At the Reformation this view was not disturbed. The same manner of accepting the sacred text which led Luther, Melanchthon, and the great Protestant leaders generally, to oppose the Copernican theory, fixed them firmly in this biblical chronology; the key-note was sounded for them by Luther when he said, "We know, on the authority of Moses, that longer ago than six thousand years the world did not exist." Melanchthon, more exact, fixed the creation of man at 3963 b. c.
But the great Christian scholars continued the old endeavor to make the time of man's origin more precise; there seems to have been a sort of fascination in the subject which developed a long array of chronologists, all weighing the minutest indications in our sacred books, until the Protestant divine, De Vignolles, who had given forty years to the study of biblical chronology, declared that he had gathered no less than two hundred computations based upon Scripture, and no two alike.
As to the Roman Church, about 1580 there was published, by authority of Pope Gregory XIII, the Roman Martyrology, and this, both as originally published and as revised in 1640 under Pope Urban VIII, declared that the creation of man took place 5199 years before Christ.
But of all who gave themselves up to these chronological studies, the man who exerted the most powerful influence upon the dominant nations of Christendom was Archbishop Usher. In 1650 he published his Annals of the Ancient and New Testaments, and it at once became the greatest authority for all English-speaking peoples. Usher was a man of deep and wide theological learning, powerful in controversy; and his careful conclusion, after years of the most profound study of the Hebrew Scriptures, was, that man was created 4004 years before the Christian era. His verdict was widely received as final; his dates were inserted in the margins of the authorized version of the English Bible, and were soon practically regarded as equally inspired with the sacred text itself; to question them seriously was to risk preferment in the Church and reputation in the world at large.
The same adhesion to the Hebrew Scriptures which had influenced Usher, brought leading men of the older Church to the same view; men who would have burned each other at the stake for
creation in ascertaining the antiquity of man, see especially Eicken, Geschichte der mittelalterlichen Weltanschauung; also Wallace, True Age of the World, pp. 2, 3. For the views of St. Augustine, see Topinard, Anthropologie, citing the De Civ. Dei., lib. xvi, c. viii, lib. xii, c. x. For the views of Philastrius, see the De Hæresibus, c. 102, 112, et passim, in Migne. For Eusebius's simple credulity, see the tables in Palmer's Egyptian Chronicles, vol. ii, pp. 828, 829. For Bede, see Usher's Chronologia Sacra, cited in Wallace, True Age of the World, p. 35. For Isidore of Seville, see Isidore, Etymologia, lib. v, c. 39; also lib. iii, 617.
