suppers, one immediately succeeding the other? Some affirm it, and
their reasons are these: First, say they, the _Passover_ was eaten
_standing_, but _Christ_ used another gesture. This argument of all
other is the weakest, for _Christ_ used the gesture of lying on his
body, as well in the eating of the _Passover_, as at the consecration
of the _Sacrament_, and the _Jews_, generally after the first
institution, in all their _Passovers_, used rather this posture of
their body, than the other of standing, in token of rest and security,
as appeareth in the _Chapter of Feasts_. Secondly, they say, the
_Paschal Lamb_ was wont to be rosted; but in the last _Passover_ which
our _Saviour_ celebrated, there was _Jus cui intingebatur panis_,
_Broth into which he dipped the bread_. This reason is as weak as the
former, because though there was a command to eat the _Paschal Lamb
rosted_; yet there was no prohibition to joyn their ordinary supper
with the eating thereof, and that might admit broth: but, as it is
shewn above, the matter into which the sop was dipped, was thought to
be the sauce _Charoseth_. Thirdly, they urge _John 13. 2._ That the
first supper was done, when _Christ_ arose and washed his Disciples
feet, and after that he gave _Judas_ the sop, which must argue a
second sitting down. This foretelling his _Disciples_, that one of
them should betray him, is likewise by Saint _Luke_ recited after the
consecration of the _Sacrament_. This is the strongest argument, and
yet not of sufficient validity, because by a kind of _Prolepsis_, or
anticipation of time, it is not unusual, in the Scripture, to relate
that first, which according to the truth of the History, should be
last. Thus _John 11._ mention is made of _Mary_ which anointed the
_Lord_, yet her anointing of him followeth in the next _Chapter_. And
this same History of betraying _Christ_, Saint _Matthew_, and Saint
_Mark_ recite it before the consecration of the _Sacrament_. Whence
the _Jews_ have a Proverb,[320] _Non esse prius aut posterius in
scriptura_; That _first_ and _last_, must not be strictly urged in
Scripture. Together with these answers, consider how improbable it
is, that ten persons (for sometimes they were so few) should eat a
second supper, after they had eaten _A Lamb of the first year_, which
might be an year old. It is evident also by that of _Barabbas_, that
it was a received custom on the _Passover_, to let loose and enlarge
one Prisoner or other. Concerning the reason hereof, the conjecture
is three-fold, Some think this custom to have been used in memory of
_Jonathan_ the son of _Saul_, when the people rescued him from the
hands of his Father. Others say that the reason hereof was, that the
Feast might be celebrated with the greater joy and gladness. Others
more probably think, it was done in remembrance of their deliverance
from the _Egyptian bondage_.
[320] _אין מוקדם ומאוחר בתורה Salom. Iarchi. in Gen. 6. 3._
Again, here is to be observed, that the _Jews_, speaking of their
_Passover_, did sometimes speak according to their _civil computation_,
wherein they measured their days from _Sun-rising_ to _Sun-rising_:
sometimes according to their _sacred computation_, which was from
_Sun-set_ to _Sun-set_. This serveth for the reconciliation of that,
_Numb. 12. 18._ which seemeth to make the fourteenth day of the first
month, the first day of unleavened bread. And _Josephus_[321] telleth
us that they numbered _eight days_ for that Feast. In like manner the
Disciples are said to come unto _Christ_ the _first day of unleavened
bread_, saying unto him, _Where wilt thou that we prepare for thee to
eat the Passover?_ _Mat. 26. 17._ as if the _first day of unleavened
bread_, were before the _Passover_. All these are true according to the
computation of their _civil days_, though according to the computation
of their _Holy-days_, the _feast of unleavened bread_ began the
fifteenth day, and continued seven days only, and the _Passover_ was
before the _feast of unleavend bread_.
[321] _Joseph. Antiq. l. 2. c. 5. p. 65._
In the last place we must know, that there was permitted a _second
Passover_ to those who could not be partakers of the _first_, by reason
either of their uncleanness by a dead body, or of their far distance
from the place where it was to be offered. This was to be observed in
the second month, the fourteenth day thereof, according to all the
Ordinances of the first _Passover_, _Numb. 9._ Touching that permission
of a _second Passover_, to those that were in a journey _far off_: the
_Hebrew_ of this word _far off_, hath extraordinary pricks over it,
for special consideration. Hereby the Lord might intimate, that we
Gentiles which were unclean, even dead in trespasses and sins, and _far
off_, _Ephes. 2. 13._ should be made _nigh_ by the blood of _Christ_,
and so partakers of him, the _second Passover_. Of this legal Ordinance
the _Hebrews_ say,[322] What is this journey _far off_? fifteen miles
without the walls of _Jerusalem_, who so is distant from _Jerusalem_,
on the fourteenth day of the first month, fifteen miles or more, when
the Sun riseth, Lo, this is a journey _far off_; if less than this,
it is not a journey _far off_, for he may come to _Jerusalem_ by
after midday, though he go on foot, easily. The Agreement between the
_Paschal Lamb_ and _Christ_ standeth thus,
[322] _Maimon. in Korban. Pesach c. 5. sect. 8, 9._
_Christ is our Passover_, _1 Cor. 5._
The Paschal Lamb was, Christ was,
1 One of the flock. 1 _Perfect man_, _John 1._
2 Without blemish. 2 _Without sin._
3 To be sacrificed and 3 _Suffered and died._
roasted.
4 His bones were not 4 _They brake not his legs_,
broken. _John 19. 33._
5 About the Evening. 5 _In the end of the world_,
_Heb. 9. 26._
6 Their door-posts were 6 _The Blood of Christ purgeth
to be sprinkled with our consciences._
the blood.
7 That the punishing 7 _That sin and death might
Angel might pass over not prevail against us._
them.
8 It was eaten in their 8 _He is applied by Faith._
several families.
9 The whole Lamb. 9 _According to all the Articles
of the Creed._
10 Without Leaven. 10 _Without Hypocrisie_,
_1 Cor. 5._
11 With bitter herbs. 11 _With patience under the
Cross._
12 In haste, and in the 12 _With an earnest and
manner of Travellers. longing expectation of life
eternal._
13 Only by the Circumcised. 13 _Only by the faithful_,
_1 Cor. 11._
CHAP. V.
_Of their Pentecost_
This Feast was called πεντεκοστὴ, _the Pentecost_; which word
signifieth the _fiftieth day_, because it was observed upon the
_fiftieth day after the second of the Passover_, which was the
_sixteenth of Nisan_. Here in the first place we must note, that the
fourteenth of _Nisan_ was τὸ πάσχα, the _Passover_; the _fifteenth_
ἑορτὴ τοῦ πάσχα, the _Feast of the Passover_: or πρώτη τοῦ πάσχα,[323]
the _first of the Passover_: the sixteenth was δευτέρα τοῦ πάσχα, the
_second of the Passover_; or _the morrow after the Passover_, _Levit.
23. 11._ which is all one, as if it had been said, the _morrow after
the feast of the Passover_; for in those feasts which consisted in many
daies, the _first_ and the _last_ were termed _Sabbaths_. Now these
fifty daies were in truth the appointed time of their Harvest, their
Harvest, being bounded as it were, with two remarkable daies, the one
being the _beginning_, the other the _end_ thereof: the _beginning_
was δευτέρα τοῦ πάσχα the _second of the Passover_; the _end_ was
πεντεκοστὴ, the _fiftieth day after_, called the _Pentecost_. Upon
the δευτέρα, then they offered[324] a _sheaf of the same fruits of
their harvest_, _Levit. 23. 10._ Upon the _Pentecost_, then they
offered two _wave loavs_, _Levit. 23. 17._ the _sheaf_ being an
Oblation offered in the name of the whole Congregation, whereby all
the after-fruits throughout the Land were sanctified,[325] it being
from thence afterward lawful, and not before, to reap the Corn, the
_two loavs_ being not only an _Eucharistical Oblation_, but also a
token of the Harvest finished and ended. In the second place we are to
know, that they did count these fifty daies by numbring the _Weeks_
from the δευτέρα, whence it was called a _Feast of weeks_. The manner
how they counted the _weeks_, was, according to the number of the
_Sabbaths_ following the δευτέρα. Thus the first _Sabbath_ following
they called δευτερόπρωτον σάββατον: the second, δευτεροδεύτερον: the
third δευτερότριτον, _&c._ So that[326] all the _Weeks_ and _Sabbaths_,
during the time of the _Pentecost_; as the _first_, _second_, _third_,
and _fourth_, _&c._ took their denomination from δευτέρα, which
observation giveth light to that of S. _Luke_, _Luke 16. 1._ where
there is mention of a _Sabbath_ termed δευτερόπρωτον, that is, the
_second first Sabbath_, and by it is meant the _Sabbath next after the
sixteenth of Nisan_, which was the δευτέρα. Seeing that these _fifty
daies_ did measure out the time of their Harvest, it will not be amiss
to observe the difference betwixt their Harvest and ours, which chiefly
consisted in their anticipation of time; for both the _Canaanites_ and
the _Ægyptians_ began their Harvest about the first of _April_,[327] it
was quite finished in _May_.
[323] _Seniores appellabant hunc diem, πρώτην τῶν σαββάτων.
Lev. 23. 11._
[324] _Scalig. de emend. temp. l. 6._
[325] _Καὶ τότε λοιπὸν δημοσίᾳ ἔξεστι πᾶσι καὶ ἰδίᾳ θερίζειν,
Joseph. Antiq. l. 3. c. 10._
[326] _Scalig. lib. 6. de emend. temp. p. 260._
[327] _Plin. l. 18. cap. 18. Illud ipsum confirmat Leo Afr.
testis αὐτόπτης Descript. Afr. lib. 8. c. 4._
CHAP. VI.
_The Feast of Tabernacles_
The _Greek_ word used to express this Festivity, properly signifieth
the _making of Tabernacles_:[328] the _Hebrew_ word, a _Feast of
Tabernacles_.[329] The reason of both is, because all the time of
this _Feast_, which was full seven daies, (from the fifteenth of
_Tisri_, untill the one and twentieth thereof) the people remained in
_Tabernacles_ and _Booths_ made of Boughs, in manner of Arbors and
Bowers; yet so, that the first day of those seven, and the last, were
after a more special manner to be observed as _holy Convocations_.
[328] _Jansen. Concord. cap. 73. Item Tollet. in Joan. 7.
σκηνοπαγία, non σκηνοφαγία._
[329] _חג הסכות Chag hasuccoth._
Concerning these Booths, the _Jews_ write thus:[330] They ought to be
made in the open Air, not within doors, nor under the shelter of a
Tree; they ought not to be covered with cloaths, nor to be made too
close with the thickness of the Boughs, but with such holes that the
Sun and the Stars might be seen thorow them, and the rain likewise
descend thorow them. In these they ought to dwell those seven days,
as in their houses; they ought to furnish them with houshold-stuff
to ly under them, and sleep under them; only in rainy weather, then
they had liberty to eat and sleep in their houses, untill the rain was
over-past. Feeble persons also, which could not endure the smell of the
earth, were permited to stay at home. In _Nehemiah_’s time they made
their Booths, some upon the roof of their houses (for their houses were
made flat above) _Deut. 22. 8._ Some in their Courts, some in their
streets, _Nehem. 8. 15._
[330] _Munster Levit. 23._
_Plutarch_ making mention of this Festivity, saith,[331] that these
_Booths_ were made principally of Ivy boughs: but the Scripture
reckoneth up _four distinct kinds_, _Levit. 23. 40._ which are thought
to be, 1. _The Cittern tree._ 2. _The Palm-tree._ 3. _The Myrtle
tree._ 4. _The willow of the brook._ The _Rabbins_ teach,[332] that
every man brought every morning his burden of the boughs of these four
Trees, otherwise he fasted that day. And this burden they termed[333]
_Hosanna_: in allusion unto this the people cutting down branches from
the Trees, and strewing them in the way when our _Saviour_ did ride
into _Jerusalem_, cried, saying, _Hosanna_ to the _Son of David_, _Mat.
21. 9._ _Plutarch_ scoffing the _Jews_, compares this Feast with that
drunken Festival in the honour of _Bacchus_, in which the _Bacchides_
ran up and down with certain Javelings in their hands, wrapped about
with Ivy, called θυρσοὶ and in this respect he termeth this feast of
the _Jews_ θυρσοφορίαν _A bearing about of these Thyrsi_. That feast
which the _Athenians_ term Εἰρεσιώνη, was not much unlike.
[331] _Plutarch. Sympos. 4. Problem. 5._
[332] _P. Fag. Levit. 23._
[333] _Elias Thisbit._
Moreover on the next day after this feast, they compassed the
Altar[334] _seven times_ with Palm-boughs in their hands, in the
remembrance of the overthrow of _Jericho_: for which reason, or else
because that Palm branches were the chief in the bundle, it was called
_Dies Palmarum_, _Palm Feast_.
[334] _Hospinian. de Orig. fest. cap. 7. It. Munst. in
Calendar. p. 150._
Concerning the reason of this Feast; some are of opinion, that it was
instituted in memory of that protection which the Lord vouchsafed the
_Israelites_ by the Cloud, when they travelled thorow the Wilderness,
under the shadow of which they travelled, as under a _safe Booth_ or
_Tent_. _Onkelos_ in his _Chaldee Paraphrase_, seemeth to incline to
this opinion. Where the _Hebrew_ readeth; _That your posterity may
know, that I have made the children of Israel to dwell in Booths_,
_Lev. 23. 43._ The _Chaldee_ rendereth it, _That your posterity may
know that I have made the children of Israel to dwell in the shadow
of Clouds_.[335] Others think[336] it was instituted as a solemn
thanksgiving unto _God_ for their Vintage, which was gathered in at
that time of the year; thence it is that they conceive those Psalms
of _David_, which are entituled על הגתית _pro torcularibus_, to have
been composed for this feast. Others speak more probably, who assign
the cause to be in memory of their Fore-fathers _dwelling in Tents and
Tabernacles_; the Text is clear, _Levit. 23. 43._
[335] _במטלת עננין_
[336] _Theophylact. John 5._
The Sacrifices which were offered these seven daies, are prescribed:
_Numb. 29._ from the thirteenth verse to the thirty fourth, where we
shall read every day the like Sacrifice, but only with this difference,
that upon the first day they offered _thirteen_ young bullocks, upon
the second _twelve_, upon the third _eleven_, and so forward, ever
diminishing the number by one. The reason of which diminution, the
_Jews_ deliver to be this:[337] the whole number of bullocks to be
offered at this solemnity was _seventy_, according to the Languages of
the _seventy Nations_, (for whom, as they teach, these sacrifices were
performed) signifying thereby, that there should be a diminution of
those Nations, until all things were brought under the government of
the _Messias_ who was the expectation and Hope of the _Gentiles_.
[337] _Hospinian. de Orig. hujus fest._
The two and twentieth of the month _Tisri_, was in truth a distinct
feast, as appeareth, _Neh. 8. 18._ but yet because this immediately
followed the Feast of _Tabernacles_, it hath been always counted the
last day of that Feast. And not only the _boughs_, but the _days_ of
this whole _feast of Tabernacles_ were termed[338] _Hosannoth_, from
the usual acclamations of the people, whiles they carried _Boughs_ up
and down. And this eighth day was called _Hosanna Rabba_, the _great
Hosanna_, or the _great day of the feast_. _John 7. 37._ Upon this
day[339] they did read the last Section of the Law, and likewise began
the first, least they might otherwise seem more joyful in ending their
Sections, than willing to begin them. Upon this day also,[340] by the
Institution of the Prophet _Haggæus_ and _Zachary_, and such like
_Prophetical_ men, they did with great solemnity and joy, bring great
store of water from the River _Shiloah_ to the Temple, where it being
delivered unto the _Priests_, it was poured upon the Altar, together
with Wine, and all the people sung that of the _Prophet_ _Esay. 12.
13._ _With joy shall ye draw water out of the Wells of salvation_. Our
Saviour is thought to have alluded unto this, in that speech which he
used on this very day, _John 7. 38._ _He that believeth in me, out of
his belly shall flow rivers of waters of life._
[338] _Talmud. tract. de fest. Tabernaculorum, cap. הלול Vid.
Tremel. John 7. 37._
[339] _Buxtorf. in abbreviatur. p. 253._
[340] _Tremel. Joh. 7. 37. ex Talmud._
It is worth our noting also, that whereas God commanded the Observation
of this Feast on the fifteenth of the seventh month _Tisri_;
_Jeroboam_, that he might work in the people a forgetfulness of the
true Worship of God, appointed[341] the celebration of a Feast in the
eighth month, on the fifteenth day thereof, which is thought to be this
very feast of _Tabernacles_.
[341] _Hospinian. de Orig. hujus fest. p. 24._
CHAP. VII.
_Of the Feast of Trumpets, and their New Moons._
For the understanding of the time when this Feast was to be observed,
we must note, the month _Tisri_ was the _seventh month_, according
to their _sacred Computation_; and therefore it is commanded to be
celebrated the first day of the _seventh month_, _Levit. 23. 24._ But
according to their _Civil Computation_ it was their _first month_, so
that this Feast may be termed their _New-years-day_.
The first day of every month had its solemnities. First, when they
repaired to the _Prophets_ for the hearing of the word, as on other
_Sabbaths_. Wherefore wilt thou go to him to day? It is neither _New
Moon_, nor _Sabbath day_, _2 Kings 4. 23._ Secondly, It was then
unlawful to buy and sell: When will the _New Moon_ be gone, that we may
sell corn? _Amos 8. 4._ Thirdly, They had then special sacrifices over
and above their daily sacrifices.
Notwithstanding, this feast of _Trumpets_ differed from other _New
Moons_. First, in respect of their sacrifices; in their _ordinary
New Moons_ they offered (besides the daily sacrifice) _two Bullocks,
one Ram, seven Lambs, for burnt-offerings_; with their meat and
drink-offering, and a _Goat for a sin-offering_, _Num. 28. 11, 15._
But at this _New-Moon_, which was the beginning of their year, they
offered all the aforesaid sacrifices, and over and besides them, _one
Bullock, one Ram, and seven Lambs, for burnt-offerings_, and a _Goat
for a sin-offering, umb. 29. 1, 6._ Secondly, in _Other New Moons_
they blowed no _Trumpets_: In _this_ they blowed[342] from the _Sun
rising till night_: whence we learn what _New Moon_ it is that _David_
speaketh of, _Psal. 81. 3._ _Blow the Trumpet in the New Moon, in the
time appointed, at our feast day._
[342] _Sheindler, in voce שפר_
The reason in general of this blowing, and great _noise of Trumpets_, I
take to have been, to make their _New-years-day_ the more remarkable,
because from it all their deeds and contracts bore date, and their
_Sabbatical years_ and _Jubilees_ were counted thence: But why it
should be made remarkable by the sound of _Trumpets_, or _Cornets_,
there are three conjectures.
_First_, the _Hebrews_ think[343] it was done in memory of _Isaac_ his
deliverance, and that they did therefore sound _Rams horns_, because
a _Ram_ was sacrificed instead of him. _Secondly_, _Basil_[344] is of
opinion, that the people were hereby put in mind of that day, wherein
they received the Law in Mount _Sinai_ with _blowing of Trumpets_.
_Thirdly_, others think it was to put them in rememberance of the
_Resurrection_, which shall be with the _sound of Trumpets_; _He shall
send his Angels with a great sound of a Trumpet_, _Mat. 24. 31._
[343] _P. Fag. Levit. 23._
[344] _Basil. in Psal. 80._
There are three things considerable in _New Moons_.[345] _First_,
σύνοδος, the _conjunction of the Moon with the Sun_. _Secondly_,
ἐξαυγασμὸς, the _waxing of the Moon_. _Thirdly_, σχῆμα μηνοειδὲς, the
_prime of the Moon_. In the first it was _quite dark_; in the second it
_did open it self to receive the Sun-beams_: In the last it did appear,
_corniculata_, _horned_.
[345] _Scalig. de emend. temp. pag. 26. It. p. 105._
Because in all these three degrees of the change, there was a kind of
mutual participation both of the _Old and New Moon_: Hence the _Jews_
observe two daies,[346] namely, the _last of every moneth_, and the
_first day of the next following_. Now because the _thirtieth_ was the
last in their longest months; Hence _Horace_ calleth these _last days_,
_Tricesima Sabbata_: The _first days_ they termed, _Neomenias_, _new
Moons_.
[346] _Hospin. de Orig. fest. c. 4. p. 15. Eadem ratio tenet
etiam in illis mensibus qui constant 29. diebus._
For certain reasons the _Jews_ used a kind of change, or _translation_
of daies; which _translation_, though it were of use in other months
also, yet the greatest care was had in translating the beginning of
their year, or their first day in their month _Tisri_; and he that
shall diligently calculate these changes, shall find, that all other
translations depended on this first.
_Translation of daies_ was threefold.[347] _First_, _Lunary_:
_Secondly_, _Politik_: _Thirdly_, _Mixt_.
[347] _Scalig. de emend. temp. l. 2. p. 85._
The reason of _Lunary translation_, was, that they might not observe
the Feast of the _New Moon_, until the old were quite over-past. For
the understanding of this, note these three rules.
First, The _Hebrews_ counted their Holy-daies from night to night,
beginning at six of the clock; so that from six of the clock the first
night, till the next noon, were just eighteen hours.
Secondly, Always before the _New Moon_, there is a _conjunction_
between the _Sun_ and the _Moon_; during this _conjunction_ she is
called _Luna silens_, by reason of her darkness, and all this time
there is a participation of the _New Moon_.
Thirdly, When the conjunction was over past before noon-tide, namely,
in any of those first 18 hours, then the _New Moon_ was celebrated the
same day.[348] But if it continued but one minute after twelve of the
clock at noon, then the feast was _translated_ to the day following,
because otherwise they should begin their Holy-day in the time of the
old Moon. And this translation they noted with this abbreviation יה,
that is, 18, because of those eighteen hours which occasioned it.
[348] _Munster. Calend. Heb. p. 46._
The reason of _Politick translation_, was, that two _Sabbaths_, or
feast-days might not immediately follow each other: because say
they,[349] it was unlawful those two daies to dress meat, or bury the
dead; and it was likewise inconvenient to keep meat dressed, or the
dead unburied two daies. Yet here two exceptions must be remembred,
when the meeting of two Sabbaths could not be avoided.
[349] _Munst. Calend. p. 139._
First, When the _Passover_, or the fifteenth day of _Nisan_, fell on
_Saturday_; for then the _Pentecost_ must needs fall on _Sunday_.
Secondly, When the _Passover_ fell on _Sunday_; for then their
_Passover_ immediately followed their _weekly Sabbath_.
The first Author of this _Politick translation_ was a certain chief
man amongst them, named _Eleazar_;[350] three hundred and fifty years
before _Christ_ his _Nativity_.
[350] _Hospinian. de Orig. fest. p. 6._
The several species or kinds of _Politick translation_, were five. The
first, אדו _Adu_. The second, בדו _Badu_. The third, גהז
_Gahaz_. The fourth, זבד _Zabad_. The fifth, אגו _Agu_. For
the understanding of these abbreviatures, we must know, that in these
made words the letters only stand for numbers, and are applied to the
seven daies of the week, thus א 1. _Sunday_. ב 2. _Munday_.
ג 3. _Tuesday_. ד 4. _Wednesday_. ה 5. _Thursday_. ו 6.
_Friday_. ז 7. _Saturday_: which was the _Jews Sabbath_.
Their rules touching _Politick translation_, stood thus.[351] First,
that neither their _New-years-day_, which was the first of the month
_Tisri_, neither their _Feast of Tabernacles_, which was the fifteenth
day of the same month, should be celebrated on _Adu_, that is on
_Sunday_, or _Wednesday_, or _Friday_. Not on _Sunday_, or _Friday_,
because then the _weekly Sabbath_ must needs concur with it, either
going immediately before, or following after: not on _Wednesday_,
because then the _Feast of expiation_, which is the tenth of that
month, would fall on _Friday_ the day going immediately before their
_weekly Sabbath_. This instance is only concerning the first of
_Tisri_, which is called the _Feast of Trumpets_: but it holdeth also,
by way of consequence, in the _fifteenth day_, which is the _Feast of
Tabernacles_, because the fifteenth must always necessarily be of the
same day of the week that the first is. Therefore if the first be not
_Adu_, the fifteenth cannot be _Adu_.
[351] _Adu._
The second rule was,[352] that the _Passover_ should not be observed on
_Badu_; that is on _Munday_, _Wednesday_, or _Friday_.
[352] _Badu._
The third rule is,[353] that _Pentecost_ was not observed on _Gahaz_;
that is, on _Tuesday_, _Thursday_, or _Saturday_.
[353] _Gahaz._
The fourth rule is,[354] that the _Feast of Purim_, or _casting lots_,
was not observed on _Zabad_, that is, on _Munday_, _Wednesday_, or
_Saturday_.
[354] _Zabad._
The fifth rule is,[355] that the _Feast of expiation_ was not observed
on _Agu_; that is, on _Sunday_, _Tuesday_, or _Friday_.
[355] _Agu._
_Mixt translation_ is, when both the _Lunary_ and the _Politick_ meet
in the changing of daies. And the _translation_ occasioned by this
mixture or meeting of both these two, is twofold. First, _Simple_. And
secondly, _Double_.
_Simple translation_ is, when the Feast is translated to the next day
following. For examples sake, If the _Moon_ changed after noon-tide on
_Sunday_, here the _Feast_ must be translated, for two reasons: the
first is _Lunary_, because the point of the change was after _eighteen
hours_; the second, _Politick_, because the rule _Adu_ forbids _Sunday_
to be kept: notwithstanding, in as much as the very next day, namely
_Munday_, was observed; I term this translation _simple_. Of this sort
was that translation which they called _Batu takphat_.