CHAP. I. Of the measures of Time, Years, Months, and Days, in general: With an Essay for correcting the account of our common Kalendor.

BEfore we come to treat of the Ancient Hebrew Year in particular, we con­ceive it may not be altogether imper­tinent to peruse some brief consider­ations concerning the Reason and Forms of Years in general.

Time is the duration of Created matter, which had the same Horoscope or Beginning with the World, and continually running on, in a Circular motion, till the dissolution of the Universe, shall then be swallowed up in the [Page 2]Abiss of Eternity. The most usual, as well as most proper manner of dividing Time, is into Years, Months, Days, &c. whereby all the grand actions that happen in the world: Viz. Their Beginnings, Progress Durations, and Intervals are measured and computed. A Year (generally speaking) is a periodical Revolution, or a great Circle of Months and days, in which the four Seasons, Spring, Summer, Autumn, and Win­ter are, after one Revolution of the Sun, or­dained to return in their courses; whence the ancient Aegyptians before they had the use of Letters, were wont to represent and signifie it by the Hieroglophick of a Serpent or Snake biting her own Tail. But because the spaces of time called Years, are diverse with divers Nations, greater in some, and lesser with o­thers, and all for good reasons are to be reduced to the rule of the Celestial motions, by which the years are rightly and naturally measured; therefore must we divide them into Astronomi­cal and Political. The Astronomical Year is measured either according to the Periodical motion of the Sun, or the Conjunction of the Moon with the Sun; and is therefore twofold, Solar and Lunar. The Solar Year is that space of time, in which the Sun, departing from one of the Tropical Equinoctial, or Solsticial points, and running through the whole Eclipt­ick, [Page 3]returneth to the same point again. It is called Natural, because it seems to be Desti­nated by Nature for mensuration of Time, and containeth (according to the mean motion) three hundred sixty five days, five hours, and forty nine minutes: And this is the true Rule, Level, or Standard of all Years.

The Lunar Year, is that space, wherein the Moon, after some conjunctions with the Sun, meeteth and uniteth with him not far from the former place, and is either commune, contain­ing twelve Months or Synodical Lunations; or Embolismal, which contains thirteen: The first consists only of three hundred fifty four days, eight hours, and forty eight minutes; the other of three hundred eighty three days, one and twenty hours, and two and thirty minutes.

The Political or Civil years be such, as in se­veral Countries and Nations are used for Di­stinction of times, wherein respect is had, either to the motion of the Sun, or Moon only, or to them both together.

The Roman Year, according to Julius Caesar's Constitution, did consist of three hundred sixty five days, and six hours; which six odd hours, making in four Years a whole day, is then ad­ded, and makes that which we call Leap-Year, so named, because by this interposition of a day at the 25th. of February, and repeating the [Page 4]same Letter twice, the fixed Festivals or Holy­days, and the like, do as it were leap one day further into the week, than they were the for­mer Year.

Now since the mean Tropical Year does con­sist (according to the Alphonsine Tables) of 365 days, 5 hours, 49 minutes and 16 seconds; it is evident this Julian Year exceeds it 10 minutes, and 44 seconds, which therefore must cause an apparent Anticipation of the Equinoctial and Solsticial points; insomuch that the Vernal Equinox (whose place at the first councel of Nice, was on the 21 of March, is now come to be upon the 9th or 10th of that Month; for correcting which Error Pope Gregory the 13th. ordred 10 days to be substracted from the 4th. of October unto the 15th. thereof, exclusive in that Year, 1582. that so he might make the Vernal Equinoct (wherein the moveable Feasts do depend) agree to the 21th. of March, as it was by the Nicen Counsel established Anno 324, by means whereof all their Months begin ten days sooner than ours, &c. See Maginus his Secunda Mobilia fo. 40.

This is the Account now chiefly used in Forraign parts, throughout Christendom; and though it be ten days truer than ours, yet it is not exact by two days, being reduced not to the Suns place at our Saviours Birth (but only to [Page 5]the Counsel of Nice) whereas if Authority with us should please to order that all Bissextiles should be omited for 52 Years, that alone would gradually, & insensibly, without the least inconveniency about the Dates of our civil Contracts, Bonds, Rents, &c. bring us two days before the Gregorian, and a greable to the Suns place at the birth of our Saviour: But this we only mention, and submit to the will of our Superiours and Sentiments of those more learn­ed in Calculations Astronomical.

The Months by which we measure the year (Menses sic dicti a metiendo seu mensurando) are likewise two fold, Astronomical and Political.

The Astronomical or Natural are considered according to the motion of the Sun and Moon, and therefore are either Solar or Lunar.

The Solar are the spaces of time wherein the Sun runs through a twelfth part of the Zodiack, and (according to the mean or equal motion, which is the rule of all Solar Months) contains 30 days, 10 hours, and 29 minutes.

The Lunar months are three-fold, Periodical, Synodicol, and the month of Illumination.

The Synodical is the space of Time from one New Moon to the next; which (according to the mean or equal motions, being the Rule and measure of all Lunar Months) is twenty nine days, twelve hours, and forty four minutes.

The Month of Illumination (or Apparition) is the space of time spent or intercepted between the first day whereon the Moon is seen after her conjunction with the Sun, and the last day of her being visible, which the vulgar reckon to be 28 days; but it is not always so, for some­times she is seen sooner, sometimes later; and accordingly vanisheth: (1.) As her Latitude is Northward or Southward: (2.) Or her motion swifter or slowor: (3.) Or as she is posited in Signs ascending or descending, right or oblique.

Lastly, the Political Months are civil, or usu­al, whereby every Nation distributes the Year as they please; wherein, not only the Denomi­nation, but also the Length and Proportion of the Months differ, according to variety of Na­tions and People.

Thus the Aegyptians had 12 Months, each of them consisting of 30 days; and to the end of their last month, named Mosori, they superadded 5 days more, making their whole Year consist of 365 days.

The Romans (according to the ordination of Romulus, founder of their City) had at first but 10 Months in the Year, wherein they included 304 days. This the most ingenuous Pen of the unfortunate Ovid testifies in that distitch.

But his successor Numa Pompilius perceiving this Year much too concise, added two other Months: viz. January and February: to which Julius Caesar (who had studyed the Mathematicks at Alexandria) finding it still too short by al­most 10 days, and 6 hours, for compleating the true Solar Year, by the help of Sosigenes the Mathematician (whom, after Pompeys over­throw he brought with him from Aegypt to Rome) added 10 days; as you may see in Macro­bius l. 1. Saturn cap. 14. whence that ancient Roman account came to be called the Julian, and their Months to be numbred as with us at this day.

The Arabians and Turks begin their Year ab Hegira Mahumetana, or flight of Mahomet, and commencing from their first month Muhar­tam, allow to one thirty days, to the next 29 days, and so by turns throughout the Year.

Thus we see, as the Holy Scripture testifies, the Offices of those two great and glorious Luminaries of Heaven, the Sun and Moon, to be (amongst other things) for Seasons, and for days, and for Years, so even to this day amongst all Nations in their accounts there is still some respect had to their motions, they being as it were the two grand Clocks or Dyals of the Universe, the Suns revolution making a Year, and the Moons a month.

Let this therefore suffice to have been said in general on that, wherein we gratefully ac­knowledge our weaker Pen to be much endebted to the Judicious observations of the most Loyal, Learned, and Ingenuous George Wharton Esq;

Gratum & Pium est agnoscere per quos prefeceris;

CHAP. II. Of the time of the Worlds Creation, and Natural beginning of a Year, and how the Patriarchs did commence it.

THat the World was Created by God at the Vernal Equinoxe, or beginning of the Spring is the concurrent opinion of almost all the Ancients, as well Astronomers as Ecclesi­astick Writers; whence it clearly follows in reason, that the true and natural commence­ment of the Year (the measure of parts of time) ought to be accounted from thence, or that in­stant, when time its self received its being: and so we do not doubt the Patriarchs did account, for it's more then probable that Adam was en­dowed by God with an excellent knowledge of natural things, as well Celestial as Terrestial, (for without the first he could not perfectly comprehend the last) and did understand the uses and Offices of the Planets, as well as of Plants and Animals; and therefore could not but well perceive the reason and true account of the na­tural Year, and communicated it to his Poste­rity, who observed it at least till the confusion of Languages, which is thought to have brought [Page 10]no small confusion of Science upon man-kind, thereby disperst into several Regions: however the ancient form of the Year was retained for some time, especially (as we have reason to sup­pose) in the Family of Heber (which God had designed for the repositaries of Truth) and we conceive not changed, till the time of their go­ing down into Aegypt, where after the death of the twelve Patriarchs, the Children of Israel might, and did begin to imitate the Aegyptians in their Account, who it is probable began their Year at the Autumnal Equinox, when the waters of the wonderful River Milus (to whose overflow that Country ows its fertility) were dryed up, and they began to return to their Husbandry: But at their deliverance from that Aegyptian thraldom, Almighty God at once, to put them in mind thereof, and of the Worlds Creation, commands them to resume the old true account, and commence their Year from the Spring; for thus we find him speaking to his Servant Moses; This month (called then Abib, Exod. 34.18. Since Nisan) shall be (as our Trans­lation reads it) to you the first of months: From which words shall be, some have imagined, that God had then instituted a new form of be­ginning the Year, not known, or ever practised before; whereas indeed that Verb in the future Tense is not in the Hebrew Text, as may be seen [Page 11]by the different character in our English Bibles, but Ibi Locum verbi substantivi est supplet proeno­men Ipse ex proprietate Sermonis Hebraei, as the learned Sympson observes: the Pronoun supplies the place of a Verb substantive of the present tense; and God therefore reduces the beginning of the Israelitish. Year to the first Spring month, because the same was simply and naturally the the first month of the Year; however the com­mon people did still in some cases account their Year to begin from Tisri or Harvest (as the Aegyptians did) especially Husbandmen, because they then made an end of their Harvest; and in this respect must those two Texts, Exod. 23.16, and 34.22. be understood where the Feast of In-gathering their fruits or end of Harvest cele­brated in the said month Tisri) is said to be at the Years end, or at the Revolution of the Year.

It is true the Sabatical Years, and their Years of Jubile did commence then, and very properly, since from the end of Harvest the Land was to rest; and though it consisted of two civil Years, yet it was called only the seventh Year, taking the denomination from the more worthy part: Viz. That wherein they ceased from Husban­dry, released their Servants, and forgave their Debts; so likewise we call it the five and twen­tieth Year of the Kings Raign, though that time include part of two of our Civil Years.

CHAP. III. Of the true form of the ancient Hebrew year.

THat the year in use amongst the Ancient Israelites, did consist of twelve civil months is evident from 1 Kings 4.7. and 1 Chron. 27. Where 'tis recorded that David and Solomon made twelve Captains & Officers of the Royal Houshold, one for each Month in the year.

Nor is it less plain, that in the days of the Patriarks, each month consisted of thirty days, from the History of the Deluge, since there from the 17th. day of the second month, to the seventeenth of the seventh month are reckoned up 150 days compleat, Gen. 7.11. and 24. Com­pared with the eight Chapter. V. 3. and 4.

Their year (says Lydiat in his learned Trea­tise, De variis anuorum formis) was partly a­dopted or suited to the course of the Sun, part­ly to the course of the Moon, and partly dif­ferent from either; yet so that it still had re­spect to both: It regarding the Suns motion so far as to begin always about the Spring E­quinox, and the Moons, as to commence always about the Change; yet as to the distinct Lymits of each month, it seems ordered by civil custom so as all of them (except one) had equal thirty [Page 13]days a peice. But one to adjust or suit the Lunar or Solar year, was unequal; for since to make the year answer the Suns course, 'twas necessa­ry every year to allow this month five days a­bove thirty, yet it was often deprived not only of them, but five more, and then another year to make up these Arrears, had 22 or 23 Days more allowed it, two Lunar months by way of Intercalation, being made one civil one.

Thus Lilius Giraldus in his Book De Annis & Mensibus affirmes, Hebraei Annum Duodecim men­sibus Metiuntur, Verum Tertio quoque Anno Tre­decim Mensium constituunt, &c. The Hebrews measure their years by twelve months, but e­very third year they make it consist of thirteen months, and so by that Intercalation or Insert­ing, keep their account even with the course of the Sun, which month so added they call Ve-Adar, or the second Adar, see for this also, Munsters Calendorium Hebraicum, P. 62.

Thus on the whole matter we may see, that the antient Hebrews from their departure out of Aegypt, to the time of the Alex andrean Aera, (at least) reguarded in their year both the Lu­minaries: for in that interval of time, they in­stituted the Ceremonies of the Temple accor­ding to Gods Command and the motion of the Moon: and although they retained something of the pristine Aegyptian form, so that their [Page 14]year was as it were mixt, being partly Solar running back in some sort to the Equinoxes and Solstices, partly Lunar according to which their Ferioe or Festivities were directed, yet by little and little they anticipated the Equinoxes, until at length Alexander the great being dead, they (for some time at least) received the Grecian year as may be rationally supposed by the book of the Macchabees.

The modern Jews about the time of Const an­tine the great framed a pemliar Calender to themselves by the Industry of Habbi Hillel, wherein they brought the Moons motion (which defineth the Feasts) to agree precisely enough with the Suns, so that the Equinoxes and Sol­stices could not easily be removed from their places.

CHAP. IIII. Of the particular Hebrew months.

AS for the particular names of months, 'tis apparent in the first Ages of the World, they were onely taken from their order, for rarely shall we meet in the Holy Scriptures be­fore the Babylonish Captivity, that they are called otherwise than by their number: as the second month, the third month, &c. Only the first month it seems in Moses his time began to [Page 15]be called Abib, the second in the time of Solomon, Ziv, or Zif. As also the seventh was then cal­led Ethanim, and the 8th. Bull. But these are supposed to have been originally Tyrian. How­ever during the Captivity the Jews learnt Ba­bylonish (or as some say) Assyrian names for their months, which they brought with them back into their Countrey, and used them as fol­lows.

1. The first month was called Abib, which sig­nifies a Green Ear; for then Barley in those Eastern Countries began to be eared: It is also called Nisan a Banner, or flying, because then Israel fled with Banners display'd out of Egypt: it began at the new Moon next after the Spring Equinox: and so answers to the latter part of our March, and the first part of April; see Exod. 13.4. and 18, compared with Ch. 17. v. 15.

2. The second Ziv, which signifies Bright­nesse, called from the Caldee Jiar signifieing to flourish: for that now Nature dresses all her productions in the Richest Liveries, and ren­ders Plants and Flowers amiable to the Eye; with variety of Birds and Blossoms: This An­swered to part of April, and part of May.

3. The third Sivan from Savah, a Veil or Hideing; because Trees are now as it were veil'd with Beaves, and men, & Cattle begin to [Page 16]hide themselves in shades from the too fervent kisses of the Sun, it contains part of May, and part of June.

The fourth month was called Tamuz, but neither that nor the fifth are mentioned by their proper names in Scripture: The Word signifies Burnt up or consumed, because of the violent heat that happens usually at the time, It con­taining part of our Iune, and part of Iuly.

5. The fifth called Abb, signifieing father, so termed as some think, because Aron the Father of Priests Dyed the first Day of it: as appears, Numb. 33.38. This fell part in Iuly, part in August.

6. The Sixth Elul, signifies nought, because the Reapers have now made bare the Ground and left nothing: It answered part of August, and part of September, Neh. 6.15.

7. The seventh Tisri from Thirosch, which sig­nifies sweet Wines, for now they gathered in their Vintage called likewise Ethanim (strengths) It happens part in September; part in October.

8. The eight Bull, 1 Kings 6.38. From Iebul (fruit) or rather from Mabbul (falling) for now is the fall of the Leaf, and store of Rain, whence 'tis also called Marcheshuan, signifiing the breaking out of waters: It answers part of October, and part of November.

[Page 17] 9. The ninth Kistev, Zech. 7.1. From Kosil, which signifies the Constellation of Orion, which now ariseth, or denotes Inconstancy, as the wea­ther by means thereof is usually about this time, being part of November, and part of De­cember.

10. The Tenth Tebeth, Esther 2.16. Seems to be derived from Tobah (Good or Goodness, whence the names Tobit and Tobias) because (say the Rabbies) Gods Goodness is most con­spicuous in the Winter of mans adversity, It holds part of December, and part of Ianuary.

11. The Eleventh Schebat, Zech. 1.7. A Rod and also a Tribe, so called 'tis thought be­cause now Israel kept a fast, because a Tribe was (al most) cut off, see Iudges 21. v. 6. and 3. It falls part in Ianuary, part in February.

12. The Twelfth and last Adar, Esther 3.7. Signifieing strength or excelling, whether be­cause Moses that excelling Governour dyed in it, Exod. 15.10. Or because the Temple was then finished, Exod. 6.15. It answers to part of February, and part of March, and so con­cludes the year: Thus as the Prince of Latine Poets sings. ‘—In se sua per Vestigia Valvitur Annuus.’

Yet note here that as near as they could [Page 18]they made all their Months begin at the New Moon: as may be gathered from Numb. 10.10. (after the Septuagint) with Psal. 81.3. Psal. 104.19. Gen. 1.14. Which must be understood not at the true Conjunction as Astrologers reckon, but at the time of her first ap­pearing to their view after her Congress with the Sun.

CHAP. V. The Jewish Sabbath, and Sabbatical year.

THe Sabbath takes its name from the He­brew Sabbath, which signifies a day of rest, or a time set apart for Holy Rest: This Day God himself consecrated to his Worship, be­cause he thereon rested from his Work of Cre­ation.

It began, or was accounted amongst the Jews, from Sun set the day before, and con­tinued till the next Sun-set, see Math. the 28. v. 1. Compared with Mark 16.1. and Iohn 20.1. But the preparation of the Sabbath men­tioned in Mark 15.42. began at three a Clock in the afternoon, before which they called the Sabbath-Eve, see Josephus in his Antiquities, L. 16. Ca. 10.

The end of instituting the Sabbath we con­ceive may be threefold.

First, Civil and Oeconomical for the ease & refreshment of mens bodies, whose strength had been exhausted otherwise by continual labour and toil: Six dayes shalt thou do all that thou hast to do, but on the seventh day shalt Rest, that thy Ox and thy Asse, and the Son of thy Bond woman, and the stranger, with thee may have rest, Exod. the 23.

Secondly, Ecclesiastial, for the Worship of God in Publique, and Meditation upon his Di­vine Works.

Thirdly, Spiritual, and that twofold. 1. As being a Type of that spiritual rest, whereby we should cease from the work of the World and the flesh, that God might work in us by his Word and Spirit; not thinking our own thoughts, &c. Secondly, As shaddowing unto us that endlesse rest, which all of us hope to en­joy in the World to come.

We read in Scripture of a Sabbath days jour­ney, why so called and how far it was, is appa­rent to every Capacity, we conceive it may be this: we find Ioshua 3.4. That when the Chil­dren of Israel marched, the Ark of the Covenant was to be 2000 Cubits before them; and in all probability the same proportion was observed when they rested, which distant space of ground some interpret to be one Mile, others two: They measuring it by a Lesser, these by a longer [Page 20]Cubit; now on the Sabbath-day I apprehend it might be their use and order to repair all to the Ark being the place of Gods publique worship, which being 2000 Cubits as aforesaid, from those whose Tents were nearest, such a space or distance became to be generally called and ac­counted a Sabbath-days Journey.

The Septennial Sabbath or Sabbathical year took begining from the tenth day of the se­venth month (or Tisri) For as the Jews them­selves every seventh day: so their whole Land every seventh year kept a Sabbath, the observa­tion whereof principally did consist in these two particulars.

• 1. That the Grounds should lye until'd.
• 2. That all Debts should be remitted and forgiven.

And therefore the sacred Historian. Deut. 15. calleth this year the year of Shemita that is of Dismission, for that both Husbandry or Tillage and Debts were in this year commanded by God to be forborn and remitted, Exod. 23.

The causes of this feast were partly Civil, partly Mystical.

1. To teach them not by continual Exercise to suck out the earth and make it barren, be­cause as all other Creatures, so likewise the Earth (our Common Mother) has need of In­termission and Rest.

[Page 21] 2. To teach them gratitude and mercy,

• Gratitude to God for the fruits of the Earth.
• Mercy to the poor, of whom is had a prin­cipal regard in this Law.

3. To mind them of Adams first and blessed estate of Innocency wherein the earth volunta­rily without mans Labour or the constraint of Tillage, brought forth sufficient for his plenti­ful sustenance.

Lastly to shaddow unto them that Eternal Sabbath, that is, that Blessed Life and King­dom prepared for the Saints: wherein all the Miseries and Labours of the present, together with the Exactions of Creditors shall have an end, and the Sins of Believers be wholly remit­ted.

CHAP. VI. The Feasts of the passover, pentecost, and Tabernacles.

THe feast of the passe-over is called Pascha, from the Hebrew Pesach (others read it Phase) which signifies to leap over or passe by: For so the eternal verity makes out the Etymo­logy himself, Exod. 12.27. This was institu­ted in the year of the Worlds Creation, 2447. [Page 22]and celebrated yearly from the fifteenth of the first month Abib (called afterwards as we have said Nisan) to the one and twentieth of the same inclusively that is for seven days together, yet so as that the first and last thereof, (Viz. the 15th. and 21) were held more sacred and ob­served with greater solemnity than the rest, Lev. 23.5, 6. &c.

These seven days were likewise called the feast of unleavened Bread, and the first of them the passe-over, because that thereon the Paschal Lamb was eaten.

The ends of this Festival were.

1. To put the Israelites in mind of, and as it were, consecrate to Eternity Gods miraculous Deliverance of them out of their Aegyptian Bondange.

2. For a sure Testimony of his power, & that perpetual Mercy he would shew his People.

Thirdly, and principally to Typifie Christ Jesus, and our deliverance perfected by him? whence the Apostle says: Christ is our Passover, 1. Cor. 5. And therefore be pleased here to ob­serve the great Amalogy or agreement between the Type and the Antitype, the shaddow and substance in these thirteen particulars.

The Paschal Lamb was

• 1. One of the Flock.
• 2. Without Blemish.
• 3. To be Sacrificed and roasted.
• 4. His Bones not being broken.
• 5. In or about the Even­ing.
• 6. Their Door-posts were be-sprinkled with its Blood.
• 7. That the punishing Angel might passe o­ver them.
• 8. It was eaten in every Family.
• 9. The whole Lamb.
• 10. Without Leaven.
• 11. With bitter Herbs.
• 12. In hast and as Tra­vellers.
• 13. Only by the Circum­cised.

Christ was

• 1. Perfect Man, John 1.
• 2. Without Sin.
• 3. He suffered and dyed.
• 4. They broke not his legs.
• 5. In the end of the world, see Heb. 9.26.
• 6. The Blood of Christ purgeth our Conscien­ces, and is called blood of sprinkling.
• 7. That Sin and Death might not prevail a­against us.
• 8. He must be particular­ly apply'd by faith.
• 9. According to his whole Gospel in all his offices.
• 10. Without Hypocrisie, 1 Cor. 5.
• 11. With patience under the Cross.
• 12. With an earnest and longing Expectation of Salvation.
• 13. Only by the faithful, 1 Cor. 11.

The feast of Pentecost, is so called from the Greek Word Pentecoste, but is termed in He­brew Schefuotht, that is, the feasts of weeks, be­cause it was celebrated after the seventh week, (that is on the fiftieth day as the word in Greek signifies) after or from the former feast of pass­over: as may be seen in several Texts: as Exod. 34. Lev. 23. Deut. 16, &c.

But really and properly it signifies and is used for the fiftieth Solemn and Festival Day from the second day of the feast of unleavened Bread: In which sence St. Luke takes it, Acts the second, when the day of Pentecost was fully come, and Chap. the 20th. speaking of St. Paul. He hasten by all means that he might keep Pen­tecost at Hierusalem. But in a larger sence are meant by this word all those fifty days, betwixt the second day of the feast of unleavened Bread, and the said fiftieth festival day (and so it seems the Author of the Vulgar Translation) be it Jerome or who else) understood it, when he ren­dered that Text of the second of the Acts, in the Plural number, Cum implerentur dies Pentecostes, when the days of Pentecosts were fulfilled.

This Feast we may conceive was instituted for three reasons.

1. In memory of the Decalogue or Law gi­ven by God on Mount Sinai the fiftieth day af­ter the Israelites departed out of Aegypt.

[Page 25] 2. That by the Ceremonial Oblation of two leaves then made of the new fruits to the Lord, men might be admonished that they received all fruits and other things for preservation of Life from the bountiful hands of Almighty provi­dence, and thence be excited to beseech God not only for a Blessing thereupon, but likewise make a sanctified use thereof.

Thirdly, to Typifie that Pentecost, wherein Christ after he had ascended proclaimed the Law (not that of Sinai in Tables of stone, but) in the heart and mind, the Law of the new Co­venant that happy day on which the first fruits of the Holy Spirit were miraculously poured down on the Apostles, Acts the second.

For we must note that this feast was also cal­led the feast of the first fruits from those Pri­mitiae, or Bread offering, which was then made of the new fruits, Exod. 23. For these fifty days bounded their Harvest, on the day after the passe-over. Viz. the 16. Of Abib or Nisan, they offered a sheaf of the first fruits of their Harvest, Lev. 23.30. On the fiftieth day they offered 2 wave Loaves as is commanded, Lev. 23.17.

Where observe the difference between their Harvest and ours, occasioned by the difference of Clymates and their Anticipation of time for both the Canaanites and Aegyptians begin their [Page 26]Harvest in April, and finish by the end of May, or half Iune: As Pliny (that great Clerk of Na­tures Cabinet) relates L. 18. Ca. 18. which Leo Africanus an Eye-witness of it, likewise confirms in his Description of Afrique, L. 8. Ca. 4.

The feast of Tabernacles is called by the He­brews Chag Husuks, & celebrated from the fif­teenth of the month Tisri to the one and twen­tieth thereof Inclusively, that is for seven days together, yet so as that the first day was more solemn and festivous than the rest, as may be seen in Lev. 23. Where you likewise have the end of this feast expressed: that your Children may know that I made Israel to dwell in Tents when I brought them out of Aegypt.

And accordingly during this Feast they dwelt in Booths made of Boughs of 4 distinct kinds, Lev. 23.40. Which are said by the Rabbies to be, the Cytrine tree, the Palm tree, the Myrhe tree, and willow of the Brock, and he that did not bring a burthen of them in the morning was to fast all day. This burthen they called Hosanna: In allusion to which the peo­ple cutting down Branches from Trees, and strewing them in the way when our Savior did Ride into Ierusalem: Cryed Hosanna to the Son of David, Mat. 21.9. And indeed not only the Boughs, but the Days of this whole Feast of [Page 27]Tabernacles were termed Hosannath, and the 22th. of Tisri a distinct feast by it self: yet fol­lowing immediately after the feast of Taberna­cles was reckoned as belonging thereto, and called Hosannah Rabbi, the great Hosanna, or the great day of the feast as 'tis rendred, Iohn 7.37. See Tremelius on that Text: whereas truly and properly this 22. day of Tisri was the feast of the Congregation or great and solemn Assem­bly called by the Hebrews Hadsiph, and also Azaereth; that is an Assembly, or Collection, or a Retention and Prohibition: Because that when the feast of Tabernacles was expired, the people restrained it one day longer, or because on that day they were prohibited doing any work, or from the Collection of fruits, for that on this day were offered the first of the la­ter fruits and thanks therefore given to God, or lastly because it shaddowed out a Collection of all Nations, or a gathering together of the Elect in the Kingdom of Heaven, of this feast you read, 1 Kings 8.10.

But observe that Ieroboam, who revolted from Reboam the Son of Solomon with the ten Tribes commanded the aforesaid solemnity of Tabernacles (which God in his Law had com­manded to be celebrated in the seventh month Tisri) to be kept in the eight month Marhesuan: that so in all things he might wean the Sons of [Page 28] Israel from the Rites and Customes of their Fathers, as in 1 Kings 13.

CHAP. VII. Of the Feasts of Trumpets and Expiation.

THe feast of Trumpets called by Hebrews Sichron theruah, for that on the first Day of Tisri (their seventh Ecclesiastical but first po­litical month) the sound of Trumpets or Cor­nets were every where heard, and this by the command of God, Lev. 33.

For the cause of this feast; some of the Iewish Rabbin's do believe it was ordained in memory of Isaac's deliverance from being sacrificed, and that God commanded a noise should be then made by the trumpet (or Horn of a Ram) for that a Ram was caught by the Horn in a Bush, and sacrificed in his stead, Gen. 22. Others think it unlikely that so publique and solemn a feast should be instituted for the deliverance of a single person, but rather to Commemorate those grievous Wars which the Israelites un­dertook, first against the Amalekites, and after­wards against Heathen, and to the end they might be admonished that this humane Life of [Page 29]ours is nothing but a continual warfare on earth, which last opinion seems most consonant to Reason.

On the Tenth day of the same Month Tisri (which you will find to be the most Festival Month in the Year) was celebrated the Feast of the Expiation, as you may read it commanded. Lev. 16. when both Priest and People afflicted their souls before the Lord by fasting; whence 'twas called, Dies Dejunij, The Day of Fasting, Jer. 36.6. and may so help to interpret that in Acts 27.9. Sailing was now a days dangerous, because the Fast was already past; that is this Feast of Expiation, when Winter grew on, it answering to our September.

In this Annual Solemnity, an Universal Ex­piatory or Propitiatory Sacrifice was perform­ed for the sins of the People: The Iews say it was instituted in memory of Gods favour to them, in forgiving their sin of Idolatry committed by the making of the Calf in the Desart.

But indeed the whole Passion and fruits of our Saviours Death, were hereby shadowed out to the life to the whole Church; the High-Priest in the matter of the Scape-Goat, &c. being a most evident Type of Christ: Observe the Parrallel.

CHAP. VIII. Of their New-Moons, and Year of Jubile.

THe Neomeniae, or Feasts of New-Moons were celebrated the first day of every Month, initiating with the New-moon (as we said before) wherein are observable these solem­nities.

1. They then repaired to the Prophets for hearing the Word as they did on the Sabaths, whence that saying 2 Kings 4.23. It is neither New-moon nor Sabath-day.

2. It was then unlawful to buy or sell, as ap­pears by that of Amos 5.8. When will the New­moon be gone, that we may sell Corn: But whereas at other New-moons they blew no trumpets, yet at the New-moon of Tisri (called the Feast of Trumpets before mentioned) they blew Trumpets all day long, whence we learn what New-moon [Page 32] David means, Psal. 81.3. Blow the Trumpet in the time appointed at our Feast Day.

The reason for instituting this Festival of New-moons is supposed to be in memory of the light created by God, to the end.

1. That by this means his people might be aleinated from the Superstitions and Idolatries of the Heathen, (who subjected the months to to the Planets Stars, and Signs Celestial) and know that God is the only Lord, Moderator, and Governor of the Stars, and Signs them­selves, and consequently of the months, and years, and time in general; and therefore pay into God the greater thanks, who ordained all these things for the use and benefit of man­kind.

2. To Typifie man's Renovation, by the Illu­mination of the Holy Spirit, which is required of all the Faithful.

The Year of Jubile was an extraordinary Feast instituted by God, Lev. 25. Celebrated every fiftieth Year: so saith the Text; Thou shalt number to thy self seven weeks of Years: That is to say, seven times seven, which makes 49 Years, therefore the Year next following this was the fiftieth, and wholly Sabatical, whence [Page 33](if you count exclusively to another Year of Jubile) you have only 49 Year; and so it is num­bred in the 8 verse of the last cited Chapter, but if conclusively, that is, if you account both the former and latter, you have fifty; and so it is reckoned in the 10 verse of the same Chapter, which manner of Account is most used: Thus we may say, a week has eight days, counting both the Sundays, but one of them excluded, there remains but a true week, or a sennight.

The Word Jubile denotes Rejoycing or Re­mission, and was very proper in both significa­tions; for in this Year, not only the Bond-men of Israel were by God's command set free from their Masters, and the prison doors thrown open, but all debts were not likewise remitted and forgiven, and mortgaged Grounds, Vineyards, Houses, and other Possessions returned to their first owners; so that there no man could make over, or convey to another an absolute Fee­simple of his inheritance (as our common Law­yers speak) but only the use and profits thereof till the Year of Jubile: see it largely exprest, Lev. 25.

The end of this great Festival was partly Civil, partly mystical: For,

[Page 34] 1. God so ordained things, that the Fami­lies of the Israelites should not be destroyed, but more especially that Family out of which the Messiah was to come.

2. The shew to us what a special regard he hath of the poor, to put them in hope of a better condition for the future, and lay down a way to Brotherly Communion, as far as the condition of this life would permit.

3. That as the Olympiads were in use amongst the Greeks, the Lustra amongst the Ancient (but the Indictions amongst the latter) Romans where­by they supputated time, so the Hebrews should be accustomed to number their times by Jubiles, soon as possessed of the Holy Land.

Lastly, And principally to shadow unto them by this publique Jubile and solemn Joy the Lord Jesus, and the whole business of their Sal­vation, which alludes to saying, I am that ac­ceptable time, now is the day of Salvation L.

CHAP. IX. Of some other Festivals of the Jews, instituted by Humane Authority; and also how they counted and divided their days and hours.

BEsides the several Feasts before treated of instituted immediately by Divine Authori­ty [Page 35]and Command, there were several other So­lemnities instituted by men, and received of the Church to commemorate some remarkable dealings of Providence: As,

1. The four Solemn Fasting days mentioned by the Prophet, Zach. 8.

The first of which is, the Fast of Jerusalem besieged, celebrated the 10th. day of the 10th. Month Thebeth, on which day Nebuchadnezar first pitched his Tents before Jerusalem, to be­siege it, 2 Kings 25.

The Second, The Fast of Ierusalem taken by Nebuchodonozar, observed the 9th. of the 4th. Month Tamuz.

The third, The Fast of the City Desolate celebrated the 9th. of the 5th. Month Ab, be­cause on that day the City and Temple were twice set on fire; first by Nebuchodonozor, and after that by Titus.

The last, The Fast of Godolia, or Gedalia, who was left in Iudea by Nebuzarda, and slain by the Treachery of Ismael celebrated the third day of the 7th. Month Tisri.

To these four Fasts after the Captivity they added the solemn Fast of Queen Hester in me­mory of the three days Fast which she command­ed when about to apply her self to King Asue­rus [Page 36]on behalf of the Iews, Hester 4. This was celebrated the third day of the 12th. Month Ader, which afterwards became more famous for the signal Victory of Iudas Machabeus, who on this day overthrew Antiochus his Army, with Nicanor the Captain of it; see 2 Mach. Chapter last.

2. The Days of Purim, or the Feast of Lots, so called, because Haman had cast the life and death as it were of the Iews upon the hazard of a Lot, and celebrated in memory of God's Protection, and their deliverance, the 14th. and 15th. days of the last Month Adar.

There was likewise the Feast of Comportion, or bringing of Wood (mentioned by Iosephus, l. 2. cap. 17.) kept in the month Ab, in memory of the wood brought for perpetual nourish­ment of the Holy Temple of Ierusalem accord­ing to God's Law, Neh. 10.

The Feast of Dedication of the Temple af­ter Antiochus Epiphanes had prophained it; Read 1 Mach. 1. this was celebrated eight days together, beginning from the 25th. of the Month Ciller, 1 Mach. 4. and is mentioned by St. Iohn the Evangelist, and at which he writes our Sa­viour himself was present.

These are the Feasts and Solemnities cele­brated by the Ancient Iews, where of mention is made in Scripture, for others instituted after their Destruction and Repudiation, and ob­served at this day by the modern Iews as the Feast of the New-Year: the Feast of Reconciliation, the Feast of Gladness or Joy of the Equinoxes and Solsticies, &c. there be­ing no foot-steps of them in the Old Testament, I wilfully omit them.

Only observe here, that the Ancient Iews on their great Festivals (or Holy-day) Eves, which they termed Days of Preparation, held it unlawful for their Judges to sit on Life and Death: Hence it is they would not go into the Common-Hall themselves, lest they should be defiled, Iohn 18.28. And for that reason also they brought Jesus to Pilate the Roman Deputy, and said; It is not lawful for us to put any man to death, at the 31 verse. That is, upon this, or such a like day: for though their great Court of Sanedrim were now put down, yet all power in cases of Life and Death was not taken from them, as 'tis implyed in the 32 verse: which intimates that that unlawfulness was urged by the spe­cial Providence of God, that he might be Crucified, being Judged by the Romans; for if the Iews had been his Judges, they used [Page 38]no such kind of Death for any Persons con­condemned. Again, Stephen was after this condemned by them to be stoned, Acts 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: all which argues that they were not absolutely deprived of power in Cases Ca­pital.

We shall only add a word or two concern­ing days and hours as they accounted them, and therewith conclude.

Their Day was twofold: Natural, com­prehending Day and Night, and consisting of 24 hours: or Artificial, beginning at Sun-rising, and ending at Sun-set; of which is that in Iohn 11.19. Are there not twelve hours in the day?

Their Day Natural was likewise twofold, Civil, a working Day designed for ordinary business; which began at Sun-rising, and held till the next Sun-rising: Or Sacred, a Festi­val Day, dedicated to Holy Duties, begin­ing at Sun-set, and continuing till the next Sun-set; see Mat. 28.1. Compared with Mark 16. and Iohn 20.1.

Note that if any of these festival days hap­pened to fall on a Sabhath day: that was called Sabbathum Magnum, a great Sabbath (or as our translation reads it) a high day, Io. 19.3. For on that Sabbath day of which St. Iohn there speaks, the Feast of the Passover fell that year.

The Night they distinguisht into four Quar­ters, or greater hours, which they called Watches: containing each three lesser or com­mon hours apeice.

The first they called Caput Vigiliarum, the first watch, Lam. 2.19. The second the middle watch Judges 7.10. (Not because there were but three, but) because it continued till mid-night. The third till three in the morning: If he come in the second or third Watch, Luke 12.38. The last called the Evening Watch, Exod. 12.24. continued till six in the Evening, see Mat. 14.25.

The first was also called the Even, the second midnight, the third Cockcrowing, & the fourth the Dawnings: all which are exprest, Mark 13.35.

In like manner was their day divided as ap­pears by the parable of the Labourers Mat. 20. The first from six a Clock in the morning till nine was called the third hour, the second end­ing at twelve the sixth hour, the third at three in the afternoon, the ninth hour, and the fourth ending at six at night, was called the eleventh hour.

Where note, that the three first Quarters take their names from that hour of the Day, which closed the Quarter (for they began to count their lesser hours from six a clock in the morning, and so

• 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 great hour or quarter: Is cal­led by our Saviour the eleventh hour, whereas amongst the Common people: It was, or should by proportion with the rest have been called the twelfth hour: But it may be Christ might rather mention the eleventh: To shew us that although God in his mercy accept Labourers [Page 41]eleven hours in the day, yet he rarely calls any at the twelfth, for that is an hour rather to Discharge Servants, than to admit new ones.

Thus have we, we hope, by this brief Col­lection given the inquisitive Reader some glim­mering Light (though not full satisfaction) in these obscure walks of sacred Antiquity.

What remains but that we wind up this dis­course of Years, Months, and Days, &c. With some Moral or Theological Reflections on the worth and use of time: As there is nothing can more further us towards happinesse, than that being rightly improved so there is nothing we shall more bewail than the unprofitable wasting it, what would, or rather what would not a dying sinner give for a few moments to make his peace with Heaven: though we can­not recall time mispent, there is a way, and the Apostle charges us to make use of it to Re­dcem the time: Not unworthy observation is the Moto of a Sundial in that noble Monument of Charity: The Charter-house, Teners non Potes, Potes non Perdere: Though we cannot shop times motion, yet it lies in our power, not to trifle it away: But, alas! how few consider the true worth of this Jewel, wherewith some in­considerates, think themselves so overstockt, [Page 42]that they are forc'd to Invent a thousand Va­nities to pass away the time (as they call it) ne­ver regarding how soon their time (at least) will be no more, but they with horror shall be launch'd out into the Ocean of a Wretched E­ternity, It was too great a truth of most men, which I saw once ingraved on the Blade of a Dutch Ladies Knife.

Which at her Request was Extempore turn­ed into this dull English.

To conclude, since time is so swift of foot, and that in all his measures of years, months, and days, we can never at once be masters of above one moment (for what's past is Irrevoca­ble, that which is to come Incertain) Let this warn us to live every day, as if it were (as we cannot know but it may prove) our last: that [Page 43]so when we arrive at the end of our days, we may attain the end of our Hope: Viz. The Sla­vation of our Immortal Souls, through the Meritorious passion of the ever Blessed Jesus: Amen.