began at three of the clock in the afternoon the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth the Sabbath eve By the ancient Fathers it was calâ—… coena 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 partake of a certain Supper which as it consisted of choice meats such as those Heathens deemed more holy than others so it was eaten 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 Coena pura Thus we see the reason why the Fathers called the Sabbath-eve Coenam puram By the Evangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Parsa's 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 Thirdly all sorts of Artificers were forbidden to work only three excepted Shoomakers Taylers and Scribes the two former for repairing of apparel the other for â—itting 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 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 they proclaimed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur The Messengers 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 were 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 publick 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 daies journey Secondly That to those who dwelt in the Camps more remote from the Ark a Sabbath daies journey 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 than 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 Sabbathum 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 at 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 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 seeth that ye will seeth Exod. 16. 23. This Command was proper to the time of Manna 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 on the Sabbath though I deny not but this error might be occasioned in part from that phrase Jejuno his 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 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 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 p 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 q 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 Ox and Ass to water on the Sabbath Luke 13. 5. to make their lives more comfortable much more allowed man liberty
the Sea The Grecians when they judged any to this kind of punishment they wrapt him up in lead The Hebrews tyed a milstone about his neck Thus in respect of the manner those are to be understood who say this kind of punishment was peculiar to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rendred by the general name of torturing Heb. 11. 35. 2 Mac. 6. 19. But the word signifieth a special kind of torturing by beating one with cudgels unto death It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Drum usually and hence some have parallel'd this torture with that among the Romans termed Equuleus as if the person thus tortured were rackt and stretched out in manner of a drum head but it signifieth also a drum stick and thence cometh the punishment to be termed Tympanismus that is a Tabring or beating one to death with â—udgels as if it were with drum-sticks This is evident by Eleazar he came willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this kind of torment 2 Mat. 6. 19. and in the thirtieth verse where he gave up the Ghost there is mention of his strokes not of his racking or stretching Junius reckoneth another kind of punishment termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok which he would have to be a compound word doubtless his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi Navis a ship or boat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janak Sugere to suck for he saith that thereby is meant a certain punishment termed Navicula sugentis which Plutarch describeth in this manner That the offender should be inclosed between two boats as in a prison or as his phrase is quasi in vagina as in a sheath and to preserve life in him milk and honey tempered together was forcibly put into his mouth whether he would or no. And hence from this sucking in of milk and honey this punishment hath been termed Navicula sugentis But the Hebrews say that Tsinock was nothing else but manacles or cords wherewith prisoners hands were tyed I leave in indifferent to the Reader to follow which interpretation he please THE SIXTH BOOK OF MISCELLANEOUS RITES CHAP. I. Of Circumcision THeir Sacraments were two First the Passeover of which there hath been a set Chapter Secondly Circumcision of which now Circumcision was a cutting off the foreskin as a sign and seal of Gods Covenant made with the People of the Jews It is called a sign by God in its first institution Gen. 17. and a seal by the Apostle Rom. 4. 11. Yea it is called a sign and a seal by a Doctor of the Jews more ancient than their Talmud It was used though not as a Sacrament by many other Nations by the inhabitans of Colchis the Aethiopians the Tragloditae and the Aegyptians In a figurative sense alluding unto this Sacramental Rite we read of three other sorts of Circumcision in the Scripture so that in all there are four ned 1. This of the flesh 2. Another of the heart 3. A third of the lips 4. And a fourth of the ears We are to consider it in its proper acception and here to obseve First the time when it was administred Secondly the manner how Thirdly the penalty in case it was omitted The time was the eighth day yea the eighth day was so precisely observed that if it fell on the Sabbath yet they circumcised the Child whence rose that saying among them Circumcisio pellit Sabbatum Circumcision driveth away the Sabbath or the Sabbath giveth place to Circumcision And with this accordeth that of our Saviour Ye on the Sabbath day circumcise â—…an John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least say that God did therefore enjoyn the eighth day that one Sabbath might first pass over each male before he should be partaker of this Sacrament But more probably we may say that the reasons why God would not suffer them to anticipate the eighth day were first to shew that God in the matter of Salvation neither was nor is simply tyed to Sacraments for then there had been no less cruelty in sorbidding Circumcision until the eighth day then there was love in permitting it upon the eighth Secondly because in this time of the Mosaical Pedagogie there was a kind of legal uncleanness in which the creatures were thought to be as remaining in their blood for the first seven daies after their birth Levit. 22. 27. It. 12. 2 3. Notwithstanding God thought it not convenient to defer it longer than eight daies for the comfort of the Parents which thay received by a mature and seasonable initiation of their children The manner how Circumcision was administred I find thus recorded Some of those that were present held a Vessel full or dust into which they did cast the foreskin being cut off Again they prepared in the room a certain void chair for Elias which was done partly in honour of him for which respect also as often as they fell on any difficult place in Scripture they would say Veniet Elias omnia enodabit We know that Elias will come and he will tell us all things But chiefly it was done because they thought Elias to be present there in spirit whose bodily coming they did and do daily expect These ceremonies are meerly Jewish practiced by the latter Jews but utterly unknown in our Saviour Christ his time and as it appeareth by the Samaritan woman her speech that proverbial saying applyed now unto Elias was of old applyed to Christ John 4. 25. Thirdly he which supplied the place of the Witness or as we phrase it of the Godfather held the Child in his arms whiles it was Circumcised this Godfather they called Baal Berith and Sandak that is the Master of the Covenant Uriah the Priest and Zachariah the son of Jeberechiah are thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz Esay 8. 2. and from them the custom of having Godfathers in Baptisme to have taken its original Fourthly the parents named the Child and in Zacharies times it seemeth that in the naming of the Infant they had respect to some name of his Ancestors They said unto her there is none of thy kindred that is named with this name Luke 1. 61. Other Nations had their set daies also after the birth for the naming of their Children The Romans gave names to their male-children on the ninth day to the female on the eighth The Athenians gave names on the tenth Others on the seventh These daies Tertullian calleth Nominalia The Graecians besides the tenth day on which they named the Child they observed also the fifth on which day the Midwives took the Child and ran about a fire made for that purpose using that Ceremony as a purification of themselves and the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 It followeth in the Text A male to note the masculine and peerless vertue of our Saviour whom it did typically shaddow forth Of the first year which phrase they interpret thus that the Lamb after it was eight days old and forward was allowable to be offered for the Passeover 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 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 than 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 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 God's mercy in their deliverance from Aegypt 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 the Lamb was tyed to their bed-posts Lastly that in this time of preparation they might throughly fit 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 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 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 inter-mediate 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 Passeover 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 Sacrisicing in regard of this time we find thus registred if we count the hours according to our usual computation the daily sacrifice of the evening-Lamb was usually slain between two and three it was offered between three and four upon the Passeover Eve it was slain between one and two it was offered about half an hour before three but if their Passover Eve hapened 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 Passeover 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 bitier herbs they dipt in a certain sauce thick like Mustard called Charoseth which thick sauce say they was a memorial of the day wherein they wrought in Egypt This is thought of some to be that wherein Christ dipt the sop which he gave to Judas Of this sauce the Hebrews write thus 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 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 Passeover 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 their degrees 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 Buxtorsus noteth upon the night before the Passeover and Scaliger delivereth it in other words to the same purpose namely that this search was made Ineunte quartadecima 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 of the sixth hour about dinner-time at which time followed the last degree which
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 Wildernes 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 rendreth it that your posterity may know that I have made the Children of Israel to dwell in the shadow of Clouds Others think 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 next is clear Levit. 23. 43. The Sacrifices which were offered these seven days 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 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 Hosannoth from the usual acclamations of the people whiles they carried the Boughs up and down And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Joh 7. 37. n Upon this day they did read the last Section of the Law and likewise began the first lest they might otherwise seem more joyful in ending their Sections than willing to begin them o Upon this day also by the institution of the Prophet Haggaeus 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. 3. 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 appointeth 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-offerings 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 foresaid sacrifices and over and besides them one Bullock one Ram and seven Lambs for burnt-offerings and a Goat for a sin-offering Numb 29. 1 6. Secondly in other New Moons they blowed no Trumpets In this they blowed from the Sun-rising till night Whence we leaâ—… what New Moon it is that Daved 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 Corâ—ets there are three conjectures First the Hebrews think 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 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 remembrance 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 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjunction of the Moon with the Sun Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moon Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 days namely the last of every Month 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 days which translation thought it were of use in other months also yet the greatest oare 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 days was threefold First Lunary Secondly Politick 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-days 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 Old 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 it was unlawful those two days to dress meat or bury the dead and it was likewise inconvenient to keep meat dressed or the dead unburied two days Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be avoided First when the Passeover or the fifteenth day of Nisan fell on Saturday for then the Pentecost must needs fall on Sunday Secondly when the Passeover fell on Sunday for then their Passeover immediately followed their weekly Sabbath The first Author of this Politick Translation was a certain chief man amongst them named Eleazer three hundred and fifty years before Christ His Nativity The several species or kinds of Politick translation were five The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahvz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 days of the week thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday Which was the Jews Sabbath Their rules touching Politick translation stood thus 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 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 that the Passeover should not be observed on Badu that is on Munday Wednesday or Friday The third rule is that Pentecost was not observed on Gahaz that is on Tuesday Thursday or Saturday The fourth rule is that the Feast of Purim or casting lots was not observed on Zabad that is on Munday Wednesday or Saturday The fifth rule is 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 days 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 Mondâ—… was observed I term this translation simple Of this sort was that translation which they called Batu tak phat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batu tak phat is a word invented for help of memory each letter is a numeral and may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the year following Annum Embolymaeum 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 Mâ—on 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 â—…ll Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteen hours Politick translation removeth it till Munday as appeareth by the rule Adu forbidding Sunday of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numeral and it may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thâ—s 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 than the New Moon shall be translated to Thursday Note in the last place that 1080 moments make an' hour 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 Passeover 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 Passeover 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 or the first new Moon in Tisri but that could no be so changed as to prevent all concurrence of two Feasts and thus to have their Passeover 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 Passeover The Greek Church holds that he kept a Passeover 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 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 that because that year their Passeover fell on Friday hence the feast was translated unto Saturday by the rule Baedu 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 probaby hold that both Christ and the Jews did eat the Passeover 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 Passeover 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 Passeover Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeover of the Lord and in the fifteenth day of his 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 Passeover 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 Passeover So that this eating of the Passeover 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 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 for tho 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 Pilate 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 These which concerned the People and the Priest consisted in the afflicting of their souls by fasting Whence this Feast was also called 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 â—â—s 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 the scape Goat because the other being slain this was sent alive into the Wilderness The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
distinct family kindred or Nation Numb 24. 21. Secondly the Rechabites they neither did build houses but dwelt in Tents neither did they deal in husbandry they sowed no seed nor planted Vineyards nor had any Jer. 35. 7. The Essenes on the contrary they dwelt not in tents but in houses and they imployed themselves especially in husbandry One of the Hebrew Doctors saith that the Essenes were Nazarites but that cannot be because the Law enjoyned the Nazarites when the time of the Consecration was out to present themselves at the door of the Tabernacle or Temple Num. 6. Now the Essenes had no access to the Temple When therefore or from what Author this Sect took its beginning is uncertain The first that I find mentioned by the name of an Essene was one Judas who lived in the time of Aristobulus the son of Joannes Hyrcanus before our Saviours birth about one hundred years However the Sect was of greater antiquity for all three Pharisees Sadduces and Essenes were in Jonathan's time the brother of Judas Macchabaeus who was fifty years before Aristolulus Certain it is that this Sect continued until the days of our Saviour and after for Philo and Josephus speak of them as living in their time What might be the reason then that there is no mention of them in the New-Testament I answer First the number of them seemeth not to have been great in Philo and Josephus his time about four thousand which being dispersed in many Cities made the faction weak And haply in Jerusalem when our Saviour lived they were either few or none Secondly if we observe histories we shall find them peaceable and quiet nor opposing any and therefore not so liable to reproof as the Pharisees and Sadduces who opposed each other and both joyned against Christ Thirdly why might they not as well be passed over in silence in the New Testament especially containing themselves quietly without contradiction of others as the Rechabites in the Old Testament of whom there is mention only once and that obliquely although their Order continued about three hundred years before this testimony was given of them by the Prophet Jeremy for between Jehu with whom Jonadab was Coetanâ—an and Zedekiah Chronologers observe the distance of so many years Lastly though the name of Essenes be not found in Scripture yet we shall find in S. Paul's Epistles many things reproved which were taught in the School of the Essenes Of this nature was that advice given unto Timothy 1 Tim. 5. 23. Drink no longer water but use a little wine Again 1 Tim. 4. 3. Forbidding to marry and commanding to abstain from meats is a Doctrine of Divels but especially Coloss 2. in many passages the Apostle seemeth directly to point at them Let no man condemn you in meat and drink v. 16. Let no man bear rule over you by humbleness of mind and worshipping of Angels vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are ye subject to Ordinances ver 20. The Apostle useth the ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was applyed by the Essenes to denote their Ordinances Aphorisms or Constitutions In the verse following he gives an instance of some particulars Touch not taste not handle not vers 21. Now the Junior company of Essenes might not touch their Seniors And in their diet their taste was limited to bread salt water and hyssop And these ordinances they untertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo for the love of wisdom but the Apostle concludeth vers 23. That these things had only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdom And whereas Philo termeth the Religion of the Essenes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word fignifieth religious worship the Apostle termeth in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volun tary religion or will-worship yea where heâ—e rmeth their Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Philosophy received from their Fore-fathers by Tradition Saint Paul biddeth them beware of Philosophy verse 8. We formerly observed two sorts of Essenes Practicks and Theoricks both agreed in their Aphorisms or Ordinances but in certain circumstances they differed 1. The Practicks dwelt in the Cities The Theoricks shunned the Cities and dwelt in Gardens and solitary Villages 2. The Practicks spent the day in manual Crafts keeping of Sheep looking to Bees tilling of Ground c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers The Theoricks spent the day in meditation and prayers whence they were by a kind of excellency by Philo termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplicantes 3. The Practicks had every day their dinner and supper allowed them the Theoricks only their supper The Practicks had for their Commons every one his dish of Water-gruel and bread The Theoricks only bread and salt if any were of a more delicate pallate than other to him it was permitted to eat Hyssop their drink for both was common water Some are of Opinion that these Theoricks were Christian Monks but the contrary appeareth for these reasons 1. In that whole Book of Philo concerning the Theoricks there is no mention either of Christ or Christians of the Evangelists or Apostles 2. The Theoricks in that Book of Philo's are not any new Sect of late beginning as the Christians at that time were as is clearly evidenced by Philo his own words First In calling the Doctrine of the Essenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Philosophy derived unto them by tradition from their fore-fathers Secondly in saying Habent priscorum commentarios qui hujus sect ae autores c. 3. The inscription of that Book is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Philo elsewhere calleth the whole Nation of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which argueth that those Theoricks were Jews not Christians CHAP. XIII Of the Gaulonitae and the Heredians OTher Factions there were among the Jews which are improperly termed Sects Of these there were principally two First Gaulonitae Secondly Herodiani The Gaulonitae had their names from one Judas who sometimes was called Judas Gaulonites sometimes Judas Galilaeus of whom Gamaliel speaketh Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute The tribute here spoken of was that made by Cyrenius sometimes called Quirinius the name in Greek is one and the same but differently read by Expositors This Cyrenius was sent from Rome and Augustus into Syria and from thence came into Judaea where Coponius was President and there he raised this Tax which taxation is unadvisedly by some confounded with that mentioned Luke 2. 1. Both were raised under Augustus but they differed First this was only of Syria and Judaea that in Saint Luke was universal of the whole world Secondly this was when Archelaus Herods son was banished into Vienna having reigned nine years that under Herod the Great Whence there is an observable Emphasis in that Saint Luke saith it was the first taxing
Scaliger hath omitted namely Execratio fermenti the cursing of the leaven in this form Let all that leaven or whatsoever leavened things 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 acconnted as the dust of the earth In case any did eat unleavened 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 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 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 Priest 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 Passeover in an upper-Chamber at Jerusalem It may further be demanded whether the Passeover consisted of two Suppers one immediately succeeding the other Some affirm it and their reasons are these First say they the Passeover 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 Passeover as at the consecration of the Sacrament and the Jews generally after the first institution in all their Passeovers used rather this posture of their body than the other of standing in token of rest and security as appeareth in the Chapter of the Feasts Secondly they say the Paschal Lamb was wont to be rosted but in the last Passeover 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 Joh. 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 recited before the consecration of the Sacrament whence the Jews have a Proverb Non esse prius aut posterius in scriptura That first and last must not be strictly urged in Scripture Together with these answers confider 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 a year old It is evident also by that of Barabbas that it was a received custom on the Passeover to let loose and enlarge one Prisoner or other Concerning the reason hereof the conjecture is three-fold Some think this custome to have been used in memory of Jonathan the Son of Saul when the people rescued 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 Passeover 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 month the first day of unleavened bread And Josephus telleth us that they numbred 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 Passeover 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 Passeover was before the feast of unleavened broad In the last place we must know that there was permited a second Passeover 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 Passeover Numb 9. Touching that permission of a second Passeover 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 wigh by the blood of Christ and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say 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 â—o 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 Passeover 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 being not broken 4 They brake not his legs John 1933. 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 purgâ—â—h 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 Leven 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 Penticost THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Penticost which word signifieth the fiftieth day because it was observed upon the fiftieth day after the second of the Passeover which was the sixteeenth of Nisan Here in the first place we must note that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the Passeover or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Passeover the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover or the morrow after the Passeover Levit. 23. 11. which is all one as if it had been said the morrow after the feast of the Passeover for in those feasts which consisted of many days the first and the last were termed Sabbaths Now these fifty days were in truth the appointed time of their Harvest their Harvest being bounded as it were with two remarkable days the one being the beginning the other the end thereof the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth day after called the Pentecost Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they offered a sheaf of the first fruits of their harvest Levit. 23. 10. Upon the Pentecost then they offered two wave loaves 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 it being from thence afterward lawful and not before to reap the Corn the two loaves 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 days by numbring the Weeks from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the first Sabbath following they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that all the Weeks and Sabbaths during the time of the Pentecost as the first second third and fourth c. took their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which observation giveth light to that of 〈◊〉 Luk. 16. 1. where there is mention of a Sabbath termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second first Sabbath and by it is meant the Sabbath next after the sixteenth of Nisan which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing that these fifty days did measure out the time of their Harvest it will not beamiss to observe the difference betwixt their Harvest and ours which chiefly consisted in their anticipation of time for both the â—anaanites and the Egyptians begâ—n their Harvest about the first of April and it was quite finished in May. CHAP. VI. The Feast of Tabernacles THe a Greek word used to express this Festivity properly signifieth the making of Tabernacles the Hebrew word a Feast of Tabernacles The reason of both is because all the time of this Feast which was full seven daies from the fifteenth of Tisri until the one and twentieth thereof the people remained in Tabernacles and Booths made of Boughs in manner of Aâ—bors or Powers 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 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 descended thorow them In these they ought to dwell those seven days as in their houses they ought to furnish them with houshold-stuff to lie under them and sleep under them only in rainy weather then they had liberty to eat and sleep in their houses until the rain was over-past Feeble persons also which could not endure the smell of the earth were permitted to stay at home In Nehemiah's time they made their Booths some upon the roof of their houses for their houses were made flâ—t above Deut. 22. 8. Some in their Courts some in their streets Nehem. 8. 15. Plutarch making mention of this Festivity saith 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 Cistern tree 2. The Palm-tree 3. The Myrtle-tree 4. The Willow of the Brook The Rabbins teach that every man brâ—â—ght every morning his burden of the boughs of these four Trees otherwise he fasted that day And this burden thy termed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this respect he termeth this feast of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much unlike Moreover on the next day after this feast they compassed the Altar 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