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.
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
of age If therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must it needes be taken in the sense aforesaid and the meaning of the whole text runne thus namely that Jesus beginning to prepare himselfe for his Office calling his Disciples and to go in and out among them was about thirty years of age being as was supposed the son of Joseph And thus I have shewed not only the year of Christs birth but also the year and day of his baptisme being baptized as the Church by tradition generally holdeth on the sixth day of January in the year of the Iulian Period 4742. and yeare of the World 4032. That which is next concernes the day of his birth in the searching after which the authorities of the Ancients will be considerable though for the yeare they were at odds and could helpe us little For when they speake of the yeare they delivered but matter of opinion but in this they speake matter of practise which is to be regarded before the private fancies of later times CHAP. XX. Of the day of Christs Birth that it was kept and on what day both among the Ancients and in the succeeding Ages IF the authority of Clement in the fifth book and 12 chapter of his Apostolicall Constitutions might passe for granted we should have a testimony as ancient as the very times of the Apostles to shew that then and in those dayes the Birth day of our Saviour was observed But because many learned men make question whether those Constitutions were ever any of his I shall rather alleage a testimony out of the first book and sixth chapter of the Centuriatours or Magdeburgenses wherein is said That the Apostles and other Christians as they used other things indifferent so also they freely used Feasts Which testimony ought the rather to be regarded because the Apostle Saint Paul himselfe hath said Christ our Passeover is Sacrificed for us therefore saith he let us keepe the Feast as is written in 1 Cor. 5.7 Which words doe confirme the testimony before mentioned and is also an evidence to convince them of errour who would have Christians keep no Feast dayes at all no not so much as a day in honour to Jesus Christ the Saviour of the World The Ancients were of another minde they therefore kept such a day And in the Greek or Easterne Church they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in English God's appearing And indeed when Christ was born God appeared to the World by the Nativity of his sonne Which is but what the Apostle sheweth for speaking to Timothy of the Incarnation of Christ Jesus our Lord and Saviour thus he saith It was God manifested in the flesh 1 Tim. 3.16 And if God manifested in the flesh then may the day thereof in that respect be fitly called Theophania The Latine or Westerne Church called it Dies Nativitatis the day of the Nativity Dies natalis Domini vel Natalitia Domini The Birth day of our Lord agreeing therein to that of the Angel in Luke 2.10 Behold I bring you glad tidings of great joy which shall be to all people For unto you is borne this day in the City of David a Saviour which is Christ the Lord. The newes then we see came first from heaven an Angel brought the first tidings of the Day by whom it was declared to be a day of great joy to all people And therefore to shew men what they should doe there was suddenly with the Angel a multitude of the Heavenly host praising God and saying Glory to God in the highest and on earth peace good will towards men Luke 2.13.14 Which very Hymne was afterwards by Telesphorus who was Bishop of Rome in the year after Christ's Passion 107 ordained to be sung in the Church on the Eve alwayes of Christs Nativity Anno Dom. 140 as is noted by Calvisius ex Sigeberto And as may be seen also in a decretall Epistle of the Authours owne setting forth if that Epistle were any of his But whether it were or no it was ancient And so all things considered it well appeareth that though the singing of this Hymne was but then appointed to be used in the Church yet the Day on whose Eve it was appointed to be Sung was observed and kept before yea even in the times of the Apostles if Polydore Virgil may be credited lib. 6. cap. 6. Next after this is the undoubted testimony of Theophilus Anno Dom. 190 who was Bishop of Cesarea in Palestine about 157 years after Christs Passion and he speaking of this day saith We ought to celebrate the Birth day of our Lord on what day soever the eight Calends of January shall happen For proofe of which See the Magdeburgenses Centur. 2. cap. 6. See also Hospinian of the Original of Christian Feasts And know moreover that the eight Calends of January was alwayes on the XXV day of December in respect of the day of the Moneth although it varieth every year in respect of the day of the week Clemens of Alexandria was much about the same time with Theophilus Anno Dom. 195 and in him mention is made of some who being more curius then others perswaded themselves that Christ's Birth Day was either on the 25 day of the Egyptian moneth Pharmuth which answereth the most part of it to April or on the 25 of Phacon which answereth in like manner to May. For Sunt qui curiosius saith he natali Domini non solum annum sed etiam diem assignant In which words saying Sunt qui curiosius me thinks it is but as if he should barely relate the opinion of some whom the ordinary Day observed would not content for they being more curious then others search after another day and that must be either in the moneth Pharmuth or Phacon but in which of these they were at a stand Thus it may be in any thing else though never so certainly known for what is there which may not be either questioned or contradicted by such as are either ignorant wilfull or have an affectation of singularity Chemnitius saith well concerning the ground of this errour that it was because they reckoned the sixth Moneth in which the Angel was sent unto the Virgin Mary not from the Conception of John the Baptist but from the beginning of the Hebrew year which began from Nisan or March near the vernall Equinox from whence the sixth Moneth is * And this in regard of the account inclusively or exclusively taken either August or September and the ninth from thence either April or May. So that this being in all probability the ground of their errour Master Lydiat had little reason to close with them in it for the time of Christ's birth For the Angel Gabrel doth directly say This is the sixth Moneth not from the beginning of the year but with her who was called
8 F Sabbath day  15 1 9 G Dies Dominicus The Lords day  16 2 10 A  17 3 11 B  18 4 12 C  19 5 13 D  20 6 14 E  21 7 15 F Sabbath day  22 1 16 G Dies Dominicus The Lords day  23 2 17 A  24 3 18 B  25 4 19 C  26 5 20 D  27 6 21 E  28 7 22 F Sabbath day  29 1 23 G Dies Dominicus The Lords day  30 2 24 A  FINIS Laus Deo CALVMVS MENSVRANS The Measuring Reed OR The Standard of Time CONTAINING The chiefe and principall Kingdomes of the WORLD both before and after CHRIST to the Destruction of JERVSALEM by the ROMANS Wherein the names of the KINGS and years of their reignes are noted and set down in their right times with other things well worthy of Observation The second PART By JOHN SWAN Remember the dayes of old consider the years of many generations Deut. 32.7 I have considered the dayes of old the years of ancient times Psa 77.5 LONDON Printed for John Williams at the signe of the Crowne in St. Pauls Churchyard 1653. The Contents of the Second PART CHAP. I. OF Peleg and Jocktan the two Sonnes of Heber and of Nimrod the beginning of whose Kingdome was at the building of Babel from whence he went into the Land of Assyria and founded Niniveh c. Page 1. CHAP. II. Of Ninus and his Successors p. 7. CHAP. III. Of the Kingdome of Egypt and of the Kings that reigned there p. 15 CHAP. IV. Of the Kingdome of Sycionia and of the Kings that reigned there p. 24. CHAP. V. Of the Kingdome and Kings of the Argives and of the Mycenae that succeeded them p. 34. CHAP. VI. Of the Kingdome and Kings of Athens the first whereof was Cecrops p. 45. CHAP. VII Of the Kings that reigned in the Kiagdome of Troy before the Greekes destroyed it p. 54. CHAP. VIII Of the Kingdome of the Aborigines p. 55. CHAP. IX Of the Kings of Italy after Latinus p. 56. CHAP. X. Of the British Kings that reigned in England from Brute to the time of Julius Caesar and after p. 59 CHAP. XI Containyng the Dynasties of severall other Kingdomes p. 64. CHAP. XII Of the Kings and other Governours of Rome from the founddation thereof by Romulus to the Destruction of Hierusalem by Titus p. 75. CALAMVS MENSVRANS OR The Measuring REED The second Part. CHAP. I. Of Peleg and Jocktan the two Sons of Heber and of Nimrod the beginning of whose Kingdome was at the building of Babel from whence he went into the Land of Assyria and founded Niniveh c. OF Heber it is said in Gen. 10.25 And unto Heber were borne two Sonnes the name of the one was Peleg for in his dayes was the Earth divided and his brothers name was Jocktan Now this Jocktan had thirteene sonnes men growne at the confusion of Tongues as the verses following make apparent and therefore that division of the Earth which was made at the birth of Peleg if the text be so to be understood as that there must be a division then could not be the same with that which was at the confusion of Tongues for Heber was but 34. yeares old when Peleg was borne Gen. 11.16 and Jocktan though he were borne before could not be old enough to have any of his Sons either born or if borne of age sufficient at their Vncles birth to be Conductors of Colonies from Babel to other Countries The confusion of Tongues was therefore long after the birth of Peleg and yet at the time of his birth there might be a division made of the Earth by Noah who when he saw his Sonnes and their Children begin to increase might take in hand to divide the Earth among them appointing to the head of each Family his place and portion but they loath to breake company and not willing to separate themselves each from other departed away together from the East where the Arke rested to the Land of Shinar where they found a Plain that pleased them and for a time they dwelled there Gen. 11.1 2. This time of their dwelling there before they began to build the Tower of Babel might end about fourteen yeeres after the birth of Peleg for so long time I find between his birth and the beginning of of the Chaldaean date which at the time when Alexander the great took Babylon as was observed by Calisthenes the Philosopher then present was running on in the yeare thereof 1903. which was also the yeare of the Julian Period 4484. out of which if we take 1902. compleat the beginning of the said date will be in the year of the Julian Period 2482. There therefore upon this ground I justly fix it and doe there also for the reasons aforesaid concerning Jocktan and his Sonnes place the beginning of that Tower whose top they intended should reach unto Heaven Perhaps they might begin the City before but not the Tower This Tower as Michael Glycas saith was forty yeares in building which will therefore make the confusion of Tongues to be 54. yeares after the birth of Peleg by which time the very yongest of Jocktans Sons might be of age sufficient to conduct a Colonie from thence according to the division of his Tongue This I find to be 155. yeares after the Flood was ended in the yeare of the World 1813. and in the year of the Julian Period 2522. And now had Nimrod reigned forty yeares from the beginning of the Chaldaean Date or at least had been a mighty man among them that built this City and Tower of Babel for so long a time The Scripture saith he began to be a mighty one in the Earth Gen. 10.8 thereby declaring that he was the first who had others under him Which if he began to have when the Nations first began to build the City and Tower of Babel as we find in Josephus then had he more under his command at that time then when Languages were confounded And for that cause perhaps it was that afterwards he ranged further like a mighty Hunter to inlarge his Dominions For after he had builded and gotten to himselfe Babel Erech Accad and Chalne in the Land of Shinar he went out of that Land saith Moses into Assiria and builded Niniveh and the City Rehâ—both and Chalah and Resen between Niniveh and Chalah Gen. 10.11.12 Some I know read that text otherwise as thus Out of that Land went Ashur and builded Niniveh Concluding hereupon that Ashur of Sems race being wearied with Nimrods cruelty went out of Shinar into another Country which he called after his owne name and there built Niniveh with the three other Cities aforesaid But of this there is little probability more like it is that Nimrod as I said before having gotten Babel Erech Accad and Chalne in the Land of Shinar was not therewithall content but coveting more and larger territories advanced
the just number of 430. years The fourth is from the comming out of Egypt till King Salomon began the building of the Temple in the fourth yeare of his reigne and is a Period of 479. years compleat or of 480. begunne The fifth is from the first founding of the Temple to the destruction thereof by Nebuchadnezzar in the ninteenth yeare of his reigne almost ended in the first yeare of the 48. Olympiad and is a Period of 423. yeares and about 103. dayes The sixth is from thence to the time that Zerobabell began againe to build it in the second yeare of Darius King of Persia and is a Period of 68. years and some dayes more The seventh is from thence to the beginning of Daniels LXX weeks in the twentieth yeare of Artaxerxes Longimanus when Jerusalem was againe fully restored and the wals thereof built up and finished by Nehemiah in a streight of time this being a Period of 65. years as shall be afterwards proved The eighth is from thence to the beginning of Christs Ministery in the seventie and fourth Julian yeare at the Autumne of the yeare of the Julian Period 4742. and is a Period of 483. years called by Daniel Seven weeks and Sixtie two weeks as is recorded Dan. 9.25 These seven and sixtie two make sixtie nine and end at Autumne but Christ was baptized on the sixth of January before In the beginning therefore of the seventieth or last week exactly betweene the first and second Passeover after his Baptisme when his Harbinger John had now finished his message and was cast into Prison a time precisely and purposely noted in the Evangelicall story Christ first began to preach in Galilee the Gospell of the Kingdome and proclaimed himselfe to be the MESSIAH For after John was put in Prison saith Marke 1.14 Jesus came into Galilee preaching the Gospel of the Kingdome of God and saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time is fulfilled that is as Master Mede expounds it the last Week of the seventy is come and the Kingdome of God is at hand From that time saith Matthew cap. 4.17 Jesus began to preach and to say Repent for the Kingdome of Heaven is at hand This was that day whereof Christ himselfe said at Nazareth that that Scripture was fulfilled The Spirit of the Lord is upon me because he hath annointed me to preach the Gospell to the poore c. and to preach the acceptable year of the Lord Luke 4.18.19 This the time and place whence Saint Peter reckoned the beginning of Christs Prophecy in his Sermon to Cornelius That word saith he which was published through out all Judea and began from Galilee after the Baptisme which John preached c. Acts 10.37 Learned Scaliger also here hath well observed For though he expound Daniels Weekes otherwise then I have done yet this he saith Dimidium autem Septimanae pertinet ad praedicationem Messiae quod nemo ignorat Scal. De Emend temp lib. 6. edit 1. Praedicatio autem non a Baptismo incipit quod hactenus omnibus persuasum fuit sed à vinculis Johannis Baptistae Thus he Who hereupon accounteth from the imprisonment of John to the Resurrection of Christ three yeares and a halfe saying A vinculis Johannis praedicatione ad Resurrectionem anni tres cum semisse And againe Male hactenus tempus Praedicationis a Baptismo definitum Thus in his first Edition and in his second thus Hinc incipit saith he praedicatio Christi Meaning that from the imprisonment of John between the first and second Passeover was the beginning of Christs preaching The ninth is from hence to the Passion of Christ in the middle of this last week and is a Period of three years and six moneths For in the fourth year of this week three years and an halfe after Christ Jesus began his Prophecie being made our High Priest he offered himselfe upon the Crosse a Sacrifice for Sin was dead buried and rose again Then ascended up into heaven to be installed and to sit at the right hand of God and from thenceforth to reigne till he have subdued all his enemies under his feet The time of this Period is confessed even by some among the Jewes three years and a halfe the glory of God stood upon Mount Olivet and preached saying Seek the Lord while he may be found call upon him while he is near as Rabbi Janna noteth The next to this is the tenth Period and is from the Passion of Christ to the end of the last Jubilee at the Autumne of the year foregoing the destruction of Jerusalem by the Romans containing the number of thirty six years and and a halfe or thereabout This Rest or Jubilee was the last that ever the Jews saw in their owne Land for in the next year after it was ended their Temple and City was utterly destroyed and they themselves cast out even in the year of the World 4074. and year of the Julian Period 4783. Which year was also the seventieth year of Christ according to the common account the 115. Julian year the second year of Vespasian and year of Rome built 822. And surely the Providence of God herein is clearly seen for as they began their account for Rests and Jubilees in the last year of Moses six moneths before they passed over Jordan when they had conquered and began to possesse a part of that Land which God had given them for their Tribes to inherit So in like manner this reckoning ended with them when the time was at hand that it should be taken away from them and they cast out till the time of the fulnesse of the Gentiles come Luke 21.24 And to this in one place doth Scaliger well agree for though in his fifth book De emendatione Temporum he begins this reckoning in the seventh year after they came into Canaan yet afterward in his seventh book in his notes upon that Kalender called Computus Judaicus he plainely saith Ingressus Israelis in terram est primus annus Septimanae That is the entrance of Israel into the Land is the first year of the Week And so I account for the first year of the first Week was not ended untill the Autumne next after Joshua conducted the people of Israel over Jordan This last year of Moses was in the year of the Julian Period 3263. Num. 32.33 when the Kingdome of Sihon King of the Amorites and the Kingdome of Og King of Bashan was conquered and given to the children of Gad and to the children of Ruben and to halfe the tribe of Manasseth the Son of Joseph for a possession this conquest being about six moneths before Joshua passed over Jordan as Codoman noteth The seventh year from hence inclusively was therefore the beginning of the first year of Rest in the year of the Iulian Period * And was the yeare of the Jews Period 2317. 3269. And the seventh seven in like manner the first Iubilee in the year of
then Abraham For at the destruction of Sodome Abraham being then * At which time Abrahams body was said to be dead but was revived by the power of God not onely for the generation of Isaac but for further procreation as appeareth Gen. 25. 99 years old when the daughters of Lot lay with their Father they said of him that he was an old man Set then the birth of Abraham before Harans and how can any of these things be Beside the time from the Flood to Terah's seventieth year was too short to have the world so full of People and Kingdomes as it was in Abrahams time Hist of the World lib. 2. page 190. For in Abrahams time and long before as it is excellently observed by Sir Walter Raleigh all the then known parts of the World were peopled All regions and countries had their Kings Egypt had many magnificent Cities and so also had Palestine and all the bordring Countries yea and all that part of the World beside as farre as India And those not built with sticks but of hewen stones and defended with wals and Rampires Which magnificence needed a Parent of more Antiquity then they have supposed who place the birth of Abraham so near the Flood as Terah's seventieth year For that time even in reason is not sufficient being * It was no more then 292 lesse then 300 years All therefore considered doe make me conclude that Abraham undoubtedly was borne when Terah was 130 years old For though some frivilous objections may be made to the contrary yet it is in vaine to object against such testimonies and proofes as will passe for current any where but among the Singular and inconsiderate who are rather willing to wrangle for the upholding of their opinions then to yeeld or give over from what they first tooke up to be true For as there be some who love to keep to that which best fits their fancy so there be others who think it a discredit to let goe what they at first maintained SECT III. Of the third Period from the Promise at Abrahams departing out of Haran to the comming of the Israelites out of Egypt that it was a Period of four hundred and thirty years THis is proved by texts and testimonies out of Scripture For first Saint Paul saith expresly That the Law began * There were some odd moneths more But the Apostle leaveth out the moneths as an imperfect number 430 years after the Promise Galat. 3.17 Which that it was the same promise of Christ that Abraham had in Gen. 12. is manifest by what the same Apostle said before at the eighth verse viz. That in thee shall all the Nations of the Earth be sed agreeing therein to Moses Gen. 12.3 Now this directeth to the right reckoning but is not altogether so precise as that which we have in Exod. 12.40 For there we may perceive that the precise and exact ending of these years was not on the day that the Law was given but on the day that the Israelites came away out of Egypt The words of which Text be these And the sojourning of the Children of Israel whereby they sojourned in Egypt 30 years and 400 years which speech is altogether Elliptica oratio or a defectve speech and is thus to be supplyed namely And the sojourning of the Children of Israel whereby they sojourned in Egypt was to the end of 430 years Not that they were in Egypt so long but that they were a sojourning Nation so long the beginning whereof was in the dayes of Abraham at the time when he received the Promise as by that of the Apostle before mentioned may be seen The word Sojourning therefore here used by Moses hath relation to that time of the Promise when Abraham left his Fathers house and became a sojourner in a strange Land even the Land which God had promised to shew him and which he afterwards gave to him to be possessed by his posterity in the fourth generation after him Gen. 15.16 And now that these years are precisely and exactly so many and no more appeareth by what followeth in the next verse viz. Exod. 12.41 wherein it is said That when the 430 years were finished even on the same day all the hosts of the Lord went out from the Land of Egypt They therefore that begin this reckoning at Jacobs going thither are deceived For first Koath was one who went when Jacob went Gen. 46.11 His son was Amram Exod. 6.18.20 and Amrams son was Moses Num. 26.59 Wherefore seeing Koath was the enterer and Moses the departer the time from thence could not extend to 430 yeares for Koath lived but 133 years Exod. 6.18 Amram but 137 vers 20. and Moses was but 80 at the departure Exod. 77. All which added together make but 350. and yet some of those years must be deducted because they were not born one at the just end of anothers life but lived some while the father and the son together which deduction being made the years remaining will be yet fewer and want still more of 430. Secondly Jochabed was the mother of Moses and immediate daughter of Levi born to him in Egypt as it is Num. 26.59 Take then for a tryall the age of Moses at the departure which was * Exod. 7.7 80 years and the whole age of Levi was * Exod. 6.16 137. years and add them together so shall you have 217. Unto which number must be added 213 for the age of Jochabed or else there cannot be 430. But that this should thus hang together is impossible for Levi was born 43 years before he came into Egypt and living but 137 in all there can be but 94 taken from him and but 80 from Moses which added together make but 174. Now then supposing that the abode in Egypt from Jacobs going thither was fully 430 years it must needs be that Jochabed lived 256 years although her age be accounted but from the day of her fathers death unto the day of her sons birth But to say there is likelyhood in this were extreme madnesse For who thinks it probable that a woman in those dayes could be 256 years and yet bear a childe or that a Kings daughter would make choyce of one so old to be her Nurse Beside this womans age must be yet longer for it is not like that she was born just at her fathers death neither is it true that she dyed at her sons birth because she was chosen by Pharaoh's daughter to be his Nurse And as for Levi to prove that he was 43 years old as hath been mentioned this is well known viz. that Joseph was but four years younger then he and when Iosephs brethren came into Egypt Ioseph then was but 39 years old Levi therefore must needs be 43 at the same time because four and 39 make 43 and not live his whole time after the descending of Iacob thither Se Gen. 41.46 and compare it with Gen.
70 years are accomplished at Babylon I will visit you Ier. 29.10 For I will rise up against them saith the Lord of hosts and cut off from Babylon the name and remnant both son and nephew saith the Lord. Esa 14.22 And againe When there commeth a Nation out of the North and layeth Babel wast then in those dayes and at that time saith the Lord the Children of Israel shall come weeping and enquiring the way to Sion Ier. 50.4 Now that no part of this could goe beyound the death of Belshazzar the third King is apparant out of Daniels prophecy For this saith he is the interpretation of the thing MENE God hath numbred thy Kingdome and finished it Dan. 5.26 Where note that if Nebuchadnezzars Kingdome were numbred and finished at the death of Belshazzar then must no part either of his Kingdome or of the 70 years be after that time for not onely were the years of the Kingdome but of the Captivity to end then their dates by Scripture depending each upon other It is therefore said in Esay that Tyrus which we know was one of them that was to bear Babels yoake shall be forgotten 70 years according the dayes of one King Esa 23.15 Which expression according to the dayes of one King is certainly meant of one Kingdome and is expounded so by a like phrase in Dan. 7.17 23. Of one Kingdome I say viz. The Kingdome of Babylon which was Nebuchadnezzars Kingdome continued onely to him his son and his sons son as was before mentioned out of Ier. 27.7 and Esay 14.22 Upon consideration of which sure it was Hist World lib. 3. c. 1. sect 4. that Sir Walter Raleigh in his History of the World could say They who meerly follow the authority of the Scripture without borrowing any helpe from others name onely three Kings viz. Nebuchadnezzar Evilmerodach and Belshazzar For which they have not onely the filence of Daniel for their warrant who names none other but even the promise of Ieremiah also precisely and in a manner purposely teaching the same Jer. 27.7 In which text be words expressing the continuance of the Chaldaean Empire and number of the Kings so as will hardly be qualified with any distinction And indeed I finde no other necessity of qualification to be used herein then such as may grow out of mens desire to reconcile the Scriptures unto prophane Authours Which desire were not unjust if the consent of all Histories were on the one side and the letter of the holy Text were single on the other side Thus he very gravely and judiciously and therefore without some handsome way of reconcilement I shall build no more upon the Authority of this Fragment of Berosus then I have hitherto done But perhaps a way may be found Suppose we then this to be propable That after Evilmerodach had reigned two years that then he gave himselfe to sloth and luxury and thereupon appointed Naragalrazar his sisters husband to be his Deputy which continued for the space of four years at the end whereof Evilmerodach either dyed or was slain by his Debuty who thereupon strove what he could to establish the Kingdome to his owne son Labosardach albeit he were a child But Nabonidus otherwise called Balthasar or Belshazzar impatient of such an injury prevailes against him For though for nine moneths space he was a little molested yet at the end thereof he was quietly possessed of his Fathers throne which he held for the space of seventeen years and was then slain at the taking of Babylon by King Cyrus who in the second year of his expedition took the City and so ended the time of Babels Kingdome in which the Nations were to serve Nebuchadnezzar his son and his sons son This I confesse would seeme something probable were all things correspondent but here is so short a time for the reign of these Kings that they will be all dead and gone before the Captivity was ended which can by no means be I remember therefore what is conjectured by the knight before mentioned in his History of the World lib. 3. cap. 1. sect 13. viz. That the seven years or six years and nine moneths given by Berosus to Evilmerodach Naragalrazar and Labosardach are not to be reckoned after the death of Nebuchadnezzar but rather before namely in the time of his Madnesse and living Wilde during which time Evilmerodach having expected the recovery of his Father about some three moneths reigned two years then Naragalrazar having put him downe rules four years and last of all Labosardach nine moneths in the end whereof Nebuchadnezzar is againe restored Which opinion though differing from that of Lyranus and Pererius who make Evilmerodach the sole Regent in his Fathers absence and is also differing from that of Josephus who speaking of Nebuchadnezzars madnesse saith none durst invade the Kingdome all those seven years yet for all that I think no wise man will lightly esteeme it for it serves better to reconcile Berosus to the Scriptures then any other opinion that hitherto hath been extant Scaliger in his Animadversions upon Eusebius expounds Berosus otherwise and saith Evilmerodach succeeded Nebuchadnezzar whom Naragalrazar slew thereby to advance his own son the nephew of Nebuchadnezzar to the Septer which himself swayed as Protectour in the minority of his son who was called Labosardach But Naragalrazar being dead and his son more fit for a Chamber then a Throne Nabonidus conspired against him slew him This Nabonidus saith Scaliger is Darius Medus and Labosardach is that Belshazzar mentioned by Daniel according to his interpretation of the Prophet out of Berosus and Megasthenes which indeed is but his interpretation who we know was in all thing singular and in most things peremptory and therefore though he scorneth all other Chronologers who subscribe not to his magisteriall Dictates yet are his bare words no warrant nor scornes good proofes to make us think his Tenets the onely true ones no not here in this now under question For the Oracle of the Prophet points us out no other then Nebuchadnezzar Evilmerodach and Belshazzar as already hath been proved Unto which let me add that Herodotus calleth the last King of Babylon Labynitus and who was this but Nabonidus in Berosus and who was Nabonidus but Belshazzar called by the Babylonians Naboandel as saith Josephus who was Belshazzar but he whom Cyrus conquered as Xenophon plainly with the Prophet Daniel beareth witnesse Note also further that Darius Medus was a Mede by birth and not a Babylonian being Darius of the seed of the Medes Dan. 9.1 And if a Mede by birth then how could Nabonidus be Darius Medus who even in Berosus himselfe is said to be a Babylonian And as Daniel is against him so also Esay shewing that he came not to his Kingdom by Election For behold I will stur up the Medes against thee Esa 13.17 The Medes therefore assaulted Babylon and took it together with the Persians not by favour but by
barren that is from the Conception of John the Baptist Luke 1.36 The next may be a proofe out of the Writings of that godly Martyr Cyprian Anno Dom. 240 who in his Treatise of the Nativity sheweth the great joy that was in his time on the day of Christs birth called by him the day of the Nativity of Christ He was Bishop of Carthage and flourished about the year of our Lord 240 who was so good a man and so deare to the people of his Church that when he went to suffer Martyrdome they cryed out and said Moriamur simul cum sancto Episcopo Let us also dye with our holy Bishop And in the dayes of Dioclesian the Tyrant Anno Dom. 284. who began to reigne in the year of our Lord 284 there was a great multitude of Christians burnt together in a Church at Nicomedia a City of Bithinia by the command of that bloody Emperour even when they were met together there to celebrate the day of that Festivall as is noted by Nicephorus in the seventh book and sixth chapter of his Ecclesiasticall History Nor was the Feast of the Annunciation and consequently the Feast day of Christs birth but observed in the dayes of Athanasius as Master Isaacson noteth in his Chronologie Anno Dom. 350. Anno Dom. 350. The same Authour likewise sheweth Anno Dom. 361. how Julian feigning himselfe to be a Christian Anno Dom. 361. kept the Feast of the Epiphanie with the Christians In the time of Nazianzen Anno Dom. 377. the same Feast is also noted to be kept as also the custome of Parents standing by at their Childrens Baptizing Ide anno 377. Greg. Naz. Orat. 38. But that which is most pertinent is what the said Father speaketh in an Oration of his on the day of Christs birth saying I am confident that the heavenly powers doe also this present day celebrate the Feast together and leap exceedingly for joy if at all they be endued with the love of God and Men. Ambrose lived in his time and in him we find these words Length of Nights saith he had possessed the whole day had not the comming of Christ shined gloriously in the very shortnesse of dayes Serm. 13. And why that Father saith in the very shortnesse of dayes is because in the time of Augustus under whom we know Christ was born the shortest day was on the 25 of December as Plinie observeth Hierom saith Anno Dom. 385. that the day kept in memory of our Lords Nativity is the Day on which the ancient report runs he was borne Dies qua traditur natus Augustine also saith Anno Dom. 420. John was born as the Church by tradition teacheth on the eighth Calends of July or 24th day of Juno even when the dayes begin to shorten but our Lord was born on the eighth Calends of January or 25th day of December even when the dayes begin to lengthen For as John himselfe hath confessed He must increase but I must decrease John 3.30 See August in Psalm 132. Et. lib. 3. de Trinit cap. 5. Orosius saith Anno Dom 425 Christ was born on the twenty fifth day of December when all increases of the insuing yeare do first begin lib. 7. cap. 2. But before either Augustine or Orosius Anno Dom. 398 Chrysostome gave notice of this day affirming it to be on the eighth Calends of January six Moneths after the eighth Calends of July For though the Easterne or Greek Churches at the first observed the sixth day of January and that 's the reason why Epiphanius who lived about twenty yeares before Chrysostome mentioned that day yet they changed their opinion and embraced the former observed in the Westerne or Latine Churches on the 25. day of December which though it were new to them of Constantinople where this father was Bishop when it came first among them because they had not observed it before was neverthelesse acknowledged by him who was the eye of that and other Churches as Isidor Pelusiota calleth him to be ancient and long before observed by them of the West from whom the Easterne Churches first had it Ab illis saith he qui exactè haec norunt Chrysostom homil in Natalem Domini quae est XXXI ex 71 illis a Frontone Ducaeo editis Tomo de diversis N. T. locis pag. 466. quique illam whem Romam scilicet inhabitant hunc diem accepimus Nam illi ipsi qui istic degunt jam à superioribus temporibus ex antiqua traditione ipsum celebrantes ad nos usque illius notitiam transmiserunt That is We have received this day from them who know these things exactly and who inhabit the City namely Rome For they who live there now from the times of old and out of ancient tradition celebrating it have transmitted the knowledge thereof to us These are the testimonies of the Ancients A new opinion first published by Beroaldus Anno Dom. 1577. according whereunto the succeeding ages of the Church both before and since the Reformation have precisely and exactly walked And yet let me not forget that some of late yeares have strove to introduce a new opinion not once so much as dreamed of untill Beroaldus published his booke of strange Chronologie which was not untill the yeare of our Lord 1577. This new opinion is that Christ should be borne in September or when the Sun entring into Libra made the second Equinoctiall Scaliger had done well if he had confuted it but he as also his Scholler Calvisius endeavoured the contrary adding their strength to uphold it although upon as weake grounds as he that first set it abroach The best argument that they have is built upon the courses of the Priests which Beroaldus accounteth from their first time in the dayes of King David and beginneth at Joarib thinking because there were 24 courses in all that therefore two Courses were appointed for every Moneth And indeed Joaribs Course was the first of all the Courses which Beroaldus beginneth in March and without any respect at all to any interruption continueth his account from thence ever after But this is strange for not only were the Courses interrupted but even the beginning of them is fixed by him in an uncertaine time unlesse he were sure that it was in March when David first appointed them of which I am sure he neither was nor could be Scaliger also begins at Joarib and accounteth but from the time when the Courses of the Priests were restored by Judas Macchabeus in the 148. year of the Grecians on the 25 day of Casleu thinking because the Shewbread was changed every Sabbath day in the morning that therefore every Course had but his weeke of Service Which for the time of their service is probable enough and may be granted as may be seen in 2 King 11.7 and in 2 Chron 23.4 But why when Iudas purged the Temple and restored the Courses Scaliger should then
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
D  19 6 18 E  20 7 19 F Jeshabeab the fourteenth course 1 Chron. 24.13  21 1 20 G  22 2 21 A  23 3 22 B  24 4 23 C  25 5 24 D  26 6 25 E  27 7 26 F Bilgah the fifteenth course 1 Chron. 24.14  28 1 27 G  29 2 28 A  30 3 29 B  An Hebrew Julian and Macedonian Kalender for the yeer of the Destruction of Jerusalem by Titus in the yeer of the Julian Period 4783. The third Moneth June   Sivan the third Moneth in Josephus Daesius   1 4 30  C  2 5 31  D  3 6 1 June E  4 7 2 F Sabbath day and Pentecost It was the sixteenth course and course of Immer 1 Chron. 24.14  5 1 3  G  6 2 4  A  7 3 5  B  8 4 6  C  9 5 7  D  10 6 8  E  11 7 9  F Hezir the seventeenth course 1 Chron. 24.15 12 1 10  G  13 2 11  A  14 3 12  B  15 4 13  C  16 5 14  D  17 6 15  E  18 7 16  F Aphses the eighteenth course 1 Chron. 24.15 19 1 17  G  20 2 18  A  21 3 19  B  22 4 20  C  23 5 21  D  24 6 22  E  25 7 23  F Pethahiah the nineteenth course 1 Chron. 24.16 26 1 24  G  27 2 25  A  28 3 26  B  29 4 27  C  An Hebrew Julian and Macedonian Kalender for the yeer of the Destruction of Jerusalem by Titus in the yeer of the Julian Period 4783. The fourth Moneth July Thamuz the fourth Moneth which in Josephus is Panemus 1 5 28  D  2 6 29  E  3 7 30  F Jehezekel the 20th course 1 Chron. 24.16  4 1 1 July G  5 2 2  A  6 3 3  B  7 4 4  C  8 5 5  D  9 6 6  E  10 7 7  F Jachin the 21th course 1 Chron. 24.17 On the next Sabbath the course of Gamul began it was the 22th course howbeit the Sacrifices ceased then through the want of Priests 11 1 8  G  12 2 9  A  13 3 10  B  14 4 11  C  15 5 12  D  16 6 13  E  17 7 14  F On this day the Sacrifices ceased through the want of Priests which day of their ceasing being by calculation found to be Sabbath day is an excellent character to prove this tobe the right yeer of the destruction of Jerusalem for the Priests alwayes entred upon the Ministration belonging to thier lot on the Sabbath day Italy saith Lansbergius cum familia deficiens ministerium suum in temp'o inire debuerit 17. die Panemi consequens est 17. Panemi fuisse diem Sabati  18 1 15  G   19 2 16  A   20 3 17  B   21 4 18  C   22 5 19  D  23 6 20  E  24 7 21  F Delaiah the 23th course 1 Chron. 24.18 Sabbato adjiciebant Benedictionem unam Ephemer iae illi quae exibat Ergo die Sabbati exibant ex ministerio nempe ante matutinum suffitum in instanratione panum propositionis Scal. Notae pag. 55. ex lib. Liturgiarum  25 1 22  G  26 2 23  A  27 3 24  B  28 4 25  C  29 5 26  D  30 6 27  E  An Hebrew Julian and Macedonian Kalender for the yeer of the Destruction of Jerusalem by Titus in the yeer of the Julian Period 4783. The fifth Moneth August Ab the fifth Moneth which in Josephus is Lovs 1 7 89  F Maaziah The 24th course 1 Chron. 24.18 On the next Sabbath after this was the course of Jehoiarib For though the Sacrifices ceased before yet there was the time of his course 2 2 29  G 3 2 30  A 4 3 31  B 5 4 1 August C  6 5 2 D  7 6 3 E On this day the doores of the Tempin are burnt by the command of Titus who on the day following caused it to be quenched 8 7 4 F 9 1 5 G On this day the Romans possesse the holds the Jews had In the Temple and on the day following they set the whole Temple on fire even on the selfe-same day that the Cha'daeans burnt it 657 years before And now was the course of Jehoiarib as may be seen in an ancient Hebrew Chronicle called Sedar Olam rabba This course of his began on the fourth of August from whence to the beginning of the fortieth Julian year before going in which the Baptist was conceived are 27609 dayes and in so many dayes are 164. Orbes of courses with 57. odd dayes beside By which is found that Jehoiarib began his course in the fortieth Julian year on the 27. day of February His next course began 168. dayes after this viz. on the fourteenth day of Augest The eight course from whence began therefore on the second of October as was before noted cap. 20. 10 2 6 A 11 3 7 B 12 4 8 C 13 5 9 D 14 6 10 E 15 7 11 F 16 1 12 G 17 2 13 A 18 3 14 B  19 4 15 C  20 5 16 D On this day the Honians set their battering Rame against the upper Wals of the City the seventeenth day before they took it 21 6 17 E 22 7 18 F Sabbath day 23 1 19 G  24 2 20 A  25 3 21 B  26 4 22 C  27 5 23 D  28 6 24 E  29 7 25 F Sabbath day An Hebrew Julian and Macedonian Kalender for the yeer of the Destruction of Jerusalem by Titus in the yeer of the Julian Period 4783. The fixth Moneth September Elul the sixth Moneth which in Josephus is Gorpiaeus 1 1 26  G Dies Dominicus The Lord's day or first day of the Week  2 2 27  A  3 3 28  B  4 4 29  C  5 5 30  D  6 6 31  E  7 7 1 September F On this day being Sabbath day the City was taken and on the day following it was burnt and destroyed and made so ruinous that quickly after it was wholly demolished and cast down there not being one stone left upon another therein fulfilling the Prophesie of Christ in the nineteenth chapter of Saint Luke at the 43 and 44 verses  8 1 2 G  9 2 3 A  10 3 4 B  11 4 5 C  12 5 6 D  13 6 7 E  14 7