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
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
Court of the Tabernacle there was but one brazen Laver in the Court of the Temple there were ten and another great Vessel wherein the Priests washed In the Tabernacle there were but two silver Trumpets in the Temple there were an hundred and twenty Priests sounding Trumpets The Courts of the Temple at the first were but two Atrium Sacerdotum the Priests Court and Atrium populi the Peoples Court. In the Priests Court were the brazen Altar for Sacrifices and the Laver for the washing both of the Priests and the Sacrifices The Laver and the Altar scituated in the same Court signified the same as the water and blood issued out of Christ's side namely the necessary concurrence of these two Graces in all that shall be saved sanctification and justification sanctification intimated by the Laver and Water justification by the Altar and Blood The Court for the Priests and the Court for the people were separated each from other by a wall of three cubits high The Court for the people was sometimes called the outward Court sometimes the Temple sometimes Solomon's Porch because it was built about with Porches into which the people retired in rainy weather It had Solomon's name either to continue his memory or because the Porches had some resemblance of that Porch which Solomon built before the Temple 1. King 6. 3. Jesus walked in the Temple in Solomon ' s Porch John 10. 28. All the people ran unto the Porch which was called Solomon ' s Acts 3. 11. That is this outward Court In the midst of the Peoples Court Solomon made a brazen Scaffold for the King 2 Chron. 6. 13. This Court for the People went round about the Temple and though it was one entire Court in the days of Solomon yet afterward it was divided by a low wall so that the men stood in the inward part of it and the Women in the outward This division is thought to have been made in Jehosaphat's time of whom we read that he stood in the house of the Lord before the new Court 2. Chron. 20. 5. that is before the Womens Court. There was an ascent of fifteen steps or stairs between the womens Court and the mens upon these steps the Levites sung those fifteen Psalms immediately following the one hundreth nineteenth upon each step on Psalm whence those Psalms are entituled Psalmi Graduales Songs of degrees In the Womens Court stood their Treasury or Alms-box as appeareth by the poor Widows casting her two Mites into it Luk. 21. 1 In Hebrew it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban the Chest of Oblations the word signifieth barely an Oblation or offering and accordingly S. Luk. 21. 4. saith they all have of their superfluities cast into the offerings that is into the Korban or Chest of offerings In Greek it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence cometh the Latine word Gazophylacium a Treasury That set up by Jehoida 2 King 12. 9. seemeth to have been different from this and to have been extraordinary only for the repairing of the Temple for that stood beside the Altar in the Priests Court and the Priests not the parties that brought the gifts put it into the Chest Sometimes the whole Court was termed Gazophylacium a Treasury These words spake Jesus in the Treasury John 8. 20. It is worth our noting that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedaka signifying Alms signifieth properly Justice and thereby is intimated that the matter of our Alms should be goods justly gotten And to this purpose they called their Alms box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kupha-Sehel Tsedaka the Chest of Justice and upon their Alms-box they wrote this abreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift in secret pacifieth anger Prov. 21. 14. In Herod's Temple there were four Porches the meaning is our Courts one for the Priests another for men another for women and a fourth for such as were unclean by legal pollutions and strangers This outmost Court for the unclean and strangerss was separated from the womans court with a stone wall of three Cubits high which wall was adorned with certain pillars of equal distance bearing this Inscription Let no stranger enter into the holy place The Temple at Jerusalem was thrice built First by Solomon Secondly by Zerobable Thirdly by Herod The first was built in seven years 1 King 6. 37. The second in forty six years It was begun in the second year of King Cyrus Ezra 3. 8. It was finished in the ninth year of Darius Hystaspis The years rise thus Cyrus reigned 30 Years Cambyses 08 It was finished in the year of Darius Hystaspis 09 One year deducted from Cyrus his Reign there remains 46. Herod's Temple was finished in eight years It is greatly questioned among Divines of which Temple that speech of the Jews is to be understood John 2. 20. Forty and six years was this Temple in building Many interpret it of the second Temple saying that Herod did only repair that not built a new But these disagree among themselves in the computation and the Scripture speaketh peremptorily that the house was finished in the sixth year of the reign of King Darius Ezra 6. 15. and Josephus speaketh of Herod's building a new Temple plucking down the old It seemeth therefore more probable that the speech is to be understood of Herod's Temple which though it were but eight years in building yet at that time when this speech was used it had stood precisely forty six years for so many years there are precisely between the eighteenth year of Herod's Reign at which time the Temple began to be built and the year of Christ his baptisme when it is thought that this was spoken all which time the Temple was more and more adorned beautified and perfected in which respect it may be said to be so long building The ancient men are said to weep when they beheld the second because the glory thereof was far short of Solomon's Ez. 3. 12. It was inferiour to Solomon's Temple First in respect of the building because it was lower and meaner Secondly in respect of the Vessels being now of brass which before were of pure gold Thirdly in respect of five things lost and wanting in the second Temple all which were in the first First there was wanting the Ark of God Secondly Vrim and Thummim God gave no answer by these two as in former times Thirdly Fire which in the second Temple never descended from heaven to consume their burnt-offerings as it did in the first Fourthly the Glory of God appearing between the Cherubims this they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schecina the habitation or dwelling of God and hereunto the Apostle alludeth In him dwelleth the fulness of the Godhead bodily Coloss 2. 9. Bodily that is not in Clouds and Ceremonies as between the Cherubims but essentially Lastly the Holy Ghost namely enabling them for the gift of Prophecy for between Malachy and
only in their solemn Festivals otherwise they consecrated the Bread alone and not the Cup. In their Feast time they seasoned their meat with good conference such as might either yield matter of instruction or exercise their wits which practice was also observed in their Christian love feasts Of the first sort was that Parable proposed by our blessed Saviour at a Feast Luk. 14. 7. Of the second was Sampson's Riddle which he proposed unto his Companions Judg. 14. 12. At the end of the Feast they again gave thanks which was performed in this manner either by the Master of the house himself or by some guest if there were any of better note at the table He taking a cup of Wine in both his hands began thus Let us bless him who hath fed us with his own and of whose goodness we live Then all the guests answered Blessed be he of whose meat we have eaten and of whose goodness we live This grace they called Bircath Hamazon And this is thought to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples After this he which began the Thanksgiving proceedeth Blessed be he and blessed be his nane c. annexing a longer prayer in which he gave thanks First for their present food Secondly for their deliverance from the Egyptian servitude Thirdly for the Covenant of Circumcision Fourthly for the Law given by the Ministry of Moses Then he prayed that God would have mercy 1. On his people Israel 2. On his own City Jerusalem 3. On Sion the Tabernacle of his Glory 4. On the Kingdom of the House of David his Anointed 5. That he would send Elias the Prophet Lastly That he would make them worthy of the daies of the Messiah and of the life of the world to come This prayer heing ended then all the Guests which sate at the Table with a soft and low voice said unto themselves in this manner Fear the Lord all ye his holy ones because there is no penury to those that fear him The young Lyons do want and suffer hunger but those that seek the Lord want no good thing Afterward he which began the thanksgiving blessed the cup in the same form of words as he used at the first sitting down saying Blessed be thou O Lord God the King of the world which createst the fruit of the Vine and therewith he drank a little of the Wine and so the cup passed round the table Thus they began and ended their Feast with the blessing of á Cup this cup they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cos hillel Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cup of thanksgiving and both these cups are mentioned by Saint Luke and which is worth our observation the words of Consecration whereby it was instituted as part of the Blessed Sacrament in the New Testament were added only to the last cup. This Cup is the New Testament in my blood which is shed for you After all this they sang Hymns and Psalms which also was practiced by our blessed Saviour Mark 14. 26. So that howsoever he used not any superstitions either then practiced or since added by after Jews as the drinking of four Cups of Wine or the breaking of the bread with all ten fingers in allusion to the ten Commandments c. yet in the beginning and ending we see his practice suitable with theirs If any desire a larger discourse of these Blessings noted out of the Rabbines let him read P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered If any shall here object that I seem to make the Blessed Sacrament of our Lords Body and Blood a Jewish ceremony I answer no For as a kind of iniâ—iatory purification by water was used before by the Jews of old and no Proselyte was admitted into the Church of the Jews without this purification yet it was no more a Sacrament to them than Circumcision was to Turks and Saracens Thus neither was breaking the bread Sacramental to the Jew but then it became a Sacrament when Christ said of it This is my body This cup is the New Testament in my blood c. Luk. 22. 19. The Jews could not say The cup of blessing which we bless is it not the Communion of the Blood of Christ 1 Corinthians 10. 16. The last thing considerable in their Feasts is their gesture In the days of our Saviour it is apparent that the gesture of the Jews was such as the Romans used The table being placed in the middest round about the Table were certain beds sometimes two sometimes three sometimes more according to the number of the guests upon these they lay down in manner as followeth Each bed contained three peasons sometimes four seldom or never more If one lay upon the bed then he rested the upper part of his body upon his left elbow the lower part lying at length upon the bed But if many lay on the bed then the uppermost did lie at the beds head laying his feet behind the second 's back In like manner the third or fourth did lye each resting his head in the others bosom Thus John leaned on Jesus his bosom John 13. 23. This first is an argument of special love towards him whom the Master of the House shall take into his own bosom John he was the beloved Disciple Secondly an argument of parity amongst others resting in one anothers bosom Many shall come from the East and the West and shall sit down with Abraham and Isaac and Jacob Mat. 8. 11. And where shall they sit In Abrahams bosom Luk. 16. 22. thatâ—s they shall all sit at the same table be partakers of the same glory Thus Christ he was in the bosom of his Father John 1. 18. that is in the Apostles phrase He thought it no robbery to be equal with his Father Their tables were perfectly circular or round whence their manner of sitting was termed z Messibah a sitting round and their phrase of inviting their guests to sit down was sit round We will not sit round until he come hither 1 Sam. 16. 11. Again Thy children shall be like Olive-plants round about thy table Psal 128. 3. This custom of lying along upon a bed when they took their meat was also in use in Ezekiel's time thou satest upon a stately bed and a table prepared before it Ezek 23. 41. And whether this were the custom of the ancient Hebrews I leave to be discussed by others But unto this doth also Amos allude They laid themselves down upon cloaths laid to pledge by every Altar Amos. 2. 8. that is the garments taken to pledge they use in stead of beds when at their Altars they eat things sacrificed to Idols Yea the plucking off their shooes when they went to table implieth this custom of lying at Table to have been very ancient The plucking off
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
Scaliger hath omitted namely Execratio fermenti the cursing of the leaven in this form Let all that leaven or whatsoever leavened things is in my power whether it were seen of me or not seen whether cleansed by me or not cleansed let all that be scattered destroyed and acconnted as the dust of the earth In case any did eat unleavened bread those seven daies the penalty was that such a soul should be cut off from Israel Exod. 12. 15. Which penalty hath amongst Expositors a three-fold interpretation Some understand thereby such a man to be cut off from his heavenly inheritance others that God would cut off such from the living by an untimely death others that he should die without children leaving no posterity behind him To this purpose their Proverb is A man childless is lifeless Of these three the first is most probable in this place though the same Text may admit the second interpretation in other places of Scripture as is declared in the Chapter of Circumcision Notwithstanding here let the judicious Reader determine whether these Words do not imply besides the secret actions of God touching the soul of such a Delinquent a direction unto the Church how to deal with parties thus offending by censuring them with Excommunication which kind of censure elsewhere the Scripture calleth A casting out of the Synagogue John 16. 2. A speech much like this A cutting off from Israel Three things may be here demanded First who killed the Paschal Lamb Secondly where it was killed Thirdly where it was eaten First it was killed by the Priest 2 Chron. 35. 6. Secondly it was killed after the first time in the Court of the Temple the place which God had chosen Deut. 16. 6. Thirdly the owner of the Lamb took it of the Priest and did eat it in his own house at Jerusalem Christ with his disciples kept the Passeover in an upper-Chamber at Jerusalem It may further be demanded whether the Passeover consisted of two Suppers one immediately succeeding the other Some affirm it and their reasons are these First say they the Passeover was eaten standing but Christ used another gesture This argument of all other is the weakest for Christ used the gesture of lying on his body as well in the eating of the Passeover as at the consecration of the Sacrament and the Jews generally after the first institution in all their Passeovers used rather this posture of their body than the other of standing in token of rest and security as appeareth in the Chapter of the Feasts Secondly they say the Paschal Lamb was wont to be rosted but in the last Passeover which our Saviour celebrated there was Jus cui intingebatur panis Broth into which he dipped the bread This reason is as weak as the former because though there was a command to eat the Paschal Lamb rosted yet there was no prohibition to joyn their ordinary supper with the eating thereof and that might admit broth But as it is shewn above the matter into which the sop was dipped was thought to be the sauce Charoseth Thirdly they urge John 13. 2. That the first supper was done when Christ arose and washed his Disciples feet and after that he gave Judas the sop which must argue a second sitting down This foretelling his Disciples that one of them should betray him is likewise by Saint Luke recited after the consecration of the Sacrament This is the strongest argument and yet not of sufficient validity because by a kind of Prolepsis or anticipation of time it is not unusual in the Scripture to relate that first which according to the truth of the History should be last Thus Joh. 11. mention is made of Mary which anointed the Lord yet her anointing of him followeth in the next Chapter And this same history of betraying Christ Saint Matthew and Saint Mark recited before the consecration of the Sacrament whence the Jews have a Proverb Non esse prius aut posterius in scriptura That first and last must not be strictly urged in Scripture Together with these answers confider how improbable it is that ten persons for sometimes they were so few should eat a second supper after they had eaten A Lamb of the first year which might be a year old It is evident also by that of Barabbas that it was a received custom on the Passeover to let loose and enlarge one Prisoner or other Concerning the reason hereof the conjecture is three-fold Some think this custome to have been used in memory of Jonathan the Son of Saul when the people rescued the reason hereof was that the Feast might be celebrated with the greater joy and gladness Others more probably think it was done in remembrance of their deliverance from the Egyptian bondage Again here is to be observed that the Jews speaking of their Passeover did sometimes speak according to their civil computation wherein they measured their days from Sun-rising to Sun-rising Sometimes according to their sacred computation which was from Sun-set to Sun-set This serveth for the reconciliation of that Numb 12. 18. which seemeth to make the fourteenth day of the month the first day of unleavened bread And Josephus telleth us that they numbred eight days for that Feast In like manner the Disciples are said to come unto Christ the first day of unleavened bread saying unto him Where wilt thou that we prepare for thee to eat the Passover Mat. 26. 17. as if the first day of unleavened bread were before the Passeover All these are true according to the computation of their civil days though according to the computation of their Holy-days the Feast of unleavened bread began the fifteenth day and continued seven days only and the Passeover was before the feast of unleavened broad In the last place we must know that there was permited a second Passeover to those who could not be partakers of the first by reason either of their uncleanness by a dead body or of their far distance from the place where it was to be offered This was to be observed in the second month the fourteenth day thereof according to all the Ordinances of the first Passeover Numb 9. Touching that permission of a second Passeover to those that were in a journey far off The Hebrew of this word far off hath extraordinary pricks over it for special consideration Hereby the Lord might intimate that we Gentiles which were unclean even dead in trespasses and sins and far off Ephes 2. 13. should be made wigh by the blood of Christ and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say What is this journey far off fifteen miles without the walls of Jerusalem who so is distant from Jerusalem on the fourteenth day of the first month fifteen miles or more when the Sun riseth â—o this is a journey far off if less than this it is not a journey far off for he may come to Jerusalem
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
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
conclusion hence is that if an excommunicated person do truly repent then his Cherem is turned into Rachem his curse turned into a blessing if he do not repent then his Cherem entreth into Ramach the curse entreth into all his members to the utter destroying of the whole man Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch signifieth a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha a woman Hence they note that in the name of the man there is ' Jod which is not in the name of the woman in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He which is not in the name of the man both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah one of the names of God these being taken away in both names there remains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire to shew that as long as man and wife agree God is with them but when they disagree fire is between them Thus we see what vain misteries their Kabbalists observe CHAP. IX Their Teraphim COncerning the Teraphim two things are especially to be enquired First what they were Secondly for what use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph signifieth in general the compleat Image of a man Michael took an image a Teraphim and laid it in the bed 1 Sam. 19. 13. More particularly it signifieth an idol or image made for mens private use in their own houses so that these images seem to have been their Penates or Lares their houshould gods wherefore hast thou stoln my gods my Teraphim Gen. 31. 30. And this man Micha had an house of gods and made an Ephod and Teraphim Judg. 17. 5. Because of the worship exhibited to these Idols Hence from the Hebrew Taraph or as some read it Tharaph cometh the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship The manner how these Images were made is fondly conceived thus among the Rabbies They killed a man that was a first-born son and wrung off his head and seasoned it with salt and spices and wrote upon a plate of gold the name of an unclean spirit and put it under the head upon a wall and lighted Candles before it and worshipped it With such Laban spake say they But without controversie the Teraphim which Michael put in the bed was a compleat stature or image of a man The use of these Images was to consult with them as with Oracles concerning things for the present unknown or future to come To this purpose they were made by Astrologers under certain constellations capable of heavenly influences whereby they were enabled to speak The Teraphims have spoken vanity Zach. 10. 2. And among other reasons why Rachel stole away her Father Images this is thought to be one that Laban might not by consulting with these Images discover what way Jacob took in his flight CHAP. X. The several sorts of Divination forbidden WE shall find Deut. 18. 10 11. those Diviners which are by the Law forbidden distinguished into seven kinds not because there were no other but they were the most usual 1. An observer of times 2. An Inchanter 3. A Witch 4. A Charmer 5. A consulter with familiar spirits 6. A Wizard 7. A Nigromancer To these we may add an eigth out of Hos 4. 12. Consulting with the staff And a ninth out of Ezek. 21. 21. A consulter with entrals 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an observer of times one that distinguisheth times and seasons saying Such a day is good or such a day is naught such an hour such a week such a month is luckie and such and such unluckie for such and such businesses whence those that derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnajin signifying an eye as if hereby were meant a Jugler or Imposter who deceived the eyes of his spectators by casting a mist before them utterly mistake more pertinently they speak who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnona signifying Time But of all I approve those who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnanan a Cloud as if the Original signified properly a Planetary or Star-gazer Hereby he is distinguished from the second sort of unlawful Diviners for he also was an Observer of times the first drawing his conclusions from the colour or motion of the Clouds the second from his own superstitious observation of good and evil events happening upon such and such dayes such and such times the first seemeth to have drawn his conclusions à priori from the Clouds or Planets causing good and bad events the second à posteriori from the events themselves happening upon such and such times This Planetary when he observed the clouds seemeth to have stood with his face Eastward his back Westward his right hand towards the South and his left hand towards the North except it was from this positure of the Star gazers body in time of observing I find no reason why the Hebrews should term the Eastern part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadim i. The former part of the world the Western part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The back part the South part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jamin i. e. The right hand the North part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemol i. e. The left hand That the reason of these denominations is because Adam was created with his face towards the East is as vain as hard to prove 2. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menachesch rendred an Inchanter it importeth rather an Augur or Soothsayer The Original signifieth such an one who out of his own experience draweth observations to foretel good or evil to come as Soothsayers do by observing such and such events by such and such flying of Birds screechings or kawings The Rabbines speak in this wise He is Menachesch a soothsayer who will say because a morsel of bread is fallen out of his mouth or his staff out of his hand or his son called him back or a Crow kawed unto him or a Goat passed by him or a Serpent was on his right hand or a Fox on his left hand therefore be will say Do not this or that to day This word is used Gen. 30. 27. I have learned by experience saith Laban that the Lord hath blessed me for thy sake Again Gen. 44. 5. Is not this the cup in which my Lord drinketh and whereby indeed he divineth that is proveth or naketh tryal or experience what manner of men ye are The Heathen people were very superstitious in these observations Some days were Atri others Albi some unluckie others luckie on some days they accounted it unfortunate to begin battel on some months unfortunate to marry Mense malum Maio nubere vulgus ait Ovid. Fast And as they were superstitions in observing unluckie signs so likewise in the means used to avert the evil portended the means were either words or deeds Deeds thus if any unlucky Bird or such like came in their way they would fling stones
that 1 Kin. 20. 39. Keep this man if by any means he be missing then shall thy life be for his life Concerning that Libera Custodia which Drusius proveth to have been in use among the Romans I much doubt whether any such Custome were in use among the Hebrews That some kind of Prisoners at Rome did go abroad with a lesser kind of Fetters in the day time to their work and so return at night to their prison hath elsewhere been observed by me And Eadem catena custodiam militem copâ—labat The same chain tyed both the Prisoner and the Keeper Observe the unusual significations of these two words Custodia a Prisoner and Miles a Keeper So that Drâ—sius delivered Seneca his meaning but not his words when he repeats them thus Eadem catena tà m reum quà m militem tenet Observe further that the Prisoner was tyed by the right arm and the Keeper by the left because the right arm is the stronger and therefore justly remaineth free rather to the Keeper than to the Prisoner Hence is that Tu forte leviorem in sinistra putas catenam because the Keeper tyed himself unto the same Chain not in way of punishment but voluntarily for the safer keeping of the Prisoner Restitution This was commanded when goods were unjustly gotten or wrongfully detained Exod. 22. It was threefold Restitution is threefold Secundum idem in identitie when the very same thing is restored which is wrongfully gotten Secundum aequale when there is so much for so much in quantity restored the goods unjustly gotten being sold or lost Secundum possibile when restitution is made according to that which a man hath not being able to satisfie the whole Restitution in identity was and is principally required Whence it is that if the theft whether Ox or Sheep were found alive upon a man he restored but double Exod. 22. 4. but if they were killed or sold then five Oxen were restored for an Ox and four sheep for a sheep Exod. 22. 1. The Jews were so precise in this kind that if they had built an house with a Beam or peice of Timber unjustly gotten they would pull down the house and restore the same beam or peice to the owner From this the Prophet Habakkuk doth not much dissent The stone shall cry out of the wall and the beam out of the timber shall answer it Habbak 2. 11. Among the Jews he ought to be sold that was not of sufficient worth to make restitution Exod. 22. 3. And Augustine saith of Christians That he which doth not make restituion according to his ability never repented And Non remittetur peccatum nisi restituatur ablatum Talio This was a punishment in the same kind an eye for an eye and a tooth for a tooth hand for an hand and foot for foot Deut. 19. 21. Talio is twofold Talio identitatis or Pythagorica which was according to the Letter of the Law when the offender was punisht with the loss of an eye for puting out anothers eye c. Talio similitudinis or Analogica which was when the price of an eye or some proportionable mulct is paid for an eye put out or any other member spoiled The Hebrews understand Talio similitudinis that the price of a maim should be paid not Talio identitatis not that the offender should be punisht with the like maim because to punish like for like in identitie is in some cases impossible as if a blind man put out anothers eye or one toothless strike out anothers tooth In case of bodily maims therefore the Hebrew Doctors say that the party offending was bound to a five-fold satisfaction First for the hurt in the loss of the members Secondly for the damage in loss of his labour Thirdly for his pain or grief arising from the wound Fourthly for the charge in curing it Fifthly for the blemish or deformity thereby occasioned Munster rendreth those five thus Damnum lesio dolor medicina confusio The Romans likewise had a Talio in their Law but they also gave liberty to the offender to make choice whether he would by way of commutation pay a proportionable mulct or in identity suffer the like maim in his body Scourging This was two-fold either Virgis with rods or flagellis with scourges This latter was more grievous then the former as appeareth by that Ironical speech Porcia lex virgas ab omnium civium cor pore amovit hic misericors flagella retulit Both were in use among the Romans but only the latter among the Hebrews This beating or scourging was commanded Deut. 25. 2 3 Where the number of stripes was limited which the Judge might not exceed Forty stripes shall he cause him to have and not past The Jews in many things laboured to seem koly above the Law For example where the Lord commanded a Sabbath to be sanctified they added their Sabbatulum that is they began their Sabbath about an hour sooner and ended it about an hour later than the Law required Where the Lord forbade them to eat or drink things sacrificed to Idols l they prohibited all drinking with Heathens because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passeover to put away leaven out of their Houses they would not take the name into their mouths name into their mouths all the time of that Feast The Lord commanded them to abstain from eating Swines flesh they would not so much as name it but in their common talk would call a Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar achar another thing In like manner the Lord commanded chief Malefactors which deserved beating to be punisht with forty stripes they in their greatest corrections would give but thirty nine Of the Jews five times received I forty stripes save one 2 Cor. 11. 24. For this purpose the scourge consisted of three thongs so that at each blow he received three stripes and in their greatest correction were given thirteen blows that is forty stripes save one Whether these thongs were made the one of a Bulls hide the other two of an Asses hide or all three of a Calves the matter is not material both opinions have their Authors The manner of correcting such was thus The Malefactor had both his hands tyed unto a post one cubit and half high so that his body bowed upon it The Judge shall cause him to bow down Deut. 25. 2. This post or stake on which the Malefactor leaned in time of whipping was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnammud Columna a Pillar His Cloaths were plucked off from him down-ward unto the thighs and this was done either by renting or tearing of them The Governours rent Paul and Silas their cloaths and commanded them to be beaten with rods Acts 16. 22. That the Beadle should inflict a great number of stripes proportionable unto the transgression this