels last week, but the for­mer 111. being substra­cted (the parcels whereof are 45. yeers difference, of the cap­ivitie. 30. yeers diffe­rence, of the death of Christ, and 36. yeers after Christs death to the destruction of Ie­rusalem) together, with 3 yeers and a half for the last half week as before.

There rests just 3952. the yeer of the world, in which our Saviour suffered, ac­cording to our ac­count.

Out of which substract 3. yeers & a half for Dan. last half week. there rests 4018 currant, in which yeer of the world Christ should suffer according to them who begin Daniels weeks at the sixth of Darius, when the Temple was fi­nished; out of which 4018 substract 66. yeers, (the parcels whereof are 30. y. difference about Christs death, and 36. yeers after, to the destruction of Ie­rusalem) There rests 3952 the just yeer of the world in which Christ suffered according to our account.

With them, if Daniels weeks immediatly succee­ded the captivity, our Sa­viour should suffer An. m. 3907. (as is evident by adding 490. to 3420.) that is. 43. yeer soner then out date; if you substract from 3910. being the to­tal, the 3. yeers and a half for Daniels last half-week [Page]that is the twentieth yeere of his raigne with his father, but the tenth yeer of his sole raigne. But how unprobable this opinion is let the impartiall Reader [...]udge, and that because Artax. Longim. was an enemy to the Jews and hindred the building of the Temple Ezra 4.7.23. which to make good I argue thus. There were but three Kings of Persia who had the name of Artaxerxes. First A­hasuerus the Husband of Queen Hester, mentioned Ezra 4.6. and in the book of Hester: he was the same with Xerxes: with this mans raigne the date of Daniels weeks cannot agree. Secondly In the twelfth yeer of his raigne he plotted with Haman the ruine of the Jews, Hoster 3.8. Thirdly, he raigned not full twenty one yeers; whereas its apparent that he who gave Nehemiah commis­sion raigned at least thirty two yeers, Neh. 13.6. The second was Artaxerxes Longimannus sonne to Xerxes mentioned as before, Ez. 4.7. by whose means the building of the Temple was hindred till the raigne of Darius Nothus, Ezra. 4.23.24. But before his dayes (I mean before his twentieth yeer) who gave Nehemiah commission the Temple was builded, as is evident, Neh. 6.10, 11. and 13.4.9. where expresse mention is made both of the Temple, and the chambers of Gods house. And therefore Nehemiahs commission must needs be given by Artaxerxes Mnemon who was the third of that name, and together with Darius Nothus, his father was piously affected towards the Jews and furthered the building of the Temple, Ezra 6.14. and after the Temple was built, he gave commsssion to Ezra in the seventh yeare of his raigne, Ezra 7.1. and lastly to Nehemiah in the twentieth yeer of his raigne. Its remarkable of this man as well as of Cyrus that he gave, First commission to build the Temple, Ezra 6.14. Secondly to return part of the captivity Ezra 7.13. Thirdly to build the City Ierusalem, Neh. 2.5.8. at least the wall of it. Yet from him the date of Daniels weeks cannot be reckoned, since from the sixth of Darius his father to the destru­ction of Ierusalem, (the utmost period of Daniels weeks by all in­terpreters) there were but foure hundred ninety yeers or at fathest but three yeers and an half after, supposing Jerusalem was destroy­ed in the midst of Daniels last week (as some would have it) So then we cannot reckon Daniels weeks, either from the twentieth [Page]of Artax. [...] or Artax. [...] and if any date hold it must be from Darius Nothus his decree Ezra 4.24. and Hag. 1.1. or from the time of finishing the Temple in the sixth yeer of his raign Ezra 6.15. which yet cannot well stand upon the former ground in the beginning of this difficulty, where its proved, the angel de­termined the seventy weeks upon the death of Messias: and besides in the same place he begins the seventie weeks at the decree to restore and build the City, but makes no mention of building the Temple, Dan. 9.25. Yet because generally authours begin the date of Daniels weeks in the raigne of Art. Longim. and end them at the death of Christ, or begin them in the raigne of Darius No­thus and terminate them with the destruction of Ierusalem, I have noted both, though very uncertain and improbable, and leave it to the Readers judgement whether it be not farre more agreeable both to Scripture and truth, that Daniels weeks begin where the seventy yeers of captivity end (as hath been formerly cleered, if I mistake not) and end in the death of Christ, and our redemption purchased thereby. By what hath been spoken may appear.

First that it seems more agreeable to Scripture that Daniels weeks begin where the seventy yeers of captivity end. Secondly, that they who begin them with the tenth or twentieth of Artaxerxes, Longimanus, differ from our date about seventy five yeers. Thirdly, They who begin them with the sixth of Darius Nothus differ from us about 111. yeers. The parcells whereof are forty five yeers of the captivity falling sooner with them then us; thirty yeers of our Saviours death falling later with them then us, and thirty six yeers after that for the destruction of Jerusalem, which they place in the midst of Daniels last week: which supposition (if true) doth of ne­cessity cast the last yeer of Daniels seventy weeks upon the yeere of the world foure thousand sixty six, and the destruction of Jeru­salem, upon An. Mundi 4063 currant, being the fourth or middle yeare of Daniels last week, and the death of Christ being thirty six yeers before that, upon An. Mundi 4027. and not upon An. Mundi 3982. as they would have it, as may appear by what follows. The Babylonish captivity ended An. Mundi 3465. Thence to the sixth of Dar. Nothus (according to them) 111. Thence to the end of [Page] Daniels seventy weeks [490] [Totall 4066] out of which sub­stract for three yeeers and a half of Daniels last week, and thirty six yeers from the death of Christ to the destruction of Jerusalem (in all 39. and a half] There rests just [4027] currant, the yeere in which according to their supputation our Saviour Christ should suffer, which yet they affirm to be Anno Mundi 3982. The main ground of which errour ariseth from the mistaking of the true date of A­brahams birth, as I have formerly shewed.

Another errour arising from the mistake of Abrahams birth, &c. is the misdating of the three famous Aeraes or Perieds of time, namely, aera olympica, Vrbis conditae, and aera Nabonassaris, each of which fall out with them fifty. foure yeers sooner then with us. The first of them with us falls out Anno Mundi 3228. in the thirty third yeer of Vzziah's raigne. The second Anno Mundi 3252. the fifth yeer of Jothams raigne, and twenty foure yeers later then the for­mer. The third Anno mundi 3258. in the eleventh yeer of Jotham and six yeer later then the aera Vrbis Conditae. All these three aeraes falling together within the space of thirty yeers at such a distance as he that knows the true date of any one of them may easily find out the other two. But ordinarily Chronologers place the Olympiads in Anno mundi 3174. The aera Vrbis Con. Anno Mundi 3198. and aera Nabonassaris Anno Mundi 3204. which periods to find out, they reckon backwards from the death of our Saviour falling out in the last yeer of the two hundredth and second Olympiad or the 800 and eigthth Olympick yeer, which being substracted from three thousand nine hundred eighty two (the yeare of our Saviours death according to them) there rests three thousand one hundred seventy four, the first yeer of their first Olympiad, each of which contain the space of four yeers, and are called Tetraeterides. The same course they take to find out the other two periods; and what is this, but to build one uncertainty upon another, for the Olympiads in their date are uncertain. And secondly, were it out of question that our Saviour suffered in the eight hundred and eighth Olym­pick yeer, yet in what yeer of the world to fasten their aera would be difficult because of the different date of Daniels weeks. It were worth the while to enquire whether we can find any better soop­steps [Page]of their beginning out of the Old Testament. First therefore, we must take for granted that those three great aeraes or periods fall together within the space of thirty yeers. Secondly, that they fall within such a precise distance the one from the other, that he who knows one of them, may infalliby find out the other two. These two postulata being granted (which I think both sides cannot but assent unto) I shall pitch upon aera Nabonassaris the last period of the three; of which there is very probable evidence in the Old Te­stament by comparing profane history with sacred: and if profane historians reckon the raignes of their Kings right the evidence is ir­refragable. Note then that Berodach, alias Merodach Baladan, men­tioned 2 Kings 20.12. and Esay 39.1. in the seventh yeer of his rule over Babylon, sent Letters and a present unto Hezekiah. The occa­sion whereof was the wonder of the Sunnes going ten degrees backwards for the confirmation of Hezekiahs faith about his recovery. Now the Babylonians being great Astronomers could not but take especiall notice of the Sunnes retrograde motion: and withall hearing that it was upon occasion of Hezekiahs sicknesse, as may appear by comparing 2 Kings 20.12. with 2 Chron. 32.31. he could not but send Letters to Hezekiah to enquire about the ground thereof. These Letters were sent in the seventh yeere of Merodach Baladans raigne which ran parallel with the fifteenth of Hezekiah, as is evident by the promise of adding fifteen yeers to He­kiahs life, 2 Kings 20.6. which fifteen yeers being substracted from twenty nine yeers, the space of Hezekiahs raigne, 2 Kin. 18.2. leave just fourteen yeers, in which fourteenth yeer therefore both Hezekiahs recovery, and the ruine of Sennacherib fell out; God de­livering both the King, Church and State in the same yeer, 2 Kin. 18.13. according to his promise 2 Kin. 20.6. Let it be granted then that the fifteenth of Hezekiah and the seventh of Merodach Ba­ladan ran parallel. The great question now is how long before this time aera Nabonassaris began. Before this Baladan, there raigned over Babylon, Dulilaeus, alias Dilulorus five yeers; before him Chinzerus and Porus, five yeers; before them Nassius two yeers; and before this last, Nabonassar raigned fourteen yeers, who in the beginning of his raigne did institute this Epocha, commonly called [Page] aera Nabonassaris in memoriall of the Chaldean liberty then assert­ed, which aera is much in use with Ptolemy and other Astronomers. Now supposing Hezekiah fell sick precisely at the end of his fourteenth yeer, (as the promise of his living fifteen yeers longer makes good) the news of his recovery coming to Baladan, toge­ther with the sending of Baladans Letters, require some good space of time (haply five or six moneths, Babylon being farre from Iu­dea) therefore his seventh yeer must run parallel with Hezekiahs fifteenth yeer. Now adde all the raignes of the forementioned Kings of Babylon to these seven yeers of Merodach Baladan, they make up just thirty three yeers: the first of which thirty three yeers jumps with the eleventh yeer of Iotham. Anno Mundi 3258. ac­cording to our account, and the aera Vrbis Conditae being six yeers before that, falls out Anno Mundi 3252 in the fifth yeer of Jotham: and aera Iphiti or Olimpica (beginning 24 yeers before aera Vrbis Conditae,) falls in with the thirty third of Vzziah, Anno Mundi 3228. according to my account: the difference of both which accounts that it may the more easily be observed, I have set them both toge­ther in the ensuing draught.

The distance between ours and theirs, is the space of fifty foure yeers, ours falling later then theirs, just so many yeers.

The seventh difficulty is concerning the time of the yeer in which the world began, which probably was not in Spring but Autumne the Sunne entring Libra the fourth descending signe of the Zodi­ack. And that upon these grounds.

First because formerly the yeer began in September, till it was changed upon occasion of the Passover Exod. 12.2. It also be­gan the civill yeer, and the yeer of Iubilee, Lev. 25.9, 10.

Secondly from the ripenesse of fruits, &c.

Thirdly from the begining of the floud which fell out in the second moneth of the civill yeer, Gen. 7.11. that is the moneth [Page] October toward the end of it about which time twelve moneth only ten dayes later) he came out of the Ark, Gen. 8.14. as may ap­peare.

1. Because by this means there was a whole summer to dry up the waters of the floud, which could not be, had the floud be­gan in May, I take Summer here for the whole space betweene the Vernall and Autumnall Equinoctiall.

2. From the necessity of sowing the earth. For probably Noah stored not the Ark with much more then for present necessity, and therefore had not much corn to spare; now had he come out of the Ark in the Spring, both himself and family must have lived of the old store almost a twelve moneth, since the seed time fell not out till winter following at the soonest. But coming out of the Ark in winter, he immediately fell to sowing of the ground and wait­ed no longer then till the Spring and Summer following for a new crop.

4 As the world began in the evening of the the day so probably also in the evening of the yeer, namely to those that live on this side of the line, for otherwise at the same time Spring began on the other side of the line, where yet at the beginning of the world there was neither man nor any other living creature, Eden being on this side the line.

5. God might in providence order it so of purpose the more to humble man for his sinne, with acold and dark win­ter succeeding his ejection out of Paradise: which could not but be a sad affliction to him being left with his wife alone to the wide world, and both heaven and earth lowring upon him presently after his fall, in which respect they needed raiment to shelter themselves from the injuries of heaven, as well as to co­ver their nakednesse: and these garments probably were made of the skinnes of the beasts that were offered in Sacrifice, Gen. 3.21. for till after the floud we read of no commission man had to eat flesh, Gen. 9.3.

I might adde as an eighth difficulty, in what part of the naturall day, the Lords day begins. That it begins not at one precise point of time all the world over I think is without controversie to all [Page]who understand any thing either about time or place. The reason is evident, for whether it begin at Sun rising or Sun-set, or mid­night &c. since all these vary according to the distance of places East or West, the beginning of the Lords day, and so of the Jew­ish Sabbath must vary in proportion. For example, suppose the Meridian of Jerusalem differ from the Meridian of London, two thousand seven hundred miles that is, forty five degrees, that lying so farre East of this? its apparent the Sun will rise and set three houres sooner at Jerusalem, then at London, and that because eve­ry nine hundred miles or fifteen degrees East it rises one houre sooner then West, as appeares by dividing twenty one thousand six hundred by nine hundred, the quotient is twenty foure, and just so many houres there are in the naturall day, so that 900 miles being the twenty fourth part of twenty one thousand six hundred miles (the just compasse of the earth) makes the Sun vary in its rising and setting every nine hundred miles the twenty fourth part of a na­turall day, which is just one houre. By which it is evident that if the Sabbath or Lords day begin at Sun-set in Jerusalem, it must begin three houres before Sun-set in London, and so at the Equinoctial, the Sunne sets with them when it is but three in the after-noon with us: And at the Antipodes it sets and rises twelve houres before it set and rise with us, whence by proportion their Lords-day should begin twelve houres sooner then with us. Whence its apparent that begin the Lords day when you please, if you begin it at one precise point of time all the world over, you must vary the houre of the day all the world over every fifteen degrees and every fifteen miles East or West the beginning of the Lords day varies one minute.

Next, that neither the Lords day nor Jewish Sabbath (namely, the first and last day of the week) fall precisely upon the same point of time they did in the creation, is as evident as the former; be­cause the Sunnes standing still in the time of Joshua, and going back ten degrees in the dayes of Hezekiah have made a manifest alteration, and in probability at least of twenty foure houres or thereabouts. For though the Sun and Moon stood yet time stayed not, and though afterwards the Sunne went backwards, [Page]yet still time went forwards, fourteen houres probably in Joshu­ahs time (supposing the Sunne stood an artificiall day which with them in Summer was about fourteen houres) and ten houres in Hezekiahs dayes; so as that day being fourteen houres longer then any former day, made all the following Sabbaths till Hezekiahs time to fall fourteen houres later then any former Sabbath, and after Hezekiahs recovery, the Jewish Sabbath fell ten houres later than all the Sabbaths from Joshuahs time, and twenty foure houres later than all the Sabbaths from the beginning of the world till the dayes of Joshuah, that is just an whole naturall day later than before. So as in truth after Hezekiahs recovery, the Jewish Sabbath fell punctually upon the first day of the week, and our Christian Sabbath by proportion falls on the second day of the week, by reason of those twenty foure houres extraordinary inserted in the dayes of Joshua and Hezekiah.

But when then must the Christian Sabbath or our Lords day begin?

Answ. To me it seems farre more easie to speak to the Nega­tive than the affirmative, and to tell when it begins not, than when it begins. Certainly a seventh part of time is to be kept, and that seventh part must be the first of the week on which our Saviour rose, and which upon the former grounds seems to be in precise­nesse of time rather the second then first day of the weeke. But at what houre this day ought to begin is the great que­stion. I have been apt to think and easily should be perswaded with divers eminent for Piety and Learning, that it ought to begin at Sunne set, were I not staggered with that text, Iohn 20.19. being compared with Luke 24.13.29.36. From which places being compared I clearly draw these conclusions.

First, that it was the first day of the week when our Savi­our appeared to the ten Apostles, (for Thomas was not with them till the Lords day following John 20.26.)

Secondly, that on that very day he appeared to the two dis­ciples, going to Emam and supped with them, it being so late before Supper as they would not suffer our Saviour to go any further that night, Luke 24.29.

Thirdly, That these things fell out at the Equino­ctiall, when the Sunne alwayes sets at six in the Evening, and so probably it was toward Sunne-set when they went to Supper, at which time it was dangerous to travell, not onely for robbers, but also for wilde beasts, Psalme 104.19.22. which (I suppose) was the ground why they constrained our Saviour to abide with them.

Fourthly, that after Supper the two Disciples re­turned again to JERUSALEM being distant from E­MAUS seven miles and an half, every mile contain­ing eight furlongs, Luke 24.13.33. Now suppose they had supped by Sunset, and withall that they foot­ed it after the rate of foure mile an houre (for no doubt they went to JERUSALEM with a good will to carry the newes of our Saviours resurrection) they came thither toward eight at night, and as they were relating the good tidings to the tenne Apostles, our Sa­viour himselfe appeared amongst them Luke, 24.36. Suppose then it were but eight at night when Christ appeared, its apparent that it was two houres after Sun-set (though others thinke it was farre later) and so could be no part of the first day of the week; if the first day of the weeke end at Sun-set. But Iohn sayes expressely that the Evening of the first day of the weeke Christ appeared, Iohn 20.19. whereas the first day of the weeke was past two houres before, with them who begin the first day at Sun-set. Nor can this argument be solidly evaded by those who say, that here John reckoned the day after the Roman account from mid-night to mid-night.

For first, (granting the Romanes reckoned so) it will be a very hard taske for them to prove that John intended here to follow their acount, and [Page]we can as easily deny it as they affirm it.

Secondly, as feare scattered the Apostles at our Saviours death, so probably conscience of the Lords Day made them keepe so late together, (otherwise they had been safer from the Jewes danger, being a­sunder than together, which was the ground they now shut the doores upon themselves, John 20.19.) This is further confirmed by their meeting again the Lords Day following, verse 26. as also by Pauls preaching on the first day of the weeke till midnight, Acts 20.7. And though his Sermon might be longer then or­dinary, because he was to leave the Disciples of TRO­AS yet the ground of his preaching that evening was the conscience of the Lords Day, nor did hee probably begin his Sermon till after the celebration of the Lords Supper, which in those times was at night, 1 Cor. 11.20, 21. and after Supper (in imitation of our Saviour) though this custome hath ceased with us, for the most part (as well as dipping in Baptisme) because of the in­conveniency of meeting so late, especially in many pla­ces where the people live further off from the place of Assembly. And I think either place or time doth binde, unlesse there be an expresse command for it. Otherwise we should be bound to receive the Lords Supper in an upper roome, as well as after Sup­per.

By all hath beene said appears very probably, that the latter as well as the former Evening is part of the Christian Sabbath. Let who will interpret John to speak after the Roman account, I must crave liberty to adhere to that rather then the Jewish account, espe­cially since Paul himself hath confirmed this interpre­tation by his own practice, Act. 20.7. And why the time of the day may not be altered as well as [Page]the day it self: and that by the same authority, I see no cleare evidence to the contrary.

Nor see I any convincing strength in that maine argument so much insisted upon.

The first day of the weeke is the Christian Sab­bath; Evening and morning are the first day of the week; Ergo, Evening and morning are the Christian Sabbath.

For first grant the whole Syllogisme, it makes not against us. For since the Evening is put for night and the morning for day, our Christian Sabbath still begins at Evening if it begin at midnight, and so still Evening and morning are the Christian Sab­bath.

Secondly, to the Major we answer that the denomination is taken a Majors parte, and there­fore the Christian Sabbath is truly said to be the first day of the weeke, and contra; because the greatest part of it falls on the first day of the week.

Thirdly, we deny the Minor if affirmed de prae­sente as the termes carry it in their sence. We deny not but before Christs Resurrection the day began in the Evening about Sun-set; but our Saviour after his Resurrection altered the houre of the day, as well as the day of the week, as hath beene proved.

Nor do I conceive it such an inconvenience to affirme that the six or nine houres from the end of the Jewish to the beginning of the first Christian Sabbath were suffered to lapse and be vacant upon so ex­traordinary an occasion, and every Lords Day after­wards to begin at midnight or the morning watch: and upon this ground Paul might preach till Mid­night, though he discoursed afterwards till break of Day, Acts 20.

Nor need it seeme more strange, that Christ should change the houre of the day, than the day of the weeke. If the beginning of the yeere was changed upon a farre lesse occasion, Exodus 12.2. why may not the beginning of the day bee chan­ged upon a farre greater occasion? That Christ might change it no man doubts; that he did change it, we have proved by Scripture evidence drawne from two pregnant examples. Only, I leave it in medio to every indifferent mans judgement and con­science, whether the Lords day begin at Sun set, or midnight, or at the precise minute of our Saviours Resurrection which is uncertain: onely with this pro­viso that at what houre soever we begin it, it must last the space of twenty foure houres, namely, a naturall day as well as any other day.

In this as well as other cases where we want cleare Scripture evidence, we must suffer every man to enjoy his owne judgement and conscience so he be not a Stickler to make a Party and cause Divisions in the Church. What a madnesse were it for me because I judge the Lords day begins in the Evening or mid­night, to separate from those who differ from me in opinion, and make a Church onely of such as are of my judge­ment: I wish this were not too frequent in these times amongst Gods owne People. Otherwise how comes it to passe that one Church cannot hold us be­cause we differ in judgement about Church Govern­ment; especially when no subscription is urged, nor approbation of the Presbyterial Government: and upon the like conditions wee would not sticke to joyne with them, were their way stablished by Authority as ours is? The bare setling under a Government is no appro­bation of it, so we subscribe not to it nor be forced [Page]under it to practise any thing contrary to our consci­ences. But I must crave pardon for this digression, which I ventured upon the rather to perswade some erring Brother into the way, and that if possibly we might all unite in one heart and one way, though haply we cannot in one judgement, nor one principle: and I must confesse this whole section doth not so pro­perly belong to a discourse of Chronology; yet it may give further occasion to the godly learned to seeke out the truth in this as well as in other parti­culars: which the Lord give us all grace to doe in love, gentlenesse, and humility.

Since I have transgressed thus farre I thinke my selfe bound to adde this caution, least weake or ill af­fected persons, should hence take occasion to cur­talize the Lords day, and sacrilegiously to robbe him of his due, beginning the Lords day haply at Sun-rising, and ending it at Sun-set. I wish too many did not worse, spending the day it selfe in sinne and vanity, as if that of all dayes in the week were a time of licentiousnesse.

The Jewes formerly had a saying, Let my Soule be in their case who begin the Sabbath with them of the VALLEY, and end it with them in the MOUNTAINE: intimating thereby that they thought them in the best condition who begin the Sabbath soonest, and end it latest.

When-ever the Lords Day begins, certainly an antecedent preparation is necessary, and they doe much wrong their owne souls, who by busying themselves in worldly imployments late over night do indispose them­selves for the Lords Day following, and are sitter to sleep then to attend upon Gods service. Yet if I might presume to guesse, I should be apt to thinke, that either at mid-night or about three of the clock in the morning the Lords day begins.

The First of these I ground upon Pauls preach­ing till midnight, Acts 20.7. probably because the Lords Day lasted so long, which seemes the more likely because in the same verse he sayes he was to depart on the morrow, which morrow in verse 11. is interpreted to be breake of day, and this all know is before Sunne-rising: where then I pray should that morrow begin unlesse it were immediately after midnight, or about three in the morning? And at this time we reckon the day to begin at midnight as is apparent by the houres of the day, for with us the twelfth houre of the day is at noone, but with the Jews it was at Sun-set.

If we say the Lords day begins about three in the morning it may well agree with the time of our Saviours Resurrection who is expressely said to rise [...] that is in the fourth and last watch of the night, as is evident by Mark 16.9. compared with Mark 13.35. for the night was divided into twelve lesser houres and foure watches, each con­taining three houres a piece. In like sort the day had twelve lesser and foure greater houres.

Thus our Saviour is said to be crucified about the sixth houre Luke 23.44. but about the third houre Mark 15.25. that is about twelve of the clocke which ended the sixth lesser houre and be­gan the third greater houre: so that between three and six in the morning our Saviour rose, and there­fore some make this time of his Resurrection to be the beginning of the Lords day, as well as his Re­surrection to be the ground or occasion of the Lords Day. But these differences may easily be reconciled by charity. If thou have faith, have it to thy self, Rom. 14.22.