For the Greeks; their accounts are more anomalous: for if we recur unto ancient computes, we shall find that Clemens Alexandrinus, an ancient Father and Præceptor unto Origen, accounted from the Creation unto our Saviour, 5664 years; for in the first of his Stromaticks, he collecteth the time from Adam unto the death of Commodus to be 5858 years; now the death of Commodus he placeth in the year after Christ 194, which number deducted from the former, there remaineth 5664. Theophilus Bishop of Antioch accounteth unto the Nativity of Christ 5515, deduceable from the like way of compute, for in his first book ad Autolychum, he accounteth from Adam unto Aurelius Verus 5695 years; now that Emperour died in the year of our Lord 180, which deducted from the former sum, there remaineth 5515. Julius Africanus, an ancient Chronologer, accounteth somewhat less, that is, 5500. Eusebius, Orosius and others dissent not much from this, but all exceed five thousand.
The latter compute of the Greeks, as Petavius observeth, hath been reduced unto two or three accounts. The first accounts unto our Saviour 5501, and this hath been observed by Nicephorus, Theophanes, and Maximus. By what account the world hath lasted 7154 years. The other accounts 5509; and this of all at present is generally received by the Church of Constantinople, observed also by the Moscovite, as I have seen in the date of the Emperors letters; wherein this year of ours 1645 is from the year of the world 7154, which doth exactly agree unto this last account 5509, for if unto that sum be added 1645, the product will be 7154, by this Chronology are many Greek Authors to be understood; and thus is Martinus Crusius to be made out, when in his Turcogrecian history he delivers, the City of Constantinople was taken by the Turks in the year ϛϠξα; that is, 6961. Now according unto these Chronologists, the Prophecy of Elias the Rabbin, so much in request with the Jews, and in some credit also with Christians, that the world should last but six thousand years; unto these I say, it hath been long and out of memory disproved, for the Sabbatical and 7000 year wherein the world should end (as did the Creation on the seventh day) unto them is long ago expired; they are proceeding in the eight thousand year, and numbers exceeding those days which men have made the types and shadows of these. But certainly what Marcus Leo the Jew conceiveth of the end of the heavens, exceedeth the account of all that ever shall be; for though he conceiveth the Elemental frame shall end in the Seventh or Sabbatical Millenary, yet cannot he opinion the heavens and more durable part of the Creation shall perish before seven times seven, or 49, that is, the Quadrant of the other seven, and perfect Jubilee of thousands.
Thus may we observe the difference and wide dissent of mens opinions, and thereby the great incertainty in this establishment. The Hebrews not only dissenting from the Samaritans, the Latins from the Greeks, but every one from another. Insomuch that all can be in the right it is impossible; that any one is so, not with assurance determinable. And therefore as Petavius confesseth, to effect the same exactly without inspiration it is impossible, and beyond the Arithmetick of any but God himself. And therefore also what satisfaction may be obtained from those violent disputes, and eager enquirers in what day of the month the world began either of March or October; likewise in what face or position of the Moon, whether at the prime or full, or soon after, let our second and serious considerations determine.
The cause of so different accounts about the age of the world.
Now the reason and ground of this dissent, is the unhappy difference between the Greek and Hebrew Editions of the Bible, for unto these two Languages have all translations conformed; the holy Scripture being first delivered in Hebrew, and first translated into Greek. For the Hebrew; it seems the primitive and surest text to rely on, and to preserve the same entire and uncorrupt there hath been used the highest caution humanity could invent. For as R. Ben. Maimon hath declared, if in the copying thereof one letter were written twice, or if one letter but touched another, that copy was not admitted into their Synagogues, but only allowable to be read in Schools and private families. Neither were they careful only in the exact number of their Sections of the Law, but had also the curiosity to number every word, and affixed the account unto their several books. Corruption even in the Hebrew Text of the Bible. Notwithstanding all which, divers corruptions ensued, and several depravations slipt in, arising from many and manifest grounds, as hath been exactly noted by Morinus in his preface unto the Septuagint.
As for the Septuagint, it is the first and most ancient Translation; and of greater antiquity than the Chaldee version; occasioned by the request of Ptolomeus Philadelphus, King of Egypt, for the ornament of his memorable Library; unto whom the high Priest addressed six Jews out of every Tribe, which amounteth unto 72; and by these was effected that Translation we usually term the Septuagint, or Translation of seventy. The Credit of the Septuagint translation. Which name, however it obtain from the number of their persons, yet in respect of one common Spirit, it was the Translation but as it were of one man; if as the story relateth, although they were set apart and severed from each other, yet were their Translations found to agree in every point, according as is related by Philo and Josephus; although we find not the same in Aristæas, Aristeas ad Philocratorem de 72 interpretibus.who hath expresly treated thereof. But of the Greek compute there have passed some learned dissertations not many years ago, wherein the learned Isacius Vossius makes the nativity of the world to anticipate the common account one thousand four hundred and forty years.
This Translation in ancient times was of great authority, by this many of the Heathens received some notions of the Creation and the mighty works of God; This in express terms is often followed by the Evangelists, by the Apostles, and by our Saviour himself in the quotations of the Old Testament. This for many years was used by the Jews themselves, that is, such as did Hellenize and dispersedly dwelt out of Palestine with the Greeks; and this also the succeeding Christians and ancient Fathers observed; although there succeeded other Greek versions, that is, of Aquila, Theodosius and Symmachus; for the Latin translation of Jerom, called now the Vulgar, was about 800 years after the Septuagint; although there was also a Latin translation before, called the Italick version. Which was after lost upon the general reception of the translation of Saint Jerom.Præfat. in Paralipom. Which notwithstanding (as he himself acknowledgeth) had been needless, if the Septuagint copys had remained pure, and as they were first translated. But, (beside that different copys were used, that Alexandria and Egypt followed the copy of Hesychius, Antioch and Constantinople that of Lucian the Martyr, and others that of Origen) the Septuagint was much depraved, not only from the errors of Scribes, and the emergent corruptions of time, but malicious contrivance of the Jews; as Justin Martyr hath declared, in his learned dialogue Tryphon, and Morinus hath learnedly shewn from many confirmations.
De Hebræi et Græci textus sinceritate.
Whatsoever Interpretations there have been since, have been especially effected with reference unto these, that is, the Greek and Hebrew text, the Translators sometimes following the one, sometimes adhering unto the other, according as they found them consonant unto truth, or most correspondent unto the rules of faith. Now however it cometh to pass, these two are very different in the enumeration of Genealogies, and particular accounts of time; for in the second intervail, that is, between the Flood and Abraham, there is by the Septuagint introduced one Cainan to be the son of Arphaxad and father of Salah; whereas in the Hebrew there is no mention of such a person, but Arphaxad is set down to be the father of Salah. But in the first intervail, that is, from the Creation unto the Flood, their disagreement is more considerable; for therein the Greek exceedeth the Hebrew, and common account almost 600 years. And ’tis indeed a thing not very strange, to be at the difference of a third part, in so large and collective an account, if we consider how differently they are set forth in minor and less mistakable numbers. So in the Prophesie of Jonah, both in the Hebrew and Latin text, it is said, Yet forty dayes and Ninevy shall be overthrown: But the Septuagint saith plainly, and that in letters at length, τρεῖς ἡμέρας that is, yet three dayes and Ninevy shall be destroyed. Which is a difference not newly crept in, but an observation very ancient, discussed by Austin and Theodoret, and was conceived an error committed by the Scribe. Men therefore have raised different computes of time, according as they have followed their different texts; and so have left the history of times far more perplexed than Chronology hath reduced.
Again, However the texts were plain, and might in their numerations agree, yet were there no small difficulty to set down a determinable Chronology, or establish from whence any fixed point of time. For the doubts concerning the time of the Judges are inexplicable; that of the Reigns and succession of Kings is as perplexed; it being uncertain whether the years both of their lives and reigns ought to be taken as compleat, or in their beginning and but currant accounts. Nor is it unreasonable to make some doubt whether in the first ages and long lives of our fathers, Moses doth not sometime account by full and round numbers, whereas strictly taken they might be some few years above or under; as in the age of Noah, it is delivered to be just five hundred when he begat Sem; whereas perhaps he might be somewhat above or below that round and compleat number. For the same way of speech is usual in divers other expressions: Thus do we say the Septuagint, and using the full and articulate number, do write the Translation of Seventy; whereas we have shewn before, the precise number was Seventy two. So is it said that Christ was three days in the grave; according to that of Mathew, as Jonas was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth: which notwithstanding must be taken Synecdochically; or by understanding a part for an whole day; for he remained but two nights in the grave; for he was buried in the afternoon of the first day, and arose very early in the morning on the third; that is, he was interred in the eve of the Sabbath, and arose in the morning after it.
Moreover although the number of years be determined and rightly understood, and there be without doubt a certain truth herein; yet the text speaking obscurely or dubiously, there is oft-times no slender difficulty at what point to begin or terminate the account. So when it is said Exod. 12. the sojourning of the children of Israel who dwelt in Egypt was 430 years, it cannot be taken strictly, and from their first arrival into Egypt, for their habitation in that land was far less; but the account must begin from the Covenant of God with Abraham, and must also comprehend their sojourn in the land of Canaan, according as is expressed, Gal. 3. The Covenant that was confirmed before of God in Christ, the Law which was 430 years after cannot disanul. Thus hath it also happened in the account of the 70 years of their captivity, according to that of Jeremy,Chap. 20. This whole land shall be a desolation, and these nations shall serve the King of Babylon 70 years. Now where to begin or end this compute, ariseth no small difficulties; for there were three remarkable captivities and deportations of the Jews. The first was in the third or fourth year of Joachim, and first of Nabuchodonozor, when Daniel was carried away; the second in the reign of Ieconiah, and the eighth year of the same King; the third and most deplorable to the reign of Zedechias and in the nineteenth year of Nabuchodonozor, whereat both the Temple and City were burned. Now such is the different conceit of these times, that men have computed from all; but the probablest account and most concordant unto the intention of Ieremy, is from the first of Nabuchodonozor unto the first of King Cyrus over Babylon; although the Prophet Zachary Chap. 1. 12. accounteth from the last. O Lord of hosts, How Long! Wilt thou not have mercy on Ierusalem, against which thou hast had indignation these threescore and ten years? for he maketh this expostulation in the second year of Darius Histaspes, wherein he prophesied, which is about eighteen years in account after the other.
The difficulties of Daniels 70 Weeks.
Thus also although there be a certain truth therein, yet is there no easie doubt concerning the seventy weeks, or seventy times seven years of Daniel; whether they have reference unto the nativity or passion of our Saviour, and especially from whence, or what point of time they are to be computed. For thus is it delivered by the Angel Gabriel: Seventy weeks are determined upon the people; and again in the following verse: Know therefore and understand, that from the going forth of the Commandment to restore and to build Ierusalem unto the Messias the Prince, shall be seven weeks, and threescore and two weeks, the street shall be built again, and the wall even in troublesome times; and after threescore and two weeks shall Messiah be cut off. Now the going out of the Commandment to build the City, being the point from whence to compute, there is no slender controversie when to begin. For there are no less than four several Edicts to this effect, the one in the first year of Cyrus, the other in the second of Darius, the third and fourth in the seventh, and in the twentieth of Artaxerxes Longimanus; although as Petavius accounteth, it best accordeth unto the twenty year of Artaxerxes, from whence Nehemiah deriveth his Commission. Of our Bless. Saviours age at his Passion. Now that computes are made uncertainly with reference unto Christ, it is no wonder, since I perceive the time of his Nativity is in controversie, and no less his age at his Passion. For Clemens and Tertullian conceive he suffered at thirty; but Irenæus a Father neerer his time, is further off in his account, that is, between forty and fifty.
Longomontanus a late Astronomer, endeavours to discover this secret from Astronomical grounds, that is, the Apogeum of the Sun; conceiving the Excentricity invariable, and the Apogeum yearly to move one scruple, two seconds, fifty thirds, etc. Wherefore if in the time of Hipparchus, that is, in the year of the Iulian period 4557 it was in the fifth degree of Gemini, and in the daies of Tycho Brahe, that is in the year of our Lord 1588, or of the world 5554, the same was removed unto the fift degree of Cancer; by the proportion of its motion, it was at the Creation first in the beginning of Aries, and the Perigeum or nearest point in Libra. But this conceit how ingenious or subtile soever, is not of satisfaction; it being not determinable, or yet agreed in what time precisely the Apogeum absolveth one degree, as Petavius De Doctrina temporum 1.4. hath also delivered.
Lastly, However these or other difficulties intervene, and that we cannot satisfie our selves in the exact compute of time, yet may we sit down with the common and usual account; nor are these differences derogatory unto the Advent or Passion of Christ, unto which indeed they all do seem to point, for the Prophecies concerning our Saviour were indefinitely delivered before that of Daniel; so was that pronounced unto Eve in paradise, that after of Balaam, those of Isaiah and the Prophets, and that memorable one of Iacob, the Scepter shall not depart from Israel untill Shilo come; which time notwithstanding it did not define at all. In what year therefore soever, either from the destruction of the Temple, from the re-edifying thereof, from the flood, or from the Creation he appeared, certain it is, that in the fulness of time he came. When he therefore came is not so considerable, as that he is come: in the one there is consolation, in the other no satisfaction. The greater Quere is, when he will come again; and yet indeed it is no Quere at all: for that is never to be known, and therefore vainly enquired: ’tis a professed and authentick obscurity, unknown to all but to the omniscience of the Almighty. Certainly the ends of things are wrapt up in the hands of God, he that undertakes the knowledge thereof, forgets his own beginning, and disclaims his principles of earth. No man knows the end of the world, nor assuredly of any thing in it: God sees it, because unto his Eternity it is present; he knoweth the ends of us, but not of himself: and because he knows not this, he knoweth all things, and his knowledge is endless, even in the object of himself.
CHAPTER II
Of mens Enquiries in what season or Point of the Zodiack it began, that as they are generally made, they are in vain, and as particularly, uncertain.
The world began in all the four quarters of the year.
Concerning the Seasons, that is, the quarters of the year, some are ready to enquire, others to determine, in what season, whether in the Autumn, Spring, Winter or Summer the World had its beginning. Wherein we affirm, that as the question is generally, and in respect of the whole earth proposed, it is with manifest injury unto reason in any particular determined; because when ever the world had its beginning it was created in all these four. For, as we have elsewhere delivered, whatsoever sign the Sun possesseth (whose recess or vicinity defineth the quarters of the year) those four seasons were actually existent; it being the nature of that Luminary to distinguish the several seasons of the year; all which it maketh at one time in the whole earth, and successively in any part thereof. Thus if we suppose the Sun created in Libra, in which sign unto some it maketh Autumn; at the same time it had been Winter unto the Northern-pole, for unto them at that time the Sun beginneth to be invisible, and to shew it self again unto the Pole of the South. Unto the position of a right Sphere or directly under the Æquator, it had been Summer; for unto that situation the Sun is at that time vertical. Unto the latitude of Capricorn, or the Winter Solstice it had been Spring; for unto that position it had been in a middle point, and that of ascent, or approximation, but unto the latitude of Cancer or the Summer Solstice it had been Autumn; for then had it been placed in a middle point, and that of descent, or elongation.
And if we shall take it literally what Moses described popularly, this was also the constitution of the first day. For when it was evening unto one longitude, it was morning unto another; when night unto one, day unto another. And therefore that question, whether our Saviour shall come again in the twilight (as is conceived he arose) or whether he shall come upon us in the night, according to the comparison of a thief, or the Jewish tradition, that he will come about the time of their departure out of Ægypt, when they eat the Passover, and the Angel passed by the doors of their houses; this Quere I say needeth not further dispute. For if the earth be almost every where inhabited, and his coming (as Divinity affirmed) must needs be unto all; then must the time of his appearance be both in the day and night. For if unto Jerusalem, or what part of the world soever he shall appear in the night, at the same time unto the Antipodes, it must be day; if twilight unto them, broad day unto the Indians; if noon unto them, yet night unto the Americans: and so with variety according unto various habitations, or different positions of the Sphere, as will be easily conceived by those who understand the affections of different habitations, and the conditions of Antæci, Periæci, and Antipodes. And so although he appear in the night, yet may the day of Judgement or Dooms-day well retain that name; for that implieth one revolution of the Sun, which maketh the day and night, and that one natural day. Νυχθήμερον And yet to speak strictly, if (as the Apostle affirmeth) we shall be changed in the twinckling of an eye (and as the Schools determine) the destruction of the world shall not be successive but in an instant; we cannot properly apply thereto the usual distinctions of time; called that twelve hours, which admits not the parts thereof, or use at all the name of time, when the nature thereof shall perish.
But if the enquiry be made unto a particular place, and the question determined unto some certain Meridian; as namely, unto Mesopotamia wherein the seat of paradice is presumed, the Query becomes more reasonable, and is indeed in nature also determinable. Yet positively to define that season, there is no slender difficulty; for some contend that it began in the Spring; as (beside Eusebius, Ambrose, Bede, and Theodoret) some few years past Henrico Philippi in his Chronology of the Scripture. Others are altogether for Autumn; and from hence do our Chronologers commence their compute; as may be observed in Helvicus, Jo. Scaliger, Calvisius, and Petavius.