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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	call_v	day_n	sabbath_n	12,878	5	10.6052	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33896	The Jewish calendar explained, or, Observations on the ancient Hebrew account of the year, months, and festivals used by the patriarchs and mentioned in Holy Scripture wherein is shown the order, names, and significations of their moneths, the reasons for first instituting their several feasts, as Passover, Tabernacles &c., with the exact days whereon they were celebrated and what they were to shadow forth under the Gospel / published for assisting weak capacities better to understand what they read in Holy Writ ... by Hen. Care.	Care, Henry, 1646-1688.	1674 (1674)	Wing C524; ESTC R33304	17,192	47

likewise Ethanim strengths It happens part in September part in October 8. The eight Bull 1 Kings 6.38 From Iebul fruit or rather from Mabbul falling for now is the fall of the Leaf and store of Rain whence 't is also called Marcheshuan signifiing the breaking out of waters It answers part of October and part of November 9. The ninth Kistev Zech. 7.1 From Kosil which signifies the Constellation of Orion which now ariseth or denotes Inconstancy as the weather by means thereof is usually about this time being part of November and part of December 10. The Tenth Tebeth Esther 2.16 Seems to be derived from Tobah Good or Goodness whence the names Tobit and Tobias because say the Rabbies Gods Goodness is most conspicuous in the Winter of mans adversity It holds part of December and part of Ianuary 11. The Eleventh Schebat Zech. 1.7 A Rod and also a Tribe so called 't is thought because now Israel kept a fast because a Tribe was al most cut off see Iudges 21. v. 6. and 3. It falls part in Ianuary part in February 12. The Twelfth and last Adar Esther 3.7 Signifieing strength or excelling whether because Moses that excelling Governour dyed in it Exod. 15.10 Or because the Temple was then finished Exod. 6.15 It answers to part of February and part of March and so concludes the year Thus as the Prince of Latine Poets sings In se sua per Vestigia Valvitur Annuus Yet note here that as near as they could they made all their Months begin at the New Moon as may be gathered from Numb 10.10 after the Septuagint with Psal 81.3 Psal 104.19 Gen. 1.14 Which must be understood not at the true Conjunction as Astrologers reckon but at the time of her first appearing to their view after her Congress with the Sun CHAP. V. The Jewish Sabbath and Sabbatical year THe Sabbath takes its name from the Hebrew Sabbath which signifies a day of rest or a time set apart for Holy Rest This Day God himself consecrated to his Worship because he thereon rested from his Work of Creation It began or was accounted amongst the Jews from Sun set the day before and continued till the next Sun-set see Math. the 28. v. 1. Compared with Mark 16.1 and Iohn 20.1 But the preparation of the Sabbath mentioned in Mark 15.42 began at three a Clock in the afternoon before which they called the Sabbath-Eve see Josephus in his Antiquities L. 16. Ca. 10. The end of instituting the Sabbath we conceive may be threefold First Civil and Oeconomical for the ease refreshment of mens bodies whose strength had been exhausted otherwise by continual labour and toil Six dayes shalt thou do all that thou hast to do but on the seventh day shalt Rest that thy Ox and thy Asse and the Son of thy Bond woman and the stranger with thee may have rest Exod. the 23. Secondly Ecclesiastial for the Worship of God in Publique and Meditation upon his Divine Works Thirdly Spiritual and that twofold 1. As being a Type of that spiritual rest whereby we should cease from the work of the World and the flesh that God might work in us by his Word and Spirit not thinking our own thoughts c. Secondly As shaddowing unto us that endlesse rest which all of us hope to enjoy in the World to come We read in Scripture of a Sabbath days journey why so called and how far it was is apparent to every Capacity we conceive it may be this we find Ioshua 3.4 That when the Children of Israel marched the Ark of the Covenant was to be 2000 Cubits before them and in all probability the same proportion was observed when they rested which distant space of ground some interpret to be one Mile others two They measuring it by a Lesser these by a longer Cubit now on the Sabbath-day I apprehend it might be their use and order to repair all to the Ark being the place of Gods publique worship which being 2000 Cubits as aforesaid from those whose Tents were nearest such a space or distance became to be generally called and accounted a Sabbath-days Journey The Septennial Sabbath or Sabbathical year took begining from the tenth day of the seventh month or Tisri For as the Jews themselves every seventh day so their whole Land every seventh year kept a Sabbath the observation whereof principally did consist in these two particulars 1. That the Grounds should lye until'd 2. That all Debts should be remitted and forgiven And therefore the sacred Historian Deut. 15. calleth this year the year of Shemita that is of Dismission for that both Husbandry or Tillage and Debts were in this year commanded by God to be forborn and remitted Exod. 23. The causes of this feast were partly Civil partly Mystical 1. To teach them not by continual Exercise to suck out the earth and make it barren because as all other Creatures so likewise the Earth our Common Mother has need of Intermission and Rest 2. To teach them gratitude and mercy Gratitude to God for the fruits of the Earth Mercy to the poor of whom is had a principal regard in this Law 3. To mind them of Adams first and blessed estate of Innocency wherein the earth voluntarily without mans Labour or the constraint of Tillage brought forth sufficient for his plentiful sustenance Lastly to shaddow unto them that Eternal Sabbath that is that Blessed Life and Kingdom prepared for the Saints wherein all the Miseries and Labours of the present together with the Exactions of Creditors shall have an end and the Sins of Believers be wholly remitted CHAP. VI. The Feasts of the passover pentecost and Tabernacles THe feast of the passe-over is called Pascha from the Hebrew Pesach others read it Phase which signifies to leap over or passe by For so the eternal verity makes out the Etymology himself Exod. 12.27 This was instituted in the year of the Worlds Creation 2447. and celebrated yearly from the fifteenth of the first month Abib called afterwards as we have said Nisan to the one and twentieth of the same inclusively that is for seven days together yet so as that the first and last thereof Viz. the 15th and 21 were held more sacred and observed with greater solemnity than the rest Lev. 23.5 6. c. These seven days were likewise called the feast of unleavened Bread and the first of them the passe-over because that thereon the Paschal Lamb was eaten The ends of this Festival were 1. To put the Israelites in mind of and as it were consecrate to Eternity Gods miraculous Deliverance of them out of their Aegyptian Bondange 2. For a sure Testimony of his power that perpetual Mercy he would shew his People Thirdly and principally to Typifie Christ Jesus and our deliverance perfected by him whence the Apostle says Christ is our Passover 1. Cor. 5. And therefore be pleased here to observe the great Amalogy or agreement between the Type and the Antitype the

shaddow and substance in these thirteen particulars The Paschal Lamb was 1. One of the Flock 2. Without Blemish 3. To be Sacrificed and roasted 4. His Bones not being broken 5. In or about the Evening 6. Their Door-posts were be-sprinkled with its Blood 7. That the punishing Angel might passe over them 8. It was eaten in every Family 9. The whole Lamb. 10. Without Leaven 11. With bitter Herbs 12. In hast and as Travellers 13. Only by the Circumcised Christ was 1. Perfect Man John 1. 2. Without Sin 3. He suffered and dyed 4. They broke not his legs 5. In the end of the world see Heb. 9.26 6. The Blood of Christ purgeth our Consciences and is called blood of sprinkling 7. That Sin and Death might not prevail a-against us 8. He must be particularly apply'd by faith 9. According to his whole Gospel in all his offices 10. Without Hypocrisie 1 Cor. 5. 11. With patience under the Cross 12. With an earnest and longing Expectation of Salvation 13. Only by the faithful 1 Cor. 11. The feast of Pentecost is so called from the Greek Word Pentecoste but is termed in Hebrew Schefuotht that is the feasts of weeks because it was celebrated after the seventh week that is on the fiftieth day as the word in Greek signifies after or from the former feast of passover as may be seen in several Texts as Exod. 34. Lev. 23. Deut. 16 c. But really and properly it signifies and is used for the fiftieth Solemn and Festival Day from the second day of the feast of unleavened Bread In which sence St. Luke takes it Acts the second when the day of Pentecost was fully come and Chap. the 20th speaking of St. Paul He hasten by all means that he might keep Pentecost at Hierusalem But in a larger sence are meant by this word all those fifty days betwixt the second day of the feast of unleavened Bread and the said fiftieth festival day and so it seems the Author of the Vulgar Translation be it Jerome or who else understood it when he rendered that Text of the second of the Acts in the Plural number Cum implerentur dies Pentecostes when the days of Pentecosts were fulfilled This Feast we may conceive was instituted for three reasons 1. In memory of the Decalogue or Law given by God on Mount Sinai the fiftieth day after the Israelites departed out of Aegypt 2. That by the Ceremonial Oblation of two leaves then made of the new fruits to the Lord men might be admonished that they received all fruits and other things for preservation of Life from the bountiful hands of Almighty providence and thence be excited to beseech God not only for a Blessing thereupon but likewise make a sanctified use thereof Thirdly to Typifie that Pentecost wherein Christ after he had ascended proclaimed the Law not that of Sinai in Tables of stone but in the heart and mind the Law of the new Covenant that happy day on which the first fruits of the Holy Spirit were miraculously poured down on the Apostles Acts the second For we must note that this feast was also called the feast of the first fruits from those Primitiae or Bread offering which was then made of the new fruits Exod. 23. For these fifty days bounded their Harvest on the day after the passe-over Viz. the 16. Of Abib or Nisan they offered a sheaf of the first fruits of their Harvest Lev. 23.30 On the fiftieth day they offered 2 wave Loaves as is commanded Lev. 23.17 Where observe the difference between their Harvest and ours occasioned by the difference of Clymates and their Anticipation of time for both the Canaanites and Aegyptians begin their Harvest in April and finish by the end of May or half Iune As Pliny that great Clerk of Natures Cabinet relates L. 18. Ca. 18. which Leo Africanus an Eye-witness of it likewise confirms in his Description of Afrique L. 8. Ca. 4. The feast of Tabernacles is called by the Hebrews Chag Husuks celebrated from the fifteenth of the month Tisri to the one and twentieth thereof Inclusively that is for seven days together yet so as that the first day was more solemn and festivous than the rest as may be seen in Lev. 23. Where you likewise have the end of this feast expressed that your Children may know that I made Israel to dwell in Tents when I brought them out of Aegypt And accordingly during this Feast they dwelt in Booths made of Boughs of 4 distinct kinds Lev. 23.40 Which are said by the Rabbies to be the Cytrine tree the Palm tree the Myrhe tree and willow of the Brock and he that did not bring a burthen of them in the morning was to fast all day This burthen they called Hosanna In allusion to which the people cutting down Branches from Trees and strewing them in the way when our Savior did Ride into Ierusalem Cryed Hosanna to the Son of David Mat. 21.9 And indeed not only the Boughs but the Days of this whole Feast of Tabernacles were termed Hosannath and the 22th of Tisri a distinct feast by it self yet following immediately after the feast of Tabernacles was reckoned as belonging thereto and called Hosannah Rabbi the great Hosanna or the great day of the feast as 't is rendred Iohn 7.37 See Tremelius on that Text whereas truly and properly this 22. day of Tisri was the feast of the Congregation or great and solemn Assembly called by the Hebrews Hadsiph and also Azaereth that is an Assembly or Collection or a Retention and Prohibition Because that when the feast of Tabernacles was expired the people restrained it one day longer or because on that day they were prohibited doing any work or from the Collection of fruits for that on this day were offered the first of the later fruits and thanks therefore given to God or lastly because it shaddowed out a Collection of all Nations or a gathering together of the Elect in the Kingdom of Heaven of this feast you read 1 Kings 8.10 But observe that Ieroboam who revolted from Reboam the Son of Solomon with the ten Tribes commanded the aforesaid solemnity of Tabernacles which God in his Law had commanded to be celebrated in the seventh month Tisri to be kept in the eight month Marhesuan that so in all things he might wean the Sons of Israel from the Rites and Customes of their Fathers as in 1 Kings 13. CHAP. VII Of the Feasts of Trumpets and Expiation THe feast of Trumpets called by Hebrews Sichron theruah for that on the first Day of Tisri their seventh Ecclesiastical but first political month the sound of Trumpets or Cornets were every where heard and this by the command of God Lev. 33. For the cause of this feast some of the Iewish Rabbin's do believe it was ordained in memory of Isaac's deliverance from being sacrificed and that God commanded a noise should be then made by the trumpet or Horn of a Ram for that a Ram

of the City Desolate celebrated the 9th of the 5th Month Ab because on that day the City and Temple were twice set on fire first by Nebuchodonozor and after that by Titus The last The Fast of Godolia or Gedalia who was left in Iudea by Nebuzarda and slain by the Treachery of Ismael celebrated the third day of the 7th Month Tisri To these four Fasts after the Captivity they added the solemn Fast of Queen Hester in memory of the three days Fast which she commanded when about to apply her self to King Asuerus on behalf of the Iews Hester 4. This was celebrated the third day of the 12th Month Ader which afterwards became more famous for the signal Victory of Iudas Machabeus who on this day overthrew Antiochus his Army with Nicanor the Captain of it see 2 Mach. Chapter last 2. The Days of Purim or the Feast of Lots so called because Haman had cast the life and death as it were of the Iews upon the hazard of a Lot and celebrated in memory of God's Protection and their deliverance the 14th and 15th days of the last Month Adar There was likewise the Feast of Comportion or bringing of Wood mentioned by Iosephus l. 2. cap. 17. kept in the month Ab in memory of the wood brought for perpetual nourishment of the Holy Temple of Ierusalem according to God's Law Neh. 10. The Feast of Dedication of the Temple after Antiochus Epiphanes had prophained it Read 1 Mach. 1. this was celebrated eight days together beginning from the 25th of the Month Ciller 1 Mach. 4. and is mentioned by St. Iohn the Evangelist and at which he writes our Saviour himself was present These are the Feasts and Solemnities celebrated by the Ancient Iews where of mention is made in Scripture for others instituted after their Destruction and Repudiation and observed at this day by the modern Iews as the Feast of the New-Year the Feast of Reconciliation the Feast of Gladness or Joy of the Equinoxes and Solsticies c. there being no foot-steps of them in the Old Testament I wilfully omit them Only observe here that the Ancient Iews on their great Festivals or Holy-day Eves which they termed Days of Preparation held it unlawful for their Judges to sit on Life and Death Hence it is they would not go into the Common-Hall themselves lest they should be defiled Iohn 18.28 And for that reason also they brought Jesus to Pilate the Roman Deputy and said It is not lawful for us to put any man to death at the 31 verse That is upon this or such a like day for though their great Court of Sanedrim were now put down yet all power in cases of Life and Death was not taken from them as 't is implyed in the 32 verse which intimates that that unlawfulness was urged by the special Providence of God that he might be Crucified being Judged by the Romans for if the Iews had been his Judges they used no such kind of Death for any Persons concondemned Again Stephen was after this condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their own Law the chief Captain Lysias with violence took him out of their hands all which argues that they were not absolutely deprived of power in Cases Capital We shall only add a word or two concerning days and hours as they accounted them and therewith conclude Their Day was twofold Natural comprehending Day and Night and consisting of 24 hours or Artificial beginning at Sun-rising and ending at Sun-set of which is that in Iohn 11.19 Are there not twelve hours in the day Their Day Natural was likewise twofold Civil a working Day designed for ordinary business which began at Sun-rising and held till the next Sun-rising Or Sacred a Festival Day dedicated to Holy Duties begining at Sun-set and continuing till the next Sun-set see Mat. 28.1 Compared with Mark 16. and Iohn 20.1 Note that if any of these festival days happened to fall on a Sabhath day that was called Sabbathum Magnum a great Sabbath or as our translation reads it a high day Io. 19.3 For on that Sabbath day of which St. Iohn there speaks the Feast of the Passover fell that year The Night they distinguisht into four Quarters or greater hours which they called Watches containing each three lesser or common hours apeice The first they called Caput Vigiliarum the first watch Lam. 2.19 The second the middle watch Judges 7.10 Not because there were but three but because it continued till mid-night The third till three in the morning If he come in the second or third Watch Luke 12.38 The last called the Evening Watch Exod. 12.24 continued till six in the Evening see Mat. 14.25 The first was also called the Even the second midnight the third Cockcrowing the fourth the Dawnings all which are exprest Mark 13.35 In like manner was their day divided as appears by the parable of the Labourers Mat. 20. The first from six a Clock in the morning till nine was called the third hour the second ending at twelve the sixth hour the third at three in the afternoon the ninth hour and the fourth ending at six at night was called the eleventh hour Where note that the three first Quarters take their names from that hour of the Day which closed the Quarter for they began to count their lesser hours from six a clock in the morning and so Our 6 7 8 9 10. 11. 12. 1. 2. 3. 4. 5. 6 Was their 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12 Only the last great hour or quarter Is called by our Saviour the eleventh hour whereas amongst the Common people It was or should by proportion with the rest have been called the twelfth hour But it may be Christ might rather mention the eleventh To shew us that although God in his mercy accept Labourers eleven hours in the day yet he rarely calls any at the twelfth for that is an hour rather to Discharge Servants than to admit new ones Thus have we we hope by this brief Collection given the inquisitive Reader some glimmering Light though not full satisfaction in these obscure walks of sacred Antiquity What remains but that we wind up this discourse of Years Months and Days c. With some Moral or Theological Reflections on the worth and use of time As there is nothing can more further us towards happinesse than that being rightly improved so there is nothing we shall more bewail than the unprofitable wasting it what would or rather what would not a dying sinner give for a few moments to make his peace with Heaven though we cannot recall time mispent there is a way and the Apostle charges us to make use of it to Redcem the time Not unworthy observation is the Moto of a Sundial in that noble Monument of Charity The Charter-house Teners non Potes Potes non Perdere Though we cannot shop times motion yet it lies in our power not to trifle it away But alas how few consider the true worth of this Jewel wherewith some inconsiderates think themselves so overstockt that they are forc'd to Invent a thousand Vanities to pass away the time as they call it never regarding how soon their time at least will be no more but they with horror shall be launch'd out into the Ocean of a Wretched Eternity It was too great a truth of most men which I saw once ingraved on the Blade of a Dutch Ladies Knife Omnia Si repetas Humanae Tempora Vitae Vel male vel Temere vel nihil Egit Homo Which at her Request was Extempore turned into this dull English Survey mans Life view all his boasted Facts Things ill or vain or nought at all he Acts. To conclude since time is so swift of foot and that in all his measures of years months and days we can never at once be masters of above one moment for what 's past is Irrevocable that which is to come Incertain Let this warn us to live every day as if it were as we cannot know but it may prove our last that so when we arrive at the end of our days we may attain the end of our Hope Viz. The Slavation of our Immortal Souls through the Meritorious passion of the ever Blessed Jesus Amen FINIS