Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	lord_n	sabbath_n	sanctify_v	17,284	5	9.9033	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35340	A discourse concerning the true notion of the Lords Supper by R.C.	Cudworth, Ralph, 1617-1688.	1642 (1642)	Wing C7466; ESTC R13968	38,463	77

ever called by the name of Passeover There is another place in the same Evangelist that hath not beene observed by any one to this purpose which if it were rightly understood would be as cleare a Testimony as any of the rest And it is in the 19. Chapter v. 31. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For that Sabbath day was a great Day {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Greeke of the Hellenists is used for the first or the last day of every solemne Feast in which there was a Holy Convocation to the Lord This appeareth from Esay 1. 13. Your New-moones and Sabbaths the Calling of Assemblies which was the first and last day of the Feast I cannot away with Which the Septuagint renders thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Your New-moones and Sabbaths and your GREAT DAYES For the last day of the Feast we have it used by our Evangelist Chap. 7. ver. 37. In the last Day the GREAT DAY of the Feast {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And doubtlesse by the same Evangelist for the First day of the Feast in this place and therefore the Jewes did not Eate their Passeover till the night before which was the same night that our Saviour was crucifyed Which may be strengthened further by this Argument That if the Jewes had celebrated their Passeover the same night which our Saviour did his it is certaine they would never have gone about immediately with swords and staves to have apprehended him and then have brought him to the High-Priests Hall and afterward have arraigned him at Pilates Judgement seate and lastly have crucified him all the same day For the Frist day of unleavened Bread was by the Law an Holy Convocation to the Lord on which it was not lawfull to doe any worke And we know the Jewes were rigid enough in observing these Legall Ceremonies If then it must be granted that our Saviour with his Disciples kept the Passeover the night before the vulgar Jewes did celebrate it Our next Worke is to shew how it might be probable that our Saviours Passeover was first Sacrificed at the Temple And here perhaps I might runne for shelter to that story in Suidas upon the Word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that Christ was enrolled into the number of the two and twenty Legall Priests that served at the Altar from the pretended Confession of an ancient Jew in Iustinians time and then he might possibly Sacrifice his owne Passeover at the Temple though the Jewes had not solemnized theirs till the day after But that I hold this to be a meere Fable and that not onely ridiculous but impious Or I might take up the opinion of the Greekes that Christ did not keepe a true Legall Passeover but a Feast of Unleavened Bread in Imitation of it Or as the learned Hugo * Grotius who hath lately asserted this opinion expresseth it not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such as the Jewes at this day keene because the Temple being downe their Sacrifices are all ceased But this opinion hath beene exploded by most of our late Authours and indeed I can no way satisfie my selfe in it and therefore will not acquiesce in this answer But before we be able to give a true account of this Quaere We must search a little deeper into the true ground of this difference betweene our Saviours Passeover and the Jewes The common opinion is that the Jewes in our Saviours time were wont to translate their Festivals from one Feria to another upon severall occasions as when ever two Festivals were immediately to follow one another to joyne them into one and therefore when any fell upon the sixth Feria to put it over to the next Feria or the Sabbath to avoyd the concurrence of two Sabbaths together in the same manner as the Jewes use to do in their Calendar at this day where they have severall Rules to this purpose expressed by Abbreviatures thus Adu Badu Gahaz Zabad Agu Whereof each Letter is a Numerall for some Feria The Rule for the Passeover is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Badu that is that it should not be kept on the Second Fourth or Sixth Feria There is an Extract of a Rabbinicall Decree to this purpose under the name of R. Eliezer in Munster upon Matth. cap. 26. And therefore at this time when our Saviour was crucified the Passeover falling upon the sixth Feria or Friday was say they by the Jews translated according to this Rule to the next Feria and kept on Saturday or the Sabbath but our Saviour not regarding these Traditions observed that day precisely which was commanded in the Law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 22. 7. that is as they expound it Upon which the Passeover OUGHT to have beene killed which was Friday the day before But under favour I conceive that all these Decrees together with that Ratiocinium or Calendar to which they doe belong were not then in use in our Saviours time although it be so confidently averred by the incomparable Ioseph Scaliger but long since invented by the Jewes Which I shall make appeare First in that the ancient Jewes about and since our Saviours time often solemnized as well the Passeovers as the other Feasts upon the Feria's next before and after the Sabbaths and those other Feria's which have beene made Rejectitious since by that Calendar In the Talmudicall Title Succoth Chap. the last we read of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is A Feast going immediately before or following immediately after the Sabbath And in Betzah c. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Feast that fals to be on the evening of the Sabbath or the day after the Sabbath In Chagigah the second Chapter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is to the same purpose with the former More particularly concerning the Passeover Pesachim chap. 7. Sect. 10. Ossa nervi omne residuum Agni Paschalis cremantor sexto decimo Si is dies SABBATUM decimo septimo From this and divers the like places of the Talmud Aben Ezra on Levit. 23. ver. 4. observes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} There be divers instances in the Misna and the Gemara of the Passeovers being kept in BADU That is on those dayes which were made Rejectitious in the late Calendar the Second Fourth and Sixth Feria Therefore these Translations were not in use when the Doctors of the Misna and Gemara lived Secondly In that the Jewes ever while the Temple stood observed their New-Moones and Feasts according to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Apparence of the Moone and therefore had no Calendar for their Rule to sanctify their Feasts by but they were then sanctifyed by the Heavens as the Misna speakes This is

so clearely delivered by R. Moses Ben Majemon in that excellent Halachah entituled KIDDUSH HACCHODESH that I wonder so many learned men that are well skilled in these Authours should misse of it For having spoken of the Rules of observing the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he then addes that these were never made use of since the Sanhedrin ceased in the Land of Israel after the destruction of the Temple since which time they have used a Calendar calculated according to the middle Motion of the Moone {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Et haec erat Traditio Mosis in Monte Sinai quòd omni tempore quo duraret Sanhedrin constituerent Neomenias juxta {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hoc verò tempore quo jam cessavit Sanhedrin constituerent secundum Calculum hunc Astronomicum quo nos hodie utimur nec ullo modo jam ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nos astringimus cùm saepe contingat ut dies Legitimus secundum nostrum calculum vel concurrat cum Lunari {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vel antevortat eam unica die vel etiam subsequatur And againe a little after most punctually {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quandò primum coeperunt omnes Israelitae computare secundum hunc calculum A Fine doctorum Talmudicorum quandò jam desolata erat Terra Israel neque erat Consistorium aut Synedrium quod determinaret Nam per omnes dies Doctorum Misnae Doctorum Gemarae usque ad Abaeum Rabbaeum acquiescebant omnes Iudaei in Sanctione Terrae Israelis And those Rules forementioned of not keeping the severall Feasts upon such and such Feria's were made together with this Calendar as the same Authour there also avoucheth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. In this account they never constituted the New Moon of Tisri upon Adu because this Accompt was made according to the Conjunction of the Sunne and Moone in the middle Motion therefore now they constituted some Legitimate and other Rejectitious dayes which they could not doe before when the New Moone and therefore all the other Feasts were determined according to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But the Talmud was not compleatly finished till about the 500. yeare of the Christian Aera therefore this Jewish Calendar and these Rules concerning the Translation of Feasts were not in being till about that time and so could be no reason of this difference betweene the time in which our Saviour solemnized the Passeover and the other Jewes For further confirmation hereof we may observe that the Karraites which have rejected the fond Traditions of the Pharisees retaine still the ancient custome of reckoning their New-Moons {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as * Scaliger himselfe hath well observed though in this he were mistaken that he thought they had assumed it of late meerely out of hatred to the other Jewes whereas they have kept it in a constant succession from antiquity and hold it still as necessary by Divine Right {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith my Author {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is confessed by all Israel that from the time of the Kingdome they were ever wont to consecrate the New-moones by the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the very Etymon of the word Chodesh implies so much for it signifies The Renewing of something so that it is denominated from the Change of the Moone or Phasis as the Epocha and beginning of it And this is one of the Great Controversies to this day betweene those two Sects of the Jewes the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Karraei and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Rabbanaei which is growne at length to such a height that the Karraites decyphering the conditions of those witnesses whose Testimonies might be accounted valid for the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} make this for one that they should no way belong to the Sect of Rabbanists which perhaps to observe in the Authors owne words would not be unpleasing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. A second condition is that they be not such as hold an opinion concerning the Sanctification of the New-Moone different from the opinion of Our Wisemen And therefore in this regard we may receive the Testimony of the Ishmaelites that is the Turks and Saracens because they follow the opinion of Our Wisemen Concerning the Phasis and in most of their appointed times they agree with us But we may not receive the testimony of any one that is of the Sect of the Rabbins because they are divided from us in this And although they be our brethren and our flesh yet herein they have rebelled and grieved his holy Spirit Having thus disproved the common and received opinion and removed the false Ground of this Difference of time betweene our Saviours Passeover and the Jewes we come in the next place to lay downe the True which must be derived from that way of reckoning the moneths and of determining the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Head or Beginning of the moneth which was in use in our Saviours time which as we have shewed already in generall was by the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so it will be expedient to describe the whole manner of it more particularly from authentick Authors * In the great or outer Court of the Temple there was a House called Beth-Iazek where the Senate sate all the thirtieth day of every Moneth to receive the Witnesses of the Moones apparence and to examine them And here they alwayes had a Feast provided for the entertainment of those that came to encourage men to come the more willingly In ancient times they did admit of strangers and receive their Testimony if it were approved upon examination But when the Hereticks that is the Christians afterward grew up by whom they say they were sometimes deluded they began to grow shy and to admit of none but such as were approved of to be of the Jewes Religion If there came approved Witnesses upon the thirtieth day of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seene then the chiefe man of the Senate stood up and pronounced MEKUDDASH it is sanctified and the people standing by caught the word from him and cried out MEKUDDASH MEKUDDASH Whereupon there was notice presently given to all the Country which was done at first by Torches from Mountaine to Mountain till at length the Christians they say abused them in that kind also with false fires wherefore they were faine to send Messengers from place to place over the whole Land to give intelligence of the New-Moone But if when the Consistory had sate all the thirtieth day there came no approved Witnesses of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} then they made