The Christian Synagogue, Book 1 · Chapter 6 · Section 1

The Christian Synagogue · Book 1 · Chapter 6 · Section 1

p. 73SECTION. 1. Of their Ecclesticall Customes.

Concerning the time appointed for Gods worship.

GOD appointed a time for his dayly worship in all Ages.Canon.

They went vp about the sixt houre to pray.

They had three times appointed for prayer: the Confir.morning, the sixt houre, and the evening; borrowed Acts. 10. 9. Illust.Acts 10:9from the three times of their sacrifice. Their morning sacrifice was any time before the third houre; their evening sacrifice, ordinarily was killed before the ninth houre; But when the sacrifice of the Passeover was to be killed betwixt two evenings, then the ordinary sacrifice was anticipate one houre, and killed halfe an houre past sixe, and offered soone after: This sacrifice, which came neere to the sixt houre, was called the mid-day p. 74sacrifice: and from this they borrowed their Prayer at the sixt houre. Acts 10. 9. From the morning sacrifice their morning Prayer, Acts 2. 15. From the evening sacrifice, their evening Prayer. Acts 3. 1.

PARAGR. I.

Of the Sabboth.

GOD separated the Sabboth from all other dayes of Canon.the weeke for his worship.

Call the Sabboth a delight, to consecrate it as glorious to Esay 58. 13.Isa 58:13the Lord, &c.

They had a preparation to their Sabboth called foreign, Illust. 1.The preparation. This was called Gnereb Hassabbath, Vespera Sabbathi, The evening of the Sabboth.Luk. 23. 54Luke 23:54

They had before this preparation bbScaliger in emendat. ex Ioseph.their foreign, 2Their fore-preparation: This began in the morning, and Mat. 27. 62Matt 27:62lasted vntill the sixt houre.

Secondly, their foreign, largely taken. This began 3after the sixt houre.Iohn 16. 14John 16:14

Thirdly, they had ccIoseph. de antip. Ind.foreign, The approaching 4of the Sabboth: This began after the evening sacrifice was ended, and before the Sunne set; this was properly called foreign.

Fourthly, ddIoseph. de antiq. Iud.foreign, Introitus Sabbathi, The 5entrance of the Sabboth, as Iosephus cals it.

They eeIn lib. Mus. Drus. l. 1. animad.had a Tradition, that they might goe no further vponupon the preparation to the Sabboth, then three Parsae, every Parsae containing foure miles. This they did, least comming home too late, they might not hauehave leysure enoguh to prepare things for the Sabboth.

Their Sabboth day began at the evening.Canon.

Gen. 1. 31. The evening and the morning were the sixt p. 75Confir.day. So Nehemiah 13. When some of the gates of the Cittie Lev. 23. 32. Neh. 13. 19.Lev 23:32Neh 13:19began to be darke before the Sabboth.

Therefore ffPorkin in …hron…logia. See in the translation before.these two hold that the ordinary Sabboth of the Iewes, began in the morning, and not in the evening, (vnlesse it concurred with another great feast) seeme to be mistaken. The Iewes say, Vespra Sabbathi est vicina tenebris, The end of the Sabboth is next darknesse: Therefore Mathew 28. 1. foreign, should not be translated the beginning of the Sabboth, but Serum or exitus Sabathi, The end of the Sabboth.

But it would seeme that the Sabboth beganne at the Obiect. morning, because Luke saith; It was the Sabboth, and it beganne foreign.

Illucescere here, is taken for the rising of the starres; Answ. therefore they are called Stellalucis, Psal. 148. 3.

The Sabboth had many priviledges which no other Canon.day had.

First, antiquitie thereof: secondly, it was written Duplex foreign 1. i… clinamis solis qua à meridie inc…pit, the Greeks cals foreign, 2. solis horizontem si… benntis, this they called foreign.Illust.with Gods owne finger: thirdly, there was a more exact rest observed in it; therefore it was called a Sabboth of Sabboths; and Maleuth, regina Sabbathorum, The Queene of rests. VponUpon other holy-daies they might dresse meat, but not vponupon this. Hence is their Proverbe, Qui parat in Exo. 12. 16.Exod 12:16foreign, vescetur in Sabbotho, He that prepares his meate before the Sabboth, shall eate on the Sabboth. Fourthly, Gods owne distinction, rayning no Manna that day. Fiftly, other holy-daies were memoratiue, or figuratiue onelyonly; but this was both memoratiue and figuratiue (as Bellarmine markes.) Sixtly, other feasts might be transferred to it, but it might be transferred to none Seventhly, the whole weeke takes the denomination from it, and is called a Sabboth. Luke 18. 12. I fast twise in the Sabboth, that is, in the weeke.

For the excellency of this Sabboth, ggShind. Pentag.they compare it to a Queene: **R…bb. Aqu ba.the three great seasts, they compare them p. 76to the Concubines; the dayes betwixt the fist and the seventh of the two great feasts, they compare them to the hand-maids, because they were but halfe holydayes.

The Sabboth day was instituted for rest.Canon.

In the Sabboth there is an Internall rest, and an Externall. Illust.The Internall rest, they called it Sabboth Hasud, Sabbathum 1secretum, The secret rest. The Externall rest is, when men rests fom bodily labour, but giuegive not themselues to the worship of God: this may be called the 2Sabboth of the Oxe or of the Asse: but when they neither rest the externall rest nor the internall, it may be called the Sabboth of the golden Calfe: (The people sat downe to eate and drinke, and rose to play.) When they worship 31 Co. 10.1 Cor 10God in Spirit, then it is the Sabboth of the true Isaelite, to these it was called Desiderium dierum, the desire of dayes. hhDrusius ex haskumi.Iohanna, when the Sabboth day approached, put vponupon him his best apparell, and said veni sponsa mea, come my spouse: he was as glad of it, as the Bridegroome is of the Bride.

The whole Sabboth was spent in holy exercises.Canon.

Their weeke day they divided in three sorts of exercise; Illust.the first, Ad Tephillam, orationem, Prayer: the second, Ad torah, legem, the Law: the third, Ad malacha, artificium, to handy-craft.

The Sabboth had some exceptions from it, for in sundry Canon.cases they might worke in it.

A Negatiue precept binds more strictly, then an affirmatiue; Illust.therefore the affirmatiue of a negatiue can hauehave no exception: but the negatiue of an affirmatiue, binds not so strictly.

This is a negatiue; Ye shall not bow before an Idoll: the affirmatiue of it is this; Ye shall bow before an Idoll. iiScaliger in Elench. ex Talm. Ierus.This affirmatiue (say the Iewes) can hauehave no exception (VsUs{que} ad carrigiam calcei;) that is, if a man were standing before p. 77an Idoll, it were not lawfull for him to bow himselfe to tye the latchet of his shoe before it, although it were not his purpose to worship it.

This is an affirmatiue; Ye shall keepe the Sabboth: the Exod. 20Exod 20negatiue of it, is; Ye shall not keepe the Sabboth. In many cases it was lawfull of them to breake the Sabboth. For God bids the Israelites compasse Iericho seaven dayes. then they must march vponupon the Sabboth: Here Gods command, breaks it. 2. Servile works might be done for the honor of God that day, as the Priests killed the beasts for sacrifice, and circumcised their children that day. 3. Workes of necessitie might be done that day, as a man might ease nature, which could not hauehave beene done without a servile worke; for they behooved to carry a paddle with them to dig a hole in the ground, and to cover their excrements: which were all servile things.Deut. 23. 13Deut 23:13

When they were in the Wildernesse, they might travell Canon.no further then 2000. pases vponupon the Sabboth.

There was two thousand cubits betwixt the Israelites Illust.(when they marched) and the Arke, so betwixt their Ios. 3. 4.Josh 3:4Tents and the Arke when they rested. This was called a Sabboth dayes iourney, and afterward so much ground kept still the denomination of a Sabboth daies iourney, Act. 1. 12. This was called Techom Sabbath, terminus Sabbathi, The bounds of the Sabboth. But when they came to Canaan, they might travell vponupon the Sabboth, as farre as was betwixt their houses and their Synagogues.

There were some Ceremonies, which they kept no longer then they were in Egypt; as, To eate the Paschall Exod. 12. 3.Exod 12:3Lambe standing with their loynes girded,and their staues in their hand: so to take a Kid, or a Lambe for the Passeouer in Egypt: but after they were bound onelyonly to take a Lambe, Therefore He is called the Lambe of God, who takes Iohn 1. 29.John 1:29away the sinnes of the world. Secondly, some Ceremonies they vsed onelyonly in the wildernes, as, they might hauehave no p. 78steps to goe vp their Altar, but the Altar of the Temple had steps: so this space of ground they did obserue onelyonly in the Wildernesse.

They had **T…sephoth. Sabboth.Additamentum Sabbathi, when they adde a part of the weeke day to the Sabboth: in this time they light a Candle, which they called Haphdala, The candle of seperation, which burnes all the separation.

The kkLib. Musar.valley, and had not so long a day as these who dwelt in the Mountaines, Addebant de profano ad sacrum, they tooke from the pofane, and ioyned to the holy: but the Iewes who dwelt in Saphar, which stood vponupon the hill, and had a longer day; they say of them, Demebant de sacro, & addebant ad pofanum, they tooke from the holy, and ioyned to the profane: but the Iewes of Tyberias were most approved, Quia satius est addere de profano ad sacrum, quam demere de sacro & addere ad profanum: It is better to take from profane to holy things: then to take from holy things, & ioyne to profane. The whole weeke tooke denomination from the Sabboth, as the whole monethmonth was called Kodesh, from the Change of the Moone: they say, Vnus in Sabbatho, terim be Sabbath, duo in Sabbatho, Twise in the weeke. As the Pharise said, I fast Luk. 18. 20.Luke 18:20twise in the weeke.

The first day of the weeke was called iiTalmud. lib. Mus.Mognale Sabbath ascertio Sabbathi, the ascention of the Sabboth: and the last day of the weeke, was called Motzi Sabboth, exitus Sabbathi, the end of the Sabboth: and they say, that the weeke ascendit cum dijun, & exit inDijou: that is, begins with the first day of the weeke, and ends with the last.

mmTalmud. tract atu d… hagiga.Dijun is written thrise, and Dijon: because the first day of the weeke is called Dijun; the second Dijon, &c.

p. 79nnBuxtorf. Tiberias.The Spanish Iewes kept their fast in Dijun and Dijon, that is, the first day of the weeke, and fourth: but the Iewes of Germany keepe it in Dijon, the second day, and end it in Dijon the fourth day of the weeke.

The Iewes were first great breakers of the Sabboth, Canon.then they became superstitious on keeping of it; and Neh. 13. 19Neh 13:19thirdly, they became ridiculous.

1They became superstitious they would not fight vponupon… Mac. 2. 24 the Sabboth to defend themselues fom their enemies, contrary to their owne Canon, Periculum anime pellit Sabbathum: The danger of the soule breakes the Sabboth. Ierusalem was twise taken vponupon the Sabboth, because they would not defend themselues that day; ooP. Cunau… de rip. Ind.first by Ptolomie, and then by Pompey.

2They were not so superstitious in the dayes of Christ, but that they would hauehave pulled a Beast out of the pit Luk. 14. 5.Luke 14:5vpo the Sabboth, but would not pull the eares of corne. ppBuxtorf. Sinagoga Iudaica.Afterward they made a Canon, that it should not bee Mat. 12. 2. …Matt 12:2lawfull to pull a Beast out of the pit vponupon the Sabboth.

3Then they became ridiculous, qqIoseph. de bel Iud. 1. 7. cap. 24.Judg 1:7for they held, that there is a flood called Sambasion, or Sambation, which runs all the weeke, and stands vponupon the Sabboth; but where it is, they cannot tell.

Every seventh day they rested from their labours: secondly, Nota.every seventh yeare the ground rested: this was cald Sabbathum terra, the Sabboth of the land. Thirdly, every seven seventh was the Iubilaean Sabboth; then all debts were pardoned, prisoners released, lands morgaged, restored to the right inheritors. Fourthly, the great and eternall Sabboth, Rev. 14. When we shall rest from our labours: This Sabboth comprehends all these; we shall rest from our labours, the ground shall rest, being no moe subject to vanitie, Rom. 8. We shall be no more prisoners to sinne nor Sathan; We shall be restored to the heavens which we hauehave morgaged, and all our debts shall be p. 80payed. This is Sabbathum aeternitatis, An eternall Sabboth.Esay 66.Isa 66

PARAGRAPHE II.

Of their New Moones.

AS God appointed a time for his daily and weekely Canon.worship; so He appointed generall feasts, for his monethly and yearely worship.

For his monethly worship, He instituted the New Moones, and the first day of each yeare, although afterward they were corruptly observed.

The Iewes before the captivitie, kept onelyonly the day CanonConfir.of the change; Blow the Trumpet in Caesae, the new Moone. So Proverbs 7. My husband will not come home till Caesae, the Psal. 81. 3.Ps 81:3new Moone. rrScaliger de emend. temp. l. 2.It was called Caesae from Casah abscondere, because then it was obscured by the Sunne; by the Athenians it was called foreign vetus & nova; the going out of the old, and beginning of the new: the rest of the Greekes called it foreign, thirtie, because their monethmonth had thirtie dayes.

After the Captivitie, they were more curious to obserue Canon.their New Moones, which they had learned in Babel.

There are three reckonings of the new Moone; first, Illust.In synodo, in the point of the change: the second, in foreign, or the time of her waxing: the third, in foreign, which we call the prime. ssTalm. l. haflemannum.The Iewes after the Captivity kept the change & the prime. The day of the change, or the thirtie day, was a holy day to them: ttHorac. l. 1. Sat. 9.Horace cals this Trigesims Sabbathi, but they kept the prime in greatest solemnitie. Hence Col. 2. 16. Let no man condemne you in a Sabboth, nor new Moone.

p. 81That they might finde out the sure time of the Canon.change, they fixed a sure period, (to wit) the Meridionall, as (the Astronomers doe in calculo Astronomico, in the Astronomicall computation) called Epilogismus lunaris, the reckoning after the Moone.

VponUpon the day of the change. from the mid-day, Illust.they counted eighteene houres to the Sunne rising, because all this time she was in coniunction with the Sun: then till the next evening shee was waxing twelue houres, all this time she cannot be seene: the second evening shee is seene, and this time they kept most solemnly.

uuBuxtorf. Synag. Iud. cap. 17.Judg 17The Hebrewes in their Talmud hauehave an Apologue Apologue.for this; that the Moone complained in the day of her creation, that she was not appointed for so good a vse as the Sunne, to shine in the day time, but in the night: because of her grudging (they say) that God appointed that she should not shine from the day of her creation, till the sixth day; therefore the first and the second When the Moone shineth not.daies, were called foreign, because the Moone shined not on them.

For the observation of their feasts, xxScalig. de emend. temp l. 3.they had a translation Canon.of their dayes.

This Translation was either Lunary, Politick, or mixt Illust.of both. Lunarie Translation was, when they translated, the time from the change of the Moone vntil eighteene houres were past **The note of the Lunarie translation was foreign 18.. Politicke Translation was, that two feasts should not concurre together: this they did Propter olera, & propter mortuos, For their meate, and for the dead; because when a great feast fell before the Sabboth they might neither dresse their meate vponupon it, nor bury their dead; therefore they translated over the solemnities of that day to the Sabboth. This Translatio seriarum began in Babell, which was more Marish then Iudaea, and made things to corrupt sooner.

They translated one day to another, for lesser feasts, p. 82Canon.and to keep their feasts distinguished: so that two should not fall in one day.

A mixt Translation, was, when they had respect both Illust.to the Lunary and Politicke Translation; as in foreign, and foreign.

The Moone changing the third day of the weeke, that day she must not be kept, for the Lunary Translation of eighteene houres, therefore she must be translated to the fourth day: that day she cannot be kept, because of the Politick Translation, and the dies reijculae, whereon a solemne and immoveable feast did fall: therefore it was called reijcula, for the beginning of the yeare, and the new Moone; wherefore they translated it ouer to the fift day.

After the eighteene houres were past of the Lunarie foreignTranslation, the third day they might keepe it at the ninth houre, and 204. scruples. This they marked with Gatrad, signifying the third day, ninth houre, and 204. scruples: the new moone changing the second day, vponupon the third day, at this time she might be kept.

Their dies reijculae were cast out only in two months; Nisan, and Tisri: they marke the Dies reijculae in Tisri, by these three Letters, ADV; A signifying the first day of the weeke; D the fourth; V the sixt. They could not foreignkeepe the new Moone the first day of the weeke, for the feast of Tabernacles; nor on the fourth day, for festum gedaliae; nor on the sixt day, for the Sabboth following, and the feast of expiation: The feast of the Tabernacles might fall eyther vponupon the first day of the weeke, the fourth, or the sixt; therefore the beginning of the new yeare, and the new Moone (two moueable feasts, might be kept vponupon none of these dayes.

The daies which were cast away in Nisan, were noted with the letters BDV: B signifying the second day of the week; D the fourth; and V the sixt: the fourth day p. 83foreignthey might not keepe Caput anni, nor the new Moone; because of the feast of Purim, that fell that day. The sixt day, they might not keepe it, because of the Sabboth following. They might keepe it the morrow after the Sabboth, because it was not dies reijcula: they might not keepe it the second day, because it was dies reijcula, on which Caput anni might not fall, and because Pascha Nota.might fall that day. Pascha may fall any day of the weeke, except the day before and after the Sabboth. This Diatriba shewes the dayes that were cast away, (or moveable) and which were immoveable.

What is the cause that Pascha might not fall the morrow Quaest.after the Sabboth, as well as the feast of Tabernacles.

Because in the preparation to the Pascha, there was Answ. some servile worke done, which could not be done vponupon the Sabboth; therefore it was translated to another day: But there was no preparation at the feast of Tabernacles, therfore it might fall the morrow after the Sabboth.

Before the captivitie, their moneths were thirtie daies; for whether the Moone changed vponupon the twentie nine or thirtieth day, they reckoned euer thirty daies, according to the Sunne.

After the captivitie, their moneths were twentie nine, or thirtie daies, following the course of the Moone, that they might keepe the right point of the change.

What is the reason our moneths now hauehave thirtie, Quest. and thirtie one dayes?

p. 84Iulius C…esar, for to make the two Solitices and Equinoxes, Answ. with the yeare and course of the Sunne, to agree in one, ioyned fiue dayes to the yeare, and made twelue moneths onelyonly, which will hauehave thirtie, and thirtie one dayes in our moneths.

PARAGRAPHE III.

Of their yearely Feasts.

THey had three great Feasts in the yeare: Pascha, Pentecost, Canon.and the feast of the Tabernacles.

The first was called Hhag Hashebagnoth, or festum Septimanaurm. The third, was Hhag Hassukkoth Tabernaculorum. and according to the moneths, the first, was called Festum Nisan; the second, was called Festum Tisri; and the third, was called Festum Sivan: they were called Regalim by the Iewes; and by the Greekes they were called foreign, great dayes.

PARAGRAPHE III. Diatriba 1.These tvvo vvords, Paragraphe& Diatriba are set downe for distinction of divers subiects.Diatriba signifies the continuation of a matter.

Of the Pascha.

THE Pascha had a preparation before it, called foreign, Preparation to the Passeover: foreign, à cohibendo, to hold in; septis circumscribere, to hedge about: because the Lord set (as it were) a pale round about it, that no man might breake within it, to doe any servile worke: for the same cause the Hebrewes called the last day of it, Gnatzereth dies interdict us, a halfe holyday.

p. 85foreign is sometimes taken largely, Iohn 16. 14. And it was the sixt houre, and it was the preparation: and strictly, Inter duas vesper as, Betwixt two evenings.Exod. 12.Exod 12

The time betwixt the first day and the seventh, they called it Chol, profanum, interfesti dies, minus sacri; they were not kept fully holy, as the first and the last; for, in these daies they astained from all servile work, but the daies betwixt were but halfe holy-daies, & they might doe servile workes in them.

yyBuxtorf de Synag. Iud. cap. 16.Judg 16The last day of the Pascha, and the eight day of the Tabernacles, was called Gnatzereth, Dies interdictus, and dies retentionis: and they illustrate the matter by this comparision; as a kind friend who hath intertained Similie.his friend seaven dayes, when he is to goe away, he will keepe him still the eyght day, that is, the day of retention to him. So the Israelites, after they had feasted the Lord, (as it were) seaven dayes, loath to let him goe, would keepe him one day longer; this is the day of retention.

In this feast they read the booke of the Canticles, because it treats specially of their coniunctiō with Christ, which was sealed in the Pascha.

PARAGRAPHE III. Diatriba. 2.

Of the Pentecost.

THey reckoned fifty daies betwixt the Pascha and Canon.the Pentecost.

The morrow after the Pascha was called foreign, and Illust.the next Sabboth after, was called foreign, that is The first second. It was called the first, because it was the first of the seaven weekes to the Pentecost: it was called the second, in respect of the Pascha going before. There p. 86were fiftie dayes betwixt foreign, and the Pentecost, and sixe weekes betwixt foreign and the Pentecost.

The Pentecost fell ever vponupon the same day which foreign fell vponupon; **Marke the difference betvvixt foreign & foreignforeign is the first day after the Pascha: but foreign is the first Sabboth after the Pascha.

They were commanded to reckon fifty dayes betwixt Canon.the Pascha and the Pentecost. The Iewes illustrate the matter by this Parable. zzBuxtorf. de Syn. Iud. cap. 15.Judg 15A certaine prisoner begged of a Parable.King, that he would deliver thim out of prison: he delivered him, and promised after so many dayes, to bestow his daughter vponupon him: would not this poore man reckon diligently to the day of the marriage, and his owne deliverance? so the Israelites being in Egypt, God delivered them out of prison, and promised to marrie them to his daughter (the Law) withing fiftie daies: should not they then diligently reckon the time betwixt their delivery out of Egypt at the Pascha, vntill the Pentecost: but here is their misery, that they brake the Covenant of wedlocke to the Kings daughter, and committed adultery.

The last of the fiftie dayes of the Pentecost, was called foreign, and foreign, Acts 2. 1. Cum implerentur dies Pentecostes, When the dayes of the Pentecost were fulfilled. The day before the Pentecost was called foreign, it had not seaven daies after the day of the Pentecost, as the other two feasts had.

Marke the difference betwixt these two, **Fuller. Mised.foreign and foreign: for foreign with (foreign,) signifies properly the Sabboth, comming from the Hebrew word, whcih is written with Holem. but foreign, it signifies the whole weeke, Levit. 23. 32. It comes from the Syriacke word, Sabba contracte Saboth; from whence the seventie following, the Syriacke makes foreign, and foreign.

The Samaritanes confounding these two words; they p. 87kept seven Pentecosts in one yeare: they were called for a Epiphan. de Mensur. & ponder.this foreign, Levit. 23. Ye shall count seaven Sabboths to you. They tooke foreign with (foreign) for foreign with (foreign) and kept seaven weekes in stead of Sabboths, one after another, making vp seven Pentecosts in one yeare. In this feast they read the booke of Ruth, for the Genealogie of David King of Israel.

PARAG. III. DIATR. III.

Of the feast of Tabernacles.

THE first and last dayes were most solemne, in the Canon.feast of Tabernacles.

The last and great day of the feast: This was called Hosanna Confir.Rabba.Ioh. 7. 37.John 7:37

In this feast they vsed to hold vp branches, which they called also Hosannam Mat. 21. 9.Matt 21:9tuam, praeparato Hosannam tuam. Hence is that phrase in the Gospell of Mathew, Hosanna filio David; that is, We hold vp these branches called Hosanna to the son of David. if it had beene a Prayer, they would hauehave said in the Vocatiue case; Saue vsus O sonne of David. This feast the heathen dedicate to Bacchus, which they called foreign, carrying of branches: and the Levites who played vponupon Cymbals at this feast, they derived from Lyceus, ro Evio Bacchus, Plat. in sympos.

The dayes betwixt the first and the seventh, were lesse holy-dayes, called Mogned Caton: these the Latines called intercisi dies, being a midst betwixt fasti and nefasti. In this feast they read the booke of Ecclesiasies, in remembrance of their protection in the Desert, for Gods providence is handled there.

A good day, was called by them, a day of ioy and p. 888 Sam. 25.feasting, but yet had not such solemnitie as the three great feasts: hence is that saying of theirs, Sacerdos fecit bonum diem fratribus suis, that is, Made them a feast.

PARAGRAPHE IIII.

Of the counting of their Yeare.

THat the full Moone might fal vponupon the foureteenth day of the monethmonth, they institute foreign, saltum lunae, the Moones skip, which if they had not done, it would hauehave fallen either foreign, vponupon the thirteenth or fifteenth day.

Their yeare was either abundant, deficient, or equall; Canon.* Scal. de emend. temp.abundant, they called it Annus impregnatus, and embolimaeas: deficient, they called Annus cavus.

The yeare which was deficient, by institution they Illust.made it full; as when they tooke a day out of Casleu, that had thirtie dayes, and put it to Marcheshvan, which had but twentie nine dayes.

That yeare which was abundant, by institution they made it deficient, when they tooke a day from Marcheshvan, and added it to Casleu: here Casleu had a day more then enough, (for none of their months had thirtie one daies.)

Their yeare was ordinary, when Marcheshvan had nine and twentie daies, and Casleu thirty, & so through the moneths of the yeare.

That they might reduce the course of the Moone to Canon.the Sunne, they intercaled or ingrafted a monethmonth.

The Sunne exceeds the Moone in her course, eleven Illust.daies ¼, in the yeare: by this it comes to passe, that every third yeare, there are thirtie three dayes odde, of the which they make vp a monethmonth, calling it Adar prior, the p. 89first Adar of thirtie dayes, and they reserue the three odde dayes till the next yeare, and so forth till the nineteenth yeare. These intercalar moneths with the odde daies, made vp the nineteenth yeare of the golden number, consisting of three hundred fifty foure daies: so that the Sunne and the Moone met at one iust period, as they did in the first yeare of the golden number. Of the nineteene yeares, the third, the sixt, eighth, eleventh, foureteenth, sixteenth, were intercalar yeares; and the nineteenth yeare, made vp the golden number. The eighth yeare was intercalar, because of the sixe odde daies, reserved from the yeares going before.

These intercalar moneths were esteemed as but momentum Canon.temporis, a point of time: and in their civill computation had no vse, neither did their Iudicatories iudge in that time.

The Iewes illustrate this Canon by this case. Reuben Illust.Scal. in can. Isag. lib. 3. In digestis Iud. cap. 1. Megillah.Judg 1was borne in the last day of the intercalar month Adar: Simeon was borne the first day of the ordinary monethmonth Veadar. So that Simeon was but a day younger then Reuben. according to their Ecclesiasticall Computation; the question is, when must they enter to their inheritance? Simeon sayes, he must enter a monethmonth befor Reu-ben, because Reuben was borne in the intercalar monethmonth Adar, which was but momentum temporis, a point of time: The Iudges ordaine, that Simeon should enter to his possession a monethmonth before his brother Reuben, in the ordinary monethmonth Veadar; because he was borne in that monethmonth: but Reuben shall stay nine and twenty daies before he enter, that is; till the first day of the monethmonth (to wit Nisan) before he enter, because the month Adar which he was borne in, was but momentum temporis, a point of time; and they iudged no civill matter in that monethmonth.

p. 90A Programme of the Hebrew Kalender.Programma, signifieth a table so written, that it may be read by all men.

Mensis.