memory; each letter is a numeral, and may be thus resolved, ב 2. טו
15. תקפט 589. The meaning is, that in the year following _Annum
Embolymæum_ (wherein one whole month was ingrafted) if the point of
the change happened upon the second day of the week, that is, _Munday_
not before the fifteenth hour, and the 589 moment, the Feast of the
_New Moon_ was _translated unto Tuesday_. How both the _Lunary_ and
_Politick_ translation work in this change, read _Scaliger, de emend.
temp. lib. 2. pag. 87_.
[356] _Batu takphat._
_Double Translation_, is, when the Feast is translated not to the next,
but to some further day: as if the first day of the month _Tisri_
should happen upon _Saturday_; here, if the Moon hath not overpast her
conjunction before the afternoon, _Lunary translation_ removeth this
_Feast_ till _Sunday_, because of יח, that is, the _eighteen hours_:
_Politick translation_ removeth it till _Munday_, as appeareth by the
rule _Adu_, forbidding _Sunday_; of this sort is _Gatrad_.
גטרד _Gatrad_, is a made word, each letter is a numeral, and it may
be thus resolved, ג 3. ט 9. רד 204. The meaning thereof is
thus: In their common year (when a whole month is not inserted) if the
point of the change happen upon the _third day_ of the week, that is,
_Tuesday_, not before the ninth hour, and the 204 moment of an hour,
then the _New Moon_ shall be translated to _Thursday_.
Note in the last place, that 1080 _moments_ make an _hour_.[357]
[357] _Munst. Calend. pag. 45._
The _Feast of Tabernacles_ was observed in the month _Tisri_, and
therefore that could not be observed the morrow after the _Sabbath_,
as appeareth by the rule _Adu_. The _Passover_ was observed in the
month _Nisan_, and therefore that might be observed the morrow after
the _Sabbath_, as appeareth by the rule _Badu_. If any ask the reason
why the _Passover_ might be observed the next day after the _Sabbath_,
seeing the _Feast of Tabernacles_ might not? I take it to be thus;
All the _after translations_ depended upon the _first translation_ of
the _first New Moon in Tisri_; but that could not be so changed, as
to prevent all concurrence of two _Feasts_; and thus to have their
_Passover_ sometimes to follow their _Sabbath_, they thought the most
convenientest ordering of the year, because though not all meetings of
two _Sabbaths_, yet most were hereby prevented.
This tract of translation of Feasts, it serveth partly to open the
customs of the _Jews_: partly to give light for the understanding
of that great dispute among _Divines_, whether our _Saviour_ did
anticipate the _Passover_. The _Greek Church_ holds,[358] that he kept
a _Passover_ by himself with his _Disciples_, on the thirteenth day of
the month, when _unleavened bread_ was not yet to be used; and thence
they do both use and urge a necessity[359] of _leavened bread in the
Lords supper_: But this opinion we reject. First, because it accordeth
not with the truth of _Evangelical History_. Secondly, because it
plainly maketh _Christ_ to be a transgressor, not a fulfiller of the
Law. Others say,[360] that because that year their _Passover_ fell
on _Friday_, hence the feast was translated unto _Saturday_ by the
rule _Badu_. Their inference is that _Christ_ kept the fourteenth day
of the month, which was _Friday_, and the _Jews_ kept _Saturday_. He
kept Gods Command, they the _tradition of the Elders_. Lastly, others
more probably hold,[361] that both _Christ_ and the _Jews_ did eat
the _Passover_ the same day and hour; namely, on _Friday_, or the
fourteenth day of the month, if we count the beginning of _Friday_
according to the manner of the _Jews_, from six a clock at night on
_Thursday_. _Friday_ morning he was judged, and crucified; and in the
afternoon, about three of the clock, when the _preparation of the
Sabbath_ began, he was buried; _There laid they Jesus, because of the
Jews preparation_, _John 19. 24._
[358] _Epiph. l. 2. Tom. 1. c. 51. p. 147._
[359] _Usum fermentati panis in cœna Dominica Ecclesia Romana
olim non damnavit. Casaubon. exercit. 16. p. 65._
[360] _Munster. in Mat. cap. 26._
[361] _Joseph. Scalig. de emend. temp. lib. 6. p. 266._
For reconciling the _Evangelists_ in this point, we must note these
particulars, which are more at large proved in the _Chapter of the
Passover_. 1. The _fourteenth_ day of the month, on which the _Paschal
Lamb_ was eaten, was called the first day of _unleavened bread_; the
Feast of _unleavened bread_ drew near, which is called the _Passover_,
_Luke 22. 1._
The _fourteenth_ day was not holy, but the _fifteenth_ was. In the
_fourteenth_ day of the first month is the _Passover_ of the _Lord_,
and in the _fifteenth_ day of this month is the Feast, _Numb. 28. 16,
17._ Some of them thought, because _Judas_ had the bag, that _Jesus_
had said unto him, Buy those things that we have need of against the
Feast, _John 13. 29._
The _Sheep and Bullocks_ offered upon this day, are called the
_Passover_, _Deut. 16. 2._ And of this we are to understand S. _John_,
_Joh. 18. 28._ They themselves went not into the common Hall, lest they
should be defiled, but that they might eat the _Passover_. So that
this eating of the _Passover_ is not understood of the _Paschal Lamb_.
But some may question, How they should have been defiled by entring
into the common Hall? The answer is,[362] that upon _Holy-day-eves_,
which they termed _days of preparation_, they held it unlawful for
their _Judges to sit on life and death_. Hence it is that they brought
_Jesus to Pilate_ the _Roman Deputy_. _Secondly_, they withdrew
themselves out of the common Hall. _Thirdly_, for this reason they
said, _It is not lawful for us to put any man to death_, _Joh. 18.
31._ that is, upon this, or such like day;[363] for though their high
Court of _Sanedrim_ were put down at this time, yet all power in cases
of life and death was not taken from them, as is implied in the words
following; It was that the word of _Jesus_ might be fulfilled, which
he spake signifying what death he should die, _ver. 32._ Which text
intimateth, that that unlawfulness was urged by the special providence
of God, that he might be crucified, being judged by _Pilat_: for if the
_Jews_ had judged, they used no such kind of death towards Malefactors.
Again, _Stephen_ was condemned by them to be stoned, _Act. 7._ And they
complained before _Felix_, that when they were about to proceed against
_Paul_ according to their own Law, the chief Captain _Lysias_ with
violence took him out of their hands, _Acts 24._ Which argueth, that
all power in causes capital was not taken from them: But of this see
the _Chapter, Of their capital punishments_.
[362] _אין דנין דיני נפשות לא בערב שבת ולא בערב יום טוב Moses
ben Maimon. li. ult. Iad. c. Sanedrin. Sect. 11._
[363] _August. tract. 114. In Ioann. ita hunc locum exponunt
etiam Cyrill. lib. 12. in Ioan. c. 6. Chrys. hom. 12. in Joan.
Beda in c. 18. Joan._
CHAP. VIII.
_The Feast of Expiation._
Upon the tenth day of the month _Tisri_, answering to _September_ with
us, the _Feast of Expiation_ was commanded to be celebrated, _Levit.
13._ It was called the _Feast of Expiation_, because the _High-priest_
did then confess unto _God_ both his own sins, and the sins of the
people: and by the performance of certain Rites and Ceremonies expiate
them, and make an attonement unto _God_ for them.
The _Ceremonies_ at this time to be performed, concerned either the
_People_ and the _Priest_, or the _Priest alone_. Those which concerned
the _People and the Priest_, consisted in the afflicting of their souls
by _fasting_. Whence this Feast was also called[364] _Dies Jejunii_,
_the Fasting Day_, _Jer. 36. 6._ Which serveth for the understanding
of that, _Act. 27. 9._ _Sailing was now dangerous, because the Feast
was already past_; that is, the _Feast of Expiation_ was now past, and
Winter was at hand.
[364] _Joseph. de bel. Jud. pag. 43._
Those _Ceremonies_ which concerned the _Priest alone_, were two: First,
then the _High-priest_ entred into the _Holiest of Holies_, which
was peculiar unto this day. Secondly, he being about to sacrifice
for himself and his house, he took unto him a _young Bullock for
a sin-offering, and a Ram for a burnt offering_, putting on his
Priestly Robes: After he had washed himself in water; he took of
the Congregation _two He-goats for a sin-offering, and a Ram for a
burnt offering_. The _two He-goats_ he presented before the _Lord_ at
the door of the _Tabernacle_, casting lots which of them should be
sacrificed, which let _scape alive_. This last was termed[365] the
_scape Goat_, because the other being slain, this was sent alive into
the Wilderness. The Greek Interpreters call this Goat ἀποπομπαῖον,
_Malorum depulsorem_, _A defender from evils_; which name the Heathens
applied to their _Tutelar Gods_. They intimated, that when the _scape
Goat_ carried away the sins of the people into the Wilderness, he
likewise carried away all those _evils_ which belonged unto those sins.
And for the securing the people in this point, the _Lord_ commanded
the _High priest_ to confess in the name of all the people, and to
disburden the sins of the whole Congregation upon the head of the
_scape Goat_. The form of _Confession_, according to the relation of
the _Hebrew Doctors_, was this:[366] _O Lord, thy People, the House
of Israel, they have sinned, they have done wickedly, they have
transgressed before thee; I beseech thee now, O Lord, pardon the sins,
iniquities, and transgressions, with which the People, the House of
Israel have sinned, done wickedly, and transgressed before thee, as it
is written in the Law of thy servant_ Moses: _that in that day he shall
make Attonement for you, that he might cleanse you, and that you might
be clean from all your iniquities before the Lord._
[365] _עזאזל Gnaz azl. ex עז Gnez. capra & אזל
Azal, abiit R. D. Kimchi in Radic._
[366] _P. Fag. Lev. 16._
The _modern Jews_ now (because there can be no proper sacrifice, the
_Temple_ of _Jerusalem_ being destroyèd) the men they take a _white
Cock_ on this day, the women a _Hen_.[367] This _Cock_ they swing
three times about the _Priests_ head, saying, _Gallus Gallinaceus hic
commutatio erit pro me_: that is, _This Cock shall be a propitiation
for me_. After that they kill the _Cock_; acknowledging themselves
worthy of death; and then they cast the intrals upon the top of the
house, that some Raven or Crow might carry both them, and together
with them, their sins into the Wilderness. And least they might seem
to be mad without reason, they assign the cause why they make choice
of a _Cock_, at this time, to be this: This word[368] _Gebher_ in the
Holy Language signifieth a Man, in their _Talmud_ it signifieth a Cock.
Now, say they, the Justice of _God_ requires, that as _Gebher_ sinned,
so _Gebher_ should make satisfaction. From this _Feast of Expiation_
it is probable, that the _Grecians_ used a yearly _Expiation_ of
their Cities, which was performed on this manner: Certain condemned
persons were brought forth with Garlands upon their heads, in manner of
sacrifices, these they would tumble from some steep place into the Sea,
offering them up to _Neptune_, using this form of words,[369] περίψημα
ἡμῶν γενοῦ, _Sis pro nobis peripsema_: As if he had said, _Be thou a
Reconciliation or Propitiation for us_. The like kind of Expiation was
used among them in time of any Pestilence, or contagious infection;
for removal of such diseases, they then sacrificed certain men unto
their _Gods_, such men they termed καθάρματα.[370] These two words are
used by the _Apostle_, _1 Cor. 4. 13._ and they are translated _filth
and off-scouring_: We are made as the _filth of the World, and as the
off-scouring of all things_. The words signifie properly the _filth or
dirt scraped off mens shooes_, or from the _pavement of the ground_:
But in _Budæus_ his opinion,[371] the _Apostle_ had allusion unto those
kinds of Expiations in use amongst the _Heathens_. As if he had said,
We are as despicable and as odious in the sight of the people, as much
loaded with the revilings and cursings of the multitude, as those
condemned persons, who were offered up by way of publick Expiation.
[367] _Buxtorf. Synagog. cap. 20._
[368] _גבר_
[369] _Suidas in voce περίψημα._
[370] _Καθάρματα ἐλέγοντο οἱ ἐπὶ καθάρσει λιμοῦ τινὸς ἤ
τινὸς ἑτέρας νόσου θυόμενοι τοῖς θεοῖς, Vetus Scholiast. in
Aristophan. Plut. pag. 48._
[371] _Budæus annot. reliq. in Pandect. De pœnis, p. 334._
Now, seeing at this Feast principally the _High-Priest_ was a _Type of
Christ_, it will not be amiss to note the agreement between the _Type_
and the _Truth_.
Aaron. Christ.
1. The _High-priest_ went 1. _Christ_ our _High-Priest_
into the _Holiest of all_, went into the _Holy place_,
_Levit. 16. 3._ namely, the Heavens,
_Heb. 9. 12._
2. He went once a year, 2. He entered once, _Heb.
_Exod. 30. 10._ 9. 12._
3. He with the blood of 3. He by his own blood,
Goats and Calves, _Heb. 9. 12._
_Heb. 9. 12._
4. He alone, _Heb. 9._ 4. He alone hath trodden
the Wine-press, _Isay.
63. 3._
5. He, clothed with his 5. He, ordained and sealed
Priestly Robes, _Levit. to this Office, by his
16. 4._ Father from all Eternity.
6. He took two Goats, 6. He took _two natures_:
_Levit. 16._ the _impassibility of his
God-head_ was shadowed
by the _Scape goat_: his
_sufferings in his Manhood_,
by the _Goat that
was sacrificed_, _Theod. Qu.
12._ in Lev.
7. The _Goat_ did bear the 7. _Christ_ was made sin
Peoples iniquities. for us, _2 Cor. 5. 22._
CHAP. IX.
_The Sabbatical year, or Seventh years rest_
As every seventh day was a _Sabbath day_, so every seventh year was
a _Sabbatical year_, _Levit. 25._ And as the _Sabbath day_ signified
that they themselves were the _Lords_, and therefore they abstained
from their own work to do the _Lords_: So the _Sabbatical year_ was to
signifie, that both they and their land was the _Lords_.
The observation of this Feast consisted chiefly in two things. First,
in the not tilling or manuring of their ground, whence it was called
_Scabath Haarets_,[372] the _Sabbaths of the Land_, _Levit. 25. 6._
Secondly, in the Creditors discharging their debtors, and releasing
their debts, and thence it was called _Shemita laihova_,[373] _The
Lords release_, _Deut. 15. 2._
[372] _שבת הארץ_
[373] _שמיטה ליהוה_
Seeing they were that year forbid to till their ground, here a question
might be made; what they should eat in the time of this intermission?
Answ. _I will command my blessing upon you in the sixth year, and it
shall bring forth fruit for three years_, _Levit. 25. 20, 21._ saith
the Lord.
Seeing every seventh year, debts, according to Gods Command were to be
remitted, some might demand whether this might not much endamage their
Estates if they did lend? or harden their hearts not to lend?
_Answ._ It could not endamage their Estates, for it is a most
infallible _Maxime_: _No man is a loser by serving God_. Whence
the _Hebrews_ themselves interpret this to be rather _Mandatum
probationis_, _A command of tryal_, such as _Abrahams_ offering up
of _Isaac_ was, which _God_ commanded, not intending that he should
be sacrificed, but that _Abrahams_ love might be tryed; rather than
_Mandatum obedientiæ_, _A command of obedience_. To this purpose
speaketh _Aben Ezra_, interpreting these words, _Save when there shall
be no poor among you_. _Deut. 15. 4._ That is, saith he,[374] as if the
_Lord_ had said, _Know that that which I have commanded thee, that thou
shouldest not exact of thy Brother, will be needless. If all Israel,
or the greater part obey the voice of God, then there shall be no poor
amongst you, to whom it shall be needful for thee to lend; yea, all of
you shall be able to lend to many Nations._
[374] _Aben Ezra. Deut. 15. 4._
The reasons why this Feast was instituted, are thought to be: First,
to teach the people to depend upon _Gods_ providence by faith; for
though the owner of the field might gather, even on that year, for
the maintenance of himself and his family, _Levit. 25. 6._ yet he was
neither to sow his field, thereby to make his Harvest the greater; nor
to hedge his field, or lock up his Corn-yard, thereby to enjoy the
propriety, but to let all be common, and every mans hand equal in every
place. Secondly, they were hereby put in mind of that happy estate
which _Adam_ enjoyed in his Innocency, when the earth brought forth her
encrease without manuring. Lastly, it shadowed forth that _everlasting
Sabbath_ which we expect in the Heavens. And some conjecture[375] this
to be the ground of _Rabbi Elias_ his opinion,[376] that the _world
should continue for six thousand years, but the seventh thousand should
be the ~great~ Sabbatical year_. The six thousand years answered the
six working daies of the week, the seventh answered our Sabbath,
according to that, A thousand years are but as one day with the Lord,
_2 Pet. 3. 8._ _Elias_ his words are these; _Six thousand years the
world shall be, and again it shall be destroyed: Two thousand shall
be void, two thousand under the Law, and two thousand under the
Messias._[377] The substance of this Prophecy, howsoever we reject it
as too curious, yet seeing that a _Jew_ spake it, it may serve to prove
against them: First, That the _Messias_ is already come: Secondly, That
_Moses_ his Law ceased at his coming.
[375] _Vid. Hospin. de Orig. hujus festi._
[376] _Talmud. in Sanedrin. c. Hiel._
[377] _ב אלפי חוהו ב אלפי תורה ב אלפי ימות המשיח Duo millia
inanitatis, duo millia dierum Messiæ, Talmud. in Sanedrin. c.
Halec._
CHAP. X.
_Of their Jubilee._
This is the last Festival which _God_ commanded the _Jews_, it was
celebrated every _fiftieth year_. It is commanded, _Lev. 25. 8._ Thou
shalt number seven _Sabbaths_ of years unto thee, _&c._ The _English_
word _Jubilee_ is derived from the _Hebrew_ יובל _Jobel_, signifying a
_Ram_; it signifieth a _Rams horn_. Seven _Priests_ shall bear before
the _Ark_ seven _Trumpets of Rams horns_, _Josh. 6. 4._ Where the
word _Jobelim_ is used, and is expounded by the _Chaldee Paraphrast_,
_Rams-horns_. _Marbachius_ is of opinion, that this year was called
their _Jubilee_, from _Jubal_,[378] the first inventer of musical
instruments, of whom we read, _Gen. 4. 21._ _Jubal was the Father of
all such as handle the Harp and Organ_. Other Authors deliver other
reasons of the name, but it is most probable that this year was termed
the year of _Jubilee_ from _Jobelim_, the _Rams-horns_ then sounded.
There were five main uses of this Feast.
[378] _Marbach. in Levit. 25._
First, for the general release of Servants. Secondly, for the restoring
of Lands and Tenements unto their first Owners, who formerly sold them.
Thirdly, hereby a true distinction of their Tribes was preserved,
because Lands returned unto their Owners in their proper Tribe, and
Servants to their own _Families_. Fourthly, some are of opinion,[379]
that as the _Grecians_ did compute their times by the number of
_Olympiads_, the _Romans_ by their _Lustra_, the _Christians_ by
their _Indictions_: So the _Jews_ by their _Jubilees_. Lastly, it did
mystically shadow forth that spiritual _Jubilee_, which _Christians_
enjoy under _Christ_, by whose blood we have not only a re-entry into
the _Kingdom of Heaven_, which we had formerly forfeited by our sins
(and this was haply signified by the _Israelites_ re-entry upon their
Lands formerly sold) but also the _sound of the Gospel_, which was in
this Feast typed out unto us by the _noise of the Trumpets_, is gone
thorowout the world. And thus the _Lord God hath blown the Trumpet_,
as _Zacharies_ phrase is, _Zach. 9. 14._ But neither this release
of servants, nor restoring of Lands, was until the tenth day of the
first month _Tisri_,[380] at which time it was proclaimed by the sound
of Trumpets, or Rams horns; the nine first daies of this month the
Servants feasted and made merry, and wore Garlands, in token of their
liberty approaching.
[379] _Hospinian. de Orig. fest. c. 9._
[380] _Moses Ægyptius in Halacha Schemit. Veiobel, c. 10._
CHAP. XI.
_The Feast of Purim, and the Feast of Consecration or Dedication._
_Pur_ is a _Persian_ word, and signifieth a Lot, whence this _Feast
of Lots_ is called _Purim_, i.e. κληρωτήρια, _A Lottery_: It began on
the fourteenth of _Adar_, and continued till the end of the fifteenth,
_Esth. 9. 21._ It was instituted by _Mordecai_, in remembrance of the
_Jews_ delivery from _Haman_, before whom lots were cast day by day,
and month by month, for the destruction of them. In these two daies
they read the History of _Hester_ in their _Synagogues_; and as often
as they hear mention of _Haman_, they do with their fists and hammers
beat upon the benches and boards, as if they did knock upon _Hamans_
head.[381]
[381] _Hospin. de fest. fol. 33. ex Antonio Margarita in. l. de
ceremoniis Judæorum._
The Feast of _Dedication_, termed in the _New Testament_, Ἐγκαίνια[382]
a Feast wherein something is renewed; because those things only are
reputed consecrated, which are separated from their common use, and
dedicated to some new and holy use. We shall read of many _things
consecrated_ in the _Old Testament_; the _Tabernacles_, the _Temple_,
_Priests_, _Altars_, _Vessels_ and _Garments_: but there was no
anniversary or yearly solemnity appointed to be observed in remembrance
of their _Consecration_. The _Consecration_ therefore which we now
speak of, being a yearly Festival, was the _Consecration of the altar
appointed by Judas Maccabæus_ to be observed from year to year, for the
space of eight days, from the five and twentieth of the month _Cisleu_,
which answereth in part to our _December_, _1 Macchab. 4. 59._ Of this
Saint _John_ speaketh; and as he mentioneth our _Saviours_ presence
there, so he intimateth the time to be about _December_. _It was at
Jerusalem the feast of the Dedication, and it was winter_, _John 10.
22. &c._
[382] _Ἐγκαίνια ἑορτὴ καθ’ ἣν ἐκαινουργήθη τὶ, Suidas._
The reason of this Feast was in remembrance of that great mercy which
God shewed unto his people, in delivering them from the tyranny of
_Antiochus_, and the _Idolatry_ which he had forced upon them, setting
up the _Idol of Jupiter_ in the _Temple of God_, and abolishing the
true worship of _God_.
These two _Feasts_ are of _humane institution_, and others might be
added unto them; but little is to be added, or nothing at all, to that
which is delivered concerning them, in the places of Scripture where
they are mentioned.
THE FOURTH BOOK
OF THEIR IDOLATRY.
CHAP. I.
_The beginnings of Idolatry._