per medium descriptionis visus constituitur unus quidem medius meridianus per axem asspectuum seu visûs in planum cadens in imaginatioonem rectae prebet Lineae qui verò ex utrâque hujus parte sunt omnes ad ipsum secundùm concava conversi apparent magìs illi qui plus ab eo distant quod hic observabitur cum decenti convexitatam analogia Suppose the Globe to bee flatted upon the Plane of the Meridian and you have the other waie of Projection The Equator here is a Streight Line the Great Meridian a whole Circle the Lesser are the more so as they com near to the Great Therefore that which passeth by the point of concurrence in the Equator and divideth the Longitude of either Hemisphere into two equal parts is a Streight Line and Ptolomie saith that this is the more natural waie of Description and yet it is certain that in this Section the Meridians do not equi-distantly concur The Parallels are not Parallels indeed and therefore all the Degrees are unequal However this later waie is that which is now most and indeed altogether in use Example of this in the Description of the Planispherical Map of Hondius THen holding our selvs to the more usual waie of Projection instead of anie other for the difference would not bee much wee set before us the two Hemispheres of Hondius of the year 1627 projected upon the Plane of the Meridian you may understand it thus Take the Globe out of the Frame and bring the Great Meridian to the Brass Meridian and you have the East and West Hemisphere Suppose these two Hemispheres to bee flatted upon the Plane of the Meridian and the Imagination produceth these two faces of the Earth presented upon the Map The Great Meridian passeth by St Marie and St Michaël of the Azores as you may see in the North-West Quadrant of the East Hemisphere And yet the Description subjoined to these Hemispheres reckoneth Longitude from the Isles Corvo and Flores and to make you sure that it doth so it is said there about the later end that in the Azores the Compass varieth not at all about Fayal and Flores and that for no other reason hee took the Longitude of the Map from thence and not as Ptolomie from the Canarie Isles The Mistake is too great to fall from his own Pen but it seem's the Description was made for som other Map of Hondius where the Meridian passed by the Azores and ignorantly afterwards intruded upon this by the Printers or som others if it were not so the oversight is the greater This Meridian is of necessitie doubled upon the Plane and yet is to bee supposed as one which is easily don if you reflect your conceit back upon the Nature of the Sphere for do but fancie the two Faces into a Globe again and the two Meridians will becom one You are to conceiv as much upon the lesser Meridians And you maie see too that they do not equally concur for those two which are drawn quite cross to the Equator precisely in the middle from 90 to 90 are strait Lines all the rest as they more depart from the strait Lines so to follow the Nature of the Globe they are more and more Circles and at a farther distance In the Northwest Quadrant of the East Hemisphere you have the nine Southerly Climes set down as in the brass Meridian of Saunderson's Globe The Northern Climes the Autor thought not fit to distinguish but in the East Semicircle of the same Hemisphere you have the length of the longest Daie in hours and minutes to everie several Degree of Northern and of Southern Latitude which by a more exact and shorter cut doth the Business of the Clime and Parallel without more ado which therefore by som are accounted but superfluous Terms of this Art In the East Semicircle of the other Hemisphere you have the proportion of English Miles to the several Degrees of Latitude for both Quadrants to the use whereof there is nothing here anew to bee said The Line crossing the two Hemisphers is the Equator in the Degrees whereof the Longitude is to bee reckoned from S. Michael and so the Latitude in the Great Meridian no otherwise then as it was taught upon the Globe it self though not with equal Art and assurance from the reasons of Deficiencie in this waie of Projection rendered before Neither ought any thing to bee repeted over upon the Zodiack the Tropical the Polar or Parallel Circles for they are all the same and of the same use as upon the Globe the Cards and Rumbs are alike The little Circles or Roundlets dispersed here and there about the Hemispheres for the most part give account of the several Degrees of Variation of the Compass in North-easting or North-westing as also in what Places there 's no Variation at all so as the Straits of Magellan the Roundlet there saith Ad fauces freti Magellanici deviatio Acû 6 Grad Orientem versùs That the Needle North-easteth six Degrees In the Southern Quadrant of the Eastern Hemisphere you have set down three wayes of measuring the Distance of Places The first performeth by a Globe the second by an Astrolabe the third by a Semicirle but the second and third as not of that readiness in working as the first may bee passed over The first in effect is the Geometrical waie Accipe Globum quamvìs exiguum c. Horidius adviseth you to have a kinde of Terella or little Globe not adorned with all the requisites of the Sphere but onely traced over with Meridians the Equator and the Parallels the Meridian and Equator to bee divided into Degrees No more but so Let the two Places into whose Distance you enquire bee London and Paris finde the Longitude and Latitude of both the Places in the Planisphere then again finde the same Longitude and Latitude upon the Globe then set one foot of your Compass upon the Place where London and the other foot where Paris should bee upon the Globe and bring your Compass with that Distance to the Equator And the Degrees intercepted multiplied into Miles by 60 shew the Distance This is as much as to tell us that in measuring the Distances of Places there is no great trust to bee had to any Planispherical Projection whatsoever for though that by the Section of the Equator bee nearer to the Sphere then this by the Section of the Meridian yet they are both equally engaged in this Imperfection that they cannot satisfie for the gibbositie of the Globe The Description and Use of Particular Charts PArticular Maps are but Limbs of the Globe and therefore though they are drawn asunder yet it is still to bee don with that proportion as a remembring Eie may suddenly acknowledg and join them to the whole Bodie They are most commonly described upon a Parallelogramme but their relation to the Bodie it self is not to bee judged by this It
talis erat omnino qualem videmus Episcopi cujusdam Romani and wrote the Historie of Polonia at that verie time should know nothing of the matter Bellonius saith that this Fish was for all the world like to a Romane Bishop suâ mitrâ suÃque reliquis ornamentis c. What Poperie in the Sea too Away with these Bables 't is a marvail that such fopperies should bee pretended to the beating down of substantial Truths becaus you and I must live forsooth and yet the things themselvs should signifie just nothing at all FINIS DE Aeris Epochis SHEWING The Several Accounts of Time among all Nations from the Creätion to the present Age. By JOHN GREGORIE Master of Arts of Christ-Church in Oxon. LONDON Printed by William Du-gard for Laurence Sadler and are to bee sold at the Golden-Lion in Little Britain 1649. DE AERIS EPOCHIS Shewing The Several Accounts of Time among all Nations from the Creation to the present Age. TO determine the Confusion of Things Chronologie taketh part with Historie which interweaving the Account of Time with the passages of Storie rendreth the Series more distinct and fitter for comprehension Not to bee curious about the description of Time Confession 11. cap. 14. whereof S. Austin confessed Si nemo ex me quaerat scio si quaerenti explicare velim nescio 'T is the measure of all our Motions and is divided By the two greater Lights of Heaven into Daies and Moneths and Years Gen. 1. The two lesser parts of Time will offer themselvs in the consideration of the greater A Year though it might have been as truly said of anie other Star or Planet yet is it now made proper to the Sun and Moon whose Revolution in the Zodiack is the general definition of this part of Time so that everie Moneth in the stricter sens should bee taken for a Lunar Year but that use hath prevailed against the right acception making the Moon 's Year to bee that space of Time wherein shee measureth the Zodiack twelv times or maketh twelv Conjunctions with the Sun This cours shee dispatcheth in the space of 354 daies 8 hours and som odd minutes eleven daies or well nigh before the Sun The Sun's Year is the Revolution of his Motion in the Ecliptick which if it bee accounted in the Zodiack it useth to bee called Annus Temporalis becaus it so distinguisheth the quatuor Tempora Summer Winter c. It is otherwise termed and indeed most properly Annus Tropicus or vertens becaus the Astronomers of old reckoned this Year from the Tropicks first as it may seem though after also from the Equinoctial's depending upon the Sun's entrance into these Points Cabasil in 3. Ptolem. C. 2. which they used to observ with a great brazen Circle planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the square Porch at Alexandria mentioned by Hipparchus whom Ptolomie citeth in the third of his Almagest 2. Chap. which is concerning the quantitie of the Year If the Revolution bee accounted from anie fixed Star to the same again the Year is then called Annus Sidereus first appointed by Thebit the Arabian and very much advanced by the late learned Copernicus against the unsounder opinion of Ptolomie in whose judgment it seemed as deceivable as to account from the wandring Saturn or Jupiter A Year therefore in our most useful sens is that space of Time in which the Sun passeth through the twelv Signs reckoning his Motion from under anie one of the fixed Stars but from Aries to chuse unto the same again The precise Quantitie of this Year in Daies is determin'd of by all to bee 365 but the surplus of Hours and Minuts hath verie much and vainly exercised the most curious To saie nothing of Democritus Harpalus Meton Aristarchus Archimedes and others who assigned each of them his several Quantitie Julius Cesar's Mathematician setteth down 365 daies and six hours Hipparchus and Ptolomie found this to exceed as much as made up the three hundredth part of one daie Albategnius doubled this proportion The Correctors of the Romane Calendar like none of these and whereas all the rest adjudged the Surplus to bee less then the fourth part of a Daie Copernicus findeth it to bee more and setteth down 365 daies 6 hours and 40 seconds Censorinus therefore said well that the Year consisted of 365 daies and one part of the sixth but how much saith hee no bodie know's But the Julian proportion as most readie for calculation hath obtein'd in Chronologie Emend Tempor l 1. Erit igitur so Scaliger said of his instituti nostri fundamentum Annus Julianus CHAP. I. Concerning the Characters of Time A Character in Chronologie is a certain Note whereby an infallible judgment is made of the time proposed They are either Natural or Civil Natural as Eclipses the Cycles of the Sun and Moon c. Civil as the Sabbatical Years the Indictions c. Their importance in Historie is more then their appearance Sine his without these saith Scaliger omnis conatus irritus 't is to no purpose to go to work Character temporis as the same Autor constituit fines audaciae Computatorum ut qui in hoc negotio Characterem negligat non magìs fit audiendus quà m qui negat principia Can. Isagog Wee begin with the natural Characters and first CHAP. II. Of the Eclipses EClips is more properly said of the Moon then of the Sun The Eclips of the Moon is caussed by the Interposition of the Earth The Eclips of the Sun by the Interposition of the Moon therefore the Sun cannot bee Eclipsed but when hee is in Conjunction with the Moon nor the Moon but when shee is in opposition to the Sun yet neither do the Eclipses com to pass as often as these Lights oppose or conjoin for then they should bee Monethlie Onely that Conjunction or Opposition maketh an Eclips which is Diametral that is when the center of the Earth and the centers of both the Luminaries shall bee in the same line which hapneth to bee there onely where the Moon 's Eccentrick cutteth the Sun 's in that Line which is therefore called the Ecliptick This intersection is as needs it must but in two places called by Ptolomie the Nodi one asscending the other descending The Arabians term them the Dragon's Head and Tail from the fashion of the Intersections as they imagine it But neither do these Intersections keep one certain place but moving make a Circle of 18 Years so that the Eclips of the Moon which shall fall out the tenth of December next in the 20 deg of Gemini shall 18 Years hence com to pass in the same Sign again Therefore Eclipses beeing Periodical the begining of the World supposed the Astronomer by Calculation can attein to anie and all that ever have been by the same Rules by which hee foretelleth those that shall bee so that if anie where in Storie this Character shall occurr nothing can
this was discovered in part by Harpalus first and after that by Eudoxus but more fully by the learned Meton who finding that the Revolutino was not completed in less time then the space of 19 years set forth his Enneadecaëtris within the Circle whereof the Lunations though not exactly do indeed recur so that if the Quadrature of the Moon shall fall out as this daie of this year the like shall return again the same daie of the 19. year succeeding This Cycle is therefore called Cyclus decennovennalis and from the Autor Annus Metonicus from whose Athenians the Egyptians may seem to have received it as the Romanes from them in letters of gold from whence if not from the more pretious use of it it obtein'd to bee call'd Origan as yet still it is the Numerus Aureus or Golden Number It was made Christian by the Fathers of the Nicene Councel as beeing altogether necessarie to the finding out of the Neomenia Paschalis upon which the Feast or Easter and all the Movable rest depended It self is found by adding an unite to the year of our Lord and dividing the whole by 19 the remainder shall bee the Cycle of the Moon or if nothing remain the Cycle is out that is nineteen CHAP. V. Concerning the Ferial Character THe Character of anie Time propos'd is that which remaineth after all the Septenaries bee cast away from the whole summ converted into daies In rationibus Solis Lunae saith Scaliger de dierum aggregato semper abjicimus omnes septenarios residuum cum horis scrupulis est Character temporis propositi So the Character of a Moneth consisting of 29 daies 12 hours and 793 minutes is 1. 12. 793. that is Feria primahor 12. min. 793. for so much remaineth more then the Septenaries The Ecclesiastical year of old began at Easter the first Week whereof was all Holiedaie the daies beeing distinguished by prima secunda tertia c. added unto Feria From thence the daies of anie other Week began to bee called Feria prima secunda c. 'T is a Character of good assurance if the Historian set down Quâ Feriâ what daie of the Week the Act was don And if hee set down what Holie or Festival daie it was 't is a double Character An Example shall bee the deceas of great Otho which as som Historians cast happened in the Year of Christ 972 as others in the Year 973 but they saie too that hee died the seventh of Maie upon the fourth daie of the Week and a little before Whitsontide but the seventh of Maie could not fall upon the Feria quarta but in a year whose Dominical letter was E. which was the Letter of 973 as 't is certain from the Cycle of the Sun which that year was 2. Besides the Cycle of the Moon was 5 therefore the Terminus Paschalis that year was March the 22 therefore the 11 of Maie was Whitsundaie which cannot bee said of the years before or after Therefore 't is certain that Otho died that year or els hee died not that daie CHAP. VI. Concerning the great Conjunctions COnjunctio superiorum is not the same thing now as of old The antient Astrologers called no Conjunction great but that of trium Superiorum when Saturn Jupiter and Mars met altogether But the later finding the effects of the two conjoined more strong and prevailing then of the three have given the name of a great Conjunction onely to that of Saturn and Jupiter These two superior Planets finishing their Circles in unequal time they make three Conjunctions in the whole Revolution The twelv Signs in Astrologie are divided into four Trigons or Triplicities each denominated from the connatural Element and so they are three Fierie three Aërie three Waterie and three Earthie Nineteen years and som odd daies and hours gon about Saturn and Jupiter meet together in Signs of the same Triplicitie 198 years gon about they meet in signs of several Triplicitie but not altogether in complying 794 years and 214 daies gon about they meet in Signs of contrarie Triplicitie The first of these is called Conjunctio Minor the second Media This latter Magna the great Conjunction when Saturn joineth force with Jupiter in the fierie Trigon or Triplicitie which though it happen in 794 years and 214 daies yet it useth to bee accounted by the Numerus rotundus of 800. By these Conjunctions Cardinal Aliac undertook to reform the whole State of Chronologie and make infallible demonstration of the years of the World To bring this about hee first of all supposed out of Albumazar the figure of Heaven when the World began That the Horoscope was in the seventh of Cancer and that the Sun was in the 19 of Aries the rest of the Planets accordingly assigned This taken for granted hee brought himself to that first and great Conjunction which falling out in the waterie Triplicitie insinuated such an influence into the Inferior bodies as brought upon the World that universal Deluge as Aoniar and Albumazar delivered out of their Antients By this Conjunction hee assigned 2242 years for the Interval betwixt the Flood and the begining of things but which was neither true in it self nor following his own Principles And therefore wee may imagine what Conclusion hee was likely to make whose foundation was not better appointed though otherwise a great Conjunction may bee set down among the Characters of Chronologie but rather to assure then to finde out the moments of time and more concerning that which is to com then those which are gon and past Concerning the Civil Characters and first of the Sabbatical Years AS the Jews everie seventh Daie so their Land everie seventh year kept a Sabbath which was therefore called Annus Sabbaticus and the whole seven Hebdomas Annalis a Week of Years These seven years seven times told made 49 years and the 50 was their Jubile so called from Jobel which as som Rabbins interpret is as much in Arabick as Aries in Latine Talmud in Rosh Hassana for so Aquiba one of their Doctors reporteth that when hee travelled in Arabia hee heard the people call a Ram Jobel Add hereunto that when the Jubile came a great sound of Trumpets was to bee made through all Israël in sign of the Remissions and these Trumpets they saie were made of Rams horns But this though favoured also by the Chaldie Paraphrase yet soundeth not so credibly to the Learned Targum in Josu 6. v. 4. especially the known Arabick not acknowledging that word And if not then it may bee said that Jobel signifieth anie Musical however horrid sound so called as Masius helpeth it out from Jubal the Father of them which plaie upon the Harp and Organ The Jubiles though by Institution begining at the 2500 year from the Creätion yet are Proleptically reckoned from the begining of the world which also was considered by the Autor for the first year of Moses his first Jubile was the last of
mean time doubting lest it will prove too great a work for a woman This Citie hath been deservedly set forth by the industrie of manie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus saith the wall was 52 of the Kings cubits in thickness Q. Curtius 32 foot in thickness Quintus Curtius lib. 5. and those most famous Writers as Strabo Diodorus Herodotus Solinus Plinie and Eustathius upon Dionysius Afer c. For the form of the Citie it was four square as Herodotus saith the walls so thick that two Coaches might meet upon the breadth for the Circuit the Autors above mentioned agree not The most exact Tradition for this is that of Clitarchus that the wall was 365 furlongs about which divided by 8 set off for the Quotient 45 â… the number of English miles in the whole compass allowing eight furlongs for one mile Clitarchus addeth that the wall was finished in one year each daie one furlong till the 365 was compleatly ended which is the just complement of the Julian Solar year in daies not respecting that fraction of Hours and minutes in which the Astronomers agree no better then our Clocks and Dials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Proverb is The height of the wall was 200 Cubites the Towers 10 foot higher then the Wall To approve what hath been said concerning this spacious Citie hear what the great philosopher discourseth in the third of his Politicks that Babylon was so wide and ample that three daies after it was taken one part of the Citie knew nothing of it The buildings in this place were not continued to the Walls nor to themselvs and if there had been no more societie among the inhabitants then there was among their houses they had scarce ere com together for their dwellings were all assunder but the reason was politick to avoid the furie of fire and undergo a seige in war for the wast which laie between the houses in time of a siege was sowen and the increas sufficient to maintein themselvs within themselvs by reason whereof it was impossible to win this citie for against a famine they had thus provided and other waie there could bee none for the wall of the citie was an impregnable fence against the strongest Rampiers and hence it was that Darius could not attein to the conquest of Babylon without a famous stratagem as Justine relateth out of Trogus Pompey Justin lib. 1 This Citie opened it self at an hundred gates and those all of brass In the midst of the Citie upon the one side of Euphrates stood the Kings palace a statelie and sumptuous structure on the other side of the river likewise in the midst stood the Temple of Jove Bell and in the midst of that were erected 7 loftie towers upon the eighth that beeing a furlong high and as much in breadth from the top of this Tower the Chaldeans made their Astronomical observations as the noble Tycho in his Vraniburgum See in Tycho's Astronomical Epist the discription of this Vraniburgu In this Temple was placed the golden Image of Jupiter which was to bee seen in the daies of Diodorus the Sicilian in height fourtie foot Wee have reserved for the last place that bold attempt of Art in the Horti pensiles that pleasant Paradise which the Syrian King planted upon the battlements of a Tower the top whereof was the base of the whole work the foundation of the garden was laid in stone above that were placed Hurdles compacted together with slimie sulphur these were covered over with brick and that overlaied with Sheets of lead upon which was cast abundance of earth manured with that dexteritie that plants grew there as properly as in their native soil Strange indeed it was to see a wood upon the top of an hous and that trees rooted in stone should grow 50 foot in heighth and yet the credit hereof hath an interest in the best Autors both among the Greeks and Latines And this was once the flourishing estate of Babylon that fierie furnace in which it pleased God to dissolv the hardest hearts of the most refractarie Jews But now Bel is bowed down and Nebo stoopeth no Arabian pitcheth his tent there nor Shepheard his fold But Jiim crieth in the Palaces Isa 13.19 and the Houses are full of Ohim The Ostriches dwell there and the Satyres dance there * Ibid. Mesopotamia Thus leaving Babylon the beautie and pride of the Chaldeans wee com unto Mesopotamia which bordereth upon this Countrie South and by west This is called in Scripture Aram naharaim that is Aram between the two Rivers to wit Tigris and Euphrates here Abraham sojourned at Carras famous for the sight of Crassus this also was the Countrie of Laban the Syrian L. Florus Further West Tigris boundeth Ashur Moses calleth it Hiddekel which Rabbi Chimchi derive's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either saith hee becaus the waters are of a sharp taste or els becaus they are of a swift cours The Chardeans call it diglath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aldiglath all for the same reason for the word Diglath or Diglito as Plinie hath preserved it is corrupted out of Hiddekel or if Diglath bee a primitive the reason is notwithstanding the same for that also signifieth a thing narrow and swift Aristoteles ad Scholiast Dionys Af. Alexand. Let Josephus bee the interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this caus also it was called Tigris though Aristotle himself hath said otherwise who as hee is introduced by the Scholiast of Dionysius Afer testifieth that in times past this river had been called Sulax which saith hee signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prone or precipitate such indeed it is and in after times Tigris from that Tiger which carried mad Bacchus I know not whether But the word it self discovereth its own Etymon Tigris from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gir signifying in the Persian tongue an arrow to which if wee add the Hemantick letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau wee have the word entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiger or Tigris becaus the stream of this river ran so swift that it was most like the projection of an Arrow out of a Bow and this is the opinion of Quintus Curtius and others And well might notice bee taken of the swiftness of this River the stream of whose current usually ran as fast in one daie Shickard Taric Regum Pers p. 206. as the most nimble footman can do in seven if Shichard hath not mistaken in his Taric of the Kings of Persia where hee citeth Plinie and Solinus but none could give him occasion so to saie save onely Dionysius Afer in these words where speaking of Tigris hee thus setteth down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words perhaps Shickard might understand in that sens
Sign or without anie considerable difference And after that rate or much about it they are placed upon the Horizon to shew in what Degree of what Sign the Sun is everie daie of the year And to this purpose there is set down upon the same Horizon a Calendar and that of three sorts in som Globes Of two in the most the one whereof is called the Julian or Old the other the Gregorian or New Accompt reckoning this latter 10 daies before the former and the third sort where it is found thirteen Now though it bee true that the greatest part of that which is written upon the Horizon more nearly concerneth the Celestial then the Terrestrial Globe yet it is not altogether unuseful here and especially it will bee nothing out of the Geographer's way to take along with him the ground of Difference in the 3 principally in the 2 sorts of Calendars The Reason of the Difference in Computation betwixt the Old and New Accompts A Year is that space of time in which the Sun goeth through the whole Circle of the Zodiack as from the Tropick of Cancer to the Tropick of Capricorn and so to the Tropick of Cancer again or from the Equinoctial to the Equinoctial or from anie other Point of the Zodiack to the same again Now becaus of the unequal Motion of the Sun depending upon reasons deeply engaged in the Theorical Part of the Spheer and therefore here to bee taken upon trust it ever was and yet is a very hard matter to determine exactly in what space of time this Revolution of the Sun in the Zodiack is made insomuch that one said Censorinus de Die Natali that the Year consisted of so manie daies and how much more or less no bodie knoweth This uncertaintie brought so much confusion upon the Old Romane Calendars that Time with them was grown a Commoditie and bought and sold at a price Their Priests who had to do with this Affair having in their power to make anie year longer or shorter at their pleasure which the Emperor Julius Caesar looking upon as a matter no waie below his greatest consideration advised with som Egyptian Mathematicians about it by whose Instructions hee found that the Sun 's yearlie Motion in the Zodiack was performed in the space of 365 daies and one 4th part of a daie or 6 hours The 6 odd hours hee caussed to bee reserved in store till everie fourth year that is till they made 24 hours or one whole daie so accounting that the 3 first years should consist of 365 daies and the fourth of 366 one daie more and everie fourth year was therefore as still it is called the Leap Year and the thing it self Intercalation or putting in betwixt the Calendar 'T was verie much that the Emperor did and hee left as much to do for though it cannot yet bee found out exactly in what space of the time the Sun goeth his yearlie cours yet thus much is made good by infallible experience that the Emperor's Mathematicians allotted too much for the Number of daies they were in the right for it it is certain no year can consist of more then 365 but for the odd hours it is as certain that they cannot bee fewer then five nor so manie as 6 so that the doubt is upon the Minutes 60 whereof go to the making up of an Hour a small matter one would think and yet how great in the recess and consequence wee shall see Julius Caesar allotted 365 daies and 6 hours to this Revolution but the Sun goeth about in less time that is according to the most exact Accompt in 365 daies 5 hours 49 Minutes and a little more so that the Emperor's year is much about 10 Minutes greater then the Sun 's which must of necessitie breed a difference of so manie Minutes everie year betwixt the Year which the Sun it self describe's in the Zodiack and That which is reckoned upon in the Calendar which though for a year or two may pass insensibly yet in the space of 134 years it will rise to an whole daie that is the Begining of the year in the Calendar must bee set one daie back As for Example Let the year begin at the Vernal Equinox or Spring In the Emperor's time that fell out to bee at the 24th of March but now this year it fell out upon the 10th of March 13 daies backwards and somwhat more and so if it bee let alone will go back to the 1 of March and 1 of Februarie till Easter com to bee on Christmas Daie and so infinitely To reform this difference in the Accompt som of the later Romane Bishops earnestly endeavoured And the thing was brought to that perfection it now standeth in so much as it is by Gregorie the 13th in the Year 1582. His Mathematicians whereof Lilius was the chief advised him thus That considering there had been an Agitation in the Councel of Nice somwhat concerned in this matter upon the motion of that Question about the Celebration of Easter And that the Fathers of that Assemblie after due deliberation with the Astronomers of that time had fixed the Vernal Equinox at the 21 of March and considering also that since that time a difference of 10 whole daies had been past over in the Calendar that is that the Vernal Equinox or Spring which began upon the 21 of March had prevented so much as to begin in Gregorie's daies at the 10th of the same 10 daies difference or thereabouts they advised that 10 daies should bee cut off from the Calendar which was don and the 10 daies taken out of October of that Year 1582 as being the Moneth of that Year in which that Pope was born so that when they came to the 5 of the Moneth they reckoned the 15 and so the Equinox was com up to it's place again and hapned upon the 21 of March as at the Councel of Nice But that Lilius should bring back the Begining of the Year to the Times of the Nicen Councel and no further is to be marvelled at Hee should have brought it back to the Emperor 's own time where the mistake was first entered and instead of 10 cut of 13 daies however this is the Reason why these 2 Calendars written upon the Horizon differ the space of 10 daies one from the other And as the Old Accompt was called the Julian from the Emperor so the New is called from Gregorie the Pope and Lilius the chief Agent the Gregorian or Lilian Accompt and the Julian is termed the Old Style the Gregorian the New as in the conversation of Letters betwixt Us and Those on the other side of the Seas wee may perceiv Theirs to Us bare date for the most part such a daie of such a Moneth Stylo Novo Ours to them such a daie Stylo Veteri And Theirs may bee dated There by their Accompt and received here before they were written by Ours For the third Calendar there need not much
or no notice at all was taken of the Meridian by Corvo no not by those of the biggest exspectation as M. Carpenter M. Camden M. Speed and the rest although this also was the known Meridian of som Globes of the very same Times and before that that is before they had set their last hand to their Descriptions And 't is no mervail for Mercator's Longitudes were more exactly accounted then before and therefore they might well take his Meridian along with them And 't was not amiss to go by the most received but then they should have said so and withall have set down the three severall Meridians at least and the difference of Longitude betwixt them and all this with more distinction then so that another man should com after them to tell themselvs what Meridian they went by And thus much of the First or Great Meridian Of the Lesser Meridians THe Lesser are those Black Circles which you see to pass through the Poles and succeeding to the Great at 10 and 10 Degrees as in most Globes or as in som at 15 and 15 Degrees Difference Everie place never so little more East or West then another hath a several Meridian Shot-over hath a distinct Meridian from Oxford becaus more East Osney hath not the same as near as it is for it lieth West of the Citie The exact Meridian whereof must pass directly through the middle yet becaus of the huge distance of the Earth from the Heavens all these Places and Places much further off may bee said to have the same Meridian as the Almanack-makers Calculate their Prognostications to such or such a Meridian where they pretend to make their Observations But saie too that it may generally serv c. And indeed there is no verie sensible Difference in less then 60 Miles upon which ground the Geographers as the Astronomers allow a New Meridian to everie other Degree of the Equator which would bee 130 in all but except the Globes were made of an Extreme and Unuseful Diameter so manie would stand too thick for the Description Therefore most commonly they put down but 18 that is at 10 Degrees distance one from the other the special use of these Lesser Meridians beeing to make a quicker dispatch in the account of the Longitudes Som others as Mercator set down but 12 at 15 Degrees difference aiming at this That the Meridians might bee distant one from the other a full part of time or an hour for seeing that the Sun is carried 15 Degrees off the Equinoctial everie hour as was said before The Meridians set at that Distance must make an hours difference in the Rising or Setting of the Sun to the several places as if the Sun Rise at such an hour such a daie of the year at Oxford In a place 15 Degrees more distant towards the East the Sun riseth an hour sooner In a place 15 Degrees distant towards the West an hour later the same daie of this or that year Now becaus the Spaces of time are reckoned by the same Degrees of the Equator as the Distances of Place The Degrees of Longitude have been called Tempora which word Camden somtimes delighteth to use as in the Longitude of Bath hee saith it is 20 Temporibus 20 Times that is 20 Degrees distant from the Great Meridian Hee expresseth by the same word in setting down the Latitude but not so cunningly as I think Of the Equator and the Lesser Circles THe Equator is the Middle Circle betwixt two Poles graduated throughout and plainly dividing the Globe into two equal Parts from North to South This is the Circle of Longitude as the Meridian of Latitude for Longitude is reckoned in the Equator from the Meridian Latitude in the Meridian from the Equator Crossing this Circle obliquely in the Middle is the Zodiack the utttermost extent whereof towards the North noteth out the Tropick of Cancer towards the South the Tropick of Capricorn each of them distant from the Equator 23 Degrees or not much more as may bee accounted in the Great Meridian Equi-distant from these and at the same distance from the Poles as the Tropicks from the Equator are set down the Artick and Antartick Circles all offering themselvs to sight by their Names and distinction of Bredth and Color more notably then the rest by the rest I mean the black blinder Circles equi-distantly remooved from the Equator at 10 Degrees difference and serving the same turn in the accounting of Latitude as the Meridians at the same distance in the reckoning of the Longitude And these are called the unnamed Parallels And so much of the Description of the Earth and Water together Now of the Waterie-Part by it self The Description of the Waterie-Part of the Globe by the Rumbes of the Mariner's Compass THe Cours of a Ship upon the Sea dependeth upon the Windes The Designation of these upon the certain Knowledg of one Principal which considering the Situation and condition of the whole Sphere ought in nature to bee North or South The North to us upon this side of the Line the South to those in the other Hemisphere for in making this observation Men were to intend themselvs towards one fixed part of the Heavens or other and therefore to the one of these In the South Part there is not found anie Star so notable and of so near a distance from the Pole as to make anie precise or firm Direction of that Winde But in the North wee have that of the second Magnitude in the Tail of the Lesser Bear making so smal and for the Motion so insensible a Circle about the Pole that it cometh all to one as if it were the Pole it self This pointed out the North-winde to the Mariners of old especially and was therefore called by som the Load or Lead-Star But this could bee onely in the night and not alwaies then It is now more constantly and surely shewed by the Needle touched with the Magnete which is therefore called the Load or Leadstone for the same reason of the leading and directing their Courses in the Nature and Secret of which Stone becaus the whole business of Navigation is so throughly concern'd somthing is to bee borrowed out of that Philosophie The Original of the Mariner's Compass from the Magnetical Constitution of the Earth A Magnetical Bodie is described to bee That which hanging in the Aërial or Aetherial Parts of the Univers firmly seateth it self upon it's own Poles in a Situation natural and unchangeable consisting also of som such parts as separated from the rest can take upon them the nature and conditions of the whole Under this Description the Magnetical Philosophers comprehend the Globes of Saturn Jupiter the Sun c. but becaus these Bodies are placed so far above the reach of our Experience and purpose it shall bee sufficient to make the Description good upon the Earth To do this I think I may suppose First that the Constitution of the
Regionis illius nati sunt mures facta est confusio mortis magna in Civitate So the vulgar addeth the ancient Greeke Copies have it not The later agree not some Hebrew Copies acknowledge it not saith Mendoza as if there were any that did 'T is found indeed in the Dras as Chimhi hath observed And it cannot be denyed to the Romanists but that it seemeth to be wanting but by no meanes to be so supplyed 'T were better the Arke should shake still then that Vzzah should hold it up Howsoever 't is true that there was a plague of Mice as well as of Haemorhoides Concerning which the Astrologers being consulted gave counsell that there should bee made 5 golden Images of the Mice and as many of the disease to give glory to the God of Israel The number was according to the number of their Lords but for the thing it selfe the expositors whatsoever passe lightly over it or stoppe the mouth of the letter with a mystery perceiving no more of the naturall sense then a bare trespasse offering but wondering withall and not without cause what glory could accrew to the God of Israel from such a homely present as the counterfeit of a Mouse or that which is worse A thing which the holy Ghost here vouchsafed not to call by its owne name for the Keri is Tehorecem Anorum Vestrorum But the meaning of the Images is Stoichioticall and to be given out of the Telesmaticall Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ptolomy in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolem. Centiloque Verb. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the generable and corruptible formes are affected by the Celestiall which therefore the Talismans make use of by observing the entrance of the starres into them The meaning is saith Hali Aben Rodoan or as the Hebrew translation Abis Giafar that the formes of things here below are answered with the like figurations above and that the Celestiall formes have a ruling influence upon the sublunary for example the Scorpion and Serpent in heaven upon those in earth Therefore the Sapientes imaginum inspiciebant quando planeta de sub radiis solis egrediebatur ingrediebatur hos vultus eumque in ascendente ponebant vultum quem intrabant sculpebant in Lapide miscebant cum eo alia ad haec necessaria faciebantque cum eo ex aptatione vel destructione quod volebant c. Observed when a planet was out of his Combustion and entred into any of these formes then placing the planet in the Horoscope they engraved the forme upon a stone then adding what else was necessary they fitted it to preservation or destruction as they pleased c. These conceipts the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Arabick Talismath The Chaldeans from the word in the Text Tsalmanija Images An experiment of the force is set downe by Hali upon his owne knowledge practised upon a Saracens servant in diebus Camorchae Regis The servant had beene stung with a Scorpion and was cured by his Master with a stone of this kinde engraven upon with the figure of a Scorpion And the Saracen said that the figure was cut when the Moon was in the signe Scorpio and that the sign was in one of the foure Angles The mightiest in operation of this sort was Apollonius Tyaneus a man of that note in the Heathen ballance that Hierocles the Stoick put him into the Scale with Christ himself nay he accounted him the better man of the two but which is sufficiently returned upon him by Eusebius Pamph. Cont. Hieroclem But the performances of this man had such appearances of wonder that they extorted this doubt from the Orthodox themselves Iustin Martyr Res ad Orthod quaest 24.245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If God be the Creator and Lord of the World how comes it to passe that Apollonius his Telismes have so much over-rul'd the course of things for we see that they also have stilled the waves of the Sea and the raging of the windes and prevailing against the noysome flies and incursions of wilde beasts c. And though Philostratus in that large Legend of his life hath no memory of these things yet they are constantly ascribed unto this name by Codin Cedren Hesychius Olympiodorus the Greeke Ms cited by Leunclavius The Chronicon Alexandrinum and John Tzetzes C. 60. of his third Chiliad quod omnino legendum saith Scaliger siquidem horum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiam habere placet Ioseph Scalig. Epist 180. sane lectio non injucunda Nam in illo capite Apollonius sculptura Culicum Ciconiarum culices Antiochiam Ciconias Byzantium ingredi prohibuit But a suller Tradition of this matter I shall here set downe out of Domninus cited by Joannes Antiochenus Melala in the 10 Booke of his Chronographie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioan. Antiochen Ms in Arch. Baroccian Bibliothec. Bodleian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same times of the Reigne of Domitian flourished the most learned Apollonius Tyaneus who got himselfe a great name by travelling about and making Telesines in all places where he came for the Cities and the Countries From Rome he went to Byzantium and entring into that City of Byzus now more happily called Constantinople he made there also many Telesmes at the instance of the Citizens as that against the storkes against the river Lycus which passeth by through the middle of the City that against the Tortoises that against the Horses and other strange things Then afterward leaving Byzantium he went and did the like in other Cities From Tyanis he came into Syria and so to Antioch the great where also he was desired by the chiefe men of the City to make such Telesmes as they had need of And he made one against the Northerne winde and set it up upon the East part of the City The Author goeth on and at large describeth Apollonius his charmes against the gnats and scorpions adding moreover that Apollonius walking upon a day with the chiefe men of the City to observe the situation of the place happened upon a ruinous pillar and enquiring into the purpose of that the Citizens related unto him that in the dayes of Caius Caesar when the City bad been shaken with an Earth-quake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johan Antiochen Ms in Arch. Barocian Bib. Bod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Debborius a Talisman to prevent the falling of the City in case an earthquake should happen againe set up this pillar and upon that a marble Pectorall inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but which in processe of time had been consumed by lightning c. The Citizens therefore were earnest with him to set up a new Telesme but Apollonius fetching a deep sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refused to make any further Telesmes against the Earthquakes but the Citizens being
face but that which is before the face It is the same with Kibla in the Arabick It is certaine therefore that these Impositions respected either the making of the first man toward the East which amounteth to as much or rather the religious posture of that time and that Adam called the North the Left hand and South the Right because he himselfe in the service of God turned his face towards the East I know there be that will tell you that the reason of this Imposition was the Shecina Bemmaarab or sitting of Gods presence upon the Arke in the Westerne part of the Tabernacle and Temple with his face towards the East as if these names had not beene imposed long before the Arke was knowne or thought of in the world Nay before Abraham was these were and yet this passeth with some for a very happy Criticisme But however that not onely Adam but the whole world also worshiped toward the East till Abraham's time my Authors are not onely Maimon in his More but the great Saint Ephrem also and others in the Arabicke Catena Caten Arab. Ms C. 3â— in Genes The Tradition there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from Adam till Abraham's time which was the space of 3328. yeares they worshipped towards the East It depends from the very same ground that the most solemne piece of all the Jewish service I meane that great atonement but once a yeare to be made by the Highest and most Holy man and in the most Holy Place was performed toward the East quite contrary to all other manner of addressement in their devotion So I interpret that place Leviticus C. 16.14 15. It is commanded there that the High Priest shall doe with the bloud of the Goate as with the blood of the Bullocke and that he shall take of the bloud of the Bullocke and sprinkle it with his finger upon the mercy seate Eastward Strange it is to see what shift the Expounders have made to make good this place They are much troubled to know how the Priest can be said to sprinkle the bloud Eastward they may well enough for they suppose the Priest to have stood with his face towards the West Tawos the Persian paraphrast rendreth it super faciem propitiatorii in Oriente upon the mercy-seate in the East Meaning I thinke as an Arabicke Translation of the Greeke On the Easterne side The Greeke it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eastward as the English So the Chaldee the Syriack Saadiah Gaons Arabicke c. All word for word for indeed the Text could be no plainer then it is That the Bloud was to be sprinkled Eastward The meaning is thus It is knowne that the sprinkling of blond this bloud especially was the Figure of him who by his owne Bloud entered in once into the holy place and obtained eternall Redemption Mishn Talmud in Tamid c. 4. fol. 35. B. Heb. 9.12 Aaron therefore though at other times he still turned his face towards the West Nay though at the killing of this very Goat and this Bullocke he not onely turned his owne but even their Faces also towards the West Mishna Talmud in Joma c. 3. fol. 35. b. Matmonid in Jom haccippurim Isych Hierosolom in Levit. c. 16. as the Talmud in Joma yet when he was to execute this greatest Course of the Mysterie he placed himselfe on the wrong side of the Arke and turning his backe to the beggerly Rudiments of the world he sprinkled this bloud Eastward The Hierusalem Isychius understood his meaning It was done saith he to represent the Man Cui Oriens nomen ejus Whose Name is the East You may perceive also that the Scripture intimateth enough that the Man Christ came downe to us from the very same Easterne part The ground layed is able to put a like understanding upon the places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Looke about thee O Hierusalem towards the East and behold the Joy that commeth unto thee from God Baruch 4.36 I know there be that loose this prophesie upon the captivity I am not certaine but that Cyrus may be pretended by the Letter but I assure my selfe that our Saviour lyeth hid in the Mystery Olympiodorus perceived this Looke about thee O Hierusalem towards the East c. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards Jesus Christ our Lord the Sunne of righteousnesse c. That the Messias is aim'd at will be certaine to any one that will but consider the prophesie for none else could be called the Everlasting Saviour verse 22. But he that saith looke about thee toward the East appointeth them to a certaine place and not nigh but then why toward the East It is evident that he meanes it of that part from whence the Saviour is said to have come downe from Heaven and was made man Therefore the Father is said to have raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Oriente Justitiam Righteousnesse from the East Esay 41.2 That is as Procopius Hierome and Cyrill Christ our Righteousnesse The more part I know crooke the Prophesie to the Patriarch Abraham He is called indeed by the Apochryphall Wisdome the Righteous but more duely the faithfull Abraham Wisdom 10.6 Galat. 3.9 But Righteousnesse it selfe is too great and abstract a Name In the 46. Chapter He calleth a Bird from the East vers 11. Some ancient Copies read it I call a just one from the East Cyrus is certainly to be meant by the out-side as the Jewish expounders rightly If our Saviour be included as by Saint Hierome and Cyrill it is presumed the insolency of the Metaphor is taken off by Malachy where the Sunne of Righteoussnesse promised to arise with healing in his wings Mal. 4.2 W. Tindals Note I thinke 't is his upon that place of Esay is a good old truth The Prophet meanes saith he King Cyrus which should come swiftly as a Bird flyeth and destroy Babylon and set the Israelites at liberty He should fulfill that which the Lord had devised and decreed In him is figured Christ which with the light of his word purgeth the whole world of Errour and Idolatry and setteth the Consciences at peace and liberty He flieth swiftly out of the East that is out of Heaven whereupon he is called the day spring from on high Luk. 1.78 But the Prophecie of Micab is plainer yet And thou Bethlehem Ephrata Miâ—aâ— 5.2 though thou be little among the Thousands of Judah yet out of thee shall come the Ruler of Israel c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which not fearing to do it without example I translate And his goings forth are out of the East from the dayes of old And this is one of the reasons for there is another too why our Saviour is said to be the Man whose name is the East The other reason is this It was said before that from Adam till Abraham's time the whole world worshipped
towards the East This Originall Principall and as it ought to have beene everlasting Ceremonie by an Errour of the Persian and Chaldaâ—n worshippers degenerating into an Idolatry to the Sunne Abraham saith the learned Maimon by the instincts of God appointed out the West to his Hebrewes Therefore the Tabernacle and Temple were set towards that side of Heaven God in the meane time seeming to leave his mistaken place in the East and come downe to this stiffe-necked people This was a Literall and Pedanticall Nation and to comply with the secret intended mysterie were so to be dealt with They did and they did not worship towards the West Maim in Jom â—akkip c. 3. Sâ—â—â— â— 'T is true all the sacrifices were offered up towards that way In the Rites of Azazell the two Goates were to stand with their faces the same way The pile set up for the Phara Adumnia or Red Cow was to have windowes in it and the prospect of these was to be towards the West Talmud in Phara fol. 96. a. The 6 Lampes in the Golden Candlesticke were appointed to burne towards the 7th which was that in the middle but the face of this saith Maimon was to burne towards the most holy place and that is was called the Westerne Lampe Beth. babbech C. 3. S. 8. But all this while they worshipped no more towards the West then towards the North. They worshipped towards the Arke it was told you before or towards the place of that They doe so still And they were and they are to do so because the Sun of Righteousnesse was to set upon their Horizon Therefore they were And they are to do so because as to them The man whose name is the East is not yet brought forth Observe but the Oeconomy and dispensation of this businesse throughout and there needeth no more to make good the Ground That this MAN was called the East will appear by the places in Zacharie c. 6.12 c. 3.8 Behold the man c. And I will bring forth my servant c. In the Holy Text it is Behold the man whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsemech that is as not unlearned men have rendred it the Branch It is to be noted that as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also germinare so the Hebrew Tsemach signifieth lucere eriri for that which we translate the Brightnesse the Syriacke rendreth the Tsemach of his glory Heb. 1.12 And in the Jewish Astrologie the Horoscope or East Angle is most commonly so called We are to read the prophecy as the Lxx did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Behold the man whose name is the East Dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 105. Thus it was urged to the Jew Tryphon in the most ancient times of Justin Martyr And thus also to James the Jew in a like conference in the Cetab ol borhan c. 6. 6. meeting The purpose of that booke is to prove out of all the Prophets c. that our Saviour was the Christ c. Cetab ol borhan Arab. MS. in Biblioth Beliolenfi Justus alledged this place among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong God said by Zacharie the Prophet Behold a man whose name is the East But Saint Luke puts all out of doubt where another Zacharie relating to the former faith of our Saviour that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it the day spring from on high or as Erasmus and the vulgar the East Which Bezâ— not knowing how to dislike and yet considering with himselfe that the old Prophecy must be so translated or else the new must not put it down Germenex alto the Branch from on high but which no man accepted of That the Tsemach in Zachary was the same with Saint Lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza judged rightly But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendred by Germen it is convinc'd by the words following To give light unto them that sit in darknesse c. And therefore qui Germen vertunt saith Scaliger of the Tsemach in Zachary imperite faciunt audeo dicere neque mentiar contra verbum Dei who so translate it the Branch doe ignorantly nay I may say and say true too they doe contrary to the word of God The place in Zachary is to be read thus Behold the man whose Name is the East and he shall rise up and shine out from under him that is from under God the Father Jeremie the Prophet would not otherwise be understood c. 23.5 Behold the dayes come saith the Lord that I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsemach Tsaddick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous East as the Lxx that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Severus Christ the Sunne of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius who elsewhere is called the light of the Gentiles and the light of the world Tacitus himselfe doth unawares deliver some such thing as this Hist lib. 5. He is there telling of the destruction of Jerusalem how the doores of the Temple flew open on a suddaine and a more then humane voice was heard that the Gods were now upon departing c. These things saith he made some reflect upon an old prophecy that was found antiquis Sacerdotum literis which foretold eo ipso tempore sore ut valesceret Oriens That at such a time the East should prevaile I doubt not but the Prophet who ever he were directed himselfe to the Man Cui Orient Nomen ejus whose name is the East Zach. 6.12 Greg. Mag. Moral in Job cap. 1. In relation to this Name of Christ the Christians also by some have beene called Orientales 'T is Gregory the great 's Morall upon those words of Job That he was the greatest man in the East Referring to the same the blessed Virgin hath beene termed Orientalis porta the Easterne gate as if that were the meaning of Ezekiels vision c. 44. So Saint Ephrem upon those words of Jacob this is the house of God and this is the Gate of Heaven This saying saith he is to bee meant of the Virgin Mary who became as it were another Heaven truly to be call'd the House of God as wherein the Sonne of God that immortall word inhabited and as truely the Gate of Heaven for the Lord of Heaven and Earth entered thereat and it shall not be set open the second time according to that of Ezekiel the Prophet And I saw saith he a Gate in the East the glorious Lord entred thereat thenceforeh that Gate was shut and is not any more againe to be opened Caten Arab. C. 58. It is not to be omitted that his Starre appeared in the East and that the wise men came from thence but which is more to be observed that the Angels sent from God with the Gospell of this Nativity they also came from the East for their Temple is to be seene upon the East of Bethlem as the Nubian Geographer
He was borne too in the Easterne parts of the world Nay he was borne in Orientali angulo Civitatis Bethlem Eccl. Hist lib. 5. c. 17. in the Easterne part of Bethlem as the Venerable Bede out of Adamannus The Heavens also met the Earth at this time for the Autumnall intersection one of the Equinoctiall Easts was the ascendent of his Nativity But of this there is more to come The holy men of Hierusalem hold a Tradition generally received from their Ancients that he was buried also with his Face and Feete towards the East It is affirmed by the Geographers of the Holy Land But that he ascended up into the Easterne part of Heaven it hath had the most ancient and full consent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascene when he was received up into Heaven he was carried up Eastward It was the cause why they read that place of the Psalmist Qui ascendit super Coelum Coeli ad Orientem utpote saith Origen a mortuis post passionem resurgens in Coelum post resurrection ad Orientem ascendents Who rose from the dead after his passion and ascended up into Heaven towards the East after his Resurrection So the Aethiopick who ascended up into the Heaven of Heavens in the East In like manner the Syriack and some Arabick Translations But then the Greek should have beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 18 of that Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendisti in Altum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly said but of him that ascendeth his Horse or his Asse upon which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to sit Say unto the daughter of Sion behold thy King cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting upon on Asse Mat. 21.5 It fully answereth to the Prophets Laroceu which the older Translation rendred very fitly as concerning the letter who rideth or fitteth upon the Heaven as it were upon a Horse ver 4. So the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. O thou that sittest or ridest upon the Heavens But the Prophet Esay is plaine for the Ascension as I finde him cited in the Cetab ol barhan cap. 4. 1 meeting Cetab el borhan Ms Arab. in Archiv Bibl. Baliolens James the Jew urgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the Prophet Esay saith The Lord alone shall be exalted and lifted-up above the East The strong Lord shall be exalted in Righteosnesse So he readeth the 16. ver of the 5 Chapter But the Originall as now received maketh no mention of the East or lifting up If then it had not a Jew must needs have knowne it and I see not with what face it could be urged in this Conference but I beginne to thinke what Justin Martyr charged upon this people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Liber Ms Arab de praecept Relig. part 1. c. 14. de Oratione Liber excat in biblioth D. Henrici King Epi. Cicesâ—rensis He makes it appeare to Tryphon that the Jewes had circumcised their Scripture too p. 83. of the Dialogue If our Saviour ascended into Heaven by the Easterne part we need not doubt but that he will returne by the same way which he went The Angels intimate as much I meet with an Author which testifieth that he himselfe said that he would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furthermore saith the Author we are to turne our faces toward the East in the time of prayer because that is the Coast concerning which the Christ unto whom be glory said that he would appeare from thence at his second comming And I thinke he referreth himselfe to those words of our Saviour Mat. 24.27 sicut exit fulgur c. Heare therefore what Saint Damasâ—ene delivereth as from the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus shall he come againe in like manner as he was seen to goe up answerable to what He himselfe said For as the lightning cometh out of the East and shineth even unto the West so shall also the coming of the Sonne of Man be We worship him therefore towards the East as expecting him from thence And this saith he is by unwritten Tradition from the Apostles A Canon to this purpose I finde ascribed to their Name in the Arabick Code Cod. Conciliorum Arab. Ms in Arch. Roan Biblioth Bodlei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye pray say they turne your selves towards the East For so the words of our Lord import who foretold that his returne from Heaven at the Latter day should be like the lightning which glittering from the East flasheth into the West His meaning is that we should expect his coming from the East I was ready enough to thinke that the mention here made of Lightning was to intimate the suddennesse and praecipitation of that coming but not being able to devise any speciall reason other then what is here given why the Lightning should rather come from the East I had the lesse to say against the Tradition Paul de palataio saith that this meaning of the words is made good by the common consent of all Christians Credentium quod in Oriente Humanitas Christi sedeat Ab eo ergo loco veniet ubi nunc est beleeving that our Saviour as respecting his humane Nature sitteth in the Easterne part of Heaven There he is from thence therefore he is to come Therefore that signe of the Sonne of Man that other Baptist as it were of his second coming is expected to be seene in the East A signe of the Crosse it is to be as the Fathers Chrysostome and Saint Ephrem promise And the Aethiopian Church is so sure of it that as their Zebo saith it is profest among the Articles of their Creed That it shall appeare in the East it is undertaken by Hippolytus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a signe of the Crosse saith he shall rise up more glorious then the Sunne it selfe shinning from the East into the West to give notice unto the World that the Judge is coming Considering all these things I am altogether of their mind who perswade themselves that the Seate and Tribunall of that last Judgement shall be placed in the Aire over against the Mount Olivet Jeel the Prophet is thought to have foretold as much when he saith that all Nations shall be gathered into the valley of Jehosaphat and his feet shall stand in that day upon the Mount Olivet which is before Jerusalem towards the East I cannot devise saith one for what reason the Prophet should make so particular a Description of this unto them that knew it so well It is certaine saith another spectare haec ad diem judicii that these things are to be meant of the day of judgement c. And if Clemens may be trusted the Apostles themselves understood no otherwise Lib. â—estivalis in Dedicatione Ecclesiae Our Fore-fathers lived and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majim Or if it were found that these Orgia were first or most celebrated at Maiuma the sea side of Gaza 't is possible that the place might give name to the celebration Which hath the more colour Metaphrast Ms in Archiv Baroc Feb. 25. for that in the Tetrampodus or Quatrefois of that City upon an Altar of stone there stood a marble statue of Venus representing the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a naked woman c. as Marcus Diaconus in vita Porphyrii Gazcorum Episcopi otherwise the Authors owne derivation must be taken If the Prophet may at all be understood in the sense of the Midbar it foundeth not much unlike to that which the Emperour Julian told the Antiocheans in his Misopogon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's none of you all saith he but can willingly spend upon your private banquetings and feasts and I well know how much many of you can throw away upon the Maiuma but for your owne or the Cities safety no man offereth up any thing either in private or in publike The word of Amos is Wo to them that are at ease in Zion c. The stretch themselves upon their Couches and eate the Lambes out of the flocke and that chaunt to the sound of the Violl c. That drinke wine in bowles c. But they are not grieved for the afflictions of Joseph CHAP. XXII The meaning and Considerations of Light in Scripture GOD is Light and in him there is no darkenesse at All John 1. The Reflexion of this Originall Glory shining upon the dust the dust became Light that is man for so the Ancients termed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavoâ—inus we call a man light but the opacous body of sinne interposing it selfe betwixt this borrowed Light and the Fountaine cast a shadow the shadow of death The darknesse being so thicke and so exceeding that if we regard what the Master of the Sentences hath said the Sunne it selfe shined 7 times brighter before the fall then ever it did since To bring the world out of that darkenesse into this Marvellous Light the day spring from on high was to visit us To prepare for this day there first appeared a Burning and a shining Light John 1. but he was not that Light but came before to beare witnesse of the Light Soone after Jesus Iulii Schiller praefat in Vranograph Christian p. 6. Col. 2. that is as in the China Tongue it signifieth the rising Sunne that Sunne of Righteousnesse himselfe arose with healing in his wings Malac. 3. It was then the longest Night in all the yeare and it was the midst of that and yet there was day where he was for a glorious betokening Light shined round about this Holy Child So the Tradition and so the Masters describe the Night-peice of this Nativity At his Transfiguration a greater Light shined about him His face was brighter then the Sun and his very Clothes whiter then the Light Till now the Father of Lights himselfe dwelt in the thicke darkenesse never shewing himselfe but in a Cloud but in these last dayes he is God manifest 1 Tim. 3.16 and in the Brightnesse of his glory Heb. 1. I doe not finde saith Venerable Bede among so many Angels that were sent before the Law that ever any were seene with a Light shining about them Now a Light shineth about S. Peter in the prison and about Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great Light Nay a Light shined about the Shepheards too And though it were then the dead of the Night yet the word was brought by the Angell bodie Natus est c. This day is borne to you c. Therefore also at the setting of this Sunne which was the Reverse part of the Mystery darkenesse fell upon the Earth the Naturall Sunne eclipsed in the midst of Heaven and therefore the Moone making it more then Midnight in the subterraneous position all of the colour of Saturne the signifier of blacknesse who rising from the Horoscope beheld these two Eclipses in a square Malignant aspect Not so onely for in the selfe same day which is more perhaps then you have heard of there happened a naturall defection of the Moone in the 11 of Libra beginning at Hierusalem about 6 in the Evening in so much that the Sun was no sooner gone downe but the Moone appeared in the East Eclipsed of more then halfe her Light So that as the Light was taken from that day so darkenesse was added to that Night and within the space of 6 houres the Sunne was once unnaturally and the Moone twice Eclipsed The Calculation and Figure of this Lunar Eclipse you may see if you will in Chronologia Catholica Henrici Buntingii fol. 237. b. 238. a. See also Sethus Calvisius in Tiberius Caesar ad An. post Ch. n. 33. to the 3 day of April As our Lord himselfe so his Gospell also is called Light and was therefore anciently never read without a burning Taper etiam sole rutilante 't is Saint Hieromes Testimony though it were Lighted in the Sunne Supposing therefore out of Albumazar that every Religion is governed by some Planet as the Mahumetan by Venus the Jewish by Saturne c. Some Astrologers did not inconveniently to attribute the Christian to the Sunne Not the Gospell but the Preachers of it also are called Lights Vos estis Lux Mundi ye are the Light of the World and the first Preacher of Repentance was said to be Lucerna ardens c. a burning and a shining Light The carefull Church perceiving that God was so much taken with this outward symbole of the Light could do no lesse then goe on with the Ceremony Therefore the day of our Lords Nativity was to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or appearing of the Light and so many Tapers were to be set up the Night before as might give Name to the Vigil Vigilia Luminum And the Ancients did well to send Lights one to another whatsoever some thinke of the Christmas Candle The receiving of this Light in Baptisme they call'd not usually so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination which further to betoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. the rites were to celebrate this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with all the Tapers lighted c. as the Order in the Euchologue The Neophytus also or new convert received a Taper lighted and delivered by the Mystagogus which for the space of seven dayes after he was to hold in his hand at Divine Service sitting in the Baptistery Who perceiveth not that by this right way the Tapers came into the Church mysteriously placed with the Gospell upon the Altar as an embleme of the truer Light It was imitated againe by the white garment received at the same time in Baptisme as the Emperours expound it in Theodesian's Code Coelestis Lumen Lavacri
but as one daie therefore after six daies that is six thousand Years duration of the World there shall bee a seventh daie or Millenarie Sabbath of Rest concerning which Justin Martyr to Tryphon the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And there is a certain man among us whose name is John one of the Apostles of Christ who in his Apocalyps hath foretold of a thousand Years to bee enjoied in Jerusalem In the Revelation made to him by those which shall believ in our Christ The same also was asserted by Papias Bishop of Hierapolis Apolinarius and Irenaeus as S. Hierom in his Catalogue and hath been of late daies by verie Learned men awaked out of a long sleep and even now is by som to no good ends more then enough resented Though this was wont to bee one of the reasons why the Revelation was accounted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregorie Nyssen and not called by S. John's but the Heretick Câ—rinthus his name Other Asspersions raised upon this Book by Eusebius Dorotheus Dionysius c. are summed up by Erasmus and more forcibly urged then fully answered by Beza I may add that the Canon of Scripture wee go by groundeth much upon that Enumeration subjoined to the last Canon of the Council of Laodicea which yet is not found in the verie antient Manuscripts Gretser mentioneth one and I meet with another here at home Synodic Gr. Ms. in Arch. Baroc B. Bod. Nor is it exstant in Joseph's Arabick Code where onely the Canon of the Council is set down with a note upon the Idiötical Psalms And yet in the same Code in the Apostolical Canons contrarie to the trust of all the Greek Copies Cod. Concil Arab. Ms. in Arch. Roan B. Bod. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of S. John called the Apocalyps but immediately follow the Constitutions of Clement and recommended to the Church upon as equal terms In a Manuscript Arabick Translation of the New Testament in Queens College onely this Book of the Revelation is wanting In the Arabick lives of the four Evangelists observed upon by Kirstenius the note is Observandum quoque est hunc Autorem né verbo quidem uno mentionem facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Joannis P. Kirsâ—en in Vit. 4. Evan Arab. fol. 50. quam quidam hunc Evangelistam in Patmo scripsisse asserunt quâ autoritate ipsi videant Atque adeò semper iste Liber inter Apocrypha reputatus est But the Autor doth make mention of the Apocalyps in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this period saith Kirstenius doctioribus hujus linguae considerandum relinquimus I dare not own the doctioribus but the Reading should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning is And the report go's that S. John delivered up the Apocalyps to his Disciple Phughir So express is the mention and no stronger the Tradition But in derogation to a Book wherein too much may so soon bee said at least enough bee the writing never so Canonical the Argument is most intractable and to the usuall reach of Men so intricate and lost in Mysterie that unless the Times reveal faster then yet they have don no man will bee found worthie to open and to read the Book neither to look thereon Chap. 5.4 Not to repete over Cajetan's Exponat cui Deus concesserit Calvin the Man whose prais is in the Interpretation of the word of God Sententiam rogatus de Libro Apocalypseos so Bodin report's him ingenuè respondit â—e penitùs ignorare quid velit tam obscurus Scriptor Joh. Bodin Mâ—th Hist c. 7. qui qualÃsque fuerit nondum constat inter Eruditos But this later part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth mee not so pertinently as the former that is the six thousand Years duration of the World unto which more then what was said before must bee added out of Lactantius Sicut ipsum hominem Deus die sexto ultimum fecit c. ità nunc die sexto magno verus homo verbo Dei fingitur that as God made man last in the sixth daie Lactant. L. 7. c. 14. so in the great sixth daie or Millenarie of the World the true man was made by the Word of God Hee saith also that mention was made of this Tradition by the Sibylline Oracles the great Hermes and the old Histaspes King of the Medes More expresly Clemens Timotheus and Theophilus as they are quoted by Joannes Antiochenus Melala Joh. Antioc Ms. in Arc. Barr. Bib. Bod. Chronograph l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That upon the sixth daie as the Scripture hath foresaid God made man and man fell by sin so upon the sixth daie of the Chiliad or sixth Millenarie of the World our Lord Jesus Christ came into this World and saved man by his Cross and Resurrection To the same purpose Aelfric an Abbot of our own in his Treatise of the Old and New Testament to Sigwerd of East Hoolon ê§ adam ge tacnude þeondam sixtan daege geseapen Æ¿aes þarh god usne helend crist þe come to þissere Æ¿osulde on þaere sixtan ylde us ge eSniÆ¿oSe to his ge licnesse That Adam who was shapened by God upon the sixth daie betokeneth our Saviour Christ who came into this World in the sixth Age thereof and renewed us after his own likeness For this duration of the World I think it well enough retorted upon Lactantius by one of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God hath not made haste to do according to this saying for as Lactantius compute's the Time is alreadie past and gon and yet the World continue's to bee as in the daies of old c. R. Azarias in Imre Binah c. 43. fol. 142. though som of us Christians have so little to do and think our selvs so well acquainted with the unsearchable waies of God Cunmannus Fliusbachius as to bid our Readers take it upon their word Mundi hujus aetatem supra sex millia annorum tanquam certam immotam metam quam Deus mundo sapienti inscrutabili consilio determinavit non excursuram esse c. And what will becom of the Millenarie Sabbath of Rest if the six thousand Years whereon that depend's bee of no weightier consideration But to weaken or defend the Tradition I have no ingagement upon mee It yieldeth mee this Observation That in the Opinion of those which held it Our Saviour was to com in the Flesh in the sixth Millenarie of the World But by the Hebrew Account the Messiah was to com long before as the Angel Gabriel prophecied in the seventie Weeks determined upon that People It amounted therefore to this That either the Tradition must com down to the Text or the Text made to com up to that In the Arabick Catena and there onely I finde the Imputation laied upon the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉
relateth Scaliger Joseph and becaus hee did Sethus Calvisius Torniellus and others fix this begining in the Autumn which also was the Opinion of our Bacon long ago But the Father Julius was not of his son's minde Mundum saith hee primo vere natum Sapientes autumant credere par est So the more part Maintein and for the best reasons And if it were not otherwise evident Nature it self is very convincing whose Revolutions begin and end in the vernal Aequinox Nor can anie other good reason bee given why the Astronomers should deduce all their Calculations from the Head of Aries The Aera of the Flood falleth within the 1656 year of the Worlds Creätion as the Hebrew Scripture is plain why 't is otherwise in the Greek accompt shall bee said hereafter CHAP. VI. Nabonassar's Aera WAs of all prophane ones of the greatest note and use Altraganus Albategnius and the King Alphonso's Tables call him Nebuchadonosor or Nebuchadnezar deceived as it seem's by the Almagest So Ptolomie's Book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Magnae Constructionis is call'd by the Arabick Translators Althazor and Serig who at the instance of Almamon their King turn'd this book into that language and that they might speak Ptolomie's title in one word they set down Almageston that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Great Work The Translators of this Almagest use to render Ptolomie's Nabonassar by Bechadnetzer giving too much heed to the likeness of Names Alfraganus and Albategnius followed the Arabick Translation of Ptolomie and the Alphonsine Tables the Latine Translation of that Mercator Funccius the Prutenick Tables Origanus and manie others confound this Name with Shalmanesser's the Assyrian King But James Christman maketh demonstration that the times agree not besides other circumstances added by Scaliger inducing the same truth with the evidence whereof Origanus holding himself convinced was not ashamed to make his retractation Yet Christman and Scaliger themselvs found it an easier matter to tell who Nabonassar was not then who hee was It seemed to Christman that hee might bee the same with Beladan the father of Merodach or at least that hee was a King of Babylon whose own name was unknown Nabonassar beeing the Royal Name of that Kingdom as hee thinketh and common to them all Scaliger putteth this together and assuring himself that Nabonassar was the same with Beladan maketh no doubt but that was the name of the King this of the man So the 5 book of his Emendations but the third of his Isagogical Canons confesseth this also to bee a mistake This Error was first discovered by the Appearance of Ptolomie's Canon which setteth down a List of the Babylonish Persian and Romane Kings from Nabonassar's time to the time of Ptolomie Mention was made of this Canon by Panodorus Anian and George the Syncellus amongst whom Scaliger but lately and not intirely met with it Sethus Calvisius received a Transcript of a more perfect Copie from D. Overal Dean of S. Paul's the Original whereof is exstant in Biblioth Bodlian and set out with Ptolomie's Hypothesis by D. Bambrigge The Canon begineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabonassari 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nadii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chinceri Pori 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jugaei 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mardocempadi 12. c. Nabonassar therefore was King not as som thought of Egypt but Babylon who for delivering his People from the subjection of the Medes was made the Aera of their Kingdom from whom the Chaldeans and the Egyptians therefore accounted their Celestial Calculations For his Synchronism The Canon setteth him down the fifth before Mardocempad or Merodach-cen-pad the same with Meredach Baladan who sent Messengers to K. Ezechia to enquire concerning the Retrocession of the Sun But for a more certain demonstration of the time three Lunar Eclipses noted by Hipparchus are set down by Ptolomie in the fourth of his Almagest The first was seen at Alexandria the 16 daie of Mesori in the 547 year of Nabonassar This Eclips by the Julian Calculation and Tables of Calvisius fell out upon Fridaie the 22 of September at 7 of the Clock in the afternoon and 20 minutes the Sun then beeing in the 26 of Virgo It was the Year 4513 of the Julian Period that is the 3749 from the Worlds Creätion out of which if wee deduct the 547 years of Nabonassar the remainder will bee 3203 the year of the Worlds Creätion wherein this Aera was fixed The daie as the King Alphonsus and before him the Translators of the Almagest have delivered was Dies Thoth or Mercurii answering to the 26 of the Julian Februarie begining so Ptolomie at high noon the Sun then entring into Pisces and the Moon beeing in the 11 degree and 22 minutes of Taurus And the same conclusion will follow from the two other Eclipses reduced in like manner to our Calculation And to put all out of doubt Censorinus saith that the 986 Year of Nobonassar was the 238 of Christ but that was the 4951 of the Julian Period Therefore Nabonassar's Aera began in the 3967 year of the same Period which was the 3203 Year from the World's Creätion So that the Aera is undoubtedly assured This Aera still accounteth by Epyptian years which are therefore called Anni Nabonassarei and becaus it began upon Wednesdaie the first daie of their first Moneth which as the daie it self they hold holie to Thoth or Mercurie useth to bee called Nabonassar's Thoth CHAP. VII The Aera of the Olympiads THe Olympick Games were instituted for the exercise of the Grecian Youth by Hercules as the Tradition go's to the honor of Jupiter Olympius near unto whose Temple they were perform'd in the Olympian field The Exercise was called Pentathlon or Quinquertium from the fivefold kinde The Victor was crowned with an Olive and triumphantly carried in a Chariot into his own Citie and which is to the purpose his name was publickly recorded The time was as onely Pindar hath revealed at the full Moon which followed the Summer Solstice They were celebrated everie fifth year and the Interval was called an Olympiad consisting of 4 Julian years and the odd Bissextile daie which was the caus as som think why this form of year was first introduced The first Celebration by Hercules vanishing in the Intermissions grew to bee less famous then the restitution by Iphitus whereof so much more notice hath been taken then of the other that this which was manie years after is yet accounted for the first Olympiad The time or Aera whereof is assured by the Character of that extraordinarie Eclips which the Sun suffered with our Saviour noted by Phlegon to have happened in the 202 Olympiad which multiplied by four maketh 808 years between the first Olympiad and the Passion of Christ Besides that Thucydides reporteth that in the first year of the Peloponnesiack War on a summer's daie in the afternoon there
accordingly they celebrate both the Festivals in one daie of the Epiphanie which for that it hath been of som standing in those parts prevailed so far with Causabon as to forsake the more received opinion but not considering how slenderly this Tradition pretendeth Som question of of old there was in the Church of Alexandria so their Clement reporteth as concerning the daie of this Nativitie To resolv this doubt they observed this cours The daie of his Baptism supposed which as wee they held to bee the Epiphanie they supposed also out of the forequoted place of S. Luke that our Saviour was born and Christ'ned the same daie for that hee was 30 years old when hee was baptized Their conclusion therefore was that our Saviour was born the sixth of Januarie which how consequent it is I need not saie The forenamed Bishop of Middleburgh setteth down our Saviour born in April Beroaldus thinketh hee was born about the begining of October So Scaliger Calvisius about the end of September As for the daie saith Scaliger Vnius Dei est non Hominis definire and Hospinian persuadeth that the Christians did not celebrate the 25 of December as thinking Christ was then born but to make amends for the Saturnalia How much better had it been for these men to content themselvs with the Tradition of the Church then by this elaborate unfruitful search to entangle the Truth The Religion of this 25 daie though Scaliger saie it non est nupera neque novitia 't is Apostolical by the Constitutions of Clement c. Antiquitat Lib. 11. Nor doth Chrysostom's Oration saie much less The Catholicus Armeniorum in Theorinus Dialogue make's this good by Antient Monuments brought from Jerusalem to Rome by Titus Vespasian or if this Autoritie could bee rendred suspicious wee cannot elude the Persian Ephemeris nor the Astronomical Tables of Alcas in both which our Saviour is set down born the 25 of December And truely the strange and rare position of Heaven at this Nativitie doth not a little reinforce my belief though otherwise not much given to admire matters of this nature for Cardan finde's it in the Figure of our Saviour there hapned this daie a Conjunction of the two great Orbs which is of that kindle which Nature can shew the World but once except the World endure more then fourty thousand years CHAP. XVII Aera Passionis Dominicae NO less question hath been made about the Year of our Saviour's Passion then that of his Nativitie Thus much is certain That hee suffered upon Fridaie the fourth of Nisan Not to take notice of the Acts of Pilate cited by the Hereticks in Epiphanius Clemens of Alexandria delivereth That our Saviour suffered in the 16 of Tiberius and 25 of Phamenosh which answereth to the 21 of March but our Saviour suffered upon Fridaie therefore the Dominical that year was E but the 16 of Tiberius had 11 for the Cycle of the Sun therefore the Dominical Letter was not E but A therefore either the Passion was not upon that daie or els it was not that year Epiphanius affirmeth that our Saviour suffered the 20 of March but hee suffered as before upon the feria sexta therefore the Dominical must bee D for otherwise Fridaie could not fall upon March the 20. This hap'ned Anno 19 of Tiberius but the Cycle of the Moon for the year was 15 therefore the Passover that year was not celebrated March the twentieth but the fourth of April and feria not sexta but septima Manie other forms of this opinion are set down by the Antient but which will not endure the touch of these Characters Phlegon Trallianus noteth an Eclips of the Sun the fourth year of the 202 Olympiad the most horrible that ever was No man ever doubted but this was that which the Scripture noteth at our Saviour's Passion observed also by the Astronomers in Egypt reported to have said those words Aut Deus Naturae patitur c. The Reverend Father Dionysius may bee seen in his Epistle to Polycarpus and to Apollophanes but who when hee saith that this was don by the Interposition of the Moon doth not a little betraie his Tradition for the Sun and Moon were then Diametrically opposed and the Moon her self totally Eclipsed in Libra to the Antipodes of Jerusalem therefore the Eclips was supernatural The fourth year of the 22 Olympiad answereth to the 19 of Tiberius and the 33 of the Nativitie which was the 4745 of the Julian Period and 3982 of the World in the 78 Julian year and 780 of Nabonassar and becaus it was feria sexta therefore it was the third daie of April there hapning the verie same daie a natural Eclips of the Moon in the 11 of Libra which began at Jerusalem at 5 of the clock and 49 minutes in the afternoon Therefore this daie was exceeding terrible for the Sun was totally once and the Moon once totally and twice Eclipsed CHAP. XVIII Hegira Muchammedis MAhomet having introduc'd a new Superstition which the men of Mecha impatient as all other of alteration resented not was forced to flie that place This flight of his or persecution as hee had rather it should bee thought in allusion to that of Dioclesian and compliance with the Christians Aera Martyrum was called Hegira Muchammedis that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the flight of the persecuted Prophet It fell out upon Fridaie the 16 of Julie and 622 of the Incarnation begining as their years are Lunar from the new Moon of that time but which they account not as others from the Conjunction it self but from the Horning which is the caus why they set up in their Steeples a Crescent as wee a Cross in ours From this Aera Fugae Muchammedanae they reckon their years CHAP. XIX Aera Jesdigerdica THis Aera was fixed saith Albumazar Anno Hegirae 11 Rabie prioris 22. fer 3. which answereth to the 16 of June Anno Christi 632 so called from Jesdagerd the last Persian King in whom that Empire saith Haithon the Armenian was lost the same year of our Lord unto Othman the Saracen to bee reckoned not from the inauguration as Alphraganus and Isaac the Monk and som others but from the death of Jesdagerd The Persians begin their year at the Vernal Aequinox accurately observing the Sun's entrance into the first point of Aries which daie they call Neuruz that is Novus dies from ruz which in their tongue signifieth a daie and Neu novus new entertaining this time with great solemnitie which they hold so sacred that no Matrimonie there is accounted legitimate if not contracted in the Spring Now becaus the Aegyptian year to which that Aera did applie still anticipated the Sun's motion and gave an unjust account of the Equinox the Sultan of Corasan or Mesopotamia appointed eight of the most learned Astrologers of that age amongst whom Aben sina or Avicen was one to make an exact determination of the Tropical year which
the distance of it from the Great Meridian to the Meridian of the Place reckoned in the Degrees of the Equator The Latitude of a Place is the Distance of the Equator from the parallel of the place reckoned in the Degrees of the Meridian Therefore if the place met with bee under the Great Meridian it hath no Longitude at all as the Hill in Tenariffe unless it bee in respect of som other Great Meridian as that by Corvo or the other by St Michaël and of such a place it will bee sufficient to know the Latitude So again if the place met with bee under the Equator it hath no Latitude at all and of such a place it shall bee sufficient to know the Longitude But if the place should fall out to bee in the verie Intersection it self of the Equator and the Great Meridian it hath neither Latitude nor Longitude and of such a Place it is sufficiently said that There it is But if the known Place lie at anie distance from the Equator it is but bringing it up to the Brass Meridian and the Latitude is found by observing what Degrees the Meridian setteth off Let Oxford bee the Place you meet with turn the Globe till it lie precisely under the Meridian and you will finde from the Equator 51 Degrees 32 Minutes of Northern Latitude and by consequence you also have the Elevation of the Pole for that is alwaies equal to the Latitude of the Place With the same labor you may finde out the Longitude if holding still the Globe you observ the Degrees of Intersection cut off by the Meridian in the Equator as put the case for Oxford still it will bee found 22 Degrees from the Fortunate Islands saith Camden from St Michaël in the Azores 't is exactly true by which the Preface promised to go but from the Fortunate Isles or the Pike in Tenariffe not out 15. In case anie of the lesser Meridians happen to pass through the Place you may rekon of what number it is from the Great Meridian as whether it bee the 3d 5th 9th c. and so manie times 10 Degrees for at that distance they are set is the Longitude of the Place The same cours may bee taken by the Parallels to account the Degrees of Latitude And as the Longitude and Latitude are found out by the Place known so after the same manner anie Place may bee found out by the fore-knowledg of them This fore-knowledg was first had by Observation of the Eclipses of the Moon and the Meridian Altitude of the Sun or Stars but may bee now more easily gotten out of the Tables of Peter Appian Gemma Frisius Mercator Ortelius Tycho and that annexed to Mr Hues his Treatise of the Use of the Globes wherein the Longitudes and Latitudes of all the Principal Cities Capes Rivers c. are set down but not accounting all from the same Meridian which therefore also must bee considered off For the named Autors Appian Gemma Frisius and Tycho reckoned from the Canaries the rest from St Michaël in the Azores Of the Difference of Longitude and Latitude and what is to bee observed in the converting of the Degrees of either into Miles THe Respect of several Places one to another is called the Difference of Longitude or Latitude as the Latitude of Oxford is 51 Degrees the Latitude of Durham 55. The Difference of Latitude is 4 Degrees The Use of Longitude and Latitude in the absolute sens was to make out the Position of anie Place in respect of the Whole Sphere In this other meaning the Intent is to shew the Situation and Distance of anie Place from and in respect of anie other The Situation of a Place to another Place is otherwise called the Angle of Position but of the Distance first and how that is to bee made into Miles The several cases put by the Geographers of this Difference are either of Places differing in Latitude onely or Longitude onely or both Places differing in latitude onely are all such as lie under the same Meridian but several Parallels This may so fall out as that either both the Places may bee in North or both in South Latitude or one of them in each If both the Places lie in North or South Latitude then it is plain that if the lesser Latitude bee subduced from the greater the Remanent of Degrees multiplied into Miles by 60 sheweth the Distance as the Isl ' de Maio in the Latitude of 14 Degrees and the Isle of St Michaël 39 Degrees are both under the same Meridian the 14 Degrees are the lesser Latitude which taken from the 39 the greater the remainder is 25 which multiplied by 60 giveth the Distance in Miles If one of the Places lie in North the other in South Latitude add the Degrees of both Latitudes together and do the like The verie same Cours is to be taken if the Places differ in Longitude onely in case they both lie under the Line it self becaus there the measure is in a Great Circle as in the Meridians of Latitude but if otherwise it fall out to bee in anie Parallel on this or that side of the Line the case is altered Wee take for instance the Difference of Longitude betwixt London and Charlton or Charls-Town in Charlton Island so honored with the Name of CHARLS Prince of WALES by Captain Thomas James at his Attempt upon the North-West Passage in the Wintering the 29th of Maie the Year 1632 which was the Daie of His Highness Nativitie The Difference of Longitude is 79 Degrees 30 Minutes as it was taken from an Eclips of the Moon observed there by the Learned Captain Octob. 29 1631 and by Mr Henrie Gellibrand at Gresham College at the same time It is required that this Difference of Longitude bee converted into Miles The Latitude of Charlton is 52 Degrees 3 Minutes that of London much about the same Here the proportion of 60 Miles to a Degree will over-reckon the Distance almost by the half The reason whereof shall bee first reported out of the Nature of the Sphere However it bee certain that the Artificial Globe as the Natural is supposed to bee is of a Form precisely round and may bee drawn upon all over with Great Circles Meridionally yet considered from the Middle Line to the Poles it hath a sensible Inclination or Depression of Sphere as it is termed in their words so that if the Artificial Globe bee turned about upon it's Axel several parts of the same Bodie shall bee more swiftly moved then other at the same time for it is plain that the Equator is moved about in the same duration of time as the smallest Parallel but the Circumferences are of a Vast and Visible Disproportion and therefore is not possible they should go an equal pace It is upon the same grounds that the Autor of the Vse of the Globe per Terram mobilem will tell you that in the Diurnal Motion of the