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	eat_v	show_v	4,020	5	5.4880	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

the Passeouer of the Lambe because on that day toward the euening the Israelites were commanded according to their families to roste a Lambe and eat it in their priuate houses Secondly it signifieth that yearely festiuitie which was celebrated on the fifteenth of Nisan it may bee called the Passeouer of sheepe and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeouer as the foureteenth of Nisan was called simply the Passeouer In the foureteenth day of the first moneth is the Passeouer of the Lord and in the fifteenth day of this moneth is the Feast Num. 28. 16 17. Toward this Feast wee are to vnderstand that Iosiah gaue vnto the people such a multitude of sheepe lambs kiddes and bullocks Thirdly It is taken for the whole solemnity beginning the fourteenth of Nisan and ending the one and twentieth of the same moneth Now the Feast of vnleauened bread drew nigh which is called the Passeouer Luke 22. 1. So that in this acception it contained the Feast of vnleauened bread also notwithstanding in proper speaking the Feast of vnleauened bread was a distinct Feast from the Passeouer First the Passeouer was to bee kept on the fourteenth day of the first moneth at Euen This was their second sacrament in which although they were enioyned to eat vnleauened bread with the lambe yet the feast of vnleauened bread began not till the morrow following being the fifteenth day of the same moneth and lasted seuen daies of which onely the first and last were holy conuocations wherein in they might doe no seruile worke Leuit. 23. 5 6 7 8. Secondly the Passeouer in the ages following its first institution might not be killed and eaten in any other place saue onely where the Lord did chuse to place his name which afterward was at Ierusalem but the feast of vnleauened bread the Hebrews thought themselues bound to keepe in euery place wheresoeuer they dwelt if they could not bee at Ierusalem and the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon de fermento Azymo c. 6. §. 1. eating of it they say depended not vpon the eating of the Passeouer but it was a commandement by it selfe The rites and ceremonies obserued by the Iewes in the eating of this sacrament their Paschal Lambe agreed with those generall ceremonies vsed in their solemne feasts They blessed the cup and blessed the bread and diuided it amongst the guests and washed the feet of those that sate at the table as is shewen in the chapter of feasts The particulars in which it differed from other feasts are deliuered in those interrogatories or questions proposed in way of Catechisme by some childe at the time of eating their Passeouer or rather in the answer made vnto the childe by him that blessed the table The question was thus What meaneth this seruice The forme of the answer was e Scalig. de emend temp l. 5. p. 270. How different is this night from all other nights for all other nights wee wash but once in this twice thus Christ when supper was ended washed his disciples feet in all other nights we eat either leauened or vnleauened bread in this onely vnleauened in other nights we eat any sort of herbs in this night bitter herbs in all other nights wee eat and drinke either sitting or lying but in this we lie along Then he proceedeth to declare that the Passeouer was in respect that the Lord passed ouer the houses of their fathers in Egypt Secondly hee held vp the bitter herbs in his hand and said These bitter herbs which wee eat are in respect that the Egyptians made the liues of our Fathers bitter in Egypt Thirdly hee held vp the vnleauened bread in his hand and said This vnleauened bread which wee eat is in respect that the dough of our fathers had not time to bee leauened when the Lord appeared vnto them and redeemed them out of the hand of the enemie This kinde of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeouer Hence the Apostle borroweth his phrase As often as ye shal eat this bread and drinke this cup yee shall declare or shew forth the Lords death 1 Cor. 11. 26. Concerning this Lambe they are charged thus Vpon the tenth of Abib euery one shall take a Lambe for an house a male of the first yeare without blemish and this he kept vntill the fourteenth day of the same moneth Exod. 12. 3 c. The Lambe it was either of sheepe or goats For an house the whole body of the Israelites was diuided into twelue tribes the tribes into families the families into houses if the house were too few for the eating of the Lambe then the next neighbour ioyned with them in the eating thereof The whole company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Saint Marke vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke the 6th All these words signifie a societie 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 Gospell the whole multitude sitting on the grasse seeme to be compared vnto a Garden and their seuerall societies or companies vnto so many beds in the garden The number of communicants in this Paschall society f Ioseph de bello Iud. lib. 7. c. 17. was neuer lesse than ten nor more than twenty It followeth in the text A male to note the masculine and peirlesse vertue of our Sauiour whom it did typically shadow forth g He●ra●cè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filium anni Sunt qui distinguilit inter Filium anni Filium anni sut Filium anni interpretantur qui annum vnum agit nec minor nec maior Filium vero anni sui qui est in anno primo licet eum nondum absob erit Sed Aben Esra negat absque Cabala posse 〈◊〉 quis sit fili●● anni sui nam fieri potest inquit vt sit Vau adduitium siue paragogitum quale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similibus Of the first yeare which phrase they interpret thus That the Lambe after it was eight daies old and forward was allowable to be offered for the Passeouer but not before because it is said When a Bullocke or a Sheepe or a Goat is brought forth then it shall bee seuen daies vnder the damme and from the eighth day and thenceforth it shall be accepted for an offring made by fire vnto the Lord Leuit. 22. 27. And the reason of this law some of the Hebrews haue thought to be h Vid. Munster ad Leuit. 22. because in their opinion nothing in the world was absolutely perfect vntill a Sabbath had past ouer it Moreouer if it were an houre elder than an yeare it was vnlawfull because it is said A male of the first yeare Without blemish as

whereas properly they signifie nothing else but an association an approximation or conioyning of one into the same corporation or company of which he that doth associat and giue admission is a member CHAP. VI. Ceremonies common in all capitall iudgements IN their greater punishments which depriued of life some ceremonies were common to them all First the Iudges were to vse deliberation in all causes but especially in matters capitall There were foure causes saith a Targum Ionath Num. 9. 8. Ionathan in his Targum that came before Moses he nameth none in particular but what they were we shall presently learne out of other records two of these were not waightie in these he hastened two more materiall concerning life and death in these he delaied b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ionath Caeterum tàm de his quàm de illis dicebat Non audiui Of both the lighter and waightier causes Moses said I haue not heard to wit from the Lord to shew that a deliberation and consultation as it were with God ought to be in all iudgements before sentence bee pronounced these foure causes are named in c Targum Hierosol Num. 9. 8. other Records The two lightest are 1. The matter of vncleanenesse debarring the people from the Passeouer Numb 9. 9. Secondly the case of Zelophehads daughters Numb 36. 10. The two weightier are 1. The cause of the blasphemer Leu. 24. 13. Secondly the case of him that gathered stickes on the Sabboth Numb 15. 35. In all these iudgements there is The Lord spake vnto Moses And in the first which was counted among the lighter causes because it was not on life and death euen there doth Moses in a solemne manner bespeake the people to stand still Et ego audiam And I will heare what the Lord will command Notwithstanding wilfull delaies in iustice maketh the Iudge vnrighteous In that vnrighteous Iudge from whom the Widdow wrested sentence by importunity wee read not of any other fault in him but delay Luk. 18. 6. Secondly the party accused was placed on some high place from whence hee might be seene and heard of all the people Set Naboth In capite populi on high among the people 1 Kings 21. 9. Thirdly d Drus praeterit Mat. 27. the Iudges and the Witnesses did when sentence was pronounced put their hands vpon the condemned persons head and said Sanguis tuus super caput tuum Thy bloud be vpon thine owne head vnto this the people had reference saying His bloud be on vs and 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 e Moses Kotsens in Sanhedrin It. Talmud lib. Maccoth cap. 3. in Mischna Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chazani hacceneseth Spectators of the congregation which is a periphrasis of those whom Saint Marke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 6. 27. which word though it be vsed by the Greekes and f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vzielid et Targū Hierosolym Gen. 37. 36. Chaldee Paraphrasts yet it is a meere Latine deriued à speculando because in the Court the Executioners were onely spectators to behold and attend what the Iudges would command them Fiftly when the malefactor was led to execution a g Moses Kotsens in loco superius citato publique 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 doe him good let him come and make it knowne For this purpose one was appointed to stand at the doore of the Consistory with an handkerchiefe or linnen cloth in his hand that if any person should come for his defence hee at the doore swinged about his handkerchiefe vpon the sight whereof another standing in readinesse a pretie distance off with an horse hastened and called backe the condemned person yea if the malefactor had any farther plea for his owne purgation he might come backe foure or fiue times except he spake vainly for the discerning whereof two of those whom they termed Schollers of the wise men were sent with him to obserue his speech on the way Sixthly he was exhorted to confesse that he might haue his portion in the world to come Thus Ioshua exhorted Achan Iosh 7. 19. My sonne giue I pray thee glory vnto the Lord God of Israel and make confession vnto him vnto whom Achan answered Verse 20. Indeed I haue sinned against the Lord God of Israel and thus haue I done Seuenthly in the time of execution they gaue the malefactor h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korat lebona beco● schel iaijn Maimon in Sanhedrim cap. 13. It. Moses Kotsen in Sanhedr Granum thuris in calyce vini A graine of frankincense in a cup of wine this they did giue to cause a giddinesse in the condemned persons head that thereby hee might bee lesse sensible of the paine Saint Marke calleth this cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine mingled with myrrhe Marke 15. 23. This was done after the manner of the Iewes but the souldiers in mockerie mingled Vinegar and Gall with it Mat. 27. 34. As likewise they gaue him a second cup in derision when they tooke a Sponge and filled it with Vineger and put it on a reed Mat. 27. 48. Saint Marke in the first cup mentioneth the custome of the Iewes which in it selfe had some shew of compassion for the ground of this custome was taken from that Prou. 31. 6. Giue strong drinke vnto him that is ready to perish Saint Matthew mentioneth onely their wicked mixture contrary to the receiued custome so that one Euangelist must expound the other This first cup was so vsually giuen before execution that the word Calyx a Cup is sometimes in Scripture put for death it selfe Father if it may bee let this Cup passe from me Lastly i Casaubon exercit pag. 654. ex Maimonid the tree whereon a man was hanged and the stone wherewith he was stoned and the sword wherewith hee was beheaded and the napkin wherewith hee was strangled they were all buried that there might bee no euill memoriall of such a one to say This is the tree this is the sword this the stone this the napkin whereon or wherewith such a one was executed CHAP. VII Their capitall punishments THe Iewes of old had onely a Paraphrast Chald. Ruth 1. 17. Mikkotsi fol. 188. col 3. foure sorts of death in vse amongst them 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sekila Lapidatio Lapidatio stoning 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheripha combustio Combustio burning 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereg Decollatio Decollatio beheading 4. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chenek Suffocatio Suffocatio strangling Of these stoning was counted the most grieuous burning worse then beheading

〈◊〉 This obseruation giueth light to that Canon in the Laodicean councell which forbiddeth Christians in their loue feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceiue to be threefold First That Christians might not symbolize with Heathen people Secondly That none presuming that their portions should be sent them might absent themselues Thirdly That those present especially the poorer sort as it often falleth out might not bee iniured by hauing the best of their prouision sent away in such portions Here wee may note for conclusion that as the time of their supper was toward the euening and then they gaue greatest entertainment So the time of their dinner was about the sixth houre of the day that is as we count about noone Kill meat and make ready for the men shall eat with me at noone Gen. 43. 16. Peter went vp vpon the house to pray about the sixth houre then waxed he an hungred and would haue eaten but whiles they made something ready hee fell into a trance Acts 10. 9 10. Moreouer wee may here note the difference betweene those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Corinth 10. 16. The cup of blessing and this is applied to those seuerall cups vsed in their solemne feasts because of those blessings or thanksgiuings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 16. 7. The cup of consolation this was so called because it was sent by speciall friends in time of mourning as intending by this drinking to put away sorrow and griefe from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of saluation this was vsed commonly after their peace-offrings which were vowed in way of thankfulnesse for benefits obtained Whence the Seuenty Elders commonly translate a peace-offring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of saluation or saluation is it selfe CHAP. III. Of their Sabbath THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabbath from whence our English word Sabbath is deriued signifieth rest and is applied to all solemne festiualls They polluted my Sabbaths Ezek 20. 21. That is my feasts Sometimes it is applied to the whole weeke Ieiuno bis in Sabbato I fast twice in the weeke Sometimes and that most frequently it is vsed for that seuenth day which God had set apart for his owne seruice This last was holy either by a simple holinesse which belonged vnto it as was the seuenth day or else by a double holinesse occasioned by some solemne feast vpon the same day and then it was called Sabbatum magnum A great Sabbath Iohn 19. 36. For on that Sabbath day of which Saint Iohn speaketh the Feast of the Passeouer happened that yeere The weeke daies are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane daies by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working daies but when they speake of them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time betweene the two Sabbaths a Scaliger de emend temp lib. 6. p. 26 1. Item Beza in hunc locum This was the time vpon which the Gentiles desired to heare Paul Act. 13. 42. In respect of the different degrees of holinesse on dayes the Sabbath day is not vnfitly compared to a Queene or rather to those whom they termed Primary wiues other feast-dayes to concubines or halfe-wiues working dayes to handmaids The Sabbath began at b Scaliger de emend temp l. 6. p. 269. six a clocke the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath beganne at c Ioseph Antiq. l. 16. c. 10. three of the clocke in the after noone the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbath the Sabbath-eue By the ancient Fathers it was called d In ritibus Paganorum coena pura appellabatur coena illis apponi solita qui in casto erant quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaac Casaubon Exercit 16. p. 662. coena pura the phrase is borrowed from Pagans whose Religion taught them in their sacrifices to certaine of their Gods and Goddesses to prepare themselues by a strict kinde of holinesse at which time of their preparation they did partake of a certaine supper which as it consisted of choise meats such as those Heathens deemed more holy than others so it was eaten with the obseruation of holy rites and ceremonies hence they themselues were said at this time of their preparation to be In casto and their preparatory supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eue Coenam puram By the Euangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore preparation For the whole day was a kinde of preparation as will appeare by the particulars then forbidden First on this day they might goe no more than three Parsath now a Parsa contained so much ground as an ordinary man might goe ten of them in a day Secondly Iudges might not then sit in iudgement vpon life and death as is shewen in the chapter of Translation of Feasts e Casaubon Exercit 16. pag. 477. ex Michlol Kimchi Thirdly all sorts of artificers were forbidden to worke onely three accepted Shoomakers Taylors and Scribes the two former for repairing of apparell the other for fitting themselues by study to expound the law the next day and these were permitted but halfe the preparation time to worke The best and wealthiest of them g Buxtorf Synagog Iud. cap. 10. ex Talmud euen those that had many seruants did with their owne hands further the preparation so that sometimes the masters themselues would chop herbes sweepe the house cleaue wood kindle the fire and such like In old h Buxtorf Synaegog Iudaic. Ibid. time they proclaimed the preparation with noyse of trumpets or hornes but now the moderne Iews proclayme it by the Sexton or some vnder officer of the church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach isibbur The messenger of the Congregation Concerning the sanctification of the Sabbath day it selfe in corrupter times some things the Iewes added ouer and aboue that which God commanded In other things they tooke liberty where God granted none In the first they were superstitious in the second sacrilegious They tooke liberty There were two thousand cubits betweene the Arke and the campe when they marched Iosh 3. 4. and in probability the same proportion was obserued when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer cubit which they terme a Geometricall cubit but all agree in this that these two thousand cubits were a Sabbath daies iourney though none as I know haue obserued