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Sacred Chronologie, Drawn by Scripture Evidence al-along that vaſt body of Time, (containing the ſpace of almoſt four thouſand Years) From the Creation of the WORLD, to the Paſſion of our Bleſſed SAVIOUR.

By the help of which alone, ſundry Difficult Places of Scripture are unfolded: and the meaneſt Capacity may im­prove that holy Record with abundance of delight and pro­fit: being enabled thereby to refer each ſeveral Hiſtorie and material Paſſage therein contained to its proper Time and Date.

By R. D. M. D.

1 Pet. 1.10, 11.

Of which Salvation the Prophets have enquired and ſearched diligently, who propheſied of the Grace that ſhould come unto you.

Searching what or what manner of Time the Spirit of Chriſt which was in them did ſignifie, when it teſtified before-hand the ſufferings of Chriſt, and the glory that ſhould follow.

LONDON, Printed by James and Joſeph Moxon, for Stephen Bowtell, at the Sign of the Bible in Popes-head Alley. 1648.

To the WorſhipfullMy much Honoured Fa­ther Roger Drake, Eſquire. , and • My Honoured Uncle Tho. Burnell, Eſquire. 

Worshipfull and much Honoured,

ITs not the deſire of Protection (the common Theam of ſuch Epiſtles) but ſence of dutie and the bond of gratitude puts me upon this Inſcription. Truth needs no Patron, Errour deſerves none. To wave there­fore ſuch complements; My deſigne in this Prologue is a thankfull acknowledgement of that great debt brought upon me by each of you, which I can never ſatisfie. To the one I owe (under God) my being, and well being; to the other, the deareſt Compani­on of my Life; to both my Name and Poſterity. Vnworthy were I either of life or name, should I not endeavour (according to my poore model) to perpetuate their being and memorie, to whom I am an e­ternal debtour for both. This only were motive enough to extort a publick acknowledgement. But I cannot ſmother in ſilence an other Favour (shall I ſay not inferiour to either of the former? Gods bleſſing upon poore and unworthy indeavours may make it farre ſu­periour) that in the laſt great turne of my Life, wherein I ſeemed unto many a ſigne and a wonder, by relinquishing that Honourable Profeſſion of Phyſick, to attend upon an higher Calling (though very mean in the eyes of the World) neither of you did interpoſe to di­vert me from that deſigne, though carnal arguments were not want­ing to have made each of you improve your utmoſt Authoritie for the ſtifling of ſuch a motion in the very birth. I am not ignorant under what extream contempt and diſcouragement the Miniſtery lies at preſent: Nor can I be ſo ſtupid as not to apprehend how my own credit lies at the ſtake, as if Conſciouſnes of inabilitie in the pra­ctice of Phyſick made me digreſſe to the function of the Miniſterie. For the anſwering of which cavil I am not very ſolicitous, but wil­lingly in this point lay my credit at their feet who excel in that facul­tie both at home and abroad, and upon former tryal made, know beſt what to judge. But certainly had conſciouſnes of inabilitie diverted me from Phiſick, I should have had but very poor incouragement to the Miniſterie, which as it is far more difficult than Phyſick or any other Facultie in its own nature, ſo conſidering the infinite diſcouragements both from without and within, I had little ground to hope it would prove more eaſie or advantagious than the practice of Phyſick, eſpe­cially ſince this and other callings gain much credit and profit by faith­fullnes and diligence; but the Miniſtery never looſes more with the world than when its exerciſed with moſt pains and faithfulnes. For my own part, as the former pompe and ſplendour of the Clergie did not intice me, ſo the preſent outward baſeneſſe thereof doth not diſ­courage me; but ſilencing all carnal Objections, I deſire to be faith­full unto him that hath called me, and ſo to walk in this waighty im­ployment, as at luſt (through Gods mercy) I may give up a comforta­ble account; for which I begge your earneſt Prayers, and reſt

Your dutifull and loving Son and Nephew, ROGER DRAKE.

THE PREFACE.

AS all the Promiſes, Propheſies, Ceremonies, Genealogies, &c. had a ſpecial reference unto Ieſus Chriſt, as their body, center, end, accom­plisher; ſo doth this our Chronologie, which be­gins in the firſt and ends in the ſecond Adam: To him we deſire to conduct the Reader, and there to leave him, even with Chriſt, who is the only aim, hope, and reſt of all true Believers.

The deſigne of the Authour was as much as may be, to find out Truth, for his own ſatisfaction, and to clear up truth unto the mean­eſt capacities, who by the help of this poor little peece, may in the caſt of an eye finde out almoſt infinite Truths, which without the helpe of theſe parallel Tables will haply puzzle the beſt Chronolo­gers, and be almoſt impoſſible for meaner capacities to collect by their own induſtry.

By this it will appear, that innumerable (and that moſt ſolid) conſequences may be enforced from Scripture grounds, which yet appear not in the ſurface of the Text, but may be digged out of the Mine of the Scriptures by pious ſtudy and induſtry. And in a word, By vertue of this helpe, thou maieſt read the whole Scri­pture with abundance of delight and profit, as being able to referre every remarkable paſſage to its proper time and Date. Who knows not how neceſſary Chorography and Chronologie are to Hi­ſtory, from which, if you abſtract Time and Place, it ſeems to be without Head or Tail, and ſounds more like a Fable then a true Narrative.

For thy better underſtanding and improving the enſuing Chrono­logical Tables, know that the Norma or Compaſſe, by which wee ſteere in meaſuring that vaſt body of Time, from the Creation unto Chriſt) is the lives of the Patriarchs, Kings and Prophets, as they ly ſingle or parallel together: (which indeed are well ſtiled, by learned Broughton, The Day ſtar of the Narration,) and afterwards, the years of captivitie and Daniels ſeventy weeks of yeers, which we fully beleeve do expire with the death of Chriſt. Every page contains ſeven weeks, that is nine and forty years, in which, where the lives are ſingle or thin, we note the ſucceſſion of them, two, three or four times in the ſame page: yea in the firſt page, the line of Adams life is noted five times; one hundred and thirty years of his life being paſt before any Patriarch is joyned as parallel with him. In the next columne to their lives, (either ſingle or parallel) are noted the Sabatical years, or the weeks of the world, the letter [S] being affixed to the top of the colume: and in the ſame colume, immediately under the letter [S] are noted the Jubilies of the World; and afterwards of Canaan, which run pa­rallel with the Jubilees of the World. In the third colume noted at the top with the letter [W] you have the years of the World, marked at every ten years diſtance.

The hundred and twenty years of Gods patience to the old World ſpoke of in Gen. 6.3. is noted page 25. in a diſtinct co­lume, to page 27. then follows a new Aera or Period of time from the Floud, which hapned Anno Mundi 1657. and page 36. a New period of the Promiſe, and another of Circumciſion in the ſame page: and page 45. is noted the Aera of the Lamb or Paſſe­over: and in the next page the Aera of Canaan entred. Page 54. is noted the Aera of Salomons Temple: and page 55. the Aera of the diviſion, when the Kingdom was rent from Salomon in Rehoboham, and ten Tribes were given to Ieroboam. All theſe ſeven periods of time, (beſides that of the Creation,) are famous in Scipture; and are noted diſtinctly in their ſeveral columns, as they fall in one after another, being prefixed before the columnes of the Patriarchs, &c. Beſides thoſe three great Aeraes or Periods, ſo famous in prophane Chronologie, namely, Aera Olympica, Vrbis conditae & Nabonaſſaris, noted page 59. and 60.

Theſe things being premiſed, it will not be difficult for the Rea­der to finde out, in what year of the World, or in what year of thoſe famous Periods, any remarkable paſſage fell out in Scripture: yet the better to help the Reader, I have given him a view of alto­gether in the enſuing draught.

  W.
Adam130130
Seth105235
Enos90325
Kenan70395
Mahalaleel65460
Jared162622
Enoch65687
Methuſalah187874
Lamech1821056
Noah5021558
Shem1001658
Arphaxad351693
Selah301723
Eber341757
Peleg301787
Reu321819
Serug301849
Nahor291878
Terah1302008
Abraham1002108
Iſaack602168
Jacob912259
Joſeph1102369
Void592428
Moſes1202548
Joshuah172565
Othniel402605
Ehud and Shamgar802685
Deborah402725
Gideon402765
Abimelech32768
Tolah232791
Jair222813
Jephtah62819
Ibſan72826
Elon102836
Abdon82844
Samſon202864
Eli402904
Samnel and Saul402944
David402984
Solomon403024
Diviſion3903414
Captivitie513465
Daniels weeks4903955

Adde to theſe the ſeven famous Aeraes, mentioned in the Scripture.

  W.
From the Creation to the Floud,16561656
Promiſe4222078
Circumciſion292107
Paſſeover4012508
Canaan402548
Temple4402988
Diviſion363024

The Reader may haply wonder, why in this Table I note but fiftie one yeers of the captivity of Babylon. The reaſon is, becauſe nineteen yeers currant of thoſe ſeventy yeers run parallel with the nineteen laſt of Ezekiels three hundred ninety yeers, containing the ſpace from the diviſion, to the Captivitie of Zedekiah, and the burning of Solomons Temple. See Ezekiel, 4.5. Subſtract nine­teen out of ſeventy yeers, there reſts fifty one yeers, the juſt ſpace of the Captivity, from the 11. of Zedekiah ending; which indeed was the third Captivity: the firſt hapning in the fourth of Jehoia­kim: the ſecond, about the 11. of Jehoiakim ending.

Take one or two inſtances to clear the uſe of the fore-going di­rections, for a right underſtanding of the parallel lives in the Chro­nological Tables.

Adam lived to ſee eight Patriarchs, namely till Lamech was fifty ſix yeer old. I would know how old each of the Patriarchs were, when Lamech was born. For anſwer, turn to page 12. You shall find that at the birth of Lamech, Adam was eight hundred ſeventie and four yeers old. Seth, ſeven hundred fourtie and four yeers old. Enos, ſix hundred thirty and nine yeers old. Kenan, five hundred fourty and nine yeers old. Mahalaleel, four hundred ſeventy and nine yeers old. Iared, four hundred and fourteen yeers old. Enoch, two hundred fiftie and two yeers old. Methuſelah, one hundred eighty and ſeven yeers old. All thoſe yeers of their lives lying in one parallel line, (from the left hand to the right) with the yeer of Lamecks birth, which fell out toward the end of the hundred twen­ty and fifth week of the world, each week containing the ſpace of ſeven yeers. By the ſame rule you may find out the concent of any of their yeers, and that in effect, as certainly as if the Scripture had ſaid in expreſs terms, that when Lamech was born, Adam was eight hundred ſeventy and four yeers old, &c. Which yet muſt not be underſtood to a moneth and day, (ſince it is not probable all the Patriarchs were born in one and the ſame moneth and day of the yeer) but that a great part of each of their yeers ran parallel; as hap­ly, nine, ten, or eleven moneths. And this Latitude muſt needs be granted us, becauſe the Scripture notes onely the yeer, not the moneth and day in which each Patriarch was born, and where the Holy Ghoſt is ſilent, we muſt not be curious. Its enough for us to be as wiſe as God would have us; Nay, I am confident, not all the skill of all the men in the world, from the beginning to the end of the world, will be able to find out all Truths contained in Scrip­ture, either directly, or by conſequence: but the full opening of the Book of Scripture, and the Book of Providence, will be a great part of the Saints work and happineſs in Heaven. So that we may well conclude with David, Pſalm. 119.96. That Gods command­ment is exceeding broad. If the Chronologie of Scripture, (one of its meaneſt parts) contain almoſt infinite conſequences; what shall we think of the whole Scripture? which though never ſo often read, yet ſtill (like God the Author) affords us new varieties, ſo as at every reading you shall obſerve ſome thing which you knew not before. Expreſs places are like ripe fruit that may be eaten pre­ſently, but conſequences are like the fruit in the ſeed, or like fire in the flint virtually, not formally in the Text: yet as ſure as that which is in expreſs terms, ſo the deduction be right. For inſtance, Gen. 5.3. the Scripture ſaith expreſly, Adam was an hundred and thirty yeers old, and begat Seth: from whence I infer that if Adam were an hun­dred and thirty yeers old at Seths birth, then he was an hundred thir­ty and five yeers old, when Seth was five yeers old; and a hundred fourty and five yeer old, when Seth was fifteen yeers old, &c. be­cauſe five yeers being added to an hundred and thirty make juſt a hundred and thirty five yeers, and fifteen yeers being added to 130 make an hundred and fourty five yeers. Yet its no where ſaid in Scripture, that Adam was an hundred and five yeers old, when Seth was five yeers old, &c. onely its proved by conſequence, by way of ſyllogiſm, whereof one Propoſition is grounded upon expreſs Scripture, the other upon ſence and experience; from both which infallible premiſes the concluſion muſt flow of neceſſity, and can­not be denied. I clear it thus by an hypotheticall ſyllogiſm. If Adam were an hundred and thirty five yeers old when Seth was born, then he was an hundred and thirty five yeers old when Seth was five yeers old. Adam was an hundred and thirty yeers old. when Seth was born, Ergo, he was an hundred thirty and five years old when Seth was five yeers old. The minor or antecedent is expreſs in Scrip­ture, onely its noted under the phraſe of begetting; whence we may probably gueſſe, that Adam begat at the beginning of his hundred and thirtieth year, and Seth was born about the end of the ſame year: and ſo for the reſt of the Patriarchs. Now to prove that all the perallel lives of the Patriarchs are ſet right, ſubſtract the yeers of the Son out of the Fathers age in the ſame line, and the remainder will be the juſt age of the Father, when he begat that Sonne. To take the former inſtance of Lamechs birth, Methuſe­lah was a hundred eighty and ſeven yeers old when he begat La­mech; at the ſame time (Enoch Methuſelahs father) was two hun­dred fifty and two yeers old. How prove I that will you ſay? Why, ſubſtract a hundred and eighty ſeven out of two hundred and fiftie two yeers, there reſts ſixty five yeers, the juſt age of Enoch when he begat Methuſelah. Again, ſubſtract two hundred fifty and two yeers, (the age of Enoch) out of four hundred and fourteen, (the age of Jared at the ſame time;) there reſt a hundred ſixty and two yeers, the juſt age of Iared when he begat Enoch. There is the ſame reaſon of all the Parallel lives that run in a ſtraight line from Father to Sonne. By this rule I conclude the Parallels are ſet right, and a man but meanly verſed in Arithmetick, may with abundance of delight upon occaſion prove any of them.

There is the ſame reaſon of the eight famous periods mentioned in Scripture; to wit, Of the Creation, Floud, Promiſe, Circumci­ſion: The Paſchal Lamb, the entrance of Canaan, the Foundation of Solomons Temple, and the diviſion or rending of the ten Tribes from Rehoboam. For by virtue of theſe Tables you may in the caſt of an eye know in what yeer of any of theſe periods, any memora­ble accident fell out; If you can but tell in what yeer of a Patri­arch, King, Prieſt or Prophet it hapned. To inſtance in Ioſiahs Paſſeover, which was kept in the eighteenth yeer of his reign; at which time alſo Ezekiels fourty yeers begin, mentioned Ezekiel 4.6. and end with the fourth or laſt captivitie in the three and twentieth yeer of Nebuchadnezzar, Ier. 52.30. ſee page 62. f. you shall find it fell out three thouſand three hundred ſeventy and nine yeers from the Creation; one thouſand ſeven hundred twentie and three yeers after the Floud; one thouſand three hundred and one yeer after the Promiſe; one thouſand two hundred ſeventy and two yeers after the Circumciſion; eight hundred ſeventy and one yeer after the Paſſeover; eight hundred thirty and one yeers after the entrance into Canaan; three hundred ninety and one yeer after the founda­tion of the Temple; and three hundred fifty and five yeers after the diviſion. Now to prove that Ioſiahs Paſſeover hapned in thoſe very yeers of the fore-named periods, ſubſtract the latter and leſſer number from the greater number immediately foregoing, and you have the juſt ſpace of time between it and the Aera immediately preceding, which may aſſure you they ſtand right. To clear this by the former inſtance, Ioſiahs Paſſeover hapned three hundred fif­tie and five yeers after the diviſion: this may be proved by ocular demonſtration from the ſeveral weeks of yeers, or ten yeers ſpa­ces of each period reaching unto that date rightly obſerved and reckoned; and ſo may all the reſt: In which you may be further confirmed by ſubſtracting the leſſer period out of the greater im­mediately fore-going, which leaves the juſt diſtance between thoſe two periods: Subſtract then three hundred fiftie and five out of three hundred ninetie and one, there reſt thirtie ſix yeers between the Temple and diviſion. Again, ſubſtract three hundred ninetie and one out of eight hundred thirty and one, there reſt foure hun­dred and fourtie yeers between Canaan entred, and the Temple founded. Yet further, ſubſtract eight hundred thirty and one, out of eight hundred ſeventy and one, there reſt fourty yeers between Canaan entred and the Paſſeover: and three hundred ninety and one, out of eight hundred ſeventy and one, there reſt four hundred and eighty yeers between the Paſchal Lamb and the Temple foun­ded. 1 Kings 6.1. A very memorable period, and of great uſe in ſacred Chronology.

Again, ſubſtract eight hundred ſeventy and one out of one thou­ſand two hundred ſeventy and two, there reſt four hundred and one yeers between Circumciſion and the Paſſeover. And if yet you ſubſtract one thouſand two hundred ſeventy and two, out of one thouſand three hundred and one, there reſt twenty nine yeers between the Promiſe and Circumciſion. Subſtract yet fur­ther, one thouſand three hundred and one, out of one thouſand ſeven hundred twenty three, there reſt foure hundred twenty two yeers between the Floud and the Promiſe made to Abraham. Laſt­ly, ſubſtract one thouſand ſeven hundred twenty three out of three thouſand three hundred ſeventy nine, there reſt one thouſand ſix hundred fifty ſix yeers between the Creation and the Floud, which hapned Anno mundi, 1657. currant: but I reckon theſe great periods by compleat yeers, which periods are ſo exactly noted in every page, as upon ſtrict examination thou shalt find they fail not one yeer in obſerving their true diſtances one from another. Con­ſult then, but the Table of thoſe great periods ſet down for thy eaſe in the ſecond page of the Preface, and then to prove the true ſite of every Period, ſubſtract the leſſer (as before) from the greater; thou wilt find the juſt diſtance of yeers between each of them ſo pun­ctually obſerved; as will not onely diſcover their truth, but alſo breed in thee abundance of delight and profit. And in truth, if but one yeer in any of theſe parallels be ſet falſe, all that follow after it in the ſame connexion, muſt needs be falſe alſo. By theſe Ta­bles thou mayeſt perceive that Shem, Arphaxad, Selah or Eber, (though moſt probably Shem) any of them might be Melchize­deck, ſince every of them lived beyond the birth of ishmael; and one of them, namely Eber out-lived Abraham himſelf. Now Ish­mael was not born till after Melchizedeck met Abraham, and that probably ſome yeers. In a word, almoſt infinite varieties of Truth may with eaſe be found out by the help of theſe Tables, which without them would be very difficult for the beſt Chronologiers to fathom.

One thing more I cannot paſſe without honoutable mention, namely that famous and moſt artificial Julian Period, made up of the three Cycles multiplied one by the other. The whole Period contains ſeven thouſand nine hundred and eighty yeers. Let us ſup­poſe it to be a ſolid body of time, having three dimenſions; the length twenty eight, which is the circle of the Sunne: the bredth nineteen, which is the circle of the Moon, or the Golden Number: The thickneſs fifteen, which is the circle of the Indiction. Multi­ply twenty eight the length, by nineteen the bredth; and the pro­duct of both theſe (five hundred thirtie two, the Dyonyſian Period) by fifteen the thickneſs, the total is ſeven thouſand nine hundred and eighty, the Julian Period. The uſe of it is excellent in Chrono­logie; for by it alone being rightly ſet, you may find out the yeer of the world, or any or all of the three Cycles: And the three Cy­cles being given, you may find any yeer of the world, or of the Julian Period. Chronologers ſuppoſe it to begin ſeven hundred ſixty four yeers before the Creation. The reaſon is, becauſe they take it for granted, that our Saviours Conception or Birth, hapned Anno. Mundi 3949. In which yeer of the world the Cycle of the Sunne was nine, the Golden Number one, the Roman Indiction three. Now theſe three Cycles concur in no yeer of the Julian Pe­riod, but the four thouſand ſeven hundred and thirteenth, which therefore runs parallel with Anno Mundi, 3949. which being ſub­ſtracted from four thouſand ſeven hundred thirteen, their reſt ſeven hundred ſixty four yeers, the juſt date of the Julian Period when the world began. Haply upon this ſuppoſition of our Saviours Birth, Anno Mundi, 3949. do our Almanack-makers ground the change of the three Cycles every yeer, as they may find out the E­pact, by multiplying the Golden Number by eleven, and dividing it by thirty the common age of the Moon, the remainer after di­viſion is the Epact, and if nought remain then the Epact is thirty. For example, This yeer of our Lord being 1646. the Gol­den Number is thirteen, which multiplyed by eleven, the Product is one hundred forty three, and this being divided by thirty, there reſt twenty three, the Epact for this yeer, according to the Julian Account. In like manner to find out the three Cycles; Suppoſe for preſent our Saviour was born Anno Mundi, 3949. add to it the yeer of our Lord, 1646. and 764. the date of the Julian Period be­fore the world began, the total is 6359. which yeer of the Julian Period runs now parallel with the perſent yeer of our Lord, 1646. and with the preſent yeer of the World, 5595. according to the former ſuppoſition. Now to find out the three Cycles; Divide ſix thouſand three hundred ninety five, the preſent Julian Period by twenty eight, your remainder is three. Again, divide it by nine­teen, your remainder is thirteen: Once more divide it by fifteen, your remainder is fourteen; ſo that you have three for the Cycle of the Sunne; thirteen for the Cycle of the Moon, and fourteen for the Cycle of the Indiction this preſent yeer, according to the ordi­nary account. Now becauſe we conceive that our Saviour was born, An. Mundi 3919. ending, thirtie yeers ſooner than the ordi­nary account; we muſt of neceſſity either alter the three Cycles, or begin the date of the Julian Period thirty yeers ſooner than the or­dinary Account, namely, four hundred ninety four yeers before the Creation: which as it is eaſie and ſafe, ſo its warranted by the example of the beſt Chronologers, who alter the date thereof, as themſelves think beſt. Nor is there any abſurditie in it (ſo they keep to that date they ſet themſelves) ſince this Period is not Natu­ral, but Artificial: which is one reaſon I note it not in my Chrono­logical Tables. Let us then take it for granted, that our Saviour was born Anno Periodi Iul. 4713. Let the yeer of our Saviours Birth be what it will in regard of the age of the World; whether 3949. or 3919. or any other, be ſure to faſten it and make it run parallel with the four thouſand ſeven hundred and thirteenth yeer of the Julian Period, and the three Cycles will be ſtill the ſame without variation, as they are now in the ordinary Account, and have been reckoned to be from the Birth of our Saviour: And better a great deal alter the Julian Period, than the three Cycles, which might haply breed great confuſion in the notation of Time: It be­ing in this caſe, as it is in divers terms of Art, which though very improper, yet muſt be kept; leaſt by looſing the terms, we con­found our ſelves, and loſe alſo the ſence of Authors.

But to paſſe this, and to draw to a concluſion. The Weeks and Yeers of the World, as well as the Jubilees, may be proved (as the reſt) by ocular Demonſtration, and likewiſe do mutually prove each other. For inſtance, page 73. f. The firſt yeer of our Savi­ors life runs parallel with Anno Mundi, 3920. and with the laſt or Sabatical yeer of the five hundred ſixtieth week of the World immediately fore-going the eightieth Jubilee. Now to prove they are ſet right; multiply 560. by 7. which is a weeks of yeers, or 80. by 49. which is a Jubilee containing 7. weeks of yeers: the Pro­duct of each is 3920. yeers, the juſt age of the World when our Saviour was one yeer old. Or divide that yeer of the World by 49. the Quotient is 80. the Jubilee which immediately followed our Saviours Birth: As alſo if you divide that week of the World in which our Saviour was born, by 7 which makes a week of yeers, the Quotient is ſtill eighty as before: whence you may certainly conclude they are all rightly ſet. The ſame reaſon is there of any yeer, week, or Jubilee of the world, which by this means may in like manner be proved with no leſſe certainty, then delight, by any who hath but ſo much skill in Arithmetick as will inable him to add, ſubſtract, multiply, and divide.

This I conceive may be ſufficient for the right underſtanding and uſe of the Tables, the benefit whereof thou wilt better value by thy own experience in the ſtudy of Chronology, then I have either leiſure or pleaſure to inſtruct thee. What truth thou findſt in them, own it as a beam of Light ſent from the onely Fountain of Truth: what errors, excuſe and pardon them in the Author, who did his honeſt indeavour with no mean pains to find out Truth, though he neither can nor dare exempt himſelf from the common condition of man, namely to be ſubject to error: nor doth he deſire thee any further to truſt him in this particular, then he is able to make good from ſolid Stripture grounds every parcel and link of this Chronolo­gical chain, from the firſt to the ſecond Adam, with whom he leaves thee, as the onely center of reſt and happineſs; and who, after all the labours and ſufferings of his people, will give them E­ternal Reſt, and Immortal Glory.

POSTSCRIPT.

THe Reader may haply think me overconfident in my aſſer­tions about Points ſo intricate and controverſal: To which I shall anſwer onely thus much. Firſt, that the grounds upon which I build, upon ſerious and impartial conſideration, ſeem to me irrefragable; beſides the harmony of all the Parcels one with another, and eſpecially the perfect conſent of the ſeventie yeers captivity, and Daniels weeks with the weeks of the World. Second­ly, for the ſuperſtructure: if the foundation fall not, I have rea­ſon to be confident thereof, ſince its evident both by ocular De­monſtration, and by the common Principles of Arithmetick, by which it may be proved as firmly and clearly, as any ſumme or total may by examining the particulars; yet do I not preſume to bind any by my poore judgement, but he may by the help of theſe Tables fol­low what date he pleaſe, by adding or ſubſtracting the juſt diffe­rence of yeers between his and my Aera. For example, He who be­leevs Abraham was born when Terah was ſeventie yeers old, Let him ſubſtract ſixtie yeers out of my date of Abrahams birth, and he hath the juſt yeer of the World, according to his own account. Again, he who beleevs the Promiſe was made to Abraham, being ſeventy five yeers old, Let him add five yeers to my date of the World, and he hath his own account, So of the rest. Its Truth I ſeek, and shall be willing to learn of any, nor deſire further to be credited than Truth shall bear me out.

DIFFICULTIES IN SACRED CHRONOLOGIE, CONTROVERTED BY THE LEARNED.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Our return from capti­vitie. An. M. 3466
Thence to the 10 of Artax­erxes Longi­manus. 74
Thence to the end of Dani­els weeks,490
Total]4030

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

Their re­turn 45. yeers ſoner then ours.3421
To the 10. of Artax­erx. Long. 74
To the end of Daniels, 70. weeks.490
Total]3985

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

Our returne from captivi­ty. An. M. 3466
Thence to the 6. of Darius Nothus. 110
Thence to the end of Da­niels weeks.490
Total]4066

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

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

Their return 45. yeers ſooner then ours.3421.
Thence to the ſixth of Da­rius Nothus. 110.
Thence to the end of Dani­els 70. weeks.490.
Total]4021.

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

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

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

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

   Noſtra. Vulg.
AeraOlympica. Anno Mundi32283174
Vrbis Conditae. 32523198
Nabonaſſaris. 32583204

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

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

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

Secondly from the ripeneſſe of fruits, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Errata.

In the DIFFICVLTIES Controverted. &c. Pag. 6. line 28. read for it, which. l. ult. r. that is the four hundred. p. 8. l. 2 r. the fifty eight Iubilee: p. 9. l. 18. r. Athnac for a Colon. p. 10. l. 6. r. Chro­nologie. l. 22. r. to the 10th year. p. 21. l. 21. r. neither place nor time.

In the Chronological Tables. p. col. ult. l. 13. r. 12. Jub. fol. 26. p 2. l. 18. r. Embolimaeus. fol. 36. in the columne of the Promiſe, r. Gen. 12.4.

1
Sacred CHRONOLOGIE.
Adam.S. W.
11 
2
3
4
5
6
7
8210
9
10
11
12
13
14
15320
16
17
18
19
20
21
224 
23
24
25
26
7
28
29530
30
31
32
33
34
35
36640
37
38
39
40
41
42
437 
44
45
46
47
48
49
501 Jubi. 50
518
52
53
54
55
56
57960
58
59
60
61
62
63
641070
65
66
67
68
69
70
7111 
72
73
74
75
76
77
781280
79
80
81
82
83
84
851390
86
87
88
89
90
91
9214 
93
94
95
96
97
98
992 Jubi. 2 Jubi.
10015100
101
102
103
104
105
10616110
107
108
109
110
111
112
11317 
114
115
116
117
118
119
12018120
121
122
123
124
125
126
12719130
128
129
Adam.Seth Gen. 5.3.S. W.
130 19130
1311
1322
1333
134420140
1355
1366
1377
1388
1399
14010
1411121 
14212
14313
14414
14515
14616
14717
148183 Jubi. 3 Jubi.
1491922150
15020
15121
15222
15323
15424
1552523160
15626
15727
15828
15929
16030
16131
1623224 
16333
16434
16535
16636
16737
16838
1693925170
17040
17141
17242
17343
17444
17545
1764626180
17747
17848
17949
18050
18151
18252
1835327 
18454
18555
18656
18757
18858
18959
1906028190
19161
19262
19363
19464
19565
19666
197674 Jubi. 4 Jubi.
1986829200
19969
20070
20171
20272
20373
2047430210
20575
20676
20777
20878
20979
21080
2118131 
21282
21383
21484
21585
21686
21787
2188832220
21989
22090
22191
22292
22393
22494
2259533230
22696
22797
22898
22999
230100
231101
23210234 
233103
234104
235105
Adam.Seth Gen. 5.3.Enos. Gen. 5.5S. W.
236106134 
2371072
2381083
239109435240
2401105
2411116
2421127
2431138
2441149
24511510
246116115 Jubi. 5 Jubi.
2471171236250
24811813
24911914
25012015
25112116
25212217
2531231837 
25412419
25512520
25612621
25712722
25812823
25912924
2601302538260
26113126
26213227
26313328
26413429
26513530
26613631
2671373239270
26813833
26913934
27014035
27114136
27214237
27314338
2741443940280
27514540
27614641
27714742
27814843
27914944
28015045
2811514641 
28215247
28315348
28415449
28515550
28615651
28715752
2881585342290
28915954
29016055
29116156
29216257
29316358
29416459
295165606 Jubi. 6 Jubi.
2961666143300
29716762
29816863
29916964
30017065
30117166
3021726744 
30317368
30417469
30517570
30617671
30717772
30817873
3091797445310
31018075
31118176
31218277
31318378
31418479
31518580
3161868146320
31718782
31818883
31918984
32019085
32119186
32219287
3231938847 
32419489
32519590
Adam.Seth Gen. 5.3.Enos. Gen. 5.5Kenā. Gen. 5.9.S. W.
32619691147 
327197922
328198933
329199944
33020095548330
331201966
332202977
333203988
334204999
33520510010
33620610111
3372071021249340
33820810313
33920910414
34021010515
34121110616
34221210717
34321310818
344214109197 Jubi. 350
3452151102050
34621611121
34721711222
34821811323
34921911424
35022011525
35122111626517 Jubi.
35222211727
35322311828
35422411929
35522512030
35622612131
35722712232
3582281233352360
35922912434
36023012535
36123112636
36223212737
36323312838
36423412939
3652351304053370
36623613141
36723713242
36823813343
36923913444
37024013545
37124113646
3722421374754 
37324313848
37424413949
37524514050
37624614151
37724714252
37824814353
3792491445455380
38025014555
38125114656
38225214757
38325314858
38425414959
38525515060
3862561516156390
38725715262
38825815363
38925915464
39026015565
39126115666
39226215767
393263158688 Jubi.  
39426415969
39526516070
Adam.Seth Gen. 5.3.Enos. Gen. 5.5Kenā. Gen. 5.9.Mahal. Gen. 5.12.S. W.
39626616171157 
397267162722
398268163733
399269164744
400270165755588 Jubi.
401271166766400
402272167777
403273168788
404274169799
4052751708010
4062761718111
407277172821259410
4082781738313
4092791748414
4102801758515
4112811768616
4122821778717
4132831788818
414284179891960420
4152851809020
4162861819121
4172871829222
4182881839323
4192891849424
4202901859525
421291186962661 
4222921879727
4232931889828
4242941899929
42529519010030
42629619110131
42729719210232
4282981931033362430
42929919410434
43030019510535
43130119610636
43230219710737
43330319810838
43430419910939
4353052001104063440
43630620111141
43730720211242
43830820311343
43930920411444
44031020511545
44131120611646
442312207117479 Jubi.  
4433132081184864
44431420911949
44531521012050
44631621112151
44731721212252
44831821312353
44931921412454659 Jubi.
45032021512555450
45132121612656
45232221712757
45332321812858
45432421912959
45532522013060
4563262211316166460
45732722213262
45832822313363
45932922413464
46033022513565
Adam.Seth Gen. 5.3.Enos. Gen. 5.5Kenā. Gen. 5.9.Mahal. Gen. 5.12.Iared. Gen. 5.15S. W.
46133122613666166460
462332227137672
46333322813868367 
464334229139694
465335230140705
466336231141716
467337232142727
468338233143738
469339234144749
470340235145751068470
4713412361467611
4723422371477712
4733432381487813
4743442391497914
4753452401508015
4763462411518116
477347242152821769480
4783482431538318
4793492441548419
4803502451558520
4813512461568621
4823522471578722
4833532481588823
484354249159892470490
4853552501609025
4863562511619126
4873572521629227
4883582531639328
4893592541649429
4903602551659530
491361256166963110 Jubi.  
492362257167973271
4933632581689833
4943642591699934
49536526017010035
49636626117110136
49736726217210237
4983682631731033872500
49936926417410439
50037026517510540
50137126617610641
50237226717710742
50337326817810843
5043742691791094410 Jubi.
5053752701801104573510
50637627118111146
50737727218211247
50837827318311348
50937927418411449
51038027518511550
51138127618611651
5123822771871175274 
51338327818811853
51438427918911954
51538528019012055
51638628119112156
51738728219212257
51838828319312358
5193892841941245975520
52039028519512560
52139128619612661
52239228719712762
52339328819812863
52439428919912964
52539529020013065
5263962912011316676530
52739729220213267
52839829320313368
52939929420413469
53040029520513570
53140129620613671
53240229720713772
5334032982081387377 
53440429920913974
53540530021014075
53640630121114176
53740730221214277
53840830321314378
53940930421414479
5404103052151458011 Jubi. 540
5414113062161468178
54241230721714782
54341330821814883
54441430921914984
54541531022015085
54641631122115186
5474173122221528779550
54841831322315388
54941931422415489
55042031522515590
55142131622615691
55242231722715792
5534233182281589311 Jubi.
5544243192291599480560
55542532023016095
55642632123116196
55742732223216297
55842832323316398
55942932423416499
560430325235165100
56143132623616610181 
562432327237167102
563433328238168103
564434329239169104
565435330240170105
566436331241171106
567437332242172107
56843833324317310882570
569439334244174109
570440335245175110
571441336246176111
572442337247177112
573443338248178113
574444339249179114
57544534025018011583580
576446341251181116
577447342252182117
578448343253183118
579449344254184119
580450345255185120
581451346256186121
58245234725718712284 
583453348258188123
584454349259189124
585455350260190125
586456351261191126
587457352262192127
588458353263193128
58945935426419412912 Jubi. 590
59046035526519513085
591461356266196131
592462357267197132
593463358268198133
594464359269199134
595465360270200135
59646636127120113686600
597467362272202137
598468363273203138
599469364274204139
600470365275205140
601471366276206141
60247236727720714213 Jubi.
60347336827820814387 
604474369279209144
605475370280210145
606476371281211146
607477372282212147
608478373283213148
609479374284214149
61048037528521515088610
611481376286216151
612482377287217152
613483378288218153
614484379289219154
615485380290220155
616486381291221156
61748738229222215789620
618488383293223158
619489384294224159
620490385295225160
621491386296226161
622492387297227162
Adam.Seth Gen. 5.3.Enos. Gen. 5.5Kenā. Gen. 5.9.Mahal. Gen. 5.12.Iared. Gen. 5.15Enoch. Gen. 5.18.S. W.
623493388298228163189620
624494389299229164290630
6254953903002301653
6264963913012311664
6274973923022321675
6284983933032331686
6294993943042341697
6305003953052351708
631501396306236171991 
63250239730723717210
63350339830823817311
63450439930923917412
63550540031024017513
63650640131124117614
63750740231224217715
6385084033132431781613 Jubi. 640
6395094043142441791792
64051040531524518018
64151140631624618119
64251240731724718220
64351340831824818321
64451440931924918422
6455154103202501852393650
64651641132125118624
64751741232225218725
64851841332325318826
64951941432425418927
65052041532525519028
6515214163262561912913 Jubi.
6525224173272571923094 
65352341832825819331
65452441932925919432
65552542033026019533
65652642133126119634
65752742233226219735
65852842333326319836
6595294243342641993795660
66053042533526520038
66153142633626620139
66253242733726720240
66353342833826820341
66453442933926920442
66553543034027020543
6665364313412712064496670
66753743234227220745
66853843334327320846
66953943434427420947
67054043534527521048
67154143634627621149
67254243734727721250
6735434383482782135197 
67454443934927921452
67554544035028021553
67654644135128121654
67754744235228221755
67854844335328321856
67954944435428421957
6805504453552852205898680
68155144635628622159
68255244735728722260
68355344835828822361
68455444935928922462
68555545036029022563
68655645136129122664
6875574523622922276514 Jubi. 690
Adam.Seth Gen. 5.3.Enos. Gen. 5.5Kenā. Gen. 5.9.Mahal. Gen. 5.12.Iared. Gen. 5.15Enoch. Gen. 5.18.Methuſ. Gen. 5.21.S. W.
68855845336329322866199690
689559454364294229672
690560455365295230683
691561456366296231694
692562457367297232705
693563458368298233716
694564459369299234727100700
695565460370300235738
696566461371301236749
6975674623723022377510
6985684633733032387611
6995694643743042397712
7005704653753052407813
701571466376306241791410114 Jubi.
7025724673773072428015
7035734683783082438116
7045744693793092448217
7055754703803102458318
7065764713813112468419
7075774723823122478520
7085784733833132488621102710
7095794743843142498722
7105804753853152508823
7115814763863162518924
7125824773873172529025
7135834783883182539126
7145844793893192549227
7155854803903202559328103720
7165864813913212569429
7175874823923222579530
7185884833933232589631
7195894843943242599732
7205904853953252609833
7215914863963262619934
72259248739732726210035104 
72359348839832826310136
72459448939932926410237
72559549040033026510338
72659649140133126610439
72759749240233226710540
72859849340333326810641
72959949440433426910742105730
73060049540533527010843
73160149640633627110944
73260249740733727211045
73360349840833827311146
73460449940933927411247
73560550041034027511348
7366065014113412761144915 Jubi. 740
73760750241234227711550106
73860850341334327811651
73960950441434427911752
74061050541534528011853
74161150641634628111954
74261250741734728212055
74361350841834828312156107 
74461450941934928412257
74561551042035028512358
74661651142135128612459
74761751242235228712560
74861851342335328812661
74961951442435428912762
75062051542535529012863108750
7516215164263562911296415 Jubi.
75262251742735729213065
75362351842835829313166
75462451942935929413267
75562552043036029513368
75662652143136129613469
75762752243236229713570109760
75862852343336329813671
75962952443436429913772
76063052543536530013873
76163152643636630113974
76263252743736730214075
76363352843836830314176
76463452943936930414277110770
76563553044037030514378
76663653144137130614479
76763753244237230714580
76863853344337330814681
769