Moon which was then on the thirteenth day of March Kepl. in his Silva Chro. annexed to his book De novis stellis and Petav in his Doctr. Temper lib. 11. cap. 1. for in the 42 Iulian year was an Eclipse of the Moon on the thirteenth day of March about three houres before Sun-rising continuing two hours 47 minutes the digits eclipsed being six as Kepler Petavius have observed Now this they think to be that Eclips which Josephus speakes of in his Antiquities lib. 17. cap. 8. But in case Iosephus should there meane a naturall Eclipse of the Moon yet could not this be it for there was too small a space between the thirteenth day of March and the Easter of this year which was on the eleventh of Aprill to have all those things done which Josephus mentions to be done between that time of the Moones darknesse and the death of Herod Inter enim crematos Rabbinos Paschatis festum contigerunt tam multa variaque ut ad ea non paucularum hebdomadum sed multorum mensium tempus requiratur Vossius de Teâ—b Naâ—iv Christi Quod cuivis Iosephum legenti apertissimum erit as saith a famons Authour Adding moreover That every darkenesse and obscurity of the Moon deserves not the name of an Eclipse unlesse the Earth be placed between the Sun and the Moon howbeit it is vulgarly called an Eclipse when without that cause the palenesse and darknesse of a Star of light hath the shew of an Eclipse As happened at the death of * Maro primo Georg. Plin. lib. 2 cap 30. Et Plutarch in vita Caesaris Iulius Caesar or when his Nephew Octavius hearing of his death came to Rome and entred the City Of which Calvisius also speaketh saying Nullibi hoc anno hisce diebus quando Octavius urbem ingressus est Eclipsis Solis invenitur quam anxiè inquirit Harwartus ab Hohnburg Concludendum igitur fuisse aliquod Phaenomenon in Sole c. So also when Xerxes moved from Sardes there was as saith Herodotus a great darknesse of the Sun in a cleare aire which almost all Chronologers taking to be meant of an Eclipse at that time have grievously tormented and vexed themselves to finde it out but fayling to finde any at the right time they have moved this march of Xerxes some to one year and some to another that thereby they might fit it to an Eclipse when indeed there was no Eclipse meant but onely some Phaenomenon strange sight or miraculous disappearing of the Sunne for a season Beside if that Eclipse of the Moon in the two and fortieth Iulian year must serve as a true Character to shew the time of Herods death then how shall the years of his reigne be made good for in the beginning of that year Herod had reigned but 36 years from his first beginning and not 33 from his second beginning The two and fortieth Iulian year could not therefore be the yeare of Herods death no evasion can serve to bring it up so high but upon necessity it must be in the year next after and that was the three and fortieth year As much also doe they erre who bring his death downe to the 44 Iulian year for it is directly against the testimony of Iosephus to say that Herod was not made King by the Romans till a little before the end of the sixth Iulian year Antiq. lib 14. cap. 25.26 It was Winter time indeede when he hazarded himselfe upon the Seas to come to Rome where the Senate made him King but it was not the Winter that entred near the end of the sixth Iulian year for then the Olympiad was not 184 but 185. Now we know it from Iosephus that Herod was made King by the Romans in the 184 Olympiad as well as when Domitius Calvinus and Asinius Pollio were Consuls for if we take onely this and not likewise that we lay hold but upon halfe our testimony And if in the 184 Olympiad then before the Winter which entred near the going out of their Consulships The series therefore of the passages in Iosephus which concern this Antiq. lib 14. c. 24 25. 26. standeth thus namely that at the Pentecost of the fifth Iulian year Herod was in Iudea at Autumne he purposed to goe from Alexandria to Rome but was hindred by a great tempest and came not to Rome till a good part of the Winter was entred and that the new Consuls were in their Offices who entring on the first day of Ianuary tell us plainely that it was in the beginning of the sixth Iulian year when the Senate made him King I commend Calvisius therefore in this particular for he hath here faithfully delivered the minde of Iosephus though he afterward wrong him as much in setting the death of Herod in the 45 Iulian year which is two years after the end of those 37 years that Iosephus giveth him But there was an Eclipse of the Moon in the 45 Iulian year on the ninth of Ianuary at the thirteenth houre which lasted for the space of foure houres and that 's the reason why Scaliger and Calvisius kept Herod alive till then Howbeit it is not that will serve their turne for Herods longest time of reigne being but 37 years from his first beginning will have him dead two years before the time that they mention doe what they can And as Herods owne yeares be against them so are the yeares also of his sonnes Archelaus and Philip. For first Archelaus had but nine yeares compleat after his Father and was banished in the tenth and that 's the reason why Josephus in one place gives him nine years and in another place ten telling us moreover that he was banished in the seven and thirtieth yeare of the Actium fight Ant. l. 18. c. 3. The seven and thirtieth yeare of which fight began in the fifty one Iulian yeare on the second of September and ended at the same time in the next year in the beginning therefore of the 52 Iulian year was the banishment of Archelaus a little after he had begun the tenth yeare of his reigne which still sheweth the death of Herod to be at the time aforesaid This is also further confirmed by Dion lib. 55. writing that Herod of Palestine being accused of his brethren was banished beyond the Alpes when Emilius Lepidus and Lucius Arruntius were Consuls which was in the 51 Iulian year By which difference between him Josephus I take to be meant that the accusation against Archelaus came to Rome neare the end of the 51 Iulian year and that then the Emperour decreed his banishment but before it could be effected and he take notice of it by being actually put out of his Kingdome and the President sent to confiscate his Goods both the two and fiftieth Iulian year and tenth year also of his reign was begun And note also further that by this Testimony of Dion it well appeareth that Archelaus
speak therefore of the divine institution of naturall dayes we are to say that the evening as well as the morning is pertinent to one and the same day but make not up the whole day for the whole day naturally is that which we call in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is a day of day and night together And therefore in that phrase of Moses the Evening and the Morning were the first Day is a Synecdoche by which the beginning of the night and of the day is put for the whole night and day a◠by that before pointed at in Leviticus may be seen for there the day is reckoned from even to even as being that which if we respect the progresse of the Worlds Creation naturally and indeed is a true day although the artificiall day be but from the Sun-rising to the setting thereof This being premised I take the beginning of the Creation to be according to the Julian account on the twenty three day of Aprill at evening so that the first day of the World was not ended till the evening of the twenty fourth day The second day was after the same manner Aprill the twenty five The third Aprill the twenty six The fourth Aprill the twenty seventh On which day the Sun Moon and Stars were made and set in the firmament of Heaven The Sun probably in that part thereof which we now call the fourth degree of Aries The fifth day was Aprill the twenty eight The sixth Aprill the twenty nine that being the very day when the Sun and Moon were first of all in Conjunction which was therefore the first day of the moneth and might well by Adam be accounted so because it was also the very first day that ever he saw Of Adam and his fall Now that on this Day Adam sell divers of the Learned both Jews and Christians think but it is a Tenet scarcely probable not onely in regard of the multitude and variety of things don on the day that he was made both before and after his Creation but also because this sixth day concluded by Moses with these words And God beheld all that he had made and loe it was exceeding good So the Evening and the Morning were the sixth day Gen. 1.31 More like it is that Adam fell on the twelf day of May toward * Gen. 3.8 Evening when the fourteenth day of the first moneth was ending and the fifteenth which was on the sixth day of the week ready to begin which time and day agree very well to the institution of the first Passeover Exod. 12. as also to the eating of the last Passeover and crucifying of Christ on the sixth day of the Week and fifteenth day of the moneth For on that day Christ dyed even as on that day 4037. years before Christ was promised to Adam who had fallen as it were the day before towards evening as already hath been said In this year the Cycle of the Sun was ten the Dominicall letter B. the Cycle of the Moon seven the Equinox at evening on the twenty three day of Aprill when the creation began and the New Moon or first day of the first moneth on the nine and twenty day of Aprill feria sexta which was the sixth day of the Week as hath been said and is exactly true according to Calculation Also to the year of the Julian Period 2366. The Flood when the Flood came the Cycle of the Sun was 14. the Dominicall letter D. and the Cycle of the Moon ten The Vernall Equinox was on the tenth of Aprill and the Autumnall on the fourteenth of October By which is gathered that the first day of the first moneth in this year of the Flood was on the twenty one day of Aprill feria tertia the beginning of every moneth ordinarily being according to the Phasis or first vision of the Moon which in the Land of Israel and the parts thereabout might for the most part be by eleven hours and thirty minutes after the time of the mean Conjunction And at no time could she be hid longer then 28. hours and 30. minu as the learned Jews have told us Now the first day on the first Moneth being on the 21 day of Aprill sheweth that the 17. day of the second Moneth when the Flood began was on the fifth of June feria sexta even on the same day of the weeke on which the Beasts and Man was made So that as on the sixth day of the week both Man and Beast were created in like manner on the very same day of week the Flood began by which they were destroyed Know also that this first Moneth or the first Moneth of this yeere had but 29. dayes The Second third fourth fifth and sixth had 30 dayes a peice The seventh 28. the last of which was on the 13 day of October The eighth had 30. The ninth 29. The tenth 30. The eleventh 29. And the twelfth 30. the last of which was on the tenth day of Aprill in the yeare of the Julian Period 2367. So that the 27 day of the second Moneth in the said yeare was on the same day that the Flood began in the yeare before even on the fifth of June which now was Sabbath day on the which Noah came out of the Arke and offered Sacrifice at the very time of a full year of dayes after the Flood began Gen. 8.14 The reason of which reckoning thus is this namely Note this it is no meane Character of a right time That though the Ancients even in the times of Noah and Abraham used to begin their Moneth à prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from the 1. sight of the Moon yet if the Moon could not be seen by reason of clouds they then accounted 30 dayes for every such Moneth though to some of them there would have been but 29 if the first sight of the Moon had been hindred Now in such a wet cloudie time as we may certainly conceive it to be when the Flood came the Moon must needs be obscured and hid for many dayes not only the 40 dayes and nights when it rained continually but even to the end of the CL. on which if some raine had not fallen but that the skie had been clear without clouds there would in all probability have been an abatement of the waters before those 150. dayes were ended but no abatement was till then if the words be taken as they Originally signifie in Gen. 8.3 And now why the seventh Moneth here mentioned had but 28 dayes is because after the 150. dayes were ended the Aire began to be cleare insomuch that Noah knew when to begin the next Moneth by sight of the Moon upon which I believe it was that Berosus said Noah ordered the yeare to the course of the Sun and the Moneth to the course of the Moon For as Wolphius truly gathereth out of Gen. Wolph De Temp. lib. 1. pag. 21. 8.22 Noah
by accounting nine and twenty dayes to the first Moneth fell into the seventh day of the weeke on which the Israelites murmured had Quailes at even and on the morrow morning Manna which they gathered six dayes but on the seventh day they found none Exod. 16.26 By which we see not onely the two and twentieth day of the second moneth was Sabbath day but also that the first Manna fell on the first day of the Week now called the Lords day in memory of our Saviours Resurrection and hath been the Christians Sabbath ever since and for the first moneth to have but 29 dayes Let this be remembred for it is a Rule to me in all the moneths in every year is more consentaneous to the motion of the Moon then to have 30 before the odd houres arise to a day which is not till the second moneth The first moneth therefore hath but 29 dayes though the second hath 30. For in one moneth according to the meane motion of the Moon from one Conjunction to another we have but 29 dayes 12 houres 44 minutes three seconds and 12 thirds I account therefore that the Israelites came out of Egypt when the nine and twentieth day of April was ending and the thirtieth beginning I account likewise that the first Manna fell on the thirtieth day of May feria prima and consequently that the nine and twentieth day of May and fifth of June were Sabbath dayes the one on the fifteenth day of the second moneth and the other on the two and twentieth That which I shall mention next is the year of the Julian Period 3703. The Temple founding and year of the World 2994. in which year King Salomon laid the foundation of the Temple on the second day of the second moneth The Cycle of the Sun was seven the Dominicall letter F. the Vernall Equinox upon the one and thirty day of March and the Cycle of the Moon seventeen By which is gathered that the first day of Nisan was on the last day of March feria prima and consequently that King Salomon began to build the Temple on the last day of Aprill which was the second day of the second moneth feria tertia for on the second day of the second moneth this great work was begun as may be seen in 2 Chronicles 3.2 This was the fourth year of King Salomon and after the comming out of Egypt the 480. not compleate but current For indeed there were but 479. years fully finished which with respect had to the place of the Sun at both times and the anticipation of the Equinoctiall from the comming of Egypt to this time of the Temple doth shew the end of their reckoning to be on the twenty six or twenty seventh day of Aprill three or four dayes and no more before the Temple was founded Thus then from the comming out of Egypt to the beginning of the building of the Temple were 479. years and about four dayes it was founded therefore in the 480. year after the comming out of Egypt as is mentioned in 1 Kings 6.1 The next that I shall mention is the year of the Julian Perion 3710. The Temple dedicated It was the eleventh year of King Salomon and year when the Temple was dedicated 1 Kings c. 6. ver 38. and Chap. 8.2 The Cycle of the Sun was 14. the Dominical letter D. the Cycle of the Moon five the Vernall Equinox March the 31. and the Autumnall Equinox October the fourth By which is gathered that the first day of the seventh moneth called Tisri was on the fifth day of October feria secunda and that the Dedication began Octob. the eleventh feria prima This was 3000. years after the Creation even in the year of the World 3001. The Kalender of which Moneth is as followeth TISRI October Tisri the seventh moneth An. Mundi 3001. anno Per. Jul. 3710. Cyclo ☉ 14. ☽ 5. In which Yeer and Moneth the Temple was dedicated 1 Kin. 8.2 1 5  E  2 6  F  3 7  G  4 8  A  5 9  B  6 10  C Sabbath-day  7 11  D 1. The first day of the Dedication 8 12  E 2. The second day 9 13  F 3. The third day 10 14  G 4. The fourth day This being the 10. day of the moneth was the Expiation day 11 15  A 5. The fifth day 12 16  B 6. The sixth day 13 17  C 7. ☜ The 7th d. of the Dedicat. which was also Sab. Day 14 18  D 8. The 8th d. on which was a solemn Assembly 2 Chr. 7.9 15 19  E 1. ¶ The first day of the Feast of Tabernacles Levit 23.24 16 20  F 2. The second day 17 21  G 3. The third day 18 22  A 4. The fourth day 19 23  B 5. The fift day 20 24  C 6. The sixt day of the Feast which was now Sabbath-day 21 25  D 7. The seventh day 22 26  E 8. The last and great day of the Feast 23 27  F On this day being the 23. of the moneth Salomon sendeth the People away 2 Chron. 7.10 24 28  G  25 29  A  26 30  B  27 31  C  28 1 Novemb. D  29 2 E  This seventh Month being ended there was nothing wanting to the Temple for the quite compleating of it whereupon it is as Codoman noteth that in 1 Kings 6.38 the Temple is said to be finished in the eighth Moneth in the eleventh year of King Salomon That is It was then finished in all the parts thereof and according to all the fashion and Ordinances of it both within and without Or as the marginall reading in our last translation expresseth It was then finished with all the appurtenances and with all the Ordinances therof Which is as Bucholcerus observeth It was dedicated saith he in the Moneth Ethanim and in the following Moneth Bul it was finished with all the Vtensils thereof All which considered we shall not need to drive the dedication into the twelfth yeare of King Salomon as some have done for if it were not dedicated till then it must necessarily follow that it lay void for a whole year together after it was finished which is very unlike Beside that this was the right year of the dedication I can further demonstrate by the courses of the Priests which served in the Temple till Nebuchadnezzar destroyed it for we may easily beleeve that in the first Sabbath of the dedication the course of Joarib began which we here see to be on the seventeenth day of October To which time if we add 224. Julian yeares in which space the courses returne to the same day againe we shall come to the year of the Julian Period 3934. on the seventeenth day of October After which we have 192. years more before we can come to the year
Passover to be understood of the Lamb rather then of any other thing eaten by them at that Feast But how will that place in Iob. 19.14 be answered where the day of Christs death is called the Preparation of the Passover It is called there the Preparation of the Passover not in regard of the Passover but in regard of the Sabbath in the Passover as Master Perkns observeth In Marke therefore chap. 15. verse 42. it is called the Preparation not of the Passover but the preparation which went before the Sabbath And in Luke 23.54 It was the Preparation saith the Evangelist and the Sabbath drew on Which Sabbath was an high day because of the Chagigah Passover which was then to be eaten ae well as on the day before Or else thus The forenoon of the day of Christs death was the Preparation to the eating of the Passeover Bullocke and in the afternoone was the Preparation of the Sabbath And thus is this Text answered From it also appeareth that the translation of dayes which Scaliger speaketh of was not in use so soone as these times For though the late Iewes tell us that the constitutions thereunto belonging were set forth by Eleazar in the beginning of the second Temple and that they have a book treating of the motion of the Sun the Moon said to be written by Rabbi Gamaliel in which this translation of dayes is confirmed although I say they tell us these things yet will the whole be found inventions of a later age For when the Authors of the Mischna and Thalmud lived the sixteenth day of Nisan might be on the Sabbath day as is written Cod. Pesachim cap. 7. And if the sixteenth were and might be Sabbath day then both was and might the fifteenth be feria sexta as it was in this year of our Saviours Passion Learned Langius hath gallantly declared this howbeit he agreeth with those who say Christ and the Iewes kept not one and the same day And the reason of their difference he taketh to be in regard of two chief Sects among the Iewes viz. the Karraeans and the Thalmudists who though they both began their Moneths according to the Phasis or Vision of the Moon yet in regard of the manner of their observation they did sometimes differ a day each from other insomuch that that which to the Karraeans was the second day of the Moneth The Thalmudists accounted but the first And so it was saith he in that year when Christ suffered Now Christ following the Karraeans did therfore eat the Passover one day sooner then the rest of the Iewes who followed the Thalmudists But I doubt much of the truth of this opinion not only because all the Iewes kept one and the same day as I have already shewed but also because it maketh Christs Passion as he accounts the difference now and in this yeare to be on the Thursday and fifth day of the weeke which is contrary to the Scriptures and to all the Creeds of the Christian Church I confesse him indeed to be a man of full deepe learning much reading and great knowledge in the Tongues but in this I doe beleeve he will have but few to follow him especially considering what the Apostle saith in 1 Cor. 15.4 namely That Christ rose againe the third day according to the Scriptures wheras by his opinion he must not arise untill the fourth day If then the third be according to the Scriptures the fourth is not but is to be refused of all them who will be guided by the Scriptures CHAP. XXIII The times of Vespasian and Titus together with the Destruction of Jerusalem WHen the reignes of Galba Otho and Vitellius had well neare measured the length of a year then was Vespasian advanced to the Empire in the second yeare of whose reigne his sonne Titus destroyed the City and Common-wealth of the Jewes this destruction falling out to be in the yeare of the Iulian Period 4783. and seventyeth yeare of Christ according to the Vulgar and common account The Ancients as Egesippus Clemens of Alexandria Eusebius Hierom and others say that it was 40 yeares after Christ's Passion and the reason of that I take to be because many of the Fathers accounted Christ's Baptisme to be in the twelfth yeare of Tiherius and his Passion in the fifteenth which was certaine an absolute error as I have already plainly shewed I take it therefore for granted that this was the yeare when Jerusalem was destroyed and have already proved it so in the seventeenth Chapter It was without doubt a dismall overthrow and sundry were the Signs and tokens that went before it of which we read at large in Josephus De bello Judaico lib. 7. cap. 12. as also in Eusebius his Eclesiasticall History lib. 3. cap. 8. There was a terrible blazing Starre or Comet fashioned like a Sword which for a years space in threatning manner hung over the City The Moon suffered an Eclipse for twelve nights together Before the Warre in the Feast of Sweet-bread upon the eighth day of April in the night a clear light as bright as day was seene in the Temple abiding the full space of halfe an houre And upon the same Feast day a Calfe being prepared for the Sacrifice brought forth a Lamb in the middle of the Temple The East Gate of the inward Temple being a Gate of Brasse fast locked and barred opened by its own accord this was about the middle of the night and much labour there was to shut it up againe Some few dayes after upon the 21. day of May a little before Sun-setting in the Skies were seen Armies of men fighting and Horses and Chariots running too and fro And on the day of Pentecost the Priests entring into the Temple according to their custome heard a terrible voice sounding out these words Let us go hence But that saith Josephus which was more terrible then all these was the crie of one Josus the sonne of Anani He was a man of the common sort of people and brought up in the Country who in the dayes of Albinus the Roman Governour of Judea Jerusalem at the Feast of Tabernacles four yeares before the beginning of their Warres suddainly as he was in the Temple began to cry after this manner A voice from the East a voice from the West a voice from the four Winds a voice against Jerusalem and the Temple a voice against the Bridegroomes and Brides and a voice against the whole multitude of the City In which manner he continued crying day and night up and downe the streets without any hoarsnesse or wearinesse for the space of seven yeares and five Moneths but chiefly on the Feast dayes neither cursing them that hurt him nor thanking them that releeved him and being brought before the Deputy by the Magistrates and Nobles of the City they whip this flesh to the very bones for which he neither wept nor craved mercy but at every stroke cried Woe woe
which must therefore make it to be in the thirtieth yeare of Herod and this not the thirtieth since he first began to reigne but the thirtieth since the death of Antigonus at the taking of Ierusalem And as for the Olympiad that will also appeare to be 193 in the first year whereof was the thirtieth year of Herod as aforesaid And why 193 is in regard Caesarea was not dedicated after it was built untill Drusus was dead as Iosephus also in the place above cited hath declared Now Drusus was Consul and alive in the fourth year of the 192 Olympiad but dyed in the same year as Velleius sheweth lib. 2. cap. 97. All which considered will make it very plain and manifest that I have rightly explained Iosephus in this particular as also that the building of the Temple by King Herod was not begun untill his twentieth year for there must be as much difference between the true and ordinarie account as is between ten and twelve That which concernes the Kalender is nothing else but the joyning of severall Moneths together which without wrong to Iosephus cannot be understood of the Hebrew and Iulian Moneths but of the Hebrew and Macedonian Moneths for their dayes accord in the Kalender but not the other The Kalender is for the yeare of the Iulian Period 4783. when Jerusalem as I have already said was destroyed by the Romans The Cycle of the Sun then was 23 the Dominicall letter G. and the Cycle of the Moon 14. By which is gathered that the first day of the first Moneth namely Nisan was on or near the last day of March for the meane conjunction of the Luminaries at Jerusalem was on the thirtieth day of March 24 minutes past two in the afternoon And therefore the Moneth being according to the Vision of the Moon could not begin untill the next day at the soonest And so also for the fifth Moneth Ab the Conjunction was on the six and twentieth day of July about 24 minutes past five in the afternoon the first day of Ab was not therefore till the twenty seventh day and consequently the ninth of Ab not till the fourth of August which day was Sabbath day But the ninth of Ab faith Scaliger was feria prima agreeing therein to the testimony of Rabbi Iose who writeth that the Temple was destroyed by Titus on the ninth of Ab and evening of the Sabbath day See Master Lively in his Persian Monarchy p. 151. which I understand of the evening ending the Sabbath Which also the Seder Olam Rabba sheweth saying when the first Temple was destroyed that day was the next after the Sabbath and the next after the weeks end and the Course of Iehoiarib and the ninth of Ab and in like manner was it at the destruction of the second Temple We have already found it to be so at the destruction of the first Temple and by these testimonies it should be so at the destruction of the second Temple And indeed the late time of the day when the Luminaries were in Conjuction do rather cast the beginning of the fifth Moneth into the day that the Seder Olam noteth then into the day before Scaliger therefore makes here a two fold calculation and approves best of that which makes the ninth of Ab to be on the first day of the weeke I shall therefore begin the first day of the first Moneth on the first of April and the first of Ab on the 28th day of Iuly as in the Kalender following may be seen And why I give it the title of a Macedonian Kalender is because the Iewes accounted the Macedonian Moneths as they did their owne changing them as other people did who had been * Postquam vero Menses bi Macedonum una oum victoribus in Asiam penetraverunt mutationem quandamsubiâ—re Quamvis enim apud plurimos Graeiorum tales manerent quales pr ncipio suerant ab aliis tamen immutati sunt et ad cujusvis populi annum civilem accommodati Quippe Judaei quibus Neomenia non à jugo sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dependebat etiam Mecedonum Menses inde inchoanent Hanc obcausam menses Judaici Macedonici ita inter se conferuntu ut plane pro iisdem habeantur Quartus decimus namque Nisan apud Josephum cum 14. Xanthici quartus decimus Tisri dum quarto decimo Hyperberetaei plane conveniunt Larg De annis Christi lib. 1. pag. 184. conquered by the Grecians to make them serviceable to their owne account This we may see in the Antiquities of Iosephus lib 3. c. 10. An Hebrew Julian and Macedonian Kalender for the yeer of the Destruction of Jerusalem by Titus in the year of the Julian Period 4783. The Cycle of the Sum then was 23 the Dominicall letter G and the Cycle of the Moon 14. The first Moneth Aprill Nisan or as Josephus calleth it Xanticus This was the first Moneth 1 1 1 G Note that in the Kasender of this year osephus joyneth the Hebrew and Mecedonians Moneth together and makes his account by them And why I every where account but 29. dayes to the first moneth See before Chap. 7. I beleeve it was not otherwise untill the Kalenders of the later Jewes came in use in which we have indeed the sirst 30. the second 29. the third 30 c.  2 2 2 A  3 3 3 B  4 4 4 C  5 5 5 D  6 6 6 E  7 7 7 F Abijah The eighth course 1 Chron. 24.10  8 1 8 G  9 2 9 A  10 3 10 B  11 4 11 C  12 5 12 D  13 6 13 E  14 7 14 F Jeshua The ninth course 1 Chron. 24.11 And now was the Passeover at which time Jerusalem began to be besieged  15 1 15 G  16 2 16 A  17 3 17 B  18 4 18 C  19 5 19 D  20 6 20 E  21 7 21 F Shechaniah The tenth course 1 Chron. 24.11  22 1 22 G  23 2 23 A  24 3 24 B  25 4 25 C  26 5 26 D  27 6 27 E  28 7 28 F Eliashib The eleventh course 1 Chron. 24.12  29 1 29 G  An Hebrew Julian and Macedonian Kalendar for the yeer of the Destruction of Jerusalem by Titus in the yeer of the Julian Period 4783. The Jecod Marleek May. Ijar the second Moneth which with the Macedonians was Artemisius 1 2 30 A  2 3 1 B  3 4 2 C  4 5 3 D  5 6 4 E  6 7 5 F Jakim the twelsth course 1 Chron. 24.12  7 1 6 G  8 2 7 A  9 3 8 B  10 4 9 C  11 5 10 D  12 6 11 E  13 7 12 F Huppah the thirteenth course 1 Chron. 24.13  14 1 13 G  15 2 14 A  16 3 15 B  17 4 16 C  18 5 17
magnus the Grecian Monarchie was divided and came at last to be in foure chiefe darts viz. Syria Macedon Egypt and Asia the lesse as before in the first Part may be seene CHAP. XII Of the Kings and other Governours of Rome from the foundation thereof by Romulus to the Destruction of Hierusalem by Titus I Shewed before in the end of the ninth Chapter of this second Part that when Romulus began to reigne the foundation of Rome was laid viz. in the yeare of the Julian Period 3962. at the Summer time whereof the first year of the seventh Olympiad began 432. yeares after the Destruction of Troy This was in the yeare of the World 3253. the sixth year of Jotham King of Judah and the seventh of Paka King of Israel before which time that which now began to be a City was but an ordinary Village The first Government whereof was by Kings which lasted 244. yeares as in the following Catalogue may be seene Yeares of the Julian Period when they beg A Catalogue of the Kings of Rome fixing them all in their right places 3962. Romulus 37. 3999. An Interregnum 1. 4000. Numa Pompilius 43. 4043. Tullus Hostilius 32. 4075. Ancus Martius 24. 4099. Tarquinius Priscus 38. 4137. Servius Tullius 44. 4181. Tarquinius Superbus 25. 4206. Here was the end of the Goverment by Kings The next Government was of Consuls who began in the year of the Julian Period 4206. There were other alterations afterward but that which was most eminent was the Government of Emperours The first whereof in some sort was Julius Cesar by whom the Brittains were made tributary in the ninth of Cassibelan but not till Augustus was Rome fully brought under the command of one Soveraigne Imperiall Monarch He therefore properly was the first Emperour whose death did so much greive the people that they wished either that he had never been borne or else that he had never dyed Tiberius succeeded him and began in the Julian Period 4727. after his Predecessour forementioned had reigned 57. years five moneths and foure dayes for Cesar was slaine in the Senate house receiving there three and twenty wounds in the year of the Julian Period 4670. on the fifteenth day of March and Tiberius began on the nineteenth day of August when Augustus dyed even in the year of the said Period 4727 aforesaid not long before that Eclipse of the Moon which Tacitus mentions This Tiberius dyed on the sixteenth day of March in the year of the Julian Period 4750 after he had reigned 22 years six moneths and 28 dayes His successour was Caligula who reigned three years ten moneths and nine dayes He was so prodigall that he spent an hundred Millions of money in three years He deflowred his three fisters and one of their daughters and was also so cruell that he wished all the people of Rome to have had but one neck that he might cut it off at one blow Finally he dyed being slaine by Cassius Cherea and Sabinus the Tribune on the 24 day of January in the year of the Julian Period 4754. His Unckle Claudius succeeded him and reighed thirteene years eight moneths and ten dayes In his time was that Famine which Agabus foretold Acts 11.28 He commanded all Jewes to depart from Rome Asts 18.2 And made Felix Governour of Judea who was made to tremble in the presence of his Minion Drausilla at Saint Pauls Sermon of Temperance and Judgement to come Acts 24.24 25. Simon Magus lived in his time and so played his pranks in Rome that he got to be honoured as a God After Claudius that cruell monster Nero began to reigne in the year of the Julian Period 4767 on the thirteenth day of October at which time the aforesaid Emperour dyed being poysoned by his wife Agrippina through the helpe of a Physician whose name was Xenophon This Nero was a most notorious wicked man he reigned thirteen years seven moneths and 28. dayes dying by his owne hand on the ninth of June in the year of the Julian Period 1681 one year and 20 dayes before Vespasion was made Emperour Galba succeeded in the year aforesaid whose whole time was but seven moneths and eight dayes He was slain by Otho who after three moneths and foure dayes killed himselfe being overcome by Vitellius who also after nine moneths is slain and Vesprtian thereupon sole Emperour In the second year of whose reigne that stately City and Temple of Jerusalem was destroyed by Titus the gallant and brave son of this Emperour in the year of the Julian Period 4783 as more at large in my first Part and last Chapter I have declared to which I now send you For here I intend no more but shall put an end now even to this Part also giving thanks unto God who hath brought me unto it Laus Deo FINIS Errata PAge 5. for evolvendo read revolvendo page 9. line 24. for be the best read be in the best p. 12. l. 27. read excerptis p. 14. l. 21. r. course of the Sun p. 15. l. 1. f. no other r. no moneth p. 16 l. 2. for twentieth r. two and tweitieth and l. 4. f. been r. but p. 17. l. 4. r. spoken of p 25. cap 5. f. October r. Aprill p 29. f. a Quartaine r. that a quartaine p. 31. l. 8. for of the Rest r. of Rest p. 33. l. 3. r. enough p. 36. l. 18. r. is concluded p. 37. l. 1. f. to r. in l. 14. f. on r. of p 38 l. 1. r. had not been l. 27. f. to r. on f. a Sabbath r. Sabbath l. 34. r. as I said l. 37. r. as we are pag. 39. l. 11. r. on Ararat p. 40. lin 32. for thirteenth read thirtieth page 42. line 42. for Egypt read out of Egypt page 49. line 9. for to read not page 70. line 13. r. of the Chaldees and l. 20. f. 57 r. 75. p. 71 l. 23 r. was his house p. 72 l. 3 r. goe on p. 75 l. 17 f. sed r. blessed p. 76 l. 27 r. which was 137 p. 77 l. 17 r. how to account p. 83 lin 36 r. Danites p. 91 l. 14 r. Jehoahaz 3 months In the Table of the Kings of Judah in Joash his reign f. the seventeenth of Jehu r. the seventh p. 108 l. 37 r. Zacharia p. 110 l. 32 r. Zorobabel p. 112 l. 24 r. as Ezra sheweth c. 4. An Hebrew and Julian Calender for the Year of the Vniversall Deluge or Flood The twelfe Moneth MARCH The twelfth Moneth Anno Mundi 1657. Â Â 1 12 Â A Â 2 13 Â B On this day a third Dove is sent and she returns no more howbeit Noah did not open the covering of the Ark untill the first day of the next Moneth Gen. 8.12 13. 3 14 Â C 4 15 Â D 5 16 Â E 6 17 Â F Â 7 18 Â G Â 8 19 Â A Â 9 20 Â B Â 10 21 Â C The first day of the Week 11 22
the Passover even as on the next day after the Passeover Christ our Passover was sacrificed for us to free us from the bondage of sinne and Sathan Nor in this yeare would that character which we have in Exodus from the history of the Quailes and Manna be forgotten For as we read in the sixteenth chapter on the fifteenth day of the second moneth the people murmured for lacke of meate whereupon God sent them Quailes at Even and on the morrow morning Manna which they gathered six dayes but on the seventh day they found none Exod. 16.26 By which we see not onely that the 22 day of the moneth must be Sabbath day but also that the first Manna fell on the first day of the weeke now called the Lords Day in memory of our Saviours Resurrection and hath been the Christians Sabbath ever since Which is exactly true in the yeare that I account if but 29 dayes be reckoned for the first moneth awd 30 for the second which as I have shewed before in place convenient is more consentaneous to the motion of the Moon then to have 30 for the first before the odde houres arise to a day for this could not be before the second moneth The first moneth therefore in any yeare hath but 29 dayes the second 30 the third 29 the fourth 30 c. For in one moneth according to the meane motion of the Moon from one conjunction to another we have but 29 dayes 12 houres 44 minutes three seconds and 12 thirds I account therefore that the Israelites came out of Egypt when the 29 day of April was ending and the 30 beginning which was Feria sexta I account likewise that the first Magna fell on the 30 day of May which was the 16 day of the secrnd moneth Feria prima and consequently that the 29 day of of May and fifth of June were Sabbath dayes the one on the 15 day of the second moneth and the other on the 22. And thus is this yeare truly found by the correspondence we see it hath with these characters The like confirmation I find for the yeares in which I account the Temple to be founded and dedicated by King Salomon and aster that burnt by Nebuchadnezzar For first it being true that the Israelites came out of Egypt in the yeare of the Julian Period 3224 it must needes follow that King Salomon laid the foundation of the Temple in the yeare of the same Period 3703 for it must be in the fourth yeare of King Salomon on the second day of the second moneth 480 yeares current after the comming out of Egypt as we are taught in the 1 Kin. 6.1 And that being the yeare when it was dedicated being seven yeares after must needs be in the yeare of the same Period 3710 which was not onely seven yeares after but was also the eleventh yeare of Salomon as we are likewise taught it should be in the 1 Kin. chap. 6. verse 38. and chap. 8.2 Now this I confirme both by the time that the Temple stood and also by the courses of the Priests which served in the said Temple till Nebuchadnezzar destroyed it The first of these is abundantly proved by me to be 423 yeares and some odde moneths which therefore casteth the destruction thereof into the yeare of the Julian Period 4126. Over and above which proofes of mine I have seen that since which I do much admire namely that some of the skilfull Rabbins have said and recorded it that the same number was heretofore read in the Heavens from such letters as the Starres in their position made For as Gaffarell a learned French man hath told us R. Rapoll Chomier and Abjudan have delivered to posterity the deepe secrets of a caelestiall writing and Reading which discovers many strange things to them who are able to understand it and among the rest this is one namely That a little before this Temple we now speake of was destroyed and burnt by Nebuchadnezzar it was observed that eleven of the Starres that were most verticall to it composed for a pretty while together five Hebrew Letters which being joyned together made up this word reading it from the North towards the West Hikschich which signifieth to reject and forsake without any Mercy and the number of three of them added together amounted to 423 the very space of Time that this stately piece of building had stood All this I finde in the unheard-of curiosities of James Gaffarell at the 13 chapter which whil'st I mention I look upon mine own proofes with the more confidence and though I professe no skill in such curiosities yet I will embrace truth wheresoever I finde it This then for the time of the Temple being thus the Character which I have to confirme all else about it is this namely the courses of the Priests which served in the Temple from the first Sabbath of the Dedication till Nebuchadnezzar destroyed it For we may easily believe that in the first Sabbath of the Dedication the first course which was the course of Joarib began which I have elsewhere proved by the Hebrew and Julian Kalender of that yeare which was the yeare of the Iulian Period 3710 to be on the 17 day of October To which time and yeare if we adde 224 Iulian yeares in which space the courses returne to the same day againe we shall come to the yeare of the Julian period 3934. on the 17 day of October After which we have 192 yeares more before we can come to the yeare of the Julian period 4126 in which the Temple was destroyed noting these 192 yeares to end on the 17 of October likewise And in 192 yeares we finde 417 courses with 72 dayes over and above which 72 dayes being taken out of the number of dayes which were from the beginning of that yeare of the Julian period to the said 17 day of October do direct us to the sixth day of August which then was Sabbath day and the course of Joarib even that very course of his in which the Temple was destroyed as before in the seventh Chapter pag. 44.45 c. may be seen But I cannot forget the 423 so strangely found out by Chomier for the time of the Temple Gaffarell out of him hath other periods not impertinent found out also by the foresaid Reading of the Stars as that the Kingdome of the Jewes from the beginning of the 40 yeares given to Samuel and Saul in the Acts of the Apostles to the deplorable condition of Zedechia should be 505 yeares for so indeed it was if we reckon from the beginning of the 40 yeare aforesaid to the time that Nebuchadnezzar laid his last siege against Jerusalem 430 dayes before the City was taken This number of 505 he saith was signified by five stars which composed three mysticall letters out of which was made an Hebrew word whose signification was to breake cast downe and to drive out the Number arising from those letters being 505.
year consisted of no more then two parts but because the year is divided into four quarters or Tekupha's called as I shall shew you afterward the returnes of the year I think it a more perfect answer to say It is called the end and returne of the year not because it met then with the naturall head thereof but because all the fruit of the year was gathered in and seed time began anew And so it is with us the Autumne is counted the beginning of the year for matters of husbandry and yet we in the computation of our years begin in the Spring at the Annuntiation The year of Jubilee indeed began now I meane at Autumne but for all that the moneth wherein it began is not called the first moneth but the seventh Levit. 25.10 And furthermore whereas it is usually objected that the trees were created with ripe fruits on them and that the world was therefore made in Autumne it is answered that in the Eastern parts of the world some fruits are ripe in the Spring as well as in Autumne as is seen by the Harvest of the Jews which was never long after Easter And without question Paradise had the preheminence to be the best place that the world afforded and might therefore have ripe fruits sooner then the Jews had their yearely Harvest To which may be added that the Arabians Syrians or Assyrians and Chaldeans do not begin their year from Autumn but from the Spring as Simplicius witnesseth upon the fifth book of Aristotles Physicks But they have further to object Object that the Law is divided into severall Sections which were all of them read over once every year the first whereof by an old ancient custome began alwayes from Autumne which was to shew that there was the right beginning of the year But to this learned Langius hath fully answered saying that neither was it ever defined of Moses nor of Joshua nor of any of the Judges how much of the Law should be read on any Sabbath nor from what time of the year the reading of the Law should begin againe It was indeed commanded of Moses that the people of Israel should have the words and book of the Law alwayes before their eyes but of that publique reading it in the Synagogues according to severall Sections Divisions he spake not a word King Jehosophat is found to be the first who sent forth his Princes to whom he joyned Levits in Commission who going through all the Cities of Judah taught the people in the Law of God for they alwayes had the Book of the Law about them 2 Chro. 17.7 8 c. From whence is manifest that in those times there were no ordinary Praelections or Lectures thereof But after the Captivity more like it is that Esdars that expert Scribe divided the Law into parts and instituted that order of reading them which is still observed and because when he began to read it was the first day of the seventh moneth as may be seen Neh. 8.2 therefore ever after the reading began from thence and yet then to speak truely it is hard to say what precise proportion Ezra observed for one reading seeing as the third verse sheweth he read therein from morning untill mid-day and might therefore rather afterwards then now proportion the whole into severall parts if at all it were done by him I conclude therefore that notwithstanding the strongest and best objections to the contrary the world began at the Spring time of the year and that on the fourth day of the first Week the Sun was in the fourth degree of Aries which fourth day according to the Julian year was on the seven and twentieth day of April on which day the Sun was created and set in the Firmament of Heaven as shall be further shewed afterwards Omnia cum vireant tunc est nova temporis aetas Sic annus per ver incipiendus erit CHAP. III. That the Jews as well of old as of later Times accounted their Moneths by the course of the MOON IT is a plaine and manifest truth approved by testimony undeniable that in that age of the World in which our Saviour Jesus Christ lived the Jews reckoned their moneths by the course of the Moon and that on the fourteenth day of that Moone which they accounted for the first moneth their Pascha or Easter was This we have recorded by an authentique Author as ancient as those times I meane Philo Judaeus in his book of the life of Moses Who speaking there of the first moneth and of the Paschal solemnity observed in it saith as the words sound in the Latine Hoc ipso mense circa decimam quartam diem cum plenus jam orbis Lunae futurus est Paschatis solemne celebratur that is In this very moneth about the fourteenth day when the Moon shall be at the full the solemne feast of the Passeover is kept And in another place speaking of the time when the Moneths began he declareth that their beginning was from the first fight or vision of the Moon viz. cum Sol incipit sensibili splendore Lunam illustrare When the Sun begins to enlighten the Moon so as she may be perceived And so also he did in the place first mentioned calling that the Novilunium Quod Synodum Lunarem sive Novae cujusdam Lunae sequitur To this Authour I may joyne Josephus wherein is recorded that the fourteenth day of the first moneth of the year called * Here Josephus acknowledgeth Nisau to be the first moneth of the year Nisan was evermore while the Sun was in that signe of the Zodiack which is called Aries Antiq. lib. 3. cap. 10. And as this was the course and account of the Moneths in those times so in the dayes before for when Jesus the son of Syrach lived which was 230. years before Christ there was no other Index for the appointed Feasts on certaine and set dayes of the moneth but what the Moon afforded He therefore saith à Luna signum esse diei festi From the Moon is the signe of a feastivall day Ecclus 43.7 The Author of the third book of Esdras Ch. 1. goeth higher for speaking of Josiah's solemne Passeover he saith it was celebrated on the fourteenth day of the first moneth according to the course of the Moon as in Hieroms Bible may be seen The like he repeateth afterwards of another Passeover Chap. 7. verse 10. Higher then thus goeth Rabbi Moses Ben Maimon affirming that the Moneths of the year were the Moneths of the Moon and that in Moses his time they were so accounted evermore begining as Philo before had noted from the first sight or vision of the Moon For the antient manner was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even till the yeare of Christ 500. about which time the Sapientes Gemarae ceased as Petavius noteth And hereupon it is that learned Langius saith Ritum hunc de sanctificanda Neomenia à temporibus antiquissimis Mosis
ipsius deducit Maimon quem semper à Judaeis observatum fuisse docet quamdiu Sapientes erant in terra-Israelis hoc est ut ipse explicat ad tempora Abai Rabba Aben Ezra likewise saith upon Exod. 12. That the Lord gave commandement in the Law of keeping the Feast at the appointed time Dicit enim Observa mensem Abib ut facias Pesah Domino si tempus Abib non fuerit inventum in medio mensis faciemus Pascha mense sequente But higher then all these doth the testimony of Elias Scripturiarius bring us who as he is cited by that famous and illustrious Antiquarie Mr. Selden in his accerptis saith Praeceptum hoc sanctificandi Lunam exstabat seculis antiquissimis temporibus Noachi Abrahami patris nostri That is This precept of sanctifying the Moon was exstant in the most ancient ages even in the times of Noah and Abraham our Father And thus we have testimony for times high enough even to the times wherein mention is first made of Moneths in holy Scripture which testimonies will neither allow the Moneths in the history of the Flood to be according to the course of the Sunne nor grant that the Jewes made use of the Period of Calippus after the times of Alexander as Scaliger sometimes taught nor that in Christs time they used a Quaterdenarian Cycle as Petavius would prove from Epiphanius For as I said before according to the witnesse of the forecited authors the ancient manner was to begin the Moneth from the first sight or vision of the Moon sanctifying that day Salomon therefore would not so much as lay the foundation of the Temple on the first but on the second day of the Moneth because the first was holy For as God appointed a time for his dayly and weekly worship so he appointed generall Feasts for his monethly and yearly worship He therefore instituted the New Moons and first day of every year to be accordingly observed Blow the Trumpet saith the Psalmist in the New Moon in the time appointed on our solemn feast day For this was a statute for Israel and a law of the God of Jacob Psal 81.3 4. By which he meaneth the feast of Trumpets commanded to be celebrated on the first day of the seventh Moneth Levit. 23.24 And in the Revelation this is certain that after Christs time the Moon was trodden under foot by the Woman cloathed with the Sunne Revel 12.1 By which is signified That that typicall worship which for the dayes thereof in the law of Moses had been regulated by the course of the Moon was now in the Christian Church through the revealing of Christ laid prostrate abolished and gone the Woman therefore treadeth the Moon under her feet Nor doth the Psalmist again but justify this Lunar account saying God appointed the Moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for feastivall seasons as Master Mede in his Comment upon the Revelation renders the place that is as the Sonne of Syrach before mentioned hath expressed it from the Moon is a signe of feasts a light that decreaseth in her perfection the moneth is called after her name Ecclus 43.7 8. And so indeed it is For in Scripture a moneth is called in the Hebrew tongue Iaerach from Jareach Luna And in Greeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Luna also And so in Job accordingly the moneths are called Moones as thus Quis ponetime juxta Lunas hoc est Menses antiquos Job 29.2 The moneth likewise is somtimes in the Hebrew called Hodes or Chodesch which word doth properly signifie A renovation so that Chodesch is as much as Novilunium or Renovatio lunae in regard that on the first day thereof the Moon or moneth is renewed in which sence it is used in 1 Sam. 20.5 and expounded so by David Kimhi in libro Radicum saying vocatur Hodes sive Novus quia renovatur Luna in eo die This word is also used for the whole moneth or space of time that is from one renovation of the Moon to another and hath either an adject number of dayes past since the renovation as prima luna secunda suna tertia luna decima quarta luna c. or else all the dayes are spoken of junctim and together as in Numb 11.20 ye shall not eat one day nor two dayes nor five dayes neither ten dayes nor twenty dayes but even a moneth of dayes together This therefore made Kimhi in the place before mentioned say Triginta dies junctim vocantur Hodes dies primus solus vocatur Hodes However therefore the Grecians applyed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the first day of their moneth even when they reckoned them by the light of the Sun yet it was onely proper of right belonging to the first day of such months as were rightly called moneths and accounted by the course of the Moon And so also Master Lydyat saith in his book De variis annorum formis c. 4. where speaking of the word Neomenia id est Nova luna this he addeth quae dictio licet demùm translata sit ad significandum initium qualiscunque mensis non solum lunaris primo tamen propriè de mensibus lunaribus utpote antiquissimo naturali genere mensium accipiendam neutiquam dubitari debet And thus are the Moneths fully proved to be Lunar Against which I meet with three Objections The first whereof is Object that if the moneths were Lunar then in some years there must be thirteen moneths by reason of a moneth intercalar called by the late Jews Veader or another Adar But the Scripture makes no mention of any such moneth and therefore it may be concluded that of old there was no other intercalar Adar indeed is mentioned both in the book of Hester and elsewhere but with no note of distinction to signifie which Adar it was whereas if there were two Adars there would have been something added to know which of them was meant Answ And why so it needed not Answ unlesse there had been two Adars in every yeare it was onely the Embolismall yeare which had two Adars and not the Common year Beside which know also this we finde not in Scripture mention made of the thirtieth day of any moneth shall we therefore conclude that no moneth had thirty dayes But that the vanity of this Objection may further appeare this I say that though the Scripture give no expresse mention of the moneth intercalar yet some cleare footings of it may be seen there As for example in the Prophecy of Ezekiel at the first chapter we finde that the Prophet had a vision in the fifth year of Jechoniah's Captivity on the fifth day of the fourth moneth and that after seven dayes more as in the Chapters following is mentioned he was commanded to lie on his left side 390. dayes and to beare the sins of Israel after which he
non fuisse And indeed he might well cry out against it For this objection is the same in effect with that to which I answered first And therefore this I say that these Captaines and Officers for their number in relation to the twelve moneths of the year were according to the course of the common and ordinary years which had no more then twelve moneths but in the Embolismall year were 13. moneths neverthelesse and how that odd moneth was supplyed is not at all in Scripture declared The Jews say that the moneth intercalar was esteemed but as momentum temporis a point of time and in it they judged no civill matter we may therefore be induced to think it probable that he whose Office fell to the twelfth moneth in the common year did likewise supply the service of the thirteenth moneth in the Embolismall year and yet in the institution of their Offices no more be mentioned then every man to serve his moneth For as Wolphius speaketh certè major habenda fuit annorum communium ratio quia plures sint quam Embolimaeorum The like to which is also common with us in our year for whereas we intercalate a day in every fourth year the day intercalated and the day before it are both esteemed as one both for matters of Law Faires and the like And thus is this objection likewise answered here therefore I conclude this Chapter CHAP. IV. Of the ancient and naturall Year that it was measured by the course of the Sunne though the Moneths were reckoned by the course of the Moon AS the Ancients reckoned their Moneths by the course of the Moon which I have already proved so they reckoned their year by the course of the Sun qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie annus dicitur saith Petavius lib. 1. c. 8. Petav. lib. 2. de Doct. Temp. cap. 27. And in another place this they doe saith he necessario ut aequinoctia caeterosque cardines quas Tekuphas appellabant observare possent ut ne XIV Nisan aberraret Which is but what the Jews themselves have registred in their Thalmud for if the Tekupha of Nisan fall into the sixteen day or after that year must be intercalar And so saith R. Moses Ben Maimon cap. 4. Kiddusch § 2. Petavius thereupon affirmeth further that the moneth is from the proper motion of the Moon but the year properly taken and naturally is of the Sun being defined from the simple conversion thereof Annum cum dicimus propriè Solarem intelligimus cum vero Mensem lurarem lib 1. c. 8. In which Book and Chapter he also saith that other Nations as well as the ancient Jews when they came to the naturall measure of any stable or fixed thing used the Solar year This then is the true and naturall year and in the Scripture called a year of dayes as may be seen in Jere. 28.3 For there that which we translate within two full years is in the Originall within two years of dayes The like to which is also in the eleventh verse of the same Chapter and in the first book of Maccabees the first chapter at the thirtieth verse Expositours therefore have observed See Ainsworth on Gen. c. 1. ver 14. and Gibbens c. 5. Quest 2. that a year hath the name in the Hebrew from Shanah signifying a changing or Iteration which is in regard of the Suns returning after a years end to the same point of heaven where it first began even as the moneth is derived from Chodesch which signifieth to Renew because at the moneths end the Moon is againe renewed as in the former chapter hath been proved Neither is it found in any place of Scripture that these names or words are the one of them taken to signifie the other but by the one is meant a year and by the other a moneth Although therefore the popular or vulgar year might be measured by moneths commonly twelve and sometimes thirteen yet the fixed and naturall year by which the moneths were alwayes regulated was measured by the course of the Sun and was a year of dayes as in that before mentioned out of the Prophet Jeremy well appeareth Now this year was evermore divided according to the Tekupha's or Quarters of it as is still observed by the Jews to this very day who being zealous to maintaine the Customes of their Ancestors doe not onely measure their moneths by the course of the Moon but their year by the course of the Sun which they divide by four Tekuph's or Quarters The first whereof belonged to the first moneth which was Abib called afterward Nisan the second to the fourth moneth called afterward Thamuz the third to the seventh Moneth called afterward Tisri and the fourth to the tenth moneth called afterward Tebheth So that on what day soever of our Julian year that Tekupha hapned which pointed out the Vernall Equinox from thence must the year be reckoned as from its naturall head for there the last year ended and the next began Nor are these Tekuphah's but mentioned in the Scripture as the Tekupha of the Spring Quarter at the Vernall Equinox when Kings go forth to battel 2 Sam. 11.1 which as Moses saith was in the head or first Moneth of the yeare * By which I meane that the Moneth belonging to that Tekupha is there called the first Moneth of the year Exod. 12.2 The Tekupha of the Summer Solstice when Jeochniah was carried captive 2 Chron. 36.10 The Tekupha of the Autumnall Equinox at the returne and end of the yeare for Husbandry affaires and beginning of the Jubilee Exod. 23.16 Lev. 25.10 and Exod. 34.22 Only the Tekupha of the Winter Solstice is not so plainly described and yet some think it to be in Ezek. 40.1 But however whether it be or no it is not much materiall for having three the fourth is not to be denied in regard that as one Equinox is opposite to another so is the one Solstice also opposite to the other It was sometimes the opinion of Joseph Scaliger that onely one Tekupha could be found in Scripture but percieving that to be an erronous conceit he plainly said Judaeos nihil antiquius habere Tekupharum sive quadrantum quatuor observatione Against which though Petavius excepteth yet thus much I find in him as a thing which he granteth saying Tekupha nihil aliud est quam Conversio sive cardo anni quadruplex Lib. 2. c. 45. which is as much as he shall need to grant in this particular for if the Tekupha be cardo anni quadruplex then may we justly conclude it to be cardo anni quando Sol primum quatuor signorum ingreditur Arietis Cancri Librae Capricorni These Tekupha's in the beginning of the World if they be reduced to the course of our Julian yeare were the first of them on the 23. day of April in the Evening when the 24. day was begun according as the Jewes account the second on the 25. day of
was not the first Author of the ancient yeare but the yeare being somewhat interrupted by the Flood was by him brought backe to the old ancient forme which he taught his posterity But now for the finding out of this eighth Moneth Noah I say knew when to begin it by the first sight of the Moon which at Babylon and the parts thereabouts was on the 14. day of October in the yeare of the Julian Period 2366 after which Noah was in the Arke untill the 27 day of the second Moneth and then came forth even to the fifth day of June which was a Sabbath day and a just Solar year after the Flood began And note that the day on which the Arke rested upon Mount Ararat was the second day of November in the yeare of the Julian Period 2366. for that was the seventeenth day of the seventh Moneth and the next after the last of CL. dayes that the Waters prevailed For I said before the waters prevailed 150. dayes of which the 40 dayes of the continuall rain were part else how could the Arke rest on the seventeenth day of the seventh Moneth we are sure enough it did Gen. 8.4 But it is objected Object that acording to this rule the Arke must rest the very day the waters began to abate which is not like both in regard that they were fifteene Cubits above the highest Mountaines and likewise in regard that it was above two Moneths after before the tops of the highest Mountaines appeared Answ Not so The tops of the Mountaines but not the tops of the highest Mountaines For the Mountaine tops appearing on the first day of the tenth Moneth were rather the tops of the Iower and inferiour Hils then of the highest Mountaines And for the ark resting on the Ararat two Moneths before to that I answer namely thus The Arke was a vast body and being so vast a body as it was it could not chuse but draw many Cubits of water Now suppose this proportion to be XI Cubits and so many it might well be And if XI then will it follow that the bottome of the Ark could never be more then foure Cubits from the tops of of the highest hils and in one day and lesse those 4 Cubits and more might easily be abated Nor may this seeme strange for though the depth from the tops of the highest Hils to the superficies of the Iower grounds were as great as 30 furlongs of which height they say Mount Tabor is yet by confidering in what time that space was dryed up and drawing the abatement into a proportion it will easily appeare that even to the first day may be allowed more by farre then foure Cubits See Doctor Willet on Genesis and there you shall find That some who have proportioned the full time of abatement which was from the seventeenth day of the seventh Moneth to the first day of the first Moneth with the space from the height to the highest Mountaines have allowed 37. Cubits and an halfe for every day But Igrant not every dayes abatement to be alike because the greatest compasse above must have the lesser abatement yet neverthelesse the first day might well have so much as would suffer the Arke to rest so soone as it did on the high Mountaines of Ararat upon which Moses saith it rested on the seventeenth day of the seventh Moneth CL. dayes after the beginning of the Flood What more concerns the Flood shall be handled afterward Terah dyed in the year of the Julian Period 2794 The Promise and as may be conjectured not many dayes before the Promise was made to Abraham who hereupon departed out of Haran from his Kindred and his Fathers house when he had almost finished the seventy fifth of his age even in the year of the World 2085. Now in this year the Cycle of the Sun was twenty two the Dominicall letter A. the Cycle of the Moon one and the Vernall Equinox Aprill the seventh By which is gathered that the first day of the first moneth called afterward Nisan was one the 31. day of March feria sexta The next moneth began Aprill the twenty nine feria septima The Promise might be then After which Abraham departed out of Haran on the third or fourth of May when the Sun was in the twenty six or twenty seventh degrees of Aries in which place it was 430. years after on the twenty nine or thirtieth of Aprill when Israel came out of Egypt as you shall see by and by in that which I am to mention next For in the next place the time of the comming out of Egypt is to be considered The Exodus or comming out of Egypt This was in the year of the Julian Period 3224. and in the year of the World 2515. In this year the Equinox was on the third day of Aprill feria septima The Cycle of the Sun was four the Dominicall letter C. and the Cycle of the Moon thirteen By which is gathered that the first day of Abib or Nisan was on the sixteenth day of Aprill feria sexta the Israelites therefore killed and eat the Passeover on the twenty ninth day of April which was the fourteenth day of the moneth feria quinta After midnight they are driven out of Egypt and sent away in haste and therefore their comming from thence is to be reckoned on the thirteenth day of Aprill which was the sixth day of the Week even as on the same day of the Week Christ purchased a better Redemption by the blood of the Crosse In all which I doe much admire at the wonderfull Providence of God in disposing of the times so exactly and harmoniously For as on the sixth day of the Week Man was made and Christ suffered So on the sixth day of the weeke Israel was delivered out of the Egyptian bondage on the very next day after the Passeover even as on the next day after the Passeover Christ our Passeover was sacrificed for us 1 Cor. 5.7 to free us from the bon dage of Sinne and Sathan In this year at this time the Sunne was in the 27. degree of Aries Abraham therefore by an exact account having received the promise went out of Haran on the fourth day of May 430. yeares before when the Sunne was also in the same point of Heaven that he was in now And why on the fourth of May rather then on the thirtieth of Aprill was in regard of the anticipation of the Equinoctiall which if we will reckon precisely is to be observed because as hath been shewed the Julian yeare agreeth not exactly to the course of the Sunne But to go on The History of the * Exod. 16.1 Manna doth also well accord to this viz. that the day of the comming out of Egypt should be on the fixth day of the weeke and in that is another sparke of Gods Providence witnesse the fifteenth day of the second Moneth Another Character of a right time which
Jeremiah that Nebuchadnezzars yoke must not be endured 70 years but that within two full years it must be broken Which story is at large set downe in the 27 and 28 Chapters of Ieremiah and by Scaliger referred to the first year of Zedechia who indeed supposeth it to be the fourth year after a year of Rest of which I see no reason because the whole scope of the four and thirtieth Chapter doth demonstrate that year to be a year of Rest when Nebuchadnezzar laid his seige against Ierusalem which we know to be the ninth year of Zedechia and tenth day of the tenth moneth Ier. 52.4 Now this was in the year of the Julian Period 4124. on the seventh of Ianuary feria tertia at which time the ninth of Zedechia was still running on and was not ended till about the beginning of the fourth moneth next after Nebuchadnezzar therefore began to beseige Ierusalem on the seventh day of Ianuary in the year of the Julian Period 4124. which year was Sabbathicall from the Autumne before till the Autumne thereof and was that Sabbathicall year in which the Jews let their servants goe free in the beginning thereof thereby encouraging them to fight against the Chaldeans who then were come into the confines of Iudea ser 34.1 and fought againg the Cities thereof Ierusalem not excepted but had not yet laid their seige against it for that was not untill the time before mentioned How long this continued before the Egyptians came with an Army to succour Zedechia by raising this first seige is not expressed Jer. 37.5 but that they came and that the seige thereupon was raised is certaine This when the Jews perceived and saw that the Chaldeans were gone from them to fight against the Egyptians Jer. 37.10 they took their freed servants againe into bondage vainely perswading themselves that the Chaldeans would come back no more which proved farre otherwise For Nebuchadnezzar having put to flight the Army of Pharaoh returns againe to Ierusalem and on the fourth day of May in the year of the Julian Period 4125. renewes his seige against it * viz. by reckoning first 390. and then forty dayes Ezek. 4.5.6 for these put together doe make 430. end on the eighth day of July they must therfore begin on the fourth of May in the year next before that year in which they ended 430. dayes before the City was broken up as may be gathered out of the fourth Chapter of Ezekiel This fourth day of May was on the two and twenty day of the second moneth feria tertia from whence the seige continued without any further interruption untill the City was taken which was as I said before on the eighth day of July When therefore we read in Ier. 32.1.2 that Nebuchadnezzars Army lay before Ierusalem in the tenth year of Zedechia and eighteenth year of Nebuchadnezzar it is to be understood of his lying against it after this renewing of his seige and before the beginning of the fourth moneth for about the end of the third moneth or beginning of the fourth was the beginning of Zedechia's eleventh year and likewise of all the other years of his reigne insomuch that his ninth year began at the same time in the year of the Julian Period 4123 and was Sabbathicall from the Autumne thereof untill the Autumne next after From whence I conclude that if any part of Zedchia's ninth year was Sabbathicall then could to his first year be the fourth after a Rest but the sixth Hananiah therefore dyed in no other then the fourth year of Zedechia having resisted the Prophet Ieremiah from the beginning of Zedechia's reigne till then as Iearned Iunius in his Annotations upon the place well observeth And as for the burning of the Temple take this note further viz. that the Temple was burnt before the full end of Nebuchadnezzars ninteenth year 2 Kin. 25.8 For though at that time Zedechia had reigned eleven years compleat yet was not Nebuchadnezzars ninteenth year fully finished in regard that Nebuchadnezzar began his reigne something later in the year then Zedechia did for Zedechia began about the beginning of the fourth moneth and Nebuchadnezzar began not till after the seventh day of the fifth moneth at the soonest whose first year was in the end of Jehoiakims third year and beginning of his fourth in the year of the Julian Period 4107. at the Summer time of that year For in the Spring time of the year of the Julian Period 4104. towards the end of the second moneth Iosiah was slain Dan. 1.1 Jer. 25.1 Towards the end of the third the seige began but not till the fourth was entred did God give Jehoiakim into the hands of Nebuchadnezzar 2 Chro 36.6 after whom Iehoahaz reigned three moneths Then in the Summer time of the same year Iehoaikim began in the end of whose third year and beginning of his fourth was the first year of Nebuchadnezzar as comparing the Prophet Daniel to the Prophet Ieremy may be seen at which time his Father was alive as Berosus sheweth Moreover in this year in the ninth moneth and that 's the reason why the Jews fast then God gave Iehoiakim into the hands of Nebuchadnezzar he was thereupon his prisoner and bound in chaines to be carryed to Babylon but went not for afterwards by an argreement of servitude he was released and sent home viz. in the * But not till near the entring of the Spring quarter beginning of the year of the Julian Period 4108. and so became his servant 2 Kings 26.1 from whence the 70 years in Ieremy do undoubtedly take their beginning Ier. cap. 25.2 and cap. 29.10 After this Nebuchadnezzar prosecuting his victories takes all that belonged to the King of Egypt between the river of Egypt to the great river Euphrates and in the mean while his Father dyed after he had reigned one and twenty years as Berosus and Ptolomy in his Mathematical Canon have declared And now upon this Nebuchadnezzar is sent for home into Babylon where he takes the whole Empire upon him and reigneth from hence 43 years as is testified by the Authours aforesaid of which more shall be spoken * viz In cha 11. An Eclipse in the fifth year of Nabopollassar afterward And note that in the Julian Period 4093. was an Eclipse of the Moon noted by Ptolomy to be in the year of Nabonassar 127. and fifth year of Nabopollassar and so indeed there was For though in this year of the Julian Period the sixth year of Nabopollassar began yet the Eclipse was whilst the fifth year was still running on for the Eclipse was on the 23 day of Aprill 29 minutes past five in the morning the sixth yeare not beginning untill some time after Shall I add any thing more A list of the Kings of Babylon from the beginning of Nabonassar then take a list of the Kings of Babylon and their years from the beginning of Nabonassar till the death
6  4079 3370 5  2  39  1 Cyaxares 40. 14  377 7  4080 3371 6  3  40  2 15  378 8  In this yeer Josiah is said to seek after the God of David and did openly shew his zeal though he were but young 2 Chron. 34.3  4081 3372 7 5 4  41  3 16  379 9   4082 3373 1  1 37 42  4  17  380 10   4083 3374 2  2  43  5  18  381 11  Ezekiels 40. yeers   4084 3375 3  3  44  6  19  382 12   In this yeer Iosiah began to suppresse Idolatry 2 Chron. 34.3  4085 3376 4  4  45  7  20  383 13    4086 3377 5  1 38 46  8  21  384 14   4087 3378 6  2  47  9  22  385 15   4088 3379 7 6 3  48  10  1 Nabopollassar 21. 386 16   Nabopollassar the Father of Nebuchadnezzar began in this yeer  4089 3380 1  4  49  11  2 387 17    4090 3381 2  1 39 50  12  3 388 18  1  In this yeer was Iosiah's solemn Passover 2 Kin. 23.22  4091 3382 3  2  51  13  4 389 19  2   4092 3383 4  3  52  14  5  390 20  3  4093 3384 5  4  53  15  6  391 21  4  In this yeer an Eclipse of the Moon on the 23. day of April 29. min. past 5. in the morning at which time the fifth yeer of Nabopollassar was not ended as is noted by Ptolomey  4094 3385 6  1 40 54  16  7  392 22  5 Ezekiels 390.  4095 3386 7 7 2  1 Necho 17. 17  8  393 23  6  4096 3387 1 Job xvii 3  2 18  9  394 24  7  4097 3388 2 4  3 19  10  395 25  8  4098 3389 3  1 41 4  20  11  396 26  9  4099 3390 4  2  5  21  12  397 27  10  4100 3391 5  3  6   13  398 28  11 361  4101 3392 6  4  7   14  399 29  12 362  4102 3393 7 1 1 42 8   15  400 30  13 363  4103 3394 1  2  9   16  401 31  14 364  4104 3395 2  3  10   17  402 1◠15 365 Iosiah slain in the spring Iehoahaz Yeers of the Iulian Period Yeers of the World Iudah Babylon Egypt Rests and Inbilees Ezekiel's 390. Ezekiel's 40. Yeer of the Temple Things of Note in the continuation of the TABLE Olympiads 4105 3396 2 Jehoiakim 11. 18  11  3  366 16 403 succeedeth reigned three moneths then Jehoiakim 11 yeers 2 Kin. 23.36 4  4106 3397 3 19  12  4  367 17 404 1 43 4107 3398 4 20 1 Nebuchadnezzar 13  5  368 18 405 Nebuchadnezzar begins in the end of Iehoiakims third yeer and beginning of his fourth Dan. 1.1 Ier. 25.1 at which time his father was alive as Iosephus out of Berosus sheweth 2  4108 3399 5  21 2 14  6  369 19 406 3  4109 3400 6  3 15  7 2 370 20 407 4  4110 3401 7  4 16  1  371 21 408 1 44 4111 3402 8  5  17  2  372 22 409 2  4112 3403 9  6  1 Psammis 6. 3  373 23 410 3  4113 3404 10  7  2 4  374 24 411  4  4114 3405 11  8  3 5  375 25 412  1 45 4115 3406 1 Zedechiah 11.  9  4  6  376 26 413 Zedekiah began about the beginning of the fourth moneth and reigned eleven yeers compleat and some few days more Ier. 52. 2  4116 3407 2  10  5  7 3 377 27 414 3  4117 3408 3  11  6  1  378 28 415 4  4118 3409 4  12  1 Apries 25. 2  379 29 416 1 46 4119 3410 5  13  2 3  380 30 417 2  4120 3411 6  14  3 4  381 31 418  3  4121 3412 7  15  4  5  382 32 419  4  4122 3413 8  16  5  6  383 33 420  1 47 4123 3414 9  17  6  7 4 384 34 421 At Autumn a yeer of Rest began and was that Rest metioned Ier. 34.8 2  4124 3415 10  18  7  1  385 35 422 3  4125 3416 11  19  8  2  386 36 423 4  4126 3417 * ¶  20  9  3  387 37  * ¶ In this yeer the Temple destroyd by Nebuchadnezzar before the ful end of his 19th yeer 2 Kin. 25.8 It was is the first yeer of the 48. Olympiad 1 48 4127 3418  21  10  4  388 38  2  4128 3419  22  11  5  389 39  3  4129 3420  23  12  6  390 40  4  4130 3421 **  24  13  7 5  ** In this yeer before the beginning of the four and twentieth yeer of Nebuchadnezzar the 390. and 40. yeers of Ezekiel ended Ezek. chap. 4. Ier. 52.30  49 SECT VI. Of the sixth Period from the destruction of the Temple by Nebuchadnezzar to the beginning of the building thereof againe by Zorobabel in the second year of Darius King of Persia THis next Period is the time that the Temple lay wast and is a Period of 68 years compleat the first whereof began in the year of the Julian Period 4126 and the last was ended in the year of the same Period 4194 which was the first year of the 65 Olympiad the 228 of Nabonassar and second of Darius the son of Hystaspis This the Prophet sheweth Zach. 1.12 Where he telleth that the second year of that Darius who gave order by his Edict for the building again of the Temple was the seventieth year from the desolation of the Cities of Judah and Ierusalem For Oh Lord of Hosts saith he how long shall it be before thou takest pitty on Hierusalem and on the Cities of Judah with which thou hast been angry This is the seventieth year Thus that Prophet In which words we are to note first that these 70 years at the time
chap. 2. vers 44 45. doth not say that the Kingdome of the Messiah shall come after the end of the fourth Monarchy Helvic vindic locorum S. Scripturae pag. 306. 307. Sed durante adhuc tempore seu periodo illorum regnorum that is in the dayes of those Kingdomes or before they be all destroyed Ergò falsò expectant id post finem Romani imperii Nam durante ipso quarto regno debebat regnum aliud spirituale scilicet aeternum alterius conditionis suscitari quod est regnum Messiae They doe therefore in vaine look for it after the end of the Roman Empire For even during the fourth Kingdome another Kingdome to wit a spirituall and an eternall one of another condition was to be raised up which is the Kingdome of the Messiah Nor doe some of their owne Writings but confirme this truth For as the same Authour saith still in libr. Sanhedrim cap. Chelek it is expresly written Helvic ibid. That the son of David shall not come untill a wicked Kingdome beare rule that is saith Rabbi Salomon the Kingdome of the Romans And in Midras Tillim upon the two and twentieth Psalme Surge in Edom id est Romanis cum futurum est ut astare nobis facias regem Messiam meaning That God would cause to stand up for them in the dayes of the Romans the King Messiah And thus I have delivered what I think to be true concerning the fourth Kingdome in Daniel firmely grounding upon such proofes as in my judgement cannot but carry the whole dispute against Junius and all his followers whom I honour both for their great learning and paines although I cannot be their disciple in this particular CHAP. XVII Of the times and distances of the taking of Jerusalem by Pompie Herod and Titus THat which must be the chiefest Load starre in these particulars must be the time of the taking of Jerusalem by Herod Antiq. lib. 14. cap. 28. for which Josephus gives us two plaine Characters the one that it was befieged and taken in a Sabbathical year viz. after it began and before it was ended the other that it was taken in that yeare when M. Agrippa and Canidius Gallus were Consuls The time of their Consulship was in the ninth Iulian year and year of the Iulian Period 4677 which was the fourth year of the 185 Olympiad and year of the building of Rome 716. And indeed in that year was a year of Rest which began from the Autumne before and was not ended untill the Autumne thereof how then could it be taken on the tenth day of the seventh moneth as Langius saith it was I am sure it agreeth nothing at all to Josephus to say that it was taken so late in the year for as he hath told us not onely was it besieged in a Sabbathical year but even after it was taken the year of Rest was not ended which makes him therefore say that the fields and grounds lay still untilled and were not sowne because of the year of Rest See this in his Antiquities lib. 15. cap. 1. and compare it with what is in lib. 14. cap. 28. Dion saith it was taken on the Sabbath day lib. 49. and Josephus saith it was in the third moneth at such time as the Iews kept a solemne Fast The third moneth was Sivan on whose three and twentieth day was a Fast observed by reason of the Idolatry of Jeroboam the son of Nebat who made Israel to sin Now in this year the first of Sivan was on the 31 day of May feria sexta the three and twentieth of Sivan must therefore needes be on the two and twentieth day of June feria septima or on the Sabbath day For the Cycle of the Sun was one the Dominicall letters G. F. and the Cycle of the Moon three Seven and twenty years before this Dion lib. 37. Pompie also took Jerusalem even on the same day of the Moneth which according to Dion and Xiphilin was then also Sabbath day And indeed so I finde it for in the year of the Iulian Period 4650 the Cycle of the Sun was two the Dominicall letter E. and the Cycle of the Moone 14. By which is gathered that the first of Sivan now was on the thirtieth day of May feria sexta the three and twentieth therefore must be June the 21 feria septima or Sabbath day as the Dominicall letter sheweth And herein doe Josephus Dion and Xiphilin well accord all of them directing us to the foresaid year of the Iulian Period 4650 to which if 27 be added according to the direction of Josephus we have then the year of the Julian Period 4677 when Herod took it as at the first was said And note moreover that whereas Josephus saith when Pompey tooke this City C. Antonius and M. Tull. Cicero were Consuls that it is true of that year which I account for though at that very time when the City was taken they were not in that office yet in that year they began even in the year of the Julian Period 4650 their office not expiring untill the same time of the next year which I thought good to mention because the not observing it hath been an occasion of seeking this time one year too late The like may be also said of the 179 Olympiad which began also in the same year although a little after the City was taken for the City was taken in June the Olympiad began not untill the July next after And as for the third moneth when it was taken which learned Langius would not have to be the third moneth of the year but of the siege and thereupon directeth his Reader to Josephus De bello Judaic lib. 1. cap. 5. where the history of the taking Jerusalem by Pompey is also related To that I answer that it hindreth not from accounting so as I have done For the third moneth of the seige might be also the third moneth of the year and is here proved to be so in regard of the day of the Fast and day of the week when the City was taken yea and of the year also which must be by Iosephus his owne account 27 years distant from the taking thereof by Herod I conclude therefore that Pompey going forth against Ierusalem in Nisan and taking it in the third moneth after must needes take it in Sivan which because it was on such a day as the Iews kept a solemne Fast must be on the three and twentieth day of the same which three and twentieth day of Sivan was this year on the one and twentieh day of June and on the Sabbath day as before was said Indeed when Herod took it the seige lasted longer by the space of two moneths De bell Jud. lib. 1. cap. 13. as Josephus plainly sheweth It began therefore sooner not in Nisan which entred not till the second of Aprill but some moneths before Ibid viz. lib. 1. cap. 13. Antiq. lib. 14. cap.
 D  12 23  E  13 24  F  14 25  G  15 26  A  16 27  B  17 28  C The first day of the Week 18 29  D  19 30  E  20 31  F  21 1 April G The first day of APRIL 22 2 A  23 3  B  24 4  C The first day of the Week 25 5  D  26 6  E  27 7  F  28 8  G  29 9  A  30 10  B On this day was the Vernall Equinox In Part I. the first leaf of K. is fall put this leaf in its place An Hebrew and Julian Calender for the Yeer of the Vniversall Deluge or Flood The first Moneth APRIL The first Moneth Anno Mundi 1658. 1 11  C On the first day of this Moneth Noah removed the Covering of the Ark and looked and behold the face of the ground was dry Gen. 8.13 howbeit he commeth not out till God commanded him which was not untill the 27 th day of the next Moneth For though the Waters were dryed from off the Superficies of the Earth by this first day of the first Moneth yet the ground was still soft unfit for habitation and not dry enough to be trodden on by either Man or Beast untill the twenty seventh day of the second Moneth in this yeer of the World 1658. 2 12  D 3 13  E 4 14  F 5 15  G 6 16  A 7 17  B 8 18  C 9 19  D 10 20  E 11 21  F 12 22  G 13 23  A  14 24  B  15 25  C The first day of the Week 16 26  D  17 27  E  18 28  F  19 29  G  20 30  A  21 1 May B The first day of MAY. 22 2 C The first day of the Week 23 3 D  â—4 4 E  25 5 F  26 6 G  27 7 A  28 8 B  29 9 C The first day of the Week A Postscript to the Reader Gentle Reader I Am now come towards the conclusion or end of what at my first undertaking I intended for the close of which I have got together a few Characters Chronologicall Characters which now in the last place I present unto thee They are pertinent to what is before written in my Measuring Reed and will serve well to confirm the whole Fabricke of my foregoing computation And first I will begin with Adam of whom I have not much to say and yet if I might not be thought too curious I could shew wiâ—h very much ease and probability the very day as well as the yeare of his death He was not borne nor begotten but treated in the yeare of the Julian Period 710 on the 29 day of April Feria sexta when the Sun was in the sixth degree of Aries as I have elsewhere shewed from whence he lived as the Scripture telleth us 930 yeares Gen. 5.5 His Death must therefore be in the yeare of the same period 1640 at such time as the Sun was againe in the same point of Heaven as at the first when God created him which in this yeare of his death is found to be on the 22 day of April This 22 day in the yeare aforesaid was on the sixth day of the week when was also the 14 day of the first month Adam therefore dyed on the same day of the week on which he was made which was also the same day of the month on which I finde it probable that he fell To which the Testimony of Eutychius a learned Patriarch of Constantinople well agreeth for as hath been told us by that famous and illustrious Master Selden Adam died on the sixth day of the week and fourteenth day of that moneth which was nearest to the Vernall Equinox as learned Languius expounds that passage of his taken from Eutychius which is indeed an exposition very true For thus stands the words in Mr. Seldens Booke De Anno Judaico if they be set downe in English And Adam dyed on Friday on the fourteenth day of the Moonth which was the sixth day of the Moneth Nisan c. By which sixth day of Nisan he certainly meaneth the sixth day after the Sun entred into Aries at which time must be the fourteenth day of the Moone and sixth day of the week All which I finde to be exactly on the 22 day of April aforesaid in the yeere of the Julian Period 1640 which was therefore the very day and yeere of Adams death and very beginning of the yeare of the World 931. The further consideration of which is not onely a sure character of the precise time of the creation but also serveth to declare that the Ages of the Patriarches were full and compleat yeeres and that therefore Noah's Flood came not in the yeere of the World 1656 as the most account but in the yeere of the World 1657. for Methuselah must finish the yeeres of his life before it came as the signification of his name in the Hebrew sheweth which is He dyeth and the emission or Dart commeth In this yeere of the World being the yeere of the Julian Period 2366 the seventeenth day of the second moneth on which day the Flood began was also on the sixth day of the weeke which is a character likewise worth the marking For it clearely sheweth that as on the sixth day of the weeke God made both Man and Beast so on the same day of the week he sends a flood of Waters to destroy them And as this was on the sixth day of the week so when Noah came out of the Arke was the seventh day of the week in the yeere of the Julian Period 2367. on the fifth day of June which in that yeare was the 27 day of the second moneth and Sabbath day at which time Noah offered Sacrifice even at the very end of a full year of dayes after the flood began which adds still something for confirmation Another Character next after this confirming me yet more fully in a firm confidence of the truth of my accounts is taken from the time of the comming out of Egypt which I finde to be on the last day of Aprill in the yeare of the Julian Period 3224. which very day in that yeare was on the sixth day of the week even as on the same day of the week Christ purchased a better Redemption by the bloud of his crosse one thousand five hundred and two and twenty yeares after In all which I doe much admire at the wonderfull providence of God in disposing of the Times so exactly and harmoniously for as on the sixth day of the weeke Man was made and Christ suffered so on the sixth day of the weeke Israel was delivered out of the Egyptian bondage on the very next day after
27. even when the worst of Winter was past which in one place of Josephus is translated rigor hyemis as thus ubi autem rigor hyemis cessit c. and in another place ubi tempestas desaeviit Now we know that even in our Northerne Climate the worst of Winter is past long before Aprill which in hotter Countries must be passed sooner then with us by far I reckon therfore that Herod came against Jerusalem in the beginning of February and laid seige against it and that the Iews resisted him for five months space before he took it for he took not the City till the 22 of June next after which was the three and twentieth of Sivan and Sabbath day as well in this year as in that when Pompey took it the authorities else of Dion and Xiphilin will be nothing worth no nor the authority of Iosephus for the Sabbathical year which was running on whilst the City was beseiged and withall was not ended when Herod had taken it which well regarded will give no leave to that opinion maintaining that he took it not till the tenth day of the seventh moneth called Tisri as I have already shewed Note also further Antig. lib. 14. cap. 28. that on the fortieth day after Herod returned from the marriage of Mariamne and that he and Sosius both of them bent their forces against the City the first Wall was taken fifteen dayes after that the second for so I understand Iosephus in those particulars But that it were three moneths after this before the Temple and upper City was taken I cannot think for the Porches and outward Temple were taken and burnt even when the second wall was taken and then quickly after the fury of the Souldiers set them on work to take the rest sparing neither sex nor age as Iosephus also sheweth This was saith he in the hundreth and seven and twentieth year of the Assamonaean Family but how we must account these years I doe not well understand unlesse it be that we are to begin our account in the 150 year of the Greekes which was in the year of the Iulian Period 4551. for then did Antiochus Eupator make a Covenant though he quickly broke it with Judas Maccabeus and the rest of the Iews that they should enjoy their Laws and Liberties as formerly they had done 1 Macc. 6.58 And indeed there is reason to reckon from hence seeing the end of these years is fixed in the death of Antigonus when Herod and Sosius took Jerusalem And now also for the time when Titus took and destroyed this City it must be one hundred and seven years after Herod had taken it and these 107 not compleate but current For Jerusalem was destroyed as saith Iosephus by the Romans one hundred and seven years after Herod had taken it yet so Antiq. lib. 20. cap. 8. as the destruction thereof by Titus must fall into the second year of Vespasian as he againe declareth De bello Iudaic lib. 7. cap. 10. and cap. 18. The time therefore when Titus destroyed it will fall into the year of the Iulian Period 4783 which was in the hundreth and seventh year after it was taken by Herod and Sosius For whereas Herod took it towards the latter end of Iune in the year of the Iulian Period 4677 the Temple was burned by Titus his Soldiers in August in the year of the same Period 4783 and the City in September next after the second year of Vespasian being begun on the Kalends of Iuly before For there were saith Xiphilin from the death of Nero who dyed on the ninth of Iune to the beginning of Vespasian one year and two and twentie dayes But of this destruction of Ierusalem by Titus I shall speake more afterwards in the last Chapter I come therefore now to shew the true time of Herods reigne CHAP. XVIII Of the time of Herods reigne and of his Posterity IT was near about such time as the Romans were growing into a full Monarchy that Herod the great the son of Antipater came to his Kingdome He had a reigne of 37 years from that time wherein he was declared King by the Senate and of 34 from the taking of Jerusalem by himself and Sosius witnessed by Iosephus * Antiq. lib. 14. cap. 26. and lib. 17. ca. 10. De bello Iudaic. lib. 1. cap. ult in sundry places of his Writings Then after him his son Archelaus reigned nine years compleat and near the beginning of his tenth year was banished by Augustus And in the twentieth year of Tiberius his other son Philip dyed having then had a reigne of 37 years after his Father as * Antiq. lib. 17. cap. ultim lib. 18 cap. 6. Iosephus again declareth Antipas also another of his sons was Tetrarch of Galile which he held from the time of his Fathers death untill the dayes of Caius Caligula who by the meanes of Agrippa banished him into France This Antipas was he by whom the Baptist was beheaded and under whom out Saviour suffered Agrippa was the son of Aristobulus and Nephew to Antipas for Aristobulus was another of Herods sons who was put to death by his Father And as for Agrippa it was he who put Iames to death and was himselfe eaten up of Wormes Herod King of Chalcis was this Agrippa's brother he dyed in the eighth year of Claudius and had his Kingdom given to Agrippa junior the son of Agrippa senior who reigned over it for the space of four years at the end whereof the Emperour takes it away from him also and in the stead thereof gives to him the Tetrarchships of Philip and Lysanias c. In them he reigned and lived in friendship with the Romans untill the third year of Trajan and was therefore alive thirty years after the destruction of Ierusalem by Titus But this is not that which I aime at for that which I chiefly intend to prove is the true time of Herod the great before whose death our Saviour Christ was certainely borne Math. 2.1 For as the Scripture speaketh he was born in the dayes of Herod the King This Herod as I said before had a reigne of 37 years from that time wherein he was declared King by the Romans and of 34 from the taking of Jerusalem by himselfe and Sosius The first of these reckonings began in the sixth Iulian year when Cn. Domitius Calvinus and C. Asinius Pollio were Consuls the other in the ninth Iulian year when M. Agrippa and L. Canidius Gallus were Consuls And if so then the last of these years must certainly begin in the two and fortieth Iulian year and year of the Iulian Period 4710 Herod therefore dyed in the three and fortieth Iulian year and year of the same Period 4711 before Easter when from his first beginning he had reigned 37 years compleat and from his second 34 years current Petavius strives for the year before this and that chiefly in regard of an Eclipse of the
are written of him in the Gospels are not recorded by one Evangelist And again why I name the fifteenth day of Nisan when the Passover was kept to be on the sixth day of the weeke at Christs Passion is because he arose from the dead on the first day of the week and on the third day after his death That it was on the first day of the Week is manifest by all the four Evagnelists chiefly by St Marke in his 16th Chap. at the ninth verse And that it was likewise on the third day after his Passion is as manifest by a whole multitude of Scriptures As for example in Matthew 16.21 from that time forth began Jesus to shew unto his Disciples how that he must goe into Jerusalem and suffer many things of the Elders and chief Priests and Scribes and be killed and be raised againe the third day And in the next Chapter at the 23. verse they shall kill him and the third day he shall be raised againe And in the 20 Chapter at the nineteenth verse They shall deliver him to the Gentiles to mocke and to scourge and to curcifie him and the third day he shall rise again And in Marke 9.31 he taught his Disciples and said unto them The Sonne of man is delivered into the hands of men and they shall kill him and after that he is killed he shall rise the third day And in the next Chapter at the 34 verse They shall mocke him and shall scourge him and shall spit upon him and shall kill him and the third day he shall rise againe And in Luke 9.22 The Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slaine and be raised the third day And in the eighteenth Chapter at the 33. verse They shall scourge him and put him to death and the third day he shall rise againe And in the four and twentieth Chapter at the seventeenth verse The Son of Man must be delivered into the hands of Sinfull men and be crucified and the third day rise again And in Act. 10.40 Him God raised up the third day and shewed him openly And in 1. Cor. 15.4 That he was buried and that he rose againe the third day according to the Scriptures In which last Testimony note I pray you not only what the Apostle maintaineth but how namely That the rising of Christ from the dead on the third day is according to the Scriptures If there be any text of Scripture which at the first fight may seeme to say Christ rose not till after the third day it is to admit of an interpretation that thereby it may be like the other Scriptures As for example in Marke 8.31 the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post tres dies after three dayes as it is usually translated Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.26 Mar. 14.22 Luke 22.20 is not to be taken for post after but for intra within As it should be said They shall put him to death and within three dayes he shall rise again Now this appeareth by Deut. 14.28 compared with Deut 26.12 A like phrase is in Luke 2.46 as the context declareth That also which Matthew and Marke doe say concerning the institution of the holy Supper that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke saith was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must not translate After Supper but inter coenandum whilst they were at Supper ' The Pharisees also who told Pilat what Christ would doe after his three dayes understood the Phrase but of the third day for no longer did they desire that the Sepulcher should be watched Mat. 27.63 And indeed Christ had said the same before in words plain enough for saith he Destroy this Temple and within three dayes I wil raise it up Iohn 2.19 This is that time to which the Prophet pointed when he said After two dayes he will revive us in the third day he will raise us up we shall live in his sight Hos 6.2 Vpon which words one observeth this vivificat nos post duos dies tertio die eriget ut vivamus coram ipso quia in Christo cum Christo pater caelestis nos nipote membra Christi ex mortuis suscitavit Ephes 2.5.6 By which we see that the Resurrection is certainely bounded within the compasse of three dayes and not to be expected afterward The onely place remaining to be objected against it is in Mat. 12.40 where our Saviour saith As Jonas was three dayes and three nights in the Whales belly so must the Son of Man be three dayes and three nights in the heart of the earth Which words are also to be interpreted they agree not else to the other Scriptures Know therefore that by three dayes and three nights we are to understand three naturall dayes accounted from Evening to Evening as the Jews use to reckon in which respect the day and the night are confounded and both of them made but one By the three dayes then and the three nights we are I say to understand three such days in the last wher of Christ arose for by a Senecdoche we reckon that done after three dayes which is done but after the third day is begun The first of these three dayes was the sixth day of the Weeke and the fifteenth day of Nisan and was from one Sun-setting to another For before the fifteenth day of Nisan was quite out Christ was crucified dead and buried The second day began at the Sunsetting next after during which time was the Sabbath The third and last began at the end of the former and was the first day of the weeke in the morning whereof very early Christ arose And all this according to the Scriptures But I go on and am to search next into the 77 Iulian year at the Easter whereof must be a fourth Passover since Christs Baptisme which if it be found to fall on the Sixth day of the weeke may be the year of his Passion But I finde it otherwise for in the 77 Iulian year the fifteenth of Nisan was on the first or second day of the weeke and not on the Sixth day This therefore could not be the year of Christs Passion no more then the former The year next after this was the 78. Iulian yeare and year of the Iulian Period 4746. which will be found to be the very year we seeke after For in this year the fifteenth of Nisan was for certaine on the Sixth day of the week being the third day of April and day of the fifth Passover which is mentioned by all the four Evangelists not one of them omitting it The yeare that followeth affordeth no such Character no nor the year next after that This therefore must needs be the year of Christs death which being in this year was on the third day of Aprill the Cycle of the Sun was 14 the Dominicall letter D. and the
Cycle of the Moon 15. It was the nineteenth year of Tiberius the fourth yeare of the 202. Olympiad the 33 yeare of Christ according to the common account but according to the true time of his birth the seven and thirtieth and yeare of the World 4037. And thus we have no fewer then five Passovers from the time that Christ was baptized to the time that he suffered which though they be not all of them mentioned by one Evangelist yet out of them all they may be gathered Between the first and second of these Passovers it was that Iohn the Baptist was cast into prison and then was the full beginning of Christs Ministery For now was the course of his forerunner accomplished and therefore now must Christ be only looked upon as the Messiah here being the first beginning of the last week of the Seventy from whence our Saviour preached three yeares and an halfe before he suffered For though there were some Testimonies and manifestations of Christ before yet was not the time of the Messiah fully come till now Mark 1.14.15 And thus much for the year and day of Christs Passion Onely a Question or two would be resolved of which in the following Chapter CHAP. XXII Of killing the Paschal Lambs and whether at Christs death the Jewes and our Saviour kept the Passover upon one and the same day IT is recorded by Maymonides that no Pascha might be kept but of those Lambs which were killed by the Priests in the Temple But that was not so as appeareth by the Testimony of Philo Judaeus who expresly writeth Philo in vita Mosis et in Libro de Decalogo that in the Paschal festivity all the Jewes exercised the Priests office in regard that every one at his own home might Sacrifice the Lamb. Thus he a man who had seen the observation of many a Passover which Maymonides never did For Philo Judaeus lived in Christs time but Maymonides was not till a long time after the destruction of Jerusalem by the Romans Master Broughton therefore and Ainsworth followed Rambam or Maymonides too confidently in this particular as also in that of the Chagigah which they say was a voluntary sacrifice and not of command for it was commanded we as may see Deut. 16.2 There might indeed no Paschal Lamb be sâ—â—in but at Jerusalem and tha 's the reason why the Jewes now observe no Passover and in the Temple were some Lambs likewise slaine by the Priests but it was for them who came out of the Country to keepe the Feast For the Inhabitants of the City were at their owne choice and might take a Lamb and kill it at their owne houses how else could they exercise the Priests office in this Sacrifice of the Lamb which Philo Judaeus saith they did They who say our Saviour in the year when he suffered kept not the Passover on the same day with the Iewes ground their tenet upon these texts First upon that of Saint Iohn Chapt. 19. vers 14. where the day on the which Christ was put to death is expresly called The preparation of the Passover And in the Chapter before at the 28 verse The Iowes themselves went not into the Judgement Hall lest they should be defiled but that they might eat the Passover And in Matthew 27.62 the day after Christs death and buriall is called the day that was next after the preparation And in Ioh. 19.31 The Iews because it was the Preparation that the bodies should not remaine on the Crosse on the Sabbath for that Sabbath was an high day besought Pilate that their legges might be broken and that they might be taken away Which texts seeme to prove that for which they are cited Notwithstanding all which some there be who upon good grounds maintaine the contrary and are very confident that the Iewes and Christ kept one and the same day And for proofe thereof they alleadge these places First Mat. 2.6.2 You know saith Christ to his Disciples that after two dayes is the Passover and the Sonne of Man is given up to be crucified The Evangelists do here call the 14 of Nisan the day of unleavened bread because on that day as soon as dinner was over the people cast all leaven out of their houses Which speech importeth a generall agreement for the Passover And so much saith Saint Mark chap. 14. vers 12. On the first day of the * unleavened Bread wheÌ„ they sacrificed the Passover two of his Disciples said where wilt thou that we go and prepare that thou mayest eat the Passover And in Luk. 22.7.8 Then came the day of unleavened Bread when the Passover must be killed And he sent Peter and Iohn saying Go and prepare us the Passover that we may eat In which texts by the words when they sacrificed the Passover and when the Passover must be killed is also shewed that thre was a generall agreement for the time of the Passover which must be done before the Lamb was slaine at the eating whereof they first of all began to eat unleavened bread so continued for the space of 7 dayes Exod. 12.8.15 and Deut. 16.4 and that our Lord and all the Iewes kept one and the same day for the killing and eating the Lamb. And therefore to that in Iohn 18.28 they answer that there is meant not the eating of the Paschal Lamb but the Oxe or the flesh of the Chagigah Passover which was added to the former and commanded in Deut. 16.2 where it is written thou shalt sacrifice a Pascha unto the Lord of the Flocke and of the Herd The practice whereof was notably seen in that solemne Passover which Josiah kept 2 Chron. 35.7 The eating of this was for two dayes and one night as saith Maymonides Or else in the text objected is to be understood the eating of the Loafes of Sweet-bread which was to be observed for an whole weeke together For as one observeth upon Luke 22.7 the word Pascha used for the Passover is taken many wayes As first for the Paschal Lamb Mark 14.12 Secondly for the whole weeke of Sweet-bread or of the Paschal solemnity which lasted seven dayes Act. 12.3.4 Thirdly for the Paschal solemnity of the sixth day Fourthly for the houre of immolation eating of the Paschal Lamb Mark 14.1 Fifthly for whatsoever meate or bread belonging to the Feast the Iewes eat during the solemnity thereof Iohn 18.28 where the story telleth us They would not goe into the Judgement Hall lest they should be defiled but that they might eat the Passover that is saith he Azimos Panes The unleavened Bread belonging to the Passover Sixthly for that which was figured by the Passover to wit Christ 1 Cor. 5.7 And Sevnthly for the Festivity of the Paschal cheer 2 Chron. 35.7.18 If therefore the word Pascha might be taken these many wayes there is no necessity to tye us absolutely to conclude that in Iohn 18.28 the Iewes meant what they said of eating the