Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	call_v	day_n	sabbath_n	6,611	5	9.9211	5	true

Text snippets containing the quad

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

c. bring us two days before the Gregorian and a greable to the Suns place at the birth of our Saviour But this we only mention and submit to the will of our Superiours and Sentiments of those more learned in Calculations Astronomical The Months by which we measure the year Menses sic dicti a metiendo seu mensurando are likewise two fold Astronomical and Political The Astronomical or Natural are considered according to the motion of the Sun and Moon and therefore are either Solar or Lunar The Solar are the spaces of time wherein the Sun runs through a twelfth part of the Zodiack and according to the mean or equal motion which is the rule of all Solar Months contains 30 days 10 hours and 29 minutes The Lunar months are three-fold Periodical Synodicol and the month of Illumination The Synodical is the space of Time from one New Moon to the next which according to the mean or equal motions being the Rule and measure of all Lunar Months is twenty nine days twelve hours and forty four minutes The Month of Illumination or Apparition is the space of time spent or intercepted between the first day whereon the Moon is seen after her conjunction with the Sun and the last day of her being visible which the vulgar reckon to be 28 days but it is not always so for sometimes she is seen sooner sometimes later and accordingly vanisheth 1. As her Latitude is Northward or Southward 2. Or her motion swifter or slowor 3. Or as she is posited in Signs ascending or descending right or oblique Lastly the Political Months are civil or usual whereby every Nation distributes the Year as they please wherein not only the Denomination but also the Length and Proportion of the Months differ according to variety of Nations and People Thus the Aegyptians had 12 Months each of them consisting of 30 days and to the end of their last month named Mosori they superadded 5 days more making their whole Year consist of 365 days The Romans according to the ordination of Romulus founder of their City had at first but 10 Months in the Year wherein they included 304 days This the most ingenuous Pen of the unfortunate Ovid testifies in that distitch Tempora Digereret cum Conditor Vrbis in Anno Constituit Menses quinquebis esse suo Whilst Romes first founder studies times records He to the Year only ten Months affords But his successor Numa Pompilius perceiving this Year much too concise added two other Months viz. January and February to which Julius Caesar who had studyed the Mathematicks at Alexandria finding it still too short by almost 10 days and 6 hours for compleating the true Solar Year by the help of Sosigenes the Mathematician whom after Pompeys overthrow he brought with him from Aegypt to Rome added 10 days as you may see in Macrobius l. 1. Saturn cap. 14. whence that ancient Roman account came to be called the Julian and their Months to be numbred as with us at this day Ter denos September habet totidiemque November Julius Aprilis reliquis super additer unus Sit nisi Bissextil viginti Februns octo Thirty days hath September June April and November The rest with thirty one are fraight But February twenty eight Except when the Leap-Year doth come Then nine and twenty is its sum The Arabians and Turks begin their Year ab Hegira Mahumetana or flight of Mahomet and commencing from their first month Muhartam allow to one thirty days to the next 29 days and so by turns throughout the Year Thus we see as the Holy Scripture testifies the Offices of those two great and glorious Luminaries of Heaven the Sun and Moon to be amongst other things for Seasons and for days and for Years so even to this day amongst all Nations in their accounts there is still some respect had to their motions they being as it were the two grand Clocks or Dyals of the Universe the Suns revolution making a Year and the Moons a month Let this therefore suffice to have been said in general on that wherein we gratefully acknowledge our weaker Pen to be much endebted to the Judicious observations of the most Loyal Learned and Ingenuous George Wharton Esq Gratum Pium est agnoscere per quos prefeceris CHAP. II. Of the time of the Worlds Creation and Natural beginning of a Year and how the Patriarchs did commence it THat the World was Created by God at the Vernal Equinoxe or beginning of the Spring is the concurrent opinion of almost all the Ancients as well Astronomers as Ecclesiastick Writers whence it clearly follows in reason that the true and natural commencement of the Year the measure of parts of time ought to be accounted from thence or that instant when time its self received its being and so we do not doubt the Patriarchs did account for it 's more then probable that Adam was endowed by God with an excellent knowledge of natural things as well Celestial as Terrestial for without the first he could not perfectly comprehend the last and did understand the uses and Offices of the Planets as well as of Plants and Animals and therefore could not but well perceive the reason and true account of the natural Year and communicated it to his Posterity who observed it at least till the confusion of Languages which is thought to have brought no small confusion of Science upon man-kind thereby disperst into several Regions however the ancient form of the Year was retained for some time especially as we have reason to suppose in the Family of Heber which God had designed for the repositaries of Truth and we conceive not changed till the time of their going down into Aegypt where after the death of the twelve Patriarchs the Children of Israel might and did begin to imitate the Aegyptians in their Account who it is probable began their Year at the Autumnal Equinox when the waters of the wonderful River Milus to whose overflow that Country ows its fertility were dryed up and they began to return to their Husbandry But at their deliverance from that Aegyptian thraldom Almighty God at once to put them in mind thereof and of the Worlds Creation commands them to resume the old true account and commence their Year from the Spring for thus we find him speaking to his Servant Moses This month called then Abib Exod. 34.18 Since Nisan shall be as our Translation reads it to you the first of months From which words shall be some have imagined that God had then instituted a new form of beginning the Year not known or ever practised before whereas indeed that Verb in the future Tense is not in the Hebrew Text as may be seen by the different character in our English Bibles but Ibi Locum verbi substantivi est supplet proenomen Ipse ex proprietate Sermonis Hebraei as the learned Sympson observes the Pronoun supplies the place of a Verb substantive of the

present tense and God therefore reduces the beginning of the Israelitish Year to the first Spring month because the same was simply and naturally the the first month of the Year however the common people did still in some cases account their Year to begin from Tisri or Harvest as the Aegyptians did especially Husbandmen because they then made an end of their Harvest and in this respect must those two Texts Exod. 23.16 and 34.22 be understood where the Feast of In-gathering their fruits or end of Harvest celebrated in the said month Tisri is said to be at the Years end or at the Revolution of the Year It is true the Sabatical Years and their Years of Jubile did commence then and very properly since from the end of Harvest the Land was to rest and though it consisted of two civil Years yet it was called only the seventh Year taking the denomination from the more worthy part Viz. That wherein they ceased from Husbandry released their Servants and forgave their Debts so likewise we call it the five and twentieth Year of the Kings Raign though that time include part of two of our Civil Years CHAP. III. Of the true form of the ancient Hebrew year THat the year in use amongst the Ancient Israelites did consist of twelve civil months is evident from 1 Kings 4.7 and 1 Chron. 27. Where 't is recorded that David and Solomon made twelve Captains Officers of the Royal Houshold one for each Month in the year Nor is it less plain that in the days of the Patriarks each month consisted of thirty days from the History of the Deluge since there from the 17th day of the second month to the seventeenth of the seventh month are reckoned up 150 days compleat Gen. 7.11 and 24. Compared with the eight Chapter V. 3. and 4. Their year says Lydiat in his learned Treatise De variis anuorum formis was partly adopted or suited to the course of the Sun partly to the course of the Moon and partly different from either yet so that it still had respect to both It regarding the Suns motion so far as to begin always about the Spring Equinox and the Moons as to commence always about the Change yet as to the distinct Lymits of each month it seems ordered by civil custom so as all of them except one had equal thirty days a peice But one to adjust or suit the Lunar or Solar year was unequal for since to make the year answer the Suns course 't was necessary every year to allow this month five days above thirty yet it was often deprived not only of them but five more and then another year to make up these Arrears had 22 or 23 Days more allowed it two Lunar months by way of Intercalation being made one civil one Thus Lilius Giraldus in his Book De Annis Mensibus affirmes Hebraei Annum Duodecim mensibus Metiuntur Verum Tertio quoque Anno Tredecim Mensium constituunt c. The Hebrews measure their years by twelve months but every third year they make it consist of thirteen months and so by that Intercalation or Inserting keep their account even with the course of the Sun which month so added they call Ve-Adar or the second Adar see for this also Munsters Calendorium Hebraicum P. 62. Thus on the whole matter we may see that the antient Hebrews from their departure out of Aegypt to the time of the Alex andrean Aera at least reguarded in their year both the Luminaries for in that interval of time they instituted the Ceremonies of the Temple according to Gods Command and the motion of the Moon and although they retained something of the pristine Aegyptian form so that their year was as it were mixt being partly Solar running back in some sort to the Equinoxes and Solstices partly Lunar according to which their Ferioe or Festivities were directed yet by little and little they anticipated the Equinoxes until at length Alexander the great being dead they for some time at least received the Grecian year as may be rationally supposed by the book of the Macchabees The modern Jews about the time of Const antine the great framed a pemliar Calender to themselves by the Industry of Habbi Hillel wherein they brought the Moons motion which defineth the Feasts to agree precisely enough with the Suns so that the Equinoxes and Solstices could not easily be removed from their places CHAP. IIII. Of the particular Hebrew months AS for the particular names of months 't is apparent in the first Ages of the World they were onely taken from their order for rarely shall we meet in the Holy Scriptures before the Babylonish Captivity that they are called otherwise than by their number as the second month the third month c. Only the first month it seems in Moses his time began to be called Abib the second in the time of Solomon Ziv or Zif As also the seventh was then called Ethanim and the 8th Bull. But these are supposed to have been originally Tyrian However during the Captivity the Jews learnt Babylonish or as some say Assyrian names for their months which they brought with them back into their Countrey and used them as follows 1. The first month was called Abib which signifies a Green Ear for then Barley in those Eastern Countries began to be eared It is also called Nisan a Banner or flying because then Israel fled with Banners display'd out of Egypt it began at the new Moon next after the Spring Equinox and so answers to the latter part of our March and the first part of April see Exod. 13.4 and 18 compared with Ch. 17. v. 15. 2. The second Ziv which signifies Brightnesse called from the Caldee Jiar signifieing to flourish for that now Nature dresses all her productions in the Richest Liveries and renders Plants and Flowers amiable to the Eye with variety of Birds and Blossoms This Answered to part of April and part of May. 3. The third Sivan from Savah a Veil or Hideing because Trees are now as it were veil'd with Beaves and men Cattle begin to hide themselves in shades from the too fervent kisses of the Sun it contains part of May and part of June The fourth month was called Tamuz but neither that nor the fifth are mentioned by their proper names in Scripture The Word signifies Burnt up or consumed because of the violent heat that happens usually at the time It containing part of our Iune and part of Iuly 5. The fifth called Abb signifieing father so termed as some think because Aron the Father of Priests Dyed the first Day of it as appears Numb 33.38 This fell part in Iuly part in August 6. The Sixth Elul signifies nought because the Reapers have now made bare the Ground and left nothing It answered part of August and part of September Neh. 6.15 7. The seventh Tisri from Thirosch which signifies sweet Wines for now they gathered in their Vintage called