blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the resurrection which shall be with the sound of Trumpets Hee shall send his Angells with a great sound of a Trumpet Matt. 24. 31. There are d Scalig. de emend temp pag. 26. It. pag. 105. three things considerable in new Moones First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coniunction of the Moone with the Sunne Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moone Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moone In the first it was quite darke in the second it did open it selfe to receiue the Sunne-beames In the last it did appeare corniculata horned Because in all these three degrees of the change there was a kinde of mutuall participation both of the old and new Moone e Hospin de Orig. 〈…〉 4. p. 15. 〈…〉 Hence the Iewes obserue two daies namely the last of euery moneth and the first day of the next following Now because the thirtieth was the last in their longest moneths Hence Horace calleth these last daies Tricesima Sabbata The first daies they termed Neomenias New Moones For certaine reasons the Iewes vsed a kinde of change or translation of daies which translation though it were of vse in other moneths also yet the greatest care was had in translating the beginning of their yeare or their first day in their moneth Tisri and he that shall diligently calculate these changes shall finde that all other translations depended on this first Translation of daies was f 〈…〉 temp l. 2. p. 85. threefold First Lunary Secondly Politicke Thirdly Mixt. The reason of Lunary translation was that they might not obserue the feast of the new Moone vntill the old were quite ouerpast For the vnderstanding of this note these three rules First the Hebrews counted their holy daies from night to night beginning at six of the clocke so that from six of the clocke the first night till the next noone were iust eighteene houres Secondly alwaies before the new Moone there is a coniunction betweene the Sunne and the Moone during this coniunction she is called Luna silens by reason of her darknesse and all this time there is a participation of the old Moone Thirdly when the coniunction was ouerpast before noone-tide namely in any of those first eighteene houres then the new Moone was celebrated the same day g Munster Calend. Heb. p. 46. But if it continued but one minute after twelue of the clocke at noone then the feast was translated to the day following because otherwise they should beginne their holy day in time of the old Moone And this translation they noted with this abbreuiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those 18. houres which occasioned it The reason of Politicke translation was that two Sabbaths or feast daies might not immediatly follow each other h Munster Calend. p. 139. because say they it was vnlawfull those two daies to dresse meat or bury the dead and it was likewise inconuenient to keepe meat dressed or the dead vnburied two daies Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be auoided First when the Passeouer or the fifteenth day of Nisan fell on Satturday for then the Pentecost must needs fall on Sunday Secondly when the Passeouer fell on Sunday for then their Passeouer immediatly followed their weekely Sabbath The first i Hospinian de Orig fest p. 6. Author of this Politicke translation was a certaine chiefe man amongst them named Eleazar three hundred and fifty yeares before Christ his Natiuity The seuerall species or kindes of Politicke translation were fiue The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahaz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the vnderstanding of these abbreuiatures we must know that in these made words the letters only stand for numbers and are applied to the seuen daies of the weeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday which was the Iewes Sabbath Their rules touching Politicke translation stood thus a Adu First that neither their New-yeares day which was the first of the moneth Tisri neither their feast of Tabernacles which was the fifteenth day of the same moneth should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekely Sabbath must needs concurre with it either going immediatly before or following after not on Wednesday because then the feast of Expiation which is the tenth of that moneth would fall on Friday the day going immediatly before their Weekely Sabbath This instance is onely concerning the first of Tisri which is called the feast of Trumpets but it holdeth also by way of consequence in the fifteenth day which is the feast of Tabernacles because the fifteenth must alwaies necessarily be the same day of the weeke that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The b Badu second rule was that the Passeouer should not bee obserued on Badu that is on Munday Wednesday or Friday The c Gahaz third rule is that Pentecost was not obserued on Gahaz that is on Tuesday Thursday or Saturday The d Zabad fourth rule is that the feast of Purim or casting lots was not obserued on Zabad that is on Munday Wednesday or Saturday The e Agu. fifth rule is that the feast of Expiation was not obserued on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of daies And the translation occasioned by this mixture or meeting of both these two is twofold First Simple And secondly Double Simple translation is when the feast is translated to the next day following For examples sake If the Moone changed after noonetide on Sunday here the feast must be translated for two reasons the first is Lunary because the point of the change was after eighteene houres the second Politicke because the rule Adu forbids Sunday to be kept notwithstanding in as much as the very next day namely Munday was obserued I terme this translation simple Of this sort was that translation which they called Batu takphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Batu takphat Batu takphat is a word inuented for helpe of memory each letter is a numerall and may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the yeare following Annum Embolymaeum wherein one whole moneth was engrafted if the point of the change hapned vpon the second day of the
Moses and Aaron CIVIL AND ECCLESIASTICAL RITES VSED BY THE ancient HEBREWES obserued and at large opened for the clearing of many obscure Texts thorowout the whole SCRIPTVRE HEREIN LIKEWISE IS SHEWED WHAT CVSTOMES THE HEBREWES borrowed from Heathen people And that many Heathenish customes originally haue beene vnwarrantable imitations of the HEBREWES By Thomas Godwyn B. D. LONDON Printed by Iohn Haviland 1625. TO THE RIGHT HONOVRABLE WILLIAM Earle of Pembroke Lo. Chamberlaine of his Maiesties Houshold Lo. Warden of the Stanneries Knight of the most Noble Order of the Garter one of his Maiesties most Honourable Priuie Councell and Chancellor of the famous Vniuersitie of OXFORD All Grace and Happinesse Right Honourable THat many haue no better acquaintance with Christ and his Apostles is because they are such strangers with Moses and Aaron were customes antiquated thorowly knowne many difficulties in Scripture would appeare elegancies and the places which now through obscuritie dishearten the Reader would then become sweet inuitements to an vnwearied assiduitie in perusing those sacred Oracles If my present labours shall giue such light to some obscure passages that thereby Gods people shall be drawne on with the greater delight to exercise themselues in reading of Holy Writ it shall not repent me of my tedious trauell in these rites and customes of Generations long since past which whosoeuer vndertaketh shall finde the way long and thornie the path ouergrowne and hardly discerneable the Guides few to direct and those speaking in strange languages and many apt to disccurage him because themselues are either lazie and will not or lame and cannot walke the same way But now through Gods assistance being come to the end of my iourney the discoueries made on the way such as they are and such some are as not obserued before humbly craue your Lordships protection From Kensington Feb. 21. 1624. Your Honours in all dutie and seruice deuoted THO. GODWYN THE ARGVMENT OF EACH BOOKE AND Chapter The first Booke Of Persons Chap. 1. THE forme of their Common-wealth till Christ and when the Scepter departed 2. Publicans their office who the chiefe 3. Proselytes who how made 4. Kings why Pilat clad Christ in purple Herod in white 5. High Priest Priests Leuites Nethinims 6. Prophets who the Wise-man Scribe and Disputer mentioned 1 Cor. 1. 20. 7. The title Rabbi when how to whom giuen 8. Nazarites and Rechabites 9. Assideans difference betweene the Righteous and Good man mentioned Rom. 5. 7. 10. Pharises whence their name when they began what their Dogmata 11. Sadduces whence their name when they began what their Dogmata 12. Essenes whence their name when they began what their Dogmata 13. Gaulonitae and Herodians what they were The second Booke Of Places Chap. 1. THeir Temple how fortie six yeeres building why certaine Psalmes are entituled Graduales Songs of degrees 2. Synagogues Schooles Houses of prayer why their School◠preferred aboue their Temple 3. Gates of Ierusalem 4. Groues and High places 5. Cities of Refuge The third Booke Of Dayes Times and Feasts Chap. 1. THeir dayes houres weekes yeeres 2. Their manner of feasting salutations blessings cup of blessing 3. Their Sabbath a Sabbath dayes iourney how much and whence 4. Their Passeouer and feast of vnleauened bread how a soule cut off from Israel 5. Their Pentecost what the second-first Sabbath was Luk. 6. 1. 6. Their feast of Tabernacles Hosanna and Hosanna Rabba 7. Their feast of Trumpets their New-Moones Translation of feasts 8. Their feast of Expiation what meant by the filth of the world and the off-scowring of all things 1 Cor. 4. 13. 9. Their Sabbaticall yeere 10. Their Iubile their vse thereof 11. Their feast of Purim and feast of Dedication The fourth Booke Of their Idolatrie Chap. 1. THe beginnings of Idolatrie 2. Moloch Adram-Melech Anam-Melech Baal the Tabernacle of Moloch c. 3. Baal Peor Baal Tsephon Baal-Zebub Baal-Berith Bel and the Dragon 4. Dagon 5. The Molten Calfe 6. Astaroth Ammonia Iuno the Queene of Heauen Diana of the Ephesians 7. Other Idol-gods mentioned in Scripture 8. Sorts of diuine reuelation Vrim and Thummim 9. Teraphim what they were 10. Sorts of Diuination forbidden The fifth Booke Of their Consistories Chap. 1. COurts of Iudgement their Ecclesiasticall Consistorie 2. Sorts of Excommunication 3. Ciuill Consistories what persons necessarily present what meant by the Magistrate Iudge and Officer Luk. 12. 58. 4. The number of their Ciuill Courts what meant by a Councell Iudgement Fire of Gehenna Mat. 5. 5. Manner of electing Iudges 6. Ceremonies common in all capitall iudgements whence that phrase came His bloud be on vs and our children 7. Their capitall punishments what they were 8. Punishments not capitall 9. Punishments borrowed from other Nations whether Saint Paul fought with beasts at Ephesus The sixth Booke Of Miscellaneous Rites Chap. 1. CIrcumcision whence the vse of God-fathers in Baptisme 2. First-fruits Firstlings First-borne 3. Sorts of Tithes manner of paying them 4. Mariages and Diuorces copies of their Dowrie-bill and bill of Diuorce What meant by power on the womans head 1 Cor. 11. 10. 5. Burialls manner of embalming manner of their Sepulchers What meant by baptization of the dead 1 Cor. 15. 9. 6. Of their Oathes 7. Of their writing their Masorites and their worke 8. Israels pitching of their tents or of their camps 9. Their Measures 10. Their coines first of brasen coines siluer coines and gold coines Faults escaped in the marginall Quotations Pag. 31. reade Elias pag. 52. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 111. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 112. reade prec p. 115. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 186. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 186. reade R. Dau. p. 200. reade Tiraquel Faults in the Booke escaped PAg. 21. reade Lieutenants p. 43. reade Scripturarij p. 69. reade Iehu p. 105. reade Siuan p. 123. Though remote was left out in the printing but inserted with a pen. p. 178. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182. reade Thensa p. 182. reade Thensa p. 191. reade Gods to be made p. 259. reade Nauicula p. 189. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 330. reade Manch of gold p. 330. reade Manch of siluer p. 296. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 319. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. ibid. A pace MOSES and AARON THE FIRST BOOKE treateth of Persons CHAP. I. Of the forme of the Hebrewes Common-wealth vntill Christ his comming and when the Scepter departed from them THe forme and state of gouernment hath beene subiect to change variation amongst all Nations but especially amongst the Iewes wher these changes are obserueable At first the Fathers of their seuerall families and their First-borne after them exercised all kinde of gouernment both Ecclesiasticall and Ciuill being both Kings and Priests in their owne houses They had power ouer their owne families to blesse curse cast out of doores disinherit and to punish with death as is apparent by these examples of Noah towards Cham Gen.
〈◊〉 This obseruation giueth light to that Canon in the Laodicean councell which forbiddeth Christians in their loue feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceiue to be threefold First That Christians might not symbolize with Heathen people Secondly That none presuming that their portions should be sent them might absent themselues Thirdly That those present especially the poorer sort as it often falleth out might not bee iniured by hauing the best of their prouision sent away in such portions Here wee may note for conclusion that as the time of their supper was toward the euening and then they gaue greatest entertainment So the time of their dinner was about the sixth houre of the day that is as we count about noone Kill meat and make ready for the men shall eat with me at noone Gen. 43. 16. Peter went vp vpon the house to pray about the sixth houre then waxed he an hungred and would haue eaten but whiles they made something ready hee fell into a trance Acts 10. 9 10. Moreouer wee may here note the difference betweene those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Corinth 10. 16. The cup of blessing and this is applied to those seuerall cups vsed in their solemne feasts because of those blessings or thanksgiuings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 16. 7. The cup of consolation this was so called because it was sent by speciall friends in time of mourning as intending by this drinking to put away sorrow and griefe from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of saluation this was vsed commonly after their peace-offrings which were vowed in way of thankfulnesse for benefits obtained Whence the Seuenty Elders commonly translate a peace-offring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of saluation or saluation is it selfe CHAP. III. Of their Sabbath THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabbath from whence our English word Sabbath is deriued signifieth rest and is applied to all solemne festiualls They polluted my Sabbaths Ezek 20. 21. That is my feasts Sometimes it is applied to the whole weeke Ieiuno bis in Sabbato I fast twice in the weeke Sometimes and that most frequently it is vsed for that seuenth day which God had set apart for his owne seruice This last was holy either by a simple holinesse which belonged vnto it as was the seuenth day or else by a double holinesse occasioned by some solemne feast vpon the same day and then it was called Sabbatum magnum A great Sabbath Iohn 19. 36. For on that Sabbath day of which Saint Iohn speaketh the Feast of the Passeouer happened that yeere The weeke daies are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane daies by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working daies but when they speake of them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time betweene the two Sabbaths a Scaliger de emend temp lib. 6. p. 26 1. Item Beza in hunc locum This was the time vpon which the Gentiles desired to heare Paul Act. 13. 42. In respect of the different degrees of holinesse on dayes the Sabbath day is not vnfitly compared to a Queene or rather to those whom they termed Primary wiues other feast-dayes to concubines or halfe-wiues working dayes to handmaids The Sabbath began at b Scaliger de emend temp l. 6. p. 269. six a clocke the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath beganne at c Ioseph Antiq. l. 16. c. 10. three of the clocke in the after noone the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbath the Sabbath-eue By the ancient Fathers it was called d In ritibus Paganorum coena pura appellabatur coena illis apponi solita qui in casto erant quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaac Casaubon Exercit 16. p. 662. coena pura the phrase is borrowed from Pagans whose Religion taught them in their sacrifices to certaine of their Gods and Goddesses to prepare themselues by a strict kinde of holinesse at which time of their preparation they did partake of a certaine supper which as it consisted of choise meats such as those Heathens deemed more holy than others so it was eaten with the obseruation of holy rites and ceremonies hence they themselues were said at this time of their preparation to be In casto and their preparatory supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eue Coenam puram By the Euangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore preparation For the whole day was a kinde of preparation as will appeare by the particulars then forbidden First on this day they might goe no more than three Parsath now a Parsa contained so much ground as an ordinary man might goe ten of them in a day Secondly Iudges might not then sit in iudgement vpon life and death as is shewen in the chapter of Translation of Feasts e Casaubon Exercit 16. pag. 477. ex Michlol Kimchi Thirdly all sorts of artificers were forbidden to worke onely three accepted Shoomakers Taylors and Scribes the two former for repairing of apparell the other for fitting themselues by study to expound the law the next day and these were permitted but halfe the preparation time to worke The best and wealthiest of them g Buxtorf Synagog Iud. cap. 10. ex Talmud euen those that had many seruants did with their owne hands further the preparation so that sometimes the masters themselues would chop herbes sweepe the house cleaue wood kindle the fire and such like In old h Buxtorf Synaegog Iudaic. Ibid. time they proclaimed the preparation with noyse of trumpets or hornes but now the moderne Iews proclayme it by the Sexton or some vnder officer of the church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach isibbur The messenger of the Congregation Concerning the sanctification of the Sabbath day it selfe in corrupter times some things the Iewes added ouer and aboue that which God commanded In other things they tooke liberty where God granted none In the first they were superstitious in the second sacrilegious They tooke liberty There were two thousand cubits betweene the Arke and the campe when they marched Iosh 3. 4. and in probability the same proportion was obserued when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer cubit which they terme a Geometricall cubit but all agree in this that these two thousand cubits were a Sabbath daies iourney though none as I know haue obserued
their debts and thence it was called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemita laihoua The Lords release Deut. 15. 2. Seeing they were that yeare forbid to till their ground here question might bee made what they should eat then in the time of this intermission Answ I will command my blessing vpon you in the sixth yeare and it shall bring forth fruit for three yeares Leu. 25. 20 21. saith the Lord. Seeing euery seuenth yeare debts according to Gods command were to bee remitted some might demand whether this might not much endamage their estates if they did lend or harden their hearts not to lend Answ It could not endamage their estates for it is a most infallible Maxime No man is a loser by seruing God Whence the Hebrewes themselues interpret this to be rather Mandatum probationis A command of triall such as Abrahams offering vp of Isaak was which God commanded not intending that he should be sacrificed but that Abrahams loue might bee tried rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Esra interpreting these words Saue when there shall be no poore among you Deut. 15. 4. c Aben Esra Deut. 15. 4. That is saith he as if the Lord had said Know that that which I haue commanded thee that thou shouldest not exact of thy brother will be needlesse If all Israel or the greater part obey the voice of God then there shall bee no poore amongst you to whom it shall be needfull for thee to lend yea all of you shall be able to lend to many nations The reasons why this feast was instituted are thought to be First to teach the people to depend vpon Gods prouidence by faith for though the owner of the field might gather euen on that yeare for the maintenance of himselfe and his family Leuit. 25. 6. yet he was neither to sow his field thereby to make his haruest the greater nor to hedge his field or locke vp his cornyard thereby to enioy the proprietie but to let all be common and euery mans hand equall in euery place Secondly they were hereby put in minde of that happy estate which Adam enioyed in his innocency when the earth brought forth her increase without manuring Lastly it shadowed forth that euerlasting Sabbath which we expect in the heauens d Vid. Hospinian de Orig. huius festi And some coniecture this to be the ground of Rabbi Elias his opinion e Talmud in Sanedrin c. Helec that the world should continue for six thousand yeares but the seuenth thousand should be the great Sabbaticall yeare The six thousand yeares answered the six working daies of the weeke the seuenth answered our Sabbath according to that A thousand yeares are but as one day with the Lord 2 Pet. 3. 8. Elias his words are these Six thousand yeares the world shall bee and againe it shall be destroied f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inamtatis duo millia legis duo millia dierum Messiae Talmud in Sanedrin c. Helec Two thousand shall bee void two thousand vnder the law and two thousand vnder the Messias The substance of this prophecy howsoeuer we reiect as too curious yet seeing that a Iew spake it it may serue to proue against them First That the Messias is already come Secondly That Moses his law ceased at his comming CHAP. X. Of their Iubile THis is the last festiuall which God commanded the Iewes it was celebrated euery fiftieth yeare It is commanded Leuit. 25. 8. Thou shalt number seuen Sabbaths of yeares vnto thee c. The English word Iubile is deriued from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iobel signifying a ram it signifieth also a rams horne Seuen Priests shall beare before the Arke seuen Trumpets of rams hornes Iosh 6. 4. where the word Iobelim is vsed and is expounded by the Chaldee Paraphrast rams hornes Marbachius is of opinion that this yeare was called their Iubile c Marbach in Leuit 25. from Iubal the first inuenter of musicall instruments of whom we reade Gen. 4. 21. Iubal was the Father of all such as handle the Harpe and Organ Other Authors deliuer other reasons of the name but it is most probable that this yeare was termed the yeare of Iubile from Iobelim the rams hornes then sounded There were fiue maine vses of this feast First for the generall release of seruants Secondly for the restoring of lands and tenements vnto their first owners who formerly sold them Thirdly hereby a true distinction of their Tribes was preserued because lands returned vnto their owners in their proper Tribe and seruants to their owne Families d Hospinian de Orig fest c. 9. Fourthly Some are of opinion that as the Grecians did compute their times by the number of Olympiads the Romans by their lustra the Christians by their Indictions So the Iewes by their Iubiles Lastly it did mystically shadow forth that spirituall Iubile which Christians enioy vnder Christ by whose bloud wee haue not onely a reentry into the Kingdome of heauen which we had formerly forfeited by our sinnes and this was haply signified by the Israelites reentry vpon their lands formerly sold but also the sound of the Gospell which was in this feast typed out vnto vs by the noise of Trumpets is gone throughout the world And thus the Lord God hath blowen the Trumpet as Zacharies phrase is Zach. 9. 14. But neither this release of seruants nor restoring of lands was e Moses Aegyptius in Halacha Schemita Veiobel c. 10. vntill the tenth day of the first moneth Tisri at which time it was proclaimed by the sound of Trumpets or rams hornes the nine first daies of this moneth the seruants feasted and made merry and wore garlands in token of their liberty approaching CHAP. XI The Feast of Purim and the feast of consecration or Dedication PVr is a Persian word and signifieth a lot whence this feast of lots is called Purim i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lottery it began on the fourteenth of Adar and continued till the end of the fifteenth Ester 9. 21. It was instituted by Mordecay in remembrance of the Iewes deliuery from Haman before whom lots were cast day by day and moneth by moneth for the destruction of them In these two daies they reade the history of Esther in their Synagogues and as often as they heare mention of Haman a Hospinian de fest fol. 33. ex Antonio Margarita in lib. de ceremoniis Iudaeorum they doe with their fists and hammers beat vpon the benches and boords as if they did knocke vpon Hamans head The feast of Dedication is termed in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas a feast wherein something is renewed because those things onely are reputed consecrated which are separated from their common vse and dedicated to some new and holy vse We shall reade of many things consecrated in the old Testament the
The Essenes z Philo item Ioseph worshipped toward the Sun rising 11. The Essenes bound themselues in their oath to a Ioseph de bal. l. 2. c. 12. preserue the names of Angels the phrase implieth a kinde of worshipping of them 12. They were aboue all others strict in the obseruation of the b Ioseph ibid. Sabbath day on it they would dresse no meat kindle no fire remoue no vessels out of their place no nor ease nature c Philo de vita contemplat Yea they obserued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery seuenth weeke a solemne Pentecost seuen Pentecosts euery yeere 13. They abstained from marriage not that they disliked marriage in it selfe or intended an end or period to procreation but partly in warinesse of womens intemperance partly because they were perswaded that no woman would continue faithfull to one man This auoiding of marriage is not to be vnderstood generally of all the Essenes for they disagreed among themselues in this point Some were of the opinion before noted others maried for propagation Nihilominus autem cum tanta ipsi moderatione conueniunt vt per triennium explorent valetudinem foeminarum si constanti purgatione apparuerint idoneae partui ita eas in matrimonia asciscunt Nemo tamen cum praegnante concumbit vt ostendant quòd nuptias non voluptatis sed liberorum causâ inierint Thus the latter sort preserued their sect by the procreation of children The former sort preserued it by a kinde of adoption of other mens children counting them as neere kinsmen and tutoring them in the rules of their owne discipline as Iosephus witnesseth d Plin. hist lib. 5. cap. 17. Pliny addeth also that many other of the Iewes when they began to be strucke in yeeres voluntarily ioyned themselues vnto them being moued thereunto either because of the variable state and troubles of the world or vpon consideration of their owne former licentious courses as if they would by this meanes exercise a kinde of penance vpon themselues Concerning the beginning of this sect from whom or when it began it is hard to determine e Serarius Trihaeres lib. 3. cap. 9. Some make them as ancient as the Rechabites and the Rechabites to haue differed only in the addition of some rules and ordinances from the Kenites mentioned Iudg. 1. 16. And thus by consequence the Essenes were as ancient as the Israelites departure out of Egypt for Iethro Moses father in law as appeareth by the text was a Kenite But neither of these seemeth probable For the Kenites are not mentioned in Scripture as a distinct order or sect of people but as a distinct familie kindred or nation Num. 24. 21. Secondly the Rechabites they neither did build houses but dwelt in tents neither did they deale in husbandrie they sowed no seed nor planted vineyards nor had any Ier. 35. 7. The Essenes on the contrary they dwelt not in tents but in houses f Ioseph antiq l. 18. c. 2. and they imployed themselues especially in husbandrie One of the g Ios Scaliger in Trihaeres c. 23. Hebrew Doctors saith that the Essenes were Nazarites but that cannot be because the law inioyned the Nazarites when the time of the consecration was out to present themselues at the doore of the Tabernacle or Temple Num. 6. Now the Essenes had no accesse to the Temple When therefore or from what Author this sect tooke its beginning is vncertaine The first that I finde mentioned by the name of an Essene was one h Ioseph lib. 13. c. 19. Iudas who liued in the time of Aristobulus the sonne of Ioannes Hyrcanus before our Sauiours birth about one hundred yeeres howsoeuer the sect was of greater antiquitie i Ioseph lib. 13. c. 9. for all three Pharises Sadduces and Essenes were in Ionathans time the brother of Iudas Maccabaeus who was fifty yeeres before Aristobulus Certaine it is that this sect continued vntill the dayes of our Sauiour and after for Philo and Iosephus speake of them as liuing in their time What might be the reason then that there is no mention of them in the New Testament I answer First the number of them seemeth not to haue been great in Philo and Iosephus his time k Philo lib. Quod omnis probus p. 678. about foure thousand which being dispersed in many cities made the faction weake and haply in Ierusalem when our Sauiour liued they were either few or none Secondly if we obserue histories we shall finde them peaceable and quiet not opposing any and therefore not so liable to reproofe as the Pharises and Sadduces who opposed each other and both ioyned against Christ Thirdly why might they not as well be passed ouer in silence in the New Testament especially containing themselues quietly without contradiction of others as the Rechabites in the Old Testament of whom there is mention only once and that obliquely although their order continued about 300. yeeres before this testimonie was giuen of them by the Prophet Ieremie for betweene Iehu with whom Ionadab was coetanean and Zedekiah Chronologers obserue the distance of so many yeares Lastly though the names of Essenes bee not found in Scripture * Vide Chemnic exam conc Trident. part quart p. 120. yet wee shall finde in Saint Pauls Epistles many things reproued which were taught in the schoole of the Essenes Of this nature was that aduice giuen vnto Timothie 1 Tim. 5. 23. Drinke no longer water but vse a little wine Againe 1 Tim. 4. 3. Forbidding to marry and commanding to abstaine from meats is a doctrine of Deuills but especially Coloss 2. in many passages the Apostle seemeth directly to point at them Let no man condemne you in meat and drinke verse 16. Let no man beare rule ouer you by humblenesse of minde and worshipping of Angells vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why are yee subiect to ordinances vers 20. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was applied by the Essenes to denote their Ordinances Aphorismes or Constitutions In the verse following he giues an instance of some particulars Touch not taste not handle not verse 21. Now the Iunior company of Essenes might not touch their Seniors And in their diet their taste was limited to bread salt water and hyssop And these ordinances they vntertooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo for the loue of wisdome but the Apostle concludeth vers 23. That these things had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdome And whereas Philo termeth the religion of the Essenes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth religious worship the Apostle termeth it in this same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluntary religion or Will-worship yea where hee termeth their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kinde of Philosophy receiued from their forefathers by tradition Saint Paul biddeth them beware of Philosophie verse 8. We formerly obserued two sorts of Essenes
being read in the Synagogues euery Sabboth day Act. 15. 21. In Hierusalem there were a Sigonius de rep Hebr. l. 2. c. 8. foure hundred eighty Synagogues beside the Temple partly for Iewes partly for strangers one for strangers was called the Synagogue of the Libertines Act. 6. 9. Whence it had that name whether from the Roman Libertines such as had serued for their freedome being opposite to the Ingenui those that were free-borne for many of those Libertines became Proselytes and had their b Philo in legat ad Caium Synagogues or whether it were from c Vide Tremel Act. 6. 9. Lubar signifying an high place for as their Temple so their Synagogues and Schooles were buâ—t on hills and high places because it is said Prouerbs 1. 21. Wisdome calleth in high places I leaue to the iudgement of the Reader Out of Ierusalem in other cities and prouinces were many Synagogues there were Synagogues in Galile Mat. 4. 23. Synagogues in Damascus Acts 9. 2. Synagogues at Salamis Acts 13. 5. Synagogues at Antiochia Acts 13. 14. Yea their tradition is that d Maimon in Tephilla c. 11. §. 1. Wheresoeuer ten men of Israel were there ought to be built a Synagogue Their Synagogues had e Buxtorf de abbreuiatur pag. 73. 181. 174. many inscriptions ouer the gate was written that of the Psalm 118. 20. This is the gate of the Lord the righteous shall enter into it In the walls these and the like sentences Remember thy Creator and enter into the house of the Lord thy God in humilitie And Praier without attention is like a body without a soule And Silence is commendable in time of praier As the Courts of the people before the Temple were distinguisht by a wall into two roomes the one for men the other for the women so in the Synagogues the women were separated from the men f Talmud in tract Suta cap. vlt. vide Buxtorf Synag c. 9. p. 240. by a partition of lattice or wireworke In the Synagogues the Scribes ordinarily taught but not onely they for Christ himselfe taught in them c. Hee that gaue liberty to preach there was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue There was also a Minister who gaue the booke vnto the Preacher and receiued it againe after the text had beene read Christ closed the booke and gaue it againe to the Minister Luke 4. 20. This is probably him whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliach Tsibbur the Minister or Clerke of the Synagogue Their Schooles were different from their Synagogues Paul hauing disputed for the space of three moneths in the Synagogue because diuers beleeued not but spake euill of that way he departed from them and separated the disciples disputing daily in the Schoole of one Tyrannus Act. 19. 8 9 10. Their Schoole sometimes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth an house simply as appeareth by that saying g Drusius de tribus sect l. 2. c. 10. Octodecim res de quibus contentio fuit inter donum Sammai domum Hillel ne Elias quidem abolere posset Those eighteene matters controuersed betweene the house of Sammai and the house of Hillel Elias himselfe could not decide that is betweene their two Schooles Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hamidrasch an house of subtill and acute exposition Here points were more exactly and punctually discussed than in the Synagogue or Temple whence they held it a profounder place for exposition than the Temple to this purpose tend those sayings h Maimon Tephilla c. 11. §. 14. They might turne a Synagogue into a Schoole but not a Schoole into a Synagogue for the sanctitie of a Schoole is beyond the sanctitie of a Synagogue And that grouth from vertue to vertue Psal 84. 7. * Paraphrast Chal. in hunc locum They interpret a kinde of promotion or degree in remouing from their Temple to their Schoole In their Temple their Sermons were as it were Ad populum in their Schooles Ad clerum As they had Synagogues so likewise Schooles in euery citie and prouince and these were built also vpon hills There is mention of the hill Moreh Iudges 7. 1. that is the Hill of the Teacher The Masters when they taught their Schollers were said to giue Giue vnto the wise and he will be wiser Prou. 9. 9. The Schollers when they learned any thing were said to receiue it Heare my sonne and receiue my words Prou. 4. 10. Hence is that of the Apostle This is a true saying and by all meanes worthy to bee receiued 1 Tim. 1. 15. that is learned the like phrases of speech are in vse among the i Da si graue non est Hor. l. 2. satyr 8. Sed tamen iste Deâ—â—s qui sit da Tytere nobis Virg. Bucol Accipe nunc Danaum infidias Virg. Aeneid l. 2. Latines Whether their Oratories or places of praier called Proseuchae were different places from their Schooles or Synagogues I haue not yet learned That some of these were without the citie that proueth nothing for so might Synagogues and Schooles too Epiphanius treateth of these k Epiphan Tom. 2. l. 3. c. 80. Oratories but there he speaketh not one word to shew the lawfulnesse of ciuill businesses to be done in them could that be proued a difference would easily be shewen Some say they were l Beza Act. 16. 13. Synagogues others m Philo Iud. de vitâ Mosis p. 530. Schooles Of this house of praier mention is made Acts 16. 13. in which Saint Paul sate downe and spake vnto the women which gesture intimateth rather preaching than praying true all gesture was in vse for praier standing kneeling sitting Abraham stood before the Lord Gen. 18. 22. that is he praied The Publican stood a farre off and praied Luke 18. 13. whence by way of prouerb they said n R. Iuda in lib. Musar vid. Drus praet Mat. 6. 5. Sine stationibus non subsisterit mundus Were it not for standing the world could not stand Steuen kneeled Acts 7. 60. Dauid sate before the Lord and said 2 Sam. 7. 18. yet sitting when the speech is to the people not to the Lord implieth preaching not praier It is probable that as at the gate of the Temple so at the gate of these Oratories the poorer sort of people assembled to expect almes whence some vse the word o Quá te quaero proseucha Iuuen. Sat. 3. Proseucha to signifie an hospitall The p Caninius de locis N. Testam c. 5. p. 38. Talmudists taxed the peoples negligence in praier saying they vsed three sorts of Amen and all faulty A faint Amen when praied without feruency A hastie Amen when they said Amen before the praier was done A lazie Amen when they pronounced it at length as if they were a sleepe diuiding the word A-men The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iethoma pupillum The
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectile quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Ierusalem THe gates of the whole circuit of the a Sheindler pentaglot wall about Ierusalem were 9. The sheepe-gate Nehem. 3. 1. This was neare the Temple and through it weare lead the sheepe which were to bee sacrificed being washed in the poole Bethesda neare the gate The fish-gate Neh. 3. 3. before this Iudas is thought to haue hanged himselfe b Stukius conuiu lib. 2. c. 11. Some thinke that these two gates and likewise the horse-gate Nehem 3. 28. were so called because they were in manner of three seuerall market places and at the one gate sheepe at the other fish and at the third horses were sold The oldgate was so called because it was supposed to haue remained from the time of the Iebusites and not to haue beene destroyed by the Assyrians it was neare Caluarie and without this gate Christ was crucified Concerning the other gates little is spoken Touching the gates of the Temple there were c R. Iuda in l. Musar vid. druâ—â—i praeterit Ioan. 9. 22. two of principall note both built by Solomon the one for those that were new maried the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by hauing their lip couered with a skirt of their garment none entred that gate with their lip vncouered but such as were excommunicate Now the Israelites which on the Sabboth daies sate betweene those gates said vnto the new maried Hee whose name dwelleth in this house glad thee with children vnto the mourner Hee which dwelleth in this house glad and comfort thee vnto the excommunicate Hee which dwelleth in this house moue thy heart to hearken to the words of thy fellowes Among the Iewes the gates were places of chiefest strength so that they being taken or defended the whole citie was taken or defended and they were chiefe places of iurisdiction for in them Iudges were wont to sit and to decide controuersies hence proceeded those phrases The gates of hell shall not preuaile against c. And Thy seede shall possesse the gates of his enemies CHAP. IV. Of their groues and high places THe ancient Heathens did not onely not build Temples a Hospin de Orig. Templ p. 1. but they held it vtterly vnlawfull so to doe The reason of this might be because they thought no Temple spatious enough for the Sunne which was their chiefe God Hence came that saying b Alex. ab Alex. l. 2. c. 22. Mundus vniuersus est templum Solis The whole world is a Temple for the Sunne Moreouer they thought it vnfit to streighten and confine the supposed infinitenesse of their fancied Deities within walls and therefore when after times had brought in the vse of Temples yet their God Terminus and diuers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be the reason why they made choise of hills and mountaines as the conuenientest places for their Idolatry These consecrated hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods increased so the number of their consecrated hills was multiplied from which their Gods and Goddesses tooke their names as Mercurius Cyllenius Venus Erycina Iupiter Capitolinus At length to beautifie these holy hills the places of their idolatrous worship they beset them with trees and hence came the consecration of groues and woods from which their Idolls many times were named c Populus Alcidae gratissima vitis Iaccho Formosae myrtus Veneri sua Laurea Phoebâ— Virg. Eclog. 7. At last some choise and select trees began to be consecrated d Plin. nat hist lib. 16. cap. 44. Those French Magi termed Dryadae worshipped the Oake in Greeke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holme tree And e Maximus Tyrius Serm. 38. fol. 225. edit Steph. amongst the Celtae a tale Oake was the very Idoll or image of Iupiter Among the Israelites this Idolatry began vnder the Iudges Othniel and Ehud Iudges 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the groue 1 King 18. 19. and Idolls of the groue that is peculiar Idolls vnto whom their groues were consecrated 2 King 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches make speciall choise of some particular Saints by whose names they call them as Saint Peters Church Sainâ— Pauls Saint Andrews c. So they consecrated their groues vnto particular Idolls whence in profane authors we reade of Diana Nemorensis Diana Arduenna Albunea Dea all receiuing their names from the groues in which they were worshipped yea the Idoll it selfe is sometimes called by the name of a groue Iosiah brought out the groue from the house of the Lord 2 King 23. 6. It is probable that in this Idoll was pourtraied the forme and similitude of a groue and thence was called a groue as those siluer similitudes of Dianaes Temple made by Demetrius were termed Temples of Diana Act. 19. 24. CHAP. V. Their cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety onely to those who were guiltlesse in respect of their intention but the others were common sanctuaries as well for the guilty as the guiltlesse If any man did fortuitously or by chance kill another man in such a case liberty was granted vnto the offender to fly at first vnto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously vpon his neighbour to slay him with guile thou shalt take him from mine Altar Exod. 21. 14. Yea we may coniecture this custome of refuge to haue continued in force alwaies by the practise of Ioab 1 Kings 2. 28. Notwithstanding least the Altar might be too farre distant from the place where the fact might be committed it is probable that therefore God ordeined certaine Asyla or cities of refuge which for the same reason are thought to haue beene a R. Salom. Iarchâ— Deut. 19. 3. equally distant one from the other in Canaan These cities were in number six Bezer of the Reubenites countrey Ramoth in Gilead of the Gadites and Golan in Bashan of the Manassites These three Moses separated beyond Iordan Deut. 4. 41. 43. The other three appointed by Ioshua in the land of Canaan were Cadesh in Galile in mount Naphtali Shechem in Ephraim and Kirath-arba which is Hebron in the mountaine of Iudah Iosh 20. 7. Three other cities of like nature God promised the Israelites vpon condition of their obedience after their coasts were enlarged but it seemeth their disobedience hindred the
the reason why it was so called which I take to be this On the Sabbath day they were all to repaire to the place of Gods publique worship which was two thousand cubits distant from those who camped nearest Hence follow foure propositions 1. That two thousand cubits any where by proportion might bee called a Sabbath daies iourney Secondly that to those who dwelt in the Campes more remote from the Arke a Sabbath daies iourney was more than two thousand cubits Thirdly That it is now lawfull on the Sabbath day to ioyne with the congregation in the place of Gods publique worship Fourthly That it was vnlawfull for the Iewes hereupon to take liberty to walke idly whither they would if it were not more than two thousand cubits pretending it to bee but a Sabbath daies iourney They added vnto that which God commanded 1. God said Remember to keepe holy a seuenth day In which words God sanctified one day to be Sabbathum i Hospinian de Orig fest cap. 3. they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was twofold some began the Sabbath sooner than others this was done by the Iewes dwelling at Tyberias because they dwelling in a valley the Sunne appeared not to them so soone as it did to others Some againe continued the Sabbath longer than others this was done by those dwelling at Tsepphore a citie placed vpon the top of a mountaine so that the Sunne shined longer to them than it did vnto others thus both of these did Addere de profano ad sacrum Adde somwhat of the working-day immediatly going before or immediatly following after none diminished of the Sabbath k Buxtorf comment Masoret c. 4. ex Musar Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias and ended it with those of Tsepphore 2. God said to morrow is the rest of the holy Sabbath vnto the Lord bake that yee will bake and seeth that yee will seeth Exod. 16. 23. This command was proper to the time of Manna l Iun. Tremel in Exod. 16. the reason is there alleaged why they should prepare that day for the morrow because vpon the Sabbath day they should not finde it in the field The Iewes extend this command to all ages and therfore they dressed no meat this day this haply was the reason that the heathen people thought they m Sueton. August c. 76. deâ—eiun sabbat vid. Martial l. 4. Epig. 4. fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Ieiunobis in Sabbato 3. God said ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle n Vatablus in hunc loâ—um Item Tremel Iunius for therefore is the Sabbath mentioned in that chapter to shew that the worke of the Tabernacle ought to giue place to the Sabbath The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day 4. God said In it thou shalt doe no manner of worke This the Iewes vnderstood without any manner of exception o Hospinian de Orig. fest c. de Sabbato Hence they held it vnlawfull to roste an apple to tucke an herbe to climbe a tree to kill or catch a flea Hence they thought it vnlawfull to defend themselues being assaulted by their enemies on the Sabbath day by this meanes twice they became a prey vnto the enemie p Ioseph l. 12. c. 8. First vnto Antiochus whereupon Mattathias made a decree that it should be lawfull vpon the Sabbath to resist their enemies which decree againe they vnderstanding strictly as if it did onely giue leaue to resist when they were actually assaulted and not by any labour that day to preuent the enemies raising of rams setling of engines vnderminings c. they became a prey the second time to Pompey For the right vnderstanding therefore of this command wee are to know that three sorts of seruile workes were allowed 1. Workes of charity God that allowed them to leade their oxe and asse to water on the Sabbath Luke 13. 15. to make their liues more comfortable much more allowed man liberty to dresse conuenient food for himselfe and his family that they might the more comfortably performe holy duties Christ healed on the Sabbath therefore visiting the sicke and the vse of the Physitian was both then and now lawfull 2. Workes directly tending to Gods Worship not onely killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their trumpets and hornes on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably goe from their houses to the place of Gods publique worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day and to take iourneys to ioyne with the publique congregation or to preach the word Of these we may say though they are in their owne natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho which according to their writings fell on the Sabbath day r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. D. Kâ—â—chi in Iosh 6. He which commanded the Sabbath to bee sanctified commanded it also to be prophaned 3. Workes of absolute necessity as the defending ones selfe against his enemie and others of like nature concerning which the Iewes haue a saying Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perill of life driues away the Sabbath And the Christians with a little change of a more common prouerb say Necessitas non habet ferias Necessitie hath no holidaies CHAP. IIII. Of their Passeouer and their feast of vnleauened bread SOme of the Fathers haue deriued the word a Tertullian adu Iud. cap. 10. It. Ambros lib. de Myster pasch cap. 1. Pascha from a Greeke verbe signifying to suffer because the sufferings and passion of our Sauiour are celebrated about that time b August in titul Ps 68. This opinion Augustine iustly confuteth for the word is originally an Hebrew word signifiing to passe by to leape or passe ouer The Etymology is Gods owne It is the sacrifice of the Lords Passeouer which passed ouer c. Exod. 12. 27. The word Passeouer in scripture hath three acceptions First it is taken for that yearely solemnity which was celebrated vpon the c Eâ— Theologis non pauci omnia quae ad 14â—â— nectiem pertinent 15ae 〈◊〉 quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant teste Scalig. de emend temp l. 6. p. 270. fourteenth day of Nisan otherwise called Abib you may call it
blemish 3 To be sacrificed and rosted 4 His bones being not broken 5 About the euening 6 Their doore posts were to be sprinckled with the bloud 7 That the punishing Angell might passe ouer them 8 It was eaten in their seuerall families 9 The whole Lambe 10 Without leauen 11 With bitter herbs 12 In haste and in the manner of Trauellers 13 Onely by the Circumcised Christ was 1 Perfect man Ioh. 1. 2 Without sinne 3 Suffered and died 4 They brake not his legs Ioh. 19. 33. 5 In the end of the world Heb. 9. 26. 6 The bloud of Christ purgeth our consciences 7 That sin and death might not preuaile against vs. 8 Hee is applyed by faith 9 According to all the Articles of the Creed 10 Without hypocrisie 1 Cor. 5. 11 With patience vnder the Crosse 12 With an earnest longing expectation of life eternall 13 Onely by the faithfull 1 Cor. 11. CHAP. V. Of their Pentecost THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pentecost which word signifieth the fiftieth day because it was obserued vpon the fiftieth day after the second of the Passeouer which was the sixteenth of Nisan Here in the first place we must note that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeour the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of the Passeouer or a Seniores appellant hunc diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leuit. 23. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Passeouer the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeouer or the morrow after the Passeouer Leuit. 23. 11. Which is all one as if it had beene sayd the morrow after the feast of the Passeouer for in those feasts which consisted of many dayes the first and the last were termed Sabbaths Now these fiftie daies were in truth the appointed time of their haruest their haruest being bounded as it were with two remarkable dayes the one being the beginning the other the end thereof the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeouer the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth day after called the Pentecost Vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they offered a b Scalig. de emend temp lib. 6. sheafe of the first fruits of their haruest Leuit. 23. 10. Vpon the Pentecost then they offered two waue-loaues Leuit. 23. 17. the sheafe being an oblation offered in the name of the whole Congregation whereby all the after fruits thorowout the land were sanctified c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Antiq. lib. 3. cap. 10. it being from thence afterward lawfull and not before to reape the corne the two loaues being not onely an Eucharisticall oblation but also a token of the haruest finished and ended In the second place wee are to know that they did count these 50. dayes by numbring the weekes from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it was called a feast of weekes The manner how they counted the weekes was according to the number of the Sabbaths following the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the first Sabbath following they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that d Scalig. lib. 6. de emend temp pag. 260. all the weeks and Sabbaths during the time of the Pentecost as the first second third and fourth c. tooke their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which obseruation giueth light to that of St. Luke 6. 1. where there is mention of a Sabbath termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second-first Sabbath and by it is meant the Sabbath next after the sixteenth of Nisan which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing that these fiftie dayes did measure out the time of their haruest it will not be amisse to obserue the difference betwixt their haruest and ours which chiefly consisted in their anticipation of time for both the Canaanites and the Egyptians began their haruest about the e Plin. lib. 18. cap. 18. Illud ipsum confirmat Leo Aser testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descript Afric lib. 8. cap. 4. first of Aprill and it was quite finished in May. CHAP. VI. The Feast of Tabernacles THe a Iansen Concord cap. 73. Item Tollet in Ioan. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke word vsed to expresse this festiuitie properly signifieth the making of Tabernacles The b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag hasuccoth Hebrew word a feast of Tabernacles The reason of both is because all the time of this feast which was full seuen dayes from the fifteenth of Tisri vntill the one and twentieth thereof the people remained in tabernacles and boothes made of boughes in manner of arbours or bowers yet so that the first day of those seuen and the last were after a more speciall manner to be obserued as holy conuocations Concerning these boothes the Iewes write thus d Munster Leuit. 23. They ought to bee made in the open aire not within doores or vnder the shelter of a tree they ought not to be couered with clothes nor to be made too close with the thicknesse of the boughes but with such holes that the Sun and the Starres might be seene thorow them and the raine likewise descend thorow them In these they ought to dwell those seuen daies as in their houses they ought to furnish them with houshold stuffe to lay vnder them and sleepe vnder them only in rainie weather then they had libertie to eat and sleepe in their houses vntill the raine was ouerpast Feeble persons also which could not endure the smell of the earth were permitted to stay at home In Nehemiahs time they made their boothes some vpon the roofe of their houses for their houses were made flat aboue Deut. 22. 8. Some in their courts some in their streets Nehem. 8. 15. Plutarch making mention of this festiuitie saith that e Plutarch Sympos 4. problem 5. these boothes were made principally of iuie boughes but the Scripture reckoneth vp foure distinct kindes Leu. 23. 40. which are thought to bee 1. The Citrine tree 2. The Palme tree 3. The Myrtle tree 4. The Willow of the brooke f P. Fag Leuit. 23. The Rabbines teach that euerie man brought euerie morning his burden of the boughes of these foure trees otherwise he fasted that day And this burden they termed g Elias Thisbit Hosanna in allusion vnto this the people cutting downe branches from the trees and strewing them in the way when our Sauiour did ride into Ierusalem cried saying Hosanna to the Sonne of Dauid Mat. 21. 9. Plutarch scoffing the Iewes compares this feast with that drunken festiuall in the honour of Bacchus in which the Bacchides ran vp and downe with certaine iauelins in their hands wrapped about with iuie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this respect he termeth this feast of the Iewes 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much vnlike Moreouer on the next day after this feast they compassed the altar h Hospinian de orig fest cap. 7 It. Munster in Calendar p. 150. seuen times with Palme boughes in their hands in the remembrance of the ouerthrow of Iericho for which reason or else because that Palme branches were the chiefe in the bundle it was called Dies palmarum Palme feast Concerning the reason of this feast Some are of opinion that it was instituted in memorie of that protection which the Lord vouchsafed the Israelites by the cloud when they trauelled thorow the wildernesse vnder the shadow of which they trauelled as vnder a safe boothe or tent Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posteritie may know that I haue made the children of Israel to dwell in boothes Leuit. 23. 43. The Chaldee rendreth it That your posteritie may know that I haue made the children of Israel to dwell i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shadow of clouds k Theophylact. Iohan 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage which was gathered in at that time of the yeere thence is it that they conceiue those Psalms of Dauid which are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to haue beene composed for this Feast Others speake more probably who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles the text is cleere Leuit. 23. 43. The sacrifices which were offered these seuen dayes are prescribed Numb 29. from the thirteenth verse to the thirtie fourth where we shall reade euerie day the like sacrifice but onely with this difference that vpon the first day they offered thirteen young bullocks vpon the second twelue vpon the third eleuen and so forward euer diminishing the number by one l Hospinian â— de â—rig huius fest The reason of which diminution the Iewes deliuer to bee thus the whole number of bullocks to bee offered at this solemnitie was seuentie according to the languages of the seuentie Nations for whom as they teach these sacrifices were performed signifying thereby that there would be a diminution of those Nations vntill all things were brought vnder the gouernment of the Messias who was the Expectation and Hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Nehem 8. 18. but yet because this immediatly followed the feast of Tabernacles it hath beene alwaies counted the last day of that Feast And not onely the boughes but the m Talmud tractat de festo Tabernaculorum cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Trâ—mâ—l Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth from the vsuall acclamations of the people whiles they caried the boughes vp and downe And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Ioh. 7. 37. n Buxtorf in abbreuiatur p. 253. Vpon this day they did reade the last Section of the Law and likewise began the first lest they might otherwise seeme more ioyfull in ending their sections than willing to begin them o Tremel Ioh. 7. 37. ex Talmud Vpon this day also by the institution of the Prophet Haggaeus and Zacharie and such like Propheticall men they did with great solemnitie and ioy bring great store of water from the riuer Shiloah to the Temple where it being deliuered vnto the Priests it was powred vpon the Altar together with wine and all the people sung that of the Prophet Es 12. 3. With ioy shall yee draw waters out of the wells of saluation Our Sauiour is thought to haue alluded vnto this in that speech which hee vsed on this verie day Ioh. 7. 38. He that beleeueth in me out of his belly shall flow riuers of waters of life It is worth our noting also that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri Ieroboam that hee might worke in the people a forgetfulnesse of the true worship of God appointeth the celebration of a feast in the eighth month on the fifteenth day thereof p Hospinian de orig huius fest p. 24. which is thought to be this verie feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New-Moones FOr the vnderstanding of the time when this Feast was to bee obserued wee must note the month Tisri was the seuenth month according to their sacred Computation and therefor it is commanded to be celebrated the first day of the seuenth month Leuit. 23. 24. But according to their ciuill Computation it was their first moneth so that this feast may be termed their New-yeares day The first day of euery moneth had its solemnities First they then repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath day 2 Kings 4. 23. Secondly it was then vnlawfull to buy and sell When will the new Moone bee gone that we may sell corne Amos 8. 5. Thirdly they had then speciall sacrifices ouer and aboue their daily sacrifices Notwithstanding this feast of Trumpets differed from other New moones First in respect of their sacrifices in their ordinary New moones they offered besides the daily sacrifice two bullocks one ram seuen lambs for burnt offerings with their meat and drinke offerings and a goat for a sinne offering Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare they offered all the foresaid sacrifices and ouer and besides them one bullocke one ram and seuen lambs for burnt offerings and a goat for a sin-offering Numb 29. 1. 6. Secondly in other new Moones they blowed no Trumpets In this they blowed a Sheindler invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Sunne rising till night Whence we learne what new Moone it is that Dauid speaketh of Psalm 81. 3. Blow the Trumpet in the new Moone in the time appointed at our feast day The reason in generall of this blowing and great noise of Trumpets I take to haue beene to make their New yeares day the more remarkable because from it all their deeds and contracts bore date and their Sabbaticall yeares and Iubiles were counted thence but why it should be made remarkable by the sound of Trumpets or Cornets there are three coniectures First the b P. Fag Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance and that they did therefore sound rams hornes because a ram was sacrificed in stead of him Secondly c Bas l. in Psalm â—0 Basil is of opinion that the people were hereby put in minde of that day wherein they receiued the law in mount Sinai with
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 Maâ—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 Sanedriâ—â— 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
the sinnes of the people and by the performance of certaine rites and ceremonies expiate them and make an attonement vnto God for them The Ceremonies at this time to bee performed concerned either the people and the Priest or the Priest alone Those which concerned the people and the Priest consisted in the afflicting of their soules by fasting Whence this feast was also called a Iosephus de bell Iud. p. 43. Dies ieiunij The fasting day Ier. 36. 6. Which serueth for the vnderstanding of that Acts 27. 9. Sayling was now dangerous because the Feast was already past that is the feast of Expiation was now past and winter was at hand Those Ceremonies which concerned the Priest alone were two First then the high-Priest entred into the Holiest of Holies which was peculiar vnto this day Secondly he being about to sacrifice for himselfe and his house he tooke vnto him a young bullocke for a sinne offering and a ram for a burnt offering putting on his Priestly robes after he had washed himselfe in water he tooke of the Congregation two he-goats for a sinne-offering and a ram for a burnt offering The two he-goats hee presented before the Lord at the doore of the Tabernacle casting lots which of them should be sacrificed which let scape aliue This last was termed the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazazal ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnez capra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azal abâ—jâ— K. D. Kimchi in radic Scape-goat because the other being slaine this was sent aliue into the wildernesse The Greeke Interpreters call this goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from euils which name the Heathens applied to their Tutelar Gods They intimated that when this Scape-goat caried away the sinnes of the people into the wildernesse hee likewise caried away all those euills which belonged vnto those sinnes And for the securing the people in this point the Lord commanded the High Priest to confesse in the name of all the people and to disburden the sins of the whole Congregation vpon the head of the Scape-goat The forme of Confession according to the relation of the Hebrew Doctors was this c P. Fag Leuit. 16. O Lord thy people the house of Israel they haue sinned they haue done wickedly they haue transgressed before thee I beseech thee now ô Lord pardon the sinnes iniquities and transgressions with which the people the house of Israel haue sinned done wickedly and transgressed before thee as it is written in the Law of thy seruant Moses That in that day he shall make attonement for you that he might cleanse you and that you might bee cleane from all your iniquities before the Lord. The moderne Iewes now because there can be no proper sacrifice the Temple of Ierusalem being destroyed the men they take a white cocke on this day the women an hen d Buxtorf Synagog c. 20. This cocke they swing three times about the Priests head saying Gallus Gallinaceus hic commutatio erit pro me That is This cock shall be a propitiation for me After that they kill the cocke acknowledging themselues worthie of death and then they cast the intralls vpon the top of the house that some Rauen or Crow might carrie both them and together with them their sinnes into the wildernesse And lest they might seeme to bee mad without reason they assigne the cause why they make choyce of a cocke at this time to be this This word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gebher in the holy language signifieth a man in their Talmud it signifieth a cocke Now say they the iustice of God requires that as Gebher sinned so Gebher should make satisfaction From this feast of Expiation it is probable that the Grecians vsed an yeerely Expiation of their cities which was performed on this manner Certaine condemned persons were brought forth with garlands vpon their heads in manner of sacrifices these they would tumble from some steepe place into the sea offering them vp to Neptune e Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing this forme of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis pro nobis peripsema As if they had sayd Bethou a reconciliation or propitiation for vs. The like kinde of expiation was vsed among them in time of any pestilence or contagious infection for the remouall of such diseases they then sacrificed certaine men vnto their Gods * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus Scholiast in Aristophan Plut. pag. 48. such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words are vsed by the Apostle 1 Cor. 4. 13. and they are translated filth off-scouring we are made as the filth of the world and as the off-scouring of all things The words signifie properly the filth or dirt scraped off mens shooes or from the pauement of the ground But in f Budaeus annot reliq in Pandect De poenis p. 334. Budaeus his opinion the Apostle had allusion vnto those kindes of expiations in vse among the Heathens As if he had said We are as despicable and as odious in the sight of the people as much loaded with the reuilings and cursings of the multitude as those condemned persons who were offered vp by way of publique expiation Now seeing at this feast principally the High Priest was a type of Christ it will not bee amisse to note the agreement betweene the type and the truth Aaron 1. The high-Priest went into the Holiest of all Leuit. 16. 3. 2. Hee went once a yeare Exod. 30. 10. 3. Hee with the bloud of goats and calues Heb. 9. 12. 4. He alone Heb. 9. 5. Hee cloathed with his Priestly robes Leu. 16. 4. 6. He tooke two goats Leu. 16. 7. The goat did beare the peoples iniquities Christ 1. Christ our High-Priest went into the holy place namely the heauens Hebr. 9. 12. 2. Hee entred once Heb. 9. 12. 3. Hee by his owne bloud Heb. 9. 12. 4. He alone hath trodden the wine-presse Is 63. 3. 5. Hee ordained and sealed to this office by his father from all eternitie 6. He tooke two natures the impassibilitie of his Godhead was shadowed by the Scape-goat his sufferings in his manhood by the goat that was sacrificed Theodoret Quaest 22. in Leuit. Christ was made sin for vs 2 Cor. 5. 22. CHAP. IX The Sabbaticall yeare or Seuenth yeares rest AS euery seuenth day was a Sabbath day so euery seuenth yeare was a Sabbaticall yeare Leuit. 25. And as the Sabbath day signified that they themselues were the Lords and therefore they abstained from their owne worke to doe the Lords So the Sabbaticall yeare was to signifie that both they and their land was the Lords The obseruation of this feast consisted chiefly in two things First in the not tilling or manuring of their ground whence it was called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabath Haarets the Sabbath of the land Leuit. 25. 6. Secondly in the Creditors discharging their debtors and releasing
with beasts at Ephesus 1 Cor. 15. 32. is much controuersed l Theophylact. Ansâ—lm Some vnderstand by beasts Demetrius and others that opposed him at Ephesus m Chrysostom Ambros 〈◊〉 others more probably vnderstand the words literally and this kinde of punishment was commonly exercised against Christians in the Primitius Church insomuch that Heathens imputing the cause of all publique calamities vnto the Christians would call out n Tertullian Apolog c. 40. Christianos ad Leones Let the Christians be halled to Lions Yea the literall interpretation of the words is a stronger argument that Saint Paul beleeued the resurrection which is the scope of the text than to vnderstand the words of a metaphoricall fight against the enemies of his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wheele A wise King bringeth the wheele ouer the wicked Prou. 20. 26. I take the words to imply no more but this That as the wheele turneth round so by the wisdome of a King the mischiefe intended by wicked men is brought vpon their owne head That hereby should bee vnderstood the grinding of wicked men vnder a cart wheele as the husbandman brake some sort of graine vnder a wheele is the meere conceit of Expositors on this place for no records make mention of any such punishment in vse among the Iewes Among the Greeks there was a punishment went vnder this name o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Iren. De eadem poena loquuntur Demosth 3. in Aphob Suidas It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wheele not because a wheele was brought ouer the wicked but because they bound fast the offender to the spokes of a wheele and there scourged him to inforce a confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drowning one in the sea This was in vse among many nations but the manner differed The p Senec. l. 5. controu 4. Iuuenal Satyr 8. Modestus Digest l. 48. ad legâ—m Pomp. de parric vid. Cael. Rhod. l. 11. c. 21. Romans they sowed vp a paricide into a leather budget sowing vp together with him into the same budget A Serpent a Cocke and an Ape and so cast them all into the sea The q Athenaeus l. 14. Grecians when they iudged any to this kinde of punishment they wrapt him vp in Lead The Hebrews tied a milstone about his necke Thus in respect of the manner r Hier. Mat. 18. 6. those are to be vnderstood who say this kinde of punishment was peculiar to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rendred by the generall name of torturing Heb. 11. 35. 2 Macc. 6. 19. But the word signifieth a speciall kinde of torturing by beating one with cudgells vnto death It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a drumme vsually and hence Å¿ Magius in lib. de equuleo vid. Drus praeterit l. 8. some haue paralleld this torture with that among the Romans termed Equuleus as if the person thus tortured were rackt and stretched out in manner of a drumme head but it signifieth also a drumme sticke and t Sâ—holtastes Aristophanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribit essè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In P. uâ—o pag. 50. thence commeth the punishment to bee termed Tympanismus that is a tabering or beating one to death with cudgells as if it were with drumme stickes This is euident by Eleazar He came willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this kinde of torment 2. Maccab. 6. 19. and in the thirtieth verse where hee gaue vp the ghost there is mention of his strokes not of his racking or stretching Iunius reckoneth u Iunius Ier. 29. 26. another kinde of punishment termed by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok which hee would haue to bee a compound word doubtlesse his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi Nauis a ship or boat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ianak Sugere To sucke for hee saith that thereby is meant a certaine punishment termed Manicula sugentis which x Plutarch in Artaxâ—rxe Plutarch describeth in this manner That the offender should be inclosed betweene two boats as in a prison or as his phrase is quasi in vagina as in a sheath and to preserue life in him milke and hony tempered together was forcibly put into his mouth whether he would or no. And hence from this sucking in of milke and hony this punishment hath beene termed Nauicula sugentis But the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instrumentum constringens manus D. Kimch Ier. 29 26 Hebrews say that Tsinok was nothing else but manacles or cords wherewith prisoners hands were tied I leaue it indifferent to the reader to follow which interpretation he please THE SIXTH BOOKE OF Miscellaneous rites CHAP. I. Of Circumcision THeir Sacraments were two 1. The Passeouer of which there hath beene a set chapter Secondly Circumcision of which now Circumcision was a cutting off of the foreskin as a signe and seale of Gods couenant made with the people of the Iewes It is called a signe by God in its first institution Gen. 17. and a seale by the Apostle Rom. 4. 11. Yea it is called a signe and a seale by a a Zohar Genes 17. Doctor of the Iewes more ancient then their Talmud It was vsed though not as a sacrament by many other nations b Alex. ab Alex. l. 2. c. 25. Herodot l. 2. Diodor. Siâ—ul l. 2. c. 1. It. l. 4. c. 3. by the inhabitants of Colchis the Ethiopians the Troglodytae and the Egyptians In a figuratiue sense alluding vnto this sacramentall rite we reade of three other sorts of circumcision in the scripture so that in all there are foure mentioned 1. This of the flesh 2. Another of the heart 3. A third of the lips 4. And a fourth of the eares Wee are to consider it in its proper acception and here to obserue 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 obserued that if it fell on the Sabbath yet they circumcised the childe whence arose that saying among them Circumcisio pellit sabbatum Circumcision driueth away the sabbath or the Sabbath giueth place to circumcision And with this accordeth that of our Sauiour Ye on the Sabbath day circumcise a man Ioh. 7. 22. The Iewes superstitiously conceiting that each creatures perfection depended vpon the sanctification of one Sabbath day at least say that God did therefore inioyne the eighth day that one Sabbath might first passe ouer each male before he should be partaker of this sacrament But more probably wee 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 saluation neither was nor is simply tied to sacraments for then there had beene no lesse cruelty in forbidding Circumcision vntill the eighth
be fouresquare a Vzâ—clid Num. 2. 3. some say twelue miles long and twelue miles broad In the Easterne part pitched these three tribes Iudah Issachar and Zabulon On the Southside Ruben Simeon and Gad. On the West Ephraim Manasses and Beniamin On the North Dan Asher and Naphtali and these made vp the outward Campe termed the Campe of Israel Betweene each tribe in euery one of those foure quarters there were distant spaces like streets where there was buying and selling as in a market and tradesmen in their shops in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph l. 3. Antiq. c. 11. p. 97. manner of a city leading to and froe This Campe is c Tradunt Hebraei filios Israelita castrametatos fuisse in circuitu tabernaculi vt vnum milliare interfuerit i. spacium mille passum et hoc erat iter Sabbati P. Fag Num. 2. 3. thought to bee round a mile distant from the tabernacle that is a Sabbath daies iourney and this is gathered from Ios 3. 4. where the distance betweene the people and the Arke is commanded to be two thousand cubits After this pitched the Campe of Leui In the Easterne part Moses Aaron and the Priests in the South the Cohathites in the West the Gershonites in the North the Merarites In the midle was the Campe of the Diuine Maiestie Vnto this Dauid alludeth God is in the middest of her she shall not bee moued Psal 46. 5. After the same manner the parts of the Citie Ierusalem were distinguished when the common wealth was setled d Maimon in Beth. habechirah cap. 7. §. 11. From the gate of Ierusalem to the mountaine of the Temple was the campe of Israel from the gate of the mountaine of the Temple to the gate of the Court which was otherwise called Nicanors gate was the Campe of Leui from the gate of the Court and forward was the Campe of the Diuine Maiestie Furthermore we are to know that the twelue Tribes had betweene them foure principall banners or standards three Tribes to one standard for which reason the Church is said to be terrible as an army with banners Canticl 6. 4. The Hebrew word Banner Num. 2. 2. The Greek translateth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order and so the Chaldee calleth it f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisque iuxta ordinatam suam aciem Tekes a word borrowed of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order Whence the Apostle taketh his phrase Euery man in his owne order 1 Cor. 15. 23. Euery banner was thought to be of three colours g Ionathan Vzid Num. 2. 3. according to the colours of the precious stones in the brest-plate bearing the names of their Patriarchs But this proportion will not hold in all seeing Leui who is not here among the other Tribes was in the brest-plate one of the twelue and Ioseph there graued on the Berill hath here two Tribes Ephraim and Manasses vnto whom two colours cannot be allowed from the brest-plate Each banner had his seuerall motto or inscription In the first standard was written from Numb 10. 25. Rise vp Lord and let thine enemies be scattered and let them that hate thee flee before thee h Dicunt in vexillo Rubenfuisse imaginem hominis in vexillo Iehudah imaginem leoniâ— in vexillo Ephraâ—m imaginem bouis in vexillo Dan imaginem aquilae P. Fag Num. 2. Aben Esra ibid. It is moreouer taught by the Hebrews that each standard had a distinct signe engrauen in it Rubens standard had the image of a man Iudahs the image of a Lion Ephraims the image of an Oxe and Dans the image of an Eagle These same foure creatures are vsed by Ezekiel 1. 10. to describe the i Angeli ex hoc versudefiniri possunt Sunt enim spiritus intelligentes vt homo potentes vtLeo ministratorij vt Bos celeres vt Aquila Tremel in Ezek. 1. nature of Angels Euery Cherubim is said to haue foure faces the face of a man to shew his vnderstanding of a Lion to shew his power of an Oxe to shew his ministratory office of an Eagle to shew his swiftnesse in the execution of Gods will The same description of Angels you may finde Reuel 4. 6. By the same foure in the opinion of many of the k Hieronym ad initium sui commentarij in Mat. It. Gregorious homil 4. in Ezek. Ab Hieronymo dissentit D. Augustinus in Matthaeo Marco nam in leone Matthaeum Marcum in homine putat adumbratum Augustin de consensu Euangelist lib. 1. c. 6. Fathers are shadowed forth the foure Euangelists The man shadowed Saint Mathew because hee beginneth his Gospell with the generation of Christ according to his humanitie The Lion Saint Marke because hee beginneth his Gospell from that voice of the Lion roaring in the wildernesse Vox clamantis in deserto The Oxe Saint Luke because hee beginneth with Zacharias the Priest And the Eagle Saint Iohn who soaring aloft beginneth with the Diuinitie of Christ Thus haue wee seene how they pitcht their Camps their marching followeth and here we are to consider First their marching in their iournies thorow the wildernesse Secondly their marching in their battles Concerning their marching in their iournies they either moued forward or abode still according to the mouing or standing of the cloud which conducted them The manner thereof is described Num. 10. and summarily we may view it thus when God tooke vp the cloud Moses praied and the Priests with their trumpets blew an alarme then Iudah the first standard rose vp with Issachar and Zabulon and they marched formost then followed the Gershonites and Merarites bearing the boords and couerings of the Tabernacle in wagons The trumpets â—ounded the second alarme then Ruben Simeon and Gad rose vp and followed the Tabernacle and after them went the Cohathites in the midst of the twelue Tribes bearing on their shoulders the Arke Candlesticke Table Altar and other holy things At the third alarme rose vp the standard of Ephraim Manasses and Beniamin and these followed the Sanctuary vnto this Dauid hath reference when he praieth Psa 80. 2. Before Ephraim Beniamin and Manasses stirre vp thy strength and come and saue vs. At the fourth alarme arose the standard of Dan Asher and Naphtali and to these was committed the care of gathering together the lamâ— feeble and sicke and to looke that nothing was left behinde whence they were called the gathering host Iosh 6. 9. vnto this Dauid alludeth When my Father and my Mother forsake mee the Lord will gather mee Psal 27. 10. Concerning their marching in warre First the Priests sounded the alarme with trumpets Num. 10. 9. this they termed l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clangor Vociferatio Hebraei duplicem clangoreâ—â— esse statuunt alterumque vocari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum ille aequabilis est vox hic citus concisusque fragor ille ad conuocandos caetus hic