which accordingly came to passe in the three and twentieth year of Nebuchadnezzar when cleane riddance is made of all out of their owne Land signified by that part of haire which for a time was bound up and at the last taken and burnt Finally the length of this Period is likewise proved by two Sabbathicall years the one in the dayes of Hezekia the other in the dayes of Zedechia Kings of Judah and both these noted in Scripture the one by the Prophet Esay Chapter 37. verse 30. The other by the Prophet Jeremiah Chapter 34. verse 8. That which the Prophet Esay mentions began in the eighteenth yeare of Hezekia in the yeare after the Temple was founded 302 and yeare of the Julian Period 4004 and was Sabbathicall till the Autumne next after at which time they sowed their fields which had rested from the Autumn before as the law required For this we are to note That that expedition which Senacharib began against the Kingdome of Iudah and Jerusalem in the latter end of the 14 year of Hezekia was an expedition of * Esay 20.3.4 three yeares and intended chiefly the invading of Egypt and therefore ended not till after the harvest time of the year of the Julian Period 4004 when his host was slain by an Angell For in the year of the same Period 4001 the fourteenth year of Hezekia tending towards an end Senacharib began it and invaded some part of the Kingdome of Judah first where he took no few of the defenced Cities thereof Esa 36.1 About which time Hezekia fell sick and upon his recovery had a promise not onely that his life should be prolonged for fifteen years but also that he and his City should be delivered out of the hand of the Assyrian Esay 38.5.6 Which story is indeed mentioned after the death of Senacharib but in generall termes in respect of the time as thus In diebus illis In those dayes Petavius therefore had no just cause to blame Torniellus for his account herein And as God had made this promise so he accomplished it and drew away Senacharib into Egypt where he incountred with Sethon the King thereof in the year of the Julian Period 4002 and came not into Judea againe untill the year 4004 the harvest of which year was thereupon spoyled and troden out in the fields The next year had no harvest at all by reason of the year of Rest which began at the Autumne before But in the year 4006 there was an harvest again as was foretold in Esay 37.30 And thus is that place in Esay to be understood The other Sabbathicall year began in the ninth year of Zedecbia 119. years after the former This was in the year of the Julian Period 4123. In the next year the tenth of Zedechia began In the next after that viz. in the year of the Julian Period 4125. his eleventh ended not till about the beginning of the fourth Moneth in the yeare after viz. in the year of the Julian Period 4126. in which year before the full end of Nebuchadnezzars nineteenth year of reigne and soon after the end of Zedechias eleventh year the Temple was burnt having then stood 423. yeares three Iulian Moneths and about eight dayes And why I say were 119 yeares from the eighteenth of Hezechia to the ninth of Zedechia is because Hezechia who reigned 29 years reigned 11 after his eighteenth yeare Manasses 55. Amon 2. Josiah 31. Jehoahaz 3. Jehoiakim 11 years Jechoniah 3 Moneths and Zedechia 11 years whose last year was as I have already said fully finished before the fifth moneth in the which the Temple was burnt And why also from the fourth of Salomon to the eighteenth of Hezechia were three hundred years and one compleat is in regard that the reigns of the Kings of Judah and Israel rightly compared each with other do make it so as in the following Table may be seen Years of the Iulian Period Yeers of the World Ye Of rest Jubilees Yeers of the Temple A Table of the Yeers of the Kings of JuDAH and ISRAEL during the time that the Temple stood 3703 2994 7 7 1 4 ¶ In this Yeer on the second day of the second Moneth King Salomon began to build the Temple At the seventh Moneth the ninth Jubilee began See 2 Chron. 3.2 3704 2995 1 Jub ix 2 5 3705 2996 2  3 6 3706 2997 3  4 7 3707 2998 4  5 8  3708 2999 5  6 9  3709 3000 6  7 10  3710 3001 7 1 8 11 In this Yeer at the seventh moneth the Temple was Dedicated 1 Kings 8.2 It was in the beginning of a Yeer of Rest 3711 3002 1  9 12 3712 3003 2  10 13 3713 3004 3  11 14  3714 3005 4  12 15  3715 3006 5  13 16  3716 3007 6  14 17  3717 3008 7 2 15 18  3718 3009 1  16 19  3719 3010 2  17 20  3720 3011 3  18 21  3721 3012 4  19 22  3722 3013 5  20 23 About this time King Salomon finished the Buildings of his own House 2 Chron. 8.1 3723 3014 6  21 24 3724 3015 7 3 22 25 3725 3016 1  23 26  3726 3017 2  24 27  3727 3018 3  25 28  3728 3019 4  26 29  3729 3020 5  27 30  3730 3021 6  28 31  3731 3022 7 4 29 32  3732 3023 1  30 33 About this time as is supposed Salomons strange Wives Concubines entice him to Idolatry but before he died he repented and among his other Books writeth that of the Preacher as a recantation for his former errours and sins that he had committed and having reigned forty yeers died in the yeer of the World 3031. 3733 3024 2  31 34 3734 3025 3  32 35 3735 3026 4  33 36 3736 3027 5  34 37 Yeers of the Julian Period Yeers of the World Ye Of rest Jub Ye Of the Temple A Table of the Kings of JUDAH and ISRAEL during the time that the Temple stood 3737 3028 6  35  3738 3029 7 5 36    3739 3030 1  37  The KINGDOM divided  Kings of Judab Kings of Israel 3740 3031 2  38 1 Rehoboam the son of Salomon reigned over Judah 17. yeers 1 Kin. 24.21  1 Ieroboam reigned over Israel 22. yeers 1 Kin. 14.20 the last of which yeers was incompleat as appeareth by the reign of his son Nadab Salomons idolatry caused by his strange Wives Concubines together with Rehoboams tyranny was the cause of this rent or division 3741 3032 3  39 2  2 3742 3033 4  40 3  3 3743 3034 5  41 4  4 3744 3035 6  42 5 In this year Sesac King of Egypt made an inroad to Jerusalem and spoiled the Temple carrying from thence the
beginning of the eighteenth Dynastie Next after these follow the Kings that reigned in the eighteenth Dynastie as we likewise finde them in Josephus who in his first booke against Apion reckoneth on as followeth beginning first with Themosis otherwise called Amasis to whom he giveth 25. yeares and foure Moneths Chebron succeeded and had twelve yeares Amenophis 20. yeares and seven Moneths Amesses sister to Amenophis 21. yeares and nine Moneths Mephres twelve yeares and nine Moneths Mephramuthosis 25. years and ten Moneths Thmosis nine years and eight Moneths Amenophis 30. yeares and ten Moneths This is he who was sirnamed Memnon or the speaking stone because his Image as saith Eusebius Strabo and others gave a sound at the Sun-rising till the comming of Christ The next after him was Orus thirty six yeares and five Moneths After Orus was Acenchres the daughter of Orus 12. yeares and one moneth Then Rathoris the brother of Acenchres 9. yeares His Sonne succeeded his name Acencheres and the time of his reign 12. yeares and five Moneths Another Acencheres was after him and reigned 12. yeares and three Moneths Armais foure yeares and one Moneth Armesis one yeare and four Moneths or as he is otherwise written Ramesses by a transposition of letters His successour had the same name and was Ramesses Miamun though commonly written Armesesmiamun the time of whose reigne was sixty six yeeres and two Moneths This was that new King which knew not Joseph as being born after his death and willing to forget the memory of his benefits Exod. 1.8 The hard bondage of the Children of Israel began in his time His Daughter was Thermutis by whom Moses was preserved for so Josephus and Epiphanius call her Amenophis succeeded next in the Kingdome of Egypt and reigned after Amnesesmiamun nineteene yeares and six Moneths and not untill the end thereof were the Children of Israel delivered For though his Predecessor who reigned long was dead and gone yet their bondage still endured as is noted by Moses in Exod. 2.23 where the words be these And it came to passe after a long time that the King of Egypt died and the Children of Israel sighing by reason of the bondage cryed c. that is they cryed by reason of their hard bondage and servitude which still continued notwithstanding the long reign of the former King was ended Now this King as I apsaid before reigned nineteene yeares and six Moneths and pears plainly to be that very Pharaoh which was drowned in the Red Sea Nor doth Manetho but confesse as much in that which Josephus relateth out of him in his first book against Apion For though Manetho like a lying Priest of Egypt doth what he can with fabulous reports to colour over the matter for the credit of his Nation yet all things well observed he hath delivered enough to shew that Amenophis here mentioned was that King that followed after Moses when he led the Children of Israel out of Egypt Master Lydyat also sheweth the same not onely by mentioning this Testimony of Manetho but by adding thereunto that this was hee Qui ab Hippotamo raptus interiisse fertur which though it be taken as a Fable yet saith he and not amisse it is digna attentione fabula a Table well worthy of attention And thus having thus farre considered the severall Kings of this Dynastie I shall in the next place present them in a perfect List or Catalogue all fixed in their right times Yeares of the Iulian Period when they beg Kings of Egypt in the eighteenth Dynastie ex Josepho 2891. Themosis otherwise called Amasis twenty five yeares and four moneths 2916. Ghebron twelve yeares 2928. Amenophis twenty yeares and seven moneths 2949. Amesses ejus soror one and twenty yeares and nine Moneths 2971. Mephres twelve yeares and nine Moneths 2984. Mephramuthosis twenty five years and ten Months 3010. Thmosis nine yeares and eight Moneths 3020. Amenophis thirty yeares and ten Moneths 3051. Orus thirty six yeares and five Moneths 3087. Acenchres Ori Filia twelve years and one Moneth 3099. Rathoris Frater Acenchris nine years 3108. Acencheres Rathoris Filius twelve yeares and five Moneths 3120. Acencheres alter twelve years and three Moneths 3133. Armais four yeares and one Moneth 3137. Ramesses or Armesis one yeare and four Moneths 3138. Ramesses or Armesesmiamun fixty fix yeares and two Moneths 3204. Amenophis nineteen yeares and fix Moneths 3224. In this yeare Amenophis was drowned in the Red-Sea whose death gave an end to this Dynastie The next that followed was the nineteenth Dynastie in which these Kings reigned The first was Sethosis whose time of reigne was 51. yeares Helvic ex Afric This Sethosis or Sethos was Egyptus the brother of Danaus as Manetho sheweth and is also thought to be the same whom Herodotus and Diodorus call Sesostres This King if he were Sesostres is said to grow so mighty and proud that he made his tributary Kings to draw his Chariot by turnes But it one day so happened that one of those unfortunate Princes cast his eye many times on the Chariot Wheeles and being by Sesostres asked the cause of his doing so he replyed That the falling of that Spoke lowest which but just before was in the height of the Wheele put him in mind of the instability of Fortune Which when Sesostres deepely weighed he gave over to use that barbarous custome any more Next after Sethosis if we follow Africanus for this Dynastie Rhapsaces reigned 61. yeares After him Ammenepthes 20. Then Ramases 60. After Ramases was Ammenemes 5. And last of all Thuoris 6. All which particulars being cast into one summe do amount to 203. Thus then this Dynastie presents it selfe Yeares of the Julian Period when they beg Kings of Egypt the nineteenth Dynastie ex Africano 3224. Sethosis began and reigned fifty one yeares 3275. Rhapsaces sixty one 3336. Ammenepthes twenty 3356. Ramases or Rampses sixty 3416. Ammenemes five 3421. Thuoris six 3427. Here was the end of this Dynastie and beginning of the next The next was the twentieth Dynastie to which they who follow Africanus gives 125. but that 's a number too short as in the following reckonings better knowne will well appeare It is better therefore to account so many yeares to it as we find in Eusebius 178. It had in it twelve Kings accorto Africanus but neither doth he nor Eusebius name them Howbeit I thinke it probable that Cetes otherwise called Proteus Rampsynitus Nileus and those other that were before Chembis Memphites reigned now as we find in Diodorus This Dynastie began as hath been said in the yeare of the Julian Period 3427 and ended in the yeare of the same Julian Period 3605. The next after this was the one and twentieth Dynastie to which not without cause Eusebius gives 130. yeares and reckoneth it in these Kings Semendes 26. Psusennes 41. Nephercheres 4. Amenophthis 9. Opsochon 6. Spinaces 9. Psusennes 35. The first of these I take to bethe same whom other Authors call
to uphold it His ground was in Esay chap. 61.2 Concerning the Acceptable year of the Lord which Christ was to preach Which I say was a mistaken ground For though it be true that Christ indeed proclaimed that year in the sence that the Prophet meant it and in the first year after his Baptisme when he preached at Nazareth shewed that it was come as we read in Luke 4.19 Yet that he therefore preached but one year is such an extreame mistake that it is a wonder any who had read the Gospels should not see to avoid it Origen erred much after the same manner for lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. thus he saith Anno aliquot mensibus docuit He taught one year and some odd moneths which is also false for it is certaine that the Baptist began not to preach and baptize untill the fifteenth year of Tiberius Luke 3.1 and that Christ was presently put to death after Iohn began is very justly denied For he must increase saith John but I must decrease John 3.30 Which words John spake after there had been one Passeover since the Baptisme of Christ Iohn 2.23 Beside which the same Evangelist expresly nameth two more the last whereof was that in which Christ suffered as may be seen in Iohn 6.4 and chap. 13.1 But of the Passeovers more shall be spoken by and by Among late Writers the greatest part goe along with Eusebius who maketh choice of the eighteenth year of Tiberius for the year of Christs Passion Scaliger more rightly is for the nineteenth year and year of the Iulian Period 4746. Petavius saith Christ was baptized in the year of the Iulian Period 4742 and crucified in the year of the same Period 4744 even in the third Passover after his Baptisme for he was baptized on the sixth day of Ianuary as Epiphanius saith And as for the day of his Passion he referreth it to the 23 day of March therein following Irenaeus lib. 2. cap. 38. Apollinaris of Laodicea apud Hieron in 9. Dan. Origen cap. 2. cont Cels Epiphanius Haeres 51. Which also a Councell held at Caesaria Anno Dom. 197 under Victor Bishop of Rome declareth The 23 day of March was indeed in that year which Petavius mentioneth on the sixth day of the Week but the Passeover was not untill three or four dayes after and therefore how could Christ suffer on the 23 day of March in the year of the Iulian Pe. 4744. Scaliger is for the third of Aprill and Paulus Forosemproniensis for the thirtieth of March in the six and thirtieth year of Christ according to the common account even whilest the 22 year of Tiberius was still running on which was in the 81 Iulian year and year of the Iulian Period 4749 when Q. Plautius and Sextus Papinius were Consuls This last is taken up by Master Lydyat and mainely defended by him but all in vaine For not only was Christ crucifyed whilst Tiberius was alive but also whilst Pontius Pilate was in office Now Pontius Pilate was certainly out of office before the Easter of the eighty first Iulian year and therefore that could not be the year of Christs Passion For as Tacitus sheweth Vitellius came into Syria towards the end of the * viz. when C. Cestius and M Servilius were Consuls Taci lib. 6. eightieth Iulian year before whom Pilate was accused and was sent to Rome to defend his cause before the Easter of that year in which Vitellius was at Ierusalem as appeareth out of Iosephus in the eighteenth book of his Antiquities at the fifth and sixth Chapters Before which time of his being sent away he had been President of Iudaea ten whole years and did succeed in that office Valerius Gratus whom Tiberius soon after the beginning of his Empire at the death of Augustus sent to rule and governe that Province which he did for the space of eleven years as Iosephus againe declareth Take then eleven of Gratus and ten of Pilate and add them each to other so we have 21 years Which one and twenty being added to the 59 Iulian year in the latter part whereof Tiberius began will make it appeare that Pilate departed from his Province in the end of the eightieth Iulian year or however before the Easter of the eighty first For Vitellius after he had commanded Pilate to goe away to Rome and had set Marcellus over his Province came to the solemne feast of the * This was in the 81. Jul an yeare when Quint. Plauii and Sex Papinius were Consuls Passeover at Ierusalem and gave leave to the chief Priests to keep the holy Robe as Iosephus also sheweth After which time he received letters from Tiberius of making peace with Artabanus which he did and wrote thereof to Tiberius But Herod the Tetrarch prevented his intelligence and had wrote of all to the Emperour before him Whereupon Tiberius wrote back againe to Vitellius that he knew all the whole businesse already having had notice thereof by the Letters of Herod Now these things being thus certified each to other after Easter could not be done in the eighty second Julian yeare for before the Easter of that year Tiberius died And if not in the eighty second Julian year then must they necessarily be done in the year before viz. in the 81. And if in the eighty first then could not that be the year of Christ's passion for at the Easter time of that year when our Saviour suffered Pilate was in full power which made him therefore say Knowest thou not that I have Power to Crucifie thee and have Power to release thee Ioh. 19.10 This he spake in the seventy eight Julian year about two yeares before he departed his Province as will easily appear to him who computeth the times aright and as I shall after shew more fully and clearly to every eye For by the Passovers already mentioned out of the Gospell of Saint Iohn it is most plainly manifest that the first yeare wherein we can but thinke of searching for our Saviours Passion must be the 76 Iulian yeare for the three Passovers in Saint Iohn after the fifteenth year of Tiberius when Christ was baptized will certainly reach thither That yeare therefore is the first year wherin we must search and if upon the search we can find that the fifteenth day of Nisan falleth on the sixth day of the weeke then may that be the year of his Passion and the Passovers after his Baptisme till his death be no more then three But upon the search the fifteenth day of Nisan in that yeare is found to be on the third day of the weeke that therefore could not be the yeare nor those the just number of the Passovers For though Saint Iohn hath clearly and expresly mentioned but three yet for all that we are not tyed from searching after more For as it is certaine that all things which Jesus did are not written so also it is as certaine that all things which
their account from their moneth Ptho in Autumne when Nilus returned againe into his river as well as from that time which Mercator taketh up when it first began to overflow And indeed this word to you calls them back from the custome of Egypt For that manner of reckoning which they had seen there was none of theirs and therefore they being come from thence must know that it belongs to them to reckon thus for To you this is the beginning of moneths Exod. 12.2 Josephus therefore had small cause to say that Moses altered the old ancient order of the year especially seeing he himselfe doth likewise in a manner affirme how that the Hebrews reckoning from Autumne doe but as the Egyptians did Besides Josephus having an eye to the beginning of the years of Jubilee which began from the seventh moneth after that moneth which Moses told them was the first month of the year was the readier to think as the modern Jews since his time have also done that in regard of Ecclesiasticall affaires the beginning of the year was altered at the coming out of Egypt but the old ancient beginning stood still and was regarded in their affaires of civill nature whereupon he saith that Moses did innovate nothing from the ancient rite concerning the disposing of the year for buyings and sellings In which words me thinks he doth a little stumble both himselfe and such as stick to his testimony in regard that the Nundinations and things of that nature appertained to the Jubilee which was not instituted untill afterwards I finde therefore little in Josephus concerning this to build upon The Chaldee Paraphrast also is in this the same in effect with Josephus and is so much the more invalid by how much the reckoning of the Chaldeans and Persians is against it both of which Nations accounted from the Spring and might first learne it from the Patriarchs Terah and Abraham who we are sure lived for a great while together in Vr of the Chaldees and taught them at least Abraham did the knowledge of the Stars for so Berosus mentions and successively ever since Astrologers have accounted the revolution of the World from the Suns entrance into Aries where in token of the beginning of the year the Persians set their God Mithras holding in his hand a naked sword Saint Ambrose saith to shew that it was Spring when the World was made the Scripture speaketh thus Hic vobis initium mensium this is to you the beginning of moneths Nor doe other of the Fathers Eusebius Basil Athanasius Cyrill of Jerusalem Augustine Gregorie Nazianzene Damascene Beda Isiodore besides late writters Luther Johannes Lucidus Bunting Lydiat Polanus Perkins Willet Alstedius and others but affirme as much Beda makes mention of a Synod holden in Palestine by Theophilus Bishop of Cesarea in which was agreed that the World was made in the Spring yea and among the Jews Rabbi Joshua doth earnestly defend the same Tenet against another great Rabbi who would that it should be made in Autumne And further whereas God blessed the creatures and bid them increase and multiply which blessing presently tooke effect who knoweth not that for most kinds of creatures especially the fish and foule the fittest time to engender and encrease is the Spring The time of the creation is also found from the History of the Flood which began on the seventeenth day of the second moneth of the year which second moneth agrees not to Autumne but to the Spring For first by comparing the order of Moneths here specified with that order which God gave Moses command to put in practice it will well appear that the first moneth was reckoned from the Spring because it cannot be shewed in any place of Scripture when the moneths are reckoned in their orders as the first second third fourth fifth c. that they take beginning from any other time So that as Moses accounted the first second third fourth fifth c. from Nisan which began in the Spring in like manner did Noah reckon from the same time And whereas I heretofore thought that this order of the moneths could prove nothing because not above foure of the moneths were knowne to have names till after the Captivity and must therefore either not be reckoned at all or else be reckoned in order according to their number from whencesoever the reckoning begun I finde it since to be no perfect answer For even those foure are mentioned as well by the order of their number as by their name even before the Captivity when they had names to be called by 1 Kings chap. 6. and chap. 8. Nor was it but so likewise afterwards both with them and some of the rest 1 Mac. 4.53 and chap. 9.54 as in Josephus and the books of Maccabees may be seen And then secondly if it had been Autumne when the Flood began the Flood continuing much about a just and even year it must needs end at such a time as a man would think should be neither fit for the creatures to encrease and multiply nor the earth in those Northern parts of the world where the Ark rested to be dryed up no nor for the grasse and herbs to grow for food the winter comming on so soon Saint Ambrose therefore is so fully resolved concerning this that It is not to be doubted saith he but that this second moneth was in the Spring timewhen things encrease and grow the fields bring forth c. and that God then sent the flood upon the wicked when their greif should be the greater to be punished in their abundance Which saying of that holy Father seems to be warranted from the words of our Saviour Matth. 24.37 For it is true according to Christs own Testimony recorded there that they of the old world were taken even in the midst of all their mirth And as for the foresaid Texts alledged out of Exodus they may as some thinke be answered thus viz. that the yeare as well as the moneth is naturally divided into two cheife parts the one whereof is of the year beginning or coming in the other of the year ending or going out for by this the year seems to be compared to a Ring which by a diameter is divided into two semicircles insomuch that when one halfe is ended by the course of the Sun from one point of the diameter to the other the other part must needs be taken for the conversion or returne untill the Sun be come againe to the first point where as one year endeth the other begineth Now then the seventh moneth is fitly called the conversion or returne because the first halfe is then at an end and the year entred upon his revolution or returne and so the feast of the Tabernacles kept alwayes in that moneth was in exitu anni in the going out of the year Which answer to that Text I doe in some sort approve and could be willing to think it might fully satisfie if the
that Division of the Land which was in the seventh year of Ioshua when Caleb was eighty five years old But because the Land was not fully divided then nor the Tribes sent home untill Ioshua caused a further Division to be made and then sent the Tribes home to their possessions therefore have others deferred the head of this reckoning till then Bonfrer in Exod. 23.12 that is till the fourteenth year of Ioshua Bonfrerius in his Comment upon Exodus as he is cited by Philippus in his Chronology observes the same saying Duae fuerunt distributiones terrae c. There were saith he two Divisions of the Land the one in Gilgal about the seventh or eighth year after the entrance thereinto the other in Shiloh some years after At the first the Division was but begun not finished yea for certaine causes put off and to be accounted as if nothing had been done From the latter therefore in his judgement the Sabbathical year ought to be reckoned Philip in Chonology Adding moreover and saying Hebraei idem sentiunt qui Sabbata terrae à decimo quarto anno ab ingressu computant Hereunto agree sundry others as Masius Magalianus Menochius and Wolphius in his first book De Tempore Wolphius De Temp. pag. 61. where he hath words to the same purpose saying The Sabbaths of the Holy Land neither were nor could be observed before the possession thereof which he meanes to be then when it was fully divided and the Tribes brought home to their possessions from helping their brethren Ioshua 22.4 All this I know and finde to be the opinions of Scaliger Bucholcerus Calvisius Alstedius Armachanus of those other Authors aforesaid Howbeit because the Jubilees doe afford the bestharmony if they begin when the Jews were ready to passe over Iordan into the promised Land and end when they were ready to be cast out I hold me to what I mentioned first For though they who strive for the fourteenth year of Joshua have said enought to remove the head of this reckoning from the seventh of Joshua in regard that the Land was not fully conquered then nor the Tribes sent home till afterward yet is not their argument strong enough to six it in the time they strive for For if the observation of this account had been deferred so long it had been an argument of great neglect especially in them who had their Parts or Portions long before The two tribes and the halfe had their inheritance at the very first on the other side of the river before the other passed over Jordan and there they left their Cattell Wives and Children which happened towards the end of the last year of Moses already mentioned After which by such time as they were gone over they had no more Manna but lived on the annuall fruits of the Land and did rather as day by day they came into their hands husband in common the Fields Vineyards and Olive-yards then spoyle and wast them And as they husbanded them in common so by virtue of that Law which belonged to them all they all of them as well on the one side of the river as the other let the Land rest by a joynt consent in the seventh year after they or any of them began to possesse any part of it and had at that Rest as much particularly divided among some other of the Tribes as was then conquered the rest of the Land being as well undivided as fully conquered untill the seventh year after which was the second seven and thirteenth not fourteenth year of Joshua CHAP. VI. Of the Julian Period and how to joyn the years of the World thereunto THe Julian Period is an Astronomical Cycle artificially composed and invented by Joseph Scaliger who by a continued multiplication of three Cycles used in the Julian year viz. the Cycle of the Sun Moon and Roman Indiction found out a Period of 7980. years in the which those Cycles returne againe to their first numbers and though by reason of that artificiall composition of it we finde that it reacheth beyond the first year of the World yet is it of singular use both for the right computation of the Julian year in all Ages even before the institution therefore by Julius Cesar as also to record the allowed and granted distances of all times in Chronological accounts the 4713. year thereof exactly agreeing with the year foregoing the first year of the common account of our Saviours birth that first year being also the first year of the first Period of Dionysius Exiguus according to the beginning of whose first Period we vulgarly account the year of Christs birth though it faileth four years of the true time as afterward shall be shewed Adding this now as not impertinent that by putting 709. to any year of the World we have the year of the Julian Period so on the contrary by taking 709. out of any year of the Iulian Period we have the year of the World as perfectly and exactly as may be onely with this Proviso that the year of the Iulian Period begins on the first of January and the year of the World not untill the Vernall Equinox next after And know further that by applying this Rule to the Periods a foregoing it will appeare that the first year of the World fell into the year of the Iulian Period 710. The Flood into the year of the Julian Period 2366. and year of the World 1657. The Promise into the year of the Julian Period 2794. and year of the World 2085. The comming out of Egypt into the year of the Julian Period 3224. and year of the World 2515. The foundation of Salomons Temple into the year of the Julian Period 3703. and year of the World 2994. The destruction thereof by Nebuchadnezzar into the year of the Iulian Period 4126. and year of the World 3417. The second year of Darius King of Persia into the year of the Iulian Period 4194. and year of the World 3485. The beginning of Daniels seventy Weeks into the year of the Julian Period 4259. and year of the World 3550. The first year of Christs Ministery into the year of the Julian Period 4742. and year of the World 4033. The passion of Christ into the year of the Julian Period 4746. and year of the world 4037. And last of all the Destruction of Ierusalem by the Romans into the year of the Julian Period 4783. and year of the World 4074. CHAP. VII Other Observations concerning the Times in their Periods untill the Destruction of the Temple by Nebuchadnezzar IN the year of the Julian Period 710. the Creation began The Creation as by the former Periods appeareth The precise time of which beginning seemeth to be at the evening of the twenty three day of Aprill For by the primitive practise of Gods owne example the day was from evening to evening and was so commanded also afterward by a written Law in Lev. 23.32 To
reigned there is as followeth The latter Kings of Tyre out of Josephus exactly accounted and fixed in their right times  years of their reigne The years of the Julian Period when they began to reigne 1. Ithobalus 19 4123 2. Baal 10 4142 3. Ecnibalus M. 2. 4152 4. Chelbes M. 10. 4152 5. Abharus M. 3. 4153 6. Mytgonus 6 4153 7. Gerastus 6 4153 8. Belatorus 1 4159 9. Merbalus 4 4160 10. Iromus 20 4164 This is the lift By which it appeareth that Tyrus began to be besieged in the year of the Julian Period 4129. three years after the destruction of Ierusalem and a little more then 13 yeares before the Conquest of Egypt For this we are to note that about the Summer time of the year of the Iulian Period 4142. Nebuchadnezzar conquered Egypt not many Moneths after Tyrus was taken Ezek. 29.17 18 19 20. This was the Six and thirtieth yeare of his reigne or five and thirtieth yeare ending being also the beginning of the first yeare of his absolute Monarchie before which time he had his dream of the foure Monarchies For that dream could not be in the second year of his absolute MOnarchie after he had conquered Egypt because Tyrus as we have seen was first conquered Egypt given him for his wages but Daniel was famous before Tyrus was taken and yet his wisdome not knowne till the expounding of this dreame Ezek. 28.3 and Dan. 2. In the second year therefore of Daniels service with the King he expounded this dream For though it be said In the reigne of Nebuchadnezzar yet are not those words to be joyned with the former in the second yeare as appeareth saith one by the Hebrew distinction rebiah set over the word shetaim Second but to shew that it was not in the Second yeare of Cyrus For in the last words of Daniels first Chapter it is said that Daniel was to the first yeare of King Cyrus Now therefore least any should thinke that this was done in the second of Cyrus direct mention is made of the reigne of Nebuchadnezzar This I thought good to touch at by the way in regard of that mistake which is among many who account the time of this dream to be in the second year after the conquest of Egypt More like it is that in these times Nebuchadnezzar set up his golden Image was famous for his stately buildings had his dreame of the Tree and twelve Moneths after began to be madde which I take to be about the end of the eight and thirtieth year of his reign For in that year I account that the first year of his madnesse began which lasted seven years at the end wherof he was restored and died soon after For if his death had not been soon after the end of his madnesse it is thought he would have restored the Jews out of Captivity But because it was not he that must do this it is like God took him away and kept them still in Captivity untill the first yeare of Cyrus And thus we have the right time also of the conquest of Egypt The King that reigned there then was Apries or as he is called by the Prophet Hophra Ier. 44.30 in whose two and twentieth yeare I thinke it probable that Amasis rebelled against him which thereupon perhaps was the cause why Diodorus saith he reigned but 22 years whereas in Herodotus we finde that he reigned twenty five And indeed it is not unlike but that Egypt was sore shaken before Nebuchadnezzar came to conquer it which therefore helped him to effect that he came for the sooner with the greater ease For what with the calamity of the Cyrenian warre and what with the rebellion of Amasis thereupon the strength and arme of Egypt was greatly broken and so faire a way made for Nebuchadnezzar to come and conquer it as that he might quickly and with much ease performe the worke the businesse in a manner being done to his hand before he came which agrees well to the speech and phrase of the Prophet who saith that this Country was given to him as his wages for that great service which he caused his Army to serve against Tyrus Ezek. 29.18.19 And note after all this that Egypt was not restored untill the end of 40 yeares from hence Ezek. 29.13 Ier. 46.26 And if so then shall Amasis have but five yeares reigne after he revolted from the Babylonian by whom as is very probable he was intrusted with the Lieutenantship of the Country as a reward for his rebellion against his naturall Prince in regard that he thereby helped Nebuchadnezzar there to fix his throne For it is without question that Amasis was neither 44 nor 55 yeares together King of Egypt after Apries though Herodotus and Diodore tell us so The truth is the Priests of Egypt would not mention any thing of Nebuchadnezzars reigning there but did notably delude Herodotus and Diodorus with lyes coyned upon a vaine-glorious purpose of hiding their owne disgrace and bondage and so these two being strangers to that which Nebuchadnezzar did there because they wanted the helpe of holy Scripture rested satisfied with any thing though false that the lying Priests would tell them But as for us we know the contrary and may not smother that which the word of God relateth For thus saith the Lord of Hosts the God of Israel Behold I will send and take Nebuchadnezzar the King of Babylon my servant and will set his throne upon these stones that I have hid and he shall spread his royall Pavilion over them Ier. 43.10 But now see the list of them that reigned A List of the latter Kings of Egypt out of Herodotus and fixed in their right times  Years of their reigne The years of the Iulian Per. when they began to reign 1. Psammiricus 54 4041 2. Pharaoh Necho 17 4095 3. Psammis 6 4112 4. Apries 25 4118 ☜ CHAP. XI Of the number of Kings that reigned in Babylon during the time of the Captivity THe fragments of Berosus and Megasthenes in accounting more Kings then three during the time of the Captivity agree so ill with the Scripture as I know not how to build upon them For they tell us of Nebuchadnezzar Evilmerodach Naragalrasar Labosardach and Nabonidus whereas in Scripture we find no more named then Nebuchadnezzar Evilmerodach and Belshazzar And as no more named so no more to be named nor reckoned for Kings of Babylon during these times For in Scripture this we find This whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon 70 years And it shall come to passe when 70 years are accomplished that I will punish the King of Babylon and that Nation saith the Lord Jer. 25.11 12. And againe All Nations shall serve him and his son and his sons son untill the very time of his Land come and then many Nations and great Kings shall serve themselves of him Ier. 27.7 And when
Syrians who succeeded Alexander and Alexander also himselfe are said to reigne as Grecians and not as two Kingdomes divers from one Monarchy Whereupon we read in the eighth Chapter of Daniel that the two horned Ram is expresly meant of the Medes and Persians verse 20 and that the Goate fignifieth the whole Kingdome of the Gecians Dan. 8.20.21.22 viz. of Alexonder and his successours For at the one and twentieth verse The Goate is the King of Grecia and the great horne which is betwixt his eyes is the first King Now that being broken whereas four stood up for it four Kingdomes shall stand up of that Nation but not in his strength If then there be a first King there must be no more then one and if more then one the Monarchy could not end in Alexander and if the Monarchy did not end with Alexander then the Seleucian or Syrian Kings must necessarily be part of the third Monarchy and they being part of the third Monarchy the fourth and last is the Monarchy of the Romans And now also lest it should be thought that the third Beast of the seventh Chapter doth not likewise comprehend the whole Kingdome of Grecia both of Alexander and his successours the words of the sixth verse stand thus After this I beheld and loe there was another like a leopard which had upon his back four wings of a fowle the beast had also four heads and Dominion was given him These wings were Emblems of Alexanders speedie conquests together with that suddain division of one body into four parts soone after the great horne was broken off The four heads are his four successours even as is seen in the eighth Chapter and signified there by the four hornes of a Goate By which it appeareth that both Alexander and his successours are comprehended under both Beasts for what the one expresseth by foure heads is in the other also meant by four horns then which there can be nothing plainer Thirdly Antiochus Epiphanes is described by that little horn which came fourth of one of the foure hornes of the Goate Chap. 8.9 Which beast is taken as hath been already seen for Alexander and his successours answering to the third beast of the seventh Chapter But if Antiochus belonging to the Seleucian Kingdome be a part of the third Beast he cannot also signifie the fourth or any part thereof for then one Beast should be both the third and fourth Monarchy Fourthly the Kingdome of this fourth Beast endeth with the destruction of that little horne which came up among the ten horns Chap. 7.11 and then the everlasting Kingdome of Christ succeedeth but the Kingdome of the Seleucians ended not with Antiochus many of that line succeeded afterwards and there was almost as many years from Antiochus Epiphanes death unto the comming of Christ as there were from Alexanders death to Antiochus Fifthly it is said that the life of each Beast was prolonged for a certaine time and season Dan. 7.12 But Alexanders reigne lasted no longer then six years and a few moneths after the destruction of the second Beast or Persian Monarchy And in so short a season what Periods or conversions of times could be observed Sixthly Saint Johns Beast in the Revelation is described according to the pattern of Daniels fourth Beast having ten horns and a mouth speaking great things and reigning also under the regiment of that blasphemous mouth for the space of 42 moneths or for a Time Times and halfe a Time as may be seen in the thirteenth and seventeenth Chapters of the Revelation Wherefore seeing one and the same Beast is described in both Prophecies neither in Daniel nor in the Revelation can be signified by either of them the Kingdomes of the Seleucians and Syrians For look what things concerning this Beast are told to Daniel more succinctly and abstrusely the same are revealed to Saint John more largely and as it were with a kinde of explanation And may not the ten toes in the feet of the Image serve as certaine tokens to shew that although the Beast had always ten horns in respect of the principal Provinces under it yet the ten hornes called by the name of ten Kings are not to be looked for in the first dayes of the Monarchy but in the declining estate and weakned times of the Empire as the toes signifie Seventhly it is said Dan. 2.28 There is a God in heaven that revealeth secrets and hath shewed to the King what shall be in the latter dayes But the latter dayes are the dayes since the first comming of Christ this time being the last houre and the last age 1 Joh. 2 18. as Saint John hath told us whereas the Syrians or Seleucians both began and ended long before Christ was born The latter dayes therefore were not come till they were gone and the prolonging of their kingdom come to an end for as I said before the life of each Beast was prolonged for a certaine time and season Dan. 7.12 Eighthly in the dayes of these Kings or Kingdomes viz. before they be all destroyed the God of heaven shall raise up the eternall Kingdome of Christ and of his Saints Dan. 2.44 But if the fourth Kingdome be interpreted of the Seleucians then these kingdomes were all extinguished before Christs kingdome began whether we reckon it from his first or second comming whereas on the contrary Christs birth fell into the reigne of the Romans who are not utterly to be destroyed in all and every relique till his comming againe to judgement Which is manifest by that of Daniel also in the seventh Chapter namely that there shall remaine some shew or relicts of the fourth Beast untill the thrones be set verse 9. and the Books be opened verse 10. and till the son of Man come in the cloudes of heaven verse 13. and till he get all dominion and honour and Kingdomes and that all People Nations and tongues may serve him verse 14. and untill the Ancient of dayes cause judgement to be given verse 22. and till his everlasting Kingdome come which never shall have an end verse 27. All which doe properly belong unto the day of judgement and second comming of Christ and therefore the fourth Monarchy must needs be meant of the Roman Empire and not of the Syrian or Seleucian Kingdome which was decayed and gone before Christ was born for it fell first of all to Tigranes King of Armenia and afterwards to the Romans in the dayes of Lucullus and Pompey Yea and at the death of Cleopatra Augustus was sole Monarch the longest surviver of the four heads and hornes being then expired in the losse of Egypt And so the fourth Beast trampled the rest under his feet as was foretold Dan. 7.7 And note that the Iews in not expecting the comming of the Messiah untill the Roman Monarchy be destroyed have put a false glosse upon Daniel For it is as Helvicus well observeth a vaine interpretation which they bring For Daniel in
and the Latitude that it hath declareth As for Longitude it is placed betwixt the degree 64 32 minutes and the degree 69 and ten minutes And as for the Latitude or Elevation it is found to extend it selfe from the degree 30 and 52 minutes unto the degree 33 and 44 minutes So that all things considered their Sheep were not onely abroad in Winter when Christ was born but might also have young Lambs for the safety whereof the Shepheards were watching over their Flocks by night For even we our selves in our cold Countries have seen young Lambs in December as cannot be denied I conclude therefore that there is no just cause for any thing that can be alledged against it why we should depart from the ancient and received opinion of Christs birth on the 25 day of December And now see a Calender for that year in which Iohn the Baptist was conceived An Hebrew and Julian Calender for the fortieth Julian Yeere in which the Baptist was conceived wherein the Courses of the Priests are set down in their places and found to be so by accounting them back from the time of the destruction of the second Temple by the Romans the Cycle of the Sun in this year being foure and the Cycle of the Moon 15. January Da. of the we The bet the X. Moneth The fortieth Julian Yeer February D. of the week Shebet the XI Moneth The fortieth Julian Yeer  1 A 6 11  1 D 2 12  2 B 7 12  Hezir the 17th course 2 E 3 13  3 C 1 13  3 F 4 14  4 D 2 14  4 G 5 15  5 E 3 15   5 A 6 16  6 F 4 16  6 B 7 17  Gamul the 22th course  7 G 5 17  7 C 1 18  8 A 6 18  8 D 2 19  9 B 7 19  Aphses the 18. course 9 E 3 20  10 C 1 20  10 F 4 21  11 D 2 21  11 G 5 22  12 E 3 22  12 A 6 23  13 F 4 23  13 B 7 24  Delaiah the 23th course 14 G 5 24  14 C 1 25  15 A 6 25  15 D 2 26  16 B 7 26  Pethabiah the 19th course 16 E 3 27  17 C 1 27  17 F 4 28  18 D 2 28  18 G 5 29  19 E 3 29  19 A 6 1 Adbar the XII Moneth  20 F 4 30  20 B 7 2 Maaziah the 24th course  21 G 5 1 Shebet the XI Moneth  21 C 1 3  22 A 6 2  22 D 2 4  23 B 7 3  23 E 3 5  24 C 1 4  24 F 4 6  25 D 2 5  25 G 5 7  26 E 3 6  26 A 6 8  27 F 4 7  27 B 7 9  ¶ Iearib the first course 28 G 5 8  28 C 1 10  29 A 6 9  30 B 7 10  Iachin the 21. course  31 C 1 11  An Hebrew and Julian Kalender for the fortieth Julian Yeer in which the Baptist was conceived wherein the courses of the Priests are set down in their places and found to be so by accounting them back from the time of the destruction of the second Temple by the Romanes March D. of the week Adar the XII Moneth The fortieth Iulian Yeer April D. of the week Nifan the first Moneth The fortieth Julian Yeer  1 D 2 11  1 G 5 12  2 E 3 12   2 A 6 13  3 F 4 13  3 B 7 14  Mijamin the sixth course 4 G 5 14  4 C 1 15  Pascha or Easter  5 A 6 15  5 D 2 16  6 B 7 16  Iedaiah the second course 6 E 3 17  7 C 1 17  7 F 4 18  8 D 2 18  8 G 5 19  9 E 3 19  9 A 6 20  10 F 4 20  10 B 7 21  Hakkoz the seventh course 11 G 5 21  11 C 1 22  12 A 6 22  12 D 2 23  13 B 7 23  Harim the third course 13 E 3 24  14 C 1 24  14 F 4 25  15 D 2 25  15 G 5 26  16 E 3 26  16 A 6 27  17 F 4 27  17 B 7 28  Abijah the eighth course  18 G 5 28  18 C 1 29  19 A 6 29  19 D 2 1 〈◊〉 the second Moneth  20 B 7 30  Seorim the fourth course 20 E 3 2  21 C 1 1 Nifan the first Moneth  21 F 4 3  22 D 2 2  22 G 5 4  23 E 3 3  23 A 6 5  24 F 4 4  24 B 7 6 Jeshua the 9th course  25 G 5 5  25 C 1 7  26 A 6 6  26 D 2 8  27 B 7 7  Malchijah the fifth course 27 E 3 9  28 C 1 8  28 F 4 10  29 D 2 9  29 G 5 11  30 E 3 10  30 A 6 12  31 F 4 11  An Hebrew and Julian Kalender for the fortieth Julian Yeer in which the Baptist was conceived wherein the courses of the Priests are set down in their places and found to be so by accounting them back from the time of the Destruction of the second Temply by the Romanes May. D. of the week 〈◊〉 the second Moneth The fortieth Julian Yeer Iune Week Dayet Sivan the third Moneth The fortieth Iulian Yeer 1 B 7 13  1 E 3 14  2 C 1 14  2 F 4 15  3 D 2 15  3 G 5 16  4 E 3 16  4 A 6 17  5 F 4 17  5 B 7 18  Bilgah the fifteenth course 6 G 5 18  6 C 1 19  7 A 6 19  7 D 2 20  8 B 7 20  8 E 3 21  9 C 1 21  9 F 4 22  10 D 2 22  10 G 5 23  11 E 3 23  11 A 6 24  12 F 4 24  12 B 7 25  Immer the sixteenth course 13 G 5 25  13 C 1 26  14 A 6 26  14 D 2 27  15 B 7 27  15 E 3 28  16 C 1 28  16 F 4 29  17 D 2 29  17 G 5 1 Tamnuz the fourth Moneth  18 E 3 30  18 A 6 2  19 F 4 1 Sivan the third Moneth  19 B 7 3 Hezir the seventeenth course 20 G 5 2  20 C 1 4  21 A 6 3  21 D 2 5  22 B 7 4 Huppah the thirteenth course and Feast of Pentecost 22 E 3 6  23 C 1 5 23 F 4 7  24 D 2 6 24 G 5 8