Chapter V: Front Matter (5)

It may further be demanded, whether the Passover consisted of two suppers, one immediately succeeding the other? Some affirm it, and their reasons are these: First, say they, the _Passover_ was eaten _standing_, but _Christ_ used another gesture. This argument of all other is the weakest, for _Christ_ used the gesture of lying on his body, as well in the eating of the _Passover_, as at the consecration of the _Sacrament_, and the _Jews_, generally after the first institution, in all their _Passovers_, used rather this posture of their body, than the other of standing, in token of rest and security, as appeareth in the _Chapter of Feasts_. Secondly, they say, the _Paschal Lamb_ was wont to be rosted; but in the last _Passover_ which our _Saviour_ celebrated, there was _Jus cui intingebatur panis_, _Broth into which he dipped the bread_. This reason is as weak as the former, because though there was a command to eat the _Paschal Lamb rosted_; yet there was no prohibition to joyn their ordinary supper with the eating thereof, and that might admit broth: but, as it is shewn above, the matter into which the sop was dipped, was thought to be the sauce _Charoseth_. Thirdly, they urge _John 13. 2._ That the first supper was done, when _Christ_ arose and washed his Disciples feet, and after that he gave _Judas_ the sop, which must argue a second sitting down. This foretelling his _Disciples_, that one of them should betray him, is likewise by Saint _Luke_ recited after the consecration of the _Sacrament_. This is the strongest argument, and yet not of sufficient validity, because by a kind of _Prolepsis_, or anticipation of time, it is not unusual, in the Scripture, to relate that first, which according to the truth of the History, should be last. Thus _John 11._ mention is made of _Mary_ which anointed the _Lord_, yet her anointing of him followeth in the next _Chapter_. And this same History of betraying _Christ_, Saint _Matthew_, and Saint _Mark_ recite it before the consecration of the _Sacrament_. Whence the _Jews_ have a Proverb,[320] _Non esse prius aut posterius in scriptura_; That _first_ and _last_, must not be strictly urged in Scripture. Together with these answers, consider how improbable it is, that ten persons (for sometimes they were so few) should eat a second supper, after they had eaten _A Lamb of the first year_, which might be an year old. It is evident also by that of _Barabbas_, that it was a received custom on the _Passover_, to let loose and enlarge one Prisoner or other. Concerning the reason hereof, the conjecture is three-fold, Some think this custom to have been used in memory of _Jonathan_ the son of _Saul_, when the people rescued him from the hands of his Father. Others say that the reason hereof was, that the Feast might be celebrated with the greater joy and gladness. Others more probably think, it was done in remembrance of their deliverance from the _Egyptian bondage_.

[320] _אין מוקדם ומאוחר בתורה Salom. Iarchi. in Gen. 6. 3._

Again, here is to be observed, that the _Jews_, speaking of their _Passover_, did sometimes speak according to their _civil computation_, wherein they measured their days from _Sun-rising_ to _Sun-rising_: sometimes according to their _sacred computation_, which was from _Sun-set_ to _Sun-set_. This serveth for the reconciliation of that, _Numb. 12. 18._ which seemeth to make the fourteenth day of the first month, the first day of unleavened bread. And _Josephus_[321] telleth us that they numbered _eight days_ for that Feast. In like manner the Disciples are said to come unto _Christ_ the _first day of unleavened bread_, saying unto him, _Where wilt thou that we prepare for thee to eat the Passover?_ _Mat. 26. 17._ as if the _first day of unleavened bread_, were before the _Passover_. All these are true according to the computation of their _civil days_, though according to the computation of their _Holy-days_, the _feast of unleavened bread_ began the fifteenth day, and continued seven days only, and the _Passover_ was before the _feast of unleavend bread_.

[321] _Joseph. Antiq. l. 2. c. 5. p. 65._

In the last place we must know, that there was permitted a _second Passover_ to those who could not be partakers of the _first_, by reason either of their uncleanness by a dead body, or of their far distance from the place where it was to be offered. This was to be observed in the second month, the fourteenth day thereof, according to all the Ordinances of the first _Passover_, _Numb. 9._ Touching that permission of a _second Passover_, to those that were in a journey _far off_: the _Hebrew_ of this word _far off_, hath extraordinary pricks over it, for special consideration. Hereby the Lord might intimate, that we Gentiles which were unclean, even dead in trespasses and sins, and _far off_, _Ephes. 2. 13._ should be made _nigh_ by the blood of _Christ_, and so partakers of him, the _second Passover_. Of this legal Ordinance the _Hebrews_ say,[322] What is this journey _far off_? fifteen miles without the walls of _Jerusalem_, who so is distant from _Jerusalem_, on the fourteenth day of the first month, fifteen miles or more, when the Sun riseth, Lo, this is a journey _far off_; if less than this, it is not a journey _far off_, for he may come to _Jerusalem_ by after midday, though he go on foot, easily. The Agreement between the _Paschal Lamb_ and _Christ_ standeth thus,

[322] _Maimon. in Korban. Pesach c. 5. sect. 8, 9._

_Christ is our Passover_, _1 Cor. 5._

The Paschal Lamb was, Christ was,

1 One of the flock. 1 _Perfect man_, _John 1._
2 Without blemish. 2 _Without sin._
3 To be sacrificed and 3 _Suffered and died._
roasted.
4 His bones were not 4 _They brake not his legs_,
broken. _John 19. 33._
5 About the Evening. 5 _In the end of the world_,
_Heb. 9. 26._
6 Their door-posts were 6 _The Blood of Christ purgeth
to be sprinkled with our consciences._
the blood.
7 That the punishing 7 _That sin and death might
Angel might pass over not prevail against us._
them.
8 It was eaten in their 8 _He is applied by Faith._
several families.
9 The whole Lamb. 9 _According to all the Articles
of the Creed._
10 Without Leaven. 10 _Without Hypocrisie_,
_1 Cor. 5._
11 With bitter herbs. 11 _With patience under the
Cross._
12 In haste, and in the 12 _With an earnest and
manner of Travellers. longing expectation of life
eternal._
13 Only by the Circumcised. 13 _Only by the faithful_,
_1 Cor. 11._

CHAP. V.

_Of their Pentecost_

This Feast was called πεντεκοστὴ, _the Pentecost_; which word signifieth the _fiftieth day_, because it was observed upon the _fiftieth day after the second of the Passover_, which was the _sixteenth of Nisan_. Here in the first place we must note, that the fourteenth of _Nisan_ was τὸ πάσχα, the _Passover_; the _fifteenth_ ἑορτὴ τοῦ πάσχα, the _Feast of the Passover_: or πρώτη τοῦ πάσχα,[323] the _first of the Passover_: the sixteenth was δευτέρα τοῦ πάσχα, the _second of the Passover_; or _the morrow after the Passover_, _Levit. 23. 11._ which is all one, as if it had been said, the _morrow after the feast of the Passover_; for in those feasts which consisted in many daies, the _first_ and the _last_ were termed _Sabbaths_. Now these fifty daies were in truth the appointed time of their Harvest, their Harvest, being bounded as it were, with two remarkable daies, the one being the _beginning_, the other the _end_ thereof: the _beginning_ was δευτέρα τοῦ πάσχα the _second of the Passover_; the _end_ was πεντεκοστὴ, the _fiftieth day after_, called the _Pentecost_. Upon the δευτέρα, then they offered[324] a _sheaf of the same fruits of their harvest_, _Levit. 23. 10._ Upon the _Pentecost_, then they offered two _wave loavs_, _Levit. 23. 17._ the _sheaf_ being an Oblation offered in the name of the whole Congregation, whereby all the after-fruits throughout the Land were sanctified,[325] it being from thence afterward lawful, and not before, to reap the Corn, the _two loavs_ being not only an _Eucharistical Oblation_, but also a token of the Harvest finished and ended. In the second place we are to know, that they did count these fifty daies by numbring the _Weeks_ from the δευτέρα, whence it was called a _Feast of weeks_. The manner how they counted the _weeks_, was, according to the number of the _Sabbaths_ following the δευτέρα. Thus the first _Sabbath_ following they called δευτερόπρωτον σάββατον: the second, δευτεροδεύτερον: the third δευτερότριτον, _&c._ So that[326] all the _Weeks_ and _Sabbaths_, during the time of the _Pentecost_; as the _first_, _second_, _third_, and _fourth_, _&c._ took their denomination from δευτέρα, which observation giveth light to that of S. _Luke_, _Luke 16. 1._ where there is mention of a _Sabbath_ termed δευτερόπρωτον, that is, the _second first Sabbath_, and by it is meant the _Sabbath next after the sixteenth of Nisan_, which was the δευτέρα. Seeing that these _fifty daies_ did measure out the time of their Harvest, it will not be amiss to observe the difference betwixt their Harvest and ours, which chiefly consisted in their anticipation of time; for both the _Canaanites_ and the _Ægyptians_ began their Harvest about the first of _April_,[327] it was quite finished in _May_.

[323] _Seniores appellabant hunc diem, πρώτην τῶν σαββάτων.
Lev. 23. 11._

[324] _Scalig. de emend. temp. l. 6._

[325] _Καὶ τότε λοιπὸν δημοσίᾳ ἔξεστι πᾶσι καὶ ἰδίᾳ θερίζειν,
Joseph. Antiq. l. 3. c. 10._

[326] _Scalig. lib. 6. de emend. temp. p. 260._

[327] _Plin. l. 18. cap. 18. Illud ipsum confirmat Leo Afr.
testis αὐτόπτης Descript. Afr. lib. 8. c. 4._

CHAP. VI.

_The Feast of Tabernacles_

The _Greek_ word used to express this Festivity, properly signifieth the _making of Tabernacles_:[328] the _Hebrew_ word, a _Feast of Tabernacles_.[329] The reason of both is, because all the time of this _Feast_, which was full seven daies, (from the fifteenth of _Tisri_, untill the one and twentieth thereof) the people remained in _Tabernacles_ and _Booths_ made of Boughs, in manner of Arbors and Bowers; yet so, that the first day of those seven, and the last, were after a more special manner to be observed as _holy Convocations_.

[328] _Jansen. Concord. cap. 73. Item Tollet. in Joan. 7.
σκηνοπαγία, non σκηνοφαγία._

[329] _חג הסכות Chag hasuccoth._

Concerning these Booths, the _Jews_ write thus:[330] They ought to be made in the open Air, not within doors, nor under the shelter of a Tree; they ought not to be covered with cloaths, nor to be made too close with the thickness of the Boughs, but with such holes that the Sun and the Stars might be seen thorow them, and the rain likewise descend thorow them. In these they ought to dwell those seven days, as in their houses; they ought to furnish them with houshold-stuff to ly under them, and sleep under them; only in rainy weather, then they had liberty to eat and sleep in their houses, untill the rain was over-past. Feeble persons also, which could not endure the smell of the earth, were permited to stay at home. In _Nehemiah_’s time they made their Booths, some upon the roof of their houses (for their houses were made flat above) _Deut. 22. 8._ Some in their Courts, some in their streets, _Nehem. 8. 15._

[330] _Munster Levit. 23._

_Plutarch_ making mention of this Festivity, saith,[331] that these _Booths_ were made principally of Ivy boughs: but the Scripture reckoneth up _four distinct kinds_, _Levit. 23. 40._ which are thought to be, 1. _The Cittern tree._ 2. _The Palm-tree._ 3. _The Myrtle tree._ 4. _The willow of the brook._ The _Rabbins_ teach,[332] that every man brought every morning his burden of the boughs of these four Trees, otherwise he fasted that day. And this burden they termed[333] _Hosanna_: in allusion unto this the people cutting down branches from the Trees, and strewing them in the way when our _Saviour_ did ride into _Jerusalem_, cried, saying, _Hosanna_ to the _Son of David_, _Mat. 21. 9._ _Plutarch_ scoffing the _Jews_, compares this Feast with that drunken Festival in the honour of _Bacchus_, in which the _Bacchides_ ran up and down with certain Javelings in their hands, wrapped about with Ivy, called θυρσοὶ and in this respect he termeth this feast of the _Jews_ θυρσοφορίαν _A bearing about of these Thyrsi_. That feast which the _Athenians_ term Εἰρεσιώνη, was not much unlike.

[331] _Plutarch. Sympos. 4. Problem. 5._

[332] _P. Fag. Levit. 23._

[333] _Elias Thisbit._

Moreover on the next day after this feast, they compassed the Altar[334] _seven times_ with Palm-boughs in their hands, in the remembrance of the overthrow of _Jericho_: for which reason, or else because that Palm branches were the chief in the bundle, it was called _Dies Palmarum_, _Palm Feast_.

[334] _Hospinian. de Orig. fest. cap. 7. It. Munst. in
Calendar. p. 150._

Concerning the reason of this Feast; some are of opinion, that it was instituted in memory of that protection which the Lord vouchsafed the _Israelites_ by the Cloud, when they travelled thorow the Wilderness, under the shadow of which they travelled, as under a _safe Booth_ or _Tent_. _Onkelos_ in his _Chaldee Paraphrase_, seemeth to incline to this opinion. Where the _Hebrew_ readeth; _That your posterity may know, that I have made the children of Israel to dwell in Booths_, _Lev. 23. 43._ The _Chaldee_ rendereth it, _That your posterity may know that I have made the children of Israel to dwell in the shadow of Clouds_.[335] Others think[336] it was instituted as a solemn thanksgiving unto _God_ for their Vintage, which was gathered in at that time of the year; thence it is that they conceive those Psalms of _David_, which are entituled על הגתית _pro torcularibus_, to have been composed for this feast. Others speak more probably, who assign the cause to be in memory of their Fore-fathers _dwelling in Tents and Tabernacles_; the Text is clear, _Levit. 23. 43._

[335] _במטלת עננין_

[336] _Theophylact. John 5._

The Sacrifices which were offered these seven daies, are prescribed: _Numb. 29._ from the thirteenth verse to the thirty fourth, where we shall read every day the like Sacrifice, but only with this difference, that upon the first day they offered _thirteen_ young bullocks, upon the second _twelve_, upon the third _eleven_, and so forward, ever diminishing the number by one. The reason of which diminution, the _Jews_ deliver to be this:[337] the whole number of bullocks to be offered at this solemnity was _seventy_, according to the Languages of the _seventy Nations_, (for whom, as they teach, these sacrifices were performed) signifying thereby, that there should be a diminution of those Nations, until all things were brought under the government of the _Messias_ who was the expectation and Hope of the _Gentiles_.

[337] _Hospinian. de Orig. hujus fest._

The two and twentieth of the month _Tisri_, was in truth a distinct feast, as appeareth, _Neh. 8. 18._ but yet because this immediately followed the Feast of _Tabernacles_, it hath been always counted the last day of that Feast. And not only the _boughs_, but the _days_ of this whole _feast of Tabernacles_ were termed[338] _Hosannoth_, from the usual acclamations of the people, whiles they carried _Boughs_ up and down. And this eighth day was called _Hosanna Rabba_, the _great Hosanna_, or the _great day of the feast_. _John 7. 37._ Upon this day[339] they did read the last Section of the Law, and likewise began the first, least they might otherwise seem more joyful in ending their Sections, than willing to begin them. Upon this day also,[340] by the Institution of the Prophet _Haggæus_ and _Zachary_, and such like _Prophetical_ men, they did with great solemnity and joy, bring great store of water from the River _Shiloah_ to the Temple, where it being delivered unto the _Priests_, it was poured upon the Altar, together with Wine, and all the people sung that of the _Prophet_ _Esay. 12. 13._ _With joy shall ye draw water out of the Wells of salvation_. Our Saviour is thought to have alluded unto this, in that speech which he used on this very day, _John 7. 38._ _He that believeth in me, out of his belly shall flow rivers of waters of life._

[338] _Talmud. tract. de fest. Tabernaculorum, cap. הלול Vid.
Tremel. John 7. 37._

[339] _Buxtorf. in abbreviatur. p. 253._

[340] _Tremel. Joh. 7. 37. ex Talmud._

It is worth our noting also, that whereas God commanded the Observation of this Feast on the fifteenth of the seventh month _Tisri_; _Jeroboam_, that he might work in the people a forgetfulness of the true Worship of God, appointed[341] the celebration of a Feast in the eighth month, on the fifteenth day thereof, which is thought to be this very feast of _Tabernacles_.

[341] _Hospinian. de Orig. hujus fest. p. 24._

CHAP. VII.

_Of the Feast of Trumpets, and their New Moons._

For the understanding of the time when this Feast was to be observed, we must note, the month _Tisri_ was the _seventh month_, according to their _sacred Computation_; and therefore it is commanded to be celebrated the first day of the _seventh month_, _Levit. 23. 24._ But according to their _Civil Computation_ it was their _first month_, so that this Feast may be termed their _New-years-day_.

The first day of every month had its solemnities. First, when they repaired to the _Prophets_ for the hearing of the word, as on other _Sabbaths_. Wherefore wilt thou go to him to day? It is neither _New Moon_, nor _Sabbath day_, _2 Kings 4. 23._ Secondly, It was then unlawful to buy and sell: When will the _New Moon_ be gone, that we may sell corn? _Amos 8. 4._ Thirdly, They had then special sacrifices over and above their daily sacrifices.

Notwithstanding, this feast of _Trumpets_ differed from other _New Moons_. First, in respect of their sacrifices; in their _ordinary New Moons_ they offered (besides the daily sacrifice) _two Bullocks, one Ram, seven Lambs, for burnt-offerings_; with their meat and drink-offering, and a _Goat for a sin-offering_, _Num. 28. 11, 15._ But at this _New-Moon_, which was the beginning of their year, they offered all the aforesaid sacrifices, and over and besides them, _one Bullock, one Ram, and seven Lambs, for burnt-offerings_, and a _Goat for a sin-offering, umb. 29. 1, 6._ Secondly, in _Other New Moons_ they blowed no _Trumpets_: In _this_ they blowed[342] from the _Sun rising till night_: whence we learn what _New Moon_ it is that _David_ speaketh of, _Psal. 81. 3._ _Blow the Trumpet in the New Moon, in the time appointed, at our feast day._

[342] _Sheindler, in voce שפר_

The reason in general of this blowing, and great _noise of Trumpets_, I take to have been, to make their _New-years-day_ the more remarkable, because from it all their deeds and contracts bore date, and their _Sabbatical years_ and _Jubilees_ were counted thence: But why it should be made remarkable by the sound of _Trumpets_, or _Cornets_, there are three conjectures.

_First_, the _Hebrews_ think[343] it was done in memory of _Isaac_ his deliverance, and that they did therefore sound _Rams horns_, because a _Ram_ was sacrificed instead of him. _Secondly_, _Basil_[344] is of opinion, that the people were hereby put in mind of that day, wherein they received the Law in Mount _Sinai_ with _blowing of Trumpets_. _Thirdly_, others think it was to put them in rememberance of the _Resurrection_, which shall be with the _sound of Trumpets_; _He shall send his Angels with a great sound of a Trumpet_, _Mat. 24. 31._

[343] _P. Fag. Levit. 23._

[344] _Basil. in Psal. 80._

There are three things considerable in _New Moons_.[345] _First_, σύνοδος, the _conjunction of the Moon with the Sun_. _Secondly_, ἐξαυγασμὸς, the _waxing of the Moon_. _Thirdly_, σχῆμα μηνοειδὲς, the _prime of the Moon_. In the first it was _quite dark_; in the second it _did open it self to receive the Sun-beams_: In the last it did appear, _corniculata_, _horned_.

[345] _Scalig. de emend. temp. pag. 26. It. p. 105._

Because in all these three degrees of the change, there was a kind of mutual participation both of the _Old and New Moon_: Hence the _Jews_ observe two daies,[346] namely, the _last of every moneth_, and the _first day of the next following_. Now because the _thirtieth_ was the last in their longest months; Hence _Horace_ calleth these _last days_, _Tricesima Sabbata_: The _first days_ they termed, _Neomenias_, _new Moons_.

[346] _Hospin. de Orig. fest. c. 4. p. 15. Eadem ratio tenet
etiam in illis mensibus qui constant 29. diebus._

For certain reasons the _Jews_ used a kind of change, or _translation_ of daies; which _translation_, though it were of use in other months also, yet the greatest care was had in translating the beginning of their year, or their first day in their month _Tisri_; and he that shall diligently calculate these changes, shall find, that all other translations depended on this first.

_Translation of daies_ was threefold.[347] _First_, _Lunary_: _Secondly_, _Politik_: _Thirdly_, _Mixt_.

[347] _Scalig. de emend. temp. l. 2. p. 85._

The reason of _Lunary translation_, was, that they might not observe the Feast of the _New Moon_, until the old were quite over-past. For the understanding of this, note these three rules.

First, The _Hebrews_ counted their Holy-daies from night to night, beginning at six of the clock; so that from six of the clock the first night, till the next noon, were just eighteen hours.

Secondly, Always before the _New Moon_, there is a _conjunction_ between the _Sun_ and the _Moon_; during this _conjunction_ she is called _Luna silens_, by reason of her darkness, and all this time there is a participation of the _New Moon_.

Thirdly, When the conjunction was over past before noon-tide, namely, in any of those first 18 hours, then the _New Moon_ was celebrated the same day.[348] But if it continued but one minute after twelve of the clock at noon, then the feast was _translated_ to the day following, because otherwise they should begin their Holy-day in the time of the old Moon. And this translation they noted with this abbreviation יה, that is, 18, because of those eighteen hours which occasioned it.

[348] _Munster. Calend. Heb. p. 46._

The reason of _Politick translation_, was, that two _Sabbaths_, or feast-days might not immediately follow each other: because say they,[349] it was unlawful those two daies to dress meat, or bury the dead; and it was likewise inconvenient to keep meat dressed, or the dead unburied two daies. Yet here two exceptions must be remembred, when the meeting of two Sabbaths could not be avoided.

[349] _Munst. Calend. p. 139._

First, When the _Passover_, or the fifteenth day of _Nisan_, fell on _Saturday_; for then the _Pentecost_ must needs fall on _Sunday_.

Secondly, When the _Passover_ fell on _Sunday_; for then their _Passover_ immediately followed their _weekly Sabbath_.

The first Author of this _Politick translation_ was a certain chief man amongst them, named _Eleazar_;[350] three hundred and fifty years before _Christ_ his _Nativity_.

[350] _Hospinian. de Orig. fest. p. 6._

The several species or kinds of _Politick translation_, were five. The first, אדו _Adu_. The second, בדו _Badu_. The third, גהז _Gahaz_. The fourth, זבד _Zabad_. The fifth, אגו _Agu_. For the understanding of these abbreviatures, we must know, that in these made words the letters only stand for numbers, and are applied to the seven daies of the week, thus א 1. _Sunday_. ב 2. _Munday_. ג 3. _Tuesday_. ד 4. _Wednesday_. ה 5. _Thursday_. ו 6. _Friday_. ז 7. _Saturday_: which was the _Jews Sabbath_.

Their rules touching _Politick translation_, stood thus.[351] First, that neither their _New-years-day_, which was the first of the month _Tisri_, neither their _Feast of Tabernacles_, which was the fifteenth day of the same month, should be celebrated on _Adu_, that is on _Sunday_, or _Wednesday_, or _Friday_. Not on _Sunday_, or _Friday_, because then the _weekly Sabbath_ must needs concur with it, either going immediately before, or following after: not on _Wednesday_, because then the _Feast of expiation_, which is the tenth of that month, would fall on _Friday_ the day going immediately before their _weekly Sabbath_. This instance is only concerning the first of _Tisri_, which is called the _Feast of Trumpets_: but it holdeth also, by way of consequence, in the _fifteenth day_, which is the _Feast of Tabernacles_, because the fifteenth must always necessarily be of the same day of the week that the first is. Therefore if the first be not _Adu_, the fifteenth cannot be _Adu_.

[351] _Adu._

The second rule was,[352] that the _Passover_ should not be observed on _Badu_; that is on _Munday_, _Wednesday_, or _Friday_.

[352] _Badu._

The third rule is,[353] that _Pentecost_ was not observed on _Gahaz_; that is, on _Tuesday_, _Thursday_, or _Saturday_.

[353] _Gahaz._

The fourth rule is,[354] that the _Feast of Purim_, or _casting lots_, was not observed on _Zabad_, that is, on _Munday_, _Wednesday_, or _Saturday_.

[354] _Zabad._

The fifth rule is,[355] that the _Feast of expiation_ was not observed on _Agu_; that is, on _Sunday_, _Tuesday_, or _Friday_.

[355] _Agu._

_Mixt translation_ is, when both the _Lunary_ and the _Politick_ meet in the changing of daies. And the _translation_ occasioned by this mixture or meeting of both these two, is twofold. First, _Simple_. And secondly, _Double_.

_Simple translation_ is, when the Feast is translated to the next day following. For examples sake, If the _Moon_ changed after noon-tide on _Sunday_, here the _Feast_ must be translated, for two reasons: the first is _Lunary_, because the point of the change was after _eighteen hours_; the second, _Politick_, because the rule _Adu_ forbids _Sunday_ to be kept: notwithstanding, in as much as the very next day, namely _Munday_, was observed; I term this translation _simple_. Of this sort was that translation which they called _Batu takphat_.

בטו תקפט _Batu Takphat_,[356] is a word invented for help of memory; each letter is a numeral, and may be thus resolved, ב 2. טו 15. תקפט 589. The meaning is, that in the year following _Annum Embolymæum_ (wherein one whole month was ingrafted) if the point of the change happened upon the second day of the week, that is, _Munday_ not before the fifteenth hour, and the 589 moment, the Feast of the _New Moon_ was _translated unto Tuesday_. How both the _Lunary_ and _Politick_ translation work in this change, read _Scaliger, de emend. temp. lib. 2. pag. 87_.

[356] _Batu takphat._

_Double Translation_, is, when the Feast is translated not to the next, but to some further day: as if the first day of the month _Tisri_ should happen upon _Saturday_; here, if the Moon hath not overpast her conjunction before the afternoon, _Lunary translation_ removeth this _Feast_ till _Sunday_, because of יח, that is, the _eighteen hours_: _Politick translation_ removeth it till _Munday_, as appeareth by the rule _Adu_, forbidding _Sunday_; of this sort is _Gatrad_.

גטרד _Gatrad_, is a made word, each letter is a numeral, and it may be thus resolved, ג 3. ט 9. רד 204. The meaning thereof is thus: In their common year (when a whole month is not inserted) if the point of the change happen upon the _third day_ of the week, that is, _Tuesday_, not before the ninth hour, and the 204 moment of an hour, then the _New Moon_ shall be translated to _Thursday_.

Note in the last place, that 1080 _moments_ make an _hour_.[357]

[357] _Munst. Calend. pag. 45._

The _Feast of Tabernacles_ was observed in the month _Tisri_, and therefore that could not be observed the morrow after the _Sabbath_, as appeareth by the rule _Adu_. The _Passover_ was observed in the month _Nisan_, and therefore that might be observed the morrow after the _Sabbath_, as appeareth by the rule _Badu_. If any ask the reason why the _Passover_ might be observed the next day after the _Sabbath_, seeing the _Feast of Tabernacles_ might not? I take it to be thus; All the _after translations_ depended upon the _first translation_ of the _first New Moon in Tisri_; but that could not be so changed, as to prevent all concurrence of two _Feasts_; and thus to have their _Passover_ sometimes to follow their _Sabbath_, they thought the most convenientest ordering of the year, because though not all meetings of two _Sabbaths_, yet most were hereby prevented.

This tract of translation of Feasts, it serveth partly to open the customs of the _Jews_: partly to give light for the understanding of that great dispute among _Divines_, whether our _Saviour_ did anticipate the _Passover_. The _Greek Church_ holds,[358] that he kept a _Passover_ by himself with his _Disciples_, on the thirteenth day of the month, when _unleavened bread_ was not yet to be used; and thence they do both use and urge a necessity[359] of _leavened bread in the Lords supper_: But this opinion we reject. First, because it accordeth not with the truth of _Evangelical History_. Secondly, because it plainly maketh _Christ_ to be a transgressor, not a fulfiller of the Law. Others say,[360] that because that year their _Passover_ fell on _Friday_, hence the feast was translated unto _Saturday_ by the rule _Badu_. Their inference is that _Christ_ kept the fourteenth day of the month, which was _Friday_, and the _Jews_ kept _Saturday_. He kept Gods Command, they the _tradition of the Elders_. Lastly, others more probably hold,[361] that both _Christ_ and the _Jews_ did eat the _Passover_ the same day and hour; namely, on _Friday_, or the fourteenth day of the month, if we count the beginning of _Friday_ according to the manner of the _Jews_, from six a clock at night on _Thursday_. _Friday_ morning he was judged, and crucified; and in the afternoon, about three of the clock, when the _preparation of the Sabbath_ began, he was buried; _There laid they Jesus, because of the Jews preparation_, _John 19. 24._

[358] _Epiph. l. 2. Tom. 1. c. 51. p. 147._

[359] _Usum fermentati panis in cœna Dominica Ecclesia Romana
olim non damnavit. Casaubon. exercit. 16. p. 65._

[360] _Munster. in Mat. cap. 26._

[361] _Joseph. Scalig. de emend. temp. lib. 6. p. 266._

For reconciling the _Evangelists_ in this point, we must note these particulars, which are more at large proved in the _Chapter of the Passover_. 1. The _fourteenth_ day of the month, on which the _Paschal Lamb_ was eaten, was called the first day of _unleavened bread_; the Feast of _unleavened bread_ drew near, which is called the _Passover_, _Luke 22. 1._

The _fourteenth_ day was not holy, but the _fifteenth_ was. In the _fourteenth_ day of the first month is the _Passover_ of the _Lord_, and in the _fifteenth_ day of this month is the Feast, _Numb. 28. 16, 17._ Some of them thought, because _Judas_ had the bag, that _Jesus_ had said unto him, Buy those things that we have need of against the Feast, _John 13. 29._

The _Sheep and Bullocks_ offered upon this day, are called the _Passover_, _Deut. 16. 2._ And of this we are to understand S. _John_, _Joh. 18. 28._ They themselves went not into the common Hall, lest they should be defiled, but that they might eat the _Passover_. So that this eating of the _Passover_ is not understood of the _Paschal Lamb_. But some may question, How they should have been defiled by entring into the common Hall? The answer is,[362] that upon _Holy-day-eves_, which they termed _days of preparation_, they held it unlawful for their _Judges to sit on life and death_. Hence it is that they brought _Jesus to Pilate_ the _Roman Deputy_. _Secondly_, they withdrew themselves out of the common Hall. _Thirdly_, for this reason they said, _It is not lawful for us to put any man to death_, _Joh. 18. 31._ that is, upon this, or such like day;[363] for though their high Court of _Sanedrim_ were put down at this time, yet all power in cases of life and death was not taken from them, as is implied in the words following; It was that the word of _Jesus_ might be fulfilled, which he spake signifying what death he should die, _ver. 32._ Which text intimateth, that that unlawfulness was urged by the special providence of God, that he might be crucified, being judged by _Pilat_: for if the _Jews_ had judged, they used no such kind of death towards Malefactors. Again, _Stephen_ was condemned by them to be stoned, _Act. 7._ And they complained before _Felix_, that when they were about to proceed against _Paul_ according to their own Law, the chief Captain _Lysias_ with violence took him out of their hands, _Acts 24._ Which argueth, that all power in causes capital was not taken from them: But of this see the _Chapter, Of their capital punishments_.

[362] _אין דנין דיני נפשות לא בערב שבת ולא בערב יום טוב Moses
ben Maimon. li. ult. Iad. c. Sanedrin. Sect. 11._

[363] _August. tract. 114. In Ioann. ita hunc locum exponunt
etiam Cyrill. lib. 12. in Ioan. c. 6. Chrys. hom. 12. in Joan.
Beda in c. 18. Joan._

CHAP. VIII.

_The Feast of Expiation._

Upon the tenth day of the month _Tisri_, answering to _September_ with us, the _Feast of Expiation_ was commanded to be celebrated, _Levit. 13._ It was called the _Feast of Expiation_, because the _High-priest_ did then confess unto _God_ both his own sins, and the sins of the people: and by the performance of certain Rites and Ceremonies expiate them, and make an attonement unto _God_ for them.

The _Ceremonies_ at this time to be performed, concerned either the _People_ and the _Priest_, or the _Priest alone_. Those which concerned the _People and the Priest_, consisted in the afflicting of their souls by _fasting_. Whence this Feast was also called[364] _Dies Jejunii_, _the Fasting Day_, _Jer. 36. 6._ Which serveth for the understanding of that, _Act. 27. 9._ _Sailing was now dangerous, because the Feast was already past_; that is, the _Feast of Expiation_ was now past, and Winter was at hand.

[364] _Joseph. de bel. Jud. pag. 43._

Those _Ceremonies_ which concerned the _Priest alone_, were two: First, then the _High-priest_ entred into the _Holiest of Holies_, which was peculiar unto this day. Secondly, he being about to sacrifice for himself and his house, he took unto him a _young Bullock for a sin-offering, and a Ram for a burnt offering_, putting on his Priestly Robes: After he had washed himself in water; he took of the Congregation _two He-goats for a sin-offering, and a Ram for a burnt offering_. The _two He-goats_ he presented before the _Lord_ at the door of the _Tabernacle_, casting lots which of them should be sacrificed, which let _scape alive_. This last was termed[365] the _scape Goat_, because the other being slain, this was sent alive into the Wilderness. The Greek Interpreters call this Goat ἀποπομπαῖον, _Malorum depulsorem_, _A defender from evils_; which name the Heathens applied to their _Tutelar Gods_. They intimated, that when the _scape Goat_ carried away the sins of the people into the Wilderness, he likewise carried away all those _evils_ which belonged unto those sins. And for the securing the people in this point, the _Lord_ commanded the _High priest_ to confess in the name of all the people, and to disburden the sins of the whole Congregation upon the head of the _scape Goat_. The form of _Confession_, according to the relation of the _Hebrew Doctors_, was this:[366] _O Lord, thy People, the House of Israel, they have sinned, they have done wickedly, they have transgressed before thee; I beseech thee now, O Lord, pardon the sins, iniquities, and transgressions, with which the People, the House of Israel have sinned, done wickedly, and transgressed before thee, as it is written in the Law of thy servant_ Moses: _that in that day he shall make Attonement for you, that he might cleanse you, and that you might be clean from all your iniquities before the Lord._

[365] _עזאזל Gnaz azl. ex עז Gnez. capra & אזל
Azal, abiit R. D. Kimchi in Radic._

[366] _P. Fag. Lev. 16._

The _modern Jews_ now (because there can be no proper sacrifice, the _Temple_ of _Jerusalem_ being destroyèd) the men they take a _white Cock_ on this day, the women a _Hen_.[367] This _Cock_ they swing three times about the _Priests_ head, saying, _Gallus Gallinaceus hic commutatio erit pro me_: that is, _This Cock shall be a propitiation for me_. After that they kill the _Cock_; acknowledging themselves worthy of death; and then they cast the intrals upon the top of the house, that some Raven or Crow might carry both them, and together with them, their sins into the Wilderness. And least they might seem to be mad without reason, they assign the cause why they make choice of a _Cock_, at this time, to be this: This word[368] _Gebher_ in the Holy Language signifieth a Man, in their _Talmud_ it signifieth a Cock. Now, say they, the Justice of _God_ requires, that as _Gebher_ sinned, so _Gebher_ should make satisfaction. From this _Feast of Expiation_ it is probable, that the _Grecians_ used a yearly _Expiation_ of their Cities, which was performed on this manner: Certain condemned persons were brought forth with Garlands upon their heads, in manner of sacrifices, these they would tumble from some steep place into the Sea, offering them up to _Neptune_, using this form of words,[369] περίψημα ἡμῶν γενοῦ, _Sis pro nobis peripsema_: As if he had said, _Be thou a Reconciliation or Propitiation for us_. The like kind of Expiation was used among them in time of any Pestilence, or contagious infection; for removal of such diseases, they then sacrificed certain men unto their _Gods_, such men they termed καθάρματα.[370] These two words are used by the _Apostle_, _1 Cor. 4. 13._ and they are translated _filth and off-scouring_: We are made as the _filth of the World, and as the off-scouring of all things_. The words signifie properly the _filth or dirt scraped off mens shooes_, or from the _pavement of the ground_: But in _Budæus_ his opinion,[371] the _Apostle_ had allusion unto those kinds of Expiations in use amongst the _Heathens_. As if he had said, We are as despicable and as odious in the sight of the people, as much loaded with the revilings and cursings of the multitude, as those condemned persons, who were offered up by way of publick Expiation.

[367] _Buxtorf. Synagog. cap. 20._

[368] _גבר_

[369] _Suidas in voce περίψημα._

[370] _Καθάρματα ἐλέγοντο οἱ ἐπὶ καθάρσει λιμοῦ τινὸς ἤ
τινὸς ἑτέρας νόσου θυόμενοι τοῖς θεοῖς, Vetus Scholiast. in
Aristophan. Plut. pag. 48._

[371] _Budæus annot. reliq. in Pandect. De pœnis, p. 334._

Now, seeing at this Feast principally the _High-Priest_ was a _Type of Christ_, it will not be amiss to note the agreement between the _Type_ and the _Truth_.

Aaron. Christ.

1. The _High-priest_ went 1. _Christ_ our _High-Priest_
into the _Holiest of all_, went into the _Holy place_,
_Levit. 16. 3._ namely, the Heavens,
_Heb. 9. 12._

2. He went once a year, 2. He entered once, _Heb.
_Exod. 30. 10._ 9. 12._

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

4. He alone, _Heb. 9._ 4. He alone hath trodden
the Wine-press, _Isay.
63. 3._

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

6. He took two Goats, 6. He took _two natures_:
_Levit. 16._ the _impassibility of his
God-head_ was shadowed
by the _Scape goat_: his
_sufferings in his Manhood_,
by the _Goat that
was sacrificed_, _Theod. Qu.
12._ in Lev.

7. The _Goat_ did bear the 7. _Christ_ was made sin
Peoples iniquities. for us, _2 Cor. 5. 22._

CHAP. IX.

_The Sabbatical year, or Seventh years rest_

As every seventh day was a _Sabbath day_, so every seventh year was a _Sabbatical year_, _Levit. 25._ And as the _Sabbath day_ signified that they themselves were the _Lords_, and therefore they abstained from their own work to do the _Lords_: So the _Sabbatical year_ was to signifie, that both they and their land was the _Lords_.

The observation of this Feast consisted chiefly in two things. First, in the not tilling or manuring of their ground, whence it was called _Scabath Haarets_,[372] the _Sabbaths of the Land_, _Levit. 25. 6._ Secondly, in the Creditors discharging their debtors, and releasing their debts, and thence it was called _Shemita laihova_,[373] _The Lords release_, _Deut. 15. 2._

[372] _שבת הארץ_

[373] _שמיטה ליהוה_

Seeing they were that year forbid to till their ground, here a question might be made; what they should eat in the time of this intermission?

Answ. _I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years_, _Levit. 25. 20, 21._ saith the Lord.

Seeing every seventh year, debts, according to Gods Command were to be remitted, some might demand whether this might not much endamage their Estates if they did lend? or harden their hearts not to lend?

_Answ._ It could not endamage their Estates, for it is a most infallible _Maxime_: _No man is a loser by serving God_. Whence the _Hebrews_ themselves interpret this to be rather _Mandatum probationis_, _A command of tryal_, such as _Abrahams_ offering up of _Isaac_ was, which _God_ commanded, not intending that he should be sacrificed, but that _Abrahams_ love might be tryed; rather than _Mandatum obedientiæ_, _A command of obedience_. To this purpose speaketh _Aben Ezra_, interpreting these words, _Save when there shall be no poor among you_. _Deut. 15. 4._ That is, saith he,[374] as if the _Lord_ had said, _Know that that which I have commanded thee, that thou shouldest not exact of thy Brother, will be needless. If all Israel, or the greater part obey the voice of God, then there shall be no poor amongst you, to whom it shall be needful for thee to lend; yea, all of you shall be able to lend to many Nations._

[374] _Aben Ezra. Deut. 15. 4._

The reasons why this Feast was instituted, are thought to be: First, to teach the people to depend upon _Gods_ providence by faith; for though the owner of the field might gather, even on that year, for the maintenance of himself and his family, _Levit. 25. 6._ yet he was neither to sow his field, thereby to make his Harvest the greater; nor to hedge his field, or lock up his Corn-yard, thereby to enjoy the propriety, but to let all be common, and every mans hand equal in every place. Secondly, they were hereby put in mind of that happy estate which _Adam_ enjoyed in his Innocency, when the earth brought forth her encrease without manuring. Lastly, it shadowed forth that _everlasting Sabbath_ which we expect in the Heavens. And some conjecture[375] this to be the ground of _Rabbi Elias_ his opinion,[376] that the _world should continue for six thousand years, but the seventh thousand should be the ~great~ Sabbatical year_. The six thousand years answered the six working daies of the week, the seventh answered our Sabbath, according to that, A thousand years are but as one day with the Lord, _2 Pet. 3. 8._ _Elias_ his words are these; _Six thousand years the world shall be, and again it shall be destroyed: Two thousand shall be void, two thousand under the Law, and two thousand under the Messias._[377] The substance of this Prophecy, howsoever we reject it as too curious, yet seeing that a _Jew_ spake it, it may serve to prove against them: First, That the _Messias_ is already come: Secondly, That _Moses_ his Law ceased at his coming.

[375] _Vid. Hospin. de Orig. hujus festi._

[376] _Talmud. in Sanedrin. c. Hiel._

[377] _ב אלפי חוהו ב אלפי תורה ב אלפי ימות המשיח Duo millia
inanitatis, duo millia dierum Messiæ, Talmud. in Sanedrin. c.
Halec._

CHAP. X.

_Of their Jubilee._

This is the last Festival which _God_ commanded the _Jews_, it was celebrated every _fiftieth year_. It is commanded, _Lev. 25. 8._ Thou shalt number seven _Sabbaths_ of years unto thee, _&c._ The _English_ word _Jubilee_ is derived from the _Hebrew_ יובל _Jobel_, signifying a _Ram_; it signifieth a _Rams horn_. Seven _Priests_ shall bear before the _Ark_ seven _Trumpets of Rams horns_, _Josh. 6. 4._ Where the word _Jobelim_ is used, and is expounded by the _Chaldee Paraphrast_, _Rams-horns_. _Marbachius_ is of opinion, that this year was called their _Jubilee_, from _Jubal_,[378] the first inventer of musical instruments, of whom we read, _Gen. 4. 21._ _Jubal was the Father of all such as handle the Harp and Organ_. Other Authors deliver other reasons of the name, but it is most probable that this year was termed the year of _Jubilee_ from _Jobelim_, the _Rams-horns_ then sounded. There were five main uses of this Feast.

[378] _Marbach. in Levit. 25._

First, for the general release of Servants. Secondly, for the restoring of Lands and Tenements unto their first Owners, who formerly sold them. Thirdly, hereby a true distinction of their Tribes was preserved, because Lands returned unto their Owners in their proper Tribe, and Servants to their own _Families_. Fourthly, some are of opinion,[379] that as the _Grecians_ did compute their times by the number of _Olympiads_, the _Romans_ by their _Lustra_, the _Christians_ by their _Indictions_: So the _Jews_ by their _Jubilees_. Lastly, it did mystically shadow forth that spiritual _Jubilee_, which _Christians_ enjoy under _Christ_, by whose blood we have not only a re-entry into the _Kingdom of Heaven_, which we had formerly forfeited by our sins (and this was haply signified by the _Israelites_ re-entry upon their Lands formerly sold) but also the _sound of the Gospel_, which was in this Feast typed out unto us by the _noise of the Trumpets_, is gone thorowout the world. And thus the _Lord God hath blown the Trumpet_, as _Zacharies_ phrase is, _Zach. 9. 14._ But neither this release of servants, nor restoring of Lands, was until the tenth day of the first month _Tisri_,[380] at which time it was proclaimed by the sound of Trumpets, or Rams horns; the nine first daies of this month the Servants feasted and made merry, and wore Garlands, in token of their liberty approaching.

[379] _Hospinian. de Orig. fest. c. 9._

[380] _Moses Ægyptius in Halacha Schemit. Veiobel, c. 10._

CHAP. XI.

_The Feast of Purim, and the Feast of Consecration or Dedication._

_Pur_ is a _Persian_ word, and signifieth a Lot, whence this _Feast of Lots_ is called _Purim_, i.e. κληρωτήρια, _A Lottery_: It began on the fourteenth of _Adar_, and continued till the end of the fifteenth, _Esth. 9. 21._ It was instituted by _Mordecai_, in remembrance of the _Jews_ delivery from _Haman_, before whom lots were cast day by day, and month by month, for the destruction of them. In these two daies they read the History of _Hester_ in their _Synagogues_; and as often as they hear mention of _Haman_, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon _Hamans_ head.[381]

[381] _Hospin. de fest. fol. 33. ex Antonio Margarita in. l. de
ceremoniis Judæorum._

The Feast of _Dedication_, termed in the _New Testament_, Ἐγκαίνια[382] a Feast wherein something is renewed; because those things only are reputed consecrated, which are separated from their common use, and dedicated to some new and holy use. We shall read of many _things consecrated_ in the _Old Testament_; the _Tabernacles_, the _Temple_, _Priests_, _Altars_, _Vessels_ and _Garments_: but there was no anniversary or yearly solemnity appointed to be observed in remembrance of their _Consecration_. The _Consecration_ therefore which we now speak of, being a yearly Festival, was the _Consecration of the altar appointed by Judas Maccabæus_ to be observed from year to year, for the space of eight days, from the five and twentieth of the month _Cisleu_, which answereth in part to our _December_, _1 Macchab. 4. 59._ Of this Saint _John_ speaketh; and as he mentioneth our _Saviours_ presence there, so he intimateth the time to be about _December_. _It was at Jerusalem the feast of the Dedication, and it was winter_, _John 10. 22. &c._

[382] _Ἐγκαίνια ἑορτὴ καθ’ ἣν ἐκαινουργήθη τὶ, Suidas._

The reason of this Feast was in remembrance of that great mercy which God shewed unto his people, in delivering them from the tyranny of _Antiochus_, and the _Idolatry_ which he had forced upon them, setting up the _Idol of Jupiter_ in the _Temple of God_, and abolishing the true worship of _God_.

These two _Feasts_ are of _humane institution_, and others might be added unto them; but little is to be added, or nothing at all, to that which is delivered concerning them, in the places of Scripture where they are mentioned.

THE FOURTH BOOK

OF THEIR IDOLATRY.

CHAP. I.

_The beginnings of Idolatry._

The Infiniteness of _Gods_ Majesty far transcendeth the capacity of created Natures; and if we consult not with _Gods_ own _Oracles_, though the sense of a _Deity_ may be imprinted even in an _Atheists_ heart, yet so far shall he be from all right understanding of _God_, that he will adore the _creature_ instead of the _Creator_: and when he hath multiplied the number of his _gods_, according to the number of the Stars in heaven, and creeping things on earth; yet still his heart will be doubtful, whether he hath worshipped the true _God_, nay whether the true God be not utterly unknown. For this reason the Marriners in _Jonahs_ ship cried every man unto his _God_, _Jonah 1. 5._ Every man to his _own God_; and lest they might all mistake the _true God_, they awaken _Jonah_ to call upon _his God_. This uncertainty[383] attending _Idolatry_, caused the _Heathens_ to close their Petitions with that general, _Dii deæque omnes_.[384] The _Arabians_ perceiving the insufficiency of their _known Gods_, dedicated their _Altars_, _Ignoto Deo_, _To the unknown God_. At _Athens_, Saint _Paul_ found an Altar with the same inscription, _Acts 17. 23._ Hence other Neighbour-Countries were wont to swear[385] _by him that was unknown at Athens_. From this doubt and distrust among the _Athenians_, what _God_ was, and who he was, sprang another uncertainty amongst them, as dangerous as the other, dividing and sharing that undividable Unity of the _Godhead_, between I know not what Compeers and Equals, so that they had other Altars mentioning a plurality of gods:[386] the inscription being θεῶν ἀγνώστων, _the Altar of the unknown Gods_, yea, the compleat and entire inscription of that Altar which Saint _Paul_ saw, is thought to have been thus,[387] _To the gods of ~Asia~, ~Europe~, and ~Africa~; to the unknown and strange, God_. Which observation implieth their practice to have symbolized with other _Heathens_ in that forementioned closure; _Dii Deæque omnes_, _O all ye Gods and Godesses, help_. This distrust I think to be the chief reason why they worshipped the _unknown God_; though I deny not but the Altars might bear this Title, to conceal the name of their _Tutelar God_, unto whose protection they had committed themselves: because the _Heathen_ people generally conceited,[388] that if the _gods_ name, to whom they dedicated a City, were known, then the Enemies might by some magical incantation or charm, call him forth, and cause him to foresake the City: For the better preventing of which manner of evocations, the _Tyrians_, the _Lacedemonians_, and other Nations[389] fettered and chained their _gods_, that they might not depart. Again, it might be done in imitation of the _Jews_, who about the time of our _Saviour_ his Incarnation, held it unlawful to pronounce that Essential Name of God, _Jehovah_, and instead thereof would read _Adonai_. The occasion of this concealment of the name _Jehovah_, I take to have been originally, to prevent the blaspheming of that holy Name among the _Heathens_, who had learned from that name to denominate their _Idols_, _Jove_ Ἰαὼ _Iaoth_, Ἰαώια, _&c._[390] Hence afterward the forbearing the Name became superstitious, and so far prevailed, that they corrupted the Text for the defence thereof, _Ex. 3. 15._ This is my name לעולם _legnolam_, _for ever_: they read לעלם _legnalem_, _to be concealed_.[391] Though I deny not but that name was always in some sense ineffable: namely, as _Pliny_ saith,[392] the names of the _African_ people and Towns were ineffable, that is, such as other Languages could not express without circumlocutions.

[383] _Serv. in Georgic. lib. 1._

[384] _Gyrald. Syntagm. 17._

[385] _Νὴ τὸν ἐν Ἀθήναις ἀγνώστον. Lucian in Philopatride._

[386] _Pausanias in Atticis._

[387] _Θεοῖς Ἀσίας, καὶ Εὐρώπης, καὶ Λιβύης, θεῷ ἀγνώστῳ καὶ
ξένῳ. Theophyl. in Act. Apost. 17. 23. It. Hieron. Tit. 1. 12._

[388] _Alex. ab. Alex. lib. 6. cap. 4. Tyraquel. in illum
locum._

[389] _Macrob. Saturn. l. 3. c. 9._

[390] _Vid. Macrob. Satur. l. 1. c. 18. It. Irenæum, lib. 2.
cap. ult. Item, Origen. contra Celsum. l. 6. fol. 76. col. 3._

[391] _Vid. P. Galatin. lib. 2. c. 10._

[392] _Plin. in Proem. lib. 5. Hist. Natur._