Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.

Sect. 6.

FOurthly, the children of Israel coming out of Egypt were bidden to begin their yeare at Abib or Nisan.

Now they (as hath been shewed) who maintain the worlds creation in the Spring, think that the yeare natu∣rally began at that time, and that the Israelites by this command were onely put in minde to restore again their ancient custome which was in use amongst their ance∣stours, before they went into Egypt.

All which is but a meer conjecture: for what author ever reported that the Egyptians made the Israelites for∣get their ancient customes? it is written no where but in some mens imaginations, and therefore it proveth no∣thing▪ In which regard we may be rather confident of the contrary, namely that the yeare was changed, and not renewed: especially if we consider but of this one thing more concerning the beginning of the Egyptian yeare, which was not from September, as the Jews be∣gan; but from Iuly, or about the Summer solstice, when their river Nilus began to overflow. If therefore the Jews had altered the beginning of their yeare that they might observe the customes of the Egyptians and imitate them, why did they not reckon their first moneth from the Summer solstice, as did the Egyptians, but rather

from the Autumnall Equinox, as did not the Egyptians? I confesse that conjectures in some cases for want of bet∣ter proof may hold water; but here the case is otherwise, as evidently appeareth.

But it is objected, that the Chaldeans reckon the be∣ginning of their yeare from the Spring; and from whom did they learn their customes but from the ancient He∣brews? wherefore the Hebrews of old time began their yeare from the Spring, and not from Autumne.

The Chaldee Paraphrast mentions no such thing, but plainly affirms the contrary; shewing that that moneth which after the coming out of Egypt was the seventh moneth, had in former times been the first moneth. This that authour affirmeth; then which what can be more plain?

But it is further objected, that the order of the moneths in the history of the Floud makes it appeare otherwise; for it cannot be shewed in any place of the Scripture where the moneths are reckoned in their or∣der, as the first, second, third, &c. that ever they be∣gan but from Nisan: Moses therefore, according to the command of God, ordaining this moneth to be the first moneth, doth make no new institution, but reneweth the old, as before was mentioned.

To which it is answered, that when Moses had occa∣sion to speak of the moneths of the yeare in the historie of the Floud, he must either mention them as he did, or else say nothing of them at all: For it is plain enough that all of them had not names to be called by; and must therefore be reckoned according to their number (if at all they be reckoned) from whence soever the reckoning began. We do not finde that any of them had names, excepting foure, untill after the captivitie. The foure were these: 1 Ethanim. 2 Bul. 3 Abib or Nisan. 4 Zif. The first was called Ethanim, or mensis fortium,

from the excellencie and dignitie of it; not onely because it was the beginning of the yeare, but also of the rest and Jubilee. The next to it was called a Bul, which is as much as defluens; because in this moneth the leaves do as it were flow, slide, or fall away from the trees. The seventh was Abib, so called à novis frugibus, from the new fruits or eares of corn then first appearing. The eighth was called b Zif, which was à splendore & nitore, from the splendour and brightnesse of it; seeing the earth was at this time stored with daintie fine flowers, and curious fair objects. These were all which had names.

That therefore for the order of the moneths proves as little as any thing else.

Wherefore I cannot see but that this opinion above all others may stand as the most probable, namely, that the yeare naturally began from Autumne; and so, by conse∣quent, the worlds creation was then.

The Autumnall Equinox was at that time (if it be re∣duced to our Julian account) about the latter end of October; but now it is about the 13 day of September: And the Sunne then entred into Aries about the latter end of April, which in these dayes is about the 10 or 11 of March; so much hath the Equinoctiall anticipated since the beginning.

Notes

• An answer to their fourth rea∣son who place the creation in the Spring.
• Object.
• Answ.
• Object.
• Answ.
• 1. Kings •…•…. 2.
• a

  1. King. 6. 38.
• b

  1. King. 6. 1, •…•…7.