CHAP. I.

I Have undertaken a Subject which in it selfe cannot be enough commended: in the handling whereof I have opposed no man out of any Singularity or Spi­rit of contradiction, but onely for the love of truth; which I doubt not but I may do, and yet arrogate to my self nothing more then is meet. History is a Subject commended I know by the most, as being the Herald of Antiquity, the Light of Truth, the Life of Memory, and the Eye of the World: but Chro­nology is little esteemed, few prize it according to the true value, and yet 'tis indeed the very Eye of History. Alter Histo­riae oculus, as one speaketh. And so another, saying, Nulla historia lucem habet sine temporum serie: No history hath Light without a right order of the Times. Nor can it be thought the Holy Spirit of God would be so exact in noting the [Page 2]Times (even to Moneths, Weeks, and Dayes) in the sacred story, if the carefull account of them were not to be regard­ed. Sure I am, it can be no small confirmation of a mans faith, concerning the threatnings and promises of God, and con­sequently of the whole Scripture, when he seeth how the Prophecies at their determined times came to be accom­plished, and how the linking of one period with another makes up such a chaine as cannot but minde us of the Provi­dence of God in his Government of the World, eternally foreknowing, and wisely disposing of what should be acted in future times. Math. 24.15. Our Saviour Christ mentioning the Abomination of Desolation, spoken of by Daniel the Prophet, saith; Let him that read­eth understand. Revel. 13.18. And in the Revelation, He that hath understanding, let him count the number of the Beast. Deut. 4.32. And in the fourth chapter of Deuteronomy, even the conferring the Histories of holy Scriptures, with the Narrations of other credible bookes is commanded, that thereby Gods doings may be compared. Besides which, the exact handling of these things makes it manifest that the Being of the World hapned not by chance, or was from Eternity, but that it had a beginning, and doth tend also towards an ending. So also the Prophecies con­cerning the comming of the Messiah being hereby found to be accomplished, discovers to the Jews their blindnesse, and stirs them up to minde their Conversion: I might say more, and shew how Scriptures seemingly jarring in point of time are here reconciled; many places cleared, especially in the Books of the Judges, Kings, Chronicles, Ezra, Nehemiah, Esther, Jeremiah, Ezekiel, and Daniel: but let this suffice, and be enough to shew that there is great dignity and worth in Chronologie; I think not my paines therefore to be ill employed, nor shall doubt of their candid accepta­tion among the curteous and ingenuous, to whom I commit them; hoping they may give satisfaction to them, searching for truth as I have done. This is all that in the first Chapter I thought good to mention, having written it on purpose to be a Preface to the rest: Here therefore I put an end to it, and am to proceed now as followeth.

CHAP. II. Shewing in what part of the yeare the world was created.

IN the account of times it is very necessary that there should be a proposed point or marke from whence every reckoning may take beginning; that thereby the years which have severall times of beginning may the more truly be com­puted and compared among themselves. Wherefore it can­not be amisse to set downe something concerning the time of the yeare wherein the world began; especially seeing a­mong Chronologers it is usuall to referre their accounts ei­ther to the current yeare of the worlds Creation, or of our Saviours birth. And now, concerning this, there be chief­ly three opinions.

CHAP. III. That the Jews, as well of old, as of later Times, accounted their Moneths by the course of the MOON.

IT is a plaine and manifest truth, approved by testimony undeniable, that in that age of the World in which our Saviour Jesus Christ lived, the Jews reckoned their moneths by the course of the Moon; and that on the fourteenth day of that Moone which they accounted for the first moneth, their Pascha or Easter was. This we have recorded by an au­thentique Author, as ancient as those times; I meane Philo Judaeus, in his book of the life of Moses: Who speaking there of the first moneth, and of the Paschal solemnity observed in it, saith, as the words sound in the Latine: Hoc ipso mense, circa decimam quartam diem, cum plenus jam orbis Lunae futurus est, Pas­chatis solemne celebratur; that is, In this very moneth, about the fourteenth day, when the Moon shall be at the full, the so­lemne feast of the Passeover is kept. And in another place, speaking of the time when the Moneths began, he declareth that their beginning was from the first fight or vision of the Moon, viz. cum Sol incipit sensibili splendore Lunam illustrare; When the Sun begins to enlighten the Moon so as she may be perceived. And so also he did in the place first mentioned, calling that the Novilunium, Quod Synodum Lunarem, sive Novae cujusdam Lunae, sequitur.

To this Authour I may joyne Josephus, wherein is recorded that the fourteenth day of the first moneth of the year, cal­led Here Jose­phus acknow­ledgeth Nisau to be the first moneth of the year. Nisan, was evermore while the Sun was in that signe of the Zodiack which is called Aries. Antiq. lib. 3. cap. 10.

And as this was the course and account of the Moneths in those times, so in the dayes before; for when Jesus the son of Syrach lived (which was 230. years before Christ) there was no other Index for the appointed Feasts on certaine and set dayes of the moneth, but what the Moon afforded. He [Page 12]therefore saith, à Luna signum esse diei festi: From the Moon is the signe of a feastivall day, Ecclus 43.7.

The Author of the third book of Esdras, Ch. 1. goeth high­er; for speaking of Josiah's solemne Passeover, he saith it was celebrated on the fourteenth day of the first moneth, accord­ing to the course of the Moon; as in Hieroms Bible may be seen. The like he repeateth afterwards of another Passeover, Chap. 7. verse 10.

Higher then thus goeth Rabbi Moses, Ben Maimon, affirming that the Moneths of the year were the Moneths of the Moon, and that in Moses his time they were so accounted; evermore begining (as Philo before had noted) from the first sight or vision of the Moon. For the antient manner was [...] even till the yeare of Christ 500. about which time the Sapi­entes Gemarae ceased, as Petavius noteth.

And hereupon it is that learned Langius saith, Ritum hunc de sanctificanda Neomenia à temporibus antiquissimis & Mosis ipsius deducit Maimon, quem semper à Judaeis observatum fuisse docet, quamdiu Sapientes erant in terra-Israelis: hoc est, ut ipse explicat, ad tempora Abai & Rabba. Aben Ezra likewise saith, upon Exod. 12. That the Lord gave commandement in the Law of keep­ing the Feast at the appointed time. Dicit enim, Observa men­sem Abib, ut facias Pesah Domino; & si tempus Abib non fuerit in­ventum in medio mensis: faciemus Pascha mense sequente.

But higher then all these, doth the testimony of Elias Scrip­turiarius bring us; who (as he is cited by that famous and illustrious Antiquarie M ^r. Selden, in his accerptis) saith, Praecep­tum hoc sanctificandi Lunam exstabat seculis antiquissimis, temporibus Noachi & Abrahami patris nostri. That is, This precept of san­ctifying the Moon, was exstant in the most ancient ages; e­ven in the times of Noah and Abraham our Father.

And thus we have testimony for times high enough; even to the times wherein mention is first made of Moneths in holy Scripture, which testimonies will neither allow the Moneths in the history of the Flood to be according to the course of the Sunne, nor grant that the Jewes made use of the Period of Calippus after the times of Alexander, as Scaliger sometimes [Page 13]taught; nor that in Christs time they used a Quaterdenarian Cycle, as Petavius would prove from Epiphanius: For as I said before, according to the witnesse of the forecited authors, the ancient manner was to begin the Moneth from the first sight or vision of the Moon sanctifying that day; Salomon there­fore would not so much as lay the foundation of the Temple on the first, but on the second day of the Moneth, because the first was holy. For as God appointed a time for his day­ly and weekly worship, so he appointed generall Feasts for his monethly and yearly worship: He therefore instituted the New Moons, and first day of every year to be accordingly ob­served. Blow the Trumpet (saith the Psalmist) in the New Moon: in the time appointed, on our solemn feast day. For this was a statute for Israel, and a law of the God of Ja­cob, Psal. 81.3, 4. By which he meaneth the feast of Trumpets, commanded to be celebrated on the first day of the seventh Moneth, Levit. 23.24. And in the Revelation, this is certain, that after Christs time the Moon was trodden under foot by the Woman cloathed with the Sunne, Revel. 12.1. By which is signified That that typicall worship which for the dayes thereof in the law of Moses had been regulated by the course of the Moon, was now in the Christian Church, through the revealing of Christ laid prostrate, abolished and gone: the Woman therefore treadeth the Moon under her feet. Nor doth the Psalmist again but justify this Lunar account, saying; God appointed the Moon [...], for feastivall seasons: as Master Mede, in his Comment upon the Revelation, renders the place; that is, as the Sonne of Syrach before mentioned hath expressed it; from the Moon is a signe of feasts, a light that decreaseth in her perfection: the moneth is called after her name, Ecclus 43.7, 8.

And so indeed it is; For in Scripture a moneth is called in the Hebrew tongue Iaerach, from Jareach Luna. And in Greeke the word is [...], derived from [...] which is Luna also. And so in Job accordingly the moneths are called Moones; as thus, Quis ponetime juxta Lunas: hoc est, Menses antiquos? Job 29.2.

The moneth likewise is somtimes in the Hebrew called Hodes or Chodesch; which word doth properly signifie A renovation: so that Chodesch is as much as Novilunium, or Renovatio lunae, in regard that on the first day thereof the Moon or moneth is renewed; in which sence it is used in 1 Sam. 20.5. and ex­pounded so by David Kimhi in libro Radicum, saying; & voca­tur Hodes sive Novus, quia renovatur Luna in eo die. This word is also used for the whole moneth or space of time that is from one renovation of the Moon to another; and hath ei­ther an adject number of dayes past since the renovation; as prima luna, secunda suna, tertia luna, decima quarta luna, &c. or else all the dayes are spoken of junctim and together; as in Numb. 11.20. ye shall not eat one day, nor two dayes, nor five dayes, neither ten dayes, nor twenty dayes: but even a moneth of dayes together.

This therefore made Kimhi, in the place before mentioned, say; Triginta dies junctim vocantur Hodes, & dies primus solus vo­catur Hodes.

However therefore the Grecians applyed the word [...] or [...], to the first day of their moneth, even when they reckoned them by the light of the Sun; yet it was onely proper & of right belonging to the first day of such months as were rightly called moneths, and accounted by the course of the Moon. And so also Master Lydyat saith, in his book De variis annorum formis, c. 4. where speaking of the word Neo­menia, id est, Nova luna, this he addeth; quae dictio licet demùm translata sit ad significandum initium qualiscunque mensis, non solum lunaris; primo tamen & propriè de mensibus lunaribus, utpote anti­quissimo & naturali genere mensium, accipiendam neutiquam dubitari debet.

And thus are the Moneths fully proved to be Lunar. A­gainst which I meet with three Objections.

The first whereof is, Object. that if the moneths were Lunar, then in some years there must be thirteen moneths by reason of a moneth intercalar, called by the late Jews Veader or another Adar: But the Scripture makes no mention of any such moneth; and therefore it may be concluded that of old there [Page 15]was no other intercalar. Adar indeed is mentioned, both in the book of Hester and elsewhere, but with no note of distin­ction to signifie which Adar it was: whereas if there were two Adars, there would have been something added to know which of them was meant?

Answ. And why so? it needed not, Answ. unlesse there had been two Adars in every yeare: it was onely the Embolismall yeare which had two Adars, and not the Common year: Beside which, know also this; we finde not in Scripture mention made of the thirtieth day of any moneth: shall we therefore conclude that no moneth had thirty dayes.

But that the vanity of this Objection may further appeare, this I say; that though the Scripture give no expresse menti­on of the moneth intercalar, yet some cleare footings of it may be seen there. As for example, in the Prophecy of Eze­kiel at the first chapter, we finde that the Prophet had a visi­on in the fifth year of Jechoniah's Captivity, on the fifth day of the fourth moneth; and that after seven dayes more (as in the Chapters following is mentioned) he was commanded to lie on his left side 390. dayes, and to beare the sins of Israel; after which he must lie on his right side 40. dayes more to beare the iniquity of Judah: and yet in the next year, on the fifth day of the sixth moneth, he is said to sit againe among the Elders of Israel, chap. 8.1. Which could not be, unlesse there were a moneth intercalar. For 40. dayes added to 390. doe make 430. which was a greater space then could be any way from the twelfth day of the fourth moneth in the fifth year, to the fifth day of the sixth moneth in the following year, unlesse there were I say a moneth intercalar. Nor is this a strange collection: for though these things perhaps were done in a vision, yet that the Prophet might not tell the people a vaine vision, nor deliver unto them an unwarran­table Prophecy, he must upon necessity lie hid and be ab­sent from them so long as was the number of those dayes. And indeed by putting this upon tryall by calculation, I find all fully cleared: For in the year of the Julian Period 4119. which was (as shall be afterwards proved) the fifth yeare of [Page 16] Jechoniah's Captivity, the first day of Nisan was on the twentieth day of March; that year therefore must be annus Em­bolimaeus, and have thirteen moneths, or 384. dayes. For if it had been twelve moneths, or 354. dayes, then must the first of Nisan in the following year be on the eleventh of March, which could not be because the fourteenth day thereof must not be before the Vernall Equinox, which then was on the twenty seventh day of March. And therefore the first of Nisan in the first of these two years was on the two and twentieth day of March; and in the next, on the tenth of A­prill: so will there be space enough by the fifth day of the sixth moneth for all the dayes that the Prophet mentioneth to be accomplished; otherwise not. And thus I am glad of this objection, seeing it hath occasioned a further confirmati­on of the moneths mentioned in Scripture to be Lunar.

The next thing objected, Object. is the History of the Flood, in which the moneths are found to be Solar; because from the seventeenth day of the second moneth, to the seventeenth day of the seventh moneth, were an hundred and fifty dayes: that is, five moneths of thirty dayes a peece.

Whereto I answer, Answ. that this hinders nothing, as afterward, when I come to speake of the Flood, shall be plainly shewed. In the meane time this I adde, that twelve moneths of but thirty dayes a peece, amount in the whole to no more then 360. dayes: whereas in a full Solar year are more by five dayes and about six hours.

But to help this, they say that the old Patriarchs had ei­ther an epact of five dayes to be added to every year, or else that in every six years they made of those five dayes an inter­calar moneth, to which also the six houres would reach in one hundred and twenty years: at which time they had also one moneth more then in their ordinary and common years. Now this time Scaliger saith was called by the name of Cheled, but doth very unaptly apply it to his purpose, as Petavius proves against him. For Cheled is no more applyable to an age of an hundred and twenty years, then to any other time or age, be it either more or lesse; and is onely belonging to [Page 17]the time or age of mans life of what length soever it be: as may be seen in Psal. 39.5. where that very word is used. Nor again is that space of an hundred and twenty years, in the sixth chapter of Genesis, spoken for any other purpose then to shew the patience and long suffering of the Lord to the old World; which the Apostle Peter calleth the waiting of God on them in the dayes of Noah, while the Ark was preparing 1 Pet. 3.20. Beside which, this is also certaine; that if the sixth year forementioned, were to have an intercalation in respect of the six hours, there would be two intercalar moneths to­gether; I meane in every one hundred and twentieth year, as is apparant by dividing the said year by six. For 120. divi­ded by six, hath twenty times six in it, and nothing remain­ing: whereupon will further follow, that in every one hun­dred and twentieth year must be 420. dayes; which were ve­ry absurd to grant. Nay further, were it so that the ancient Patriarchs to avoid this absurdity, should be thought to reckon the five dayes at the end of every year, and defer the six houres till the one hundreth and twentieth year, by the which time those houres amount to the space of one mo­neth; yet still is all built but upon conjecture: and that so weakly as there is little or no shew of probability in it; for if there were, then would there be from the Creation to the Flood no odd years, but equall divisions of 120. years apiece: which we know is otherwise, in regard that when we di­vide the year of the Flood by 120. we have 95. remaining. They therefore reckon far better who doe not onely account an Epact of five dayes at the end of every common year, but doe also intercalate a day in every fourth year, making the Epact then to be six, which in the common year was but five. Howbeit this still is no better then meer conjecture, and can­not clearely be affirmed to be so indeed till after ages; and then, not so among the Jews, but among some other Nati­ons: for the moneth among the Jews was Lunar, as by the words used in Scripture for a moneth (beside our other proofes) already mentioned, doth well appeare.

But thirdly, Object. it is objected out of the seven and twentieth [Page 18]Chapter of the first book of the Chronicles, that David ap­pointed twelve Captaines of ordinary Legions to be over the Provinces, into which the whole body of the Kingdome was divided, and these to serve in their courses severally throughout the twelve moneths of the year. Or rather thus; King David appointed twelve Captains of ordinary Legions to be the life-guard of his person, and these to serve severally in their courses throughout the twelve moneths of the yeare; no more moneths being mentioned: for according to the number of the moneths, so was the number of the Captains. Salomon likewise appointed as many Stewards to provide pro­vision for the royal Family, and these (as the former) to serve severally throughout the twelve moneths of the year; as in the fourth Chapter of the first book of the Kings may be seen. The year therefore in those times had no more then twelve moneths: for if there were thirteen, then for one moneths space, both the Kings person must be unpro­vided of a Guard, and the royall Family destitute likewise of Provisions for their sustenance.

Scaliger I remember, Answ. once made this Objection, but afterwards (upon his better thoughts) he cryed out against it, saying; Ridicula est objectio, Scal. in Isag. can. It is a ridiculous objection: and an ob­jection, qua pertinaces contendunt, mensem veterem Hebraeorum lu­narem non fuisse. And indeed, he might well cry out against it: For this objection is the same in effect with that to which I answered first. And therefore this I say, that these Captaines and Officers for their number in relation to the twelve moneths of the year, were according to the course of the common and ordinary years which had no more then twelve moneths: but in the Embolismall year were 13. moneths never­thelesse; and how that odd moneth was supplyed, is not at all in Scripture declared. The Jews say that the moneth in­tercalar was esteemed but as momentum temporis, a point of time, and in it they judged no civill matter: we may therefore be induced to think it probable, that he whose Office fell to the twelfth moneth in the common year, did likewise supply the service of the thirteenth moneth in the Embolismall year, [Page 19]and yet in the institution of their Offices no more be menti­oned then every man to serve his moneth. For as Wolphius speaketh, certè major habenda fuit annorum communium ratio, quia plures sint, quam Embolimaeorum. The like to which is also com­mon with us in our year: for whereas we intercalate a day in every fourth year; the day intercalated, and the day before it, are both esteemed as one, both for matters of Law, Faires, and the like.

And thus is this objection likewise answered: here there­fore I conclude this Chapter.

CHAP. IV. Of the ancient and naturall Year, that it was measured by the course of the Sunne, though the Moneths were reckoned by the course of the Moon

AS the Ancients reckoned their Moneths by the course of the Moon; which I have already proved: so they reck­oned their year by the course of the Sun; qui [...], & proprie annus dicitur, saith Petavius, lib. 1. c. 8. Petav. lib. 2. de Doct. Temp. cap. 27. And in a­nother place, this they doe, saith he, necessario, ut aequinoctia, caeterosque cardines, quas Tekuphas appellabant, observare possent, ut ne XIV. Nisan aberraret. Which is but what the Jews themselves have registred in their Thalmud; for if the Tekupha of Nisan fall into the sixteen day or after, that year must be interca­lar. And so saith R. Moses, Ben Maimon, cap. 4. Kiddusch, §. 2. Petavius thereupon affirmeth further, that the moneth is from the proper motion of the Moon: but the year properly ta­ken, and naturally, is of the Sun; being defined from the simple conversion thereof. Annum cum dicimus, propriè Solarem intelligimus: cum vero Mensem, lurarem. lib 1. c. 8. In which Book and Chapter he also saith, that other Nations as well as the ancient Jews, when they came to the naturall measure of any stable or fixed thing, used the Solar year.

This then is the true and naturall year, and in the Scrip­ture called a year of dayes: as may be seen in Jere. 28.3. For there that which we translate, within two full years; is in the Originall, within two years of dayes. The like to which is also in the eleventh verse of the same Chapter: and in the first book of Maccabees, the first chapter, at the thirtieth verse.

Expositours therefore have observed, See Ainsworth on Gen. c. 1. ver. 14. and Gibbens, c. 5. Quest. 2. that a year hath the name in the Hebrew from Shanah, signifying a changing or Iteration; which is in regard of the Suns returning after a years end, to the same point of heaven where it first began: even as the moneth is derived from Chodesch, which signifieth to Renew; because at the moneths end the Moon is againe renewed; as in the former chapter hath been proved. Nei­ther is it found in any place of Scripture, that these names or words are the one of them taken to signifie the other; but by the one is meant a year, and by the other a moneth. Although therefore the popular or vulgar year might be measured by moneths; commonly twelve, and sometimes thirteen: yet the fixed and naturall year, by which the moneths were al­wayes regulated, was measured by the course of the Sun, and was a year of dayes; as in that before mentioned out of the Prophet Jeremy well appeareth.

Now this year was evermore divided according to the Te­kupha's or Quarters of it; as is still observed by the Jews to this very day: who being zealous to maintaine the Customes of their Ancestors, doe not onely measure their moneths by the course of the Moon, but their year by the course of the Sun, which they divide by four Tekuph's or Quarters. The first whereof belonged to the first moneth, which was Abib, called afterward Nisan: the second to the fourth moneth, called afterward Thamuz: the third to the seventh Moneth, called afterward Tisri; and the fourth to the tenth moneth, called af­terward Tebheth. So that on what day soever of our Julian year that Tekupha hapned which pointed out the Vernall Equi­nox, from thence must the year be reckoned as from its na­turall head; for there the last year ended and the next began.

Nor are these Tekuphah's but mentioned in the Scripture: [Page 21]as the Tekupha of the Spring Quarter at the Vernall Equi­nox when Kings go forth to battel, 2 Sam. 11.1. which as Mo­ses saith, was in the head or first Moneth of the yeare, By which I meane, that the Moneth belonging to that Tekupha is there called the first Mo­neth of the year. Exod. 12.2. The Tekupha of the Summer Solstice, when Jeochniah was carried captive, 2 Chron. 36.10. The Tekupha of the Autum­nall Equinox, at the returne and end of the yeare for Hus­bandry affaires, and beginning of the Jubilee, Exod. 23.16. Lev. 25.10 and Exod. 34.22. Only the Tekupha of the Winter Solstice is not so plainly described; and yet some think it to be in Ezek. 40.1. But however, whether it be or no, it is not much materiall: for having three, the fourth is not to be denied; in regard that as one Equinox is opposite to ano­ther, so is the one Solstice also opposite to the other.

It was sometimes the opinion of Joseph Scaliger that onely one Tekupha could be found in Scripture: but percieving that to be an erronous conceit, he plainly said Judaeos nihil antiquius habere Tekupharum, sive quadrantum quatuor observatione. Against which, though Petavius excepteth, yet thus much I find in him, as a thing which he granteth, saying; Tekupha nihil ali­ud est quam Conversio, sive cardo anni quadruplex, Lib. 2. c. 45. which is as much as he shall need to grant in this particular: for if the Tekupha be cardo anni quadruplex, then may we justly conclude it to be cardo anni, quando Sol primum quatuor signorum ingreditur, Arietis, Cancri, Librae, Capricorni.

These Tekupha's in the beginning of the World, if they be reduced to the course of our Julian yeare, were, the first of them on the 23. day of April in the Evening, when the 24. day was begun according as the Jewes account; the second on the 25. day of July; the third on the 27. day of October; the fourth and the last on the 25. day of January; by which I meane that there the fourth or last Quarter of the yeare be­gan, and was not ended till the 23. day of April next after was finished. And why they be not still on those dayes, is be­cause the Equinoctiall and Solstitiall points have anticipated and not kept their places on those dayes and Moneths they were at the first: which anticipation is not in regard of any errour or irregularity that is in the motion of the Sun, but because the Julian year agreeth not thereunto, but is a little [Page 22]longer then of right it should be: For the true Solar year (in the meane measure thereof) doth not consist of 365. dayes and full six hours; but rather of 365. dayes five hours, 48 minutes, 39 seconds, and 41 thirds. By which length of the Tropicall year, we finde in one year an anticipation of e­leven minutes, twenty seconds, and nineteen thirds: which though it be at the first but a little, will neverthelesse in many years amount to the number of no few dayes, as we see it doth. For by the end of 127 years will be twenty four hours gained, with thirteen thirds: thereby declaring that the day of the Vernall Equinox in the beginning of the World, even till 95 years were ended, was in the common years on the 23 day of Aprill, though it be now on the tenth day of March; and the Autumnall Equinox on the 27 day of October, though it be now on the 13 day of September: Thus I say it was in the common years, though in the Bissextile one day sooner.

And why I allow but ninty five years at the first for the alteration of a day, is not because twenty four houres are gained in that time, but because the time of the first Equinox was at the At wch. time the first day of the World be­gan, reaching the very even­ing of the 2 c. day. evening of the 23 day: And therefore though at the first, ninty five years will bring the Equinox to a new day according to the Julian account, which begins the day from Midnight; yet afterwards we must not reckon that these Tekupha's change their places so as to be on a new day after the same account, till the end of the 127 years after.

I conclude therefore (this rule observed) that the Tekupha's change their places one day by the end of 127 years, and must be therefore set either backward or forward, according to the time propounded wherein we seek them: which the late Jews not observing, have them now not in their right places, although by them they still divide the year into four Quarters.

But of this enough: onely let me adde a Table, therein to shew how much the anticipation commeth to in any year desired, from one to six thousand: And after that another Table for the more ready finding the particular day of ei­ther Equinox.

CHAP. V. Of the Periods of Time by which the Yeares of the World may be truly reckoned. As also of the Jubilees; how to account them, where also to begin and end them.

THe first Period is from the beginning of the Creation, in the latter end of October, to the end of Noah's Flood; and containeth the number of 1657. yeares compleat: the full end not being till the yeare 1658. was begun.

The second is from the end of the said Flood when Noah came out of the Arke, to the promise made to Abraham at the time of his departure from Charran into Canaan; and is a Period of Which in adding the Periods toge­ther must be added to 1658 and not to 1657. 427. yeares almost ended.

The third is from the promise, at Abrahams departure [Page 26]from Charran, to the comming of the Israelites out of Egypt, and doth containe the just number of 430. years.

The fourth is from the comming out of Egypt till King Salomon began the building of the Temple, in the fourth yeare of his reigne; and is a Period of 479. years compleat, or of 480. begunne.

The fifth is from the first founding of the Temple to the destruction thereof by Nebuchadnezzar, in the ninteenth yeare of his reigne almost ended, in the first yeare of the 48. Olympiad; and is a Period of 423. yeares, and about 103. dayes.

The sixth is from thence to the time that Zerobabell began againe to build it, in the second yeare of Darius King of Per­sia; and is a Period of 68. years and some dayes more.

The seventh is from thence to the beginning of Daniels LXX. weeks, in the twentieth yeare of Artaxerxes Longimanus, when Jerusalem was againe fully restored, and the wals there­of built up and finished by Nehemiah, in a streight of time: this being a Period of 65. years, as shall be afterwards proved.

The eighth is from thence to the beginning of Christs Ministery, in the seventie and fourth Julian yeare, at the Au­tumne of the yeare of the Julian Period 4742. and is a Peri­od of 483. years: called by Daniel Seven weeks and Sixtie two weeks, as is recorded Dan. 9.25. These seven and sixtie two make sixtie nine, and end at Autumne: but Christ was baptized on the sixth of January before. In the beginning therefore of the seventieth (or last) week exactly, betweene the first and second Passeover after his Baptisme, when his Harbinger John had now finished his message, and was cast in­to Prison, (a time precisely and purposely noted in the E­vangelicall story) Christ first began to preach in Galilee the Gospell of the Kingdome, and proclaimed himselfe to be the MESSIAH. For after John was put in Prison, saith Marke 1.14. Jesus came into Galilee, preaching the Gospel of the Kingdome of God, and saying, [...] The time is fulfilled (that is, as Master Mede expounds it, the last [Page 27]Week of the seventy is come) and the Kingdome of God is at hand. From that time (saith Matthew cap. 4.17.) Jesus began to preach, and to say, Repent, for the Kingdome of Hea­ven is at hand. This was that day whereof Christ himselfe said at Nazareth, that that Scripture was fulfilled: The Spi­rit of the Lord is upon me because he hath annointed me to preach the Gospell to the poore, &c. and to preach the ac­ceptable year of the Lord, Luke 4.18.19. This the time and place whence Saint Peter reckoned the beginning of Christs Prophecy in his Sermon to Cornelius: That word (saith he) which was published through out all Judea, and began from Galilee after the Baptisme which John preached, &c. Acts 10.37. Learned Scaliger also here hath well observed: For though he expound Daniels Weekes otherwise then I have done; yet this he saith, Dimidium autem Septimanae pertinet ad praedicatio­nem Messiae, quod nemo ignorat: Scal. De E­mend. temp. lib. 6. edit. 1. Praedicatio autem non a Baptismo incipit, quod hactenus omnibus persuasum fuit, sed à vinculis Johannis Baptistae. Thus he; Who hereupon accounteth from the im­prisonment of John, to the Resurrection of Christ, three yeares and a halfe; saying, A vinculis Johannis & praedicati­one ad Resurrectionem, anni tres cum semisse. And againe, Male hactenus tempus Praedicationis a Baptismo definitum. Thus in his first Edition: and in his second, thus; Hinc incipit (saith he) praedicatio Christi. Meaning that from the imprisonment of John, between the first and second Passeover, was the begin­ning of Christs preaching.

The ninth is from hence to the Passion of Christ, in the middle of this last week, and is a Period of three years and six moneths: For in the fourth year of this week (three years and an halfe after Christ Jesus began his Prophecie) being made our High Priest, he offered himselfe upon the Crosse a Sacrifice for Sin, was dead, buried, and rose again: Then ascended up into heaven to be installed, and to sit at the right hand of God, and from thenceforth to reigne till he have subdued all his enemies under his feet. The time of this Period is confessed even by some among the Jewes: three years and a halfe the glory of God stood upon Mount Olivet [Page 28]and preached, saying, Seek the Lord while he may be found, call upon him while he is near; as Rabbi Janna noteth.

The next to this is the tenth Period, and is from the Passi­on of Christ to the end of the last Jubilee at the Autumne of the year foregoing the destruction of Jerusalem by the Ro­mans, containing the number of thirty six years and and a halfe, or thereabout.

This Rest or Jubilee was the last that ever the Jews saw in their owne Land: for in the next year after it was ended, their Temple and City was utterly destroyed, and they themselves cast out, even in the year of the World 4074. and year of the Julian Period 4783. Which year was also the se­ventieth year of Christ, according to the common account: the 115. Julian year, the second year of Vespasian, and year of Rome built 822.

And surely the Providence of God herein is clearly seen: for as they began their account for Rests and Jubilees in the last year of Moses, six moneths before they passed over Jordan, when they had conquered and began to possesse a part of that Land which God had given them for their Tribes to inherit: So in like manner this reckoning ended with them when the time was at hand that it should be taken a­way from them, and they cast out till the time of the fulnesse of the Gentiles come, Luke 21.24. And to this, in one place, doth Scaliger well agree: for though in his fifth book De emendatione Temporum, he begins this reckoning in the se­venth year after they came into Canaan; yet afterward in his seventh book, in his notes upon that Kalender called Computus Judaicus, he plainely saith; Ingressus Israelis in terram, est primus annus Septimanae. That is, the entrance of Israel into the Land, is the first year of the Week: And so I account; for the first year of the first Week was not ended untill the Autumne next after Joshua conducted the people of Israel o­ver Jordan.

This last year of Moses was in the year of the Julian Period 3263. Num. 32.33. when the Kingdome of Sihon King of the Amorites, and the Kingdome of Og King of Bashan, was conquered and given [Page 29]to the children of Gad, and to the children of Ruben, and to halfe the tribe of Manasseth the Son of Joseph for a possession: this conquest being about six moneths before Joshua passed over Jordan, as Codoman noteth. The seventh year from hence inclusively, was therefore the beginning of the first year of Rest, in the year of the Iulian Period And was the yeare of the Jews Period 2317. 3269. And the seventh seven in like manner the first Iubilee, in the year of the same Period 3311. and year of the World 2602.

But if it be so, that every Seventh Seven must be a Iubilee, Quest. then how could the Iubilee be the fiftieth year.

Well enough: Answ. For though the Iubilee fell alwayes into the Seventh Seven, yet neverthelesse it was the fiftieth year by including that year from whence the nine and forty exclu­sively were accounted. For if the year of Iubilee be reckoned otherwise, the commandement concerning the years of Rest for the Land could not be observed, but the whole order would be disturbed, and the eighth year in every Iubilee be accounted for a year of Rest, though it were indeed the first year of another Week, and a year in which they were to plow and sow their ground, Levit. 25.22. And that the manner of this reckoning may not seeme strange, I will shew you in a word or two some few other presidents, where­in the accounts are of the same nature. As for example: In Musick we call that an eighth which exclusively is but seven, and no wayes eight but by including the two extream Notes. So also we call a Quartaine Ague, which hath not four dayes but by including the two sick dayes. Christ likewise is said to arise the third day; which could not be but by including as well the day of his death and buriall, as of his Resurrecti­on: for on Friday he suffered; on Saturday was the Jewes Sabbath; and on Sunday in the morning (that being the first day of the week) he arose, Math. 16.21. Marke 16.2. And thus also it must be in the account for the year of Iubilee; which though it fall into the seventh Seven, is neverthelesse the fiftieth year by including the two extreme termes of the reckoning.

But if this be not enough for the cleare understanding of [Page 30]this difficulty, know we that here (as in all numbring) two things are to be considered: The parts numbered, and the manner of numbering. The parts numbered are three: namely, The two extreme termes; and the Middest, or what is between them: The manner of reckoning, that also is three-fold: The first is, when the middle numbers onely are accounted, and the two extreme termes excluded. The other, when the midst with both the extreme termes are in­cluded; and under this manner of reckoning is contained whatsoever is expressed by any Ordinal number. The third and last is, when the midst and one extreme terme onely is in­cluded, the other (which is the first terme) being excluded: and under this forme of reckoning falleth the true account of all such reckonings as are made by Cardinall numbers: For there be Ordinall numbers, and Cardinall numbers: By Cardinall numbers we inquire how many: And by Ordinall numbers we inquire of what Order the thing in question is. As for exam­ple, If the question be first concerning the number of years in a Jubilee; the answer then is, That there are but forty nine. But secondly, If the question be, of what order is the yeare of Jubilee, the answer then is, That it falleth into the fiftieth year: Both which the holy text doth well expresse. For thou shalt number unto thee (saith God unto Moses) seven Sabbaths of years, seven times seven years, and the space of se­ven Sabbaths of years shall be unto thee forty and nine years, Levit. 25.8. In which words we have the first question resolved; namely, of the number of years in a Jubilee, That they are but forty nine. Then for the second, Moses sheweth that also, at the tenth verse, saying, And ye shall hallow the fiftieth year, &c. Now that this fiftieth year was no other then the last year of the seventh Week, is plaine in regard that it is a question whose resolution is by Ordinall numbers, having the middle years with both the extreme termes included. That there­fore which learned Junius hath noted upon this text of Moses, Jun. edit. 2. is worth the marking. [And thou shalt hallow the fiftieth year] that is, saith he, The fiftieth year inclusively considered, as the Jews use to reckon. By which I doubt not but he mean­eth the ancient Jews, who had seen as well the observation [Page 31]of the Jubilee, as of the Passeover, which Maimonides never did: and therefore the lesse reason had Broughton and Ains­worth to follow him in this particular; especially consider­ing that the Period or Cycle of the Jews, Hillel set forth this Pe­riod, anno dom. 358. but Mai­mon was not till about the year of Christ 1180. which they call Aera Mundi (set forth long before Maimon lived) will allow of no interruption of the Sabbaticall years, but granteth them to succeed orderly each to other: the dividing of it else by seven could never shew any one true year of the Rest. And if so, then must the Jubilee necessarily fall into the seventh seven, and not into the year next after it: for if the Iubilee be not till the year next after the seventh seven, then must the year next af­ter that be accounted but for the first year of a new Week, which is manifestly false: for if that supposed first year be divided by seven, it will not have one, but two remaining. The like method is to be observed for finding the Sabbaticall years by dividing the year of the Iulian Period, in any year after the death of Moses, by seven: for if nothing remaine, then doth the Autumne of the year divided begin a year of Rest or Sabbath to the Land: if one remaine, then about Au­tumne the first year of Sowing beginneth; if two, then the second: And so of all the other years, according to what re­maineth. As for example, the 150. year of the Grecians (when Eupator besieged Ierusalem) was in the year of the Iulian Period 4551. which being divided by seven, hath one remain­ing: and therefore that year was Sabathicall unto the Au­tumne thereof, 1 Maccab. 6. Ioseph. Antiq. lib. 12. cap. 14. So also for the year when Simon the Father of Hyrcanus was slain, Joseph ontiq. lib. 13 c. 15. it was in the year of the Iulian Period 4579. before the year of the Grecians 177. was ended: which year of the said Period be­ing divided by seven, hath also one remaining; and was therefore Sabbaticall untill the Autumne thereof. So also for the year when Herod took Ierusalem, it was when M. Agrippa and L. Canidius Gallus were Consuls, in the year of the Iulian Period 4677. the ninth Julian year, and year of the City 716. Now this year of the said Period being like­wise divided by seven, hath also one remaining; and was therefore a Sabbathicall year, or year of Rest, from the Au­tumne [Page 32]before until the Autumn thereof: and so Iosephus shew­eth, in his Antiquities, l. 14. c. 28. By which three examples all the other Sabbathicall years are knowne to be rightly fixed, and may be evermore found by the method aforesaid: yea though the head of their reckoning should not take place, untill either the seventh or fourteenth year of Ioshua.

Some I know (and they no meane Authours) begin this account at that Division of the Land which was in the seventh year of Ioshua, when Caleb was eighty five years old. But because the Land was not fully divided then, nor the Tribes sent home untill Ioshua caused a further Division to be made, and then sent the Tribes home to their possessions, therefore have others deferred the head of this reckoning till then: Bonfrer. in Exod. 23.12. that is, till the fourteenth year of Ioshua. Bonfrerius in his Comment upon Exodus, as he is cited by Philippus in his Chronology, observes the same; saying, Duae fuerunt distributiones terrae, &c. There were (saith he) two Divisions of the Land: the one in Gilgal, about the seventh or eighth year after the entrance thereinto: the other in Shiloh some years after. At the first, the Division was but begun, not fi­nished: yea, for certaine causes put off, and to be accounted as if nothing had been done: From the latter therefore (in his judgement) the Sabbathical year ought to be reckoned. Philip in Chonology Adding moreover, and saying; Hebraei idem sentiunt, qui Sab­bata terrae à decimo quarto anno ab ingressu computant. Hereunto agree sundry others; as Masius, Magalianus, Menochius, and Wolphius in his first book De Tempore, Wolphius De Temp. pag. 61. where he hath words to the same purpose, saying; The Sabbaths of the Holy Land neither were nor could be observed before the possession thereof: which he meanes to be then when it was fully di­vided, and the Tribes brought home to their possessions from helping their brethren, Ioshua 22.4.

All this I know, and finde to be the opinions of Scaliger, Bucholcerus, Calvisius, Alstedius, Armachanus, & of those other Au­thors aforesaid. Howbeit, because the Jubilees doe afford the bestharmony, if they begin when the Jews were ready to passe over Iordan into the promised Land, and end when they were [Page 33]ready to be cast out, I hold me to what I mentioned first. For though they who strive for the fourteenth year of Joshua have said enought to remove the head of this reckoning from the seventh of Joshua, in regard that the Land was not fully conquered then, nor the Tribes sent home till after­ward: yet is not their argument strong enough to six it in the time they strive for. For if the observation of this ac­count had been deferred so long, it had been an argument of great neglect, especially in them who had their Parts or Portions long before. The two tribes and the halfe had their inheritance at the very first on the other side of the ri­ver, before the other passed over Jordan; and there they left their Cattell, Wives, and Children: which happened to­wards the end of the last year of Moses already mentioned. After which, by such time as they were gone over, they had no more Manna, but lived on the annuall fruits of the Land, and did rather (as day by day they came into their hands) husband in common the Fields, Vineyards, and Olive-yards, then spoyle and wast them. And as they husbanded them in common, so by virtue of that Law which belonged to them all, they all of them (as well on the one side of the river as the other) let the Land rest by a joynt consent, in the seventh year after they, or any of them, began to possesse any part of it: and had at that Rest as much particularly divided a­mong some other of the Tribes, as was then conquered: the rest of the Land being as well undivided as fully con­quered untill the seventh year after, which was the second seven, and thirteenth (not fourteenth) year of Joshua.

CHAP. VI. Of the Julian Period, and how to joyn the years of the World thereunto.

THe Julian Period is an Astronomical Cycle artificially composed and invented by Joseph Scaliger, who by a con­tinued [Page 34]multiplication of three Cycles used in the Julian year ( viz. the Cycle of the Sun, Moon, and Roman Indiction) found out a Period of 7980. years, in the which those Cycles returne againe to their first numbers: and though by reason of that artificiall composition of it we finde that it reacheth beyond the first year of the World, yet is it of singular use both for the right computation of the Julian year in all Ages, even before the institution therefore by Julius Cesar, as also to record the allowed and granted distances of all times in Chronological accounts; the 4713. year thereof ex­actly agreeing with the year foregoing the first year of the common account of our Saviours birth; that first year being also the first year of the first Period of Dionysius Exiguus: ac­cording to the beginning of whose first Period, we vulgarly account the year of Christs birth, though it faileth four years of the true time, as afterward shall be shewed. Adding this now as not impertinent, that by putting 709. to any year of the World, we have the year of the Julian Period: so on the contrary, by taking 709. out of any year of the Iulian Period, we have the year of the World as perfectly and exactly as may be; onely with this Proviso, that the year of the Iuli­an Period begins on the first of January, and the year of the World not untill the Vernall Equinox next after.

And know further, that by applying this Rule to the Pe­riods a foregoing, it will appeare that the first year of the World fell into the year of the Iulian Period 710. The Flood into the year of the Julian Period 2366. and year of the World 1657. The Promise into the year of the Julian Period 2794. and year of the World 2085. The comming out of Egypt in­to the year of the Julian Period 3224. and year of the World 2515. The foundation of Salomons Temple into the year of the Julian Period 3703. and year of the World 2994. The de­struction thereof by Nebuchadnezzar, into the year of the Iuli­an Period 4126. and year of the World 3417. The second year of Darius King of Persia into the year of the Iulian Peri­od 4194. and year of the World 3485. The beginning of Da­niels seventy Weeks into the year of the Julian Period 4259. [Page 35]and year of the World 3550. The first year of Christs Mi­nistery into the year of the Julian Period 4742. and year of the World 4033. The passion of Christ into the year of the Julian Period 4746. and year of the world 4037. And last of all the Destruction of Ierusalem by the Romans into the year of the Julian Period 4783. and year of the World 4074.

CHAP. VII. Other Observations concerning the Times in their Periods, untill the Destruction of the Temple by Nebuchadnezzar.

IN the year of the Julian Period 710. the Creation began; The Creation as by the former Periods appeareth: The precise time of which beginning seemeth to be at the evening of the twenty three day of Aprill. For by the primitive practise of Gods owne example, the day was from evening to evening; and was so commanded also afterward by a written Law, in Lev. 23.32. To speak therefore of the divine institution of na­turall dayes, we are to say that the evening as well as the morning, is pertinent to one and the same day, but make not up the whole day: for the whole day naturally, is that which we call in Greek [...], and is a day of day and night together. And therefore in that phrase of Moses [the Evening and the Morning were the first Day] is a Synecdoche, by which the beginning of the night and of the day, is put for the whole night and day; a [...] by that before pointed at in Leviticus may be seen: for there the day is reckoned from even to even, as being that which (if we respect the progresse of the Worlds Creation) naturally and indeed is a true day, although the artificiall day be but from the Sun-rising to the setting thereof.

This being premised, I take the beginning of the Creation to be, according to the Julian account, on the twenty three [Page 36]day of Aprill at evening: so that the first day of the World was not ended till the evening of the twenty fourth day. The second day was after the same manner Aprill the twenty five. The third, Aprill the twenty six. The fourth, Aprill the twenty seventh: On which day the Sun, Moon and Stars were made, and set in the firmament of Heaven: The Sun pro­bably in that part thereof which we now call the fourth de­gree of Aries. The fifth day was Aprill the twenty eight. The sixth, Aprill the twenty nine: that being the very day when the Sun and Moon were first of all in Conjunction: which was therefore the first day of the moneth, and might well by Adam be accounted so, because it was also the very first day that ever he saw. Of Adam and his fall. Now that on this Day Adam sell, divers of the Learned (both Jews and Christians) think: but it is a Tenet scarcely probable, not onely in regard of the multi­tude and variety of things don on the day that he was made, both before and after his Creation; but also because this sixth day concluded by Moses with these words: And God beheld all that he had made, and loe it was exceeding good: So the Evening and the Morning were the sixth day, Gen. 1.31. More like it is that Adam fell on the twelf day of May to­ward Gen. 3.8. Evening, when the fourteenth day of the first moneth was ending, and the fifteenth (which was on the sixth day of the week) ready to begin: which time and day agree very well to the institution of the first Passeover, Exod. 12. as al­so to the eating of the last Passeover and crucifying of Christ on the sixth day of the Week, and fifteenth day of the moneth: For on that day Christ dyed, even as on that day (4037. years before) Christ was promised to Adam, who had fallen as it were the day before, towards evening; as already hath been said. In this year the Cycle of the Sun was ten, the Dominicall letter B. the Cycle of the Moon seven, the Equi­nox at evening on the twenty three day of Aprill when the creation began, and the New Moon (or first day of the first moneth) on the nine and twenty day of Aprill feria sexta, which was the sixth day of the Week as hath been said, and is exactly true according to Calculation.

Also, to the year of the Julian Period 2366. The Flood. when the Flood came, the Cycle of the Sun was 14. the Dominicall letter D. and the Cycle of the Moon ten: The Vernall Equinox was on the tenth of Aprill, and the Autumnall on the four­teenth of October. By which is gathered that the first day of the first moneth, in this year of the Flood was on the twenty one day of Aprill, feria tertia: the beginning of every moneth ordinarily being according to the Phasis or first vision of the Moon, which in the Land of Israel (and the parts there­about) might for the most part be by eleven hours and thirty minutes after the time of the mean Conjunction.

And at no time could she be hid longer then 28. hours and 30. minu. as the learned Jews have told us. Now the first day on the first Moneth being on the 21 day of Aprill, sheweth that the 17. day of the second Moneth when the Flood began, was on the fifth of June feria sexta, even on the same day of the weeke on which the Beasts and Man was made. So that as on the sixth day of the week both Man and Beast were crea­ted, in like manner on the very same day of week the Flood began by which they were destroyed.

Know also that this first Moneth, or the first Moneth of this yeere, had but 29. dayes. The Second, third, fourth, fifth and sixth had 30 dayes a peice. The seventh 28. the last of which was on the 13 day of October. The eighth had 30. The ninth 29. The tenth 30. The eleventh 29. And the twelfth 30. the last of which was on the tenth day of Aprill in the yeare of the Julian Period 2367. So that the 27 day of the second Moneth in the said yeare, was on the same day that the Flood began in the yeare before; even on the fifth of June, which now was Sabbath day, on the which Noah came out of the Arke and offered Sacrifice, at the very time of a full year of dayes after the Flood began, Gen. 8.14.

The reason of which reckoning thus, is this: namely, Note this; it is no meane Character of a right time. That though the Ancients even in the times of Noah and Abraham used to begin their Moneth à prima [...], or from the 1. sight of the Moon; yet if the Moon could not be seen by reason of clouds, they then accounted 30 dayes for every such Moneth, though to some of them there would have been but 29 if the [Page 38]first sight of the Moon had been hindred.

Now in such a wet cloudie time as we may certainly con­ceive it to be when the Flood came, the Moon must needs be obscured and hid for many dayes; not only the 40 dayes and nights when it rained continually, but even to the end of the CL. on which if some raine had not fallen, but that the skie had been clear & without clouds, there would in all probabi­lity have been an abatement of the waters before those 150. dayes were ended: but no abatement was till then, if the words be taken as they Originally signifie in Gen. 8.3.

And now why the seventh Moneth here mentioned had but 28 dayes, is because after the 150. dayes were ended, the Aire began to be cleare, insomuch that Noah knew when to begin the next Moneth by sight of the Moon: upon which I believe it was that Berosus said, Noah ordered the yeare to the course of the Sun, and the Moneth to the course of the Moon. For as Wolphius truly gathereth out of Gen. Wolph De Temp. lib. 1. pag. 21. 8.22. Noah was not the first Author of the ancient yeare: but the yeare being somewhat interrupted by the Flood was by him brought backe to the old ancient forme, which he taught his poste­rity.

But now for the finding out of this eighth Moneth, Noah I say knew when to begin it by the first sight of the Moon, which at Babylon and the parts thereabouts was on the 14. day of October in the yeare of the Julian Period 2366, after which Noah was in the Arke untill the 27 day of the second Moneth, and then came forth, even to the fifth day of June which was a Sabbath day and a just Solar year after the Flood began.

And note that the day on which the Arke rested upon Mount Ararat was the second day of November, in the yeare of the Julian Period 2366. for that was the seventeenth day of the seventh Moneth, and the next after the last of CL. dayes that the Waters prevailed. For (I said before) the waters prevailed 150. dayes, of which the 40 dayes of the continu­all rain were part; else how could the Arke rest on the seven­teenth day of the seventh Moneth? we are sure enough it did, Gen. 8.4.

But it is objected, Object. that acording to this rule the Arke must rest the very day the waters began to abate: which is not like, both in regard that they were fifteene Cubits above the highest Mountaines, and likewise in regard that it was above two Moneths after, before the tops of the highest Mountaines appeared. Answ.

Not so. The tops of the Mountaines; but not the tops of the highest Mountaines. For the Mountaine tops appea­ring on the first day of the tenth Moneth, were rather the tops of the Iower and inferiour Hils, then of the highest Mountaines. And for the ark resting on the Ararat two Mo­neths before; to that I answer: namely thus. The Arke was a vast body; and being so vast a body as it was, it could not chuse but draw many Cubits of water. Now suppose this proportion to be XI Cubits (and so many it might well be;) And if XI. then will it follow that the bottome of the Ark could never be more then foure Cubits from the tops of of the highest hils: and in one day (and lesse) those 4 Cubits (and more) might easily be abated. Nor may this seeme strange: for though the depth from the tops of the highest Hils, to the superficies of the Iower grounds, were as great as 30 furlongs (of which height they say Mount Tabor is;) yet by confidering in what time that space was dryed up, and drawing the abatement into a proportion, it will easi­ly appeare that even to the first day may be allowed more by farre then foure Cubits. See Doctor Willet on Genesis, and there you shall find, That some who have proportioned the full time of abatement (which was from the seven­teenth day of the seventh Moneth, to the first day of the first Moneth) with the space from the height to the highest Mountaines, have allowed 37. Cubits and an halfe for every day. But Igrant not every dayes abatement to be alike, because the greatest compasse above must have the lesser abatement; yet neverthelesse the first day might well have so much as would suffer the Arke to rest so soone as it did on the high Mountaines of Ararat: upon which Moses saith it rested on the seventeenth day of the seventh Moneth, CL. dayes after [Page 40]the beginning of the Flood. What more concerns the Flood shall be handled afterward.

Terah dyed in the year of the Julian Period 2794, The Promise. and (as may be conjectured) not many dayes before the Promise was made to Abraham, who hereupon departed out of Haran, from his Kindred and his Fathers house, when he had almost finished the seventy fifth of his age, even in the year of the World 2085. Now in this year the Cycle of the Sun was twenty two, the Dominicall letter A. the Cycle of the Moon one, and the Vernall Equinox Aprill the seventh. By which is gathered that the first day of the first moneth, called after­ward Nisan, was one the 31. day of March, feria sexta. The next moneth began Aprill the twenty nine, feria septima: The Promise might be then. After which Abraham de­parted out of Haran on the third or fourth of May, when the Sun was in the twenty six or twenty seventh degrees of Aries, in which place it was 430. years after on the twenty nine or thirtieth of Aprill, when Israel came out of Egypt, as you shall see by and by in that which I am to mention next.

For in the next place the time of the comming out of Egypt is to be considered. The Exodus or comming out of Egypt This was in the year of the Julian Peri­od 3224. and in the year of the World 2515. In this year the Equinox was on the third day of Aprill, feria septima: The Cycle of the Sun was four, the Dominicall letter C. and the Cycle of the Moon thirteen. By which is gathered that the first day of Abib or Nisan was on the sixteenth day of A­prill, feria sexta: the Israelites therefore killed and eat the Passeover on the twenty ninth day of April, w ^ch was the four­teenth day of the moneth, feria quinta. After midnight they are driven out of Egypt, and sent away in haste: and therefore their comming from thence is to be reckoned on the thir­teenth day of Aprill, which was the sixth day of the Week; even as on the same day of the Week Christ purchased a bet­ter Redemption by the blood of the Crosse. In all which I doe much admire at the wonderfull Providence of God, in disposing of the times so exactly and harmoniously: For as on the sixth day of the Week Man was made, and Christ suf­fered; [Page 41]So on the sixth day of the weeke Israel was delivered out of the Egyptian bondage, on the very next day after the Passeover, even as on the next day after the Passeover Christ our Passeover was sacrificed for us, 1 Cor. 5.7. to free us from the bon dage of Sinne and Sathan. In this year at this time, the Sunne was in the 27. degree of Aries: Abraham therefore by an exact account (having received the promise) went out of Haran on the fourth day of May 430. yeares before, when the Sunne was also in the same point of Heaven that he was in now. And why on the fourth of May, rather then on the thir­tieth of Aprill, was in regard of the anticipation of the Equi­noctiall; which, if we will reckon precisely, is to be obser­ved, because (as hath been shewed) the Julian yeare agreeth not exactly to the course of the Sunne. But to go on: The History of the Exod. 16.1. Manna doth also well accord to this, viz. that the day of the comming out of Egypt should be on the fixth day of the weeke: and in that is another sparke of Gods Providence; witnesse the fifteenth day of the second Moneth, Another Cha­racter of a right time. which by accounting nine and twenty dayes to the first Mo­neth, fell into the seventh day of the weeke on which the Is­raelites murmured, had Quailes at even, and on the morrow morning Manna; which they gathered six dayes, but on the seventh day they found none, Exod. 16.26. By which we see not onely the two and twentieth day of the second mo­neth was Sabbath day, but also that the first Manna fell on the first day of the Week, now called the Lords day in me­mory of our Saviours Resurrection, and hath been the Christians Sabbath ever since: and for the first moneth to have but 29 dayes, Let this be re­membred: for it is a Rule to me in all the moneths in e­very year. is more consentaneous to the motion of the Moon, then to have 30 before the odd houres arise to a day, which is not till the second moneth: The first moneth therefore hath but 29 dayes, though the second hath 30. For in one moneth (according to the meane motion of the Moon, from one Conjunction to another) we have but 29 dayes, 12 houres, 44 minutes, three seconds, and 12 thirds. I account therefore that the Israelites came out of Egypt when the nine and twentieth day of April was ending, and the thir­tieth [Page 42]beginning. I account likewise that the first Manna fell on the thirtieth day of May, feria prima: and consequently that the nine and twentieth day of May and fifth of June were Sab­bath dayes; the one on the fifteenth day of the second mo­neth, and the other on the two and twentieth.

That which I shall mention next is the year of the Julian Period 3703. The Temple founding. and year of the World 2994. in which year King Salomon laid the foundation of the Temple on the se­cond day of the second moneth. The Cycle of the Sun was seven, the Dominicall letter F. the Vernall Equinox upon the one and thirty day of March, and the Cycle of the Moon seventeen. By which is gathered that the first day of Nisan was on the last day of March, feria prima: and consequently that King Salomon began to build the Temple on the last day of Aprill, which was the second day of the second moneth, feria tertia: for on the second day of the second moneth this great work was begun, as may be seen in 2 Chronicles 3.2. This was the fourth year of King Salomon, and after the com­ming out of Egypt the 480. not compleate but current. For indeed there were but 479. years fully finished, which with respect had to the place of the Sun at both times, and the anticipation of the Equinoctiall from the comming of Egypt to this time of the Temple, doth shew the end of their reck­oning to be on the twenty six or twenty seventh day of A­prill, three or four dayes and no more before the Temple was founded. Thus then from the comming out of Egypt to the beginning of the building of the Temple were 479. years and about four dayes: it was founded therefore in the 480. year after the comming out of Egypt, as is mentioned in 1 Kings 6.1.

The next that I shall mention is the year of the Julian Pe­rion 3710. The Temple dedicated. It was the eleventh year of King Salomon, and year when the Temple was dedicated, 1 Kings c. 6. ver. 38. and Chap. 8.2. The Cycle of the Sun was 14. the Dominical letter D. the Cycle of the Moon five, the Vernall Equinox March the 31. and the Autumnall Equinox October the fourth. By which is gathered that the first day of the seventh moneth [Page 43]called Tisri was on the fifth day of October, feria secunda; and that the Dedication began Octob. the eleventh, feria prima. This was 3000. years after the Creation, even in the year of the World 3001. The Kalender of which Moneth is as followeth.

This seventh Month being ended there was nothing wan­ting to the Temple for the quite compleating of it where­upon it is (as Codoman noteth) that in 1 Kings 6.38. the Tem­ple is said to be finished in the eighth Moneth, in the eleventh year of King Salomon: That is, It was then finished in all the parts thereof, and according to all the fashion and Ordi­nances of it both within and without. Or as the marginall reading in our last translation expresseth, It was then finished with all the appurtenances, and with all the Ordinances ther­of. Which is as Bucholcerus observeth. It was dedicated (saith he) in the Moneth Ethanim; and in the following Moneth Bul it was finished with all the Ʋtensils thereof.

All which considered, we shall not need to drive the dedica­tion into the twelfth yeare of King Salomon, as some have done: for if it were not dedicated till then, it must necessari­ly follow that it lay void for a whole year together after it was finished, which is very unlike.

Beside, that this was the right year of the dedication, I can further demonstrate by the courses of the Priests which ser­ved in the Temple till Nebuchadnezzar destroyed it: for we may easily beleeve that in the first Sabbath of the dedication, the course of Joarib began, which we here see to be on the seventeenth day of October. To which time if we add 224. Julian yeares (in which space the courses returne to the same day againe) we shall come to the year of the Julian Period 3934. on the seventeenth day of October. After which we have 192. years more before we can come to the year of the Julian Period 4126. in which the Temple was destroyed; noting these 192. yeares to end on the seventeeenth day of October likewise. And in 192. yeares we find 417. courses with 72. dayes over and above: which 72 dayes being taken out of the number of dayes which were from the beginning of that year of the Julian Period to the said seventeenth day of October, do direct us to the sixth day of August which then was Sab­bath day and the course of Joarib: even that course of his in which the Temple was destroyed.

For when the Temple was destroyed it was the watch and [Page 45]course of Joarib, as the Jews have told us in their Seder Olam rabba: the course I say of Joarib: and IX. of Ab; which day is noted by them to be the next after the Sabbath, and the next after the Weekes end, as Master Livelie expoundeth the Hebrew text of that testimony.

And thus having done with this, The Temple destroyed by Nebuchadnez­zar. I go on to the year of the Julian Period 4126, which was the nineteenth yeare of Nebu­chadnezzar when the Temple and City were destroyed. The Cycle of the Sun was 10. the Dominicall letter B. the Cy­cle of the Moon 3. and the Vernall Equinox on the 27 day of March. Calvisius I am sure, and Scaliger as I remember, reckon this Destruction of Jerusalem by Nebuchadnezzar, to be in the year of the Julian Period 4124. But they faile of the true time. For in that yeare the first day of the first Moneth could not be any day later then the 27. day of March, and that was feria quinta: whereas if it be the true time, it should be rather feria prima. Petavius is for the next yeare, viz. 4125. But in that year take either the Conjunction in March, or in Aprill, and neither will serve. For the one conjunction casts the first of Nisan into the fifteenth of March, feria secunda; and the o­ther into the thirteenth of Aprill, feria tertia: This therefore could not be the yeare neither, as appeareth by the day of the weeke before mentioned on which the IX. day of A [...] must be.

Langius, in his booke De annis Christi, pitcheth upon the yeare of the Julian Peried 4117: but therein hath also failed of the true time; not only because he is thereupon inforced to alter the reigne of Nabopollassar; but also because the 40. yeares that Ezekiel saith Egypt was under Babel, will thereby be ended before their right time. For Egypt had not shaken off that yoke till after Cyrus had conquered Babylon, as is more then once recorded by Xenophon, and approved therein by men of no meane learning, and particularly by Jacobus Armachanus in his Annals of holy Scripture.

I do undoubtingly therefore conciude the right yeare to be the year of the Julian Period 4126. in which year the first of Nisan was on the third day of Aprill feria prima: and the IX. of Ab. on the seventh day of August, which was also feria [Page 46]prima: at which time Joarib was in his course, having en­tred on it August the 6. feria Septima, for that the IX. of Ab was on the Eve of the Sabbath; I do not understand it other­wise then of the Eve ending the Sabbath; at which time the Enemie entred into the Temple to destroy it; even in the Course of Joarib. And thereupon it is that the Jewes in mournfull manner (according to the institution of their great Synedrion) use to sing thus:

Thus they, as their words sound in the Latine. But in this we are to note, that albeit the enemy entred into the Temple to destroy it on the ninth of Ab and course of Joarib, yet the said Temple was not burnt untill the next day: for it was on the tenth day of the fifth moneth; as the Pro­phet sheweth, in Jerem. 52.12. And note also that on some part of Jerusalem the fire was kindled sooner, even three dayes before, 2 Kings 25.8. burning from the seventh day untill the tenth. For so those two texts (in Jeremiah and the second book of the Kings) may well enough be reconciled. And note last of all, that the City was broken up and Zede­chia taken a full moneth before: viz. on the ninth day of the fourth moneth, 2 Kings 25.3. which (according to our Julian Kalender) was this year on the eighth day of Iuly, fe­ria sexta. So then, the City was broken up on the eigthh of Iuly; and the Temple burnt on the eighth of August.

And as for that which Scaliger alledgeth out of that book of the Jews which they call Liber Angariarum, wherein is written that they fast on the fifth day of the week, as if on that day of the week the Temple was burnt by the Chal­deans. To that I answer, that as in speaking of the ninth of Ab, they doe one day antedate the account of the Prophet Ieremiah for the day of the moneth: so in like manner they doe here antedate one day of the week, and make that to be on the fifth day of the week, which by comparing their [Page 47]testimony with another Scriptures) appeareth to be on the 6th day of the Weeke. For if according to the Seder Olam, the ninth of Ab were on the first day of the week, then must the seventh of Ab be on the sixth day of the week, and to be that day on which the Chaldeans began to set fire on some part of Ierusalem; as already hath been shewed out of 2 Kin. 25.8.

Moreover Sealiger and some others have supposed that this year of the destruction of the Temple by Nebuchadnezzar must be Sabbathicall from the Autumne before: and this they say the Prophet Jeremy confirmeth, in the 28. chapter of his prophecy, at the first verse: where he sheweth that when Ze­dechia began to reign, it was the fourth year; which they take to be the fourth year of a week from the Autumne be­fore. And if so, then will the fourth year of his reigne be Sabbathicall till the Autumne thereof: and if his fourth year, then his eleventh or last year in like manner. Nor was this (say they) but that year of Rest which the same Prophet men­tions in the 34 chapter of his prophecy, where we read that when Nebuchadnezzar had raised his seige from Jerusalem to goe against the King of Egypt, the Jewes took againe their Man-servants and Maide-servants, which they had a little before set at liberty, because it was a Sabbathicall year, and would not let them goe free as the Law required in Deut. 15.12.

To which I answer, that the clearing of this dependeth upon the resolution of that doubt which concerneth that year in which the false Prophet Hananiah resisted Jeremiah, and dyed because he taught rebellion against the Lord, and perswaded the people (contrary to the prophecy of Jeremiah) that Nebuchadnezzars yoke must not be endured 70 years, but that within two full years it must be broken. Which story is at large set downe in the 27 and 28 Chapters of Ieremiah, and by Scaliger referred to the first year of Zedechia, who in­deed supposeth it to be the fourth year after a year of Rest: of which I see no reason, because the whole scope of the four and thirtieth Chapter doth demonstrate that year to be a [Page 48]year of Rest when Nebuchadnezzar laid his seige against Ieru­salem; which we know to be the ninth year of Zedechia, and tenth day of the tenth moneth, Ier. 52.4. Now this was in the year of the Julian Period 4124. on the seventh of Ianuary feria tertia; at which time the ninth of Zedechia was still running on, and was not ended till about the beginning of the fourth moneth next after. Nebuchadnezzar therefore be­gan to beseige Ierusalem on the seventh day of Ianuary in the year of the Julian Period 4124. which year was Sabbathicall from the Autumne before till the Autumne thereof, and was that Sabbathicall year in which the Jews let their servants goe free in the beginning thereof, thereby encouraging them to fight against the Chaldeans who then were come into the confines of Iudea, ser. 34.1. and fought againg the Cities thereof, Ierusa­lem not excepted, but had not yet laid their seige against it: for that was not untill the time before mentioned. How long this continued before the Egyptians came with an Army to succour Zedechia, by raising this first seige, is not expres­sed: Jer. 37.5. but that they came, and that the seige thereupon was raised, is certaine. This when the Jews perceived, and saw that the Chaldeans were gone from them to fight against the Egyptians, Jer. 37.10. they took their freed servants againe into bondage, vainely perswading themselves that the Chaldeans would come back no more, which proved farre otherwise. For Ne­buchadnezzar having put to flight the Army of Pharaoh, returns againe to Ierusalem, and on the fourth day of May, in the year of the Julian Period 4125. renewes his seige against it, viz. by reck­oning, first 390. and then forty dayes, Ezek. 4.5.6. for these put together doe make 430. & end on the eighth day of July: they must therfore begin on the fourth of May in the year next before that year in which they ended. 430. dayes before the City was broken up, as may be gathered out of the fourth Chapter of Ezekiel. This fourth day of May was on the two and twenty day of the second moneth, feria tertia: from whence the seige continued with­out any further interruption untill the City was taken, which was (as I said before) on the eighth day of July. When therefore we read in Ier. 32.1.2. that Nebuchadnezzars Army lay before Ierusalem in the tenth year of Zedechia, and eighteenth year of Nebuchadnezzar, it is to be understood of his lying against it after this renewing of his seige, and [Page 49]before the beginning of the fourth moneth: for about the end of the third moneth, or beginning of the fourth, was the beginning of Zedechia's eleventh year, and likewise of all the other years of his reigne; insomuch that his ninth year began at the same time, in the year of the Julian Period 4123 and was Sabbathicall from the Autumne thereof, untill the Autumne next after. From whence I conclude that if any part of Zedchia's ninth year was Sabbathicall, then could to his first year be the fourth after a Rest, but the sixth. Hananiah therefore dyed in no other then the fourth year of Zedechia, having resisted the Prophet Ieremiah from the begin­ning of Zedechia's reigne till then; as Iearned Iunius, in his Annotations upon the place, well observeth.

And as for the burning of the Temple, take this note fur­ther; viz. that the Temple was burnt before the full end of Nebuchadnezzars ninteenth year. 2 Kin. 25.8. For though at that time Zedechia had reigned eleven years compleat, yet was not Nebuchadnezzars ninteenth year fully finished, in regard that Nebuchadnezzar began his reigne something later in the year then Zedechia did: for Zedechia began about the begin­ning of the fourth moneth, and Nebuchadnezzar began not till after the seventh day of the fifth moneth at the soonest, whose first year was in the end of Jehoiakims third year and beginning of his fourth, in the year of the Julian Period 4107. at the Summer time of that year: For in the Spring time of the year of the Julian Period 4104. towards the end of the second moneth, Iosiah was slain; Dan. 1.1. Jer. 25.1. Towards the end of the third the seige began: but not till the fourth was en­tred did God give Jehoia­kim into the hands of Ne­buchadnezzar. 2 Chro 36.6. after whom Iehoahaz reigned three moneths: Then, in the Summer time of the same year, Iehoaikim began; in the end of whose third year, and beginning of his fourth, was the first year of Nebuchad­nezzar, as comparing the Prophet Daniel to the Prophet Ie­remy may be seen: at which time his Father was alive, as Berosus sheweth. Moreover, in this year in the ninth moneth (and thats the reason why the Jews fast then) God gave Ie­hoiakim into the hands of Nebuchadnezzar: he was thereupon his prisoner, and bound in chaines to be carryed to Babylon, but went not; for afterwards, by an argreement of servitude, [Page 50]he was released and sent home, viz. in the But not till near the en­tring of the Spring quar­ter. beginning of the year of the Julian Period 4108. and so became his ser­vant 2 Kings 26.1. from whence the 70 years in Ieremy do undoubtedly take their beginning, Ier. cap. 25.2. and cap. 29.10. After this, Nebuchadnezzar prosecuting his victories, takes all that belonged to the King of Egypt, between the ri­ver of Egypt to the great river Euphrates: and in the mean while his Father dyed, after he had reigned one and twenty years, as Berosus and Ptolomy in his Mathematical Canon have declared. And now upon this Nebuchadnezzar is sent for home into Babylon, where he takes the whole Empire upon him, and reigneth from hence 43 years, as is testified by the Authours aforesaid: of which, more shall be spoken viz In cha. 11. An Eclipse in the fifth year of Nabopollas­sar. afterward.

And note that in the Julian Period 4093. was an Eclipse of the Moon, noted by Ptolomy to be in the year of Nabonassar 127. and fifth year of Nabopollassar; and so indeed there was. For though in this year of the Julian Period the sixth year of Nabopollassar began, yet the Eclipse was whilst the fifth year was still running on: for the Eclipse was on the 23 day of Aprill, 29 minutes past five in the morning; the sixth yeare not beginning untill some time after.

Shall I add any thing more? A list of the Kings of Ba­bylon from the beginning of Nabonassar. then take a list of the Kings of Babylon and their years from the beginning of Nabonassar, till the death of Nebuchadnezzar; which is as followeth.

Nabonassar began in the year of the Julian Period 3967. and reigned 14 years. Nadius two, Chozirus and Porus five, Ilulaeus five, Mardokempadius 12. Arcianus five. An Interregnum two, Belithus three; Apronadius six, Regebelus one, Mesessimorda­chus four; An Interregnum eight; Assaradinus 12 compleat, or 13 current. Saosduchaeus 20: his first was in the thirteenth or last of Assaradinus. Then Chyniladanus 22, Nabopollassarus 21. And after him Nebuchadnezzar 43. He reigned as it were Or one year and some odd moneths. two years with his Father; which, with the 43 after him, am­mount to 44 and some odd moneths.

The rest of the Kings after Nebuchadnezzar untill Cyrus shall be mentioned afterwards. Here therefore now is the end of this Chapter.

CHAP. VIII. The Periods againe considered, and all such doubts and scruples cleared as may arise concerning the just length of any of them: together with An­swers to certaine other Questions not imper­tinent.