but also attributes compleat 9 years for Archelaus after the Death of Herod If say they the Coronation of Herod hapned in the 6th Jul. Year from thence to the 42d Jul. year when Herod died are 36 years And if from the 51st Julian Year when Aemilius Lepidus and C. Arun. Nepos were Consuls at Rome and which according to (r) L. 5 Dio Cassius hapned the Banishment of Archelaus thâ— 9 years of his Reign be subtracted the Residue is correspondent to the 42d Julian Year when Archelaus succeeded his Father This they say appears further out of the Computation of the Years of Philip the younger Son of Herod The 37th year of his Age which was his last is made coincident by (s) L. 18. c. 6. Josephus with the 20th year of the Reign of Tiberius but the 20th year of the Reign of Tiberius began in September in the 78th Julian Year of which if the 36 years of Philip be subtracted the Residue is again correspondent to the 42d Julian Year when Philip succeeded his Father Herod in some Part of the Kingdom It cannot be denied that this Computation carries along with it a great Probability if the same were also agreeable to the other before-mentioned Characters According to this Hypothesis the whole Series of the History of the Jews must be called in question or else that Josephus was only misguided in the Relation of the History of Herod or else that these Errors are crept in by the Negligence of the Transcribers But the safest way is to keep to these Characters mentioned at the Beginning of this Chapter and not to reject these Demonstrations for the sake of some Niceties § 5. Laurent Suslyga and Is Vossius refer the Death of Herod to the 43d Julian Year or to Some refer the Death of Herod to the 43 d Julian Year the year of the Jul. Period 4711 But besides what has been alledged before against Keplerus and Petavius it is to be observed that these two have made but little Reflection upon the Character of the Lunar Eclipse mentioned by Josephus § 6. Alstedius Wilhelmus Langius and Wickmannus Some to the 44th year make the Death of Herod coincident with the 43d Julian Year or the year of the Jul. Period 4712 by which means they pretend to come nearer to the 37 years appropriated by Josephus to the Reign of Herod But since this Opinion labours under the same Difficulty with the former in respect of the Eclipse of the Moon I choose rather to follow the Opinion of Scaliger than to grapple in the Dark when it is left to my Choice to walk in the Light § 7. The Celestial Characters having been always Vnto what time the Lunar Eclipse is to be referred considered as the surest Guides for the Chronologers most of those Authors who dispute about the true time of the Death of Herod have endeavoured to bring that notable Eclipse of the Moon mentioned by (t) L. 17. c. â—8 Ant. Josephus within the Compass of their several Hypotheses Laurentius Codomannus (u) An. S. Script p. 69. has the following Words of this Eclipse ` In the year of the World 4133 a little before Midnight which followed the 8th day of November in the 2d year of Christ hapned that Eclipse of the Moon mentioned by Josephus in the 17th Book and 8th Chapter The next following day being the 9th day of ` November Herod the Great being then very ill c. Tho. Lydiott maintains that this same Eclipse hapned in the Beginning of the Night which followed the 20th day of February of the 52d Julian Year Joh. Keplerus and Dion Petavius declare for that Eclipse of the Moon which hapned on the 13th day of March 2 Hours and 45 Minutes after Midnight (x) C. 149. p. 75. Joh. Georg. Herwart ab Hoeâ—burg in his New and Truly Astronomical Chronology makes this Eclipse the same with that which hapned in the 47th Jul. Year and the 754th year since the Building of Rome according to Varro's Computation when on the 20th day of February the Moon was eclipsed an Hour before Midnight the Sun being at that time in the 29th Degree 51 Minutes of Aquarius Wilhelm Langius alledges that Eclipse for the true one which hapned in the 44th Julian Year in the Morning on the 20th day of January the End of which was seen at Arbela and the Middle in some more Oriental Parts But Scaliger is of Opinion that the Lunar Eclipse mentioned by Josephus near the time of the Death of Herod hapned on the 8th day of January in the 45th Jul. Year Thus has this memorable Character so industriously observed and set down by Josephus proved the Apple of Contest among the Chronologers To give the best Judgment we can in so difficult a Point it ought to be observed that those who have bestowed so much Pains in applying these Eclipâ—es to their Hypotheses have lost much Labour and Time unless the same be likewise agreeable to the other Circumstances Thus it may rationally be supposed that the Lunar Eclipse mentioned here by Josephus was visible at Jerusalem it being mentioned as a peculiar Character belonging to the History of the Jews and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate that the same hapned near Midnight not in the Evening or Morning in Opposition to Langius It is also very probable that the same was not so inconsiderable as it is made by Petavius but that it was very remarkable and worth the taking notice of by so great an Historian There is also another Circumstance worth our particular Observation that there must be betwixt this Eclipse and the ensuing Passover an Interval sufficient for the transacting all those Matters that are related in that Place by (y) L. 1. c. 21. de Bell. Jud. Josephus Herod falling dangerously ill after this Eclipse consulted the Physicians and after he had for some time used their Prescriptions he was by their Advice carried to the Bath After his Return from thence he received Letters from Rome and finding himself grow worse and worse he caused Antipater to be slain and died not till five Days after After which were celebrated the Funeral Rites with great Pomp his Corps being carried from Jericho to Herodium above 200 Stadia After all this had been transacted the Slaughter of several thousands ensued at the time of the Passover all which is not probable that it could have been done in so few Days as Keplerus and Petavius allot for this Interval So that the whole matter duly weighed Scaliger's Opinion deserves to be preferr'd before all the others of which we will give you a Scheme in the following Table   Hor. Grad ′ ″ Media 8 accidit Vranib tempore Astronom compl A. Per. Jul. 4712. 8 Jan.  15 40 21 Intervallum inter veram mediam 8 Subtr  4 17 24 Tempus apparens verae 8 Vranib 8 Jan. 11 22 57 Anomalia Aequin Sing
Breviarium Chronologicum BEING A TREATISE Describing the Terms and Most Celebrated Characters Periods and Epocha's us'd in CHRONOLOGY By which that Useful SCIENCE may easily be attained to Writ in Latin by Gyles Strauchius D. D. and Publick Professor in the University of Wittebergh And now done into English from the Third Edition with Additions Time of it self is nothing but from Thought Receives its Rise by lab'ring Fancy wrought From things consider'd whilst we think on some As present some as past or yet to come Creech 's Lucretius LONDON Printed for A. Bosvile at the Dial against St. Dunstan's Church and P. Gilburne at the Harrow the Corner of Chancery-Lane both in Fleetstreet 1699 Mr. LOCK in his Thoughts of Education page 327. speaking of the usefulness of Chronology says THE most useful Book I have seen in that part of Learning is a Treatise of Strauchius which is Printed in 12º under the Title of Breviarium Chronologicum out of which may be selected all that is necessary to be taught a Young Gentleman concerning Chronology STRAUCHIUS'S CHRONOLOGY TO THE READER Reader I Here present thee with the Translation of an Author who has never yet appeared in an English Dress one so famous for that sort of Learning he treats of that I thought it might prove no ungrateful Work to the Publick to make him speak our Language which has already been so great a Stranger to Chronology the Subject which our Author here so learnedly handles In it thou wilt find that Accuracy Method and Exactness that it may justly be esteemed the most useful Book of this kind that has ever yet appeared abroad in the World and withal so fully written that it contains all that is necessary to be taught a young Gentleman concerning Chronology The Usefulness of this Study I cannot better recommend to thee than in the Words of the Ingenious and Learned Mr. Lock who thus expresses himself upon this Occasion in his Extraordinary Thoughts concerning Education With Geography says he Chronology ought to go Hand in Hand I mean the general Part of it so that he may have in his Mind a View of the whole Current of Time and the several considerable Epocha's that are made use of in History Without these two History which is the great Mistriss of Prudence and Civil Knowledge and ought to be the proper Study of a young Gentleman or Man of Business in the World without Geography and Chrenology I say History will be very ill retained and very little useful but be only a Jumble of Matters of Fact confusedly heaped together without Order or Instruction 'T is by these that the Actions of Mankind are ranked into their proper Places of Times and Countries under which Circumstances they are not only much easier kept in the Memory but in that natural Order are only capable to afford those Observations which make a Man the better and the abler for reading them After this he extends his due Praises to our Author as the best Chronologer he has met with yet extant But herein he only follows the Opinion of the Learned World which has always discovered a particular Value for this Piece as may appear by the several large Impressions that have been bought up since its first Publication And 't is for this Reason I presume to set it in a clearer Light and more publick View that so a Book of such General Use and Concernment may not any longer be continued to a particular Set of Men Upon which score I hope this Translation may meet with an Acceptance and Entertainment suitable to the Worth and Character of the Author As to the Translation it self the Author's Method has been followed in every thing except in that tedious Way he has made use of by Question and Answer which breaking off so often the Thread of the Discourse renders it less pleasing to the Reader and not more useful This I have endeavoured and think may modestly say I have amended by turning the Author's Questions into a Marginal Summary of the adjoining Section and the Answer of it which in the Original is long and full of Quotations into the Section it self and these agree generally the several Responses there with which is to be hoped may be more agreeable and easier retained by thee The Quotations which are many in the Original and much used by most German Writers I have only taken the Sence of except such as are most material referring thee if such is thy Curiosity to the others in the Margin And where the Author is so prolix in Things of little Moment and only shews his Skill in confuting the Author of the Mystic Chronology and others not of his Opinion I have thought fit rather to give thee the Sum of it than cumber thee as Mr. Lock calls it Pag. 328 with his Arguments at large And lastly to make the Work as compleat as I could I have added several Tables which are of great use for the more clear understanding the ensuing Discourse particularly that useful one of Mr. Flamstead's about the Equation of Time R. S. THE CONTENTS INtroduction Page 1 BOOK I. Of the Terms in Chronology Chap. I. Of some Chronological Terms viz. Minutes Scruples Moments p. 8 Ch. II. Of Hours p. 11 Ch. III. Of Vigils and Watches p. 19 Ch. IV. Of Days p. 23 Ch. V. Of Months p. 32 Ch. VI. Of Years p. 39 Ch. VII Of Epacts p. 48 Ch. VIII Of a Lustrum Saeculum or Aevum p. 54 Ch. IX Of the Epocha Aera Cycle and Period p. 58 BOOK II. Of Chronological Characters Ch. I. Of Chronological Characters in general p. 60 Ch. II. Of Hebdomatick or Weekly Characters p. 62 Ch. III. Of the lesser sacred annual Character or the Sabbatic Cycle p. 71. Ch. IV. Of the greater sacred annual Character or the Sabbatic Cycle p. 83 Ch. V. Of the Solar Cycle p. 87 Ch. VI. Of the Lunar Cycle p. 91 Ch. VII Of the Cycle of Indiction p. 97 Ch. VIII Of the Character of the Roman Consulate p. 104 BOOK III. Of Periods Ch. I. Of the Period of Calippus p. 112 Ch. II. Of the Period of Hipparchus p. 119 Ch. III. Of the Victorian Period p. 123 Ch. IV. Of the Constantinopolitan Period p. 125 Ch. V. Of the Julian Period p. 131 BOOK IV. Of the Celebrated Epocha's Ch. I. Of the Epocha of the World p. 155 Ch. II. Of the Epocha of the Jews p. 174 Ch. III. Of the Epocha of the Deluge p. 179 Ch. IV. Of the Chaldean Epocha and the Reigns of the Assyrian Monarchs p. 191 Ch. V. Of the Epocha of the Years of Abraham p. 204 Ch. VI. Of the Epocha of the 430 Years the Jews sojourned in Aegypt of which Mention is made in Exodus 12. v. 40. p. 211 Ch. VII Of the Epocha of Inachus the Founder of the Kingdom of Argos in Peloponnesus and his Successours p. 216 Ch. VIII Of the Epocha of Cecrops the first Founder of the Kingdom of Athens and
some Footsteps appear in this that the Greek Annals called them their Hori and their Writers Horographici And others there are also who in a particular Acceptation of the Word think that the Greeks call that Part of Time an Hour wherein the Dog-Star arises whence Galen in his Book de Alimentis calls those Horean Fruits which sprung up at that time wherein the Dog-Star arose and Horace says Flagrantis atrox hora Caniculae c. Lib. 3. O. 13 So that in general the Ancients by an Hour have signify'd an Age by the 12th Hour Old Age as in that Dialogue of M. Crassus and the King of Galatia What mean you says he art not thou now arrived at the 12th Hour and yet talkest of building a new City § 3. Herodotus relates (a) Lib. 2. that the Graecians Why the Ancients divided the Day into 12 Parts received from the Aegyptians the Use of the Pole the Gnomon and the twelve Parts of the Day and Pierius Valerianus (b) Hieroglyph Lib. 6. says that the Original of that Use among the Aegyptians was because their Priests were wont twelve times a Day to cry aloud with a howling Noise to their Cynocephalus and both Cicero and Marius Victorinus have taken notice of such a Ceremony to Serapis Galen remarks other things of this Number viz. that the Romans used it not only for their Hours but also in Weights Measures c. as being a Number divisible into many aliquot Parts § 4. And doubtless Astronomers according What Hours the Ancients had to the Motion of the Aequator have constituted equal Hours yet it is apparent that the Ancients used the unequal more than the equal Hours St. John says (c) St. John c. 10. 9. are there not 12 Hours of the Day which must be false if Equinoctial As likewise St. Matthew (d) Mat. 20. in the Parable of the Vineyard where those that came at 11 staid but one Hour and that place of Plautus in Pseudolus (e) Act. 5. Sc. 9. must mean the same Hours as well as this of Martial Otia Prisce brevi poteris donare libello Hora nec aestiva est nec tibi tota perit § 5. It is not known at what time the Custom of dividing the Days into Hours began among The dividing Days into Hours the most ancient Way the Aegyptians yet undoubtedly it is but of short standing amongst other Nations and chiefly the Romans which Censorinus (f) de Nat. Deorum C. 23. observes as an Argument that the Word Hour was not known amongst the Romans 300 Years after the Building of the City by reason there is not any mention made of 'em in the 12 Tables as the other Laws after that time do before which the Divisions were only before and after Noon § 6. The Turks not having Clocks as we have The Turks divided theirs the Priests in their stead stopping their Ears with their Fingers proclaim from the Top of their Mosks the Cock-crow the Break of Day Noon-tide Three of the Clock and Twi-light with a very high Voice The same Custom the old Romans used as appears by Martial Horas quinque puer nondum tibi nuntiat tu Jam conviva mihi Caeciliane venis And in Athenaeus mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mercenary Hour-teller and also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parasite that declared Supper-time § 7. But amongst the many Instruments the The Ancients manner of noting the Hours of the Day Ancients made use of to distinguish their Hours the Sun-Dial or Heliotropia is certainly the most ancient For in the Holy Scripture we read (g) 2 King 20. of Ahaz's Dial where that great Miracle was wrought of the Sun 's going back ten Degrees about which not only R. Solomon but other Interpreters agree that those Degrees were the Indices of such parts of the Day Nor do we believe that this so publick a Machine was only in use amongst Mathematicians as Salmasius fancies against whom Dion Petavius very well urgeth that then it would not be the Custom to erect them so publickly in the Market-places and much more from hence the Falsity of a contrary Opinion doth appear that the Use of Fortune-tellers and Astrologers were very severely forbidden by the Jews However the Use of Dials was not only long since known to the Jews but to other Nations as the Greeks as Diogenes Laertius reports and the Romans as Pliny (h) D. L. Lib. 7. C. 60. relateth Pomponius also gives an Account of a famous Dial in the Field of Mars which Persius speaks of when he says Stertimus indomitum quod despumare Falernum Sufficiat quinta dum linea tangitur umbra § 8. And since we cannot at all times be A Description of the Roman Clepsydra so happy as to enjoy the Light of the Sun the ancient Romans or rather the Greeks to make some amends for the frequency of Storms c. found out according to the Ingenuity of that Age an artificial Invention The Author as Pliny (i) L. 7. C. 60. writes was Scipio Nasica which Pancirollus gives the following Description of They took says he a Vessel made of Glass in the bottom of which was a narrow Hole done about with Gold lest the Water should wear it away On the other part of the Vessel was drawn a right Line having the twelve Hours set upon it after which they filled the Vessel with Water which issued Drop by Drop out of the little Hole they thrust a Cork into the Water fastned to a little Wand the end of which pointed at the 1st Hour and as the Water fell down more at the 2 d 3 d c. Hours This in the Greek was called a Clepsydra and with us an Hour-Glass § 9. Natural Hours are not every where Natural Hours not every where unequal unequal since that there cannot be any difference of Hours Artificial and Natural as to the Quantity with those that live under the middle of the Torrid Zone or under the Aequator where the Signs of the Zodiack ascend directly Yet is it otherwise with those that live under the Temperate Zone if the Sun be in the Equinoctial Points § 10. And it is commonly thought that all the Hours of the Day which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equal one with another are equal one with another not considering that the very Days from Noon to Noon are unequal and then their Parts can never be equal but since the Inequality is but little a Mathematician ought to know it but 't is but of little moment in ordinary Uses § 11. Unequal Hours are called Planetary because Astrologers have taught with greater Vanity Why artificial are called Planetary and Superstition than Certitude that the several Planets rule in several Hours beginning this Order from the first Hour on Sunday and continuing of it as you may see
15 19 16 CHAP. V. Of the Julian Period 1. The Julian Period is a System of 7980 Years whose first Year had 1 for the Character of the Solar Cycle also of the Lunar Cycle and also of the Indiction all reckoned according to the manner of the Latines from Noon upon the Calends of January 2. This Period arises from the continual Multiplication of 28 19 and 15 the Cycles of the Sun Moon and Indiction 3. In respect of its Vse this Period contains in it the Reason of all other Epocha's so that we are chiefly to reduce all other Aera's to it § 1. THIS Period was not called the Julian because it was invented by Julius Of the reason why this is called the Julian Period Caesar since 't was not received till the Year 4669 but because this System consists of Julian Years § 2. This Epocha is not Historical but Artificial Of its Author since 't was invented only for the Use of true Epocha's For Scaliger considering that the Calculation was very intricate since if we consider the Years of the Creation the year of Christ or any other Epocha whatever another Person could not understand what Year this or that Writer meant therefore to remove such Doubts about reckoning upon the times he thought of this Period and when he saw that there was no other Epocha whose Beginning was incontestable among Chronologers he fixed this For he continually multiplied the three Cycles of the Sun Moon and Indiction together and the Product resulting he called the Julian Period By this means avoiding those Inconveniencies which were wont to arise from the different Computation of Years but no one can doubt who has considered the 2 Periods viz. the Constantinopolitan and the Julian but that the former was the occasion of the latter For they agree in Quantity and in Principles since as Scaliger has taught both arise from the Multiplication of the Cycles but they disagree in respect of the Terminus à quo since the Beginning of the Const Period is supposed to precede the other Period by 795 years Nor have the Years of the Julian Period the same Beginning as the Const have since we begin those from Noon upon the Calends of January but these partly from the Autumn partly from the Spring But what Praise Scaliger has deserved even from his Enemy because of the Use of this Julian Period is evident from the following Words of (a) Lib. 9. Cap. 1. Petavius where he says Truly there is scarce any thing in all Scaliger 's Chronological Books which is of any Moment or may avoid Reprehension besides his Explication of the Julian Period And as we have deservedly condemn'd the rest and because of their intolerable Errors and have rejected them from all Vse in History so we ought much to esteem this Artificial Cycle of Year and its Vse Which is sufficient from an Enemy and constant Adversary § 3. The first Use of the Julian Period Of the most remarkable Vses of the Julian Period is this that we can explain our Minds to one another For every Year of this Period has its Cycles all of which no other Year in the whole Period has And on the contrary the Year of the Creation being stated we may first enquire how many years any Author reckons from the Creation to the Year of Christ which Multiplex Inquisition Experience will teach any one who doubts of it is troublesome and full of Difficulties according to the Method of other Periods The 2d Use is that the 3 Cycles are found in this Period The 3d Use is this that if it can be found how the Chronological Characters can be found and that the Years of any other Epocha can be connected with the years of the Julian Period the same Characters also with little Labour may be applied to the years of all other Epocha's which also is the Cause why we shall explain in certain Sections the Invention of the Chronological Characters in the Julian Period and afterwards in particular the Connexion of Historical Years with the Julian Period For whereas in all other Chapters we have particularly spoken how those Characters might peculiarly be applied to Aera's So it shall be sufficient that we have mentioned how they may be compared together in the Julian Account so that it only remains that in the mention of Epocha's we only shew how all the Years reckoned from any Period agree with some certain year in the Julian Period § 4. The first Year of Dionysius's Christian Of the Principle that Scaliger followed in instituting the Years of the Julian Period Epocha by the consent of all the Latines had for its Characters 10 the Solar Cycle 2. the Lunar 4. the Roman Indiction which three Cycles being found in no other year of the whole Julian Period besides 4714 the first of the Christian Aera Therefore this Dionysian Epocha must rightly agree with that year of the Julian Period and each with each as Scaliger noted and as Petavius truly wrote The Beginning of the Years of Christ which Men call the Christian Aera is as it were the Limit and Hinge of Chronology and the common Term in which the Reasoning of all Chronologers meet as if they are drawn through many Turnings and Windings into the same Computation § 5. Whereas the first year of the Julian Period reckoning back from the true beginning An Enquiry whether the System of the Julian Period is sufficient to assign all the Epocha's of the World of all Chronologers of the World is 764 it easily appears that the disagreeing Opinions for many years may commodiously be referred to the Julian Period Nor is it found amongst those Writers who reckon from the Hebrew and Latin Codices of Bibles that ascends the assigned Epocha of the Creation ascends beyond the beginning of the Julian Period But if we examine the Reasons of profane History and first of all of the Aegyptian and other Authors who follow the Numbers of the 70 Interpreters we cannot deny this Period to be insufficient to reconcile all the Disagreements that happen about the Epocha of all the World's Creation till Abraham the Computation of the Greeks exceeds that of the Latines by more than a thousand years as shall be shew'd in its Place for which reason besides that we now mentioned we call the Julian Period Postulatitious by means whereof we can commodiously explain those Opinions which differ so much from the Hebrew Truth § 6. Let the given Number of years be The Cycle of the Sun Moon and Iudiction of any Year in the Julian Period being given to find the Dominical Letter the 1st Fâ—â—â—a and the Quantity of the Year divided by 28 19 and by 15 look at the Remainders not at the Quotients and we have the Character of the Cycle sought If nothing remains 't is the last of the Cycle sought Afterwards the Solar Cycle being known the Dominical Letter the first Day of
165 21 to Lamech 187 187 25 to Noah 182 188 28 to the Deluge 600 600 Gen. 7. 6 Sum of the Years before the Deluge 1656 2262  § 4. Both the ancient and modern Authors are Various Opinions concerning this difference extremely divided in their Opinions concerning this vast Disproportion betwixt the Hebrew and Greek Text. (m) Lib. 19. c. 43. de Civ Dei St. Austin is of opinion that sâ—me being pre-possessed with an Opinion that the Years of the Patriarchs were to be understood of Lunar or Monthly Years had inserted these Alterations in the Version of the LXX Interpreters Mâ—rin with some others on the other hand maintain that the Hebrew Text is corrupted But among all the modern Authors Isaacus Vossius and Bryon Walton plead strongly for the Authority of the Greek Version and accuse all the Chronologers of a most manifest Error for having left out above fifteen Ages in their Computation of the Age of the World If Moses should rise again says (n) P. 248. Vossius in our Days he would not be able to understand one Word of the Jewish Books they having got their Letters from the Chaldaeans their Points and Accents from the Massoreths Vossius goes yet further alledging that not only the Letters but the Sense it self is corrupted not only by the Carelessness of the Transcribers but especially by the inveterate Malice of the Jews His Words containing the whole Substance of his New Hypothesis are these He says he that has a desire to attain to the Vnderstanding of the true sense of the Holy Writ ought not to make the least Reflection upon the Vowels which are inserted by the Massoreths But if any use is to be made of them et all it must be done by correcting them according to the Translation of the LXX Interpreters Thâ—â— is the true Text whose Authority is founded upon the Approhation of the most ancient Jews the Evangelists the Apostles and the whole Primitive Church To give my real Sentiment in this weighty Affair considering the great Reputation established by the Approbation of Antiquity of the undoubted Skill of the LXX Interpreters in the Hebrew and Greek Languages and their unquestionable Fidelity and Sincerity they ought not to be bereaved of their due Praise if we were well assured that this Version was transmitted to Posterity without any Alteration But those who accuse the Chronologers with so much Boldness would have done well to have been fully satisfied first whether the Hebrew Text or the Greek Version was adulterated especially since the last is called by many in Question nay even looked upon as supposititious Of which Opinion is the Learned Bp of Armagh who in a particular Treatise pretends to demonstrate that the true Version of the LXX Interpreters was always kept close in the Alexandrian Library no body being permitted to read much less to transcribe it That after the Burning of the said Library another had been compiled and substituted in the room of that of the LXX Interpreters about the time of Ptolemaeus Philadelphus which being approved of as genuine by some was received by the Apostles and their Disciples in the Church T is true Armâ—chanus has not many Followers in this Opinion but there are not wanting such as believe that we have only Fragments of the true Version of the LXX Interpreters left now a-days the rest being only Additions which are put upon the World under the same Name It appears to me says (o) Lib. 2. c. 6. de V. D. Bellarmine probable that the Version of the LXX Interpreters is as yet extant but so much vitiated and corrupted that it is scarce to be known And which way are we assured that the said Translation was made from the Hebrew For if it was done from the Samaritan only it carries not the same Weight with it as if it had been taken from the Original § 5. The Arguments which Vossius alledges in The Arguments of Vossius for his Hypothesis behalf of the Translation of the LXX Interpreterpreters and its Preference before the Hebrew Text may be comprehended under three several Heads the first is the Authority and Consent of most Nations as the Aegyptians Chinese and others The second is the Authority of all the Fathers of the Primitive Church Those who follow the common Compution (p) Dissert de aetat mundi p. 257. says he rely barely upon the Authority of the Rabbins but we upon the the true sense of the Hebrew Text before it was adulterated by the Jews We rely I say upon the Authority of the LXX Interpreters of all the Fathers and the whole primitive Church together with the Consent of all the most ancient Nations The third Objection is that the Intervals related in the Genealogies of so numerous an Offspring are in no wise proportionable to their vast Number The first Objection has been already answered by us in the first Chapter The second is resolved by (q) De Nat. Christi p. 250. Gerard John Vossius the Father of Isaacus Vossius who says that the Intention of the Primitive Fathers and Councils being merely to promote those things which properly belong to the advancing of the true Christian Faith were not willing to enter into Disputes about these indifferent Matters but retain'd the Translation of the LXX Interpreters for the better Conveniency of such as were not versed in the Hebrew Tongue In the third he relies upon a false Supposition as if the ancient Fathers had not had a more numerous Offspring than what is expresly set down in the Books of Moses whereas the Scripture only gives us some of their Genealogies not an entire Catalogue of their Posterity as has been well observed by (r) De Civ Dei l. 15. c. 15. St. Austin § 6. Petavius with some of his Adherents Whether the 1656 Years till the Deluge were compleat Years call in question whether the 1656 Years mentioned by Moses to have been betwixt the Creation of the World and the Deluge were compleat Years But Scaliger Henr. Buntingus Sethus Calâ—iâ—â—s Behmius Frankenbergius and William Lange positively affirm it First because of the Age of Methusalem it being said (s) Gen. â— v. 26. that Methusalem after he begot Lamech lived 782 Years But if the Deluge began in the six hundredth Year of Nâ—â—â—'s Age Methusalem could not have lived above 781 years for Lamech lived 182 Years when he begat (t) Gen. 5. v. 28. Noah If to these be added 599 Years which our Adversaries pretend to have been the Age of Noah at the time of the Deluge the whole Product will amount to 781 Years which is contrary to the express Words of Moses Secondly because Moses makes use of a Phrase in this Place which always comprehends the Number of compleat Years Thirdly because the subsequent Intervals confirm it § 7. Henricus Buntingus and Jacobus Hainlinus Whether the Deluge began in the Spring but above
renders Prophecies more perspicuous so it is in this case that since the time prefixed by the Angel is expired long ago the Event it self has in a great measure illustrated the Words of this Prophecy so that we need not despair of its Interpretation And since it is evident that the Angel expresly mentions both the Beginning and End of these 70 Weeks the Hypothesis of Reinoldus ought to be rejected as directly opposite to the Words of the Holy Scripture § 2. Among the Christian Interpreters (f) Hom 29. in Matth. Concerning the Interval of 7 Weeks mentioned by the Angel Origen understands by each of the Angelical Weeks seven times ten Years So that the whole Number of these 70 Weeks makes up 4900 years He fixes their beginning to the Creation of Adam and their end to the Destruction of the second Temple There are also some among the Jews who interpret these 70 Weeks of so many Jubilean Cycles and conseâ—uently make up their whole Number 3430 years But both these Opinions are so absurd and founded upon Suppositions contrary to the Phrase of the Scripture and the Nature of this Interval that there are but very few who have espoused either of these Opinions For two sorts of Weeks are only mentioned in the Scripture The first is the Week consisting of seven Days on the last of which to wit the seventh Feria the Jews were commanded to rest from their ordinary Employments in memory of the seventh day when God rested after the Creation of the Universe And besides these Weeks consisting of 7 Days we also find in the holy Scripture Annual Weeks each of which are equivalent to 7 years Of these Moses makes mention in (g) Cap. 25. ver 8. Levitieus And thou shalt number seven Sabbaths of years unto thee seventy times seven years and the space of the seven Sabbaths of years shall be unto thee forty and nine years It is no very difficult Matter to determine which of these two sorts of Weeks is to be understood in this Prophecy it being evident that since the Prediction of the Angel was made in respect of a thing that was to happen not till a considerable time after these 70 Weeks could not be understood of the Common Ones but of Annual Weeks For it is said that in the Space of 7 Weeks the City was to be rebuilt which certainly could not be done in 49 Days or 7 Weeks time And the Event it self the best Interpreter of Prophecies has convinc'd us that the Edict of rebuilding the City the Appearing of the Messias and the total Destruction of the City did not happen till 490 years after which was the exact time of 70 Weeks foretold by the Angel From whence it plainly appears that the Weeks mentioned in Daniel were Annual Weeks each of which contained the Space of 7 Years and the whole Interval of 70 Weeks 490 Years Most of the Jewish Interpreters themselves are forced to agree in this Point with us that the Angel intended by these 70 Weeks 490 Years tho' they differ from us both in the Beginning and End of this Interval (h) Term. vit hum p. â—68 Menasseh Ben Israel says ex-expresly The 70 Weeks of Daniel make up 490 Years And to the same Purpose (i) Comment in Dan. Rab. Isaac Abarbinel expresses himself as also Rabbi Joseph Jacchias and Rabbi Aben Ezra and many more § 3. Julius Africanus who is supposed to have Whether these 490 years consisted of Lunar Years been the first among the Christians that traced the Chronology of the holy Scripture Eusebius according to the Opinion of Scaliger and Gerhardus Johannes Vossius having transcribed out of his Works entire Pages in his Chronology This Africanus and after him Theodoretus with several others are of Opinion that these 490 years are to be understood of Lunar Years which make 475 Solar Years Dionysius Carthusianus who according to Rob. Bellarminus flourished about the year of Christ 1450 affirms that this Opinion was received in the Scholastick History and by those Doctors of the Church that profess themselves Followers of Beda But these Interpreters have been misguided by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which not only in the vulgar Translation but also in the time of Tertullian has been translated are abbreviated For Tertullian in his Book written against the Jews in the Chapter of the Passion of Christ and the Destruction of Jerusalem cites the Words of the Angel in the following manner Seventy Weeks are abbreviated upon thy People and upon thy Holy City to finish the Transgression and to make an End of Sins and to make Reconciliation for Iniquities and to bring in everlasting Righteousness Which has misguided these Interpreters into this Error That not the common Years but such as are shorter than the rest ought to be understood in this Prediction In which Sence Carthusianus says These Weeks are said to be shortened not so as to be lessened in their Number but in Quantity because the Lunar Year falls 11 Days shorter than the Solar Year But these Interpreters have missed the true Meaning of the Original Text which does not imply so much a Shortening Lessening or Abbreviating as the Determination of certain exact Intervals of time So that it remains unquestionable that the Angel in this Prophecy did speak of the Solar Years and at the same time exactly determined the Beginning and the End of this Interval See Corn. à Lapide upon this Passage § 4. That the Beginning of this Interval Whether the beginning of this Interval is to be fixed to the time of that solemn Edict of rebuilding the City ought to be fixed to the time of that solemn Edict of rebuilding the holy City appears most evidently from the Words of the Angel in (k) Cap. 9. v. 25. Daniel Know therefore and understand that from the publishing of the Commandment to restore and to build Jerusalem c. according to the Translation of Junius and Tremellius or from the going forth of the Commandment as Pagninus and Luther have translated it And that thereby was intended the rebuilding of a City which was formerly destroyed is evident from the Words and the whole Scope of the Prophetick Text the Angel having spoken these Words as God's Answer to the Prayers of Daniel which were as follows Now therefore O our God hear the Prayer of thy Servant and his Supplications and cause thy Face to shine upon thy Sanctuary that is desolate for the Lord's sake I cannot therefore but be surprized to see some of the Fathers look for the Beginning of this Interval any where else than where is is fixed by the Angel especially what could move Origen to go back as far as Adam and as we have said before to make the Number of these Weeks amount to 4900 years Thus (m) Lib. contra Jud. Tertullian with several others of the Ancients and among the modern Writers Raymondus and Andreas Helvicus
Day of the 12th Month should be celebrated which Month is called in the Syrian Tongue ADAR this contradicts the Opinion of Scaliger and Petavius For if at that time the Month of ADAR was the last it follows that the Month of NISAN was the first they beginning their Year with the Spring For the rest those Authors who mention this Epocha make use sometimes of the Nabonassarean Years sometimes of the Julian Years of which see (m) L. 10. c. 40. de Doct. Temp. Dionysius Petavius CHAP. XXXIII Of the Epocha and time of the Asmoneans who were afterwards called Maccabeans 1. This Epocha must be regulated according to the true Succession of Mattathias Judas Maccabeus Jonathan Simon c. as expressed in the Books of the Maccabeans and by Josephus 2. Mattathias began to be famous about that time when Antioc Epipha 3. The same Mateathias died in the 146th year of the Graecian Epocha (a) 1 Mac. 2. v. 70. 4. In the 148th year of the same Epocha Judas Maccabeus Son of Mattathias rendred himself famous by restoring the Levitical Service among the Jews (b) 1 Mac 4. v. 52. 5. In the 152 d year of the Graecian Epocha Jud. Maccab. was slain in the Battle fought against Bacchides and was succeeded by his Brother Jonathan (c) 1 Mac. 9. v. 3. 18. 28. 6. Jonathan being murdered by the Treachery of Tryphon (d) 1 Mac. 12. v 48. Simon his Brother was made Prince over the Jews and fought with such Success against the Gentiles that it was under his Government said of the Jews (e) 1 Mac. 1â— v. 41 42. In the 170th Year the Israelites were delivered from the Yoke imposed upon them by the Heathens And from that time on they used to write in their Inscriptions IN THE FIRST YEAR OF SIMON THE CHIEF HIGH-PRIEST GENERAL AND PRINCE OF THE JEWS 7. The 172 d year of the Graecian Epocha was coincident with the 3 d year of Simon the Chief High-Priest (f) 1 Mac. 1â— v. 27. 8. The Epocha of Simon began with the Ecclesiastical Year or in the Spring (g) 1 Mac. 13. v. â—1 9. The last of the Asmonean Race was Antigonus the Son of Aristobulus the Brother of Hyrcanus whom Antonius caused to be nailed to the Cross which was the first Instance of that kind of Execution of a King among the Romans and after he had been well scourged to be strangled See (h) L. 14. Antiqu. c 29. Jos and (i) L. â—9 Dio. 10. The Government of the Asmoneans till the Death of Antigonus lasted 126 years and was succeeded by Herodes sirnamed the Great See (k) L. 14. c. ult L. 15. c. 1. Ant. L. 1. c. 13 de Bel. Jud. Jos and (l) L. 1. c. 3. de Excid Hierosol Hegesippus From these Characters it is evident that the Asmonean Race flourished about the year of the Julian Period 4548 Cycl ☉ 12. ☽ 7. at which time Mattathias died That in the 4549th year of the Julian Period Jud. Maccab. acquired immortal Glory among the Jews by restoring their publick Service and that he was slain in the year of the Julian Period 4555 And lastly that the Epocha of Simon had its Beginning in the year 4571 of the Julian Period How any certain year of the Julian Period may How to find out any year of these Epocha's be conveniently connected with the years of these Epocha's is sufficiently evident from what has been said upon this Point in the preceding Chapters to wit for the year since the Death of Mattathias must be subtracted 4547 years for the year since the Restauration of the Levitical Service by Judas 4548 years and for the year of the Epocha instituted in honour of Simon must be subtracted 4570 years and three Months c. § 1. THE Words of Josephus where he relates the Family of Mattathias being The Derivation of the Name of the Asmoneans ambiguous some have made the Word Asmonean a proper Name others an Appellative It is I think sufficient for us to know that the Word Asmonean signifies as much in the Hebrew as Great Men and Governours in which Sence it is explained by Rabbi Kimchi § 2. Many who insist upon the Promise of Of which Tribe the Asmoneans were descended the Scepter of Judah would have the Asmoneans descended from the Tribe of Judah of which Opinion are Genebrardus and Baronius But the last of these two has changed his Opinion in his last Edition of his Annals it being evident out of the Books of the Maccabeans (m) 1 Mac. 2. v. 1. c. 14. v. 29. that the Asmonean Family was descended from the Tribe of Levi which is likewise agreeable to the Genealogy of Josephus (n) L. 12. c. 8. What is alledged by some of the Asmonean Race to be descended on the Mother's side from the Family of David is of no great Consequence it being not customary among the Jews to let the Succession pass to the Females § 3. Judas the Son of Mattathias was the first How they were called Maccabeans afterwards who was sirnamed the Maccabean (o) 1 Mac. 2. v. 3. But concerning the Interpretation of this Word there are diverse Opinions (p) L. 3. Art Cab. Johan Reuchlinus and Serrarius would have it to have been an Inscription in the great Standard of Judah and to signifie as much as WHO IS LIKE UNTO THE LORD AMONGST THE GODS And that Judas from thence had received the Sirname of Maccabean But (q) L. 2. 13. misc Fullerus interprets it THROUGH ME IS THE PLAGUE to wit in Reference of the refractory Gentiles and Apostates § 4. Many Learned Men are of Opinion The Administration of the Government was in the Tribe of Levi before the Asmoneans that the supreme Administration of the Government among the Jews was not lodged in the Tribe of Levi till the time of the Asmonean Family but contrary to Truth For (r) L. 20. c. 8. Josephus says expresly that after the Return of the Jews to Jerusalem by the Command of Cyrus Jesus the Son of Josedec was High-Priest WHO says he AND WHOSE POSTERITY in all Fifteen governed the Jewish Commonwealth till the time of Antiochus Eupator St. Jerome (s) In Jer. c. 22. in Ez. c. 21. consents with Josephus and (t) In C. 1. Ez. Lyra has the following Words God governed his People after they had taken Possession of the Land of Promise by three different Forms of Government First by the Judges of which in the Book of the Judges Secondly by the Kings of which in the Book of the Kings Thirdly by the High-Priests from their Return out of the Babylonian Captivity till Christ And it is remarkable what is related by (u) L. 11. c. 8. Josephus that when Alexander the Great stood in need of the Assistance of the Jews at the Siege of Tyrus he directed his Letters written for that Purpose to Jaddua the