CHAP. VI.The Feast of Tabernacles

[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.

TheGreekword used to express this Festivity, properly signifieth themaking of Tabernacles:[328]theHebrewword, aFeast of Tabernacles.[329]The reason of both is, because all the time of thisFeast, which was full seven daies, (from the fifteenth ofTisri, untill the one and twentieth thereof) the people remained inTabernaclesandBoothsmade 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 asholy Convocations.

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

[329]‎‏חג הסכות‏‎ Chag hasuccoth.

Concerning these Booths, theJewswrite 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. InNehemiah’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 theirCourts, some in their streets,Nehem. 8. 15.

[330]Munster Levit. 23.

Plutarchmaking mention of this Festivity, saith,[331]that theseBoothswere made principally of Ivy boughs: but the Scripture reckoneth upfour 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.TheRabbinsteach,[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 ourSaviourdid ride intoJerusalem, cried, saying,Hosannato theSon of David,Mat. 21. 9.Plutarchscoffing theJews, compares this Feast with that drunken Festival in the honour ofBacchus, in which theBacchidesran up and down with certain Javelings in their hands, wrapped about with Ivy, called θυρσοὶ and in this respect he termeth this feast of theJewsθυρσοφορίανA bearing about of these Thyrsi. That feast which theAtheniansterm 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 timeswith Palm-boughs in their hands, in the remembrance of the overthrow ofJericho: for which reason, or else because that Palm branches were the chief in the bundle, it was calledDies 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 theIsraelitesby the Cloud, when they travelled thorow the Wilderness, under the shadow of which they travelled, as under asafe BoothorTent.Onkelosin hisChaldee Paraphrase, seemeth to incline to this opinion. Where theHebrewreadeth;That your posterity may know, that I have made the children of Israel to dwell in Booths,Lev. 23. 43.TheChaldeerendereth 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 untoGodfor their Vintage, which was gathered in at that time of the year; thence it is that they conceive those Psalms ofDavid, which are entituled ‎‏על הגתית‏‎pro torcularibus, to have been composed for this feast. Others speak more probably, who assign the cause to be in memory of their Fore-fathersdwelling 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 offeredthirteenyoung bullocks, upon the secondtwelve, upon the thirdeleven, and so forward, ever diminishing the number by one. The reason of which diminution, theJewsdeliver to be this:[337]the whole number of bullocks to be offered at this solemnity wasseventy, according to the Languages of theseventy 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 theMessiaswho was the expectation and Hope of theGentiles.

[337]Hospinian. de Orig. hujus fest.

The two and twentieth of the monthTisri, was in truth a distinct feast, as appeareth,Neh. 8. 18.but yet because this immediately followed the Feast ofTabernacles, it hath been always counted the last day of that Feast. And not only theboughs, but thedaysof this wholefeast of Tabernacleswere termed[338]Hosannoth, from the usual acclamations of the people, whiles they carriedBoughsup and down. And this eighth day was calledHosanna Rabba, thegreat Hosanna, or thegreat 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 ProphetHaggæusandZachary, and such likePropheticalmen, they did with great solemnity and joy, bring great store of water from the RiverShiloahto the Temple, where it being delivered unto thePriests, it was poured upon the Altar, together with Wine, and all the people sung that of theProphetEsay. 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 monthTisri;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 ofTabernacles.

[341]Hospinian. de Orig. hujus fest. p. 24.

For the understanding of the time when this Feast was to be observed, we must note, the monthTisriwas theseventh month, according to theirsacred Computation; and therefore it is commanded to be celebrated the first day of theseventh month,Levit. 23. 24.But according to theirCivil Computationit was theirfirst month, so that this Feast may be termed theirNew-years-day.

The first day of every month had its solemnities. First, when they repaired to theProphetsfor the hearing of the word, as on otherSabbaths. Wherefore wilt thou go to him to day? It is neitherNew Moon, norSabbath day,2 Kings 4. 23.Secondly, It was then unlawful to buy and sell: When will theNew Moonbe gone, that we may sell corn?Amos 8. 4.Thirdly, They had then special sacrifices over and above their daily sacrifices.

Notwithstanding, this feast ofTrumpetsdiffered from otherNew Moons. First, in respect of their sacrifices; in theirordinary New Moonsthey offered (besides the daily sacrifice)two Bullocks, one Ram, seven Lambs, for burnt-offerings; with their meat and drink-offering, and aGoat for a sin-offering,Num. 28. 11, 15.But at thisNew-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 aGoat for a sin-offering,umb. 29. 1, 6.Secondly, inOther New Moonsthey blowed noTrumpets: Inthisthey blowed[342]from theSun rising till night: whence we learn whatNew Moonit is thatDavidspeaketh 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 greatnoise of Trumpets, I take to have been, to make theirNew-years-daythe more remarkable, because from it all their deeds and contracts bore date, and theirSabbatical yearsandJubileeswere counted thence: But why it should be made remarkable by the sound ofTrumpets, orCornets, there are three conjectures.

First, theHebrewsthink[343]it was done in memory ofIsaachis deliverance, and that they did therefore soundRams horns, because aRamwas 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 MountSinaiwithblowing of Trumpets.Thirdly, others think it was to put them in rememberance of theResurrection, which shall be with thesound 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 inNew Moons.[345]First, σύνοδος, theconjunction of the Moon with the Sun.Secondly, ἐξαυγασμὸς, thewaxing of the Moon.Thirdly, σχῆμα μηνοειδὲς, theprime of the Moon. In the first it wasquite dark; in the second itdid 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 theOld and New Moon: Hence theJewsobserve two daies,[346]namely, thelast of every moneth, and thefirst day of the next following. Now because thethirtiethwas the last in their longest months; HenceHoracecalleth theselast days,Tricesima Sabbata: Thefirst daysthey 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 theJewsused a kind of change, ortranslationof daies; whichtranslation, 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 monthTisri; and he that shall diligently calculate these changes, shall find, that all other translations depended on this first.

Translation of daieswas threefold.[347]First,Lunary:Secondly,Politik:Thirdly,Mixt.

[347]Scalig. de emend. temp. l. 2. p. 85.

The reason ofLunary translation, was, that they might not observe the Feast of theNew Moon, until the old were quite over-past. For the understanding of this, note these three rules.

First, TheHebrewscounted 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 theNew Moon, there is aconjunctionbetween theSunand theMoon; during thisconjunctionshe is calledLuna silens, by reason of her darkness, and all this time there is a participation of theNew Moon.

Thirdly, When the conjunction was over past before noon-tide, namely, in any of those first 18 hours, then theNew Moonwas celebrated the same day.[348]But if it continued but one minute after twelve of the clock at noon, then the feast wastranslatedto 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 ofPolitick translation, was, that twoSabbaths, 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 thePassover, or the fifteenth day ofNisan, fell onSaturday; for then thePentecostmust needs fall onSunday.

Secondly, When thePassoverfell onSunday; for then theirPassoverimmediately followed theirweekly Sabbath.

The first Author of thisPolitick translationwas a certain chief man amongst them, namedEleazar;[350]three hundred and fifty years beforeChristhisNativity.

[350]Hospinian. de Orig. fest. p. 6.

The several species or kinds ofPolitick translation, were five. The first, ‎‏אדו‏‎Adu. The second, ‎‏בדו‏‎Badu. The third, ‎‏גהז‏‎Gahaz. The fourth, ‎‏זבד‏‎Zabad. The fifth, ‎‏אגו‏‎Agu. 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 theJews Sabbath.

Their rules touchingPolitick translation, stood thus.[351]First, that neither theirNew-years-day, which was the first of the monthTisri, neithertheirFeast of Tabernacles, which was the fifteenth day of the same month, should be celebrated onAdu, that is onSunday, orWednesday, orFriday. Not onSunday, orFriday, because then theweekly Sabbathmust needs concur with it, either going immediately before, or following after: not onWednesday, because then theFeast of expiation, which is the tenth of that month, would fall onFridaythe day going immediately before theirweekly Sabbath. This instance is only concerning the first ofTisri, which is called theFeast of Trumpets: but it holdeth also, by way of consequence, in thefifteenth day, which is theFeast 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 notAdu, the fifteenth cannot beAdu.

[351]Adu.

The second rule was,[352]that thePassovershould not be observed onBadu; that is onMunday,Wednesday, orFriday.

[352]Badu.

The third rule is,[353]thatPentecostwas not observed onGahaz; that is, onTuesday,Thursday, orSaturday.

[353]Gahaz.

The fourth rule is,[354]that theFeast of Purim, orcasting lots, was not observed onZabad, that is, onMunday,Wednesday, orSaturday.

[354]Zabad.

The fifth rule is,[355]that theFeast of expiationwas not observed onAgu; that is, onSunday,Tuesday, orFriday.

[355]Agu.

Mixt translationis, when both theLunaryand thePolitickmeet in the changing of daies. And thetranslationoccasioned by this mixture or meeting of both these two, is twofold. First,Simple. And secondly,Double.

Simple translationis, when the Feast is translated tothe next day following. For examples sake, If theMoonchanged after noon-tide onSunday, here theFeastmust be translated, for two reasons: the first isLunary, because the point of the change was aftereighteen hours; the second,Politick, because the ruleAduforbidsSundayto be kept: notwithstanding, in as much as the very next day, namelyMunday, was observed; I term this translationsimple. Of this sort was that translation which they calledBatu takphat.

‎‏בטו תקפט‏‎Batu 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 followingAnnum Embolymæum(wherein one whole month was ingrafted) if the point of the change happened upon the second day of the week, that is,Mundaynot before the fifteenth hour, and the 589 moment, the Feast of theNew Moonwastranslated unto Tuesday. How both theLunaryandPoliticktranslation work in this change, readScaliger, 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 monthTisrishould happen uponSaturday; here, if the Moon hath not overpast her conjunction before the afternoon,Lunary translationremoveth thisFeasttillSunday, because of ‎‏יח‏‎, that is, theeighteen hours:Politick translationremoveth it tillMunday, as appeareth by the ruleAdu, forbiddingSunday; of this sort isGatrad.

‎‏גטרד‏‎Gatrad, 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 thethird dayof the week,that is,Tuesday, not before the ninth hour, and the 204 moment of an hour, then theNew Moonshall be translated toThursday.

Note in the last place, that 1080momentsmake anhour.[357]

[357]Munst. Calend. pag. 45.

TheFeast of Tabernacleswas observed in the monthTisri, and therefore that could not be observed the morrow after theSabbath, as appeareth by the ruleAdu. ThePassoverwas observed in the monthNisan, and therefore that might be observed the morrow after theSabbath, as appeareth by the ruleBadu. If any ask the reason why thePassovermight be observed the next day after theSabbath, seeing theFeast of Tabernaclesmight not? I take it to be thus; All theafter translationsdepended upon thefirst translationof thefirst New Moon in Tisri; but that could not be so changed, as to prevent all concurrence of twoFeasts; and thus to have theirPassoversometimes to follow theirSabbath, they thought the most convenientest ordering of the year, because though not all meetings of twoSabbaths, yet most were hereby prevented.

This tract of translation of Feasts, it serveth partly to open the customs of theJews: partly to give light for the understanding of that great dispute amongDivines, whether ourSaviourdid anticipate thePassover. TheGreek Churchholds,[358]that he kept aPassoverby himself with hisDisciples, on the thirteenth day of the month, whenunleavened breadwas not yet to be used; and thence they do both use and urge a necessity[359]ofleavened bread in the Lords supper: But this opinion we reject. First, because it accordeth not with the truth ofEvangelical History. Secondly, because it plainly makethChristto be atransgressor, not a fulfiller of the Law. Others say,[360]that because that year theirPassoverfell onFriday, hence the feast was translated untoSaturdayby the ruleBadu. Their inference is thatChristkept the fourteenth day of the month, which wasFriday, and theJewskeptSaturday. He kept Gods Command, they thetradition of the Elders. Lastly, others more probably hold,[361]that bothChristand theJewsdid eat thePassoverthe same day and hour; namely, onFriday, or the fourteenth day of the month, if we count the beginning ofFridayaccording to the manner of theJews, from six a clock at night onThursday.Fridaymorning he was judged, and crucified; and in the afternoon, about three of the clock, when thepreparation of the Sabbathbegan, 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 theEvangelistsin this point, we must note these particulars, which are more at large proved in theChapter of the Passover. 1. Thefourteenthday of the month, on which thePaschal Lambwas eaten, was called the first day ofunleavened bread; the Feast ofunleavened breaddrew near, which is called thePassover,Luke 22. 1.

Thefourteenthday was not holy, but thefifteenthwas. In thefourteenthday of the first month is thePassoverof theLord, and in thefifteenthday of this month is the Feast,Numb. 28. 16, 17.Some of them thought, becauseJudashad the bag, thatJesushad said unto him, Buy those things that we have need of against the Feast,John 13. 29.

TheSheep and Bullocksoffered upon this day, are called thePassover,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 bedefiled, but that they might eat thePassover. So that this eating of thePassoveris not understood of thePaschal Lamb. But some may question, How they should have been defiled by entring into the common Hall? The answer is,[362]that uponHoly-day-eves, which they termeddays of preparation, they held it unlawful for theirJudges to sit on life and death. Hence it is that they broughtJesus to PilatetheRoman 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 ofSanedrimwere 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 ofJesusmight 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 byPilat: for if theJewshad judged, they used no such kind of death towards Malefactors. Again,Stephenwas condemned by them to be stoned,Act. 7.And they complained beforeFelix, that when they were about to proceed againstPaulaccording to their own Law, the chief CaptainLysiaswith 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 theChapter, 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.

Upon the tenth day of the monthTisri, answering toSeptemberwith us, theFeast of Expiationwas commanded to be celebrated,Levit. 13.It was called theFeast of Expiation, because theHigh-priestdid then confess untoGodboth his own sins, and the sins of the people: and by the performance of certain Rites and Ceremonies expiate them, and make an attonement untoGodfor them.

TheCeremoniesat this time to be performed, concerned either thePeopleand thePriest, or thePriest alone. Those which concerned thePeople and the Priest, consisted in the afflicting of their souls byfasting. 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, theFeast of Expiationwas now past, and Winter was at hand.

[364]Joseph. de bel. Jud. pag. 43.

ThoseCeremonieswhich concerned thePriest alone, were two: First, then theHigh-priestentred into theHoliest of Holies, which was peculiar unto this day. Secondly, he being about to sacrifice for himself and his house, he took unto him ayoung 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 Congregationtwo He-goats for a sin-offering, and a Ram for a burnt offering. Thetwo He-goatshe presented before theLordat the door of theTabernacle, casting lots which of themshould be sacrificed, which letscape alive. This last was termed[365]thescape 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 theirTutelar Gods. They intimated, that when thescape Goatcarried away the sins of the people into the Wilderness, he likewise carried away all thoseevilswhich belonged unto those sins. And for the securing the people in this point, theLordcommanded theHigh priestto confess in the name of all the people, and to disburden the sins of the whole Congregation upon the head of thescape Goat. The form ofConfession, according to the relation of theHebrew 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 servantMoses: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.

Themodern Jewsnow (because there can be no proper sacrifice, theTempleofJerusalembeing destroyèd) the men they take awhite Cockon this day, the women aHen.[367]ThisCockthey swing three times about thePriestshead, saying,Gallus Gallinaceus hic commutatio erit pro me: that is,This Cock shall be a propitiation for me. After that they kill theCock; 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 aCock, at this time, to be this: This word[368]Gebherin the Holy Language signifieth a Man, in theirTalmudit signifieth a Cock. Now, say they, the Justice ofGodrequires, that asGebhersinned, soGebhershould make satisfaction. From thisFeast of Expiationit is probable, that theGreciansused a yearlyExpiationof 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 toNeptune, 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 theirGods, such men they termed καθάρματα.[370]These two words are used by theApostle,1 Cor. 4. 13.and they are translatedfilth and off-scouring: We are made as thefilth of the World, and as the off-scouring of all things. The words signifie properly thefilth or dirt scraped off mens shooes, or from thepavement of the ground: But inBudæushis opinion,[371]theApostlehad allusion unto those kinds of Expiations in use amongst theHeathens. 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.

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