Serious Reflections on Time and Eternity, Introduction – Tract
THE Introduction. From what Time the Jews reckoned the Beginning of their Year: of the difference between their Sacred and Civil Account. The Feaſt of Trumpets on the firſt day of the Year, 'its Inſtitution, Nature, and Deſign: the Traditions and Cuſtoms of the Jews reſpecting that Day.
UPon the deliverance of the Jews out of Aegypt, the firſt month which began with the new Moon next to the vernal Equinox, was to be accounted(a)Exod. 12.1. the beginning of Months; it anſwers to the latter end of our March, and the Beginning of April; and is ſometimes called Niſan, and ſometimes Abib. It was ordinarily after that Deliverance, reckon'd the Firſt month of the year, in their Sacred or Eccleſiaſtical Account. Therefore the Paſſover kept in this month, is ſaid to be obſerved in the firſt month: and the Feaſt of Purim, which was kept in our February, is ſaid to be in the laſt month, that is, of the Sacred year. A Period ſo remarkable and extraordinary, as that was to the Jews, deſerved very well to be particularly remembred and taken notice of: and might juſtly be accounted the Firſt, or chiefeſt of their months. And by comparing Exod. 12.41. with Gal. 3.17. it may be concluded that Abraham received the Promiſe, on the fifteenth day of this month: and 'tis computed that about the ſame time of the year Iſaac was born; and the Tabernacle afterwards erected in the wilderneſs.
As the Redemption of Iſrael, from their Bondage in Aegypt, was but a Type of a more glorious one be the Meſſiah, he was pleaſed to ſuffer Death in this(b)John. 18.28. Month. According to this Computation, the Month Tiſri, (which began with the firſt new Moon next to the Autumnal Equinox) is often called the Seventh Month: but was not ſo accounted before the Deliverance of Iſrael out of Aegypt. As to Civil and Political Affairs, it was for the moſt part reckoned the Firſt Month of the year. on this Account, this Month(c)Heidegeri Hiſt. Patriarch. Tom. 1, diſſ. 12 §. 22. de Anno Patriarcharum tiſri (which anſwers to part of our September, and part of October) on the Fifteenth day of the Month was the Feaſt of Tabernacles, when the(d)Exod. 23.15, 16. See Ger. I. Voſſii Iſag. Ckronol diſſert. 23 caliger de Emend. Temp. Lydiat. de variis Annorum formis. Selden de Anno Cirili vet. Jud. Joel 2.23. 1 Kings 8, 2 Lightfoot Horae. in Math. Cap. 2. v. 1. Fruits of the Earth were gather'd in, and is ſaid to be in the End of the year. Much hath been ſaid by many Learned Men for the date of the Worlds Creation, and the Begining of the year, from the Vernal Equinox or the Spring; and the Aegyptians are alledged as keeping the great Feſtival of Aries, or of the New Year, when the Sun enters into Aries. But however uncertain that be, and how difficult to determine it, yet in Autum is Computed by the Jews, the Creation of the World, the Birth of the firſt Patriarchs, the Reparation of the Tables of the Law, the Dedication of the Temple, the Three Great Solemn Feaſts of the Beginning of the Year, and other Remarkable Paſſages. As many Religious aſſemblies, and Solemn Feaſts were appointed to the Jews in this Month Tiſri, as in all the year beſides.
That the Birth and Baptiſm of our Bleſſed Saviour Jeſus Chriſt ſhould be at this time of the Feaſt of Tabernacles, is as Conſiderable, as that his Paſſion ſhould be about the time of the Jewiſh Paſſover. He was Sacrificed for us at that time, when by God's appointment the Paſcal Lamb was to be offer'd as his Type: And at the Feaſt of Tabernacles he came to pitch his Tent in our nature, to(e)John. 1.14. tabernacle in our Fleſh, and dwell among us. The Scepter was ſo far gone from Judah that the Jews were compell'd by a foreign Power, inſtead of obſerving the feaſt of the Tabernacles at Jeruſalem, every one to repair to his own City to be taxed, as the Emperour Auguſtus had commanded, (and 'tis not very likely he would appoint that in the depth of Winter, the time of our Chriſtmas) and now was the Seaſon for Shilo to appear.
The Eighty firſt Pſalm, compoſed by Aſaph for the firſt day of this Month, or the feaſt of (f)Dr. Hammond in loc. Godeau univer. Hiſt. de l Egliſe. Tom. 4. c. 1. §. 6. Hoſpinian. de Feſt. JudaicTrumpets, is ſuppoſed to have been in Remembrance of that Deliverance out of Aegypt: the Sounding of Trumpets being a token of Liberty. This Feaſt of Trumpets on the Firſt Day of the New Year, according to their Civil Account, is thus commanded, Levit. 23.24. Numb. 29.1. & 10. cap 10. that it ſhould be, a Sabbath, and a Memorial of blowing of Trumpets, an holy Convocation, &c. Some think it is called a Memorial of Trumpets to preſerve the memory of Iſaac's Deliverance, by the ſubſtitution of a Ram to be ſacrificed in his ſtead; to this purpoſe it may be alledged that it is ſometimes called by the Jews, the Binding of Iſaac: which they ſuppoſe to have been in the ſame day of the year. By others termed Feſtum Cornu, the Feaſt of the Horn. But it is more probable, that this name was not given, with any reſpect to Iſaac, but on the account of that kind of Trumpets, which were then ſounded, viz. ſuch as were made of ſheeps or rams horns. Others think it to have been Appointed as a grateful remembrance of former victories which God had afforded them. Particularly that at Jerico, where was the firſt oppoſition they met with in their paſſage to Canaan, and the walls of the City fell down at the Sound of ſuch Horn-Trumpets; Joſh. 6.13, 20. But the moſt likely account of it is this: That it was intended to ſolemnize the Beginning of the New Year, to mind them of the Beginning of the World, and to excite their thankfulneſs for the Fruits and Bleſſings, and Benefits of the year preceeding. The extraordinary Blowing of Trumpets by the Prieſts at this time, (in all their Cities, as well as at Jeruſalem, where two Silver*Lightfoot's Temple Service, chap. 16 §. 5. Trumpets were alſo uſed at the Temple, as well as theſe of Horn, and the Levites ſung the 81 Pſalm) might ſerve both to ſtir up the People to bleſs God for the Favours of the Year paſt, acknowledging his Goodneſs in preſerving them to the beginning of another; and withal excite them to pray for his Protection and Bleſſing, for the New Year, on which they now entred.
Maimonides, the famous Jewiſh Rabbin, thinks the ſounding of Trumpets at this time was deſigned to ſignifie ſome ſuch Exhortation as this(a)Canones de Poenitent. cap. 3. can. 6., Ariſe, O ye ſleepers, out of your ſleep, and you that ſlumber awake out of your ſlumbering. Search your works, and turn by Repentance. Remember your Creator, you that have forgotten the Truth, and have exchanged it for the Vanities of the World; and have all your Lives wandred after Vanity, which will not profit or deliver you. Conſider your Souls, conſider your Ways, and Works, and let every one of you forſake his evil way, and his thoughts that are not good.
Some have imagined a typical Repreſentation of the two Covenants in this Feaſt. The Old Covenant figured by the Year paſſed; and the Covenant of Grace, or the Goſpel ſtate by the New Year then begun; and that by the ſound of Trumpets was prefigured the future Preaching of the Goſpel, according to that of the Apoſtle, Their ſound went forth unto all the Earth, and their words unto the end of the World; and ſo the Feaſt of Trumpets is abrogated by the Preaching of the Goſpel, if that were typically ſignified by it. The publication of the Goſpel is the joyful ſound, Pſalm 89.15. And Miniſters are to lift up their Voice like a Trumpet, Iſaiah 58.1. the diſcharge of their Office as Watchmen, is expreſt by ſetting the Trumpet to their mouth, Hoſ. 8.1. Ezek. 33. When the Jews ſhall be converted to the Faith of Chriſt, it is ſaid, in that day the great Trumpet ſhall be blown, and they ſhall come, who were ready to periſh, Iſaiah 27. ult. 'Twas the Office of the Prieſts to ſound theſe Trumpets, Numb. 10.8. The publick Diſpenſation of the Goſpel is committed to Miniſters, ſet apart for that Work, as the Sons of Aaron for theirs. We read but of two Trumpets at firſt, for Eleazar and Iſhamar, the two Sons of Aaron, Numb. 3.4. But David added many muſical Inſtruments: And in Solomon's time, at the dedication of the Temple, we read of one hundred and twenty Prieſts who ſounded with Trumpets, 2 Tim. 5.12. Without ſuppoſing any Type here, in a ſtrict and proper ſenſe; we may yet farther conſider the Parallel, and obſerve, how the Joy and Gratitude of theſe Trumpets did excite, is exceeded by that greater rejoycing, promiſed and foretold by the Prophets, when the glad tidings of the Goſpel of Salvation by the Meſſiah ſhould be publiſht to the World, Iſa. 54.1. Luk. 2.11. Gal. 4.27. which hath been in part accompliſht: And will be more compleat, in that Kingdom of Peace and Purity, which Chriſt will eſtabliſh upon Earth, toward the end of the World: And ſhall be finally perfected at the end of Time; when Days and Years, and Time (thus meaſured) ſhall be no more. When the Meſſiah our B. Saviour, having finiſhed his mediatory undertaking, as to what concerns Earth, ſhall come again from Heaven, with the Trump of God, to raiſe the Dead, and ſummon all the World to their final Judgment. Then ſhall he deliver up the Kingdom to his Father: And the Faithful enter into the Joy of their Lord, and be for ever with him.
There is a Tradition among the Jews mentioned by Maimonides (b)Canones de Poenit. ch. 3. can. 5., that on the firſt day of the New Year, God enters into Judgment for the Sins of the Year and Life paſt. That every ones Faults are weighed againſt his good Works. He that is found Righteous is ſealed unto Life: And he that is found Wicked is ſealed unto Death.
And 'tis a general Cuſtom that hath obtained among the Jews, for the ten firſt days of the New Year, to riſe out of their Beds in the Night, and to continue in their Synagogues praying and worſhipping until break of day. The ſuperſtitious and ridiculous Ceremonies of the (c)Vid. Ceremones & Cout. parmi les Iuifs d'aujourdhuy, par. 2. c. 53modern Jews on this Day, I ſhall not repeat. However vain and groundleſs, ſuperſtitious, and abſurd many of their Cuſtoms, and Practiſes are on this Day: Yet this blind Devotion of the Jews may juſtly ſhame and condemn the Chriſtians of our Age; Who commonly ſpend the Beginnings of every Year worſe than any other parts of them; and inſtead of any ſolemn Retirement for Prayer and Meditation, which might aſſiſt them to number their Days, and prepare for Eternity; (inſtead, I ſay, of ſuch ſeaſonable Exerciſes) how do vain and hurtful Sports and Paſtimes, or trifling and unedifying mirth, and fruitleſs converſations conſume the greateſt part of the Days, (and Nights too) of the beginning of the Year! And thus when the first fruits of the Year are offered up to Sin and Vanity, 'tis no wonder if the following parts of it are imployed to no better purpoſe; without any due concern for the Soul, and an Everlaſting State.
To endeavour ſome Remedy to thoſe diſorders, and give ſome Aſſiſtance to them who deſire ſeriouſly to make Religion their Principal Buſineſs, is the end of publiſhing theſe Reflections. I moſt heartily beſeech the God of all Grace to influence by his Holy Spirit, the Conſcience of every Reader, that ſome ſuch effect may be attained. Having found the Practice recommended, to be of ſome uſe to my ſelf, and my own Heart warmed in compoſing the ſubstance of theſe Papers, (tho' without any Intention at that Time of expoſing them to the World) 'tis not unreaſonable to hope, That what hath been beneficial to one, may be helpful to another. It cannot certainly be unadviſeable, or improper to Begin the Year with God, with whom we ſhould begin every Day. 'Tis decorous and becoming, to Dedicate our ſelves to Him, in a more ſolemn manner than ordinary, at ſuch a Time: Thankfully to acknowledge the Favours and Bleſſings we have particularly received the Year Past: And to recollect the Sins we have been guilty of: to aggravate them with Humility, Contrition, and deep Remorſe: to renew our Covenant with God: to repeat and fortifie our Reſolutions of living better; imploring his Grace to aſſiſt us in it: to reflect ſeriouſly on the Mutability, Frailty and Brevity of our preſent Life: to conſider the Swiftneſs, Uncertainty, Irrecoverableneſs, and conſequently Value of our Time: to look forward to a Bleſſed, or Miſerable Eternity, one of which we muſt ſhare in; and to confirm our Faith in the Certainty thereof, and conſider our near Approach to ſuch an unchangeable State: to think what Improvement we ſhould make at the Death of others, eſpecially of Relations, and Friends, who have lately been called home: To make the Suppoſition in good earneſt, that we may follow them this Year, and dye before another New Years-Day; to imprint ſuch a Thought on our Hearts, and the Inferences that may naturally be deduced from it: to beg of God, to inable us to Redeem our Time, and diſcharge the Duty of our particular places; and prepare us for all the Events of the following Year; and ſo effectually Teach us to number our days, that we may apply our Hearts unto true Wiſdom; leſt we be ſurprized by an Ʋnexpected Death before the period of another Year. And laſtly, to pray for our Relations and Friends, Families and Neighbours, and our Enemies too; and plead with God on the behalf of Sion, and the afflicted and deformed ſtate of the Proteſtant Churches. To ſome of theſe, and the like Purpoſes, I hope what is here offered, may be ſubſervient; if conſidered with Seriouſneſs and Application, after humble Invocation of the Bleſſing of God, and the aids of his Spirit; compoſing our Minds and Thoughts, as in his moſt awful and holy Preſence.
I have only this to requeſt: That if any ſhall find any real Benefit in this kind; he would ſo far requite my charitable Aſſistance of him, that when his Heart is moſt ſerious, his Spirit moſt compoſed and devout, and his Affections moſt vigorous and lively, he would not forget, to put up one Prayer to Heaven for me, for Greater Holineſs and Abilities to Honour God, and perſevering Faithfulneſs to his Truth and Intereſt, what ever Temptations to deſert it may be imployed by the World, the Fleſh and the Devil: the three Great Enemies of thine and my Salvation.