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. 7.

BUt concerning the particular day, it was on the* 1.1 26 or 27 day of October. And as for the other, when the Sunne entred into Aries, it was about the 21 or 22 day of April.

So that if the world began in the Spring, or at the Vernall Equinox, then we may account that a∣bout the 21 or 22 day of April was the first day of the world. Or if it began in Autumne, then the

first of dayes was neare about the 26 or 27 of October.

But in my judgement the best opinion is (as hath been shewed) that it was in Autumne when things were not growing to perfection, but even in perfection it self, as Adam was, who presently after fell: so also the trees and plants in Autumne, with their fruits and seeds on them at the ripest, were in their perfection, began the course of Nature, faded afterwards by little and little through the approaching winter: which time seems to be a fitter time for Adam to bewail his fall in, and to make him the more sensible of his lost happinesse, then a pleasant and chearfull Summer; because by how much the more he was afflicted, he would by so much the more be sensible of his miserie, and thereupon long the more earnestly after the promised seed.

And not onely so, but also the fall of man at the fall of the leaf, and the restoring of him again at the revi∣ving Spring, do make a more perfect and exact harmony, then if for their circumstances of time we should cast them both into the Spring. For (as hath been said) like as the death of Christ was of a contrarie nature to Adams fall; so the time for the one being contrarie to the time for the other, doth well expresse the nature of each act at either time.

And further, we have not onely the testimonie of Io∣sephus before alledged, against whom some except; but also the * 1.2 Chaldee Paraphrast doth witnesse as much, say∣ing that that moneth which in the first book of the Kings, the 8 chapter, at the 2 verse, is called the seventh moneth, was in former times the first moneth. The words of which text stand thus, And all the men of Israel as∣sembled themselves unto King Salomon, at the feast in the moneth Lthanim, which is the seventh moneth. The meaning of which place that authour doth thus explain,

saying, All Israel were gathered together to king Salomon in * 1.3 mense fortium, or in the moneth Ethanim, on the feast day; which moneth in times past they called the first moneth, but now it is the seventh moneth. Thus he for the ancient beginning of the yeare: and of what authoritie this Paraphrast is in the Church, the learned know.

Also we have testimonies in holy Writ to strengthen the same assertion, and to shew us that the ancient be∣ginning of the yeare was from Autumne, because that Tekupha or Quarter is expressely tearmed the end of the yeare. As for example: in Exodus, chapter the 23. verse 16. and chap. 34. verse the 22. it is said, the feast of ta∣bernacles was to be celebrated in the † 1.4 seventh moneth, at the end and return of the yeare: which seventh moneth was agreeable to Autumne, as is well known. It is not onely said, at the return of the yeare, which may be attributed to any of the * 1.5 foure Quarters when the sunne returns to them again▪ but it is also said, at the end and return of the yeare, being alwayes about the se∣venth moneth.

Yet neverthelesse we are not to think that the first day of the seventh moneth was alwayes the first day of their yeare; for their moneths being lunar were move∣able: and therefore the head of the yeare was to take be∣ginning according to the course of the sunne. So that in what part soever of the lunar moneth that Tekupha hap∣pened which pointed out the Autumnall Equinox, from thence must the yeare be reckoned; for there the last yeare ended and the next began.

And now if it be further demanded why God com∣manded* 1.6 the Israelites at their return out of Egypt, to al∣ter the beginning of their yeare from Autumne unto the Spring, unlesse it had been so of old:

To that it is answered thus, viz. that there are two* 1.7 reasons for it.

• 1. The one is this; They coming out of Egypt from the bondage of Pharaoh, were to begin their yeare from that time in memorie of their deliverance. And there∣fore it is said in Exod. 12. 42. It is a night to be much ob∣served to the Lord for bringing them out of the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.
• 2. And not onely so, but also at the same time of the yeare (as God had determined it) there was a better and a greater deliverie to be wrought for mankinde; namely such a delivery as should free him from the bondage of Satan by the death of Christ. Now this may be called the Deliverie of deliveries; of which that other out of Egypt was but a figure, because it was but from a corporall bon∣dage, whereas this was from a spirituall.

And thus came the yeare to be changed, which ever before pointed to the time of mans creation: but now it is made to point another way, namely to the time of mans redemption: by which God taught his Church (then typically delivered) how to expect the acceptable yeare of the Lord, and time of mans redemption; which was both proclaimed and purchased by that Lambe of God who taketh away the sinnes of the world: whose offer∣ing upon the crosse was at the same time of the yeare when that Paschal lambe, by which he was prefigured, was slain: which time why it is severed from Autumne, hath been shewed.

Yea thus came the first to be last, and the last first: thus came Nisan to get the dignitie from the other moneths, and to be called the beginning or first moneth•…•…in the yeare. At which we need not marvell: for the time of mans redemption was a more worthy mark from whence to reckon, then the time of his creation.

And thus have I delivered what I finde and verily think to be most probable in this matter. Unto which

may be added, that as the evening was before the morn∣ing, so was the Autumne before the Spring: for the yeare and the day have a kinde of analogie between the one and the other (as may be seen in the seventh day compared with the seventh yeare) and therefore they do well serve, the one to expresse the naturall beginning of the other.

Notes

• * 1.1

  The conclusion, wherein the for∣mer part of the chapter is recapi∣rulated, and all explained.
• * 1.2

  Calvis. Chr. cap. de temp. mund. cond. & B•…•…oald. lib. 1. cap. 7.
• * 1.3

  FORTIUM, à praestantia & dignitate dicitur; quia non a •…•…ni tan∣tum, sed etiam Sabbati & Iubilaei principium fuit. Wolph. de Temp. lib. 1. pag. 15.
• † 1.4

  Levit. 23 39.
• * 1.5

  2. Sam. 11. 1. 2. Chron. 36. 10. Ezek. 40. See also Wolph. de temp. Bux. de Synag. Iul. Seal. de Em. Temp. &c.
• * 1.6

  Quest.
• * 1.7

  Answ.