Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	day_n	lord_n	sabbath_n	2,881	5	9.6080	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79547	Christs birth not mis-timed: or, A cleare refutation of a resolution to a question about the time of Christ's nativity. By R.S. Pretending to evidence by scripture, that, Iesus Christ was not borne in December.	R. S.	1649 (1649)	Wing C3967; Thomason E538_12; ESTC R206036	5,199	9

day fortnight 1. The 15 day of Abib the a Course and so successively to the end of the 24 Courses it is evident that all the Courses would be gone over in 336 daies for 14 times 24 make precisely 336. But even in the Lunar year of the Hebrews without any intercalation there are contained no lesse then 354 daies So that of necessity there must be 18 daies left at the end of the yeare without any Course of Priests and consequently the daily Sacrifice must cease for the constant performance of which these Courses were instituted which of it selfe is most false or the first Course must then begin againe which is most contradictory to the first part of the Resolver's Addition viz. That the first Course alwaies begins with the first day of the first Month. But the truth is these parts of the Resolver's Addition doe not onely taken joyntly together include a manifest repugnancy which proves but one of them false but each of them severally is not onely destitute of any proofe in the Holy writ or other good authority but will appeare by it self to be false by as good authority as can possibly in such a case be had Josephus a learned Jew who was himself a Priest and one of the course of Jeiarib the onely man upon whose authority the continuation of the Order in the Courses from Solomon's institution to the destruction of the second Temple without which the very first part of the Resolver's Argument signifies nothing this Josephus I say tells us plainly that David instituted these Courses of the Priests not for a Fortnight together but a Weeke His words are these in the 11 chap. of the 7 Booke of the Jowish Antiquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. David appointed one family in its course to minister unto the Lord for 8 daies from Sabbath to Subbath He calls indeed the space of time allotted to each course 8 daies reckoning according to their manner both the day they began and the day they ended their service which is evident by the words which immediately follow them from Sabbath to Sabbath As therefore it is said Luke 2. 21. When eight daies were accomplished for the circumcising of the Child his name was called Jesus whereas he was circumcised on the 8 day and so there were but 7 compleat daies from his Nativity to his Circumcision So the Courses of the Priests are said to minister 8 daies whereas they began their service on the Sabbath ended at the same time of the day the next Sabbath which is but the space of 7 compleat daies And so they performed the service of but 7 daies Which is most evident out of a Booke of theirs extant called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepher Maamadoth i. e. the Booke of their Services or their Liturgy which is divided into seven parts containing the Services of the 7 daies The Courses then were not for a Fortnight but for a Weeke as Theophylact upon Saint Luke hath well observed saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Solomon when he had finished the Temple appointed also the Courses that is to say the Weeks And this may be further evidenced yet even out of the word of God For at the same time that the Priests were divided into 24 Courses the Levites were divided so likewise for their attendance on the Priests 1 Chron. 23. 6. of which Josepus speaks very expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. David divided also the Tribe of Levi into 24 parts who by lot kept their Courses for 8 daies after the manner of the Courses of the Priests The Levites then were divided after the same manner with the Priests and kept the same Courses But the Levites Courses were but weekly as appears 1 Chron. 9. 25. And their Brethren viz. the Levites which were in their Villages were to come after 7 daies from time to time with them therefore the Courses of the Priests were weekly And this Weeke began alwaies on the Sabbath day as appeares by the words of Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sabbath to Sabbath and out of Sepher Maaboth or their Liturgy in which are these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And in the Sabbath they added one Benediction to the Course that went off Now being every Course began on the Sabbath day and the first day of the month began on any day of the weeke as well as the Sabbath and being all these weekly Courses were compleated in 168 daies for 7 times 24 make so many and then to begin again that there might be no intermission of the service of God therefore the first Course could not be tied to the beginning of any month much lesse to the beginning of any yeare The truth of all which any man must at first of necessity confesse who has but observed how exact the Jemes were in keeping these Courses and how loose in the observation of their Months and Yeares By all which it is clearly demonstrated as farre as matters of this nature are capable of demonstration that the severall Courses of the Priests instit●ted by David did not continue for a fortnight together Neither did the first Course of Joiarih alwaies begin with the first Month Nisan or Abib Without which Propositions granted to be true as they are most certainly false all which the Resolver brings out of the Scripture doth nor prove any such thing as that John Baptist was conceived in June From hence I conclude that the Resolvers Argument doth not prove that our Savious was conceived in December because the Antecedent of the Argument is not proved viz. that John Baptist was conceived in June To the III. Section by way of Postscript in which he endeavoureth to shew that Saint Chrysostome was the Occasion of this Errour who supposed Zachary to be the High Priest I Answer That Saint Chrysostome did thinke Zachary was the High Priest is true and that that opinion of Saint Chrysostome is false I confesse But that that opinion was the Occasion of observing the 25 day of December for Christs Nativity I absolutely deny And this the Resolver doth not cannot prove For that which was observ'd before Saint Chrysostome's time could not be occasioned by any opinion of S. Chrysostome But the observation of the 25 of December for the Nativity of our Saviour was before S. Chrysostome's time Therefore the Observation of the 25 of December for the Nativity was not occasioned by any opinion of S. Chrysostome and consequently not by that opinion of his that Zachariah was the High Priest The major is without all Question true The minor is as certaine out of antiquity But I shall onely prove it by S. Chrysostome's owne testimony who in a Sermon preached upon this day at Antioch declares that he was not the Authour nor occasion of the Celebration of it but that he received it from the Church of Rome who by an antient tradition had long observed it his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. But heare and believe that we have received this day 25 of December from those which have exact knowledge of these things and inhabit that City Rome where the Censuals Tables were extant in which our Saviours Nativity was described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they which live there having a long while by an antient Tradition celebrated this day have now at last transmitted the knowledge of it to us Thus the Easterne Church and particularly S. Chrys received this day from the Western Church and conse quently S. Chrys by his errour was no occasion of the Celebration of the 25 day of December 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END