Neomenias new Moons For certain reasons the Jews used a kind of change or translation of days which translation thought it were of use in other months also yet the greatest oare was had in translating the beginning of their year or their first day in their month Tisri and he that shall diligently calculate these changes shall find that all other translations depended on this first Translation of days was threefold First Lunary Secondly Politick Thirdly Mixt. The reason of Lunary Translation was that they might not observe the Feast of the New Moon until the old were quite over-past For the understanding of this Note these three rules First The Hebrews counted their Holy-days from night to night beginning at six of the Clock so that from six of the clock the first night till the next noon were just eighteen hours Secondly Always before the New Moon there is a conjunction between the Sun and the Moon during this conjunction she is called Luna silens by reason of her darkness and all this time there is a participation of the Old Moon Thirdly When the conjunction was over past before noon tide namely in any of those first 18 hours then the New Moon was celebrated the same day But if it continued but one minute after twelve of the clock at noon then the feast was translated to the day following because otherwise they should begin their Holy-day in the time of the old Moon And this translation they noted with this abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those eighteen hours which occasioned it The reason of Politick Translation was that two Sabbaths or feast-feast-days might not immediately follow each other because say they it was unlawful those two days to dress meat or bury the dead and it was likewise inconvenient to keep meat dressed or the dead unburied two days Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be avoided First when the Passeover or the fifteenth day of Nisan fell on Saturday for then the Pentecost must needs fall on Sunday Secondly when the Passeover fell on Sunday for then their Passeover immediately followed their weekly Sabbath The first Author of this Politick Translation was a certain chief man amongst them named Eleazer three hundred and fifty years before Christ His Nativity The several species or kinds of Politick translation were five The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahvz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the understanding of these abbreviatures we must know that in these made words the letters only stand for numbers and are applied to the seven days of the week thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday Which was the Jews Sabbath Their rules touching Politick translation stood thus First that neither their new-years-New-years-day which was the first of the month Tisri neither their Feast of Tabernacles which was the fifteenth day of the same month should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekly Sabbath must needs concur with it either going immediately before or following after not on Wednesday because then the Feast of expiation which is the tenth of that month would fall on Friday the day going immediately before their weekly Sabbath This instance is only 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 always necessarily be the same day of the week that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The second rule was that the Passeover should not be observed on Badu that is on Munday Wednesday or Friday The third rule is that Pentecost was not observed on Gahaz that is on Tuesday Thursday or Saturday The fourth rule is that the Feast of Purim or casting lots was not observed on Zabad that is on Munday Wednesday or Saturday The fifth rule is that the Feast of Expiation was not observed on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of days 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 Moon changed after noon-tide on Sunday here the Feast must be translated for two reasons The first is Lunary because the point of the change was after eighteen hours the second Politick because the rule Adu forbids Sunday to be kept Notwithstanding in as much as the very next day namely Mondâ—… was observed I term this translation simple Of this sort was that translation which they called Batu tak phat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batu tak phat is a word invented for help of memory each letter is a numeral and may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the year following Annum Embolymaeum wherein one whole month was ingrafted if the point of the change happened upon the second day of the week that is Munday not before the fifteenth hour and the 589 moment the Feast of the New Mâ—on was translated unto Tuesday How both the Lunary and Politick translation work in this change read Scaliger de emend temp lib. 2. pag. 87. Double Translation is when the Feast is translated not to the next but to some further day as if the first day of the month Tisri should happen upon Saturday here if the Moon hath not overpast her conjunction before the afternoon Lunary translation removeth this Feast â—…ll Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteen hours Politick translation removeth 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 numeral and it may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thâ—s In their common year when a whole month is not inserted if the point of the change happen upon the third day of the week that is Tuesday not before the ninth hour and the 204 moment of an hour than the New Moon shall be translated to Thursday Note in the last place that 1080 moments make an' hour The Feast of Tabernacles was observed in
Moses and Aaron CIVIL and ECCLESIASTICAL RITES Used by the Ancient HEBREWS observed and at large opened for the clearing of many obscure TEXTS thorowout the whole SCRIPTURE Which Texts are now added at the end of the Book Wherein likewise is shewed what Customs the HEBREWS borrowed from Heathen people And that many Heathenish Customs originally have been unwarrantable imitation of the HEBREWS The twelfth Edition By Thomas Godwyn B. D. LONDON Printed for R. Scot T. Basset J. Wright R. Chiswel B. Griffin G. Connyers and M. Wotton 1685. TO THE RIGHT HONOURABLE WILLIAM Earle of Pembrook Lord Chamberlain of His Majesties Houshold L. Warden of the Stanneries Knight of the most Noble Order of the Garter one of His Majesties most Honourable Privy Council and Chancellor of the famous University of Oxford All Grace and Happiness Right Honourable THat many have no better acquaintance with Christ and his Apostles is because they are such strangers with Moses and Aaron Were Customes antiquated thorowly known many difficulties in Scripture would appear Elegancies and the places which now through obscurity dishearten the Reader would then become sweet invitements to an unwearied assiduity in perusing those sacred Oracles If my present labour shall give such light to some obscure passages that thereby Gods people shall be drawn on with the greater delight to the exercising themselves in reading of Holy Writ it shall not repent me of my tedious travels in these Rites and Customes of Generations long since past which whosoever undertaketh shall find the way long and thorny the path over grownd and hardly discernable the Guides few to direct and those speaking in strange Languages and many apt to discourage him because themselves are either lazy and will not or lame and cannot walk the same way But now through Gods assistance being come to the end of my Journey the discoveries made on the way such as they are and such some are as not observed before humbly crave your Lordship's protection Your Honour 's in all duty and service devoted THO. GODWYN From Densington Feb. 21. 1624. THE ARGUMENT OF EACH BOOK and CHAPTER The first Book Of Persons Chap. 1. THe form of their Common-wealth till Christ and when the Scepter departed Fol. 1 2. Publicans their Office who the chief 6 3. Prosylites who how made 8 4. Kings Why Pilate clad Christ in Purple Herod in white 11 5. High Priest Priests Levites Nethinims 13 6. Prophets who the Wise man Scribe and Disputer mentioned 1 Cor. 1. 20. 23 7. Title of â—â—â—bi when how to whom given 29 8. Nazarites and Rechabites 30 9. Assideans difference between the Righteous and Good man mentioned Rom. 5. 7. 33 10. Pharisees whence their name when they began what their Dogmata 36 11. Sadduces whence their name when they began what their Dogmata 46 12. Essenes whence their name when they began what their Dogmata 50 13. Gaulonitae and Herodians what they were 59 The second Book Of Places Chap. 1. THeir Temple how forty six years a building 62 Why certain Psalms are entituled Graduales Songs of degrees 65 2. Synagogues Schools Houses of Prayer why their School preferred above their Temple 69 3. Gates of Jerusalem 73 4. Groves and High-places 75 5. Cities of Refuge 77 The third Book Of Dayes Times and Feasts Chap. 1. THeir dayes hours weeks years 80 2. Their manner of feasting salutations blessing cup of blessing 86 3. Their Sabbath a sabbath-Sabbath-daies journy how much and whence 97 4. Their Passeover and feast of unleavened bread How a soul cut off from Israel 103 5. Their Pentecost what the second-first Sabbath was Luk. 6. 1. 115 6. Their feast of Tabernacles Hosanna and Hosanna-Rabba 117 7. Their feast of Trumpets their New-Moons Translation of feasts 121 8. Their feast of Expiation what meant by the filth of the world and the off scouring of all things 1 Cor. 4. 13. 130 9. Their Sabbatical year 134 10. Their Jubilee their use thereof 135 11. Their feast of Purim and feast of Dedication 138 The fourth Book Of their Idolatry Chap. 1. THe beginnings of Idolatry 140 2. Moloch Adram-Melech Anam-Melech Baal the Tabernacle of Moloch c. 143 3. Baal-Poor Baal-Tsephon Baal-Zebub Baal-Berith Bel and the Dragon 153 4. Dagon 156 5. The molten Calf 157 6. Astorath Ammonia Juno the Queen of Heaven Diana of the Ephesians 160 7. Other Idol-gods mentioned in Scripture 163 8. Sorts of divine Relation Vrim and Thummim 165 9. Teraphim what they were 170 10. Sorts of Divination forbidden 171 The fifth Book Of their Consistories Chap. 1. COurts of Judgments their Ecclesiastical Consistory 179 2. Sorts of Excommunication 181 3. Civil Consistories what persons necessarily present what meant by the Magistrate Judge and Officer Luk. 12. 58. 185 4. The number of their civil Courts what meant by a Council Judgement fire of Gehenna Matth. 5. 189 5. Manner of electing Judges 193 6. Ceremonies common in all capital Judgements whence that phrase came his bloud be on us and our children 196 7. Their capital punishments what they were 198 8. Punishments not capital 202 9. Punishments borrowed from other Nations whether S. Paul fought with the beasts at Ephesus 208 The sixth Book Of Miscellaneous Rites Chap. 1. CIrcumcision whence the use of Godfathers in Baptism 213 2. First-fruits first-lings first-born 18 3. Sorts of Tithes manner of paying them 224 4. Marriage and divorces copies of their dowry bill and bill of divorce what meant by power on the Womans head 1 Cor. 11. 10. 228 5. Burials manner of embalming manner of their Sepulchres what meant by baptization of the dead 1 Cor. 15. 9. 223 6. Of their Oaths 245 7. Of their writing their Masorites and their work 248 8. Israels pitching of their tents or of their camps 253 9. Their Measures 259 10. Their Coyns first of brazen Coyns silver Coyns and gold Coyns 264 Moses and Aron THE FIRST BOOK Treateth of PERSONS CHAP. I. Of the Form of the Hebrews Commonwealth until Christ his coming and when the Scepter departed from them THE Form and State of Government hath been subject to change and variation amongst all Nations but especially amongst the Jews where these changes are observable At first the Fathers of their several Families and their First-born after them exercised all kind of Government both Ecclesiastical and Civil being both Kings and Priests in their own houses They had power over their own Families to bless curse cast out of doors disinherit and to punish with death as is apparent by these examples Of Noah towards Cham Gen. 9. 25. of Abraham towards Hagar Ismael Gen. 21. 10. of Jacob towards Simeon and Levi Gen. 49. 3. and of Judah towards Thamar Gen. 38. 24. In Moses his days then did this prerogative of primogeniture cease and as Aaron and his posterity was invested with the right and title of Priests so Moses and after him Josua ruled all the people with a kind of Monarchical authority For Moses was among
their shoes seemeth to have been generally received when they were in Egypt for this cause is it that they had a strict charge in eating the Passeover to have their shooes on their feet for greater expedition The reason why they usually pluckt them off was for the clean keeping of their Beds on which they lay Here seeing the rule of observing the Passever requireth that it should be eaten with their shooes on their feet which argueth rather standing than lying upon a bed It may be demanded Whether Christ transgressed not against the first institution thereof in the manner of his sitting at the table Tremelius answereth thus and in my mind fully We must know saith he that Exod. 12 it was commanded after what manner they ready to depart out of Egypt should eat the Passeover at that time for the necessity of that time so required namely an hasty eating thereof but afterward in the Law where it is commanded that this Ceremony of the Paschal should be renewed every year those words are not added Wherefore all the Hebrew Doctors both ancient and modern do teach with one joynt consent that the Commandment of sprinkling the door-posts with blood of having on their shooes of girding their loyns of taking staves in their hands and eating the Lamb in hast did not extend it self to the generations following but only to have concerned that very night wherein they departed out of Egypt Yea it was an ancient tradition amongst them that when they did in after-times eat the Passeover they would sit down or lean upon a bed as our Saviour and his Disciples did in token of their deliverance obtained The parties that gave entertainment at their Feasts were two 1. The Master of the house 2. The Master of the Feast they differed thus The Master of the house was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal habeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater familias The Master of the Feast was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triclinii praefectus The Master of the Feast was the chief servant attending the Master of the house in time of the Feast Others add a third sort whom they would have be Praefecti morum in Greek they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Office was thought to have been the inspection of the Guests that none should disorder themselves by drinking too much whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eyes of the Feast Such kind of Officers were in use in Ahasuerash his Court Esth 1. 8. and likewise among the Athenians but whether any such belonged unto the Jews is justly doubted The ancient Jews they were both Hospital ready to entertain and also liberal in their entertainments Their Hospitality is commended throughout the Scripture though now it be grown out of use among them as appeareth by that Proverbial speech concerning the entertainment of a friend That the first day he is Oreach a guest The second Toreach a burden the third Barach a runnagate Their liberality appeared by remembring the poor at their Feasts by sending them portions Send portions unto them for whom nothing is prepared Neh. 8. 10. This was afterward practiced by Heathens who in their solemn Feasts did not only entertain their Guests for the present but did also allow them certain junkets to carry away with them These they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and likewise unto their friends who were absent they sent portions which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This observation giveth light to that Canon in the Laodicean Councel which forbiddeth the Christians in their love feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceive to be three-fold first that Christans might not symbolize with Heathen people Secondly that none presuming that their portions should be sent them might absent themselves Thirdly that those present especially the poorer sort as it often falleth out might not be injured by having the best of their provision sent away in such portions Here we may note for conclusion that as the time of their supper was towards the evening and then they gave greatest entertainment So the time of their dinner was about the sixth hour of the day that is as we count about Noon Kill meat and make ready for the men shall eat with me at Noon Gen. 43. 16. Peter went up upon the house to pray about the sixth hour then waxed be an hungred and would have eaten but whiles they made something ready be fell into a trance Acts 10. 9 10. Moreover we may here note the difference between those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 19. The cup of blessing and this is applied to those several cups used in their solemn Feasts because of those blessings or thanksgivings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 16. 7. The cup of consolation this was so called because it was sent by special friends in time of mourning as intending by this drinking to put away sorrow and grief from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of salvation this was used commonly after their Peace offerings which were vowed in way of thankfulness for benefits obtained Whence the Seventy Elders commonly translate a Peace-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sacrifice of salvation or salvation it self CHAP. III. Of their Sabbath THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabhath from whence our English word Sabbath is derived signifieth Rest and is applied to all solemn Festivals They polluted my Sabbaths Ezek. 20. 21. that is my Feasts Sometimes it is applied to the whole week Jejuno bis in Sabbato I fast twice in the week Sometimes and that most frequently it is used for that 7th day which God had set apart for his own service This last was holy either by a simple holiness which belonged to it as was the seventh day or else by a double holiness occasioned by some solemn Feast upon the same day and then it was called Sabbatum magnum a great Sabbath John 19. 36. For on that sabbath-Sabbath-day of which S. John speaketh the Feast of the Passeover happened that year The week days are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane days by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working days but when they speak of them altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time between the two Sabbaths This was the time upon which the Gentiles desired to hear Paul Act. 13. 42. In respect of the different degrees of holiness on days the Sabbath-day is not unfitly compared to a Queen or rather to those whom they termed Primary-wives other Feast-days to Concubines or half-wives working-days to Hand-maids The Sabbath began at six a clock the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath
should continue for six thousand years but the seventh thousand should be the great Sabbatical year The six thousand years answered the six working days of the Week the seventh answered our Sabbath according to that A thousand years are but as one day with the Lord 2 Pet. 3. 8. Elias his words are these Six thousand years the world shall be and again it shall be destroyed f Two thousand shall be void two thousand under the Law and two thousand under the Messias The substance of this Prophesie howsoever we reject it as too curious yet seeing that a Jew spake it it may serve to prove against them First that the Messias is already come Secondly that Moses his Law ceased at his coming CHAP. X. Of their Jubilee THis is the last Festival which God commanded the Jews it was celebrated every fiftieth year It is commanded Lev. 25. 8. Thou shalt number seven Sabbath of years unto thee c. The English word Jubilee is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jobel signifying a Ram it signifieth a also Rams horn Seven Priests shall bear before the Ark seven Trumpets of Rams horns Josh 6. 4. Where the word Jobelim is used and is expounded by the Chaldee Paraphrast Rams-horns Marbachius is of opinion that this year was called their Jubilee from c Jubal the first inventer of musical instruments of whom we read Gen. 4. 21. Jubal was the Father of all such as handle the Harp and Organ Other Authors deliver other reasons of the name but it is most probable that this year was termed the year of Jubilee from Jobelim the Rams-horns then sounded There were five main uses of this Feast First for the general release of servants Secondly for the restoring of Lands and Tenements unto their first Owners who formerly sold them Thirdly hereby a true distinction of their Tribes was preserved because Lands returned unto their Owners in their proper Tribe and Servants to their own Families 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 Jews by their Jubilees Lastly it did mystically shadow forth that spiritual Jubilee which Christians enjoy under Christ by whose blood we have not only a re-entry into the Kingdom of Heaven which we had formerly forfeited by our sins and this was happily signified by the Israelites entry upon their Lands formerly sold but also the sound of the Gospel which was in this Feast typed out unto us by the noise of Trumpets is gone thorow-out the world And thus the Lord God hath blown the Trumpet as Zacharies phrase is Zach. 9. 14. But neither this release of sevants nor restoring of Lands was until the tenth day of the first month Tisri at which time it was proclaimed by the sound of Trumpets or Rams horns the nine first days of this month the servants 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. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lottery It began on the fourteenth of Adar and continued till the end of the fifteenth Esth 9. 21. It was instituted by Mordecai in remembrance of the Jews delivery from Haman before whom lots were cast day by day and month by month for the destruction of them In these two days they read the History of Hester in their Synagogues and as often as they hear mention of Haman they do with their fists and hammers beat upon the benches and boards as if they did knock upon Hamans head The Feast of Dedication is tenned in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast wherein something is renewed because those things only are reputed consecrated which are separated from their common use and dedicated to some new and holy use We shall read of many things consecrated in the Old Testament the Tabernacle the Temple Priests Altars Vessels and Garments But there was no anniversary or yearly solemnity appointed to be observed in remembrance of their Consecration The Consecration therefore which we now speak of being a yearly Festival was the Consecration of the Altar appointed by Judas Maccabaeus to be observed from year to year for the space of eight days from the five and twentieth of the month Cisleu which answereth in part to our December 1 Macchab. 4. 59. Of this Saint John speaketh and as he mentioneth our Saviours presence there so he intimateth the time to be about December It was at Jerusalem the feast of the Dedication and it was winter John 10. 22. c. The reason of this Feast was in remembrance of that great mercy which God shewed unto his people in delivering them from the Tyranny of Antiochus and the Idolatry which he had forced upon them setting up the Idol of Jupiter in the Temple of God and abolishing the true worship of God These two Feasts are of humane institution and others might be added unto them but little is to be added or nothing at all to that which is delivered concerning them in the places of Scripture where they are mentioned THE FOURTH BOOK OF THEIR IDOLATRY CHAP. I. The beginnings of Idolatry THe Infiniteness of Gods Majesty far transcendeth the capacity of Created Natures and if we consult not with God's own Oracles though the sense of a Deity may be imprinted even in an Atheists heart yet so far shall he be from all right understanding of God that he will adore the Creature instead of the Creator And when he hath multiplied the number of his Gods according to the number of the Stars in heaven and creeping things on earth yet still his heart will be doubtful whether he hath worshipped the true God nay whether the true God be not utterly unknown For this reason the Mariners in Jonahs ship cried every man unto his God Jonah 1. 5. Every man to his own God and lest they might all mistake the true God they awaken Jonah to call upon his God This uncertainty attending Idolatry caused the Heathens to close their Petitions with that general Dii deaeque omnes The Arabians perceiving the insufficiency of their known Gods dedicated their Altars Ignoto Deo To the unknown God At Athens Saint Paul found an Altar with the same inscription Acts 17. 23. Hence other Neighbouring Countries were wont to swear by him that was unknown at Athens From this doubt and distrust among the Athenians what God was and who he was sprang another uncertainty amongst them as dangerous as the other dividing and sharing that undividable Unity of the Godhead between I know not what Compeers and Equals so that they had other Altars mentioning a plurality of Gods the inscription being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar of the unknown
one to another for mastership and service cannot stand with Communion of goods and servants are commonly injurious to the state of their Masters according to that saying of R. Gamaliel He that multiplieth servants multiplyeth thieves When they travelled besides weapons for defence they took nothing with them for in whatsoever City or Village they came they repaired to the fraternity of the Essenes and were there entertained as members of the same And if we do attentively read Josephus we may observe that the Essenes of every City joyned themselves into one common Fraternity or Colledge Every Colledge had two sorts of Officers First Treasurers who looked to the common stock provided their diet appointed each his task and other publick necessaries Secondly Others who entertained their strangers 2. The Pythagoreans shunned pleasures So did the Essenes to this belongeth their avoiding of oyl which if any touched unawares they wiped it off presently 3. Pythagoreans garments were white So were the Essenes white also modest not costly when once they put on a suit they never changed it till it was torn or worn out 4. The Pythagoreans forbade Oathes So did the Essenes they thought him a noted Lyar who could not be believed without an Oath 5. The Pythagoreans had their Elders in singular respect So had the Essenes The body or whole company of the Essenes were distinguisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into four ranks or orders according to their Seniority and if haply any of the superiour ranks had touched any of the inferiour he thought himself polluted as if he had touched an Heathen 6. The Pythagoreans drank water So did the Essenes only water wholly abstaining from Wine 7. The Pythagoreans used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanimate sacrifices So did the Essenes They sent gifts to the Temple and did not sacrifice but preferred the use of their holy water before sacrifice for which reason the other Jews forbad them all access unto the Temple 8. The Pythagoreans ascribed all things to fate or destiny So did the Essenes In this Aphorism all three Sects differed each from other The Pharisees ascribed some things to Fate and other things to Mans Free-will The Essenes ascribed all to Fate nothing to Mans free-will The Sadduces wholly deny Fate and ascribed all things to the free-will of Mâ—n 9. The Pythagoreans the first five years were not permitted to speak in the School but were initiated per quinquennale silentium and not until then suffered to come into the presence of or sight of Pythagoras To this may be referred the Essenes silence at Table straightly observed so that Decem simul sedentibus nemo loquitur invitis novem Drusius renders it that ten of them sitting together none of them spake without leave obtained of the nine When any did speak it was not their custom to interrupt him with words but by nods of the head or beckenings or holding their finger or shaking their heads and other such like dumb signes and gestures to signifie their doubtings disliking or approving the matter in hand And to the time of silence amongst the Pythagoreans that it must be for five years may be referred the initiation of the Essenes for amongst them none were presently admitted into their Society with full liberty but they under-went four years of tryal and probation The first year they received Dolabellam Perizoma vestem albam a Spadle with which they digged a convenient place to ease Nature a pair of Breeches which they used in bathing or washing themselves a white garment which especially that Sect affected At this time they had their commons allowed them but without not in the common dining hall The second year they admitted them to the participation of holy waters and instructed them in the use of them Two years after they admitted them in full manner making them of their Corporation after they had received an Oath truly to observe all the rules and ordinances of the Essenes If any brake his Oath an hundred of them being assembled together expelled him upon which expulsion commonly followed death within a short time for none having once entred this Order might receive alms or any meat from other and themselves would feed such a one only with distasteful herbs which wasted his body and brought it very low sometimes they would readmit such a one being brought near unto death but commonly they suffered him to die in that misery 10. The Essenes worshipped toward the Sun-rising 11. The Essenes bound themselves in their Oath to preserve the names of Angels The phrase implyeth a kind of worshipping of them 12. They were above all others strict in the observation of the Sabbath day on it they would dress no meat kindle no fire remove no Vessels out of their place no nor ease Nature t Yea they observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every seventh week a solemn Penticost seven Penticosts every year 13. They abstained from marriage not that they disliked marriage in it self or intended an end or period to procreation but partly in wariness of womens intemperance partly because they were perswaded that no woman would continue faithful to one man This avoiding of marriage is not to be understood generally of all the Essenes for they disagreed among themselves in this point Some were of the opinion before noted Others married for propagation Nihilominus autem cum tanta ipsi moderatione conveniunt ut per triennium explorent valitudinem foeminarum si constanti purgatione apparuerint idoneae partui ita eas in matrimonia asciscunt Nemo tamen cum praegnante concumbit ut ostendant quod nuptias non voluptatis sed liberorum causa inierint Thus the latter sort preserved their Sect by the procreation of children The former sort preserved it by a kind of adoption of other mens Children counting them as neer kinsmen and tutoring them in the Rules of their own Discipline as Josephus witnesseth Pliny addeth also that many other of the Jeâ—as when they began to be struck in years voluntarily joyned themselves unto them being moved thereunto either because of the variable state and troubles of the world or upon consideration of their own former licentious courses as if they would by this means exercise a kind of penance upon themselves Concerning the beginning of this Sect from whom or when it began it is hard to determine some make them as ancient as the Rechabites and the Rechabites to have differed only in the addition of some rules and ordinances from the Kenites mentioned Judg 1. 16. And thus by consequence the Essenes were as ancient as the Israelites departure out of Aegypt for Jethro 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
John the Baptist there stood up no Prophet but only they were instructed per filiam vocis which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol an Eccho from heaven and this was the reason why those Disciples Act. 19. 2. said we have not so much as heard whether there be an Holy Ghost Here it may be demanded How that of the Prophet Haggai is true The glory of this last house shall be greater then the first Hag. 2. 10. I answer Herod's Temple which was built in the place of this was of statelier building than Solomon's and it was of greater glory because of Christ his Preaching in it Herod's Temple was afterwards so set on fire by Titus his souldiers that it could not be quenched by the industry of man at the same time the Temple at Delphos being in chief request among the Heathen people was utterly overthrown by earthquakes and thunder-bolts from Heaven and neither of them could ever since be repaired The concurrence of which two Miracles evidently sheweth that the time was then come when God would put an end both to Jewish Ceremonies and Heathenish Idolatry that the Kingdom of his Son might be the better established CHAP. II. Their Synagogues Schools and Houses of Prayer THe word Synagogue is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and it is applyed to all things where of there may be a collection as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copialactis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectio eorum quae sunt ad bellum necessaria God standeth in Synagoga Deorum the Assembly of Judges But Synagogues are commonly taken for houses dedicated to the worship of God wherein it was lawful to pray preach and dispute but not to sacrifice In Hebrew it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Hacneseth the House of Assembly The Temple at Jerusalem was as the Cathedral Church the Synagogues as petty Parish Churches belonging thereunto Concerning the time when Synagogues began it is hard to determine It is probable that they began when the Tribes were settled in the promised Land The Temple being then too far distant for those which dwelt in remote places it is likely that they repaired unto certain Synagogues instead of the Temple That they were in David's time appeareth They have burnt all the Synagogues of God in the land Psal 74. 8. And Moses of old time had in every City them that preached him being read in the Synagogues every Sabbath day Act. 15. 21. In Jerusalem there were four hundred eighty Synagogues besides the Temple partly for Jews 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 served for their freedom being opposite to the Ingenui those that were free-born for many of those Libertines became Proselites and had their Synagogues or whether it were from Lubar signifying an high place for as their Temple so their Synagogues and Schools were built on hills and high places because it is said Prov. 1. 21. Wisdome calleth in high places I leave to the judgment of the Reader Out of Jerusalem in others Cities and Provinces were many Synagogues there were Synagogues in Galilee 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 Wheresoever ten men of Israel were there ought to be built a Synagogue Their Synagogues had many Inscriptions over 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 humility And prayer without attention is like a body without a soul And silence is commendable in time of prayer As the Courts of the people before the Temple were distinguish'd by a wall into two rooms the one for men the other for women So in the Synagogues the women were separated from the men by a partition of Lattice or wire-work In the Synagogues the Scribes ordinarily taught but not only they for Christ himself taught in them c. He that gave liberty to preach there was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue There was also a Minister who gave the book unto the Preacher and received it again after the Text had been read Christ closed the book and gave it again to the Minister Luke 420. This is probably him whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliach Tsibhur the Minister or Clerk of the Synagogue Their Schools were different from the Synagogues Paul having disputed for the space of three months in the Synagogue because divers believed not but spake evil of that way he departed from them and separated the Disciples disputing daily in the School of one Tyrannus Act. 19. 8 9 10. Their School sometimes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth an house simply as appeareth by that saying Octodecim res de quibus contentio fuit inter domum Sammai domum Hillel ne Elias quidem abolere posset Those 18 matters controversed between the house of Sammai and the house of Hillel Elias himself could not decide that is between their two Schools Sometime it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hammidrasch an house of subtle 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 They might turn a Synagogue into a School but not a School into a Synagogue for the sanctity of a School is beyond the sanctity of a Synagogue And that groweth from Vertue to vertue Psa 84. 7. they interpret a kind of promotion or degree in removing from their Temple to their School In their Temple their Sermons were as it were Ad populum In their Schools Ad Clerum As they had Synagogues so likewise Schools in every City and Province and these were built also upon hills There is mention of the hill Moreth Jud. 7. 1. that is the hill of the Teacher The Masters when they taught their Scholars were said to give Give unto the wise and he will be wiser Prov. 9. 9. The Scholars when they learned any thing were said to receive it Hear my son and receive my words Prov. 4. 10. Hence is that of the Apostle This is a true saying and by all means worthy to be received 1 Tim. 1. 15. That is learned The like Phrases of speech are in use among the Latines Whether their Oratories or places of prayer called Proseuchae were different places from their Schools or Synagogues I have not yet learned That some of these were without the City that proveth nothing for so might Synagogues and Schools too Epiphanus treateth of these Oratories but
there he speaketh not one word to shew the lawfulness of civil businesses to be done in them could that be proved a difference would easily be shewn Some say they were Synagogues others Schools Of this house of prayer mention is made Acts 16. 13. in which S Paul sate down and spake unto the women which gesture intimateth rather preaching than praying true all gesture was in use for prayer standing kneeling sitting Abraham stood before the Lord Gen. 18. 22. that is he prayed The Publican stood afar off and prayed Luke 18. 13. Whence by way of Proverb they said Sine stationibus non subsisteret mundus◠Were it not for standing the World could not stand Stephen kneeled Acts 7. 60. David 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 prayer 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 alms Whence some use the word Proseucha to signifie an Hospital The Talmudists taxed the peoples negligence in prayer saying they used three sorts of Amen and all faulty A faint Amen when they prayed without fervency A hasty Amen when they said Amen before the prayer was done A lazy Amen when they pronounced it at length as if they were asleep dividing the word A-men The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethoma pupillum The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectilé quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Jerusalem THe gates of the whole circuit of the wall about Jerusalem were nine The Sheep-gate Neh. 3. 1. This was near the Temple and thorow it were led the Sheep which were to be sacrificed being washed in the Pool Bethsaida near the gate The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself Some think that these two Gates and likewise the Horse-gate Nehem. 3. 28. were so called because they were in manner of three several Market-places and at the one Gate Sheep at the other Fish and at the third Horses were sold The Old gate was so called because it was supposed to have remained from the time of the Jebusites and not to have been destroyed by the Assyrians it was near Calvary and without this Gate Christ was crucified Concerning the other Gates little is spoken Touching the Gates of the Temple there were two of principal note both built by Solomon the one for those that were new married the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by having their Lips covered with a skirt of their garment none entred that gate with their lip uncovered but such as were excommunicate Now the Israelites which on the Sabbath days sate between those Gates said unto the new married He whose Name dwelleth in this house glad thee with Children Unto the mourner He which dwelleth in this house glad and comfort thee Unto the excommunicate He which dwelleth in this house move thy heart to hearken unto the words of thy fellows Among the Jews the gates were places of chiefest strength so that they being taken or defended the whole City was taken or defended and they were chief places of Jurisdiction for in them Judges were wont to sit and to decide controversies Hence proceeded those phrases The gates of Hell shall not prevail against thee c. And Thy seed shall possess the gates of his Enemies CHAP. IV. Of their Groves and high Places THe ancient Heathens did not only not build Temples but they held it utterly unlawful so to do The reason of this might be because they thought no Temple spacious enough for the Sun which was their chief God Hence came that saying Mundus universus est Templum Solis The whole world is a Temple for the Sun Moreover they thought it unfit to straiten and confine the supposed Infiniteness of their fancied Deities within walls and therefore when after-times had brought in the use of Temples yet their God Terminus and divers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be reason why they made choice of Hills and Mountains as the convenientest places for their Idolatry These consecrated Hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods encreased so the number of their consecrated hills was multiplied from which their God and Goddesses took their names as Mercurius Cyllenius Venus Erycina Jupiter Capitolinus At length to beautifie these holy hills the places of their idolatrous worship they beset them with trees and hence came the consecratien of Groves and Woods from which their Idols many times were named At last some choice and select Trees began to be consecrated Those French Magi termed Dryadae worshipped the Oak in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holm-tree and amongst the Celtae a tall Oak was the very Idol or Image of Jupiter Among the Israelites this Idolatry began under the Judges Othniel and Ehud Judg. 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the Grove 1 King 18. 19. and Idols of the Grove that is peculiar Idols unto whom their Groves were consecrated 2 King 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches make special choice of some particular Saints by whose name they call them as Saint Peter's Church S. Paul's S. Andrews c. So they consecrated their Groves unto peculiar Idols whence in prophane Authors we read of Diana Nemorensis Diana Arduenna Albunea Dea all receiving their names from the Groves in which they were worshipped yea the Idol it self is sometimes called by the name of a Grove Josiah brought out the Grove from the House of the Lord 2 King 23. 6. It is probable that in this Idol was pourtraited the form and similitude of a Grove and thence it was called a Grove as those silver similitudes of Diana's Temple made by Demetrius were termed Temples of Diana Acts 19. 24. CHAP. V. The Cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety only to those who were guiltless in respect of their intention but the others were common Sanctuaries as well for the guilty as the guiltless If any man did fortuitously or by chance kill another man in such a case liberty was granted unto the Offender to fly at first unto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously unto his Neighbour to slay him with guile thou shalt take
began at three of the clock in the afternoon the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth the Sabbath eve By the ancient Fathers it was calâ—… coena pura the phrase is borrowed from Pagans whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses to prepare themselves by a strict kind of holiness at which time of their preparation they did partake of a certain Supper which as it consisted of choice meats such as those Heathens deemed more holy than others so it was eaten with the observation of Holy Rites and Ceremonies Hence they themselves were said at this time of their preparation to be in In casto and their preparatory Supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eve Coenam puram By the Evangelists 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 kind of preparation as will appear by the particulars then forbidden First on this day they might go no more than three Parsa's now a Parsa contained so much ground as an ordinary man might go ten of them in a day Secondly Judges might not then sit in Judgment upon life and death as is shewn in the Chapter of Translation of Feasts Thirdly all sorts of Artificers were forbidden to work only three excepted Shoomakers Taylers and Scribes the two former for repairing of apparel the other for â—itting themselves by study to expound the Law the next day and these were permitted but half the preparation time to work The best and wealthiest of them even those that had many servants did with their own hands further the preparation so that sometimes the Masters themselves would chop herbs sweep the house cleave wood kindle the fire and such like In old time they proclaimed the Preparation with noise of Trumpets or Horns but now the modern Jews proclaim it by the Sexton or some under Officer of the Church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur The Messengers of the Congregation Concerning the sanctification of the Sabbath day it self in corrupter times some things the Jews added over and above that which God commanded In other things they took liberty where God granted none In the first they were superstitious in the second sacrilegious They took liberty There were two thousand Cubits between the Ark and the Camp when they marched Josh 3. 4. and in probability the same proportion was observed 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 term a Geometrical Cubit But all agree in this that these two thousand cubits were a Sabbath days journey though none as I know have observed the reason why it was so called which I take to be this On the Sabbath day they were all to repair to the place of God's publick worship which was two thousand cubits distant from those who camped nearest Hence follow four Propositions First That two thousand Cubits any where by proportion might be called a Sabbath daies journey Secondly That to those who dwelt in the Camps more remote from the Ark a Sabbath daies journey was more than two thousand Cubits Thirdly That it is now lawful on the Sabbath day to joyn with the Congregation in the place of God's publick worship though remote Fourthly That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would if it were not more than two thousand Cubits pretending it to be but a Sabbath daies journey They added unto that which God commanded 1. God said Remember to keep holy a seventh day in which words God sanctified one day to be Sabbathum they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was two-fold some began the Sabbath sooner than others this was done by the Jews dwelling at Tiberias because they dwelling in a Valley the Sun appeared not to them so soon as it did to others Some again continued the Sabbath longer than others this was done by those dwelling at Tsepphore a City placed upon the top of at Mountain so that the Sun shined longer to them than it did to others Thus both of these did Addere de profano ad sacrum add somewhat of the working day immediately going before or immediately following after none diminished of the Sabbath Hence R. Jose wished that his portion might be with those that began the Sabbath with those of Tiberias and ended with those of Tsepphore 2. God said To morrow is the rest of the holy Sabbath unto the Lord bake that ye will bake and seeth that ye will seeth Exod. 16. 23. This Command was proper to the time of Manna the reason is there alledged why they should prepare that day for the morrow because upon the Sabbath day they should not find it in the field The Jews extend this Command to all Ages and therefore they dressed no meat this day this haply was the reason that the Heathen people thought they fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Jejuno his in Sabbato 3. God said Ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle for therefore is the Sabbath mentioned in that Chapter to shew that the work of the Tabernacle ought to give place to the Sabbath The Jews hence gather that it is unlawful to kindle any fire at all on this day 4. God said In it thou shalt do no manner of work This the Jews understood without any manner of exception Hence they held it unlawful to roast an apple to tuck an herb to clime a tree to kill or catch a flea Hence they thought it unlawful to defend themselves being assaulted by their enemies on the Sabbath day By this means twice they became a prey unto the enemy p First unto Antiochus whereupon Mattathias made a Decree that it should be lawful upon the Sabbath to resist their enemies which Decree again they understanding strictly as if it did only give leave to resist q when they were actually assaulted and not by any labour that day to prevent the enemies raising of Rams settling of Engines underminings c. they became a prey the second time to Pompey For the right understanding therefore of this Command we are to know that three sorts of servile works were allowed 1. Works of Charity God that allowed them to lead their Ox and Ass to water on the Sabbath Luke 13. 5. to make their lives more comfortable much more allowed man liberty
to dress convenient food for himself and his Family that they might the more comfortably perform holy duties Christ healed on the Sabbath therefore visiting the sick and the use of the Physitian was both then and now lawful 2. Works directly tending to Gods worship not only killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day to take journeys to joyn with the publick Congregation or to Preach the Word Of these we may say though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho which according to their writings fell on the Sabbath-day He which commanded the Sabbath to be sanctified commanded it also to be prophaned 3. Works of absolute necessity as the defending ones self against his enemy and others of like nature concerning which the Jews have a saying Peril of life drives away the Sabbath And the Christians with a little change of a more common Proverb say Necessitas non habet ferias Necessity hath no Holy-days CHAP. IV. Of their Passeover and their Feasts of Vnleavened Bread SOme of the Fathers have derived the word Pascha from a Greek Verb signifying to suffer because the sufferings and Passion of our Saviour are celebrated about that time This Opinion Augustine justly confuteth for the word is originally an Hebrew word signifying to pass by to leap or pass over The Etymology is God's own It is the sacrifice of the Lord 's Passeover which passed over c. Exod. 12. 27. The word Passeover in Scripture hath three acceptions First it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan otherwise called Abib you may call it the Passeover of the Lamb because on that day toward the evening the Israelites were commanded according to their families to roast a Lamb and eat it in their private houses Secondly it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan it may be called the Passeover of sheep and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeover as the fourteenth of Nisan was called simply the Passeover In the fourteenth day of the first month is the Passover of the Lord and in the fifteenth day of this month is the Feast Num. 28. 16 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep Lambs Kids and Bullocks Thirdly it is taken for the whole solemnity beginning the fourteenth of Nisan and ending the one and twentieth of the same month Now the Feast of unleavened bread drew nigh which is called the Passeover Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also notwithstanding in proper speaking the Feast of unleavened bread was a distinct Feast from the Passeover First the Passeover was to be kept on the fourteenth day of the first month at even This was their second Sacrament in which although they were enjoyned to eat unleavened bread with the Lamb yet the Feast of the unleavened bread began not till the morrow following being the fifteenth day of the same month and lasted seven days of which only the first and last were holy Convocations wherein they might do no servile work Levit 23. 5 6 7 8. Secondly the Passoever in the age following its first institution might not be killed and eaten in any other place save only where the Lord did choose to place his Name which afterwards was at Jerusalem but the feast of unleavenud bread the Hebrews thought themselves bound to keep in every place wheresoever they dwelt if they could not be at Jerusalem and eating of it they say depended not upon the eating of the Passeover but it was a commandment by it self The Rites and Ceremonies observed by the Jews in the eating of this Sacrament their Paschal Lamb agreed with those general Ceremonies used in their solemn Feasts They blessed the Cup and blessed the bread and divided amongst the guests and washed the feet of those that sate at the Table as is shewn in the Chapter of Feasts The particulars in which it differed from other feasts are delivered in those interrogatories or questions proposed in way of Catechism by some Child at the time of eating their Passeover or rather in the answer made unto the child by him that blessed the Table The question was thus What meaneth this service The form of the answer was How different is this night from all other nights for all other nights we wash but once in this twice thus Christ when supper was ended washed his Disciples feet In all other nights we eat either leavened or unleavened bread in this only unleavened In other nights we eat any sort of herbs in this night bitter herbs In all other nights we eat and drink either sitting or lying but in this we lye along Then he proceeded to declare that the Passeover was in respect that the Lord passed over the houses of their Fathers in Egypt Secondly he held up the bitter herbs in his hand and said these bitter herbs which we eat are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt Thirdly he held up the unleavened bread in his hand and said this unleavened bread which we eat is in respect that the dough of our Fathers had not time to be leavened when the Lord appeared unto them and redeemed them out of the hand of the Enemy This kind of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeover Hence the Apostle borroweth this phrase As often as ye shall eat this bread and drink this cup ye shall declare or shew forth the Lord's death 1 Cor. 11. 26. Concerning this Lamb they are charged thus Vpon the tenth of Abib every one shall take a Lamb for an house a male of the first year without blemish and this he kept until the fourteenth day of the same month Exod. 12. 3. c. The Lamb it was either of Sheep or Goats For an house the whole body of the Israelites was divided into twelve Tribes the Tribes into Families the Families into Houses if the House were too few for the eating of the Lamb then the next Neighbour joyned with them in the eating thereof The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark the sixth All these words signifie a society or company of guests so many as can sit at the same Table the latter word properly signifieth a bed in a Garden and thus in the Gospel the whole multitude sitting on the grass seem to be compared unto Garden and their several Societies or Companies unto so many beds in the Garden The number of Communicants in this Paschal society was never less than ten nor more than twenty It followeth in the Text A male to note the masculine and peerless vertue of our Saviour whom it did typically shaddow forth Of the first year which phrase they interpret thus that the Lamb after it was eight days old and forward was allowable to be offered for the Passeover but not before because it is said When a bullock or a sheep or a goat is brought forth then it shall be seven daies under the Dam and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord Levit. 22. 27. And the reason of this Law some of the Hebrews have thought to be because in their Opinion nothing in the world was absolutely perfect until a Sabbath had past over it Moreover if it were an hour elder than a year it was unlawful because it is said A male of the first year without blemish as well to admonish the Israelites of their own personal integrity as to signifie the absolute perfection of him who was in truth the Lamb of God And this he kept till the fourteenth day of the same month The Rabbines affirm four causes of this First because otherwise through the multitude of businesses at the time of their departure they might forget the Paschal Lamb. Secondly that in this four daies space they might have the more certain knowledge of the Lamb's perfection Thirdly that by beholding the Lamb so long before their eyes they might have the better occasion in that space both to recount with themselves God's mercy in their deliverance from Aegypt and also to instruct and Catechise their children in that point for which respect it was a received Tradition amongst the Jews that during the space of these four daies the Lamb was tyed to their bed-posts Lastly that in this time of preparation they might throughly fit and address themselves for the Oblation The time when the Paschal Lamb was to be slain was at the Evening Exod. 12. 6. Or as the Original reads between the two evenings Here Divines move the question what part of the day should be understood by this phrase Some distinguish the two evenings thus That there was Vespera Solis the evening of the Sun namely when the body of the Sun setteth and Vespera luminis the evening of the light when the beams and shining of the Sun is also gone from off the earth The space or interim between these two Evenings is thought to be one hour and the third part of an hour in which space of time they say the Paschal Lamb was slain Others admit a greater latitude and distinguish thus There is say they Vespera declinationis the Evening of the Sun declining and Vespera occasus the Evening of the Sun setting and their meaning is that their Passover was offered in this inter-mediate time between noon and night This latter answer seemeth most agreeable to the truth First because by this speech we must understand a latitude of time wherein might be offered not only the Passeover but the daily Evening Sacrifice also for even that likewise was commanded Inter duas Vesperas between the two evenings Num. 28. 4. Now this might be offered in the former part of the after-noon The manner of their Sacrisicing in regard of this time we find thus registred if we count the hours according to our usual computation the daily sacrifice of the evening-Lamb was usually slain between two and three it was offered between three and four upon the Passeover Eve it was slain between one and two it was offered about half an hour before three but if their Passover Eve hapened to be the same with their Sabbath Eve then the daily Evening Sacrifice was slain between twelve and one it was offered half an hour before two and afterward the Passover Secondly this agreeth with the Oblation of the true Paschal Lamb for as the time of his crucifying began in the third hour of the day with the daily morning sacrifice Mark 15. 25. so it ended at the ninth hour Mark 15. 34. which was the time of their ordinary evening sacrifice but upon their Passeover Eve it was the time when their Paschal Lamb was slain Furthermore the Lamb was to be eaten with bitter herbs the reason of this command is that thereby they might be moved to thankfulness towards God for their deliverance from the Egyptian bondage in which their lives were made bitter unto them Ex. 1. 14. These bitier herbs they dipt in a certain sauce thick like Mustard called Charoseth which thick sauce say they was a memorial of the day wherein they wrought in Egypt This is thought of some to be that wherein Christ dipt the sop which he gave to Judas Of this sauce the Hebrews write thus they used to dip the unleavened bread in that sauce Charoseth and to eat then they dipt the bitter herbs in the Charoseth and did eat them It was made of the Palm-tree branches or of dry Figs or of Raisins which they stamped and put Vinegar thereto and seasoned it and made it like Clay and brought it unto the Table in the night of the Passeover The other seven daies following the fourteenth of Nisan were in strictness of speech a distinct Feast as is above-shewed namely the Feast of unleavened bread because in that space of time no leavened bread ought to be found in their houses their degrees of preparation to this feast are four 1. Expurgatio fermenti the cleansing of all their houshold-stuff and vessels unto which leaven might haply cleave and this was done two or three daies before the Passover 2. Inquisitio fermenti the searching after leaven throughout all the rooms of their houses even to the Mouse-holes this they did with a waxen candle and as Buxtorsus noteth upon the night before the Passeover and Scaliger delivereth it in other words to the same purpose namely that this search was made Ineunte quartadecima usque ad quartam horam post ortum Solis At the beginning of the fourteenth day until the fourth hour after the rising of the Sun Now the beginning of the fourteenth day was the night going before for the Jews in the computation of their Holy-daies counted their day from even to even 3. There was Exterminatio or Conflagratio fermenti A burning of the leaven and this was done from the fourth of the sixth hour about dinner-time at which time followed the last degree which
by after midday though he go on foot easily The Agreement between the Paschal Lamb and Christ standeth thus Christ is our Passeover 1 Cor. 5. The Paschal Lamb was Christ was 1 One of the flock 1 Perfect man John 1. 2 Without blemish 2 Without sin 3 To be sacrificed and roasted 3 Suffered and died 4 His Bones being not broken 4 They brake not his legs John 1933. 5 About the Evening 5 In the end of the World Heb. 9. 26. 6 Their door-posts were to be sprinkled with the blood 6 The Blood of Christ purgâ—â—h our consciences 7 That the punishing Angel might pass over them 7 That sin and death might not prevail against us 8 It was eaten in their several families 8 He is applied by Faith 9 The whole Lamb. 9 According to all the Articles of the Creed 10. Without Leven 10. Without Hypocrisie 1 Cor. 5. 11. With bitter herbs 11. With patience under the Cross 12. In haste and in the manner of Travellers 12. With an earnest and longing expectation of life eternal 13. Only by the Circumcised 13. Only by the faithful 1 Cor. 11. CHAP. V. Of their Penticost THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Penticost which word signifieth the fiftieth day because it was observed upon the fiftieth day after the second of the Passeover which was the sixteeenth of Nisan Here in the first place we must note that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the Passeover or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Passeover the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover or the morrow after the Passeover Levit. 23. 11. which is all one as if it had been said the morrow after the feast of the Passeover for in those feasts which consisted of many days the first and the last were termed Sabbaths Now these fifty days were in truth the appointed time of their Harvest their Harvest being bounded as it were with two remarkable days the one being the beginning the other the end thereof the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth day after called the Pentecost Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they offered a sheaf of the first fruits of their harvest Levit. 23. 10. Upon the Pentecost then they offered two wave loaves Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation whereby all the after fruits throughout the Land were sanctified it being from thence afterward lawful and not before to reap the Corn the two loaves being not only an Eucharistical Oblation but also a token of the Harvest finished and ended In the second place we are to know that they did count these fifty days by numbring the Weeks from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it was called a Feast of weeks The manner how they counted the Weeks was according to the number of the Sabbaths following the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the first Sabbath following they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that all the Weeks and Sabbaths during the time of the Pentecost as the first second third and fourth c. took their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which observation giveth light to that of 〈◊〉 Luk. 16. 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 fifty days did measure out the time of their Harvest it will not beamiss to observe the difference betwixt their Harvest and ours which chiefly consisted in their anticipation of time for both the â—anaanites and the Egyptians begâ—n their Harvest about the first of April and it was quite finished in May. CHAP. VI. The Feast of Tabernacles THe a Greek word used to express this Festivity properly signifieth the making of Tabernacles the Hebrew word a Feast of Tabernacles The reason of both is because all the time of this Feast which was full seven daies from the fifteenth of Tisri until the one and twentieth thereof the people remained in Tabernacles and Booths made of Boughs in manner of Aâ—bors or Powers yet so that the first day of those seven and the last were after a more special manner to be observed as holy Convocations Concerning these Booths the Jews write thus They ought to be made in the open Air not within doors nor under the shelter of a Tree they ought not to be covered with cloaths nor to be made too close with the thickness of the Boughs but with such holes that the Sun and the Stars might be seen thorow them and the rain likewise descended thorow them In these they ought to dwell those seven days as in their houses they ought to furnish them with houshold-stuff to lie under them and sleep under them only in rainy weather then they had liberty to eat and sleep in their houses until the rain was over-past Feeble persons also which could not endure the smell of the earth were permitted to stay at home In Nehemiah's time they made their Booths some upon the roof of their houses for their houses were made flâ—t above Deut. 22. 8. Some in their Courts some in their streets Nehem. 8. 15. Plutarch making mention of this Festivity saith that these Booths were made principally of Ivy boughs but the Scripture reckoneth up four distinct kinds Levit. 23. 40. which are thought to be 1. The Cistern tree 2. The Palm-tree 3. The Myrtle-tree 4. The Willow of the Brook The Rabbins teach that every man brâ—â—ght every morning his burden of the boughs of these four Trees otherwise he fasted that day And this burden thy termed Hosanna in allusion unto this the people cutting down branches from the Trees and strewing them in the way when our Saviour did ride into Jerusalem cried saying Hosanna to the Son of David Mat. 21. 9. Plutarch scoffing the Jews compares this Feast with that drunken Festival in the honour of Bacchus in which the Bacchides ran up and down with certain Javelings in their hands wrapped about with Ivy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this respect he termeth this feast of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much unlike Moreover on the next day after this feast they compassed the Altar seven times with Palm-boughs in their hands in the remembrance of the overthrow of Jericho for which reason or else because that Palm-branches were the chief in the bundle it was called Dies Palmarum Palm-Feast Concerning the reason of
this Feast some are of opinion that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud when they travelled thorow the Wildernes under the shadow of which they travelled as under a safe Booth or Tent. Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posterity may know that I have made the Children of Israel to dwell in booths Lev. 23. 43. The Chaldee rendreth it that your posterity may know that I have made the Children of Israel to dwell in the shadow of Clouds Others think it was instituted as a solemn thanksgiving unto God for their Vintage which was gathered in at that time of the year thence it is that they conceive those Psalms of David which are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to have been composed for this feast Others speak more probably who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles the next is clear Levit. 23. 43. The Sacrifices which were offered these seven days are prescribed Numb 29. from the thirteenth verse to the thirty fourth where we shall read every day the like Sacrifice but only with this difference that upon the first day they offered thirteen young bullocks upon the second twelve upon the third eleven and so forward ever diminishing the number by one The reason of which diminution the Jews deliver to be this The whole number of Bullocks to be offered at this solemnity was seventy according to the Languages of the Seventy Nations for whom as they teach these Sacrifices were performed signifying thereby that there should be a diminution of those Nations until all things were brought under the government 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 Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles it hath been always counted the last day of that Feast And not only the Boughs but the days of this whole feast of Tabernacles were termed Hosannoth from the usual acclamations of the people whiles they carried the Boughs up and down And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Joh 7. 37. n Upon this day they did read the last Section of the Law and likewise began the first lest they might otherwise seem more joyful in ending their Sections than willing to begin them o Upon this day also by the institution of the Prophet Haggaeus and Zachary and such like Prophetical men they did with great solemnity and joy bring great store of water from the River Shiloah to the Temple where it being delivered unto the Priests it was poured upon the Altar together with Wine and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation Our Saviour is thought to have alluded unto this in that speech which he used on this very day John 7. 38. He that believeth in me out of his belly shall flow Rivers of waters of life It is worth our noting also that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri Jeroboam that he might work in the people a forgetfulness of the true Worship of God appointeth the Celebration of a Feast in the eighth month on the fifteenth day thereof which is thought to be this very Feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New Moons FOr the understanding of the time when this Feast was to be observed we must note the month Tisri was the seventh month according to their sacred computation and therefore it is commanded to be celebrated the first day of the seventh month Levit. 23. 24. But according to their civil Computation it was their first month so that this Feast may be termed their New-years-day The first day of every month had its solemnities First when they repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou go to him to day It is neither New Moon nor Sabbath day 2 Kings 4. 23. Secondly it was then unlawful to buy and sell When will the New Moon be gone that we may sell corn Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices Notwithstanding this Feast of Trumpets differed from other New Moons First in respect of their sacrifices in their ordinary New Moons they offered besides the daily sacrifice two Bullocks one Ram seven Lambs for burnt offerings with their meat and drink-offerings and a Goat for a sin offering Num. 28. 11 15. But at this New Moon which was the beginning of their year they offered all the foresaid sacrifices and over and besides them one Bullock one Ram and seven Lambs for burnt-offerings and a Goat for a sin-offering Numb 29. 1 6. Secondly in other New Moons they blowed no Trumpets In this they blowed from the Sun-rising till night Whence we leaâ—… what New Moon it is that Daved speaketh of Psal 81. 3. Blow the Trumpet in the New moon in the time appointed at our Feast day The reason in general of this blowing and great noise of Trumpets I take to have been to make their New-years day the more remarkable because from it all their Deeds and Contracts bore date and their Sabbatical years and Jubilees were counted thence But why it should be made remarkable by the sound of Trumpets or Corâ—ets there are three conjectures First the Hebrews think it was done in memory of Isaac his deliverance and that they did therefore sound Rams horns because a Ram was sacrificed instead of him Secondly Basil is of opinion that the people were hereby put in mind of that day wherein they received the law in Mount Sinai with blowing of Trumpets Thirdly others think it was to put them in remembrance of the Resurrection which shall be with the sound of Trumpets He shall send his Angels with a great sound of a Trumpet Mat. 24. 31. There are three things considerable in New Moons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjunction of the Moon with the Sun Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moon Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moon In the first it was quite dark in the second it did open it self to receive the Sun-beams In the last it did appear corniculata horned Because in all these three degrees of the change there was a kind of mutual participation both of the Old and New Moon Hence the Jews observe two days namely the last of every Month and the first day of the next following Now because the thirtieth was the last in their longest months Hence Horace calleth these last days Tricesima Sabbata The first days they termed
the month Tisri and therefore that could not be observed the morrow after the Sabbath as appeareth by the rule Adu The Passeover was observed in the month Nisan and therefore that might be observed the morrow after the Sabbath as appeareth by the rule Badu If any ask the reason why the Passeover might be observed the next day after the Sabbath seeing the Feast of tabernacles might not I take it to be thus All the after translations depended upon the first translation or the first new Moon in Tisri but that could no be so changed as to prevent all concurrence of two Feasts and thus to have their Passeover sometimes to follow their Sabbath they thought the most convenientest ordering of the year because though not all meetings of two Sabbaths yet most were hereby prevented This tract of translation of Feasts it serveth partly to open the customs of the Jews partly to give light for the understanding of that great dispute among Divines whether our Saviour did anticipate the Passeover The Greek Church holds that he kept a Passeover by himself with his Disciples on the thirteenth day of the month when unleavened bread was not yet to be used and thence they do both use and urge a necessity of leavened bread in the Lords Supper But this opinion we reject First because it accordeth not with the truth of Evangelical History Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law Others say that because that year their Passeover fell on Friday hence the feast was translated unto Saturday by the rule Baedu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Jews kept Saturday He kept Gods Command they the tradition of the Elders Lastly others more probaby hold that both Christ and the Jews did eat the Passeover the same day and hour namely on Friday or the fourteenth day of the month if we count the beginning of Friday according to the manner of the Jews from six a clock at night on Thursday Friday morning he was judged and crucified and in the afternoon about three of the clock when the preparation of the Sabbath began he was buried There laid they Jesus because of the Jews preparation John 19. 24. For reconciling the Evangelists in this point we must note these particulars which are more at large proved in the Chapter of the Passeover 1. The fourteenth day of the month on which the Paschal Lamb was eaten was called the first day of unleavened bread the Feast of unleavened bread drew near which is called the Passeover Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeover of the Lord and in the fifteenth day of his month is the Feast Numb 28. 16 17. Some of them thought because Judas had the bag that Jesus had said unto him buy those things that we have need of against the Feast John 13. 29. The Sheep and Bullocks offered upon this day are called the Passeover Deut 16. 2. And of this we are to understand S. John Joh. 18. 28. They themselves went not into the common Hall lest they should be defiled but that they might eat the Passeover So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question How they should have been defiled by entring into the common Hall The answer is that upon Holy-day-Eves which they termed days of preparation they held it unlawful for their Judges to sit on life and death Hence it is that they brought Jesus to Pilate the Roman Deputy Secondly they withdrew themselves out of the common Hall Thirdly for this reason they said It is not lawful for us to put any man to death Joh. 18. 31. that is upon this or such like day for tho their high Court of Sanedrim were put down 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 Jesus might be fulfilled which he spake signifying what death he should die ver 32. Which text intimateth that that unlawfulness was urged by the special providence of God that he might be crucified being judged by Pilate for if the Jews had judged they used no such kind of death towards Malefactors Again Stephen was condemned by them to be stoned Act. 7. And they complained before Felix that when they were about to proceed against Paul according to their own Law the chief Captain Lysias with violence took him out of their hands Acts 24. Which argueth that all power in causes capital was not taken from them But of this see the Chapter Of their capital punishments CHAP. VIII The Feast of Expiation UPon the tenth day of the month Tisri answering to September with us the Feast of Expiation was commanded to be celebrated Levit. 13. It was called the Feast of Expiation because the High priest did then confess unto God both his own sins and the sins of the people And by the performance of certain Rites and Ceremonies expiate them and make an attonement unto God for them The Ceremonies at this time to be performed concerned either the People and the Priest or the Priest alone These which concerned the People and the Priest consisted in the afflicting of their souls by fasting Whence this Feast was also called Dies Jejunii the Fasting Day Jer. 36. 6. Which serveth for the understanding of that Act. 27. 9. Sailing 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 unto this day Secondly he being about to sacrifice for himself and his house he took unto him a young Bullock for a sin-offering and a Ram for a burnt-offering putting on â—â—s Priestly Robes After he had washed himself in water he took of the Congregation two He goats for a sin offering and a Ram for a burnt-offering The two He goats he presented before the Lord at the door of the Tabernacle casting lots which of them should be sacrificed which let scape alive This last was termed the scape Goat because the other being slain this was sent alive into the Wilderness The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from evils which name the Heathens applied to their Tutelar Gods They intimated that when the scape Goat carried away the sins of the people into the Wilderness he likewise carried away all those evils which belonged unto those sins And for the securing the people in this point the Lord commanded the High Priest to confess in the name of all the people and to disburden the sins of the whole Congregation upon the
head of the scape Goat The form of Confession according to the relation of the Hebrew Doctors was this O Lord thy People the House of Israel they have sinned they have done wickedly they have transgressed before thee I beseech thee now O Lord pardon the sins iniquities and transgressions with which the People the House of Israel have sinned done wickedly and transgressed before thee as it is written in the Law of thy servant Moses that in that day he shall make Attonement for you that he might cleanse you and that you might be clean from all your iniquities before the Lord. The modern Jews now because there can be no proper Sacrifice the Temple of Jerusalem being destroyed the men they take a white Coâ—k on this day the women an Hen This Cock 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 Cock acknowledging themselves worthy of Death and then they cast the intrals upon the top of the house that some Raven or Crow might carry both them and together with them their sins into the wilderness And lest they might seem to be mad without reason they assign the cause why they make choice of a Cock at this time to be this This word d Gebher in the Holy Language signifieth a Man in their Talmud it signifieth a Cock Now say they the Justice of God requires that as Gebher sinned so Gebher should make satisfaction From this Feast of Expiation it is probable that the Grecians used an yearly Expiation of their Cities which was performed on this manner Certain condemned persons were brought forth with Garlands upon their heads in manner of Sacrifices these they would tumble from some steep place into the Sea offering them up to Neptune using this form of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis pro nobis peripse na as if he had said Be thou a Reconciliation or propitiation for us The like kind of Expiation was used among them in time of any Pestilence or contagious infection for removal of such diseases they then sacrificed certain men unto their Gods such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words are used by the Apostle 1 Cor. 4. 13. and they are translated filth and 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 pavement of the ground But in Budaeus his opinion the Apostle had allusion unto those kinds of Expiations in use amongst 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 revilings and cursings of the multitude as those condemned persons who were offered up by way of publick Expiation Now seeing at this Feast principally the High-Priest was a Tipe of Christ it will not be amiss to note the agreement between the Type and the Truth Aaron Christ 1. The High-Priest went into the Holiest of all Levit. 16. 3. 1. Christ our High-Priest went into the Holy place namely the Heavens Heb. 9. 12. 2. He went once a year Exod. 30. 10. 2. He entred once Heb. 9. 12. 3. He with the blood of Goats and Calves Heb. 9. 12. 3. He by his own blood Heb. 9. 12. 4. He alone Heb. 9. 4. He alone hath troden the Wine-press Isaiah 63. 3. 5. He cloathed with his Priestly Robes Levit. 16. 4. 5. He ordained and sealed to this Office by his Father from all Eternity 6. He took two Goats Levit. 16. 6. He took two natures the impassibility of his God head was shadowed by the Scape-goat his sufferings in his Manhood by the Goat that was sacrificed Theod. Qu. 12 in Lev. 7. The Goat did bear the Peoples iniquities 7. Christ was made sin for us 2 Cor. 5. 22. CHAP. IX The Sabbatical year or Seventh years rest AS every seventh day was a Sabbath day so every seventh year was a Sabbatical year Levit. 25. And as the Sabbath day signified that they themselves were the Lords and therefore they abstained from their own work to do the Lords So the Sabbatical year was to signifie that both they and their land was the Lords The observation of this Feast consisted chiefly in two things First in the not tilling or manuring of their ground whence it was called Sabbath Haarets the Sabbath of the Land Levit. 25. 6. Secondly in the Creditors discharging their Debtors and releasing their debts and thence it was called Schemita laihova The Lords release Deut. 15. 2. Seeing they were that year forbid to till their ground here question might be made what they should eat then in the time of this intermission Answ I will command my blessing upon you in the sixth year and it shall bring forth frunt for three years Levit. 25. 20 21. saith the Lord. Seeing every seventh year Debts according to Gods Command were to be 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 endammage their Estates for it is a most infallible Maxime No man is a loser by serving God Whence the Hebrews themselves interpret this to be rather Mandatum probationis A command of tryal such as Abrahams offering up of Isaac was which God commanded not intending that he should be sacrificed but that Abrahams love might be tryed rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Ezra interpreting these words Save when there shall be no poor among you Deut. 15. 4. That is saith he as if the Lord had said Know that that which I have commanded thee that thou shouldest not exact of thy Brother will be needless If all Israel or the greater part obey the voice of God then there shall be no poor amongst you to whom it shall be needful 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 upon Gods providence by faith for though the owner of the field might gather even on that year for the maintenance of himself and his Family Levit. 25. 6. Yet he was neither to sow his field thereby to make his harvest the greater nor to hedge his field or lock up his Corn-yard thereby to enjoy the propriety but to let all be common and every mans hand equal in every place Secondly they were hereby put in mind of that happy estate which Adam enjoyed in his innocency when the Earth brought forth her increase without manuring Lastly it shaddowed forth that everlasting Sabbath which we expect in the Heavens And some conjecture this to be the ground of Rabbi Elias his opinion that the world
the Sea The Grecians when they judged any to this kind of punishment they wrapt him up in lead The Hebrews tyed a milstone about his neck Thus in respect of the manner those are to be understood who say this kind of punishment was peculiar to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rendred by the general name of torturing Heb. 11. 35. 2 Mac. 6. 19. But the word signifieth a special kind of torturing by beating one with cudgels unto death It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Drum usually and hence some have parallel'd this torture with that among the Romans termed Equuleus as if the person thus tortured were rackt and stretched out in manner of a drum head but it signifieth also a drum stick and thence cometh the punishment to be termed Tympanismus that is a Tabring or beating one to death with â—udgels as if it were with drum-sticks This is evident by Eleazar he came willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this kind of torment 2 Mat. 6. 19. and in the thirtieth verse where he gave up the Ghost there is mention of his strokes not of his racking or stretching Junius reckoneth another kind of punishment termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok which he would have to be a compound word doubtless his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi Navis a ship or boat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janak Sugere to suck for he saith that thereby is meant a certain punishment termed Navicula sugentis which Plutarch describeth in this manner That the offender should be inclosed between two boats as in a prison or as his phrase is quasi in vagina as in a sheath and to preserve life in him milk and honey tempered together was forcibly put into his mouth whether he would or no. And hence from this sucking in of milk and honey this punishment hath been termed Navicula sugentis But the Hebrews say that Tsinock was nothing else but manacles or cords wherewith prisoners hands were tyed I leave in indifferent to the Reader to follow which interpretation he please THE SIXTH BOOK OF MISCELLANEOUS RITES CHAP. I. Of Circumcision THeir Sacraments were two First the Passeover of which there hath been a set Chapter Secondly Circumcision of which now Circumcision was a cutting off the foreskin as a sign and seal of Gods Covenant made with the People of the Jews It is called a sign by God in its first institution Gen. 17. and a seal by the Apostle Rom. 4. 11. Yea it is called a sign and a seal by a Doctor of the Jews more ancient than their Talmud It was used though not as a Sacrament by many other Nations by the inhabitans of Colchis the Aethiopians the Tragloditae and the Aegyptians In a figurative sense alluding unto this Sacramental Rite we read of three other sorts of Circumcision in the Scripture so that in all there are four ned 1. This of the flesh 2. Another of the heart 3. A third of the lips 4. And a fourth of the ears We are to consider it in its proper acception and here to obseve First the time when it was administred Secondly the manner how Thirdly the penalty in case it was omitted The time was the eighth day yea the eighth day was so precisely observed that if it fell on the Sabbath yet they circumcised the Child whence rose that saying among them Circumcisio pellit Sabbatum Circumcision driveth away the Sabbath or the Sabbath giveth place to Circumcision And with this accordeth that of our Saviour Ye on the Sabbath day circumcise â—…an John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least say that God did therefore enjoyn the eighth day that one Sabbath might first pass over each male before he should be partaker of this Sacrament But more probably we may say that the reasons why God would not suffer them to anticipate the eighth day were first to shew that God in the matter of Salvation neither was nor is simply tyed to Sacraments for then there had been no less cruelty in sorbidding Circumcision until the eighth day then there was love in permitting it upon the eighth Secondly because in this time of the Mosaical Pedagogie there was a kind of legal uncleanness in which the creatures were thought to be as remaining in their blood for the first seven daies after their birth Levit. 22. 27. It. 12. 2 3. Notwithstanding God thought it not convenient to defer it longer than eight daies for the comfort of the Parents which thay received by a mature and seasonable initiation of their children The manner how Circumcision was administred I find thus recorded Some of those that were present held a Vessel full or dust into which they did cast the foreskin being cut off Again they prepared in the room a certain void chair for Elias which was done partly in honour of him for which respect also as often as they fell on any difficult place in Scripture they would say Veniet Elias omnia enodabit We know that Elias will come and he will tell us all things But chiefly it was done because they thought Elias to be present there in spirit whose bodily coming they did and do daily expect These ceremonies are meerly Jewish practiced by the latter Jews but utterly unknown in our Saviour Christ his time and as it appeareth by the Samaritan woman her speech that proverbial saying applyed now unto Elias was of old applyed to Christ John 4. 25. Thirdly he which supplied the place of the Witness or as we phrase it of the Godfather held the Child in his arms whiles it was Circumcised this Godfather they called Baal Berith and Sandak that is the Master of the Covenant Uriah the Priest and Zachariah the son of Jeberechiah are thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz Esay 8. 2. and from them the custom of having Godfathers in Baptisme to have taken its original Fourthly the parents named the Child and in Zacharies times it seemeth that in the naming of the Infant they had respect to some name of his Ancestors They said unto her there is none of thy kindred that is named with this name Luke 1. 61. Other Nations had their set daies also after the birth for the naming of their Children The Romans gave names to their male-children on the ninth day to the female on the eighth The Athenians gave names on the tenth Others on the seventh These daies Tertullian calleth Nominalia The Graecians besides the tenth day on which they named the Child they observed also the fifth on which day the Midwives took the Child and ran about a fire made for that purpose using that Ceremony as a purification of themselves and the
pronounced many words written in the Text which are nâ—… pronunced c. In the margin the difference is expressed whence the difference in the Text they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethib Scriptionem the writing the difference in the margin they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri Lectionem the Reading because they do read according to that in the margin This difference is thought by some to be a correction of the Bible according to several copies after their return from Babylon but that it is of Divine Authority containing many mysteries known to Moses and the Prophets successively though many of them unknown to our Age and that it was not any correction but the difference it self primarily and purposely was intended by the Prophets and holy Pen men of the Scripture evidently appeareth by the diversity of readings in those books which were written by Haggay Zachary Malachi Daniel and Esra They being the Authors of their own books needed no correction at that time themselves being present yet in them this different reading is used In the third place the Proposition followeth namely Seeing that the Masorites passed their censure on many words for their irregularity in their vowels and accents therefore the vowels originally were not from the Masorites but of the same antiquity with their words and in truth otherwise they had been a body or carkass without a soul CHAP. VIII Of Israels pitching of their Tents or of their Camps WHiles the Israelites wandred thorow the Wilderness their Church was a Tabernacle and their habitations Tents so that their whole Camp might be termed a movable City It was divided into three parts In the centre or middle of all was the Tabernacle it self with its Courts this they termed the Camp of the Divine Majesty Next round about pitcht the Priests and Levites to whom the charge of the Tabernacle belonged and therefore the nearest adjoyning place of habitation might be the convenientest for them this was called the Camp of Levi. In the outer parts round about Levi the twelve Tribes pitcht their Tents this they termed the Camp of Israel The first Camp resembled a great Cathedral Church with its Church yard The second a Priviledged place about the Church as it were for Colledges for the habitation of the Clergy The third the body of a City wherein the Towns-men or Laity dwelt The form of the whole is probably thought to be four-square some say twelve miles long and twelve miles broad In the Eastern part pitched these three Tribes Judah Issachar and Zabulon On the South-side Reuben Simeon and Gad On the West Ephraim Manasses and Benjamin On the North Dan Asher and Napthali and these made up the outward Camp termed the Camp of Israel Between each Tribe in every one of those four quarters there were distant spaces like Streets where there was buying and selling as in a market and tradesmen in their shops in manner of a City leading to and fro This Camp is thought to be round a mile distant from the Tabernacle that is a Sabbath daies journey and this is gathered from Josh 3. 4. where the distance between the People and the Ark is commanded to be two thousand cubits After this pitched the Camp of Levi in the Eastern paâ—… Moses Aaron and the Priests in the South the Cohaâ—â—ites iâ— the West the Gershonites in the North the Merarites In the middle was the Camp of the Divine Majesty Unto this David alludeth God is in the middest of her she shall not be moved Psal 46. 5. After the same manner the parts of the City Jerusalem were distinguished when the Commonwealth was settled From the gate of Jerusalem to the mountain of the Temple was the Camp of Israel from the gate of the mountain of the Temple to the gate of the Court which was otherwise called Nicanors gate was the Camp of Levi from the gate of the Court and forward was the Camp of the Divine Majesty Furthermore we are to know that the twelve Tribes had between them four principal Banners or Standards three Tribes to one Standard for which reasonâ— the Church is said to be terrible as an Army with banners Cant. 6. 4. The Hebrew word Banner Numb 2. 2. the Greek translanteth Order and so the Chaldee calleth it Tekes a word borrowed of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order Whence the Apostle taketh his phrase Every man in his own order 1 Cor. 15. 23. Every banner was thought to be of 3 colours 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 Levi who is not here among the other Tribes was in the breast-plate one of the twelve and Joseph there graved on the Beril hath here two Tribes Ephraim and Manasses unto whom two colours cannot be allowed from the breast-plate Each Banner had its several motto or inscription In the first Standard was written from Num. 10. 25. Rise up Lord and let thine enemies be scattered and let them that hate thee slee before thee It is moreover taught by the Hebrews that each Standard had a distinct sign engraved in it Reubens Standard had the Image of a Man Judahs the Image of a Lion Ephraims the Image of an Ox and Dans the Image of an Eagle These sime four creatures are used by Ezekiel Ez. 1. 10. to describe the nature of Angels Every Cherubim is said to have four faces the face of a man to shew his understanding of a Lion to shew his power of an Ox to shew his ministratory office of an Eagle to shew his swiftness in the execution of Gods will This same description of Angels you may find Rev. 4. 6. By the same four in the opinion of many of the Fathers are shaddowed forth the four Evangelists The man shaddowed S. Matthew because he begins his Gospel with the Generation of Christ according to his humanity The Lion S. Mark because he beginneth his Gospel from that voice of the Lion roaring in the Wilderness Vox clamantis in diserto The Ox S. Luke because he beginneth with Zacharias the Priest and the Eagle S. John who soaring aloft beginneth with the Divinity of Christ Thus have we seen how they pitch'd their camps their marching followeth and here we are to consider first their marching in their journeys thorow the Wilderness Secondly their marching in their battels Concerning their marching in their journeys they either moved forward or abode still according to the moving or standing of the Cloud which conducted them the manner thereof is described Numb 10. and summarily we may view it thus when God took up the Cloud Moses prayed and the Priests with Trumpets blew an alarm then Judath the first Standard rose up with Issachar and Zebulon and they marched foremost then followed the Gershonites and Merarites bearing the boards and coverings of the Tabernacle in wagons the