A COMPEND OF CHRONOGRAPHY: Containing Four thousand thirty years complete, from Adam's Creation to Christ's Birth. As an Harbinger to two larger Tomes, in pawn of the Authors promise: which he intends to perform, if God shall permit. Tempus edax Rerum: quae Tempus edit mala Res est. Time all things doth devour or spill: The thing which time mispends is i'll. By ROB. VILVAIN of Excester. Price at Press 3 d. LONDON, Printed by R. Hodgkinson (for the Author) and are to be sold at his House in Thames street, near Baynard's Castle An. Dom. 1654. A Prefatiuncle. CHronography is a new term, and the exact examen of Times from the beginning to Christ's birth an unusual thing: but both very proper or pertinent to imply the Author's intentions. Which having succinctly signified, shall suffice to giv a little glimpse of light, in the dark crooked corners of this intricat Labyrinth: enough to lead the wand'ring steps of Novice Chronologers in a right course. Adieu. CHRONOGRAPHY. CHRONOLOGY is a collation or Definitions. coordination of things done in time, or applied thereto: of which kind are many learned works every where extant. Chronography a discussion or disquisition of Times themselves: which are severally stated by some in certain piecemeal parcels, but by none entirely together. Times (to omit Philosophers Physical partition into past, Preamble. present, future) are diversely divided: 1. With Astronomers into years (Solar and Lunar) months (of Peragration in 27. days 8. hours, wherein the Moon runs her race through the Zodiac; constitution in 28. days or 4. weeks, ordained for men's affairs, and Consecution in 29. days, 12. hours 44. minutes, wherein the Moon at Conjunction overtakes the Sun) weeks (Diarian of 7. natural days, and Annarian of 7. Solar years) days (natural of 24. equal hours, and Artificial of 12. unequal from Sunrising to setting) hours (Equinoctial of 60. minutes, and unequal according to the dimensions of Artificial days) minute's 60. in an hour, and secunds or sections 60. in a minute: which is not so pertinent to this purpose. 2. With the Apostles into times of old (reaching from the Creation to Christ's coming) and the last days extending to the World's end: which large exception suits not with this intention. 3. With Rabbi Elias into 3. Dischiliads; that as the World was made in 6. days, so it shall dure 6000. years; Because one 2 Pet. 3. 8. Ps 90. 4. day with the Lord is as 1000 years: viz. 2000 before the Law of Circumcision commenced in Abraham, called void because few Kingdoms were erected, and the Earth thinly Peopled: 2000 under it, which Christ fulfilled in the flesh and finished: 2000 under the Messiah or Gospel, which none can prescribe or prefine: but this distribution is too gross and untru. 4. With learned Varro into Classic spaces: viz. from the World's origin to Ogyges' Flood, which he calls Adyla, uncertain, or dubious: from thence to the Olympiads styled mythica, or fabulous: and the rest downward to all ages, called historical, fiducious, or veracious: but this rather respects the quality than quantity of time. 5. With the Fathers and Divines into several Ages grounded on set periods in sacred Scripture; with some sort into six, some into seven sections according to the days of Creation, suiting best with my occasion: but this design from the Creation to Christ's birth shall be branched into ten such Stages or Stations: trahit sua quemque voluntas. For every Man abounds in his own since, and proponeth a method most complacently consonant to his own fancy or project. The first Stage from Adam's creation to the Floods inchoation 1 Stage includs 1656. Gen. ch. 7. and 8. contains 1656 Solar years (as appeers in the continuance thereof so many months and days, as make up an entire year) not Lunar, of 30 days only, as some sensl●sly suppose; for no Nation ever used such sav the old Egyptians, nor they in Civil matters (as Censorinus avers) but their Priests in sacred mysticals, to amplify a belief of their antiquity among credulous People. This period is proved by the Protopatriarches generation of Sons: For Adam lived 130. full out (so 'tis meant of Gen▪ 5 per totum. all the rest) and begot Seth: he at 105. Enos: he at 90. Cainan: he at 70. Mahalaleel: he at 65. Jared: he at 162. Enoch: he at 65. Michuselah: he at 187. Lamech: he at 182. Noah: he at 600. entered the Arc: in all 1656. The 72. Elders styled septuagints (or haply their Scribes) exceed the said sum 706. years after the Greece Translation, or 586. in the Latin; which palpably prevaricats from Moses Hebrew Prototype: yet most Ancients follow them as reverend holy Men; but the Man of God must be preferred to a million of Godly Men. He that will be Truth's Champion in Chronical compute, though a despicable Dwarf; may not yield an inch to the greatest Giant: no not in a difference of one year's dimension. Joseph Scaliger was singularly skilled in most Sciences, but self weening (as best wits are) and subject to errors. In points of Chronography, he is rather a troubler then amender of accounts, as Salianus styles him: who to seem curious or censorious in mites, contests about one year (as Henry Hotspur with Owen Glendower about Trents torted turn, in their imaginary sortition or sharing of England) that the Flood began A 1657. current, because 'tis said, Noah was 600 complete, Gen 7 6. when the waters were on the Earth: yet the very words plainly purport the being, not beginning of that Deluge: yea 'tis after cleared, that in the 600. current of his life, the fountains Ibid v. 11. of the great Deep broke up: So the places are easily reconciled, though one mistaken. Indeed the Fathers are said to liv, so many years (meaning complete) and beget Children, which Chronologers interpret of their Births: and haply the fractions which they lived longer, may somewhat exced the said sum. For the holy Ghost is not scrupulous in such scantlings; which being incertain, we must reckon no more nor less than is expressed in the Genealogy. Some stiffly striv that all were born just at the years end; which is most improbable, that all should be born on the 6. day as Adam was created: and so let it pass for an inconsiderable trifle scarcely to be conceived or credited. For the odd overplus of months or days, may more safely be omitted or excluded, and the precise sum of 1656. years indubitably received. The second from Noah's Flood to Abraham's Birth includs 2 Stage 353. 353. years, asserted by the Postpatriarches begetting of Sons: For the Deluge dured one year, and Sem begot Arphaxad two Gen 8. 13. Gen. 11. 10. years after it ended: he Salah at 35.: he Eber at 30. he Peleg at 34.: he Reu at 30.: he Sarug at 32.: he Nahor at 36.: he Terah at 29.: he Abram at 130.: in all 353. The seventy translators or their transcribers, not only add 700. years to 7. of those Patriarches: but insert one Cainan Arphaxads supposed Son (haply misprised or misplaced for Enos Son. Grandson to Adam) giving him 130. year's yer he begot Salah: but Moses mentions no such Man, nor do the Chronicles name 1 Chr. 1. 18. Luke 3. 36. him. St. Luke (who's transcribers follow the septuagints) citys him, yet haply not the Original: for neither Philo, nor Josephus, nor St. Jerom or any of the Ancients writing on his Genealogy, take notice of Cainan in the seventy or Evangelist: therefore 'tis probable that both are vitiated since their times. Yea Beza saith Cainan is cashired in an old Manuscript of his: yet did i'll to omit him in his translation, being generaly received in all Copies. Howbeit sigh Moses and the Chronicles exclude him, he may not be included in sacred Chronology. For if Moses lost him, where did the 70. find him, who had all their light from him, being but his Torchbearers or Translators? Salianus saith Moses suppressed him to make the Patriarches two Decades (before and after the Flood) equal: as St. Matthew omits three Kings of Juda, to keep his Tessera Decad of seven Generations entire. See the Man's wit: Matthew and Luke intended Genealogy, wherein it matters little to cut off some links of the Chain, so the succession be kept sound: but Moses Chronology, which would be utterly uncertain, if any one generation be concealed. St. Matthew names the number of Mat. 1. 17. seven; but Moses calls them not Patriarches, nor casts them into Decades, as he doth the divine Decalog: nay he that looks aright, shall see eleven in the first Age (inroling Sem the first born) and but 9 in the last: nor can any reason be rendered to transpose Sem into the later Decad, sav that it so pleased the Painter. A greater rub results, at what age Terah begot Abram: because 'tis said, He lived seventy years, and begot Abram, Nahor, Gen. 11. 26. and Haran, viz. the eldest of them; which many misdeem to be Abram, because first named. So is Sem in Noah's Offspring: Gen. 5. 32. but both for their personal dignity being Stock-fathers' to Christ, and series of the History intended by Moses: yet Japhet and Haran indubitatly eldest though last named. For Haran came of Terahs' first wife, who was father to Loc, Sarai, and Gen. 20 12. Milcah; as appeers by Abraham's answer to Abimelech, That Sarai was his Sister or Niece, being Daughter (i. Grandaughter) of his Father, but not of his Mother: For he and Nahor married their half Brother's daughters. This is the stone whereat Chronologers stumble, cutting off (Atropos like) 60 years of the World's age: but a short Enthymem shall soon remov it. Terah died at 205, when Abram was but 75: Ergo he was 130 at Abraham's birth; for 75 and 130 make 205: Quid brevius, vel quid certius esse potest? The proof is irrefragable and indeniable; but the shifts devised to delud or disguise it sottish and senseless: for if Abram was begot at Terahs' age of 70, than Gen 11. 31. Gen. 12. 4. What briefer proof can be Or surer to agree? was he 135 at his death: if so, then was he in Canaan and Egypt, overcam the four Kings, had Ishmael and Isaac his Sons, with many more acts mentioned from Gen. 11 to 22; wherein Moses should be most preposterous to set Terahs' death 60 years before it befell, and record such gests after it as were done in his life time. To elude or evade this evidence, Scaliger and his Sectators fain two Journeys into Canaan; one of Abram at 75, in Terahs' time; another of Abraham (when his name was changed) at 135, after his death. This is vented or invented gratis without grounds, and flatly repugns St. stephan's saying: he come out of Chaldea to dwell at Charan, and when his Father Acts 7. 4. was dead (never before) went into Canaan. How, or when did he return with a numerous Family (beside all Cattle, Cariages, Gen. 22. 20. and Lot's company) into Charan? or why did one tell him as news, that Nahor had a large issue (Us, Buzz, and others) if he had been so lately among them? Scaliger brands and blames Annius as first broacher of this novity (which is a known Verity) that Terah begot Abram at 130: who though a forger of some Fables, speaks truth in this point; nor is he the Inventor of a novity, for Tertullian, St. Austin and other Ancients held it. Ob. He objects. That Abram admired how he should beget Gen 17. v 17. a Son at 100 (which some do even in our days) Ergo 'tis not credible, that Terah begot him at 130 years. Sol. His doubt risen from Sarais age of 90, because it ceased to Gen. 18 11. be with her after the manner of Women; not from his own decrepit disability: for he had sundry Sons by Keturah, after 140. Ob. If Abram was not born at Terahs' age of 70, there is no certainty of the time for connexion of sacred Chronology. Sol. Yes, his age 75 at Terans' death, who was 205, prous Gen. 11. 10. him to be born at his Father's age of 130: as Sem's age is notified by his Son Arphaxads birth; both obliquely, yet infallibly: that Sem was 100 years old 2 years after the Flood. Here all Note. personal Calculation of Times by particular Patriarches ages ceased, and other guides or marks are set to comput by: as the Promised, Exod, Temple, Reigns of Kings, Captivity of Babylon, and profane Aeras or Epoches (the Olympiads and Rome) which must be the future Chronical Cynosure, whereby to steer our Ship in this surging Sea. The third from Abraham's birth to the Promised, is 75 years 3 Stage 75. Gen. 12. 4. a plain pregnant place beyond all cavillation or contradiction: yet St. Stephan saith. God appeared to him in Acts 7. 2, 3, 4. Chaldea, before he dwelled in Charan, bidding him go eat of his Country, and come into the Land which he should show him. So the apparition and invitation or injunction, was at Vr in Chaldea before he come to Charan: but the Promise not promulged till his age 75. when he began his peregrination into Canaan. The fourth from the Promise to the Exod and Promulgation 4 Stage 430. of the Law 430. Exod. 12. 40 Gal. 3. 17. particularised thus. Abram out lived the Promise 100 dying at 175. from his Gen 27 7. Gen 35. 28. Gen. 25. 26. Gen 47. 28 Gen 41. 46. Gen 45 6. Gen 47 28. Gen 50 26. Acts 7 23. 30 death to Isaac's 105. who was 75. when Abraham died, and lived 180. which 75. and 105. make 180. from his death to jacob's 27. for Isaac was 60. at jacob's birth, and dying at 180. his Son was 120. who lived 27. more, dying aged 147. from jacob's death to joseph's 54. who was 39 when Jacob come into Egypt (viz. 30. when Pharaoh dreamt of the Kine, 7. years of plenty, and 2. of famine: and Jacob lived there 17. So Joseph was 56. at his death, and lived after him 54. in all 110. from his death to Moses birth 64. which are not precisely pointed out as the former; but must be shared between his Grandfather Coath and Father Amram. From his birth to the Law 80. for he was 40. when he fled to Madian, and 40. more at the Exod Exod 7. v. 7. Gen 15. 13. in all 80. which said sums (100 105. 27. 54. 64. 80.) make 430. whereof 215. before jacob's journey into Egypt, and 25. after. One seeming scruple occurs, that God said to Abram, Acts 7 6. thy seed shall sojourn in a strange Land, and shall be il entreated 400. years: which St. Stephan recites: Ergo not 430. some suppose it spoken of the total peregrination from the Promise to the Exod complete 430. years: but the odd 30. omitted in Genesis and the Acts. This is a remedy worse than the malady, nor can it conciliat the Texts: for God names the affliction and persecution of Abraham's Seed in a strange Land 400 years: which many begin at Isaac's birth, being heir of the Promise: but from it to the Law are 405. The most orthodox hold, That Isaac being weaned at 5 years old, was mocked or il entreated Gen. 21. 8, 9 by Ishmael, which St. Paul calls Persecution, and there the Gal. 4 29. 400 commence: but however or whenever the Persecution of 400 is to begin, which is a distinct account by itself; we must reckon the peregrination with Moses and St. Paul from the Promise to the Law full 430, which is infallible. The fifth from the Exod to founding the Temple, involus 5 Stage 480. 480 specificated thus: Moses ruled in the Desert 40, dying at 120: Josua 17: Othniel 40: Ehud 80: Deborah 40: Gideon 40: 1 Kings 6. 1. Abimilech 3: Tola 23: Jair 22: Jephte 6: Ibzan 7: Elon 10: Abdon 8: Samson 20: Eli 40: Samuel and Saul complicat 40: Acts 7 36. David 40: Solamon 4 current, when he began to build: in all 480. Al sav Josua are literaly Texted: but his reign not expressed, yet evidently enough implied by leaving him 17 of the 480, sigh the rest take 463. Josephus and Jo: Lucidus giv him 25; Massius 26; Eusebius and St. Austin 27; Melancthon 32; Cajetan only 10: but he died at 110 as Joseph did, being 27 Jos. 24. 29. years younger than Moses, ruling 17 complete (or 18 current) after him. Divers doubts emerge most difficil to assoil: for the israelites Doubts. suffered sundry servituds under several Oppressors: as under Cusan Richathaim King of Armenia 8 years: Eglon King of Moab 18: Jabin King of Canaan 20: the Medianits 7: the Philistines and Ammorits 18: again the Philistines 40: in all 111: which must be included in the Judge's Regency, or else will so far exced the said sum. After Samsons death divers acts are recorded, and 'tis twice ingeminated, in those days there was no King in Israel: implying some inter-reign or vacancy, to be reckoned in the Rule of Eli succeeding, or else will exced the Account. Nay though we swallow both those Gudgeons in the gulf of Time under the Judge's years: yet one scruple pincheth sore. St. Paul saith, God suffered their manners in the Wilderness 40: afterward he Acts 13 18 etc. gav them Judges about 450 to the time of Samuel the Prophet: then they desired a King, and he gav them Saul (involving Samuel) 40 years: and at last raised up David, etc. who reigned 40: which sums 40, 450, 40, 40, and salomon's 4.) make 574; being 94 abov the said 480: to which add Josua's 17 not cited by S. Paul, and it amounts to 111 beyond the other: which is the just sum of all those servituds, seriously to be observed. To reconcile these pugnant places, is impossible: but most Interpreters Imagine the prime amanuensis or Transcribers mistook 100 years, setting tetracosiois for triacosiois, 450 for 350; because the Holy Ghost is not curious in Genealogy or Chronology: but some slips in such trifles are tolerated, as St. Matthew for Euphony of thrice 14 Generations, omits 3 Kings after Ahazaria (Joas, Ahazia, Vzzia) beside Queen Athalia: and St. Luke superads Cainan not found in Moses Canon. Such answers are aspersions on holy Writ: for if misprisions Censure. may pass for plea, why may not it be presumed, that the sum 480 is 100 too short? for if the 111 servile years be substituted to the Judges; yet Josua might preside more than 17, and the Tribe of Juda and Simeon waged war with Adonibezek, took Jerusalem and Hebron, with other exploits extant in the two first Chapters of Judges; before God stirred up Othnie●. Yea Josephus records the story of the ravished Levits Wife, as done in those days, though transposed per hysteron proteron as a by-busines; beside some Anarchies intimated after Samsons death. How much time thes things took, is not defined; but must be shared among the Judges: else the sum will swell beyond bounds, which can allow but 40 to Samul and Saul jointly: yet St. Paul saith, God gav them Saul 40: nor can it seem much less; sigh he had sundry Sons valiant Warriors. So little is left for samuel's sole Rule who come a Child to Eli, being dedicated to God before his birth by his Mother, and ruled long, dying very aged. Indeed it appeers not, how long Eli lived, yer Samuel succeeded, or how long he Judged yer Saul was anointed: but the series of Story shows it to be no short space. Laying aside these difficulties, the truth is, That the precited times of Judges are 339: but St. Paul casting in the 111 of Servitud (as the Jews used, who's account he follows) saith 450: so his computation including those years, and others excluding them materialy agree. This is a fairer justification of St. Paul, then to correct him under colour of Transcribers errors: for his sole scope is to show, how God released his People from Bondage, ruling them by Moses and Judges till saul's time: and raised up our Lord Jesus out of David's seed, to settle the Sceptres succession: but intended no exact calculation of Times, sav what was current among his Countrymen; who's Traditions he observs often when he speaks to win them. However we must hold the 480 in the Book of Kings (where 'tis purposely prescribed, and the month Zif cited) excluding those 111 of oppression, and not stick at every opposition. The sixth from the Temple's foundation to the Captivity of 6 Stage 431. Babylon, complete 431 demonstrated thus: Solomon reigned after the building began 36: Roboam 17: Abiam 3: Asa 41: Jehosaphat 25: Jehoram alone 4: Ahazia 1: Athaliah 7: Joas 40: Amazia 29: Inter-reign 11: Azaria or Vzzia the Leper 52: Jotham 16: Ezekiah 29: Manasses 55: Amon 2: Josias 31: Jehoaz 3 months: Jehoiachim 11: Jehoiachin or Jeconiah 3 months: Zedechiah 11: in all 436, and 6 months: but Chronologers comput only 431. For Nativities are reckoned complete, as one is said to be a year old at end thereof; but Reigns current, as Kings at first day of inchoation call it the first year: So King James reigned 22 years and 3 days, which is called 23 current. Now the whole time from salomon's fourth year A. M. 2994 to Zedekiahs' captivity A. M. 3425. is just 431, and no more. The frequent fractions of Co-reigns, Interreigns, and Anarchies are handled by Sir Walter Raleigh. Four Babylonish L. 2 C 22 § 11 Captivities are cited: 1 of Manasses by Merodach: 2 of Jehoichim and Daniel; but neither of thes controverted: 3 Of 2 Chr. 33. 11. 2 Chr 36 6● 2 Kings 25. 8. Jeconiah and Ezekiel: 4 Of Zedekiah and all the People; all three last by Nebuchadonosor; but Zedekiahs' the grand one Catexochen, where the 70 years foretold by Jeremy commence in the ninetenth of Nebuchadnezar, when both City and Temple were demolished. Many maintain (specially Scaliger) That those years begin at Ezekiel's captivity, because he saith, in the twenty fifth of our Captivity, seven years after the City was smitten: which infers that it began 11 before Jerusalem's destruction. Indeed his did, but Jeremy's 70 years commenced at the final desolation, not 11 years before. St. Matthew saith, Mat 1. 11. 12. They were carried to Babylon in Jeconiahs' time: this only prous it to be a Captivity, but not that of 70 years. For Jeremy is most exact herein, deciding the debate beyond all dispute. Behold, I will send all the families of the North (saith the Lord) and Jer. 25 9 etc. Nebuchadnezer King of Babel: and will bring them against all Inhabitants of this Land, and the Nations round about, and will destroy them, and make them an astonishment or hissing, and a continual desolation. I will take from them the voice of mirth and gladness, the voice of Bridegroom & Bride; the nois of Millstones, & light of the Candle: & thes Nations shall serve the King of Babel 70 years; but after thes 70 I will visit the King of Babel. So the 70 years begin not when this Prophecy was uttered, nor when Jehoiachim then reigning was captived, nor in Jeremiahs' time: but with the utter deluge or devastation of City and Country. This is evidently evinced by the event, where 'tis said: They burned the house 2 Chr. 36. 19 etc. of God and broke down the Wal of Jerusalem: and those left he carried Captiv to Babel; who were servants to him and his Sons till the Persians had Rule; to fulfil the Lords word spoken by Jeremy, till the Land had her fill of Sabbaths. For all the days she lay desolate, she kept Sabbaths to fulfil 70 years: but in the first of Cyrus, when Jeremy's word was accomplished, God stirred up Cyrus' spirit, etc. Both places plainly prov, that they began at Zedekiahs' grand Captivity: Yea Daniel declares, That God would accomplish Dan 9 2. 70 years in Jerusalem's desolation: So though his own Captivity be reckoned with Jehoiachims', and Ezekiels with Jeconiahs (the People accounting their own severally) yet the last Uuniversal of 70 years, began with the general desolation of that Nation: therefore the Scaligerians (seem they never so acut Lynxes) begin it 11 years too soon, and abridge the World's age so much; as they do 60 more at Abraham's birth. The seventh from the Captivities commencement or inchoation 7 Stage 70. to its accomplishment or solution, compriseth 70. years, warranted by Jeremy's prophecy: but to light a Candle in the Sun, it may be proved by the reigns of 3. Babylonish Kings, as Jeremy foretold, That all Nations shall serve him, his Son, and Jer. 27. 7. Sons Son, till the time of his Land come also, and then they shall serve themselves of him. Now though it skils little, how the 70. years be sorted or shared among them: yet most probably thus. Nabuchodonosor sacking Jerusalem in his 19 reigned 25. more, in all 44. Evilmerodach 26. Balthasar 17. Darius Medus almost 2. which make 70. Then Cyrus in his first over all Asia (having reigned 23. in Persia before) released the Jews to rebuild the Temple. Many advers Opinions occur, chief Josephus and his numerous Sectists, who reckon 5. lineal descents, Nabuchodonosor, Evilmerodach, Niglisar, Labosardach, Balthasar: but others make the 3. last Brothers and Evilmerodaches Sons; which sounds nearer to Jeremy's words, yet untru. For Balthasar was his only Son and next successor. Some make Evilmerodach and Balthasar Brethren, because Daniel calls Balthasar Nebuchadnezers' Son for Grandson, which is Dan 5 2. usual in Scripture and all Eastern languages. As to Niglisar, he seems to be Husband of Nicotris (another Semiramis) Nabuchodonosors' Daughter, who ruled as Regent part of his 7. year's madness, when he ran wild among Beasts: and Labosardoch their Son a short space of 9 months, but Evilmerodach as true Heir enjoied the Crown after his death, and Balthasar succeeded. This is the naked truth: but how the 70. years are divided between them, is not much material; but the gross sum from the grand Captivity to Cyrus' certain. Scaliger led by Annius (whom he rejected before about Abraham's birth in a truth, and now follows him in error) allotteth to Evilmerodach but 2. years, which is far short of verity: for Jeremy Jer. 52. 33. shows how highly he favoured Jeconiah, who eat bread before him all days of his life: which implies no short space; for Evilmerodach outlived him being 55. when he was released, and begot Salathiel Father to Pedaiah Zerobabels' Father afterward: so his reign must needs be much more. Scaliger (to justify his opinion, that the 70. years began 11 before Jerusalem's ruin) allows Balthasar (caling him Labosaroach Nicotris Son) but 5. years; making his Father Niriglisoroar Protector for 4. which near agrees with the 9 months assigned by Annius to Niglisars' Son by Nicotris: but both Father and Son ruled some part of Nabuchodonosors' wildness or woodness, not solely and singly after him: therefore he merely mistakes the matter being no infallible Oracle. His last King (supposed to be Balthasar) is one Nabonidus whom he calls Darius Medus: but differs from his Author Annius, who's Nabonidus was a Babylonian like Balthasar. That which deceived him to deem the Berosian Nabonidus the same with Darius is, because Daniel saith Darius took the Kingdom, not won it by force: but 'tis meant that his Son in Law Cyrus got it in his absence, who entered quietly and enjoied it during life. So though he magisterialy condemns the whole Nation of Chronologers for holding Darius to be Partner (who was Principal) in the Conquest; yet are they in the right, and he in evident error. For the Medes were Cheiftains, Persians only assistants; Darius' defraier of the charges, and Cyrus' manager of the wars. So the Acquest belonged to Cyaxares (daniel's Darius Medus) for 3. reasons: 1. Because he was Dan 5. 31. elder and Father in Law to Cyrus: 2. Because he began the quarrel, and bore all the costs: 3. Because the Medes than were more famous than the Persians. Yet the glory is given to Cyrus for three other causes: 1. Because the Persians magnified their own Monarch, and from them the Greecs have it: 2. Because he was present and Precedent: 3. Because Darius dying within two years, he was seated in the Throne, your remote Nations heard of it: therefore Darius cannot be the Berosian or Babylonian Nabonidus, but he must be Balthasar. It is worth observing obiter, that Nabuchodonosor conqueror Note well. of the first Monarchy, had only two successors of his own loins, Evilmerodach and Balthasar: Cyrus next but one, Cambyses: Alexander third scars one: for Aridaeus was his base Brother, and his Son Alexander by Roxane (unborn at his death) barely proclaimed by his Grandmother Olympias (as our Edward 5.) but slain by Cassander, and never Crowned: Caesar the fourth none, but adopted his Sister's daughters Son surnamed Augustus, and he his Wife's Son Tiberius: to whom a Nephew Caligula succeeded, and to him an Uncle Claudius: who adopted his Wife's Son Nero the last of Caesar's lineage, aswel Adoptitial as Natural. Sic transit gloria mundi. Thus all four Monarchies soon transmigred from the Purchasers progeny or posterity to Aliens or Allies: Man disquiets himself Ps. 39 7. in vain, heaping up riches, and knows not who shall gather them. Here ends Canonical Chronography, wherein we had the clear Sunshine of sacred Scripture to guide our steps; though sometimes shadowed with thick clouds, which have been dispelled: but must henceforth walk by Moon light in the paths of Human Histories; having two blazing Torches of the Olympic Aera and Rome to direct us. Most Men make daniel's Vision of 70 weeks (Annarian, each Digression of daniel's Vision or Vaticiniation. containing a Sabbath of 7 years, in all 490) the golden Chain of Chronology from the Captivity to Christ; but agree like Samsons tail-tied Fox's drawing divers ways, both about the initiation and termination: for they are at Dagger's point in divers Points: 1. What commandment is meant, whether that of Cyrus to reedify the Temple, which Cambyses hindered? or of Darius Hystaspis to finish it? or of Artaxerxes long hand, one in his seventh year when he married Esther to offer in the Ezra 1. 2 etc. Ezr. 6. 1. etc. Ez 7. v. 8 etc. Neh. 2. 1. etc. Temple; another in his twentieth, when Nehemiah repaired the Walls and City? 2. Whether the 7 weeks and 62 (483 years) from going forth of the Decree to Messiah the Prince, determine at his birth, baptism, or death? 3. How the last week (wherein he shall confirm the covenant with many, and in the midst cause the Sacrifice to cease) can be continuat? But leaving contention, let us survey the Vision so much as concerns this intention by a short Paraphrase to the present purpose. Daniel in the first of Darius' Conquest, finding the 70 years Dan. 9 per totum. foretold by Jeremy near finished, prayed and confessed his sins: At which time the Angel Gabriel informed, That at beginning of Vers. 22. 23. his Supplications the Commandment come forth (not actualy; for all four were promulged afterward; but by divine Decree which is Yea and Amen) that 70 weeks (490 years) are determined on Vers. 24. his People (the Jews) and holy City (Jerusalem) to finish transgression, seal up sins, reconcile iniquity, bring in everlasting righteousness, Vers. 25. seal up Vision and Prophecy, and to anoint the most Holy; all applied to Christ by most Orthodox-Divines. Then he divides thes weeks: Know that from going forth of the Commandment to bring again the People (this seems to imply that of Cyrus) and to build Jerusalem (this rather intends another of Ataxerxes) to Messiah the Prince, shall be 7 weeks, and 62: the Verse 26. street shall be built and the wall in troublous times (this Nehemiah performed) and after 62 Messiah shall be cut off, but not for himself (which seems to imply his death) and the People of the Prince that shall come (the Romans) shall destroy City and Sanctuary, and the end shall be with a Flood: and to the Wars end desolations are determined: This befell 38 years after Christ's crucifixion. And he shall confirm the Covenant with many for one week Vers. 27. (the last) and in the midst of it shall cause the Sacrifice to cease (haply at Christ's Passion, 3 years and half after his Baptism) and for the overspreading of abominations he shall make it desolate, till the consummation determined be poured on the desolate. This denots the Cities fatal destruction, and Temples final demolition in the other half week (for from Vespasians entry to repress the Rebellion; till Titus took Jerusalem were 3 years and half) called by our Saviour the abomination of desolation, spoken by Mat. 24 15. Daniel the Prophet. Lo here the literal Eloquy of this Enigmatical Prophecy, the Rack of learned wits; wherein thes points are clear: 1. That Messiah shall expiate sins, bring in everlasting Righteousness or Salvation, and fulfil all Prophecy. 2. That he shall come within those 70 weeks, and in the last be slain. 3. That the Jewish Law and Sacrifice shall cease. 4. That both City and Temple shall be destroyed. 5. That this desolation shall be perpetual, till the consummation of all Things and Times. This confuts Chiliasts, who say Christ shall in Person reign at Jerusalem 1000 years: but much more the Jews who gape for a Messiah: For let them begin the 70 weeks where they will; it must needs be that all thes things are already accomplished, and the Messiah come long ago, who hath abolished all Lawish Ceremonies. For the limits of thes weeks, some begin and end too soon: Opinions. as Origen (who reckons 70 yeets for 7 to a week, viz 4900) extends them from the Creation to Christ's Birth. Some begin and end too late: as Scaliger and Junius from Josephus, who comput from Darius Hystaspis Decree to Jerusalem's downfall. Some begin too soon and end too late: as Hippolytus, who takes rise 50 years before Cyrus till Doomsday; and R. Solomon who reacheth from the first Temple's demolition to the secunds destruction. Some begin too late and end too soon: as Melancthon, who sets his But at the twentieth of Longimanus, and Basis at Christ's Baptism. Some begin right and end too soon: Some begin well and end too late: Some end right but begin too soon. Some end well, but begin too late, as particular instances prov. Most probably by Commandment is meant Cyrus' first Commission or Proclamation, which Zerubabel executed: for so soon as the 70 years of Captivity expired, the 70 weeks of liberty (which exced seunfold) commenced, and both saith Calvin are certainly conjoined. 'Tis no less credible, that by abomination of desolation at end of this Vision, Jerusalem's ruin by the Romans is understood: but from one to the other intervened 606 years (116 abov 70 weeks) which is cause that none could ever make their accounts agree, though they racked the Text on tainters, worse than Procustes tortured his Prisoners. For in truth the premises infer this result, That 'tis no Result. connexion of Times past and to come; as the interrupted intervals of 7 weeks, 62, one and half one apertly indicat: but rather a linking together of things treated therein, with reference to Times among themselves: as Cyrus' Command to build the Temple, Darius' Decree to prosecut it, Artaxerxes permission to offer therein, with his Charter to repair the Walls and City: the coming of Messiah, his cutting off, not for himself; the Covenants consummation, cessation of Sacrifice and Oblation; with the destruction of City and Sanctuary: all which were not done in 70 successiv or continuat Annal weeks, as every eye may see. Various are Commentators conceptions, but more erroneous Chronologers computations; which to reconcile is impossible, to refel unprofitable; sigh they unprofitably labour in impossibles. It shall suffice to show that it can be no exact or evident rule of Chronology, which only concerns things passed Historicaly, not times to come Propheticaly: nor is the medius terminus from the Captivity to Christ right, whether it ends at his Birth, Baptism, Death, or Jerusalem's demolition; each of which have their potent Patrons. To conclude, 'tis a Chronical Coordination of Things in it Conclusion. self, with relation to Times: but no continuat concatination of Times to Christ or farther; nor ever so intended by the Holy Ghost. Si Chronicam seriem e Daniele excerpere quaeras; Oceanum exoneras, Aethiopemque lavas. If Chronicism from Daniel ye seek to draw; You drain the Sea, and wash a Blackmore raw. Tu nihil invita dices faciesve Minerva. Nought shalt thou say or do, If Nature b'advers thereto. To wrest a connezion of sacred Chronology from daniel's Vaticiny, is to swim against the stream or cast dust against the wind, which will fly in thy face. 'Tis impossible to make Chiverel of a Sow's ear, or frame a concatenation of Times contrary to the Holy Ghosts intention: therefore beat not thy brains to beget or bring forth a new Minerva, which all old Midwives have failed to effect; not for lack of skill, but 'tis lost labour to sow seed in a barren soil. Sith then no Chonological concordance appeers, and 'tis no part of this Task to explain the Text; we must make necessity a Virtu, and apply to most approved Authors: using the scale of those two chief Aeras, being the best Touchstones to try the Truth in dubious points, by way of exact Chronography. Here this Stage had ended, but that Mr. Liuly (sometime Hebrew Lecturer at Cambridg) hath some strange In his Chronol. of the Persian Monarchy strains: who's too tedious mysterious exposition, shall put a period to this prolix disquisition. His Translation and Interpretation is this: Seventy weeks (Sevenets or Sabbaths of years) are determined (decreed) on Dan. 9 24. thy People and holy City, to finish transgression and end sin (by Christ's death) to make reconciliation for iniquity (by appeasing God's wrath) to bring everlasting righteousness (by purchasing eternal Salvation or Redemption) to seal up Vision and Prophecy (by conforming or fulfilling them) and to anoint the Holy of Christus, Messiah, unctus Synonyma. Holies (Christ Jesus) yet Princes, Priests, and Prophets were anointed singly, but Christ all three in one Person, being Messia Catexochen. For they were inunct with material Oil only, he with spiritual the holy Ghost; they being but Types of his Inunction. So far he runs with the common current of Divines, but the rest are novities. Know then that from going forth of the Vers. 25. Word (Decree, Edict, Commandment) to build again Jerusalem, unto Messiah the Governor (by name Nehemiah, not Christ) shall be 7 weeks (here he makes a Colon to dis-join them from the 62) and 62 weeks it shall be builded again (continue builded so long before it be desolated) both street and wall in a troublous time. And after 62 weeks Messiah shall be cut off (by Vers. 26. death, deprivation, exile, or expulsion) and shall have no being (as Governor; but expelled as King Agrippa was) and the City and Sanctuary shall the People of the come Governor (the Roman Ruler that shall come) destroy: and the end thereof shall be with a Flood (it shall overwhelm the Land as a Deluge) and to the Wars end Verse 27. shall be a precise judgement of desolations (partly by foreign Forces, partly by intestine seditions in City & Country) and he shall make a sure Covenant to many one week (by confirming the things foregoing of Messiah to be cut off and desolation; which were fulfilled in the last week) and half that week, shall cause the Sacrifice and Offering to cease (in the Temple) and for the overspreading of abominations (by all abominable sins) shall be desolation, which to utter precise destruction (to dure for ever past all restauration) shall be poured on the desolate. This is the effect of his nice new Paraphrase on the Text according to the Hebrew tongue: but for the inchoation and expiration of thes weeks, he walks single and singular: for the draws the line lower down, making Darius Nothus (not Hystaspis) and Artaxerxes Mnemon (not Longband) Authors of the said Commissions or Commandments cited by Ezra and Nehemia. Scaliger indeed (who is L 6 de Emend. temp. C 2. still unhappy to follow the worst part) imputs the revived Decree of building the Temple to Nothus second year, because from it to finishing the Wal and streets were 7 weeks or 49 years, when Nehemiah returned into Persia in the 32th of Mnemon: but he rather respects Chronical concinnity then Historical verity. For just so many years interceded, but Nehemiah served his loving Lord Longimanus, and returned in his two and thirtieth; which was 60 before Mnemons' two and thirtieth. Mr. Liuly proceds, That after those 7 weeks, the City was to His Comment. continu 62 or 434 years, and then Messiah or Governor of Judea (King Agrippa) shall be cut off or chased away with stones; and the People of the come Prince or foreign Ruler shall destroy both City and Sanctuary. So he divides the weeks into three parts: 1. From the renewed Decree to build the Temple, in the second of Nothus (in truth the second of Hystaspis) to Nehemiahs' Government 49 years. 2. From it to the continuance of Commonwealth and Princely Rule, till its ruin (which began in the ninth of Nero, when Albinus by covetous cruelty oppressed the Jews) 62 weeks or 434 years. 3. One after the 62, in midst whereof Messiah the last Ruler shall be cut off, as Agrippa was pelted out, because he persuaded the People to obey Florus worse than Albinus: and the Jewish Government extinct in Nero's twelfth, abov 3 years before their utter desolation. Thus from the second of Nothus when the Decree went forth (as he opines) to Jerusalem's fatal fall, are 70 weeks, or 490 years: indeed 4 more, which is not much. In this space the Roman Rulers (Caestius Gallus, Vespasian, Titus) made Covenants with many Jews that fled to them, using them courteously as Josephus informs; which sundry Rabins take to be the Covenant confirmed for one week: but he expounds it of the new Gospel Covenant, whereby many seeing the manifold miseries of the City and Country foretold by Christ, were converted more than any time else before. For God warned the Saints (saith Eusebius) to fly from Jerusalem (like Lot out of Sodom to Zoar) into little Pella beyond Jordan, that he might pour his vengeance more fiercely upon Unbelievers. If any ask to whom the Particle (He shall make a Covenant) can be referred sav to the Roman Ruler? He saith 'tis usual in Hebrew, to understand a Person or Agent though not expressed before, when a transitiv Verb hath an Impersonal notion: viz. that before it be destroyed, a Covenant shall be made to the Faithful there by such Ministers as God shall use. In midst of that week the Legal Sacrifices ceased: for at Vespasians coming the Rebel-Ringleaders abolished the custom of Sacrifices, appointing the common People and Country Clowns to be Priests (as Cobblers, Cooper's, Coachmen, and Costermongers preach in Tubs during tumults) contrary to Law: yea they defiled the Temple, and slu the Priests at the Altar: so in fine no Oblation was offered as Josephus tells: for ceasing of Sacrifices may apply both to this War and Christ's death, which abolished and accomplished all lawish oblations. The sum is, that by anointing the most Holy, Christ is understood: but by Messiah twice mentioned, the Jews Governors (Nehemiah, Agrippa) are meant. Whereas then 'tis said 70 weeks are decreed to abolish sin and make atonement, which Christ did within those weeks: as Tertullian saith, the work of redemption was perfected under Tiberius within daniel's 70 weeks. The Hebrews held, their Messiah should reign at Jerusalem's destruction, according to an ancient rule of R. Elias School, that the World shall last 2000 years before the Law, 2000 under it, and 2000 under Messiah: which R. Leviben Gershom calls the Dan. 2. Dan. 7. fifth Kingdom, being to succeed the four foretold by Daniel. For the Law with all Ceremonies ended, when Titus razed the seat of divine worship, and neither Place, Priest, nor People left to solennize God's service, R. Hami saith the Son of David shall not come so long as any Sovereignty remains in Israel: R. Milo from R. Eliezer, that Christ shall not come, till all Judges and Magistrates be clean rid: R. Moses Hadarson commenteth on jacob's Prophecy, that the Sanedrim shall not cease till Shilo the Messiah come: which stood in full authority with Gen. 49. 10. the Commonwealth till the last war. For Josephus relats, that the high Priest Ananus and seventy Judges condemned James (our Lords Brother) Bishop of Jerusalem, when Albinus began the war: Agrippa was expelled not long after: the Sanedrim suppressed, Priesthood made a mockery, & all authority turned to anarchy: the City and Commonwealth becoming Acephalon without Head or Guid. Many seek the fulfilling of jacob's prophecy at Christ's Birth, because Herod an Idumean alien swayed the Sceptre: but are deceived: for the Jews Government by Priests and Elders dured still, though subject to the Romans (as before to Babylonians, Persians, and Syrians) who substituted Herod under them. Onchelos the Chaldee Paraphrast interprets it thus: A Magistrate of Juda shall not departed, nor a Scribe of his posterity till Christ come to whom the Kingdom pertains, and all power shall be subdued to him. Hence so many conterfets about the Temple's downfall, feigned to be Messiah: yea divers Rabbins (Judas, Nehorai, Nehemias') took by tradition as tokens of Christ's coming, that much wickedness should abound, good Men abhorred, and Divinity Schools made Brothel houses; which is daniel's overspreading of abominations. This Josephus records to be at that Siege, when all sins against nature were acted, Laws contemned, the Temple defiled, Virgins deflowered, Matrons ravished, Houses rifled, and all detestable crimes perpetrated or practised. Thus Daniel and Josephus refer the reign of abominations to Jerusalem's destruction, which the Rabins apply to Christ's coming. To reconcile all, Christ's coming is duple: 1. Personal in humility, as Zechary Zech. 9 9 said, Rejoice daughter of Zion, be glad daughter of Jerusalem: for lo thy King cometh lowly riding on an Ass and an Ass' Foal. 2. Powerful in principality, whereof he self speaks, That some Mat. 16. 28. there should not see death, till the Son of Man come in his Kingdom; which was verified in St. John with others, of whom he said: If I will that he tarry till I come, what is that to thee? Who lived John 21. v. 22. till Jerusalem's desolation, when Christ come as a revenging Judge to punish his Persecutors; which may be Meaphoricaly called a coming: though divers Divines impute it to his Resurrection, being an entrance into his Kingdom, confirmed by sending down the Comforter; yet not so proper as the other; For Junius expounding daniel's words (from going out of the Commandment to build Jerusalem unto Messiah, shall be 7 weeks and 62) refers them to Christ's coming in daniel's last week, when Jerusalem's desolation began: because he shown himself a severe Lord or Judge against the Jews, and a gracious Prince or Head of the Church by benefit of the Gospel. When Christ told his Disciples, that not a stone should be left on a stone: they asked Mat. 24 2. 3. when it should be, and what sign of his coming, and of the World's end? Conjoining the Temple's demolition, Christ's coming, and the World's end: but in St. Marc and Luke they Marc 13. 4. Luk 21. 7. only ask what time shall be of the Temples ruin? Which argues, that the Apostles held the old Hebrews opinion of the Temples eversion and Christ's coming to concur; when a change shall be of the old Church's overthrow, and coming of Christ's Kingdom: who expected a new face of things by their Messiah reign caling it the World to come. As Rabins termed the time from Adam to Christ the first World, and from it to the general Resurrection the last: so the Disciples enquiring the sign of Christ's coming and the World's end; meant the new second World of the Gospel. Whence those times betwixt Christ's preaching and Jerusalem's perishing, are called the last days, and by St. Paul the World's end. Yea Christ answering Acts 2. 17. Hebr. 1. v 2. their Quaere, givs one token cited by R. Nehemias', that wickedness shall multiply, and Charity wax cold. This second coming 1 Cor. 10 v 11. Mat. 24. 12. contains his whole reign, jurisdiction, and judgement in Heavenly Jerusalem by the Gospel preached: even from commencement of Earthly Jerusalem's confusion, to the general Resurrection; both being expressly concluded under his second coming: one respecting the inchoation, another the consummation of the self same Kingdom. Thus all circumstances cohere, where he saith, This generation shall not pass till all thes things be Mat. 24. 34. fulfilled: and some shall not taste of death, till they see the Son of Man come in his Kingdom: which respects it beginning in Jerusalem's fall, when he come as a revenging Judge; and the rest relat to the last Judgement. For what better consent can be, then that his spiritual reign over all Nations by the Gospel preached should commence, when all Lawish Ceremonies ceased? Or that the Heavenly Kingdom should begin when the Earthly ended and all Jewish Government expired? Or the inward subjection of God's new People the Elect among Gentiles, and his spiritual service should come in stead of the Jews outward worship? Or that Celestial Zion (new Jerusalem) should succeed, when the old Terrestrials have no more being? This Isaiah foretold, It shall be in the last days, that the Isai 2. 2. 3. Mountain of the Lords house shall be prepared on the Mountain's top, and exalted abov the Hills, and all Nations shall flow to it: and they shall say, come let us go to the Lords Mountain, who will teach us his ways, and we will walk in his paths: for the Law shall go forth of Zion, and the Lords Word from Jerusalem. By the Mountain of his House (Zion and Jerusalem) is meant Christ's Church called the Gospel, not any real City: which St. Paul calls, High Heavenly Gal. 4. 26. Heb. 12. 22. (new) Jerusalem abov, Mother of us al. This began when the Jews dispeopled or disparkled, not before. Indeed Christ preached the Gospel 40 years before, & the Disciples continued it: but the Jews civil Government or Commonwealth, with Ceremonial Law-worship remained still: so the preceding preaching seemed rather a preparation to Christ's Kingdom, than a Mat 4 17. Mat. 10 7 23 perfect imitation: as he self said, Amend your lives, for the Kingdom of Heaven is at hand: and taught his Apostles so to do: implying that his Kingdom was shortly to come, yer they should finish all the Cities of Israel. So the full beginning of his spiritual reign is reckoned, when the old government and outward service expired. For then Christ reigned alone by his Gospel (not in any material City) without partnership of the Law, nor could both concur or coexist. Thus daniel's words of ending sin and making atonement, may be applied to this time though ended before: because Christ then by a kind of excellence or eminence sanctified his Church from sin, and reconciled sinners; when he did it by the Gospel alone without Law purifyings: and the shadow being gone, the body come in place of it. The bringing in of everlasting righteousness may apply to Christ himself, as Jeremy and St. Paul call him: and sealing Jer. 23 6. 1 Cor. 1. 30. of Vision and Prophecy to his glorious Kingdom not long after his death, being not fully finished till that time. Lastly the anointing of most Holy, agrees best with his absolute reign: so the Hebrews referring it to Jerusalem's desolation, complies with Scripture. Now for Chronology: the first of Cyrus Olymp. 60. 4. His Chronology. when he proclaimed the Edict, and second of Vespasian Olymp. 112. 2. when Jerusalem was spoiled (which contain 606. years) are generaly made the extremes of this Vision: in which space some go higher, some lower for the limits: referring the rise to Cyrus' Decree when he licenced Zerubabel to rebuild the Temple; or to the 2 of Darius Hystaspis when he ratified the former; or to the 7 of Artaxerxes Longhand, when he permitted Ezra to offer in the Temple; or to his 20, when he sent Nehemiah to reedify walls and City: but the period to Christ's birth, baptism, death, or Jerusalem's destruction; as every fancy fashioneth the Accounts; wresting words to their sens, yet can make no coherence. Mr. Liuly gins at 2 of Darius Nothus, and ends at 2 of Vespasian, which he saith is 490 years, as indeed it exceeds but 4 which is nearest of any for concinnity of comput, but far from truth. For Hystaspis (not Nothus) licenced the Jews to expedit the Temple, as Ezra evidently shows: that when Zerubabel Ez 4 1, 5, 6, 7, etc. and the Jew began, their Adversaries hired Counsilors to hinder it all days of Cyrus being abroad in War, and of Cambyses, till the 2 of Hystaspis: for Nothus did not initiat till 106 years after Cyrus, and never made any Decree for the Jews. Thes Men wrote to Artashaste (so they called all Persian Kings, but properly Cambyses, styled before Ahasueros in Hebrew a Prince being his Father's Viceroy) who stopped the structure 7 years in his Father's absence, and 7 after. His next Ez. 5. 1, 2, 3, etc. Successor (sav 10 months' usurpation by the conterfet Magis) was Hystaspis: in who's 2 year Zerubabel encouraged by the Prophet Haggai and Zechary (who were all dead yer Nothus Ez. 6. v. 6. 13. reigned) retrived the work: but Tatnai and Shetherboznai opposed, till Darius charged them to further it, which they sadly did. So 'tis clear as Sunshine, that Zerubabel began to build in the first of Cyrus, and revived it in the 2 of Hystaspis after 15 year's intermission: but he builds on a falls foundation, that Cyrus initiated and made that Edict Olym. 55. 1. for he began then in Persia (as best writers witness) but not over all Asia till 23 years after Olym. 60. 4. which is his mere mistake or misprision. However if it be granted that Nothus made a new Decree, and from it to Mnemons' 32 be 7 weeks or 49 years, and 490 in all to Jerusalem's devastation, neither of which is exactly true: yet this prous not the Vision to be a continuation of sacred Chronology from the Captivity downward: for there is a vast Chasma of 115 years from the 1 of Cyrus to the 2 of Nothus, not chalked out in those 490 years; but denoted by secular Authors according to the Olimpic Aera: nor can any clear certain Chronicism be collected from the Vision, as is copiously proved. Sir W. Ralegh and many more begin those weeks at the 7 of Artaxerxes Longhand Olym. 80. 2. and end at Christ's crucifixion Olym. 202. 4. which make 490 years; yet can be no continued Chronology from the Captivity, sigh neither the preceding time from Cyrus to Longimanus; nor the subsequent from our Saviour's suffering to Jerusalem's subversion (both which belong to the Vision) is involved therein. Mr. Liuly seeks to confirm or countenance his novities by Opinions. Contestees: 1. Eusebius, who by Messiah twice named understands a Successor of anointed high Priests, which Ruled Regaly (as the Maccabees and others) after their release from Babylon: so the Hebrews take the word, and expound cutting off by expulsion or otherwise. 2. Tertullian, who gins the 70 weeks at the second of Darius, naming his 4 Successors (Mnemon, Ochus, Arses, Codomon) which must needs be Nothus, though he miscalls him Medus. The end of those weeks he sets in the second of Vespasian saying, that the Jews by being subdued, fulfilled daniel's 70 weeks. 3. Sulpitius Severus St. Augustine's Contemporar, who saith the Jews by Cyrus leave began the Temple, but were hindered about 100 years; recompting Cambyses, Darius, Xerxes, Artaxerxes (with another Xerxes and Sogdianus) who all prohibited the progress: then Darius (Nothus) in who's sixth year it was finished. From thence to Jerusalem's downfall he reckons 69 weeks or 483 years, as Daniel prophesied. 'Tis true the inchoation of that desolation Albinus made about the time specified, but the consummation befell 7 years after. 4. Scaliger refers the beginning of those weeks to Nothus Decree, and end to Jerusalem's destruction. So Junius computs from the second of Nothus to the second of Vespasian: with whom concur Clemens Alexand: Origen, Chrysostom, and sundry Rabins: nor can those Sevenets (divided into 7, and 62, and one) be more properly or probably interpreted. Thus he pleads brauly in a bad Caus. How Eusebius or the Hebrews expound the word Messiah, Answer. concerns not Chronology: but all Orthodox Divines apply it to Christ. Tertullian contradicts himself, naming Darius Medus, and noting out Nothus: for those Ancients were sorry Historics and worse Chronologists. Sulpitius' ers in saying the building was hindered 100 years: for Zerubabel began and ended it in 20. Scaliger was Josephus Son to Julius, both self-singular: he by Messiah to be slain after 62 weeks, understands Christ; beginning at the 5th of Mnemon (when he saith Ezra was sent) & Ez 7. v. 7. ending at the Passion: but this cannot cohere: for Ezra went in the 7th of Artaxerxes Longhand, nor do the years jump; sigh our Saviour suffered by general suffrage of best Authors Ol. 202. 4. when Phlegon reports an extraordinary Eclipse of the Sun to happen at sixth hour or high noon, that Stars shone as at midnight; and an Earthquake subverted sundry Houses at Nice in Bythinia; which the Evangelists ratify touching a deep darkness Mat. 27. 45. Marc. 15. 33. from the sixth hour to the ninth at full Moon, when can be no Solar Eclipse, but at New. Daniel divides the weeks into 7 at building the Walls, 62 for continuance, and one after: who then can conceiv but 62 shall immediately succeed the 7, and preced the one? if so, than they must commence in Mnemens 32, and end 7 years before Jerusalem's eversion. Again, 'Tis said the City should be built (streets and Wal by Nehemiah) 62 weeks, and then Messiah be cut off and the City confounded: how then can it be made good that Christ shall be slain after those 62? sigh Jerusalem flourished after Christ's crucifixion 30 year's yer the broils began, and 37 before the desolation determined. Thus thes Men tug and toil to patch up a seeming Chain of Chronology, but fall at odds like a viperous brood of Cadmean Brethren, till they tear each other in pieces; yet can never effect their pretended project. Oceanum exoneras, experto crede Roberto: Si quaeras Chronicos●e Daniele Chores. Believe tried Robin, you the Ocean drain; Who Chronicism seek from Daniel all in vain. Now to the task. The eghth from the Captivities solution, to the Persian Monarchies 8 Stage 207. expiration involus 207 years. All Authors agree, that Cyrus initiated in Persia Olym. 55. 11. and over Asia 23 years after Ol. 60. 4. which concurs with Rome's 216: but Alexander vanquished Darius at Arbela and won the Persian Dominion Ol. 112. 3. A. U. 423, which cast 207: the personal reigns ratify it thus. Cyrus' 7, Cambyses 7, Magis 1, Darius Hystaspis 36, Xerxes 21, Artaxerxes Longhand 40, Xerxes 2, and Sogdianus (supposed to be esther's Sons) 1; Darius Nothus 19, Artaxerxes Mnemon 43, Ochus 23, Arses 3, Darius Codoman 6, in all 207, as the particulars comput. This is the best Account most approved, and suits best with both Epoches, which we must constantly observ. The ninth from suppression of the Persian, to subversion of 9 Stage 163. the Macedonian Monarchy in King Perseus, are 163. For he was carried Captiv to Rome and Macedon made a Province O●: 153. 2. A. U. 586, which jump with the said sum, and may be ratified by the several reigns: viz. Alexander after his Persian Conquest 7, Aridaeus 6, Cassander 19, his two Sons (Antipater and Alexander) 4, Demetrius 6, Pyrrhus 7 months, Lysimachus 5 years, Seleucus 7 months, Ptolomaeus Ceraunus, Antipater, Meleager, Sosthenes confusedly 2, Antigonus Gonatas 36, Demetrius 10, Antigonus Doson 12, Philip 42, Perseus 12, in all 163. This may be confirmed by the Syrian and Egyptian reigns (the two last Relics of Alexander's immense spoils) if need were. The last from dissolution of the Persian Monarchy to Christ's 10 Stage 166. Nativity, are 166; which may be deduced from the Jewish Rulers and Kings of Egypt: but the Olympic Aera and Rome shall suffice, For from Perseus Olym. 153. 2. A. U. 586 forecited, to Christ's Incarnation Olym. 194. 4. A. U. 752 (being the Luk 3. 1. 23. forty second of Augustus, as Dionysius a Minorit calculats from St. Luke) are just 166 years. For Jul. Caesar was slain in Senat Mar. 15. A. U. 710. and Augustus reigned after him 42 when Christ was born A. U. 752. So all the said sums pointly cohere; which shall be cast jointly together: 1656, 353, 75, 430, 480, 431, 70, (thes seven from infallible divine Oracles, the three subsequent from best helps of Human History and Chronology) 207, 163, 166 in total 4031 current, or 4030 complete: sic constant computa nostra: which shall be the constant basis or confident groundwork of all ensuing Marginal Chronicisms. Seek not to wrest a connexion of sacred Chronology from daniel's Vaticiny, which the holy Ghost never intended: Swim not against the stream, nor cast dust against the wind, lest it fly in thy face. 'Tis impossible to make Points of a Pig's tail, or to frame a clear concatenation of times passed with those to come, where no such matter appeers. Let the Summary stand immutable 4030 complete. complete. Summary. Beside such as follow the depraved Septuagints, some Corollary. others exced this sum: as Alphonsus reckons 5984: Theophilus Antiochenus 5476: St. Austin 5351: Isidor 5210: Eusebius and Orosius 5190: Metheodorus 5000: 4192 R. Moses Germedis 4058: but many more (specially Scaligerians) fall short, who pitch mostly about 3960 some more, some less: which being numberless, shall go nameless. Thes fail 60 years at Abraham's birth, casting it in the seventieth of Terahs' age, and 11 at the grand Captivity, commencing it when Jehoiachim or Jakim was captived, which are evident errors. Howbeit if the precited parcels of 111 servile years swallowed in the Judge's Regency; with the incertain Interreigns, vacancies, and Anarchies (beside the Elders Rule after Josua yet Othniel Judged; omitting samuel's sole sway) be well scanned; there will be more cause to subnect many then subtract any from the said 4030: but the 60 years and 11 wherein the Scaligerian Faction fails, being added to their sum 3960, make up 4031 current, as here fore-proved. Chronology is the darkest piece of liberal literature, and Valediction. Chronography the difficilest point of Chronology: but this a main Masterpiece, which hath cost much industry to complete it; beside most exact exercise of Intellect and Judgement to contriv it into this form or fabric. 'Tis a little Lamp, which may giv light enough to lead vulgar Readers through the crooked corners of this Chronical Labyrinth: wherein every one may easily apply the year of Christ from time to time: but to busy their brains about needless Questions, senseless Opinions, endless Dissertations, and fruitless Disquisitions, will be lost labour too late repent: such as this Chronography cannot satisfy, may go farther and far worse. The four principal Aeras set in the Margins, are that of the World, which began the first day of Creation, when God made the Chaos: that of the Olympiads (which take name of the City Olympia near Elis, where Jupiter's Temple stood) commenced in the fiftieth of King Vzzia A. M. 3255 when Prince Iphitus renewed those Games, instituted by Hercules Alcmenus in gideon's Judgship 500 years before: that of Rome beginning 25 years after in the eghth of King Ahaz A. M. 3280: A. O. 7. 1. That of Christ commencing at his birth, A. M. 4031. A. O. 194. 3. A. U. 752. The first is Charactered A. M. the next A. O. the third A. U. the last A. C. The first and last are sacred the one taken from the old Testament, the other from the New; the two midmost secular; one used by the Greecs, the other by the Romans: but both irrefragable, if rightly applied or used. Aera so oft cited in Chronology, is a Plural of Aes (signifying Supplement. small pieces of brass wherewith men cast Accounts) but used by Catechrestic Solecism (maugre Priscian's pate) in the Singular number for the Head, But, or Beginning of any Chronical Computation; whereof sundry Nations have several sorts. The Hebrews used three chief, the Creation, Abraham's birth, and Egypt's Exod: beside Flood, Promise, Temple, Captivity of less mark. The Assyrians or Babylonians, from King Nabonasser alias Salmonasser. The Persians from King Cyrus and King Jezdegerd. The Greecs from Troy taken, and Olympic Games. The Romans from their City's foundation, and Augustus Caesar's inauguration. Mahometans from their Pseudoprophets Hegira or flight from Mecha. Christians in general from Christ's Nativity current Januar. 1. but the Church of England (with Pisa and Sienna in Italy) from his Conception or Incarnation March 25: we taking it complete or consummate, when he had been a whole year in the flesh, though but three months old: they current or inchoat from the first day of Conception (as Kings reckon from their initiation) so they date 9 months before the Vulgar, and a whole year before us: which is a difference in the manner, but all equally true for the matter; and the very stile distinguisheth the form: For our term is Ao. ab Incarnatione implying complete, theirs Annus Incarnationis importing current. Pisa and Sienna style this year Annus Incarnationis 1655: we ab Incarnatione 1654.: but all else call it Annus Nativitatis 1654., commencing at Christ's Circumcision last passed. The true measure of a Natural Solar year, and a civil Julian or Sosigenean. A True Year is the Sun's total race or revolution Note. through the Zodiacs 12 parts, from any one point to the same: which is finished in 365. Natural days, 5 Equinoctial hours, 49 minutes, and 16 secunds: a second being the 60 part of a minute, that the 60 of an hour, and this the 24. of a Natural day, as is vulgarly known. Julius Caesar Rome's perpetual Dictator and Emperor, by advice of Sosigenes an Egyptian Astronomer, reform the Roman Calendar then variously embolized more or less at the Priests or Augurs pleasures; reducing the year to a set period of 365 days and 6 hours (or a quarter of a day) complete: allowing one day (Febr. 24) to be added every 4 year, in leiu of those odd annal hours: which exceeds the Solar 10 minutes and 44 secunds every year; and we observe it unaltered ever since. This surplusage (which Caesar counted as an Atom not considerable) makes one entire day (lack one minute and 44 secunds) in 134 years: so that from Christ's birth have resulted or increased full 12 days with 8 hours, which should be abated or taken back, to bring every day in the set station or season it was then. For by this obliquity, the 12 last days of each month, possess the place of the nexts 12 first; which is a Turcish Solecism in Chronicism: who from the old Egyptians observe a Lunar year of 12 New Moon changes, containing 354 days: which is 11 and a quarter shorter than our Julian. So they run back in Crablike Post (as we crawl or creep forth with Snaillike pace) and in 18 years keep Summer months at Winter or contrarily: not heeding in what seasons they solennize their falls Festivals: but Christians should be more careful to celebrat true in their just times, so near as can be collected by reason or record. Pope Gregory 13 at Trent Council, consulted Aloysius Lilius with other Mathematicians how to rectify this difformity, and finding that at first universal Synod of Nice, Sol entered Aries the Equinox day March 21 (which then A. C. 325. befell Mar. 11) he with the Tridentin Fathers subtracted or struck off 10 days on Octob. 5. 1582: but should have defalked 2 more (to reach Christ's birth) as Lily persuaded, being two days deficient still. Yet to keep this correction firm and free from error for ever, they ordered or ordained to have one leap-day omitted every 100 year, except the 400 because those 10 redundant minutes and 44 secunds, make up near about 3 whole days in 400 years; which was a wary Proviso or warrantabe Prevention of error for the future. The first Reformation is clyped the Julian Sosigenean year, the last (which is no new Account, but a necessary Note or Comment on the former) the Gregorian Lilian: but both Roman, one Imperial, the other Papal, and both somewhat erroneous. This last most Christian Stats (Protestant's and Papists) follow being no point of Religion, but civil computation by the notion of stilo novo: who retract their Anniversary deviation in part (though not plenirarily or perfectly) and prevent future aberrations. Why then shall we stick still in the Suds, and stand single or singular in evident error? Specially sith by uniform conformity with them, the duple comput of stilo veteri & novo will be canceled or cashired, to the ineffable benefit of common commerce in this Commonwealth with foreign Nations. Such a sudden simultal surreption of 10 or 12 days, will breed or beget much confusion and contention here concerning Contracts, Covenants, Bonds, Bills, dates of Deeds, payment of Rents, etc. but if all Bistextil days be forbid or forborn for 44 years (which will meet with the foreign, when by superseding a leap-day A. C. 1700 they will be 11 days before us) or 52 according to the Sun's station in Christ's age, which will bring us 2 days before them: a gradual Reformation will insensibly ensue, without the least inconvenience to be imagined. For what damage or detriment can acru ora rise to any, if all years run equal so long? The manner may be effected by Act of Parliament in few words: that no Leap-yeer shall be held in England for 44 years (or 52 as shall seem best) next coming: but afterward to be kept as before, except every 134 years for ever: or else, but afterward one leapday shall be struck off every 100 year (except each 400) for ever: either of which Provisoes is authentic to keep it right. For the said redundance complets one day in 134 years (lack only one minute, 44 secunds) and 3 days in 400, lack 26 minutes and 40 secunds: which make one day in 24000 years being inconsiderable All Solar seasons (the 2 Equinoxes, 2 Solstices, etc.) keep the self same set stations constantly and continually: but civil computations of things done on such a day certain (as Christ's Birth Decemb. 25 A. M. 4031 current, the Norman Conquest of England Oct. 6. A. C. 1066) run on one day too far every 134 years, as foreshowed: so Christ's birth is 12 days later than it should be and the Conquest 4. Thus I have done my duty or devoir to denote and demonstrat the true dimension of a Solar year, the Julian deviation, Gregorian aberration, motius, means, and manner of rectification obvious to every common capacity: all which I humbly submit to superior censure. Thus have I like a long wearied Pilgrim, tired my head Upshot. to disquiet the truth of Times, toiled my hands to transcribe it often, and dulled my Pen to satisfy or gratify the censorious Surveiors; who will rather repay scoffs and scorns, than du praises or thanks: But I expect no better reward than what common Writers attain, and have done my best endeavours to instruct or inform the Ignorant: let the Learned learn to emend it, who may take exemple by the Premises, to polish or perfect this new devised Art by better patterns. Lector, habe Chronica haec; quae ducta ab origine Mundi, Ad tua sunt filo secula nexa brevi. Ad Christi genesin primaevi tempora Mundi, Hocce Chronographicum singula signat Opus. Aliter. Tempora deducit de cunis singula Mundi, Alias Ad Christum haec natum Chronnographia brevis. Ad Christum genitum, a prima scaturigine Mundi, Secus. Quaeque sua hoc serie secula Monstrat Opus. Tela Chronographica haec a Mundi fronte gradatim, Sive. Ad Christi tempus, tempora resque refert. De certo Anno Mundi, quo natus est Christus. Mille quater Mundi a genesi lapsi atque triginta A. M. 4030. Sunt Anni, ut Christus carne repertus erat. Bis duo mille Anni & decies ter ab Orbe creato: Alias. Filius ante Dei quàm Caro factus erat. Reader, thes Chronographs with a short thread wrought, From the World's dawning to thy days are brought. This Chronographic Work from the World's prime, Shows till Christ's Birth the true Account of Time. From the World's Cradle, this brief Chronography Draws down all Times to Christ's Nativity. From the Worlds rise to Christ's birth Stage by Stage, This Work in order sets forth every Age. This Chronographic web from the World's Spring, Till Christ's time shows the Times and every thing. The true year of the World, wherein Christ was born. From the World's birth, four thousand thirty years clear Ran out; when Christ did in the flesh appear. From the World made four thousand years and thrice ten Past; your Gods sole Son was made Flesh like Men. AN END. THis Libel or little Book is a peculiar Brat of my sole Advise. Brain, or proper Bird (a Lark) of my Personal Brood; who like a Spider spun this whole Web out of mine own Bowels: which hath many unvulgar mysteries never vented or invented before: Loquendum cum Plebiis, scribendum cum Eruditis; sed sentiendum cum Sophis seu Sapientibus. I divulge likewise two Pedetasters: viz. an Enchiridion of Epigrams in Latin and English Metres: And also eght Theological Theorems, with some Supplements subjoined: the price of both together at Press being 4 s. 6 d. as shall appear in the Title Pagin of each. This little Book may be bound with the last of those two, if any so like, being both of one Paper and Letter.