Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

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

to dress convenient food for himself and his Family that they might the more comfortably perform holy duties Christ healed on the Sabbath therefore visiting the sick and the use of the Physitian was both then and now lawful 2. Works directly tending to Gods worship not only killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day to take journeys to joyn with the publick Congregation or to Preach the Word Of these we may say though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho which according to their writings fell on the Sabbath-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

is applied to those who were not admitted by imposition of hands Now the reason why these words Semica and Semicuth are generally by all Expositors Jews and Christians translated the imposition of hands is because this solemn kind of licensing termed Semica or Semicuth was in old time used only towards two sorts of men in their admission towards Rabbies and towards Judges which kind of permission because it was not performed towards either of them without this ceremony of imposing hands hence these two words have been translated the imposition of hands whereas properly they signifie nothing else but an association an approximation or conjoyning of one into the same corporation or company of which he that doth associate and give admission is a member CHAP. VI. Ceremonies common in all capital Judgments IN their greater punishments which deprived of life some ceremonies were cemmon to them all First The Judges were to use deliberation in all causes but specially in matters capital There were four causes saith Jonathan in his Targum that came before Moses he mentioneth none in particular but what they were we shall presently learn out of other records Two of these were not weighty in these he hastened Two more material concerning life and death in these he delayed Caeterum tàm de his quàm de illis dicebat Non audivi Of both the lighter and weightier causes Moses saith I have not heard to wit from the Lord to shew that a deliberation and consultation as it were with God ought to be in all judgments before sentence be pronounced These four causes are named in other Records The two lightest are 1. The matter of uncleanness debarring the people from the Passeover Num. 9. 9. Secondly the case of Zelophehads daughters Num. 36. 10. The two weightier are 1. The cause of the blasphemer Lev. 24. 13. Secondly The case of him that gathered Sticks on the Sabbath Num. 15. 35. In all these judgments there is The Lord spake unto Moses And in the first which was counted among the lighter causes because it was not on life and death even there doth Moses in a solemn manner bespeak the people to stand still Et ego audiam And I will hear what the Lord will command Notwithstanding wilful delays in Justice maketh the Judge unrighteous In that unrighteous Judge from whom the Widow wrested sentence by importunity we read not of any other fault in him but delay Luke 18. 6. Secondly The party accused was placed on some high place from whence he might be seen and heard of all the people Set Naboth in capite populi on high among the people 1 Kings 21. 9. Thirdly The Judges and the Witnesses did when sentence was pronounced put their hands upon the condemned persons head and said Sanguis tuus super caput tuum Thy blood be upon thine own head unto this the people had reference saying His blood be on us and on our children Mat. 27. 25. Fourthly The place of execution was without the gates the malefactors were had thither by two Executioners termed by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chazani hacceneseth Spectators of the Congregation which is a periphrasis of those whom S. Mark calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6. 27. which word though it be used by the Greeks and Chaldee Paraphrasts yet it is a meer Latine derived à specutando because in the Court the Executioners were only Spectators to behold and attend what the Judges would command them Fifthy When the malefactors was led to execution a publick cryer went before saying Such a one is going to be punisht with such a death because he hath committed such or such an offence at such a time in such a place and these N. N. are witnesses thereof If any therefore knoweth any thing which may do him good let him come and make it known For this purpose one was appointed to stand at the door of the Consistory with an handkerchief or linnen cloth in his hand that if any person should come for his defence he at the door swinged about his handkerchief upon the sight whereof another standing in readiness a pretty distance off with an horse hastened and called back the condemned person yea if the Malefactor had any further plea for his own purgation he might come back four or five times except he spake vainly for the discerning whereof two of those whom they termed Scholars of the wise men were sent with him to observe his speech on the way Sixthly He was exhorted to confess that he might have his portion in the world to come Thus Joshua exhorted Achan Josh 7. 19. My son give I pray thee glory unto the Lord God of Israel and make confession unto him unto whom Achan answered vers 26. Indeed I have sinned against the Lord God of Israel and thus have I done Seventhly In the time of execution they gave the Malefactor Granum thuris in calice vini A grain of Frankincense in a cup of Wine this they did give to cause a giddiness in the condemned persons head that thereby he might be less sensible of the pain St. Mark calleth this cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine mingled with Myrrhe Mark 15. 23. This was done after the manner of the Jews but the Souldiers in mockery mingled Vinegar and Gall with it Mat. 27. 34. As likewise they gave him a second cup in derision when they took a spunge and filled it with Vinegar and put it on reed Matth. 27. 48. S. Mark in the first cup mentioneth the custom of the Jews which in it self had some shew of compassion for the ground of this custom was taken from that Prov. 31. 6. Give strong drink unto him that is ready to perish S. Matthew mentioneth only their wicked mixture contrary to the received custom so that one Evangelist must expound the other This first cup was so usually given before execution that the word Calix a cup is sometimes in the Scripture put for death it self Father if it may be let this cup pass from me Lastly The Tree whereon a man was hanged and the Stone wherewith he was stoned and the Sword wherewith he was beheaded and the Napkin wherewith he was strangled they were all buried that there might be no evil memorial of such a one to say This is the Tree this is the Sword this the Stone this is the Napkin whereon or wherewith such an one was executed CHAP. VII Their capital punishments THe Jews of old had only four sorts of death in use among them 1. Lapidatio stoning 2. Combustio burning 3. Decollatio beheading 4. Suffocatio strangling Of these stoning was counted the most grievous burning worse than beheading beheading worse than strangling and strangling was the easiest of all They have a rule that wheresoever the Scripture saith of an offender Morte plectetur he shall be punish'd with death not expressing the

began at three of the clock in the afternoon the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth the Sabbath eve By the ancient Fathers it was cal●… 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 ●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

kind of death there it ought to be interpreted of Strangling For example the Law saith of the Adulterer Lev. 20. 10. Morte plectetur let him be punish'd with death because the kind of death is not here mentioned they interpret it strangling The reason of this rule is because strangling was the easiest death of the four and where the Law determineth not the punishment there they say Ampliandi favores The favourablest exposition is to be given The rule is not generally true for in former times Adultery was punish'd with stoning I will judge thee after the manner of them that are Harlots saith the Lord Ezek. 16. 38. And in the fortieth verse the judgment is named They shall stone thee with stones likewise the Scribes and Pharisees said unto Christ Moses in the Law commanded us that such should be stoned John 8. Before we treat in particular of these four punishments it may be questioned Whether the Jews had any power to judge of life and death at that time when they crucified our blessed Saviour The Jews said to Pilate It is not lawful for us to put any man to death Joh. 18. 31. Latter Jews say that all power of capital punishment was taken from them forty years before the destruction of of the second Temple and of this opinion are many Divines Answer First the Jews speech unto Pilate that it was not lawful for them to put any man to death cannot be understood as if they should have said we have no power to put any man to death for admit that power in criminals were in the general taken from them yet in this particular power was permitted them at that time from Pilate Take ye him and judge him according to your Law John 18. 31. Neither can it be said that their Law could not condemn him if he had been a trangressor thereof or that they had not out of their law to object against him for they say They had a law and by their law he ought to die John 19. 7. It was not then want of Power but the holiness of that time made them say it was unlawful For they held it unlawful upon their days of prepararation to sit on life and death as hath been shewn in the Chapter of translating Feasts And Friday on which our Saviour was condemned was the preparation of their Sabbath Secondly in the question whether power of judging capital crimes were taken from them by the Romans We are to distinguish between crimes Some crimes were trangressions of the Roman law as theft murder robberies c. power of judging in these was taken from them other crimes were transgressions only against the law of Moses as blasphemy and the like in these power of judging seemeth to have remained with them When Paul was brought by the Jews before Gallio Gallio said unto them if it were a matter of wrong or wicked lewdness O ye Jews reason would that I should bear with you but if it be a question of words and names of your law look ye to it Acts 18. 14. In handling these four punishments First observe the offenders whom the Jews make liable to each punishment and then the manner of the punishment The persons to be stoned were eighteen 1. He that lieth with his own mother 2. Or with his fathers wife 36. Or with his daughter-in-law 4. Or with a hetrothed maid 5. Or with the male 6. Or with the beast 7. The woman that lieth down to a beast 8. The blasphemer 9. He that worstippeth an Idol 10. He that offereth of his seed to Moloch 11. He that hath a familiar spirit 12. The Wizard 13. The private enticer to Idolatry 14. The publique withdrawer to Idolatry 15. The Witch 16. The prophaner of the Sabbath 17. He that curseth his Father or his Mother 18. The Rebellious Son The manner of stoning was thus The offender was led to a place without the Gates two Cubits high his hands being bound From hence one of the Witnesses tumbled him by a stroke upon the loyns if that killed him not the Witnesses lifted up a stone being the weight of two men which chiefly the other Witnesse cast upon him if that killed not all Israel threw stones upon him The hands of the Witnesses shall be first upon him to put him to death and afterwards the hands of all the people Deut. 17. 17. Hence the opinion of R. Akiba is commonly received that such an Idolater it holdeth in all others condemned to this death was reserved until one of the common feasts at which all the multitude of Israel came to Jerusalem The party thus executed being quite dead was afterward for greater ignominy hanged on a Tree till towards the Sun-set at which time he and the Tree were both buried Malefactors adjudged to burning were ten 1. The Priests daughter which committed whoredom 2. He which lieth with his own daughter 3. Or with his daughters daughter 4. Or with his sons daughter 5. Or with his wives daughter 6. Or with her sons daughter 7. Or with her daughters daughter 8. Or with his Mother-in-law 9. Or with the Mother of his Mother-in-law 10. Or with the Mother of his Father-in-law The manner of burning was two-fold Some they burnt with wood and faggots this was termed by them Combustio corporis the burning of the body Others they burnt by pouring in scalding hot Lead at their mouths which descending into their bowels killed them the bulk of their body remaining whole and this was termed therefore Combustio animae The burning of their Soul This last was most in use and alone described by most of their Writers Malefactors condemned to beheading were of two sorts 1. The Murderer 2. Those of any City who were drawn unto Idolatry The manner thereof is at this day in use Malefactors strangled were six 1. He that smiteth his father or his Mother 2. He that stealeth a soul of Israel 3. An Elder which contradicteth the Consistory 4. A false Prophet and he that prophesieth in the name of an Idol 5. He that lieth with another mans wife 6. He that abuseth the body of the Priests daughter The manner of strangling was thus The Malefactor was put in dung up to the loins a towel being cast about his neck which two Executioners one on each side plucked to and fro until he was dead CHAP. VIII Punishments not capital THe lesser punishments not capital in use among the Hebrews are chiefly four 1. Imprisonment 2. Restitution 3. Talio 4 Scourging Imprisonment Under this are comprehended the Prisons Stocks Pillory Chains Fetters and the like all vvhich sorts of punishment seeing they differ very little or nothing at all from those vvhich are novv in common use vvith us they need no explication The keepers of the prison if they let any committed unto them escape vvere liable to the same punishment vvhich should have been inflicted on the party escaped This is gatherable from