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cause_n	according_a	law_n	power_n	1,638	5	4.9096	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

weeke that is Munday not before the fifteenth houre and the 589. moment the feast of the new Moone was translated vnto Tuesday How both the Lunary and the Politicke translation worke in this change reade Scaliger de emend lib. 2. p. 87. Double translation is when the feast is translated not to the next but to some farther day as if the first day of the moneth Tisri should happen vpon Saturday here if the Moone hath not ouerpast her coniunction before the afternoone Lunary translation remooueth this feast till Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteene houres Politicke translation remooueth it till Munday as appeareth by the rule Adu forbidding Sunday Of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numerall and it may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thus In their common yeare when an whole moneth is not inserted if the point of the change happen vpon the third day of the weeke that is Tuesday not before the ninth houre and the 204. moment of an houre then the new Moone shall be translated to Thursday Note in the last place k Munster Calend p. 45. that 1080. moments make an houre The feast of Tabernacles was obserued in the moneth Tisri and therefore that could not be obserued the morrow after the Sabbath as appeareth by the rule Adu The Passeouer was obserued in the moneth Nisan and therefore that might be obserued the morrow after the Sabbath as appeareth by the rule Badu If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not I take it to be thus All the after translations depended vpon the first translation of the first new Moone in Tisri but that could not bee so changed as to preuent all concurrence of two feasts and thus to haue their Passeouer sometimes to follow their Sabbath they thought the most conuenientest ordering of the yeare because though not all meetings of two Sabbaths yet most were hereby preuented This tract of translation of feasts it serueth partly to open the customes of the Iewes partly to giue light for the vnderstanding of that great dispute among Diuines whether our Sauiour did anticipate the Passeouer The Greeke Church l Epiphan l. 2. Tom. 1. cap. 51. p. 147. holds that he kept a Passeouer by himselfe with his Disciples on the thirteenth day of the month when vnleauened bread was not yet to bee vsed and hence they doe both vse and vrge a necessitie m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit Casaubon exercit 16. p. 465. of leauened bread in the Lords Supper But this opinion we reiect First because it accordeth not with the truth of Euangelicall historie Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law n Munster in Matt. c. 26. Others say that because that yeere their Passeouer fell on Friday hence the feast was translated vnto Saturday by the rule Badu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Iewes kept Saturday Hee kept Gods command they the tradition of their Elders o Ioseph Scaliger de emend temp lib. 6. p. 266. Lastly others more probably hold that both Christ and the Iewes did eat the Passeouer the same day and houre namely on Friday or the fourteenth day of the month if wee count the beginning of Friday according to the manner of the Iewes from six a clocke at night on Thursday Friday morning hee was iudged and crucified and in the after-noone about three of the clocke when the preparation of the Sabbath began hee was buried There layed they Iesus because of the Iewes preparation Ioh. 19. 24. For reconciling the Euangelists in this point we must note these particulars which are more at large proued in the chapter of the Passeouer 1. The fourteenth day of the month on which the Paschall Lambe was eaten was called the first day of vnleauened bread the feast of vnleauened bread drew neere which is called the Passeouer Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeouer of the Lord and in the fifteenth day of this month is the feast Numb 28. 16 17. Some of them thought because Iudas had the bag that Iesus had said vnto him Buy those things that we haue need of against the feast Ioh. 13. 29. The sheepe and bullocks offered vpon this day are called the Passeouer Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall lest they should be defiled but that they might eat the Passeouer So that this eating of the Passeouer is not vnderstood of the Paschall Lambe But some may question how they should haue beene defiled by entring into the common hall The answer is that vpon p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Ma●mon lib. vlt. Iad c. Sanedrin §. 11. Holy day eues which they terme dayes of preparation they held it vnlawfull for their Iudges to sit on life and death Hence it is that they brought Iesus to Pilat the Roman Deputie Secondly they withdrew themselues out of the common hall Thirdly for this reason they said It is not lawfull for vs to put any man to death Ioh. 18. 31. q August Tract 114. in Ioann Ita hunc locum exponunt etiam Cyrill lib. 12. in Ioan. cap. 6. Chrysostom homil 82. in Ioan. Beda in cap. 18. Ioan. that is vpon this or such like day for though their high Court of Sanedri●● were put downe 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 Iesus might be fulfilled which hee spake signifying what death hee should die vers 32. Which text intimateth that that vnlawfulnesse was vrged by the speciall prouidence of God that he might be crucified being iudged by Pilat for if the Iewes had iudged they vsed no such kinde of death towards malefactors Againe Steuen was condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their owne Law the chiefe Captaine Lysias with violence tooke him out of their hands Acts 24. Which argueth that all power in causes capitall was not taken from them But of this see the Chapter of their capitall punishments CHAP. VIII The feast of Expiation VPon the tenth day of the month Tisri answering to September with vs the feast of Expiation was commanded to be celebrated Leuit. 13. It was called the feast of Expiation because the High Priest did then confesse vnto God both his owne sinnes and

he saith Blessed be the Lord our God the King of the world who hath created man after his owne image according to the image of his owne likenesse and hath thereby prepared vnto himselfe an euerlasting building blessed be thou O Lord who hast created him Then followeth againe Blessed art thou O Lord our God who hast created ioy and gladnesse the bridegroome and the bride charity and brotherly loue reioycing and pleasure peace and society I beseech thee O Lord let there suddenly be heard in the cities of Iudah and the streets of Ierusalem the voice of ioy and gladnesse the voice of the bridegroome the bride the voice of exultation in the bride-chamber is sweeter than any feast and children sweeter than the sweetnesse of a song and this being ended he drinketh to the maried couple This custome of praising God at such times was not needlesse or superfluous for the fruit of the wombe was expected as a speciall blessing from God and so acknowledged by them in that saying That foure keies were in the hand of him who was the Lord of the whole world which were committed neither to Angell nor Seraphim Namely o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum Hierosol Gen. 30. 21. Clauis pluuiae clauis cibationis clauis sepulchrorum clauis sterilitatis Concerning the key of raine thus speaketh the Scripture The Lord will open to thee his good treasure Deut. 28. Concerning the key of food Thou openest thy hands Psalm 145. Concerning the key of the graue When I shall open your sepulchers Ezek. 37. Concerning the key of barrennesse God remembred Rachel and opened her wombe Gen. 30. Whereby is intimated that these foure things God hath reserued in his owne hand and custody Namely Raine Food the Raising of our bodies and the Procreation of children The time of the mariage feast appeareth cleerely to haue beene vsually p Vid. Thisbit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seuen daies Sampson continued his feast seuen daies Iud. 14. 10 11. And of this seuen daies feast q Augustin quaest super Genes 88. Diuines doe vnderstand that speech of Labans vnto Iacob concerning Leah Fulfill her weeke and we will also giue thee this Gen. 29. 27. In which speech it is thought that Laban did desire Iacob not to reiect and turne away Leah but to confirme the present mariage by fulfilling the vsuall daies of her mariage feast From this custome together with the practise of Ioseph mourning seuen daies for his father Gen. 50. 10. arose that vsuall prouerbe among the Iewes Septem ad conuiuium Septem ad luctum The chiefe gouernour of the feast was called r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischie which name is fitly expressed by being called the ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of the feast Iohn 2. 9. The moderne Iewes in Italy when they inuite any to a mariage feast vse this forme of words Such a one or such a one intreateth you to credit his daughters mariage with your presence at the feast c. Then he which is inuited replieth t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stakius de conuin l. 2. c. 3. Mazal tob which some interpret to be the wishing of good lucke in generall but I rather thinke that hereby was wished to the maried parties a speciall blessing in the procreation of children whence the wedding ring giuen vnto the Bridewife had u Munster Gen. 30. this inscription or posie Mazal tob and the Hebrews call the Planet Iupiter Mazal whose influence they thought to be of great efficacie and force for generation but in truth Mazal signifieth any other Planet or Starre in the heauen according to that Hebrew prouerb x Non est tibi vlla herba inferites cui non sit Mazal in firmamento ferit ipsam 〈◊〉 Mazal duit ei Cr●sce There is no herbe in the earth which hath not a Mazal or Starre in the firmament answering it and striking it saying Grow Now tob signifieth good so that the phrase soundeth as much as Be it done in a good houre or vnder a good Planet At the time of the mariage also the man gaue his wife a dowrie-bill which the Scriuener wrote and the bridegroome paid for whereby he endowed his spouse if shee were a virgin with two hundred deneyrs that is fifty shekels and if she had beene maried before with an hundred deniers that is twenty fiue shekels and this was called the root or principall of the dowry the dowry might not be lesse but more so much as he would though it were to a talent of gold There is mention of a contract betweene Tobias and Sarra and that was performed not by a Scriuener but by Raguel the womans father where wee may obserue that before the writing of this bill there was a giuing of the woman vnto her husband The forme of words there vsed is Behold take her after the law of Moses Tobit 7. 14. A copie of this dowry-bill is taken by Bertram out of the Babylon Talmud The words thereof are thus y Talmud Bab. vid. Buxtorf Grammatic Chald. p. 389. Vpon the sixt day of the weeke the fourth of the moneth Siuan in the yeere fiue thousand two hundred fiftie foure of the creation of the world according to the computation which we vse here at Massilia a Citie which is situate neere the Seashoare the bridegroome Rabbi Moses the sonne of Rabbi Iehuda said vnto the bridewife Clarona the daughter of Rabbi Dauid the sonne of Rabbi Moses a Citizen of Lisbon Be vnto me a wife according to the law of Moses and Israel and I according to the word of God will worship honor maintain gouerne thee according to the manner of the husbands among the Iewes which doe worship honour maintaine and gouerne their wiues faithfully I also doe bestow vpon thee the dowry of thy virginity two hundred deniers in siluer which belong vnto thee by the law and moreouer thy food thy apparell and sufficient necessaries as likewise the knowledge of thee according to the custome of all the earth Thus Clarona the virgin rested and became a wife to Rabbi Moses the sonne of Iehuda the bridegroome After the mariage was finished then the wife might challenge from her husband three things as debt 1. Food 2. Apparell 3. Cohabitation or the right of the bed which they note from Exod. 21. 10. where it is said If hee take him another wife her food her raiment and her dutie of mariage shall he not diminish And vnto this the Apostle alludeth calling it Due beneuolence 1 Cor. 7. 3. The wife when she was first presented vnto her husband couered her head with a veile in token of subiection Rebecca tooke a veile and couered her selfe Gen. 24. 65. and for this cause namely in signe of subiection ought the woman to haue power on her head 1 Cor. 11. 10. where by power the Apostle vnderstandeth a veile Doe any aske the question why hee should denote this