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world_n	call_v	day_n	sabbath_n	2,477	5	9.8919	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

therefore let us make great reckoning of this time to redeeme it Psal 108.2 I my selfe will awake early but in the Originall it is more emphaticall Hagnira shahher Expergefaciam auroram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergefaciam Auroram As if David should say the morning never tooke me napping but I wakened it still Secondly The day representeth the shortnesse of our life the day representeth the shortnesse of our life to us and it is compared to an artificiall day Psal 90.5 In the morning it flourisheth and groweth up but in the evening it is cut downe and withereth it is like Ionas Gourd which groweth up in one artificiall day and decayeth againe and the houres of the day whereunto our life is compared are like planetary houres long in the Summer and short in the Winter Compare our dayes with the dayes of our fathers they are but few and evill in respect of their dayes therefore our dayes are called dies palmares The Lord made the day for man to travaile The day was made for man to travaile in it and the night for him to rest in therefore they are monsters in nature that invert this order who sleepe in the day and wake in the night Psal 104.23 Man goeth forth unto his worke and to his labour untill the evening And Vers 20. Thou makest darknesse and it is night wherein all the beasts of the Forrest doe creepe forth Those who turne day into night follow the beasts and not man such a monster was Heliogabalus who would rise at night and then cause morning salutations to be given unto him the History saith that the world seemed to goe backward in this monsters dayes this sort of people Seneca calleth them our Antipodes for when we rise they goe to bed contrà How they reckoned the dayes of the Weeke THe Iewes reckoned their dayes thus Prima Sabbath secunda sabbath the first day of the weeke the second day of the weeke c. Secondly the Latine Church reckoned from the Passeover Prima feria secunda feria c. Thirdly they borrowed afterward another sort of reckoning from the Heathen who reckoned their dayes by the Planets the Sunne the Moone Mercurie Mars c. Quest What is the reason that they reckoned not the dayes of the weeke according to the order of the Planets for the Planets stand after this order Saturne stands in the highest place then Iupiter next Mars and so in order Sol Mercurie Venus and then Luna Iupiter followeth not Saturne in the dayes of the weeke but Sol so Mercurie followeth not Sol but Luna Answ The order of the dayes of the weeke is Mathematicall for the seven Planets being set downe in a circle according to their owne naturall order by an equall distance they make seven triangles reaching from their bases to the Hemisphere whose bases arise from the severall corners drawne in the circle in whose circumference the seven Planets are set downe according to their owne order making up one equall triangle in every one of their two sides as ☉ Sol ☽ Luna ♂ Mars ☉ Sol is in the right side of the triangle ☽ Luna in the top and ♂ Mars in the left side of the triangle and so from ♂ Mars to ♃ Iupiter by ☿ Mercurie and from ♃ Iupiter to ♄ Saturne by ♀ Venus and from ♄ Saturne to ☽ Luna by ☉ Sol and from the ☽ Moone to ☿ Mercurie by ♂ Mars and from ☿ Mercurie to ♀ Venus by ♃ Iupiter as yee may see in the figure following A Demonstration to shew how the dayes are reckoned according to the seven Planets Quest Whether may these names of the weeke dayes which are imposed by the Heathen be used in the Christian Church or not Answ The Apostles themselues used such names for distinction as Areopagus Mars streete Act. 17. So we sailed in a Shippe whose Badge was Castor and Pollux Act. 28. and such like CHAPTER XXVII Of their moneth EXOD. 12.2 This shall be the beginning of moneths to you BEfore the people of God came out of Egypt the moneths were reckoned according to the course of the Sunne Reasons proving how many dayes every moneth had following the custome of the Egyptians and Chaldeans and their moneths were full thirtie dayes as may be gathered out of the eight of Genesis the floud began to waxe the seventh day of the second moneth Iair answering to our May and it began to decrease in the seventh day of the seventh moneth Tishri from the seventh day of the second moneth to the seventh day of the seventh are one hundred and fiftie dayes which being divided by thirtie giveth to every moneth thirtie dayes After they came out of Aegypt their moneths were full thirtie dayes Numb 11.19 Yee shall not eate one day neither fiue dayes neither tenne dayes but even a whole moneth Hence we may gather that their moneth was full thirtie dayes Reasons proving how many moneths are in the yeare because they reckoned by fiue ten twentie thirtie So there were twelue moneths in the yeare every moneth consisting of thirtie dayes 1 King 4.7 And Salomon had twelue Officers over all Israel which provided victuals for the King and his houshold Each man in his moneth through the yeare made provision now if there had beene more then twelue moneths in the yeare as afterward the Iewes made their intercalar yeare Veadar then one should haue had two moneths So 1 Chron. 27.1 and 12.15 The chiefe Officers served the King by courses which came in and out moneth by moneth throughout all the moneths in the yeare here we may see that there were twelue moneths in the yeare every moneth had thirty dayes which made up in the yere three hundred and sixtie dayes But because there were fiue full dayes lacking in the moneths to fill up the course of the Sunne The twelue moneths come short of the course of the Sunne fiue dayes which is three hundred sixtie and fiue dayes the Egyptians put to the fiue dayes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the last moneth Tishri and they illustrate the matter by this apologue The fiue odde dayes illustrated by an apologue of Mercurie and the Moone they say that Mercurie and the Moone at a time did play at the dice for the fiue odde dayes and that Mercurie did winne them from the Moone and Mercurie followed the course of the Sunne And in respect the Sunne every yeare runneth three hundred sixtie fiue dayes and sixe odde houres How the leape yeare or bissextile is made up which sixe odde houres every fourth yeare maketh a day they added this day to the fourth yeare which yeare by the Egyptians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye would say the dog turning about to himselfe as when he biteth his owne taile and the Latines called it annus from annulus because it turned about to the same point againe So Ioh. 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a yeare

matter under this condition that every one should celebrate it after his owne forme The contention betwixt the Easterne and Westerne Churches wakened againe This peace lasted not long for in the yeare of Christ 318 the contention was wakened anew againe which Constantine the Emperour tooke hardly out exhorting the Asiatickes not to be partakers with the Iewes who crucified Christ but they would not obey the Emperours letters for they said they kept not the Iewes Passeover but the new Passeover instituted by Christ But a Councell being convened at Nice for the repressing of the heresie of the Arrians it was appointed that through every Church of the Empire The decree of the Councell of Nice the Pascha should be celebrated upon the Lords day by all The Councell for finding out of the Pascha appointed first that it should be celebrated after the twenty one day of March for at that time the vernall Equinox was upon this day and the Pascha should be celebrated after the Equinox Secondly that after the twenty one day of March they should looke still to the fourteenth day of the moone and after this day should the Passeover be kept upon the Lords day and to find out the time of the Moone they composed the sicle of the golden number for wheresoever in the Kalender the golden number is found of that yeere there is the new Moone and although these rules were sure at the Councell of Nice yet they hold not now for the Equinox is not now fixed upon the twenty one day of March but ever anticipateth it for now it is on the tenth of March but now these who reckon to the Passeover looke to the first new Moone after the first day of Lent and the first Sunday after beginneth the Quadragesima and the seventh Sunday after is the Pascha The Iewish feasts went backeward Marke that all these Iewish feasts being reckoned by the Equinoxe they goe backward from the day upon which they were first instituted when the Passeover was instituted at the first it fell upon the twenty seventh day of March. When the Passeover was institute● the Equinoxe was upon the 27 day of March. At the Councell of Nice the Equinoxe turned backe to the twenty one day on which the Passeover was kept and now it is turned backe to the tenth day If the Passeover should be kept now according to the Equinoxe it should be kept the tenth of March. The reason why the Equinoxe varieth so is because in the space of every hundreth and sixe yeares Why the Equinox varieth At the Creation the Equinox was upn tho 3 day of April the whole Spheres come from the South to the North by motion of the Firmament one degree the world being created upon the third of Aprill which was the Equinox then now it is turned backe to the tenth of March and if the world were to continue so long it would turne to the tenth of Ianuary By this the Lord would teach the Iewes that all their feasts have taken an end but the Sabbath continually goeth forward for it shall fall this yeare upon the first of Ianuary it will fall upon the second of Ianuary the next yeare and so forth but the feasts goe backeward that which falleth upon Saturday this yeare shall fall upon Friday the next yeare and as the Planets have a contrary course to the first mover going backeward whereas the first mover goeth forward so these feasts going backeward turne to nothing but the Sabbath going still forward shall end in that eternall Sabbath Conclusion The conclusion of this is these feasts being so alterable and moveable it was a foolish contention betwixt the Easterne and the Westerne Churches about the keeping of the Passeover EXERCITAT XX. Of the Pentecost A ceremoniall appendix of Command 4. Levit 23.15 And ye shall count unto you from the morrow after the Sabbath from the day that yee brought the sheafe of the wave-offering seven Sabbaths shall be compleat c. THe Pentecost is called the feast of weekes because there were seven weekes betwixt the morrow after the Passeover and it is called the Pentecost from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fifty and in Hebrew Haghashibignoth There were sundry memorable things reckoned by the number of fifty in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many memorable things by the number of fifty as fifty dayes from their comming out of Egypt unto the giving of the Law The Dough which they brought out of Egypt lasted thirty dayes for the Manna descended the sixeteenth day of the second moneth now betwixt the fifteenth day of the first moneth when they came out of Egypt to the sixteenth day of the second moneth are just thirty dayes after that time within fifteene dayes they came to Sinai that maketh forty five dayes then the Lord commanded them to sanctifie themselves three dayes annd that maketh forty eight dayes then the second day after that the Law was given So there were fifty dayes betwixt the morrow after the Passeover and the Pentecost So there were fifty dayes after Christs Resurruction and the comming downe of the Holy Ghost upon the Apostles so in the fiftieth yeare was the Iubile The errour of the Samaritans in reckoning of the Pentecost There were seven weekes from the morrow after the Passeover to the Pentecost the Samaritans mistaking the word Sabbath they kept seven Pentecosts in one yeare therefore they were called Hebdomaditai They began to reckon the Pentecost from the morrow after the Passeover which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first Sabbath after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ rose upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as there were fifty dayes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pentecost so there were fifty dayes betwixt Christs Resurrection and the comming downe of the Holy Ghost The Angell stirred the poole at the Passeover At the Pentecost the man which had an infirmitie thirty eight yeeres was cured Ioh. 5.5 For it is said verse 4. That an Angell went downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a certaine season and the Hebrewes say lemognad hase and the Hel●nists say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the Hebrewes at this season that is at the Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken distributivè so Mat. 27.15 The Angell came downe at their feasts when many people were met together at Ierusalem conferre Ioh. 4.36 with cap. 5.1 At that Pentecost the Angell but came downe but at the great Pentecost the Holy Ghost came downe When the Barley Harvest began Vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of their Harvest and then there were but handfuls of Barley brought in therefore at the Passeover they read the History of Ruth in the dayes of the Barley Harvest Ruth 1.22 In the beginning of the Barley Harvest the Chaldee Paraphrast paraphraseth it at the Pentecost But at the

anointing of themselves thirdly from putting on of their shooes and fine apparell First from anointing They abstained from pleasures that day in the day of affliction they did not anoynt themselves Dan. 20.3.12 So they laid aside their ornaments Exod. 33.4 6. So they went bare-footed 1 Sam. 15.30 So wearing Sackloth Psal 35.13 Not washing themselves 2 Sam. 12.20.21 They afflicted their soules on the day of expiation Not to lye with their wives 2. Sam. 11.11 Thirdly This day they afflicted their soules or humbled their soules for the outward humiliation had beene nothing with out the inward Esay 58 5. Is it such a fast that I have chosen a day for a man to afflict his soule Outward abstinence without humiliation of the soule is nothing acceptable to God Fourthly this day they proclamed the Iubile Why the Iubile was proclaimed on the day of expiation they were humbled in their soules this day in afflicting themselves and then he biddeth them proclaime the Iubile to teach us that the Lord giveth grace to the humble and secondly that the Lord mixeth griefe and joy together to his children in this life they are sweet-sowre joyes and all the promises have Annexionem Crucis a condition of some crosse adjoyned to them Marc. 10.30 He shall receive an hundreth fold in this life c. With persecutions This day was instituted for to purge all the defects and wants which had beene in their Sacrifices all the yeere long and when this day was not able to purge them from their sinnes this taught them that they must expect another Sacrifice to purge sinne for Non datur processus in infinitum but there must be one perfect Sacrifice to purge all our sinnes wherein we should rest They had many reasons to shew them the weakenesse of this Leviticall Law The weakenesse of the Ceremonies shewed by the Priests and sacrifices both in the Sacrifices and in the Priest in the Sacrifices Num. 19.8.9 When the Heifer was burnt they put the ashes in water to purge these who were put out of the Campe for uncleannesse therefore it was called the water of separation those ashes purged them that were separated yet they defiled them that burnt them and gathered them Vers 10. Therefore this Sacrifice could not purge him So the weakenesse of these ceremonies was also shewed in the Priests themselves that the Priest being a sinner could not make atonement for himselfe when the Priest eat the meate offering of the people he made atonement for them but he might not eate his owne meat offering Levit. 10.17 This sheweth the Imperfection of the ceremonies in eating the sinne offering of the people but not his owne sinne offering This was also shewed to them by this If the high Priest had beene defiled by any thing there was a second high Priest appointed to supply his wants 1 King 2. which shewed the Imperfection of his Priesthood Lastly this Highpriest entered but once in the yeere into the Holiest of all and he alone therefore this Priesthood could bring nothing to perfection Heb. 10.5 Sacrifices and Mincha thou wouldst not have but a body thou hast prepared for me in the oblation of Christs Body the legall services were abolished and the meatoffering ceased when CHRIST came Dan. 9.2 Three sorts of purification The Iewes had diverse sorts of purifications First they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by water Ioh. 11.55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up to Ierusalem to purifie themselves and this the Latines called Lustratio The Greeke called the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by fire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heat of the sunne this they borrowed from that Idolatrous custome which the Priests of Moloch used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus per ignem when as they had Magnabhir Baish Transitum per ignem when they did initiate their young children by making them passe through two fires Their second purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purifying with water for what a washing with water whereas the former was but a sprinkling with water Ioh. 3.25 There was a question betwixt some of Iohns Disciples and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about purifying and it was for this purification that those water pots of stone were set Ioh. 2.6 for when they came home from their markets or had touched a gentile or any uncleane thing they washed their cloathes their hands and their feete in those pots of water Their third sort of purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piaculum The manner of the heathen expiating sinne or victima piacularis when as they offered a sacrifice of any beast after they were thus purified and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Gentiles abused as the Carthaginians when they tooke a man and laid all the sinnes of the people upon him they offered him in a sacrifice and burnt him in the fire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expiation for the whole people of that Country or City When Iohn the Baptist Iohn changed all these washinge the forerunner of CHRIST came to abolish the ceremonies of the Iewes and to make way for the Gospell both to the Iewes and Gentiles he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sprinkling of water into repentance and he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in baptizing with the holy Ghost and with fire he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sacrifice for sinne into that Vniversall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of Iesus Christ when he said Behold the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh away the sinnes of the World EXERCITAT XXIII Of the seventh yeares rest and the Jubile A ceremoniall appendix of Command 4. Levit. 25.4 But in the seventh yeere shall be a Sabbath of rest unto the Land c. vers 8. and thou shalt number seven Sabbaths of yeeres c. GOD commanded his people to rest the seventh day from their labours then he commanded them to keepe many feasts in the seventh moneth upon the first day of the seventh moneth they were to keepe the feast of Trumpets called Rosh Hashanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus dies anni the first day of the new yeere upon the tenth day of this moneth they were to keepe the feast of expiation upon the fifteenth day of this moneth the feast of Tabernacles which continued for seven dayes and in the seventh day of the feast of Tabernacles they kept festum salicis and caried branches as they used in the Pascha to carry palmes which was a signe of victory then they carried branches before CHRIST and cryed Hosanna filio David The feast of collections added to the feast of Tabernacles and Passeover In the last day of the feast of Tabernacles was the feast of collection added both to the Pascha and

〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertatem and from the word Iubile the Latines made their word Iubilo to take up a merry song So it might be called buccina reductionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They blew with Rammes hornes at this feast dekeran dikraia as the Chaldee paraphrast paraphraseth it And they blew with these Rammes hornes in remembrance of their deliverance out of Egypt Masius holdeth that they were Neat hornes they blew with Rammes hornes in the forty ninth yeare and in the fiftieth yeare the yeare of the Iubile with Oxens hornes but when they gathered the people to the Congregation Elevare cornu prophetiae quid they blew with silver Trumpets this blowing of Trumpets signified that Ministers should lift up their voyce like a Trumpet Esay 58.1 and proclaime salvation to the people The Prophets were said to lift up the horne 1 Chro. 25.5 because the Prophets were to lift up their voyce and to blow as if it were with a horne The Priests proclaimed the Iubile with Rammes hornes None might blow with those hornes but onely the Priests for the hornes were appointed for a holy use and no man might blow those hornes but he who was consecrated for a holy use as the Priest was for the Priest went out to battell and blew the Trumpet it was he that blew the trumpet to convocate the people it was he that blew when the wals of Iericho fell downe it was he that proclaimed the yeare of Remission and it was he that proclaimed the yeare of the Iubile When they proclaimed this Iubile upon the forty ninth yeare they proclaimed it upon the day of expiation the day of expiation was dies luctus to them a day of mourning and yet the intimation of great joy of the yeare of the Iubile was proclaimed that day to teach thē in the midst of their griefe to remember joy Although the Iubile was proclaimed the fortie ninth yere yet the forty ninth yeare of the rest and Iubile The forty ninth yere of the Rest and the ubile could not ever fall together fell not alwayes together for if the Iubile and the yeere of the rest had fallen alwayes in one yeare as some would reckon beginning the Iubile in Nisan and the yeare of the rest in Tishri then there should be wanting either a halfe yeare or a whole yeare to the yeare of the rest the Iubile hath fifty and the seven rests forty nine it wanting halfe a yeare in the first Iubile in the second Iubile there should be a whole yeare of the rest wanting And so the whole order of their reckoning should be perverted the Text saith expresly that the fiftieth yeare shall be the Iubile and not the forty ninth yeare neither is it enough to say that the Iubile is the fiftieth yeare because the former Iubile is reckoned for one of the fifty because this wayes one Iubile should be twise numbred being the last of the one Iubile and the beginning of the next Iubile and as no man will say that the Iewes were to rest from their labours after the seventh day but upon the seventh day so no man can say that the land was to rest after the seventh yeare but upon the seventh and as the seventh day of the weeke is to be reckoned excluding the former Sabbath for when the former Sabbath is included then it is called eight dayes so the seventh yeare is to be reckoned excluding the former seventh and the fiftieth yeare secluding the former Iubile The yeare of the Rest and the Iubile fall together every seventh Iubile Then to make up the right reckoning is to give to the yeare of the rest fortynine yeares and to the Iubile fifty and so they shall fall together at every seventh Iubile in threehundreth and fifty yeares Seven times forty nine maketh but three hundreth and forty three yeares Three sorts of reckoning amongst the Iewes The three yeeres are not three full yeares When the land is said to rest for three yeares it is not meant here of three compleat yeares the Hebrewes have three sorts of reckonings the first reckoning is excluso utroque termino their second reckoning was incluso utroque termino their third sort of reckoning was excluso uno termino incluso altero Example of the first when they are both excluded Matthew saith cap. 17.1 sixe dayes after the other Evangelists say eight dayes after Marc. 9.2 Luc. 9.4 including both the termes And thus the Evangelists are reconciled The 3 sort of reckning is including one of the termes and excluding the other as they were to Circumcise their children the eight day if the child had lived seven dayes and a part of the eight he was to be circumcised as if he had lived compleat eight dayes therefore the Iewes say that dies legis non est à tempore ad tempus that is it is not to be understood de completo tempore of the full time so the three yeares wherein the Lord promised to blesse their land are not to be reckoned for three whole yeares but excluso utroque termino two halfe yeares and a whole yeare Deut. 5.1 At the end of every seventh yeare thou shalt make a release mikketz should not bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine מ pro ב A fine but in fine Deut. 31.30 putting beth for mem The land rested three yeares How the land rested three yeares together but not three compleat yeares but one whole yeare and two halfe yeares excluso utroque termino they did sow their Corne in Shebhat answering to our Ianuary and they reaped their Barley in Nisan answering to our March and they reaped their Wheat at the Pentecost the yeare before the Iubile when the rest and the Iubile fell together they reaped their Corne in Nisan which served them till Tishri Annus cempletus currens and this halfe yeare was called the first yeare of the three yeares rest then the yeare of the Iubile began in Tishri which was a compleat or a full yeare and this was the second yeare of the Rest and after the Iubile the Cornes were sowen in Shebhat againe and reaped in Nisan and this halfe yeare was counted the third yeare and this was annus currens but not completus In the fiftieth Iubile from the Creation of the world the seventh Sabbath of the Land and the first Iubile began both in one yeare After Ioshua had fought against the Canaanites for sixe yeares the Lord commanded the land to rest the seventh yeare reckoning the seventh yeare and Iubile from Tishri How the Iubile and the seventh yeare of the rest fell both together see this Figure following A figure to shew when the seventh yeare of the Rest and the Jubile fell both in one yeare Also there were no Iubilees reckoned untill Ioshua had conquered the land yet if ye will reckon from the Creation of the world till the dayes of Ioshua 3500

twelue moneths fiue dayes and sixe houres which sixe houres every fourth yeare maketh up a day and this yeare we call leape yeare these eleven odde dayes are not cast away they are insititij dies or ingrafted daies as a graft is grafted in a tree and they are called the Epact because they are cast to to the end of the year for to reduce the Moones course to the course of the Sunne neither are they left as dies desultorij to runne at randome through all the moneths of the yeare This time of the Epact with them is counted as no time and they illustrate the matter thus The embolimie epact counted as no time A man had thirty sonnes and thirty daughters and three which were neither his sonnes nor his daughters but abortives borne out of time these thirty sonnes and thirty daughters were the dayes the nights of the moneths and the three odde dayes after the third embolimie were reserved as insititij dies untill the next embolimie and were no part of the moneths of the yeare untill the seventh embolimie The spirituall use which the Scripture maketh of the Moone is first to shew us the instabilitie of the world therefore Revel 12.1 the Church is the woman cloathed with the Sunne having the moone under her feet to signifie that the Church shall tread under foote the changeable world Secondly as the Moone changeth so doth the life of man Iob 14. while my change come so Prov. 31.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii mutationis aperi ostuum in causa filiorum mutationis that is for him that is going to be put to death and as we pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24.23 And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio this was called Tekuphah revolutio anni 1 King 20.26 it was in this moneth that the Kings went forth to battaile 2 Sam. 11.1 And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum and the Chaldees called this moneth Mensis Ethanim id est veterum 1 King 8.2 In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hyems this moneth is called Hhoreph pueritia for as Tishri is the beginning of the yeare Gen. 8.22 so the beginning of our age is our childhood Iob 29.4 Their Ecclesiasticall reckoning began in Nisan Their Ecclesiasticall reckoning began in Nisan Exod 12.1 Chron. 12.15 These are they who went over Iordan in the first moneth when Iordan had overstowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4.35 Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7.1 The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts What they reckoned from every moneth the reigne of their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees Vide Buxtor Synag and from this time they reckoned how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is Conclusion As the Lord changed the reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5.17 Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3.6 Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40.12 Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3.6 Wisedome cōmeth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers Lib. 2. Fast so Ovidius Seu quia tot digitis per quos numerare Solemus So Invenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10.2 the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter 〈◊〉 〈◊〉

the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes kept faithfull the booke of God without corruption The Iewes to whom The Oracles of God were committed Rom. 3.2 therefore it was called Their Law Ioh. 8.17 would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infidelesut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true The Iewes numbred the Verses Words and Letters of the Bible and shall wee thinke that the Iewes would have corrupted the Text who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3.8 as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it They would write no language but in Hebrew letters The superstitious Iewes at this day are so carefull to keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Vide Guiliel Schiekardum de jure regio Hebrew words written in Greeke Characters when they saw the copie which was presented to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Bellarm. lib. 2. Cap. 2. De verbo dei Some men will say that the Hebrew Text was corrupted after the dayes of Saint Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text Serrarius in prolegom Bibliac●s And Serrarius acknowledgeth that there is but small or no corruption in the Hebrew Text Corruptio Physica Mathematica Moralis he maketh a threefold corruption The first Physicall the second Mathematicall and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies We must put a difference betwixt Hebraeo-Samaritana and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these Reason 1 Reasons to prove that the Samaritan copy is not the originall First the Samaritans were Idolaters they were brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus strange worship The Lord concredited his oracles to his owne people Deut. 33.4 The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Reason 2 Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus Reason 3 The Samaritan Copie differed as much from the originall The Samaritan differeth as much from the originall as the Seventy doe as the Seventy doe but none of them hold that the translation of the Seventy is the originall by which all others should be tryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33.4 and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36.37 Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Cain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesukim pasekin bimtzeghnoth pasuk that is There are twenty eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4.11 I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12.10 They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the