[3]. Tertull. adv. Hermog. cap. 8. Hæreticorum Patriarchæ Philosophi; which was so memorable a passage, that it was quoted, upon the same occasion, by Jerom, and others of the fathers.
[4]. This was maintained by Aquinas, Durandus, Cajetan, and others; though opposed by Albertus Magnus, Bonaventure, &c.
[5]. Thus Augustin, speaking concerning the years from the time of the creation to his time, reckons them to be not full, that is, almost six thousand years; whereas in reality, it was but about four thousand four hundred, herein being imposed on by this translation. Vid. Aug. de Civ. Dei. Lib. XII. Cap. 10.
[6]. Every one, that observes the lxx. translation in their chronological account of the lives of the patriarchs, from Adam to Abraham, in Gen. chap. v. compared with chap. xi. will find, that there are so many years added therein to the account of the lives of several there mentioned, as will make the sum total, from the creation of the world to the call of Abraham, to be between fourteen and fifteen hundred years more than the account which we have thereof in the Hebrew text; which I rather choose to call a mistake, in that translation, than to attempt to defend it; though some, who have paid too great a deference to it, have thought that the Hebrew text was corrupted, after our Saviour’s time, by the Jews by leaving out those years which the lxx. have added, designing hereby to make the world believe that the Messiah was not to come so soon as he did, by fourteen or fifteen hundred years; and that therefore the Hebrew text, in those places, is to be corrected by that version; which I cannot but conclude to be a very injurious insinuation, as well as not supported by any argument that has the least probability in it.
[7]. Vid. Pomp. Mel. Lib. I. Cap. 9. who speaks of the annals of the kings of Egypt, as containing above thirteen thousand years; and others extend the antiquity of that nation many thousand years more. Vid. Diod. Sicul. Biblioth. Lib. I.
[8]. Vid. Cicero de Divinat. Lib. I. who condemns the Egyptians and Babylonians, as foolish, vain, yea impudent, in their accounts relating to this matter, when they speak, as some of them do, of things done four hundred and seventy thousand years before; upon which occasion, Lactantius, in Lib. 7. § 14. de Vita beata, passes this just censure upon them, Quia se posse argui non putabant, liberum sibi crediderunt esse mentiri; and Macrob. in somn. Scip. cap. 11. supposes that they did not measure their years as we do, by the annual revolution of the sun, but by the moon; and so a year, according to them, was no more than a month, which he supposes Virgil was apprised of, when he calls the common solar year, Annus Magnus, as compared with those short ones that were measured by the monthly revolution of the moon: but this will not bring the Egyptians and Chaldean accounts to a just number of years, but some of them would, notwithstanding, exceed the time that the world has stood. As for the Chinese, they have no authentic histories that give any account of this matter; but all depends upon uncertain tradition, transmitted to them by those who are their leaders in religious matters, and reported by travellers who have received these accounts from them, which, therefore, are far from deserving any credit in the world.
[9]. The reader will be highly gratified by a treatise of Dr. Hugh Williamson on climate, wherein he examines this subject.
[10]. The common distribution of time, into that which is αδηλον, before the flood, and μυθικον, after it, till they computed by the Olympiads; and afterwards that which they call ἱστορικον the only account to be depended upon, makes this matter farther evident.
[11]. See this argument farther improved, by those who have insisted on the first inventors of things; as Polydor. Virgil. de Rerum inventoribus; and Plin. Secund. Hist. Mundi. Lib. VII. cap. 56.-60. and Clem. Alex. Strom. Lib. I. Lucretius, though an assertor of the eternity of matter and motion, from his master Epicurus, yet proves, that the world, as to its present form, had a beginning; and what he says is so much to our present argument, that I cannot but mention it. Vid. Lucret. de Rer. Nat. Lib. V.
Prætera si nulla fuit genitalis origo Terrarum & Cœli, semperq; æterna fuere;