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earth_n	call_v	day_n	lord_n	5,716	5	4.1722	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61814	Breviarium chronologicum being a treatise describing the terms and most celebrated characters, periods and epocha's us'd in chronology, by which that useful science may easily be attained to / writ in Latin by Gyles Strauchius ... ; and now done into English from the third edition, with additions.	Strauch, Aegidius, 1632-1682.; Sault, Richard, d. 1702.	1699 (1699)	Wing S5941; ESTC R39107	274,730	510

denied but that the Jews followed the Roman Custom when the Jewish Policy began to decline § 5. Yet the famous Scaliger (d) L. 7. d● Em. Tem. p. 637. is of opinion Another sort of V●g●ls that the Jews as well as the Romans and Greeks divided their Night and Day into four Parts and called those Quarters the Vigils the first of which as he says was from Sun-set to Midnight The second also called the Middle as being betwixt the two Suns viz. the Setting of the one and Rising of the other was from Midnight to the Sun-rise After these was the Morning-Watch which began at Sun-rise and continued till Noon The last continued from Noon till Sun-set § 6. But the Romans distinguished their Night How the Romans divided the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Day by various Names some of which we find in the twelve Tables and others elsewhere the Beginning and End was Midnight after followed the Night after this the Cock-crow after this the Dead of the Night after this before Day after this Day-break after this the Morning after this the Forenoon then Noon after this the Afternoon then late after this the Evening then Twilight after this Candle-light after that Bed-time after that far in the Night then to Midnight and so Midnight again § 7. However we are yet in the dark as to How they and the Greeks agreed in this matter the Greeks agreeing with the Romans although it is no doubt but that in the time of War the Romans divided their Night into four Parts and some think that the Greeks imitated them herein tho' many Places in ancient Writings seem to contradict it From which it appears that the Greeks divided their Day and Night rather into three than four Parts as appears by Seneca in Thyeste where the Chorus is introduced thus Quo terrarum c. And in Andromache thus Partes ferè nox aima transierat duas Sen. Trag. Clarumque septem verterant stellae jugum c. And the Scholiast very clearly on the 10th Iliad of Homer For as the Poet divided the Day into three Parts viz. into Morning Noon and Evening so does he the Night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he would have the Hom. Ili●d Night to consist of Three Vigils CHAP. IV. Of the Days 1. A Day is that Space of time wherein the Sun in its rising and setting performs either an entire Course or a certain Part of the Globe 2. It is commonly divided into Natural and Civil 3. That Space of time is called the Natural Day which passeth betwixt Sun-rise and Sun-set 4. The Civil Day is that which contains one Revolution of the Heavens and so including also the Night distinct from the Natural Day whence the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Days also are either Holy-Days or not 6. Holy-Days are those wherein Business is laid aside which the Romans formerly called Nefasti 7. And those are made holy either by Divine or Humane Authority 8. Some People by Divine Right observe Sundays and other Holy-Days 9. But many Nations by Humane Imposition did heretofore vainly observe several Days and do at this time as may appear in the ensuing Discourse and the various ways of chusing them 10. Those that are not Holy-Days but Work-Days are also called Fasti being those wherein the solemn Offices are not performed either to the true God or the false Gods of the Gentiles § 1. THose that call that Space of time a The reason of the Natural and Civil Day Natural Day wherein the Sun is upon the Horizon are chiefly moved thereto because Nature and not Art effects that Day but those that would have it an entire Revolution of the Sun alledge that Nature intends a perfect Circulation likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called a civil Day because that the Citizens were wont to use it in dating their Contracts and other Civil Actions and again they call the Suns staying upon the Horizon an Artificial Day since that it 's then convenient for Artificers to do their Work and as some will add because the Differences of such days cannot be made but by the Workmanship of Almighty God and may be understood by the use of an Artificial Sphere § 2. But an Artificial Day is not taken in the same Not the same with all Authors Sence by all Authors for what in Chronology we call a Natural Day the same the Astronomers usually term an Artificial and what we call a Civil they call Natural § 3. The measure of the Civil Day according to The measure of a Civil day Chronologers and the Natural according to Astronomers is by the daily Motion of the Sun round the Earth or as Astronomers do otherwise speak it is an entire Revolution of the Aequator with so much over as answereth to the Suns own Motion receding in the mean time on the Ecliptick whence the Complements are unequal The mean ones are 59′ 8″ in time 3′ 57″ by which part of time the Solar days exceed the day of the Primum Mobile § 4. The difference of a Natural day from The difference 〈◊〉 the Civil consisteth in their equality and inequality some calling those that are unequal Natural days and those that are equal Civil though very absurdly for those that dwell under the Aequator have all Natural days equal and if we should speak truly Civil days are not equal by reason of the inequality of what is added so if a Country just under the Pole was habitable its Inhabitants would have their Natural day neither equal nor unequal for it is called equal or unequal in respect of each other however they would know no other day till the year was past Yet it is true in an Oblique Sphere for its Inhabitants would have their Natural days unequal whence Ovid when he would describe an impossibility says Longa dies citior brumali tempore noxque Lib. de P●nto 2. Tardior hybernâ solstitialis erit And heretofore also Boetius Tu Frondifluae frigore brumae Stringis lucem breviore rotâ Tu cum fervida venerit aestas Agiles noctis dividis horas § 5. Yet all Civil days are equal and precisely All Civil days precisely 24 hours 24 hours for in that time an entire Revolution of the Aequator from rising to setting is performed but because the Sun like other Stars whilst it turns round so quickly upon the Aequator hastens towards its rise performing its mean daily course in 59′ 8″ but the space is unequal and hence the former degree of the Ecliptick together with a degree of the Aequator being come to the Meridian the Sun wants some little space to compleat which a little part of time should be added besides 24 hours which by reason of the Suns apparent unequal Motion will be unequal as above but this is fully rectified by the Famous Astronomer Mr. Flamsted in his Calculation of the following Table of

Days of unleavened Bread Upon which there was Oblation of Fruits and from whence seven Weeks (l) Lev. 18. 15. were reckoned till Pentecost and therefore the Sabbaths betwixt the Pasca and Pentecost were thus named The Saturdays before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi modo geniti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscricordias Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jubilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocem jucunditatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentecosten § 7. After many other Fabulists Menasseh Ben Of the Sabbatic River which the Jews were w●nt to alledge in Testimony ●f the Sabbath which was sanctified by God Israel (m) In Concil Quaest 36. in Exodum writes that the Sabbatic River is a Testimony of the Sabbath sanctified by God whereof mention is made in the Babylonian and the Jewish Talmud Rabat Jalcut and Josephus also an Historiographer of great Authority makes mention of it as running through Phoenicia in Assyria which after six Days of its own Accord stops its rapid Course and afterwards runs after the same manner and therefore it received the Name of the Sabbatic River from its Rest on the seventh Day Others (n) R. Moses 〈…〉 will have it that this River is Gozen over which the ten Tribes pass'd and at the Coming of the Messiah they shall be freed from their Captivity and according to the Ancient Wisemen (o) Cap. 4● 9. Isaiah speaks of the People beyond this River which is commonly called Flumen Lapidum But these are childish Fables of the Jews For the above-mentioned Josephus says This River runs very swift on the Sabbath Day These are Rivers that run only out of the Brains of the Rabbi's which are near a-kin to the Poets § 8. (p) Photius in Excerptis ad Nichom Not only among the Gentiles accustomed What we ought to judge of the Numb 7 which determines the Cycle of the Feriae to Superstition was the Number 7 had in great repute but also amongst the Christians many wonderful things are spoken of the mysterious Character 7. Nor has Augustine (q) Lib. 5. Quaest super Deut. Lib. 2. de Cive Dei cap. 21. escaped the Prejudice who makes 7 of 3 and 4 a very perfect Number The firstof these viz. 3. says he is wholly odd and denotes Excellency the other is perfectly equal and denotes the Mother of Justice Equability and a sacred Agreement in things This Number 7 is also assum'd into the most sacred Mysteries is concerned in the Formation of Corporeal Things and appears a Symbol of Perfection Others as Philo Robertus Pontanus c. reckon up those things wherein the Number 7 is concerned as almost all Sacrifices were offered by sevens as 7 Bullocks 7 Rams which always was observed by that mercenary (r) Numb 23. 1. Prophet Balaam Nor do we want Examples of it among the Gentiles as in that Passage of the Poet Nam grege de intacto septem mactare juvencos Praestiterit totidem lectos de more bidentes And those who reckon up the Mysteries of the Number 7 tell us that the chief Feasts of the Jews were reckoned to 7 Months of the Year and continued 7 Days in the Pasca they the unleavened Bread 7 days and then they reckoned 7 Weeks to the Pentecost many joyful Days were celebrated in the 7th Month. Wisdom built her House upon 7 Pillars In the Lamp of the Sanctuary there were 7 Candles St. John in the Revelations saw 7 Golden Candlesticks and in Zachary a Stone had 7 Eyes In the New Testament there were 7 Deacons chosen and through the whole Apocalypse of St. John the different State of the Church is described by the Number 7 Christ commands him to write to the 7 Churches of Asia and their 7 Angels The mystical Book was sealed with 7 Seals 7 Angels with 7 Trumpets and 7 Vials represented the State of the Church in the last Days They yet add to these in Natural things that there are 7 Planets 7 fixed Stars called the Pleiades the 7 Hyades and both the Bears are figured with 7 Stars There are 7 habitable Climates in the Earth The Structure of the Humane Body is 7 Feet And innumerable other things are wont to be alledged by (ſ) Vide Philonem passim in suis Scriptis Roberti Loei Angli P●●giationem veri sublati p. 25. Meursii denarium Pythagori●●●● c. those who seek Mysteries in the Number 7. § 9. In Section the 3d and 4th of this Chapter The naming of Days in Weeks is not the same now among the Jews and Christians as it was at first we have given an Account of the Denomination of the Days in the Week among the Jews and in § 3d. Ch. 2d of the accounting by Feriae among the Romans and Eastern Christians But now we all use the Names of the Planets in the Days of the Week § 10. The Order of the Planets if you The reason why the same order of the Planets in naming the Days of the Week was not observed among the Ancients consider their Spheres or Orbs is express'd by this memorable Versicle Post SIMSVM sequitur ultima LVNA subest But there 's nothing attended to less than this in the Names of the Days of the Week Dio (t) Lib. 37. Hist Rom. Cassius gives us the reason and Original of this which he that pleases may read at length and understand upon what Grounds they first fixed the Musick of the 7 Spheres and how they would have the Days of the Week concerned in it The Custom of the Egyptians in these musical Proportions tho' known every where was formerly unknown to the Ancient Greeks therefore each had their distinct Way § 10. In ancient times the 7th Day of the Of thrse Days of the Week which among divers People have been kept holy Week was kept holy which Custom owing its Original to the Divine Institution the Jews at this time observe but the Christians have receded from it distinguishing themselves in this matter from the Jews consecrating the first Day of the Week to Divine Worship And Examples of this Worship seem to be fetch'd even from the time of the (u) John 20. 19 26. Acts 15. also 20. 7. 1 Cor. 16. 1 and ● Apostles Certainly except Christians could alledge Apostolick Tradition they would scarce with so much Religion and Constancy have observed the first Feria or Sunday That Melito a Cotemporary of Justin would have wrote a whole Book upon that Matter that whole Companies of the Faithful would have incurr'd the Su●picion of the Idolatrous Worship on Sunday that they would even with their Blood (w) Tertul. Apol. Cap. 16. testifie their Sanction of that Day For the Martyrs being asked (x) D. Danhov disp dec oct §. 5. Hast thou kept the Lord's-day answered I am a Christian and cannot pass it by The Africans in Guinea

would deduce its Origin not from the time of this solemn Edict or Commandment but from that time when God foretold the rebuilding of the Temple and City by the Prophet But the Jews make themselves most ridiculous in that to invalidate the Arguments of the Christians by which they prove from this Prophecy that the Messias is already come they pretend to put this fictitious Computation upon the World that the Weeks of Daniel ought to begin with the Destruction of the first and end with the Destruction of the second Temple so that the 70 years of their Captivity during which time the Temple remained desolate is to be added to 410 years which they say is the time the 2d Temple has stood as may be seen in their Chron. Major in Rabbi Isaac Abarbinel Rabbi Isaac Ben Abraham and others of the same Stamp This Opinion is contradictory to the express Words of the Angel That from the going forth of the Commandment to restore the City these 70 Weeks are to be computed Besides that it is l Cap. 9. v. 17. absolutely false that there is an Interval of 490 years betwixt the Destruction of the first and the second Temple For as has been sufficiently demonstrated before n the Destruction of the first Temple hapned in the Year of the Julian Period 4124 whereas the second Temple was laid in Ashes in the Year of the Julian Period 4783 so that the whole Interval amounts to no less than 659 years It is also quite beyond the Purpose when the Jews pretend to explain the Words of the Angel concerning the Messiah of King Cyrus For tho' we read in (o) C. 45. v. 1. Isaiah Thus said the Lord to his Anointed to Cyrus no Infetence is to be made from thence that the Word Messiah either by it self or with such Attributes as occur in this Passage of Daniel are ever applied in the Scripture to any Earthly Prince See D. Mulleri Judaism c. 10. and Constantini L'Empereur Annotat. ad Jachi●d § 5. We read of four several Edicts concerning Four several Edicts concerning the Rebuilding of the City occur in the Scripture the Restauration of the Jews and the Rebuilding of the Temple and City in the Holy Scripture The first we meet with is in (p) C. 1. v. 1. Ezra In the first Year of Cyrus King of Persia that the Word of the Lord by the Mouth of Jeremiah might be fulfilled the Lord stirred up the Spirit of Cyrus King of Persia that he made a Proclamation throughout all his Kingdom and put it also in Writing saying Thus said Cyrus King of Persia The Lord God of Heaven hath given me all the Kingdoms of the Earth and he hath charged me to build him an House at Jerusalem which is in Judah Who is there among you of all his People His God be with him and let him go up to Jerusalem which is in Judah and build the House of the Lord God of Israel he is the God which m Ch. 22. is in Jerusalem c. The same Words we read also in the (q) C. 6. ● ●2 2● Chronicles pursuant to the Prophecy of (r) C. ●● Isaiah The second Mandate or Edict concerning this Restitution is describ'd likewise by (s) C 6. v. ●● 11. 12. Ezra which being sent by Darius in the same year that the Prophets Haggai and Zechariah began to prophesie to the Governours beyond the River contains the following Words Let the Work of this House of God alone Let the Governour of the Jews and the Elders of the Jews build this House of God in his Place c. Also I have made a Decree that whosoever shall alter this Word let Timber be pulled down from his House and being set up let him be hanged thereon and let his House be made a Dunghil for this And the God that hath caused his Name to dwel there destroy all Kings and People that shall put to their Hand to alter and to destroy this House of God which is at Jerusalem I Darius have made a Decree let it be done with speed And the Prophecies of H●ggai and Zachariah cited by Ezra mention expresly the second Year of Darius and the Month. for thus we read in Haggai Chap. 1. v. 1. seq In the second Year of Darius the King in the sixth Month in the first Day of the Month ●●me the Word of the Lord by Haggai the Prophet unto Zetubbabel the Son of Shealtiel Governour of Judah and to Joshua the Son of Josedech the High Priest saying thus saith the L●rd of Hosts c. Go up to the Mountain and bring Wood and build the House and I will take Pleasure in it and I will be glorified said the Lord The same Mandate is repeated by (t) C. 1. v 1. Z●chariah in the eighth Month of the same second Year of Darius when pursuant to God's Commandment and the Decree of the Persian King the Work was happily brought to Perfection according to the Words of Ezra (u) C. ● v. 15 16. And this House was finished on the third Day of the Month Adar which was in the sixth year of the Reign of Darius the King And the Children of Israel the Priests and the Levites and the rest of the Children of the Captivity kept the Dedication of this House with Joy The third Edict is likewise described by (x) C. 7. v. ● s●q● Ezra This Ezra went up from Babylon and the King granted him all his Request according to the Hand of the Lord his God upon him And there went up some of the Children of Israel and of the Priests and the Levites and the Singers and the Porters and the Nethinims unto Jerusalem in the 7th year of Artaxerxes the King And he came to Jerusalem in the 5th Month which was in the 7th Year of the King This Decree of King Artaxerxes gran●s full Liberty to the Jews to return to Jerusalem and exempts all the Priests Levites and other Ministers of the House of God from Toll Tribute or Custom The fourth Edict concerned particularly Nehemiah (y) Ezr. ● v. 13. 24. who in the 20th year of King Artaxerxes got leave to go to Jerusalem with the King's Letter to the Governours beyond the River and unto Asaph the Keeper of the King's Forests that he should give the Jews Timber to make Beams for the Gates ●f the Palace which appe●t●ineth to the House and for the Wall of the City and for the House he was to enter into as may be seen more at large in Nehemiah Chap. 2. from the 1st to the 9th Verse And these are the four several Mandates concerning the Restauration of the Jews and the Rebuilding of the Temple and City unto one of which the Beginning of these 70 Weeks m●st be fixed For the better understanding of the different Opinions of the Chronologers concerning the Time and Reigns of these Kings unto whom the said Mandates are ascribed we have