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cause_n	act_n	law_n	sin_n	1,487	5	5.2539	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

alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat foure degrees of this censure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those were censured with this degree who were onely barred the Lords Table as for entrance into the Church hearing the Word praying with the congregations they enioyed equall liberty with other Christians they might stand by and behold others receiue the sacrament but themselues did not partake thereof whence they were called Stantes 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this censure all that I reade of it is thus That hee that is thus censured hath admittance into the Church i Vid. Iustel loco citato but his place must be behinde the pulpit and he must depart with the Catechumeni that is such Pagans who were gained to the Christian faith but not fully admitted into the Church because they wanted baptisme and therefore that they might not pray promiscuously with other Christians there was a place behinde the quire of the Church in manner of cloysters allotted to them and was from them called k Hospin de Templis p. 88. Catechumenium This I take to be the place for this second degree of excommunication so that the force of this censure I thinke to consist in these three things First they were barred the Lords Table Secondly they might not stand by at the administration of the Lords supper which was allowed in the first degree and this appeareth clearely because the Catechumeni departed alwaies at the celebration of the communion for to them principally it was said Ite missa est Thirdly though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall downe on their knees and pray and were thence called Succumbentes yet this they might not doe in the congregation but only in that place behinde the quire or pulpit which was allotted to the Catechumeni and in this also this second degree differeth from the first The third sort of censure was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the party thus censured was permitted to come no farther than the Church porch where it was lawfull for him to heare the Scriptures read but not to ioyne in praier nor to approach the Lords Table whence such were termed Audientes The fourth and last sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons vnder this censure stood quite without the Church requesting those that entred in with teares and weeping to petition the Lord for mercy toward them whence they were called Plorantes Seeing it is commonly thought that Cain was censured by the first degree of excommunication called Niddui and that the last called Schammatha was of Enochs institution both these being of such antiquity I dare not say that the three degrees of Excommunication were borrowed from the three sorts of vncleannesse which excluded people out of the three l De quibus P. Fagius in num 5. 2. camps though there was an obseruable poportion between them Niddui may be paralleld with the exclusion out of the camp of God alone which befel those that were defiled by touch of the dead Cherem may be compared to the exclusion out of the campe of God and the campe of Leui which befell those that were defiled of an issue Schammatha may bee compared with the exclusion out of all three campes the campe of God the campe of Leui and the campe of Israel this befell those that were defiled of leprosie and from the Iewes it is probable that the Greeke and Latine Churches borrowed their degrees of Excommunication CHAP. III. Their ciuill Consistories what persons were necessarily present in them IN many things men might be sinfull in respect of Gods law though not liable to punishment in respect of mans Thou shalt not auenge nor be mindfull of wrong Leuit 19. 18. which the Hebrewes explaine thus To auenge is to deny a good turne to one who formerly denied him To be mindefull of a wrong is to doe a good turne to one who formerly would not doe so much for him but at the doing thereof to vpbraid the other of his vnkindnesse They illustrate it thus when Ruben saith to Simeon Lend me thy hatchet he answereth I will not lend him Afterward Simeon hath need to borrow an hatchet of Ruben and saith vnto him Lend me thy hatchet Simeon saith vnto him I will not lend him thou wouldst not lend me thine this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima Auengement Now when Ruben saith to Simeon lend me thy hatchet hee answereth I will not lend him afterward Simeon borroweth an hatchet of Ruben Ruben saith Loe I will lend it thee I will not deale with thee as thou dealtest with me this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira Mindefulnesse both these were sinfull but not liable to mans iudgement In all ciuill Courts fiue forts of persons were alwaies present 1. Iudges 2. Officers 3. Pleaders 4. Notaries 5. Witnesses In the supreme Court there was one that was chiefe ouer all the other Iudges they called him in Hebrew Nasi in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince His leaue was craued for the triall of actions The witnesses were at least two Deut. 19. 15. If they were false they punisht them with a Talio the same punishment which hee intended against his brother Deut. 19. 19. The Notaries were two a Moses Kotsens in Sanhedrim one stood on the right hand to write the sentence of absolution and what was spoken in defence of the party the other stood on the left hand to write the sentence of condemnation and the obiections against the party b Drus praeterit Mat. 25. Drusiu● thinkes that Christ speaking of the last iudgement had reference to this Hee shall set the sheepe on the right hand and on the left the goats Matth. 25. 23. The Officers were in manner of Shreiffes they were present to execute what the Iudges determined whence they caried vp and downe * Moses Kotsens in Sanhedrim their staues and whips as the Consulls at Rome had roddes and axes caried before them for the readier execution of iustice In Hebrew they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoterim by the septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our English translation commonly Officers and by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doubtlesse there is allusion vnto them Luke 12. 58. When thou goest with thine aduersary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate as thou art in the way giue diligence that thou maiest be deliuered from him lest he hale thee to the Iudge and the Iudge deliuer thee to the Officer c. The Pleader was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal rib hee stood on the right hand of the party cited into the Court whether he pleaded for or against him The Lord shall stand on the right hand of the poore to saue him from those that iudge his soule Psalm 119. 31. that is the Lord shall pleade his cause And Satan stood at the right hand of Ioshua Zach. 3. 1. that is to accuse him or pleade against him When Saint Iohn

speaketh If any man sinne we haue an Aduocate 2 Iohn 2. 1. he alludeth vnto this Baal rib or Pleader The Iudges they examined and determined matters and after examination sentence was pronounced by the Iudge in this manner Tu N. iustus Tu N. reus Thou Simeon art iust Thou Ruben art guilty at the pronunciation of which the guilty person was dregged to the place of execution When he shall be iudged let him bee condemned Psalme 109. 7. the Hebrew is Let him goe out wicked The manner of sentencing persons varied in most countries The Iewes by a simple pronunciation of sentence both absoluted men and condemned them The c Rosin Antiq. Rom. l. 9. ● 24. Romans gaue sentence by casting in tables into a certaine box or vrne prepared for the purpose if they absolued any they wrote the letter A in the table it being the first letter of Absoluo if they would condemne any they cast in a table with C written in it which is the first letter of Condemno If the matter were hard to determine they would cast in other tables with N. L. signifying Non liquet The d Erasm Adag Θ praefig Grecians in like manner vsed three letters was a token of condemnation which occasioned that of Persius Et potis es nigrum vitio prafigere theta Τ was a token of absolution Λ of ampliation Others signified condemnation by giuing a blacke stone and absolution by giuing a white stone Mos erat antiquis niueis atrisque lapillis Hos damnare reos illos absoluere culpa Ouid. Metamor 15. To this there seemeth to be allusion Reu. 2. 17. To him who ouercommeth I will giue a white stone that is I will absolue and acquit him in the day of idgement Note these three phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rise vp to iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rise vp in iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To depart guilty The first is applied to the Iudge in the execution of iustice When God rose vp to iudge Psalm 76. 10. That is to execute iudgement The second is applied to the party preuailing in iudgement The men of Niniuie shall rise vp in iudgement with this generation Matth. 12. 41. That is shall be iustified before this generation The last is applied to the party condemned Psalm 109. 7. Let him depart guilty or wicked The vngodly shall not stand in iudgement Psalm 1. The like phrases were in vse among the Romans Stare in Senatu To preuaile in the Senate Causa cadere To be cast in ones suit But these phrases among the Romans I thinke to haue beene taken out of their fense-schooles where the set positure of the body by which a man prepareth himselfe to fight and graple with his enemie is termed Status or Gradus as Cedere de statu To giue backe Gradum vel statum seruare To keepe ones standing and from thence haue those elegancies beene translated into places of iudgement CHAP. IV. The number of their ciuill Courts THeir ciuill Courts were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim gedola the great Consistory or supreme Senat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim Ketanna the lesser and inferiour Court Thus I finde them diuided generally by the Rabbines and although the latter was subdiuided as will after appeare yet in old time there were onely two first branches which diuision our Sauiour Christ seemeth to haue followed calling the lesser court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of Iudgement the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of a Councell Whosoeuer is angry with his brother vnaduisedly shall be culpable of Iudgement Whosoeuer saith vnto his brother Raca shall be worthy to bee punished by the Councell whosoeuer shall say foole shall be worthy to be punished with the fire of Gehenna Matth. 5. In which words as there is a gradation of sinne 1. Anger a passion of the minde 2. Raca e Raca non grandis alicuius est sermo conuicij sed magis è contemptu natum est neglectu dicentis Chrysost homil 16. in Mat. scornfull or sleighting speech as Tut Tush c. 3. Foole reproachfull and opprobrious names So likewise there is a gradation of punishment 1. Iudgement a lesser court 2. A Councell the greater court 3. The fire of Gehenna Now Gehenna was a valley terrible for two sorts of fires in it First for that wherein men burnt their children vnto Moloch f Dauid Kimchi Psal 27. 13. Secondly for another fire there continually burning to consume the dead carcasses and filth of Ierusalem partly for the terriblenesse of the first and partly for the contemptiblenesse of the place by reason of the second fire it was a type of hell fire it selfe We may resolue that text thus Anger deserued the punishments of the lesser court Raca the punishments of the greater And Foole deserued punishments beyond all courts euen the fire of Gehenna The greater court by way of excellency was called the Sanhedrim which word came from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of iudgement It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth din the house of iudgement It was distinguished from the other Courts First in respect of the number of the Iudges which were g Moses Kotsens fol. 186. col 2. seuenty-one according to the command of God to Moses at their first institution Num. 11. 16. Gather vnto me seuentie men of the Elders of Israel whom thou knowest that they are the Elders of the people and gouernors ouer them and bring them vnto the tabernacle of the congregation and let them stand there with thee From the latter words of this Text it is obserued that there were seuentie besides Moses and therefore after his decease they alwaies chose one chiefe Iudge in his roome not reckoning him among the seuentie they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasi the Prince or chiefe ouer the seuentie These seuentie are h Franc. Iunius Analytic expos Num. 11. thought to be chosen six out of euery Tribe saue the Tribe of Leui out of which onely foure were chosen * Solom Iarchi Others thinke the manner of their choise was thus Six of euery tribe had their names written in little scrolles of paper in seuentie of these scrolles was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaken Senex an Elder in the two other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chelek Pars A Part these scrolles they put in a pitcher or vrne and those that pluckt out a scrolle wherein Elder was written were counted amongst the number of the Iudges those that pluckt out the other scrolles in which a Part was written they were reiected Num. 11. 26. The senior of these seuentie was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab beth din the Father of the iudgement Hall Num. 11. 26. The i Moses Kotsens fol. 186. col 2. whole seat or bench of Iudges sat in manner of an halfe circle the Nasi sitting in the middest aboue