THE THIRD BOOK TREATETH OF DAIES and TIMES.

CHAP. I. Days, Hours, Weeks, and Years.

Before we treat of their Feasts, it will be needful, by way of Preface, to understand somewhat concerning the divisions of their Days, Hours, Weeks, &c.

Their Day was two-fold; Natural, containing day and night, and consisting of 24 hours; or Artificial, beginning at Sun-rising and ending at Sun-set. Of this is that, Are there not twelve hours in the day? John 11. 9.

The Natural day was again two-fold: Civil, a working-day, which was destined for civil businesses and works: this began at Sun-rising, and held till the next Sun-rising, Mat. 28. 1. or Sacred, a Festival or Holy-day, destined for holy exercises: this began at Sun-set, and continued till the next Sun-set.

Their night was divided into four quarters, or greater hours, termed four Watches, each Watch containing three lesser hours. The first they called Caput vigiliarum, the beginning of the watches, Lam. 2. 19. the second was the middle watch, Judg. 7. 19. not so termed, because there were only three watches, as Drusius[237] would perswade, but because it dured till midnight. The third watch, began at midnight, and held till three of the clock in the morning. If he come in the second, or third watch, Luk. 12. 38. The last, called the morning watch, Exod. 14. 24. began at three of the clock, and ended at six in the morning. In the fourth watch of the night, Jesus went out unto them, Mat. 14. 25. These Watches also were called by other names, according to that part of the night which closed each watch. The first was termed ὀψὲ, the even. The second, μεσονύκτιον Midnight. The third ἀλεκτοροφωνία, Cock-crowing. The fourth πρωῒ, the Dawning. Ye know not when the Master of the house will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning, Mark 13. 35.

The day was likewise divided into four quarters, as appeareth by the Parable of the Labourers hired into the Vineyard, Mat. 20. The first quarter began at six of the clock in the morning, and held till nine. The second quarter ended at twelve of the clock. The third quarter at three in the after-noon. The fourth quarter at six of the night. The first quarter was called the third hour, vers. 3. The second quarter, the sixth hour, vers. 5. The third quarter, the ninth hour, vers. 5. The last quarter, the eleventh hour, vers. 6.

Where note, that the three first quarters had their names from the hour of the day, which closed the quarter (for they began their count of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the last was called the eleventh hour, by our Saviour Christ; whereas among the common people, it either was called, or should have been called, by proportion with the rest, the twelfth hour; to intimate unto us, that though God in his mercy accept labourers into his Vineyard eleven hours of the day, yet he seldome calleth any of the twelfth; for that is rather an hour to discharge servants, than to admit new.

Some Expositors finding mention of the dawning of the day, in this Parable, vers. 1.[238] They reckon the 4 quarters of the day after this manner. Hora prima, Hora tertia, Hora sexta, Hora nona. Where first they err, in taking the dawning of the day for the first hour of the day; for πρωὶ the dawning, signifieth the last quarter of the night, called the Morning watch. Secondly, they err in making the last quarter of the day to be the ninth hour, for what then shall become of the eleventh hour, mentioned in the same Parable?

By this division of the day into these four quarters, or greater hours, the Evangelists are reconciled touching our Saviour’s Passion. He was crucified at the third hour, Mark 15. 25. S. John intimateth his examination before Pilate, to have been Hora quasi sexta, about the sixth hour, John 19. 14. In the first place, understand by his crucifying, not his hanging on the Cross, which was not till the sixth hour, Luk. 23. 44. nor his expiration, which was not till the ninth hour, Mar. 15. 34. but his examination under Pilate, at which time the people cried out, Crucifie him, Crucifie him; and then the third and sixth hour will easily be reconciled, for these two hours immediately following one another, what was done on the third hour, might truly be said to be done about the sixth.

Lastly, This sheweth that the hours among the Jews were of two sorts; some lesser, of which the day contained twelve: others greater, of which the day contained four, as hath been above shewn: the lesser are termed hours of the day, Are there not twelve hours of the day? John 11. 9. The greater, some term hours of the Temple, or hours of prayer. Peter and John went up into the Temple, at the ninth hour of prayer, Acts 3. 1. But in truth there are but three hours of prayer, the third, the sixth, and the ninth.[239] The third instituted by Abraham, the sixth by Isaac, and the ninth by Jacob. The third hour the Holy Gost descended upon the Apostles, Acts 2. 15. About the sixth Peter went up to the house-top to pray, Acts 10. 9. At the ninth, Peter and John went into the Temple, Acts 3. 1.

From these greater hours of the day and night, the Canonical hours,[240] in use in the Roman Church, had their beginning; each Canonical hour containeth three lesser hours, so that in the whole night and day there are eight Canonical hours. At six of the clock in the evening began the first, and that is termed Hora vespertina; or vespertinum simply, (officium being understood) their Vespertine. At nine of the clock at night began the second, and that is termed Completorium, their Completory. At midnight began the third, Nocturnum, their Nocturn. At three of the clock in the morning, began their Matutinum, their Matines. The Canonical hours for their day-service were named, Hora prima, tertia, sexta, nona. Their first hour began from six of the clock in the morning, and held till nine: the third from nine till twelve, the sixth from twelve till three, the ninth from three till six at night.

The Dial in use among the ancient Jews, differed from that in use among us: theirs were a kind of stairs; the time of the day was distinguished, not by lines, but by steps, or degrees; the shade of the Sun every half hour moved forward to a new degree. In the Dial of Ahaz, the Sun went back ‎‏מעלות‏‎ Magnoloth, degrees, or steps, not lines, Isai. 38. 8.

Their weeks were two-fold; the one was ordinary consisting of seven daies, the other extraordinary and Prophetical, consisting of seven years. Dan. 9. 24. The first is termed Hebdomas diaria, a week of daies; the second, Hebdomas annalis, a week of years.

The Hebrews at first measured their moneths according to the course of the Sun, whence they are called Menses solares; and then every moneth consisted of thirty daies. The waters prevailed from the seventeenth day of the second moneth, Gen. 17. 13. unto the seventh day of the seven moneth, Gen. 8. 4. that is, full five moneths. If we will number the daies, they were an hundred and fifty, Gen. 7. 24. Whereby it appeareth, that every moneth contained full thirty daies. After the Israelites departure out of Egypt, then they measured their moneths by the course of the Moon; they are termed Menses Lunares: they contained either thirty daies, and then they were called Menses pleni, full moneths: or twenty nine daies, and then they were called Menses cavi, Deficient Moneths.

The Sun exceedeth the Moon in her course eleven daies, hence[241] every third or second year, one month was inserted. Now because the twelfth moneth in the Hebrew Kalender was called Adar, hence when a month was inserted, the last was called Ve-adar,the second Adar.

Before their captivity in Babylon, they counted their moneths without any name, according to the number. The First, Second, Third moneth, &c. After their return from Babylon, they called them by these names:

1. Nisan; it was also called ‎‏אביב‏‎ Abib, which signifieth an ear of Corn. in this month Barley began to be eared. They answered to part of 1 {March. { April.

2. Iiar, it was also called ‎‏זיו‏‎ which signifieth beauty: then the Trees began to be beautified with Buds and Blossoms. 2 { April. { May.

3. Sivan. 3 { May. { June.

4. Thamuz. 4 { June. { July.

5. Ab. 5 { July. { August.

6. Elul. 6 { August. { September.

7. Tisri, otherwise called Ethanim. 7 { September. { October.

8. Marchesuan, it was called Bull. 8 { October. { November.

9. Chisleu. 9 { November. { December.

10. Tebeth. 10 { December. { January.

11. Shebeth. 11 { January. { February.

12. Adar. Ve-adar. 12 { February. { March.

Before their coming out of Egypt, they began their year in the moneth of Tisri,[242] and thus they continued it always after, for civil affairs, for their date of buying, selling, their Sabbatical years, years of Jubile, &c. After their coming out of Egypt, they began their year in the moneth Nisan, and so continued it for the computation of their greatest Feasts.

CHAP. II. Of their Feasts.

Before we descend to their particular Feasts; First we will see their manner of Feasting in general. Their ordinary meals, as they were not many in a day, so neither were they costly. They were called Arucoth,[243] which word signifieth properly, such fare as Travellers and Way-faring men use on their journeys. The word is used, Jer. 40. 5. So the chief Steward gave him victuals, and a reward, and let him go. Likewise, Pro. 15. 17. Better is a dinner of green herbs where love is. The extroardinary and more liberal kind of entertainment, by way of Feasting, was commonly called Mischte,[244] from their liberal drinking at such meetings. There was also another kind of feasting, wherein they made merry together, eating the remainders of their Sacrifices; this they termed Chag.[245] From this custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Love-feasts to succeed the Lords Supper:[246] In both these greater and more solemn Feasts, there were some Ceremonies used by them, as preparatory to the Feast, others in their giving thanks, others in their gesture at Table.

The Ceremonies preparatory were principally these three: 1. Salutations. 2. Washing the feet of the guests. 3. Pouring Oyl on them.

Their Salutations were testified either by words, or some humble gesture of the body. By words, and then these were the usual forms; The Lord be with you: or The Lord bless you, Ruth. 2. 4. From the last of these, blessing is often taken in Scripture for saluting. If thou meet any,[247] bless him not, or if any bless thee, answer him not again, saith Elisha to Gehazi, 2 King. 4. 29. The sense is, as our English renders it, Salute him not. Sometimes they said, Peace be unto thee; peace be upon thee, Go in peace, and such like: When ye come into an house salute the same; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you, Matth. 10. 12, 13. By gesture; their salutations were signified sometimes by prostrating the whole body; sometimes by kissing the feet, Luke 7. 38. commonly by an ordinary kiss.[248] Moses went out to meet his father-in-law, and did obeysance, and kissed him, Exod. 18. 7. Moreover, Joseph kissed all his Brethren, and wept upon them, Gen. 45. 15. This Saint Paul calleth an holy kiss, 1 Cor. 16. 20. S. Peter, a kiss of charity, 1 Pet. 5. 14. Tertullian[249] calleth it Osculum pacis, A kiss of peace. These were kisses which a Cato might give, and a Vestal receive: Of this sort the Jews had three kinds;[250] A kiss of salutation,[251] which hath been specified by some of those former instances. A kiss of valediction:[252] Wherefore hast thou not suffered me to kiss my sons and my daughters, Gen. 31. 28. A kiss of homage;[253] the word signifieth a kiss of state or dignity, but it was to testifie their homage, and acknowledgment of their Kings Soveraignty. Then Samuel took a Vial of Oyl, and poured it upon Saul’s head, and kissed him, 1 Sam. 10. 1. And unto this they refer that in the second Psalm, Kiss the son, least he be angry. These salutions, howsoever they were such as were used mutually, sometimes in their meetings abroad upon the way, yet were they such, as were used also in their entertainment, as clearly appeareth by many of those fore quoted examples.

The second Ceremony preparatory was washing their feet.[254] And the man brought the men into Joseph’s house, and gave them water, and they did wash their feet, Gen. 43. 34. This office was commonly performed by servants, and the meanest of the family, as appeareth by our Saviour Christ, who to leave an example of humility behind him, washed his Disciples feet, Joh. 13. 5. And Abigail, when David took her to wife, said Behold, let thine hand-maid be a servant to wash the feet of the servants of my Lord, 1 Sam. 25. 41. For this purpose they had certain Vessels in readiness for such imployments: that which our Saviour used, we translate a Basin, John 13. 5. He poured out water into a Basin. The word νιπτὴς there used signifieth in general a Washpot, and is there used for that which in strict propriety of speeches, the Grecians termed ποδόνιπτρον, (i.) A Washpot for our feet; Some may here make the question, whence this water was poured? I see no inconvenience, if we say, that there were usually in their Dining-rooms greater vessels, from which they poured out into lesser, according as they needed; of which sort it is not improbably thought[255] that those Water-pots were mentioned, John 2. 6. There were set there six Water-pots of stone, after the manner of the purifying of the Jews. By purifying there, understand this complemental washing of which we treat: Now if we consider the washing of their hands, usual and commendable in it self, though superstitiously abused by Scribes and Pharisees, and the washing of their feet, before and after meal, (for our Saviour washed his Disciples feet after supper) which second washing, the Hebrews say it was in use only at the Passover, there must needs be use of grate store of water in their greater Feasts; and therefore no marvel, if many and capacious vessels stood in readiness. Farther, we are to note, that as the office was servile and base, so the vessel: which observation giveth light to that, Psal. 60. 8. Moab is my wash pot; that is, the Moabites shall be basely subject unto me, as the pot in which I wash my feet.

The third Ceremony preparatory, was pouring out of oyl. A woman in the City brought an Alabaster box of oyntment, and stood at his feet behind him weeping, and begun to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment, Luk. 7. 37, 38. It was also poured upon the head, whence in the same place, Christ challengeth the Pharisee which entertained him, Mine head with oyl thou didst not anoint, vers. 46. Psal. 23. 5. Thou anointest mine head with oyl.

After these ceremonies of preparation had been performed, than they proceeded to giving thanks. The Master of the house sitting down together with his Guests, took a cup full of wine in his right hand, and therewith begun his consecration, after this manner;[256] Blessed be thou, O Lord our God, the King of the world, which createst the fruit of the Vine. Having said thus, he first lightly tasted of the Wine, and from him it pass’d round the Table. This grace of thanksgiving, they call[257] Bircath haiaiin, the blessing of the cup. With this Christ himself seemeth to have begun his supper; He took the cup and gave thanks, and said, Take this and divide it among your selves, for I say unto you I will not drink of the fruit of the Vine, until the Kingdom of God shall come, Luk. 22. 17, 18. After the blessing of the cup, the Master of the house took the bread, which they did Scindere, but not Abscindere, lightly cut for the easier breaking thereof, but not cut in sunder; and holding this in both his hands, he consecrated it, with these words; Blessed be thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. This consecration of bread they termed,[258] Bircath halechem. After the consecration, he brake the bread, whence the master of the house, or he who performed these blessings in his stead, was termed[259] Habotsagn, (i. the breaker:) the bread being broken, he distributed to every one that sat at the table a morsel, which being done, then they began to feed upon the other dishes that were provided. This Rite of blessing both the Cup and the Bread, they observed only in their solemn Festivales; otherwise they consecrated the Bread alone, and not the Cup. In their Feast time, they seasoned their meat with good conference, such as might either yield matter of instruction, or exercise their wits; which practice was also observed in their Christian love feasts.[260] Of the first sort, was that Parable proposed by our blessed Saviour at a Feast, Luk. 14. 7. Of the second, was Sampson’s Riddle, which he proposed unto his Companions, Judg. 14. 12. At the end of the Feast, they again gave thanks, which was performed in this manner, either by the Master of the house himself, or by some guest, if there were any of better note at the table: He taking a cup of Wine in both his hands, began thus: Let us bless him who hath fed us with his own, and of whose goodness we live: Then all the guests answered; Blessed be he of whose meat we have eaten, and of whose goodness we live. This grace they called[261] Bircath Hamazon. And this is thought[262] to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples: After this he which began the Thanksgiving proceedeth, Blessed be he, and blessed be his name, &c. annexing a longer prayer, in which he gave thanks: First, for their present food. Secondly, for their deliverance from the Egyptian servitude. Thirdly, for the Covenant of Circumcision. Fourthly, for the Law given by the Ministry of Moses. Then he prayed, that God would have mercy: 1. On his people Israel. 2. On his own City Jerusalem. 3. On Sion the Tabernacle of his Glory. 4. On the Kingdom of the House of David his Anointed. 5. That he would send Elias the Prophet. Lastly, That he would make them worthy of the daies of the Messiah, and of the life of the world to come.

This prayer being ended, then all the Guests which sate at the Table, with a soft and low voice, said unto themselves in this manner, Fear the Lord all ye his holy ones, because there is no penury to those that fear him: The young Lyons do want and suffer hunger, but those that seek the Lord want no good thing. Afterward, he which began the thanksgiving, blessing the cup in the same form of words as he used at the first sitting down saying; Blessed be thou, O Lord God, the King of the world, which createst the fruit of the Vine: and therewith he drank a little of the Wine, and so the cup passed round the table. Thus they began and ended their Feast, with the blessing of a cup: this cup they termed ‎‏כוס הלל‏‎ Cos hillel, Poculum ὑμνήσεως, A cup of thanksgiving; and both these cups are mentioned by Saint Luke; and, which is worth our observation, the word of Consecration whereby it was instituted, as part of the Blessed Sacrament in the New Testament, were added only to the last cup. This cup is the New Testament in my blood, which it is shed for you. After all this, they sung[263] Hymns and Psalms, which also was practised by our blessed Saviour, Mark 14. 26. So that howsoever he used not any superstitions either then practised, or since added by after Jewes, (as the drinking of four cups of wine,[264] or the breaking of the bread with all ten fingers,[265] in allusion to the ten Commandments, &c.) yet in the beginning, and ending, we see his practice suitable with theirs. If any desire a larger discourse of these Blessings, noted out of the Rabbines, let him read P. Fagius[266] his Comment on Deut. 8. 10. From whom I have borrowed a great part of what herein I have delivered. If any shall here object, that I seem to make the blessed Sacrament of our Lords Body and Blood, a Jewish Ceremony; I answer, no: For as a kind of initiatory purification by water, was used before by the Jews of old, and no Proselite was admitted into the Church of the Jews, without this purification: yet it was no more a Sacrament to them, than Circumcision was to Turks and Saracens. Thus, neither was breaking the bread Sacramental to the Jew, but then it became a Sacrament, when Christ said of it; This is my body. This cup is the New Testament in my blood, &c. Luke 22. 19. The Jews could not say, The cup of blessing which we bless, is it not the Communion of the Blood of Christ? 1 Corinthians 10. 16.

The last thing considerable in their Feasts, is their gesture. In the days of our Saviour it is apparent,[267] that the gesture of the Jews was such as the Romans used. The table being placed in the middest, round about the table were certain beds, sometimes two, sometimes three, sometimes more, according to the number of the guests; upon these they lay down in manner as followeth. Each bed contained three persons, sometimes four, seldom or never more. If one lay upon the bed, then he rested the upper part of his body upon the left elbow, the lower part lying at length upon the bed: but if many lay on the bed, then the uppermost did lie at the beds head, laying his feet behind the second’s back: in like manner the third or fourth did lye, each resting his head in the others bosom. Thus John leaned on Jesus bosom, John 13. 23. This first is an argument of special love towards him whom the Master of the house shall take into his own bosome, John, he was the beloved Disciple. Secondly, an argument of parity, amongst others, resting in one anothers bosom. Many shall come from the East and West; and shall sit down with Abraham, and Isaac, and Jacob, Mat. 8. 11. And where shall they sit? In Abraham’s bosom, Luke 16. 22. that is, they shall all sit at the same table, be partakers of the same glory. Thus Christ, he was in the bosom of his Father, John 1. 18., that is, in the Apostles phrase, He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whence their manner of sitting was termed[268] Mesibah, a sitting round; and their phrase of inviting their guests to sit down, was, Sit round: We will not sit round until he come hither, 1 Sam. 16. 11. Again, Thy children shall be as Olive-plants round about thy table, Psal. 128. 3. This custom of lying along upon a bed, when they took their meat, was also in use in Ezekiel’s time; Thou satest upon a stately bed, and a table prepared before it, Ezek. 23. 41. And[269] whether this were the custome of the ancient Hebrews, I leave to be discussed by others. But unto this also doth Amos allude; They laid themselves down upon cloaths laid to pledge by every Altar, Amos 2. 8. that is, the garments[270] taken to pledge they use in stead of beds, when at their Altars they eat things sacrificed to Idols: Yea, the plucking off their shooes when they went to table, implieth this custom of lying at the Table, to have been very ancient. The plucking off their shooes seemeth to have been generally received, when they were in Egypt; for this cause is it that they had a strict charge in eating the Passover, to have their shooes on their feet, for greater expedition. The reason why they usually pluckt them off, was, for the clean keeping of their Beds on which they lay. Here, seeing the rule of observing the Passover requireth, that it should be eaten with their shooes on their feet, which argueth rather standing than lying upon a bed: it may be demanded, Whether Christ transgressed not against the first Institution thereof, in the manner of his sitting at the table? Tremelius answereth thus; and, in my mind, fully:[271] We must know, saith he, that Exod. 12. it was commanded, after what manner they, ready to depart out of Egypt, should eat the Passover at that time; for the necessity of that time so required, namely, an hasty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of the Paschal should be renewed every year, those words are not added. Wherefore all the Hebrew Doctors, both ancient and modern, do teach with one joynt consent, that the Commandment of sprinkling the door-posts with blood, of having on their shooes, of girding their loyns, of taking staves in their hands, and eating the Lamb in hast; did not extend it self to the generations following, but only to have concerned that very night, wherein they departed out of Egypt:[272] Yea, it was an ancient tradition amongst them, that when they did in after-times eat the Passover, they would sit down, or lean upon a bed, as our Saviour and his Disciples did, in token of their deliverance obtained.

The parties that gave entertainment at their Feasts were two:[273] 1. The Master of the house. 2. The Master of the Feast; they differed thus: The Master of the house was termed ‎‏בעל הבית‏‎ Baal habeth, ὀικοδεσπότης, Pater familias. The Master of the Feast was termed ‎‏בעל משתה‏‎ Baal mischte, ἀρχιτρίκλινος, Triclinii Præfectus. The Master of the Feast was the chief servant, attending the Master of the house in time of the Feast. Others[274] add a third sort, whom they would have to be Præfecti morum, in Greek they were termed ὀινόπται. Their Office was thought to have been the inspection of the Guests, that none should disorder themselves by drinking too much; whence they were called ὀφθαλμοὶ the eyes of the Feast. Such kind of Officers were in use in Ahasuerosh his Court, Esth. 1. 8. and likewise among the Athenians;[275] but whether any such belonged unto the Jews is justly doubted.

The ancient Jews, they were both Hospital, ready to entertain, and also liberal in their entertainment: Their Hospitality is commended throughout the Scripture, though now it be grown out of use among them, as appeareth by that Proverbial speech concerning the entertainment of a friend:[276] That the first day he is Oreach, a guest: the second Toreach, a burden: the third Barach, a runnagate. Their liberality appeared by remembring the poor at their Feasts, by sending them portions. Send portions unto them for whom nothing is prepared, Neh. 8. 10. This[277] was afterwards practised by Heathens, who in their solemn Feasts did not onely entertain their Guests for the present, but did also allow them certain junkets to carry away with them. These they termed ἀποφόρητα: and likewise, unto their friends who were absent they sent portions, which they termed μερίδας. This observation giveth light to that Canon in the Laodicean Counsel, which forbiddeth the Christians in their love feasts, μέρη αἴρειν, to send portions, the reason of which prohibition, I conceive to be three-fold. First, that Christians might not symbolize with Heathen people. Secondly, That none presuming that their portions should be sent them, might absent themselves. Thirdly, that those present (especially the poorer sort, as it often falleth out) might not be injured, by having the best of their provision sent away in such portions.

Here we may note, for conclusion, that as the time of their supper was towards the evening, and then they gave greatest entertainment; So the time of their dinner was about the sixth hour of the day; that is, as we count, about Noon. Kill meat and make ready, for the men shall eat with me at Noon, en. 43. 16. Peter went up upon the house to pray about the sixth hour; than waxed he and hungred, and would have eaten, but whiles they made something ready, he fell into a trance, Acts 10. 9, 10.

Moreover we may here note the difference between those three cups mentioned in Scripture, ποτήριον τῆς εὐλογίας, 1 Cor. 10. 19. The cup of blessing, and this is applied to those several cups used in their solemn Feasts, because of those blessings or thanksgiving annexed. Secondly, ποτήριον εἰς παράκλησιν, Jer. 16. 7. The cup of consolation; this was so called, because it was sent by special friends in time of mourning, as intending by this drinking to put away sorrow and grief from the mourner. Thirdly, ποτήριον σωτηρίας, Psal. 116. 13. The cup of salvation: this was used commonly after their Peace-offerings, which were vowed in way of thankfulness for benefits obtained. Whence the Seventy Elders commonly translate a Peace offering, σωτήριον, A sacrifice of salvation, or salvation it self.

CHAP. III. Of their Sabbath.

The word ‎‏שבת‏‎ Schabbath, from whence our English word Sabbath is derived, signifieth Rest, and is applied to all solemn Festivals. They polluted my Sabbaths, Ezek. 20. 21. that is, my Feasts. Sometimes it is applyed to the whole week, Jejuno bis in Sabbato, I fast twice in the week. Sometimes, and that most frequently, it is used for that 7th day which God had set apart for his own service. This last was holy, either by a simple holiness which belonged to it, as was the seventh day; or else by a double holiness occasioned by some solemn Feast upon the same day, and then it was called, Sabbatum magnum, a great Sabbath, John 19. 36. For on that Sabbath day of which S. John speaketh, the Feast of the Passover hapned that year.

The week days are termed by the Hebrew, ‎‏חולים‏‎ Cholim, prophane days; by the Greek ἐνεργοὶ, working days: but when they speak of them altogether, τὸ μεταξὺ σαββάτων, the space of time between two Sabbaths.[278] This was the time upon which the Gentiles desired to hear Paul Act. 13. 42. In respect of the different degrees of holiness on days, the Sabbath-day is not unfitly compared to a Queen, or rather to those whom they termed Primary wives; other Feast days to Concubines, or half wives; working-days, to hand-maids.

The Sabbaths began at[279] six a clock the night before: this the Grecians called παρείσοδον σαββάτου the Hebrew[280] Biath haschabbath, the enterance of the Sabbath.

The preparation to the Sabbath begun at[281] three of the clock in the afternoon; the Hebrews called this ‎‏ערב השבת‏‎ Gnereb haschabbath, the Sabbath eve. By the ancient Fathers it was called[282] cœna pura; the phrase is borrowed from Pagans, whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses, to prepare themselves by a strict kind of holiness; at which time of their preparation they did pertake of a certain Supper, which as it consisted of choice meats, such as those Heathens deemed more holy than others: so it was eat with the observation of Holy Rites and Ceremonies: Hence they themselves were said at this time of their preparation to be in In casto, and their preparatory Supper termed, Cœna pura. Thus we see the reason why the Fathers called the Sabbath-eve, Cœnam puram. By the Evangelists it was called παρασκευὴ, A preparation, Mark 15. 42. For distinction sake, we may call that fore-time of the day προπαρασκευὴ, A fore-preparation. For the whole day was a kind of preparation, as will appear by the particulars then forbidden. First on this day they might go no more than three Parsas; now a Parsa contained so much ground as an ordinary man might go ten of them in a day. Secondly, Judges might not then sit in Judgment upon life and death, as is shewn in the Chapter of Translation of Feasts.[283] Thirdly, all sorts of Artificers were forbidden to work, only three excepted, shoomakers, Taylors, and Scribes; the two former for repairing of apparel, the other for fitting themselves by study to expound the Law the next day, and these were permitted but half the preparation time to work.

The best and wealthiest of them,[284] even those that had many servants, did with their own hands further the preparation; so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, and such like.

In old time[285] they proclamed the Preparation with noise of Trumpets, or Horns; but now the modern Jews proclaim it by the Sexton, or some under Officer of the Church, whom they call ‎‏שליח צבור‏‎ Scheliach tsibbur, The Messenger of the Congregation.

Concerning the sanctification of the Sabbath day it self, in corrupter times some things the Jews added over and above that which God commanded. In other things they took liberty where God granted none. In the first they were superstitious, in the second sacrilegious.

They took liberty: There were two thousand Cubits between the Ark and the Camp, when they marched; Josh. 3. 4. and in probability the same proportion was observed when they rested: this distance of ground some interpret to be one mile, some two; some measuring it according to a lesser, others according to a longer Cubit, which they term a Geometrical Cubit: But all agree in this, that these two thousand cubits was a Sabbath days journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On the Sabbath day they were all to repair to the place of God’s publike worship, which was two thousand cubits distant from those who camped nearest: Hence follow four Propositions. First, That two thousand Cubits any where, by proportion, might be called a Sabbath dayes journy. Secondly, That to those who dwelt in the Camps more remote from the Ark, a Sabbath daies journy was more than two thousand Cubits. Thirdly, That it is now lawful on the Sabbath day, to joyn with the Congregation in the place of God’s publick worship, though remote. Fourthly, That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would, if it were not more then two thousand Cubits, pretending it to be but a Sabbath daies journey.

They added unto that which God commanded, 1. God said, Remember to keep holy a seventh day: in which words, God sanctified one day to be Sabbatum,[286] they added Sabbatulum, so they termed that additament of time which they annexed to the Sabbath. This addition of time was two-fold: some began the Sabbath sooner than others; this was done by the Jews dwelling at Tiberias, because they dwelling in a Valley, the Sun appeared not to them so soon as it did to others. Some again continued the Sabbath longer than others: this was done by those dwelling at Tsepphore, a City placed upon the top of a Mountain, so that the Sun shined longer to them, than it did to others. Thus both of these did Addere de profano ad sacrum; add somewhat of the working day, immediately going before, or immediately following after: none diminished of the Sabbath. Hence[287] R. Jose wished that his portion might be with those that began the Sabbath, with those of Tiberias, and ended with those of Tsepphore.

2. God said, To morrow is the rest of the holy Sabbath unto the Lord, bake that ye will bake, and seethe that ye will seethe, Exod. 16. 23. This Command was proper to the time of Manna:[288] the reason is there alledged, why they should prepare that day for the morrow, because upon the Sabbath day they should not find it in the field. The Jews extend this Command to all Ages; and therefore they dressed no meat this day: this haply was the reason, that the Heathen people thought they fasted[289] on the Sabbath, though I deny not but this error might be occasioned in part from that phrase, Jejuno bis in Sabbato.

3. God said, Ye shall kindle no fire throughout your habitations on the Sabbath day, Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle,[290] for therefore is the Sabbath mentioned in that Chapter, to shew, that the work of the Tabernacle ought to give place to the Sabbath. The Jews hence gather, that it is unlawful to kindle any fire at all on this day.

4. God said, In it thou shalt do no manner of work. This the Jews understood without any manner of exception.[291] Hence they held it unlawful, to roast an apple, to tuck an herb, to clime a tree, to kill or catch a flea. Hence they thought it unlawful to defend themselves, being assaulted by their enemies on the Sabbath day: By this means, twice they became a prey unto the enemy.[292] First, unto Antiochus; whereupon Mattathias made a Decree, that it should be lawful upon the Sabbath to resist their enemies; which Decree again they understanding strictly, as if it did only give leave to resist,[293] when they were actually assaulted, and not by any labour that day to prevent the enemies raising of Rams, settling of Engines, underminings, &c. they became a prey, the second time, to Pompey. For the right understanding therefore of this Command, we are to know, that three sorts of servile works were allowed.

1. Works of Charity: God, that allowed them to lead their Oxe and Ass to water on the Sabbath, Luke 13. to make their lives more comfortable, much more allowed man liberty to dress convenient food for himself and his Family, that they might the more comfortably perform holy duties. Christ healed on the Sabbath, therefore, visiting the sick, and the use of the Physitian, was both then and now lawful.

2. Works tending directly to Gods Worship: not only killing of sacrifices, and circumcising of children on that day was allowed; but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day; for the assembling of the people, Numb. 20. 2. And the people might warrantably go from their Houses to the place of Gods publick worship. By proportion it is now warrantable for Christians, to ring bells to assemble the people together on the Lords day; to take journeys, to joyn with the publick Congregation, or Preach the Word. Of these we may say, though they are in their own natures bodily labors, yet the Temple which was sanctified did change the nature of them, and make them holy, Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho, which according to their writings fell on the Sabbath day:[294] He which commanded the Sabbath to be sanctified, commanded it also to be prophaned.

3. Works of absolute necessity, as the defending ones self against his enemy, and others of like nature: concerning which the Jews have a saying,[295] Peril of life drives away the Sabbath. And the Christians with a little change of a more common Proverb, say, Necessitas non habet ferias; Necessity hath no Holy days.

CHAP. IV. Of their Passover, and their Feasts of Unleavened Bread.

Some of the Fathers have derived[296] the word Paschal, from a Greek Verb, signifying to suffer, because the sufferings and Passion of our Saviour; are celebrated about that time. This Opinion Augustine justly confuteth,[297] for the word is originally an Hebrew word, signifying to pass by, to leap, or pass over. The Etymology is God’s own. It is the sacrifice of the Lord’s Passover, which passed over, &c. Exod. 12. 27.

The word Passover in Scripture hath three acceptions. First, it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan,[298] otherwise called Abib; you may call it the Passover of the Lamb, because on that day toward the evening, the Israelites were commanded according to their Families to roast a Lamb, and eat it in their private houses. Secondly, it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan: it may be called the Passover of sheep and Bullocks, Deut. 16. 2. Otherwise we may call it the Feast of the Passover; as the fourteenth of Nisan was called simply the Passover. In the fourteenth day of the first moneth, is the Passover of the Lord, and in the fifteenth day of this moneth is the Feast, Num. 28. 16, 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep, Lambs, Kids, and Bullocks. Thirdly, it is taken for the whole solemnity, beginning the Fourteenth of Nisan, and ending the one and twentieth of the same moneth. Now the Feast of unleavened bread drew nigh, which is called the Passover, Luk. 22. 1. So that in this acception is contained the Feast of unleavened bread also, notwithstanding, in proper speaking, the Feast of unleavened bread was a distinct Feast from the Passover.

First, the Passover was to be kept on the fourteenth day of the first month, at even. This was their second Sacrament, in which although they were enjoyned to eat unleavened bread with the Lamb, yet the Feast of the unleavened bread began not till the morrow following, being the fifteenth day of the same moneth, and lasted seven daies of which only the first and last were holy Convocations, wherein they might do no servile work, Levit. 23. 5, 6, 7, 8.

Secondly, the Passover, in the age following its first institution, might not be killed and eaten in any other place, save only where the Lord did choose to place his name, which afterward was at Jerusalem: but the feast of unleavened bread, the Hebrews thought themselves bound to keep in every place wheresoever they dwelt, if they could not be at Jerusalem: and eating of it, they say,[299] depended not upon the eating of the Passover, but it was a commandment by it self.

The Rites and Ceremonies observed by the Jews in the eating of this Sacrament, their Paschal Lamb, agreed with those general Ceremonies used in their solemn Feasts. They blessed the cup, and blessed the bread, and divided amongst the guests, and washed the feet of those that sate at the table, as is shewn in the Chapter of Feasts. The particulars in which it differed from other Feasts, are delivered in those interrogatories, or questions proposed in way of Catechism, by some child, at the time of eating their Passover, or rather in the answer made unto the child by him that blessed the table. The question was thus: What meaneth this service? The form of the answer was,[300] How different is this night from all other nights, for all other nights we wash but once, in this twice (thus Christ when supper was ended washed his Disciples feet.) In all other nights we eat either leavened or unleavened bread, in this only unleavened: In other nights we eat any sort of herbs, in this night bitter herbs: In all other nights we eat and drink either sitting or lying, but in this we lye along. Then he proceeded to declare, that the Passover was in respect that the Lord passed over the houses of their Fathers in Egypt. Secondly, He held up the bitter herbs in his hand, and said; These bitter herbs which we eat, are in respect that the Egyptians made the lives of our Fathers bitter in Ægypt. Thirdly, he held up the unleavened bread in his hand, and said, This unleavened bread which we eat, it is in respect that the dough of our Fathers had not time to be leavened, when the Lord appeared unto them, and redeemed them out of the hand of the enemy. This kind of Catechising they say, is commanded, Exod. 12. 26. They called it ‎‏הגדה‏‎ Haggada, (i.) Annunciatio, the declaration or shewing forth of the Passover. Hence the Apostle borroweth this phrase; As often as ye shall eat this bread, and drink this cup, ye shall declare, or shew forth, the Lord’s death, 1 Cor. 11. 26.

Concerning this Lamb they are charged thus: Upon the tenth of Abib every one shall take a Lamb for an house, a male of the first year, without blemish, and this be kept until the fourteenth day of the same month, Exod. 12. 3. &c. The Lamb, it was either of Sheep or Goats. For an house, the whole body of the Israelites, was divided into twelve Tribes, the Tribes into Families, the Families into Houses: if the House were too few for the eating of the Lamb, then the next Neighbour joyned with them in the eating thereof. The whole Company was termed φρατρία, in the same sense S. Mark useth συμπόσια, and πρασιαὶ, Mark the sixth. All these words signifie a society, or company of guests, so many as can sit at the same table: the latter word properly signifieth, a bed in a Garden; and thus in the Gospel, the whole multitude sitting on the grass, seem to be compared unto a Garden; and their several societies or companies, unto so many beds in the Garden. The number of Communicants in this Paschal society was never less than ten, nor more than twenty.[301] It followeth in the Text, A male, to note the masculine and peerless vertue of our Saviour, whom it did typically shew forth. Of the first year;[302] which phrase they interpret thus, That the lamb, after it was eight daies old and forward, was allowable to be offered for the Passover, but not before; because it is said, When a bullock, or a sheep, or a goat is brought forth, then it shall be seven daies under the dam, and from the eighth day, and thenceforth, it shall be accepted for an offering made by fire unto the Lord, Levit. 22. 27. And the reason of this Law, some of the Hebrews have thought to be,[303] because in their Opinion nothing in the world was absolutely perfect, until a Sabbath had past over it. Moreover if it were an hour elder then a year, it was unlawful, because it is said, A male of the first year, without blemish, as well to admonish the Israelites of their own personal integrity, as to signifie the absolute perfection of him who was in truth the Lamb of God. And this he kept till the fourteenth day of the same month. The Rabbines affirm[304] four causes of this: First, because otherwise through the multitude of businesses, at the time of their departure, they might forget the Paschal Lamb. Secondly, that in this four daies space they might have the more certain knowledge of the Lamb’s perfection. Thirdly, that by beholding the Lamb so long before their eyes, they might have the better occasion, in that space, both to recount with themselves Gods mercy in their deliverance from Ægypt, and also to instruct and Catechise their children in that point: for which respect it was a received Tradition amongst the Jews, that during the space of these four daies, their Lamb was tyed to their bed-posts. Lastly, that in this time of preparation, they might throughly sit and address themselves for the Oblation.

The time when the Paschal Lamb was to be slain, was at the Evening, Exod. 12. 6. Or, as the Original reads, between the two evenings. Here Divines move the question, what part of the day should be understood by this phrase. Some distinguish the two evenings thus,[305] That there was Vespera Solis, the evening of the Sun; namely, when the body of the Sun setteth: and Vespera luminis, the evening of the light, when the beams and shining of the Sun is also gone from off the earth; The space or interim between these two Evenings, is thought to be one hour, and the third part of an hour; in which space of time, they say, the Paschal Lamb was slain. Others[306] admit a greater latitude, and distinguish thus: There is say they, Vespera declinationis, the Evening of the Sun declining; and Vespera occasus, the Evening of the Sun setting; and their meaning is, that their Passover was offered in this intermediate time, between noon and night. This latter answer seemeth most agreeable to the truth. First because by this speech we must understand a latitude of time wherein might be offered not only the Passover, but the daily Evening Sacrifice also, for even that likewise was commanded, Inter duas Vesperas, between the two evenings, Num. 28. 4. Now this might be offered in the former part of the after-noon. The manner of their sacrificing, in regard of this time, we find thus registred,[307] if we count the hours according to our usual computations: the daily sacrifice of the evening Lamb was usually slain between two and three, it was offered between three and four: upon the Passover Eve it was slain between one and two, it was offered about half an hour before three; but if their Passover Eve hapned to be the same with their Sabbath Eve, then the daily Evening Sacrifice was slain between twelve and one, it was offered half an hour before two; and afterward the Passover. Secondly, this agreeth with the Oblation of the true Paschal Lamb; for, as the time of his crucifying began in the third hour of the day, with the daily morning sacrifice, Mark 15. 25. so it ended at the ninth hour, Mark 15. 34. which was the time of their ordinary evening sacrifice: but upon their Passover Eve, it was the time when their Paschal Lamb was slain.

Furthermore, the Lamb was to be eaten with bitter herbs: the reason of this command is, that thereby they might be moved to thankfulness towards God, for their deliverance from the Egyptian bondage, in which their lives were made bitter unto them, Ex. 1. 14.

These bitter herbs they dipt in a certain sauce thick like Mustard, called Charoseth,[308] which thick sauce (say they)[309] was a memorial of the day wherein they wrought in Egypt. This is thought of some[310] to be that wherein Christ diped the sop which he gave to Judas. Of this sauce the Hebrews write thus;[311] they used to dip the unleavened bread in that sauce Charoseth, and to eat; then they dipt the bitter herbs in the Charoseth, and did eat them. It was made[312] of the Palm-tree branches, or of dry Figs, or of Raisins, which they stamped and put Vinegar thereto, and seasoned it, and made it like Clay; and brought it unto the Table in the night of the Passover.

The other seven daies following the fourteenth of Nisan, were in strictness of speech a distinct Feast, as is above-shewed; namely, the Feast of unleavened bread because in that space of time, no leavened bread ought to be found in their houses;[313] their degrees[314] of preparation to this feast are four. 1. Expurgatio fermenti, the cleansing of all their houshold stuff and vessels, unto which leaven might haply cleave; and this was done two or three daies before the Passover. 2. Inquisitio fermenti, the searching after leaven throughout all the rooms of their houses, even to the Mouse-holes: this they did with a waxen Candle, and as Buxtorfus noteth, upon the night before the Passover: and Scaliger delivereth it in other words to the same purpose, namely,[315] that this search was made, Ineunte quarta decima, usque ad quartam horam post ortum solis. At the beginning of the fourteenth day, until the fourth hour after the rising of the Sun. Now, the beginning of the fourteenth day was the night going before; for the Jews, in the computation of their Holy-daies, counted their day from even to even. 3. There was Exterminatio, or Conflagratio fermenti, A burning of the leaven; and this was done from the fourth to the sixth hour, about dinner-time; at which time followed the last degree, which Scaliger hath ommitted, namely, Execratio fermenti, the cursing of the leaven, in this form:[316] Let all that leaven, or whatsoever leavened thing is in my power, whether it were seen of me, or not seen, whether cleansed by me, or not cleansed; let all that be scattered, destroyed, and accounted as the dust of the earth.

In case any did eat leavened bread those seven daies, the penalty was, that such a soul should be cut off from Israel, Exod. 12. 15. Which penalty hath amongst Expositors a three-fold interpretation.[317] Some understand thereby such a man to be cut off from his heavenly inheritance: others, that God would cut off such from the living by an untimely death: others, that he should die without children, leaving no posterity behind him: To this purpose their Proverb is,[318] A man childless is lifeless.

Of these three, the first is most probable in this place, though the same Text may admit the second interpretation in other places of Scripture, as is declared in the Chapter of Circumcision. Notwithstanding here let the judicious Reader determine, whether these words do not imply, besides the secret actions of God touching the soul of such a Delinquent, a direction unto the Church how to deal with parties thus offending by censuring them with Excommunication, which kind of censure elsewhere the Scripture calleth, A casting out of the Synagogue, John 16. 2. A speech much like this, A cutting off from Israel.

Three things may be here demanded. First, who killed the Paschal Lamb? Secondly, where it was killed? Thirdly, where it was eaten? First, it was killed by the Priests, 2 Chron. 35. 6. Secondly, it was killed after the first time in the Court of the Temple, the place which God had chosen. Deut. 16. 6. Thirdly, the owner of the Lamb took it of the Priest, and did eat it in his own house at Jerusalem, Christ with his disciples kept the Passover in an upper-chamber at Jerusalem.[319]

It may further be demanded, whether the Passover consisted of two 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.

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.

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,

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 roasted. 3 Suffered and died.

4 His bones were not broken. 4 They brake not his legs, John 19. 33.

5 About the Evening. 5 In the end of the world, Heb. 9. 26.

6 Their door-posts were to be sprinkled with the blood. 6 The Blood of Christ purgeth our consciences.

7 That the punishing Angel might pass over them. 7 That sin and death might not prevail against us.

8 It was eaten in their several families. 8 He is applied by Faith.

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 manner of Travellers. 12 With an earnest and 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

The second rule was,[352] that the Passover should not be observed on Badu; that is on Munday, Wednesday, or Friday.

The third rule is,[353] that Pentecost was not observed on Gahaz; that is, on Tuesday, Thursday, or Saturday.

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.

The fifth rule is,[355] that the Feast of expiation was not observed on Agu; that is, on Sunday, Tuesday, or Friday.

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.

‎‏בטו תקפט‏‎ Batu Takphat,[356] is a word invented for help of 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.

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]

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.

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.

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.

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.

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.

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 into the Holiest of all, Levit. 16. 3. 1. Christ our High-Priest went into the Holy place, namely, the Heavens, Heb. 9. 12.

2. He went once a year, Exod. 30. 10. 2. He entered once, Heb. 9. 12.

3. He with the blood of Goats and Calves, Heb. 9. 12. 3. He by his own blood, Heb. 9. 12.

4. He alone, Heb. 9. 4. He alone hath trodden the Wine-press, Isay. 63. 3.

5. He, clothed with his Priestly Robes, Levit. 16. 4. 5. He, ordained and sealed to this Office, by his Father from all Eternity.

6. He took two Goats, Levit. 16. 6. He took two natures: 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 Peoples iniquities. 7. Christ was made sin 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.

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.

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.