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.

CHAP. II. Shewing, in what part of the yeare the world was created.

Sect. 1. Of three opinions concerning the time of the worlds be∣ginning, with a confutation of the first.

IN the account of Times, it is very ne∣cessary that there should be a proposed point or mark, from whence every reckoning may take beginning; that thereby the yeares which have severall times of beginning, may the more truely be computed and compared amongst themselves. Wherefore it cannot be amisse to set down the most probable conjectures concerning the yeare wherein the world began; especially seeing amongst Chronologers it is usuall to referre their accounts either to the yeare of the worlds Creation, or to the birth of Christ.

And now▪ concerning this, there be chiefly three opinions.

• 1. Some imagine that the world was created in the very time of the Summer Solstice, and that in the beginning of time, the Sunne entring into Leo, gave be∣ginning to the yeare.
• 2. Others referre it to the Spring, when the Sunne entred into Aries.
• 3. And in the last place 'tis supposed, that the world

• was made in Autumne, when the Sunne entred into Libra. Of all which I purpose to discourse severally, and to shew the best reasons for that which I think to be the truest time.

The first is an opinion maintained by Mercator, and (as is thought) was first hatched among the Priests of Egypt, who, observing the river Nilus to overflow about the Summer Solstice, adored it for a God, esteem∣ing the time of its inundation for an infallible beginning of divine actions in things created; and thereupon, for the beginning likewise of the yeare at the time of the worlds creation.

But if this were the onely cause, we may not unfitly say, that it was folly and superstition which first set this opinion abroach; and therefore he is worthy of blame who will go about to maintain it. And although Mer∣cator in his Chronologie seems to alledge some other reasons, thereby to uphold his share in it; yet his chief reason is not sufficient; for it is grounded upon that which is not granted; viz. that the Floud should end about Iuly; because in the eleventh moneth, which he supposeth to be May or Iune, when the Olive beginneth to put forth, the Dove brought green Olive leaves unto Noah into the Ark.

To which it is answered, That the word in Gen. 7. 11. which he taketh to signifie green leaves, may (as exposi∣tours witnesse) as well be taken for branches; even such as have been used to make Bowers with: which (accord∣ing to the translation of the Septuagint) is expressed by a word signifying a dry stalk. And so saith that † Doctour, in his Hexapla upon Genesis, chapter the first, question the 17, that the word in the originall is G•…•…alce, which (as S. Hierome translateth it elsewhere) signifies the branches of Olives: and in the Septuagint it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stalk without leaves.

That therefore which the Dove brought, might be some branch of the Olive tree rather then the leaves; and so might the Floud end at the dead time of the yeare, rather then when things were fresh and flou∣rishing.

But admit that the stalk or branch had leaves on it, yet it proves not that it was about May or Iune, when the Dove found and brought it; because it is recorded of the Olive, that she loseth not her leaves as other* 1.1 trees doe, but is green and flourishing all the yeare. Such leaves therefore as it had before the Floud, it might have after the Floud: for if they were new ones, they must needs spring out in seven dayes, because the Dove was sent out but seven dayes before, returning then as a creature disconsolate, not finding any thing at all.

Sect. 2.

ANother opinion is, that it was created in the Spring,* 1.2 and that the Sunne (who is the Index of time, by whose revolution we account our yeares) began his course in Aries.

The most forcible reasons to uphold this opinion, are these.

First, the naturall beginning of the yeare was in the Spring time, because Noah entred into the Ark the first moneth; and after a yeare, about the end of the second moneth, he came forth of the Ark again, Gen. 7. 8. Now the first and second moneths here mentioned, agree not to Autumne; because if Noah came out of the Ark at that time of the yeare, he could not then provide him∣self with victualls for those creatures which were with him against the next yeare, by reason that the Harvest time was then past, and Winter coming on: so that the yeare naturally began in the Spring time, and not in Autumne.

Secondly, it is likely that the world took beginning at such a time when things were growing more and more to perfection, as in the Spring; rather then when they were decreasing, as in Autumne.

Thirdly, it is no weak assertion to affirm that the world was created about that time of the yeare when by the second Adam it was redeemed; which was not in Au∣tumne, but in the Spring.

Fourthly, the children of Israel coming out of Egypt were commanded to begin their yeare at Abib, called afterwards Nisan; which moneth agreeth partly to our March, and partly to April. [See Exodus chap. 12. verse 1; and chap. 23. verse 15.] Now by this command it is like that they were onely put in minde of their ancient custome which was in use amongst their Ancestours, and lost by them, since their going into Egypt, and death of the Patriarchs: For when the twelve Patriarchs, the sonnes of Jacob, were dead, they of their posteritie learned the customes of Egypt, and so came to change their yeare from the Spring to Autumne: But when Mo∣ses brought them out from among the Egyptians, they had a command to reckon the beginning of their yeare from Autumne no longer, but from the Spring, begin∣ning (as hath been said) in the moneth Abib or Nisan. Now this is chiefly grounded upon that which Moses writeth concerning the order of the moneths in the hi∣storie of the Floud: For by that it appeareth, that the an∣cient form of the yeare was no other then what was ob∣served from the times of Moses when he wrote his histo∣ry, untill the end of the old Testament, and afterwards. Consider therefore the order of the moneths which was before the coming out of Egypt (I mean that order spe∣cified in the historie of the Floud) and compare it with that order which God gave Moses command to put in practise, and see if it be not the same. So that as Moses

reckoned the first, second, third, fourth, fifth, &c. from Nisan, which began in the Spring; in like manner did Noah: for where can it be shewed in any place of Scri∣pture, when the moneths are reckoned in their orders, that they take beginning from any other time?

And thus these are the chief reasons to uphold this opinion that the world should take his beginning at the Spring time of the yeare, at the Vernall Equinox, the Sunne entring into Aries, rather then at any time else.

Sect. 3.

BUt, if they be well weighed, I rather think that* 1.3 those, who in the third place imagine that it was in Autumne, are nearest the truth.

For first in the description of the floud, it is true indeed that the first and second moneths there mentioned, are meant the first and second moneths of the yeare: but that they must take their beginning from the Spring, ra∣ther then from Autumne, I cannot be perswaded. First,* 1.4 because Iosephus (who wrote the Antiquities of his own nation) in his first book and 5 chapter writeth thus, viz. that the second moneth, being the moneth where∣in the floud came, was called by the Hebrews Marhesu∣van, and by the Macedonians, Dyo; both which moneths agree to that part of the yeare wherein our November falleth, and not April or May. Secondly, because the Chaldee Paraphrast begins the ancient yeare of the Jews from Autumne, as afterwards shall be shewed.

And further, whereas it is said, that if Noah were to go out of the Ark when the yeare was so farre spent, he must needs want food for those creatures which were with him; I answer, that it follows not.

For first, the mountain tops appeared by the * 1.5 begin∣ning of the tenth moneth, which was (according to

our Julian account) about the end of May, or beginning of Iune, although the head of the yeare be accounted but from Autumne: so that if the waters began to as∣swage so soon, then surely all the montanous places were flourishing with their fruits and herbs, by such time as Noah came out of the Ark; which (questionlesse) he might then gather to feed those creatures that were with him.

Neither secondly doth the temperature of the climate wherein the Ark rested, afford such a rigid winter, but that Noah might sow some kinde of grain, such as might afford him food against the next yeare, if need were; and so both himself and other creatures with him might be preserved and kept alive.

But what need I speak of Noahs providing for him∣self, or them? seeing to the beasts, fowl, and the like, their dismission from the Ark was enough; especially there being but a few of every kinde.

And as for himself and his familie (who were but eight persons) they had libertie given them by Almigh∣ty God to eat of any living * 1.6 creature whatsoever, as well as of the green herb. And therefore their first rea∣son on the contrary contending to prove the worlds cre∣ation in the Spring rather then in Autumne, is not so for∣cible as they imagine it.

But let me illustrate the matter yet more fully, and in so doing I cannot omit what * 1.7 Calvisius urgeth for proof of the same tenent. Those (saith he) who would have the time of the creation in the Spring rather then in Au∣tumne, use this for one of their chiefest reasons. Dic mihi, inquiunt, &c. Tell me (say they) if the world were cre∣ated in Autumne, and that Noah, with those living crea∣tures which he kept alive, did then or at that time of the yeare come out of the Ark▪ how could they be sustain∣ed, the yeare being so farre forth spent? what? must they

hunger for the space of a whole yeare, or live with no∣thing, feeding, like Cameleons, on the aire? &c.

To which he answereth, that these men speak, as if for their singular wisdome the Patriarch Noah had made them of his counsell when he carried food into the Ark, because thus punctually they seem to know how much of it was left when he came out from thence: which that it was all spent, how can they tell? yet neverthelesse concerning such creatures as lived ravenously by feed∣ing on flesh, if Noahs old store were gone, I bid (saith he) that they take no great care for them, because they had dead carcasses enough to feed on. Likewise con∣cerning the other kinde of beasts or cattell, let them not be too solicitous; because the mountains, being watered with such a fatting floud, and dried also since the * 1.8 fifth moneth before, had now brought forth herbs, grasse, and young tender shoots by which those creatures might easily have their lives sustained. Which reason of his is very pertinent, either because it makes it appeare that it was possible to finde food if all in the Ark were spent; or that there might be some of the old store still remaining to help such creatures as were least able to help them∣selves.

Come we therefore now to the examination of their next reason; which is as followeth.

Sect. 4.

SEcondly, whereas they say that it is most like the* 1.9 world took beginning at such a time of the yeare when things were growing more and more to perfecti∣on, rather then when they were decreasing: answer is made, that if we stand upon such probabilities for proofs, it is then more like that the world took beginning, not when things were growing to perfection, but when they were in perfection it self, immediately before they

began to decline; which could not be in their insancie, but in their maturitie; not in the Spring time, but in Au∣tumne. And so we finde it even in the historie of the cre∣ation it self: for the trees, as it is said, were made to grow* 1.10 up with their fruits on them; not green, but ripe, as is evident: not onely because they were pleasant to the eye, but also because they were good for food; in which regard they were made even in their very perfection: and so God is said to have seen them, not onely as they were good, but also as they were very good, which was with an approbation of their perfectnesse, as may be seen in Gen. chap. 1. verse 31.

Yet neverthelesse we know that the Almightie could have created trees with their ripe fruits on them, as well in that part of the yeare which is our Spring, as in Autumne: but surely the course of nature once begun* 1.11 was never altered: and therefore, as now they are in their perfection about Autumne, so were they then when they were created.

Sect. 5.

THirdly, whereas it is said that it is very like the first* 1.12 Adam was created about such time as by the second Adam he was redeemed; that proveth nothing: the con∣trary may rather be affirmed: so that the time of the fall and the redemption are better severed then conjoyned. For surely me thinks it is farre more probable that there followed a sad winter for Adam to bewail his horrid fall in, rather then an acceptable and pleasant summer: for do but grant this (which may not well be denied) namely that Adam fell presently after his creation, and then tell me what time of the yeare was fitter to expresse the time of his fall then Autumne.

For as the trees in Autumne being come to maturitie do then lose their beautie by the fall of their fruits and

leaves; or as the yeare then slides away like the day at the setting of the sunne: even so mankinde, as soon as he began to be in a perfect state, kept it not, but fell away and lost his happinesse: yet as the day is restored again by the rising of the sunne; and life is as it were put anew into the yeare by the return of the Spring: even so at that very time decayed man was again restored by the death of Christ, who in the Spring-time of the yeare paid the price of our redemption.

The fall therefore of man at the fall of the leaf, and the restoring of him at the reviving Spring, do make a more perfect harmonie, then if for their circumstances of time we should cast them both into the Spring: for as the death of Christ was contrary to Adams fall; so the time for the one was contrary to the time for the other: and yet being contrary, both do well expresse the nature of each act at either time.

And now, lest it may be doubted whether Adam fell* 1.13 presently after his creation, this may be added as a proof.

First, that Sathan was a murderer from the begin∣ning, and therefore he delayed no time to purchase mans misery.

Secondly, it was the sixth day that man was created, even as on the sixth day he was redeemed. By which it appeareth that he fell on the very day of his creation. Whereupon * 1.14 Theophylact maketh this observation, say∣ing, Sext â die homo est conditus, qui & sext â hor â de ligno comedit: Sext â quoque die & sext â hor â Christus cruci est affixus. Quâ igitur hor â Dominus hominem condidit, eâ∣dem & lapsum curavit. By which he meaneth, that as man was formed the sixth day, and did eat of the tree the sixth houre: so Christ reforming man, and healing the fall, was fastened to the tree the sixth day and the sixth houre. And hence also came that common saying concerning Adam, that * 1.15 In one and the same day he was

formed and deformed, not continuing in righteousnesse and true holinesse untill the Sabbath: for then (as some observe) he would have performed the ordinances of the Sabbath, which was to have eaten of the tree of life, and so have lived for ever, being never guiltie of that fall whose ach even yet the sonnes of Adam feel.

3. And surely Moses making mention of many times, would never have omitted this time of the fall, except it had been presently after the creation.

4. Besides, it must necessarily be granted that Adam fell before ever he knew his wife: otherwise Cain had been conceived without sinne, because presently after the man and woman were made, God said, Increase and multiplie; as in Genesis 1. 28. is manifest: but it is a thing not to be imagined that Cain was conceived without sinne; neither is it true that Adam accompanied with his wife untill after he was cast out of Paradise. Eve there∣fore and Mary may well be compared together; as thus: Eve being a Virgin, hearing the words of the serpent, and beleeving them, brought forth death. The Virgin Mary hearing the words of the Angel, and beleeving them, brought forth life. Such is their resemblance; and it very fitly serveth to teach us that the fall was soon af∣ter the creation.

5. To which purpose that place in the nine and forti∣eth Psalme, at the 13 verse, is very congruous, viz. that Adam lodged not one night in honour. For so (saith D^r. Willet) do the words signifie, if they be properly* 1.16 translated. As for example, the word (saith he) is lun, which signifieth to lodge or stay all night: which by di∣vers of the Rabbins is expounded of Adam who conti∣nued not one night in Paradise, but fell on the self same day of his creation: which for the time of the yeare bears a fit resemblance with the fall of the leaf, even as on the other side the redeeming of him bears a fit resem∣blance

with the reviving Spring, when he was again de∣livered from his spirituall prison, like the herbs and plants from their earthly one.

All which considered, their argument is but weak to prove the creation of the first Adam in the Spring, be∣cause the redemption by the second Adam was at the same time: for we see by an exact and perfect harmonie how those times are better severed then conjoyned.

Let us come therefore unto their fourth reason now, and see the greatest force it beareth.

Sect. 6.

FOurthly, the children of Israel coming out of Egypt* 1.17 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* 1.18 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* 1.19 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* 1.20 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* 1.21 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 * 1.22 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 1.23 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 1.24 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.

Sect. 7.

BUt concerning the particular day, it was on the* 1.25 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 * 1.26 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 * 1.27 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 † 1.28 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 * 1.29 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* 1.30 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* 1.31 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

  Plin. lib. 16. cap. 20.
• * 1.2

  A second opinion is, that the world began at the Spring.
• * 1.3

  A third and best opinion is, that the world began in Autumne.
• * 1.4

  An answer to their first reason who place the creation in the Spring.
• * 1.5

  Viz. the first day. Gen. 8. 4, 5.
• * 1.6

  Gen. 9. 3.
• * 1.7

  Calvis. chr•…•…. cap. de temp. mun∣di conditi.
• * 1.8

  Or from the tenth to the se∣cond moneth. See Gen. chap. 8.
• * 1.9

  An answer to ••••eir second rea∣son who place the creation in the Spring.
• * 1.10

  Gen. 1. 29. and 3. 2.
• * 1.11

  The course of nature was never changed.
• * 1.12

  An answer to their third reason who place the creation in the Spring.
• * 1.13

  Adam •…•…ll soon after his creati∣on.
• * 1.14

  Upon Matth. chap. 27.
• * 1.15

  Broughton•…•… Concent.
• * 1.16

  Hexap. upon Gen. chap. 3. quest. 31.
• * 1.17

  An answer to their fourth rea∣son who place the creation in the Spring.
• * 1.18

  Object.
• * 1.19

  Answ.
• * 1.20

  Object.
• * 1.21

  Answ.
• * 1.22

  1. Kings •…•…. 2.
• a 1.23

  1. King. 6. 38.
• b 1.24

  1. King. 6. 1, •…•…7.
• * 1.25

  The conclusion, wherein the for∣mer part of the chapter is recapi∣rulated, and all explained.
• * 1.26

  Calvis. Chr. cap. de temp. mund. cond. & B•…•…oald. lib. 1. cap. 7.
• * 1.27

  FORTIUM, à praestantia & dignitate dicitur; quia non a •…•…ni tan∣tum, sed etiam Sabbati & Iubilaei principium fuit. Wolph. de Temp. lib. 1. pag. 15.
• † 1.28

  Levit. 23 39.
• * 1.29

  2. Sam. 11. 1. 2. Chron. 36. 10. Ezek. 40. See also Wolph. de temp. Bux. de Synag. Iul. Seal. de Em. Temp. &c.
• * 1.30

  Quest.
• * 1.31

  Answ.