Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	sabbath_n	sanctify_v	1,445	5	10.3212	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42965	Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ...	Godwin, Thomas, 1586 or 7-1642.	1685 (1685)	Wing G984A; ESTC R40480	198,206	288

to dress convenient food for himself and his Family that they might the more comfortably perform holy duties Christ healed on the Sabbath therefore visiting the sick and the use of the Physitian was both then and now lawful 2. Works directly tending to Gods worship not only killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day to take journeys to joyn with the publick Congregation or to Preach the Word Of these we may say though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho which according to their writings fell on the sabbath-Sabbath-day He which commanded the Sabbath to be sanctified commanded it also to be prophaned 3. Works of absolute necessity as the defending ones self against his enemy and others of like nature concerning which the Jews have a saying Peril of life drives away the Sabbath And the Christians with a little change of a more common Proverb say Necessitas non habet ferias Necessity hath no Holy-days CHAP. IV. Of their Passeover and their Feasts of Vnleavened Bread SOme of the Fathers have derived the word Pascha from a Greek Verb signifying to suffer because the sufferings and Passion of our Saviour are celebrated about that time This Opinion Augustine justly confuteth for the word is originally an Hebrew word signifying to pass by to leap or pass over The Etymology is God's own It is the sacrifice of the Lord 's Passeover which passed over c. Exod. 12. 27. The word Passeover in Scripture hath three acceptions First it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan otherwise called Abib you may call it the Passeover of the Lamb because on that day toward the evening the Israelites were commanded according to their families to roast a Lamb and eat it in their private houses Secondly it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan it may be called the Passeover of sheep and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeover as the fourteenth of Nisan was called simply the Passeover 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 Num. 28. 16 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep Lambs Kids and Bullocks Thirdly it is taken for the whole solemnity beginning the fourteenth of Nisan and ending the one and twentieth of the same month Now the Feast of unleavened bread drew nigh which is called the Passeover Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also notwithstanding in proper speaking the Feast of unleavened bread was a distinct Feast from the Passeover First the Passeover was to be kept on the fourteenth day of the first month at even This was their second Sacrament in which although they were enjoyned to eat unleavened bread with the Lamb yet the Feast of the unleavened bread began not till the morrow following being the fifteenth day of the same month and lasted seven days of which only the first and last were holy Convocations wherein they might do no servile work Levit 23. 5 6 7 8. Secondly the Passoever in the age following its first institution might not be killed and eaten in any other place save only where the Lord did choose to place his Name which afterwards was at Jerusalem but the feast of unleavenud bread the Hebrews thought themselves bound to keep in every place wheresoever they dwelt if they could not be at Jerusalem and eating of it they say depended not upon the eating of the Passeover but it was a commandment by it self The Rites and Ceremonies observed by the Jews in the eating of this Sacrament their Paschal Lamb agreed with those general Ceremonies used in their solemn Feasts They blessed the Cup and blessed the bread and divided amongst the guests and washed the feet of those that sate at the Table as is shewn in the Chapter of Feasts The particulars in which it differed from other feasts are delivered in those interrogatories or questions proposed in way of Catechism by some Child at the time of eating their Passeover or rather in the answer made unto the child by him that blessed the Table The question was thus What meaneth this service The form of the answer was How different is this night from all other nights for all other nights we wash but once in this twice thus Christ when supper was ended washed his Disciples feet In all other nights we eat either leavened or unleavened bread in this only unleavened In other nights we eat any sort of herbs in this night bitter herbs In all other nights we eat and drink either sitting or lying but in this we lye along Then he proceeded to declare that the Passeover was in respect that the Lord passed over the houses of their Fathers in Egypt Secondly he held up the bitter herbs in his hand and said these bitter herbs which we eat are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt Thirdly he held up the unleavened bread in his hand and said this unleavened bread which we eat is in respect that the dough of our Fathers had not time to be leavened when the Lord appeared unto them and redeemed them out of the hand of the Enemy This kind of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeover Hence the Apostle borroweth this phrase As often as ye shall eat this bread and drink this cup ye shall declare or shew forth the Lord's death 1 Cor. 11. 26. Concerning this Lamb they are charged thus Vpon the tenth of Abib every one shall take a Lamb for an house a male of the first year without blemish and this he kept until the fourteenth day of the same month Exod. 12. 3. c. The Lamb it was either of Sheep or Goats For an house the whole body of the Israelites was divided into twelve Tribes the Tribes into Families the Families into Houses if the House were too few for the eating of the Lamb then the next Neighbour joyned with them in the eating thereof The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and

Child on this day the Neighbours also sent it gifts or small tokens Munera natalitia from which custom that amongst Christians of the Godfathers sending gifts to the baptized Infant is thought to have flown But to return again to the Rites of the Jews After the Child had been circumcised the Father said Blessed be our Lord God who hath sanctified us with his precepts and hath commanded us that we should cause this Child to enter into the Covenant of Abraham After this the whole Church or company presently replyed in this manner As thou hast made him to enter into the Covenant so make him also to enter into the Law into Matrimony and into good works The penalty for the omission of Circumcision runneth in this form That soul shall be cut off from his people Gen. 17. 14. I understand the penalty to be pronounced against such an omssion which proceeded either from contempt or wilful neglect In this case the question is what is meant by this phrase His soul shall be cut off from the people Secondly who ought thus to be punisht whether the child or the parents and such who supply the place of parents For the first besides Gods secret action in punishing such Delinquents methinks there is a rule of direction for the Church how to proceed against such in her Discipline If any understand here by cutting off such a mans soul from his people the sentence of excommunication or casting him out of the Synagogue I shall not oppose it though I rather incline to those who understand hereby a bodily death inflicted upon such an offender in which sense the phrase is taken Exod. 31. 14. Whosoever doth any work on the Sabbath that soul shall be cut off from among his people And it is very remarkable that when Moses his child was uncircumcised the Lord sought to kill Moses which as it intimateth the punishment of this fault to be a bodily death so it clearly evinceth that not the child till he cometh to years of discretion but the parents were liable to the punishment The opinion of the Rabbines concerning this latter point is thus delivered If the Father circumcise him not then the Judges are commanded to circumcise him and if it be unknown to the Judges and they circumcise him not when he is waxen great he is bound to circumcise himself and every day that passeth over him after he is waxen great and he circumciseth not himself lo he breaketh the Commandment Here it may be demanded how it is possible for a man after once he hath been marked with the sign of Circumcision to blot out that character and become uncircumcised for thus some Jews for fear of Antiochus made themselves uncircumcised 1 Mac. 1. 16. Others for shame after they were gained to the knowledge of Christ and to the entertainment of the Christian saith uncircumcised themselves 1 Cor. 7. 18. The answer is that this was done by drawing up the foreskin with a Chyrurgion his instrument and unto this the Apostle in the fore-quoted place alludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attrahat praeputium This wicked invention is ascribed unto Esau as the first Author and practicer thereof CHAP. II. Of their first-fruits and their Firstlings or First-Born THe use and end of their first-fruits was that the after-fruits might be consecrated in them To this purpose they were enjoyned to offer the first-fruits of their trees which served for food Levit. 19. 23 24. In which this order was observed the three first years after the tree had been planted the fruits were counted uncircumcised and unclean it was unlawful to eat them sell them or make any benefit of them on the fourth year they were accounted holy that is either latter is the common opinion of the Hebrews After the fourth year they returned to the use of the owner we may call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply the first-fruits Secondly they were enjoyned to pay yearly the first fruits of every years encrease and these we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of them there were many sorts First first fruits in the sheaf Lev. 23. 10. Secondly first-fruits in two wave-loaves Levit. 23. 17. These two bounded their harvest that in the sheaf was offered in the beginning of harvest upon the fifteenth of Nisan the other of the loaves at the end upon their Pentecost and Levit. 23. they are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thenuphoth that is shake-offerings Thirdly there was a first of the dough Num. 15. 20. namely a c four and twentieth part thereef given unto the Priests which kind of offering was observed even when they were returned out of Babylon Nehem. 10. 37. Unto this St. Paul hath reference Rom. 11. 16. If the first fruits be holy the lump is also holy Fourthly they were to pay unto the Priests the first-fruits of the threshing-floor Numb 15. 20. These two last are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therumoth that is heave offerings this the heave-offering of the threshing floor the other the heave-offerings of the dough Numb 15. 20. Under the name of first-fruits commonly Authors treat of no other but this last and wholly omit all the former sorts Before we proceed to the explaining of the last note with me the difference of these two words Thenuphoth and Therumoth both signifie shake-offerings heave-offerings or wave-offerings but with this difference the Therumoth was by a waving of elevation lifting the oblation upward and downward to signifie that God was Lord both of Heaven and Earth The Thenuphoth was by a waving of agitation waving it to and fro from the right hand to the left from the East to the West from the North to the South by which kind of agitation they acknowledged God to be Lord of the whole world Now that we may know what these first-fruits of the threshing floor were the Rabbies and others following them distinguish them into two sorts the first of these was first-fruits of seven things only 1 Wheat 2 Barly 3 Grapes 4 Figs 5 Pomegranates 6 Olives 7 Dates For all which the Promised Land is commended Deut. 8. 8. These the Talmudists term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biccurim and when they treat of first-fruits they treat of them under this name and understand by the name of Biccurim no other These they say are the first-fruits which the people are so often in the Law commanded to bring up unto the Sanctuary at the Feast of Pentecost which was the end and closure of their harvest as was signified both by this oblation and likewise by that of the two wave loaves Lev. 23. 17. The second was paid of Corn Wine Oyl and the Fleece Deut. 18. 4. Numb 18. 12. yea of all things else that the earth brought forth for mans food Thus their Doctors are to be understood where they say Quicquid eduliorum ex terra incrementum capit obnoxium est primitiis Therumae

the Sea The Grecians when they judged any to this kind of punishment they wrapt him up in lead The Hebrews tyed a milstone about his neck Thus in respect of the manner those are to be understood who say this kind of punishment was peculiar to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rendred by the general name of torturing Heb. 11. 35. 2 Mac. 6. 19. But the word signifieth a special kind of torturing by beating one with cudgels unto death It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Drum usually and hence some have parallel'd this torture with that among the Romans termed Equuleus as if the person thus tortured were rackt and stretched out in manner of a drum head but it signifieth also a drum stick and thence cometh the punishment to be termed Tympanismus that is a Tabring or beating one to death with ●udgels as if it were with drum-sticks This is evident by Eleazar he came willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this kind of torment 2 Mat. 6. 19. and in the thirtieth verse where he gave up the Ghost there is mention of his strokes not of his racking or stretching Junius reckoneth another kind of punishment termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok which he would have to be a compound word doubtless his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi Navis a ship or boat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janak Sugere to suck for he saith that thereby is meant a certain punishment termed Navicula sugentis which Plutarch describeth in this manner That the offender should be inclosed between two boats as in a prison or as his phrase is quasi in vagina as in a sheath and to preserve life in him milk and honey tempered together was forcibly put into his mouth whether he would or no. And hence from this sucking in of milk and honey this punishment hath been termed Navicula sugentis But the Hebrews say that Tsinock was nothing else but manacles or cords wherewith prisoners hands were tyed I leave in indifferent to the Reader to follow which interpretation he please THE SIXTH BOOK OF MISCELLANEOUS RITES CHAP. I. Of Circumcision THeir Sacraments were two First the Passeover of which there hath been a set Chapter Secondly Circumcision of which now Circumcision was a cutting off the foreskin as a sign and seal of Gods Covenant made with the People of the Jews It is called a sign by God in its first institution Gen. 17. and a seal by the Apostle Rom. 4. 11. Yea it is called a sign and a seal by a Doctor of the Jews more ancient than their Talmud It was used though not as a Sacrament by many other Nations by the inhabitans of Colchis the Aethiopians the Tragloditae and the Aegyptians In a figurative sense alluding unto this Sacramental Rite we read of three other sorts of Circumcision in the Scripture so that in all there are four ned 1. This of the flesh 2. Another of the heart 3. A third of the lips 4. And a fourth of the ears We are to consider it in its proper acception and here to obseve First the time when it was administred Secondly the manner how Thirdly the penalty in case it was omitted The time was the eighth day yea the eighth day was so precisely observed that if it fell on the Sabbath yet they circumcised the Child whence rose that saying among them Circumcisio pellit Sabbatum Circumcision driveth away the Sabbath or the Sabbath giveth place to Circumcision And with this accordeth that of our Saviour Ye on the Sabbath day circumcise ●…an John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least say that God did therefore enjoyn the eighth day that one Sabbath might first pass over each male before he should be partaker of this Sacrament But more probably we may say that the reasons why God would not suffer them to anticipate the eighth day were first to shew that God in the matter of Salvation neither was nor is simply tyed to Sacraments for then there had been no less cruelty in sorbidding Circumcision until the eighth day then there was love in permitting it upon the eighth Secondly because in this time of the Mosaical Pedagogie there was a kind of legal uncleanness in which the creatures were thought to be as remaining in their blood for the first seven daies after their birth Levit. 22. 27. It. 12. 2 3. Notwithstanding God thought it not convenient to defer it longer than eight daies for the comfort of the Parents which thay received by a mature and seasonable initiation of their children The manner how Circumcision was administred I find thus recorded Some of those that were present held a Vessel full or dust into which they did cast the foreskin being cut off Again they prepared in the room a certain void chair for Elias which was done partly in honour of him for which respect also as often as they fell on any difficult place in Scripture they would say Veniet Elias omnia enodabit We know that Elias will come and he will tell us all things But chiefly it was done because they thought Elias to be present there in spirit whose bodily coming they did and do daily expect These ceremonies are meerly Jewish practiced by the latter Jews but utterly unknown in our Saviour Christ his time and as it appeareth by the Samaritan woman her speech that proverbial saying applyed now unto Elias was of old applyed to Christ John 4. 25. Thirdly he which supplied the place of the Witness or as we phrase it of the Godfather held the Child in his arms whiles it was Circumcised this Godfather they called Baal Berith and Sandak that is the Master of the Covenant Uriah the Priest and Zachariah the son of Jeberechiah are thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz Esay 8. 2. and from them the custom of having Godfathers in Baptisme to have taken its original Fourthly the parents named the Child and in Zacharies times it seemeth that in the naming of the Infant they had respect to some name of his Ancestors They said unto her there is none of thy kindred that is named with this name Luke 1. 61. Other Nations had their set daies also after the birth for the naming of their Children The Romans gave names to their male-children on the ninth day to the female on the eighth The Athenians gave names on the tenth Others on the seventh These daies Tertullian calleth Nominalia The Graecians besides the tenth day on which they named the Child they observed also the fifth on which day the Midwives took the Child and ran about a fire made for that purpose using that Ceremony as a purification of themselves and the