〈◊〉 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 the reason why
blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the resurrection which shall be with the sound of Trumpets Hee shall send his Angells with a great sound of a Trumpet Matt. 24. 31. There are d Scalig. de emend temp pag. 26. It. pag. 105. three things considerable in new Moones First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coniunction of the Moone with the Sunne Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moone Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moone In the first it was quite darke in the second it did open it selfe to receiue the Sunne-beames In the last it did appeare corniculata horned Because in all these three degrees of the change there was a kinde of mutuall participation both of the old and new Moone e Hospin de Orig. 〈…〉 4. p. 15. 〈…〉 Hence the Iewes obserue two daies namely the last of euery moneth and the first day of the next following Now because the thirtieth was the last in their longest moneths Hence Horace calleth these last daies Tricesima Sabbata The first daies they termed Neomenias New Moones For certaine reasons the Iewes vsed a kinde of change or translation of daies which translation though it were of vse in other moneths also yet the greatest care was had in translating the beginning of their yeare or their first day in their moneth Tisri and he that shall diligently calculate these changes shall finde that all other translations depended on this first Translation of daies was f 〈…〉 temp l. 2. p. 85. threefold First Lunary Secondly Politicke Thirdly Mixt. The reason of Lunary translation was that they might not obserue the feast of the new Moone vntill the old were quite ouerpast For the vnderstanding of this note these three rules First the Hebrews counted their holy daies from night to night beginning at six of the clocke so that from six of the clocke the first night till the next noone were iust eighteene houres Secondly alwaies before the new Moone there is a coniunction betweene the Sunne and the Moone during this coniunction she is called Luna silens by reason of her darknesse and all this time there is a participation of the old Moone Thirdly when the coniunction was ouerpast before noone-tide namely in any of those first eighteene houres then the new Moone was celebrated the same day g Munster Calend. Heb. p. 46. But if it continued but one minute after twelue of the clocke at noone then the feast was translated to the day following because otherwise they should beginne their holy day in time of the old Moone And this translation they noted with this abbreuiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those 18. houres which occasioned it The reason of Politicke translation was that two Sabbaths or feast daies might not immediatly follow each other h Munster Calend. p. 139. because say they it was vnlawfull those two daies to dresse meat or bury the dead and it was likewise inconuenient to keepe meat dressed or the dead vnburied two daies Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be auoided First when the Passeouer or the fifteenth day of Nisan fell on Satturday for then the Pentecost must needs fall on Sunday Secondly when the Passeouer fell on Sunday for then their Passeouer immediatly followed their weekely Sabbath The first i Hospinian de Orig fest p. 6. Author of this Politicke translation was a certaine chiefe man amongst them named Eleazar three hundred and fifty yeares before Christ his Natiuity The seuerall species or kindes of Politicke translation were fiue The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahaz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the vnderstanding of these abbreuiatures we must know that in these made words the letters only stand for numbers and are applied to the seuen daies of the weeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday which was the Iewes Sabbath Their rules touching Politicke translation stood thus a Adu First that neither their New-yeares day which was the first of the moneth Tisri neither their feast of Tabernacles which was the fifteenth day of the same moneth should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekely Sabbath must needs concurre with it either going immediatly before or following after not on Wednesday because then the feast of Expiation which is the tenth of that moneth would fall on Friday the day going immediatly before their Weekely Sabbath This instance is onely concerning the first of Tisri which is called the feast of Trumpets but it holdeth also by way of consequence in the fifteenth day which is the feast of Tabernacles because the fifteenth must alwaies necessarily be the same day of the weeke that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The b Badu second rule was that the Passeouer should not bee obserued on Badu that is on Munday Wednesday or Friday The c Gahaz third rule is that Pentecost was not obserued on Gahaz that is on Tuesday Thursday or Saturday The d Zabad fourth rule is that the feast of Purim or casting lots was not obserued on Zabad that is on Munday Wednesday or Saturday The e Agu. fifth rule is that the feast of Expiation was not obserued on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of daies And the translation occasioned by this mixture or meeting of both these two is twofold First Simple And secondly Double Simple translation is when the feast is translated to the next day following For examples sake If the Moone changed after noonetide on Sunday here the feast must be translated for two reasons the first is Lunary because the point of the change was after eighteene houres the second Politicke because the rule Adu forbids Sunday to be kept notwithstanding in as much as the very next day namely Munday was obserued I terme this translation simple Of this sort was that translation which they called Batu takphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Batu takphat Batu takphat is a word inuented for helpe of memory each letter is a numerall and may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the yeare following Annum Embolymaeum wherein one whole moneth was engrafted if the point of the change hapned vpon the second day of the
weeke that is Munday not before the fifteenth houre and the 589. moment the feast of the new Moone was translated vnto Tuesday How both the Lunary and the Politicke translation worke in this change reade Scaliger de emend lib. 2. p. 87. Double translation is when the feast is translated not to the next but to some farther day as if the first day of the moneth Tisri should happen vpon Saturday here if the Moone hath not ouerpast her coniunction before the afternoone Lunary translation remooueth this feast till Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteene houres Politicke translation remooueth it till Munday as appeareth by the rule Adu forbidding Sunday Of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numerall and it may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thus In their common yeare when an whole moneth is not inserted if the point of the change happen vpon the third day of the weeke that is Tuesday not before the ninth houre and the 204. moment of an houre then the new Moone shall be translated to Thursday Note in the last place k Munster Calend p. 45. that 1080. moments make an houre The feast of Tabernacles was obserued in the moneth Tisri and therefore that could not be obserued the morrow after the Sabbath as appeareth by the rule Adu The Passeouer was obserued in the moneth Nisan and therefore that might be obserued the morrow after the Sabbath as appeareth by the rule Badu If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not I take it to be thus All the after translations depended vpon the first translation of the first new Moone in Tisri but that could not bee so changed as to preuent all concurrence of two feasts and thus to haue their Passeouer sometimes to follow their Sabbath they thought the most conuenientest ordering of the yeare because though not all meetings of two Sabbaths yet most were hereby preuented This tract of translation of feasts it serueth partly to open the customes of the Iewes partly to giue light for the vnderstanding of that great dispute among Diuines whether our Sauiour did anticipate the Passeouer The Greeke Church l Epiphan l. 2. Tom. 1. cap. 51. p. 147. holds that he kept a Passeouer by himselfe with his Disciples on the thirteenth day of the month when vnleauened bread was not yet to bee vsed and hence they doe both vse and vrge a necessitie m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit Casaubon exercit 16. p. 465. of leauened bread in the Lords Supper But this opinion we reiect First because it accordeth not with the truth of Euangelicall historie Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law n Munster in Matt. c. 26. Others say that because that yeere their Passeouer fell on Friday hence the feast was translated vnto Saturday by the rule Badu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Iewes kept Saturday Hee kept Gods command they the tradition of their Elders o Ioseph Scaliger de emend temp lib. 6. p. 266. Lastly others more probably hold that both Christ and the Iewes did eat the Passeouer the same day and houre namely on Friday or the fourteenth day of the month if wee count the beginning of Friday according to the manner of the Iewes from six a clocke at night on Thursday Friday morning hee was iudged and crucified and in the after-noone about three of the clocke when the preparation of the Sabbath began hee was buried There layed they Iesus because of the Iewes preparation Ioh. 19. 24. For reconciling the Euangelists in this point we must note these particulars which are more at large proued in the chapter of the Passeouer 1. The fourteenth day of the month on which the Paschall Lambe was eaten was called the first day of vnleauened bread the feast of vnleauened bread drew neere which is called the Passeouer Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeouer of the Lord and in the fifteenth day of this month is the feast Numb 28. 16 17. Some of them thought because Iudas had the bag that Iesus had said vnto him Buy those things that we haue need of against the feast Ioh. 13. 29. The sheepe and bullocks offered vpon this day are called the Passeouer Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall lest they should be defiled but that they might eat the Passeouer So that this eating of the Passeouer is not vnderstood of the Paschall Lambe But some may question how they should haue beene defiled by entring into the common hall The answer is that vpon p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maâ—mon lib. vlt. Iad c. Sanedrin §. 11. Holy day eues which they terme dayes of preparation they held it vnlawfull for their Iudges to sit on life and death Hence it is that they brought Iesus to Pilat the Roman Deputie Secondly they withdrew themselues out of the common hall Thirdly for this reason they said It is not lawfull for vs to put any man to death Ioh. 18. 31. q August Tract 114. in Ioann Ita hunc locum exponunt etiam Cyrill lib. 12. in Ioan. cap. 6. Chrysostom homil 82. in Ioan. Beda in cap. 18. Ioan. that is vpon this or such like day for though their high Court of Sanedriâ—â— were put downe at this time yet all power in cases of life and death was not taken from them as is implied in the words following It was that the word of Iesus might be fulfilled which hee spake signifying what death hee should die vers 32. Which text intimateth that that vnlawfulnesse was vrged by the speciall prouidence of God that he might be crucified being iudged by Pilat for if the Iewes had iudged they vsed no such kinde of death towards malefactors Againe Steuen was condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their owne Law the chiefe Captaine Lysias with violence tooke him out of their hands Acts 24. Which argueth that all power in causes capitall was not taken from them But of this see the Chapter of their capitall punishments CHAP. VIII The feast of Expiation VPon the tenth day of the month Tisri answering to September with vs the feast of Expiation was commanded to be celebrated Leuit. 13. It was called the feast of Expiation because the High Priest did then confesse vnto God both his owne sinnes and
it was so called which I take to be this On the Sabbath day they were all to repaire to the place of Gods publique worship which was two thousand cubits distant from those who camped nearest Hence follow foure propositions 1. That two thousand cubits any where by proportion might bee called a Sabbath daies iourney Secondly that to those who dwelt in the Campes more remote from the Arke a Sabbath daies iourney was more than two thousand cubits Thirdly That it is now lawfull on the Sabbath day to ioyne with the congregation in the place of Gods publique worship Fourthly That it was vnlawfull for the Iewes hereupon to take liberty to walke idly whither they would if it were not more than two thousand cubits pretending it to bee but a Sabbath daies iourney They added vnto that which God commanded 1. God said Remember to keepe holy a seuenth day In which words God sanctified one day to be Sabbathum i Hospinian de Orig fest cap. 3. they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was twofold some began the Sabbath sooner than others this was done by the Iewes dwelling at Tyberias because they dwelling in a valley the Sunne appeared not to them so soone as it did to others Some againe continued the Sabbath longer than others this was done by those dwelling at Tsepphore a citie placed vpon the top of a mountaine so that the Sunne shined longer to them than it did vnto others thus both of these did Addere de profano ad sacrum Adde somwhat of the working-day immediatly going before or immediatly following after none diminished of the Sabbath k Buxtorf comment Masoret c. 4. ex Musar Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias and ended it with those of Tsepphore 2. God said to morrow is the rest of the holy Sabbath vnto the Lord bake that yee will bake and seeth that yee will seeth Exod. 16. 23. This command was proper to the time of Manna l Iun. Tremel in Exod. 16. the reason is there alleaged why they should prepare that day for the morrow because vpon the Sabbath day they should not finde it in the field The Iewes extend this command to all ages and therfore they dressed no meat this day this haply was the reason that the heathen people thought they m Sueton. August c. 76. deâ—eiun sabbat vid. Martial l. 4. Epig. 4. fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Ieiunobis in Sabbato 3. God said ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle n Vatablus in hunc loâ—um Item Tremel Iunius for therefore is the Sabbath mentioned in that chapter to shew that the worke of the Tabernacle ought to giue place to the Sabbath The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day 4. God said In it thou shalt doe no manner of worke This the Iewes vnderstood without any manner of exception o Hospinian de Orig. fest c. de Sabbato Hence they held it vnlawfull to roste an apple to tucke an herbe to climbe a tree to kill or catch a flea Hence they thought it vnlawfull to defend themselues being assaulted by their enemies on the Sabbath day by this meanes twice they became a prey vnto the enemie p Ioseph l. 12. c. 8. First vnto Antiochus whereupon Mattathias made a decree that it should be lawfull vpon the Sabbath to resist their enemies which decree againe they vnderstanding strictly as if it did onely giue leaue to resist when they were actually assaulted and not by any labour that day to preuent the enemies raising of rams setling of engines vnderminings c. they became a prey the second time to Pompey For the right vnderstanding therefore of this command wee are to know that three sorts of seruile workes were allowed 1. Workes of charity God that allowed them to leade their oxe and asse to water on the Sabbath Luke 13. 15. to make their liues more comfortable much more allowed man liberty to dresse conuenient food for himselfe and his family that they might the more comfortably performe holy duties Christ healed on the Sabbath therefore visiting the sicke and the vse of the Physitian was both then and now lawfull 2. Workes directly tending to Gods Worship not onely killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their trumpets and hornes on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably goe from their houses to the place of Gods publique worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day and to take iourneys to ioyne with the publique congregation or to preach the word Of these we may say though they are in their owne natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho which according to their writings fell on the Sabbath day r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. D. Kâ—â—chi in Iosh 6. He which commanded the Sabbath to bee sanctified commanded it also to be prophaned 3. Workes of absolute necessity as the defending ones selfe against his enemie and others of like nature concerning which the Iewes haue a saying Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perill of life driues away the Sabbath And the Christians with a little change of a more common prouerb say Necessitas non habet ferias Necessitie hath no holidaies CHAP. IIII. Of their Passeouer and their feast of vnleauened bread SOme of the Fathers haue deriued the word a Tertullian adu Iud. cap. 10. It. Ambros lib. de Myster pasch cap. 1. Pascha from a Greeke verbe signifying to suffer because the sufferings and passion of our Sauiour are celebrated about that time b August in titul Ps 68. This opinion Augustine iustly confuteth for the word is originally an Hebrew word signifiing to passe by to leape or passe ouer The Etymology is Gods owne It is the sacrifice of the Lords Passeouer which passed ouer c. Exod. 12. 27. The word Passeouer in scripture hath three acceptions First it is taken for that yearely solemnity which was celebrated vpon the c Eâ— Theologis non pauci omnia quae ad 14â—â— nectiem pertinent 15ae 〈◊〉 quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant teste Scalig. de emend temp l. 6. p. 270. fourteenth day of Nisan otherwise called Abib you may call it
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 Heâ—raâ—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 filiâ—â— 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
The Essenes z Philo item Ioseph worshipped toward the Sun rising 11. The Essenes bound themselues in their oath to a Ioseph de bal. l. 2. c. 12. preserue the names of Angels the phrase implieth a kinde of worshipping of them 12. They were aboue all others strict in the obseruation of the b Ioseph ibid. Sabbath day on it they would dresse no meat kindle no fire remoue no vessels out of their place no nor ease nature c Philo de vita contemplat Yea they obserued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery seuenth weeke a solemne Pentecost seuen Pentecosts euery yeere 13. They abstained from marriage not that they disliked marriage in it selfe or intended an end or period to procreation but partly in warinesse of womens intemperance partly because they were perswaded that no woman would continue faithfull to one man This auoiding of marriage is not to be vnderstood generally of all the Essenes for they disagreed among themselues in this point Some were of the opinion before noted others maried for propagation Nihilominus autem cum tanta ipsi moderatione conueniunt vt per triennium explorent valetudinem foeminarum si constanti purgatione apparuerint idoneae partui ita eas in matrimonia asciscunt Nemo tamen cum praegnante concumbit vt ostendant quòd nuptias non voluptatis sed liberorum causâ inierint Thus the latter sort preserued their sect by the procreation of children The former sort preserued it by a kinde of adoption of other mens children counting them as neere kinsmen and tutoring them in the rules of their owne discipline as Iosephus witnesseth d Plin. hist lib. 5. cap. 17. Pliny addeth also that many other of the Iewes when they began to be strucke in yeeres voluntarily ioyned themselues vnto them being moued thereunto either because of the variable state and troubles of the world or vpon consideration of their owne former licentious courses as if they would by this meanes exercise a kinde of penance vpon themselues Concerning the beginning of this sect from whom or when it began it is hard to determine e Serarius Trihaeres lib. 3. cap. 9. Some make them as ancient as the Rechabites and the Rechabites to haue differed only in the addition of some rules and ordinances from the Kenites mentioned Iudg. 1. 16. And thus by consequence the Essenes were as ancient as the Israelites departure out of Egypt for Iethro Moses father in law as appeareth by the text was a Kenite But neither of these seemeth probable For the Kenites are not mentioned in Scripture as a distinct order or sect of people but as a distinct familie kindred or nation Num. 24. 21. Secondly the Rechabites they neither did build houses but dwelt in tents neither did they deale in husbandrie they sowed no seed nor planted vineyards nor had any Ier. 35. 7. The Essenes on the contrary they dwelt not in tents but in houses f Ioseph antiq l. 18. c. 2. and they imployed themselues especially in husbandrie One of the g Ios Scaliger in Trihaeres c. 23. Hebrew Doctors saith that the Essenes were Nazarites but that cannot be because the law inioyned the Nazarites when the time of the consecration was out to present themselues at the doore of the Tabernacle or Temple Num. 6. Now the Essenes had no accesse to the Temple When therefore or from what Author this sect tooke its beginning is vncertaine The first that I finde mentioned by the name of an Essene was one h Ioseph lib. 13. c. 19. Iudas who liued in the time of Aristobulus the sonne of Ioannes Hyrcanus before our Sauiours birth about one hundred yeeres howsoeuer the sect was of greater antiquitie i Ioseph lib. 13. c. 9. for all three Pharises Sadduces and Essenes were in Ionathans time the brother of Iudas Maccabaeus who was fifty yeeres before Aristobulus Certaine it is that this sect continued vntill the dayes of our Sauiour and after for Philo and Iosephus speake of them as liuing in their time What might be the reason then that there is no mention of them in the New Testament I answer First the number of them seemeth not to haue been great in Philo and Iosephus his time k Philo lib. Quod omnis probus p. 678. about foure thousand which being dispersed in many cities made the faction weake and haply in Ierusalem when our Sauiour liued they were either few or none Secondly if we obserue histories we shall finde them peaceable and quiet not opposing any and therefore not so liable to reproofe as the Pharises and Sadduces who opposed each other and both ioyned against Christ Thirdly why might they not as well be passed ouer in silence in the New Testament especially containing themselues quietly without contradiction of others as the Rechabites in the Old Testament of whom there is mention only once and that obliquely although their order continued about 300. yeeres before this testimonie was giuen of them by the Prophet Ieremie for betweene Iehu with whom Ionadab was coetanean and Zedekiah Chronologers obserue the distance of so many yeares Lastly though the names of Essenes bee not found in Scripture * Vide Chemnic exam conc Trident. part quart p. 120. yet wee shall finde in Saint Pauls Epistles many things reproued which were taught in the schoole of the Essenes Of this nature was that aduice giuen vnto Timothie 1 Tim. 5. 23. Drinke no longer water but vse a little wine Againe 1 Tim. 4. 3. Forbidding to marry and commanding to abstaine from meats is a doctrine of Deuills but especially Coloss 2. in many passages the Apostle seemeth directly to point at them Let no man condemne you in meat and drinke verse 16. Let no man beare rule ouer you by humblenesse of minde and worshipping of Angells vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why are yee subiect to ordinances vers 20. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was applied by the Essenes to denote their Ordinances Aphorismes or Constitutions In the verse following he giues an instance of some particulars Touch not taste not handle not verse 21. Now the Iunior company of Essenes might not touch their Seniors And in their diet their taste was limited to bread salt water and hyssop And these ordinances they vntertooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo for the loue of wisdome but the Apostle concludeth vers 23. That these things had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdome And whereas Philo termeth the religion of the Essenes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth religious worship the Apostle termeth it in this same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluntary religion or Will-worship yea where hee termeth their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kinde of Philosophy receiued from their forefathers by tradition Saint Paul biddeth them beware of Philosophie verse 8. We formerly obserued two sorts of Essenes
off such from the liuing by an vntimely death Others that hee should die without children leauing no posteritie behinde him to this purpose their prouerbe is x Vid. P. Fag ibid. A man childlesse is lifelesse 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 iudicious reader determine whether these words doe not imply besides the secret action of God touching the soule of such a delinquent a direction vnto the Church how to deale with parties thus offending by censuring them with excommunication which kinde of censure elsewhere the Scripture calleth A casting out of the Synagogue Iohn 16. 2. A speech much like this A cutting off from Israel Three things may be here demanded First who killed the Paschall Lambe y Maimon in Korban Pesach c. 1. §. 6. Secondly Where it was killed Thirdly Where it was eaten First It was killed by the Priests 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. y Maimon in Korban Pesach c. 1. §. 6. Thirdly The owner of the Lambe tooke it of the Priest and did eat it in his owne house at Ierusalem Christ with his disciples kept the Passeouer in an vpper chamber at Ierusalem It may further be demanded Whether the Passeouer consisted of two suppers one immediatly succeeding the other Some affirme it and their reasons are these First say they the Passeouer was eaten standing but Christ vsed another gesture This argument of all other is the weakest for Christ vsed the gesture of lying on his body as well in the eating of the Passeouer as at the consecration of the sacrament and the Iewes generally after the first institution in all their Passeouers vsed rather this positure of their body than the other of standing in token of rest and security as appeareth in the Chapter of feasts Secondly they say the Paschall lambe was wont to be rosted but in the last Passeouer which our Sauiour celebrated there was Ius cui intingebatur panis Brothint o which hee dipped the bread This reason is as weake as the former because though there was a command to eat the Paschall Lambe rosted yet there was no prohibition to ioyne their ordinary supper with the eating thereof and that might admit broth but as it is shewen aboue the matter into which the sop was dipped was thought to bee the sauce Charoseth Thirdly they vrge Iohn 13. 2. That the first supper was done when Christ arose and washed his disciples feet and after that he gaue Iudas the sop which must argue a second sitting downe 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 kinde of prolepsis or anticipation of time it is not vnusuall in the scripture to relate that first which according to the truth of the history should be last Thus Iohn 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 Marke recited before the consecration of the Sacrament Whence the Iewes haue a prouerbe z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salom. Iarchi in Gen. 6. 3. Non esse prius aut posterius in scriptura That first and last must not be strictly vrged in scripture Together with these answers consider how improbable it is that ten persons for sometimes they were so few should eat a second supper after they had eaten A Lambe of the first yeare which might bee an yeare old It is euident also by that of Barabas that it was a receiued custome on the Passeouer to let loose and inlarge one prisoner or other Concerning the reason hereof the coniecture is threefold Some thinke this custome to haue beene vsed in memory of Ionathan the sonne of Saul when the people rescued him from the hands of his Father Others say that the reason hereof was that the feast might be celebrated with the greater ioy and gladnesse Others more probably thinke it was done in remembrance of their deliuerance from the Egyptian bondage Againe here is to be obserued that the Iews speaking of their Passeouer did sometimes speake according to their ciuill computation wherein they measured their daies from sun-rising to sun-rising sometimes according to their sacred computation which was from sun-set to sun-set This serueth for the reconciliation of that Numb 12. 18. which seemeth to make the fourteenth day of the first moneth the first day of vnleauened bread a Ioseph Antiq. l. 2. c. 5. p. 65. And Iosephus telleth vs that they numbred eight daies for that feast In like manner the disciples are said to come vnto Christ the first day of vnleauened bread saying vnto him Where wilt thou that we prepare for thee to eat the Passeouer Matt. 26. 17. as if the first day of vnleauened bread were before the Passeouer All these are true according to the computation of their ciuill daies though according to the computation of their holy-daies the feast of vnleauened bread began the fifteenth day and continued seuen daies onely and the Passeouer was before the feast of vnleauened bread In the last place wee must know that there was permitted a second Passeouer to those who could not bee partakers of the first by reason either of their vncleannesse by a dead body or of their farre distance from the place where it was to be offered This was to bee obserued in the second moneth the fourteenth day thereof according to all the ordinances of the first Passeouer Numb 9. Touching that permission of a second Passeouer to those that were in a iourney farre off The Hebrew of this word farre off hath extraordinary prickes ouer it for speciall consideration Hereby the Lord might intimate that wee Gentiles which were vncleane euen dead in trespasses and sinnes and farre off Eph. 2. 13. should bee made nigh by the bloud of Christ and so partakers of him the second Passeouer Of this legall ordinance the Hebrews say b Maimon in Korban Pesach c. 5. §. 8 9. What is this iourney farre off fifteene miles without the walls of Ierusalem who so is distant from Ierusalem on the fourteenth day of the first moneth fifteene miles or more when the Sunne riseth loe this is a iourney farre off if lesse than this hee is not in a iourney farre off if lesse than this hee is not in a iourney farre off for he may come to Ierusalem by after midday though he goe on foot easily The agreement betweene the Pascall lambe and Christ standeth thus Christ is our Passeouer 1 Cor. 5. The Paschall Lambe was 1 One of the Flocke 2 Without
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much vnlike Moreouer on the next day after this feast they compassed the altar h Hospinian de orig fest cap. 7 It. Munster in Calendar p. 150. seuen times with Palme boughes in their hands in the remembrance of the ouerthrow of Iericho for which reason or else because that Palme branches were the chiefe in the bundle it was called Dies palmarum Palme feast Concerning the reason of this feast Some are of opinion that it was instituted in memorie of that protection which the Lord vouchsafed the Israelites by the cloud when they trauelled thorow the wildernesse vnder the shadow of which they trauelled as vnder a safe boothe or tent Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posteritie may know that I haue made the children of Israel to dwell in boothes Leuit. 23. 43. The Chaldee rendreth it That your posteritie may know that I haue made the children of Israel to dwell i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shadow of clouds k Theophylact. Iohan 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage which was gathered in at that time of the yeere thence is it that they conceiue those Psalms of Dauid which are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to haue beene composed for this Feast Others speake more probably who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles the text is cleere Leuit. 23. 43. The sacrifices which were offered these seuen dayes are prescribed Numb 29. from the thirteenth verse to the thirtie fourth where we shall reade euerie day the like sacrifice but onely with this difference that vpon the first day they offered thirteen young bullocks vpon the second twelue vpon the third eleuen and so forward euer diminishing the number by one l Hospinian â— de â—rig huius fest The reason of which diminution the Iewes deliuer to bee thus the whole number of bullocks to bee offered at this solemnitie was seuentie according to the languages of the seuentie Nations for whom as they teach these sacrifices were performed signifying thereby that there would be a diminution of those Nations vntill all things were brought vnder the gouernment of the Messias who was the Expectation and Hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Nehem 8. 18. but yet because this immediatly followed the feast of Tabernacles it hath beene alwaies counted the last day of that Feast And not onely the boughes but the m Talmud tractat de festo Tabernaculorum cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Trâ—mâ—l Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth from the vsuall acclamations of the people whiles they caried the boughes vp and downe And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Ioh. 7. 37. n Buxtorf in abbreuiatur p. 253. Vpon this day they did reade the last Section of the Law and likewise began the first lest they might otherwise seeme more ioyfull in ending their sections than willing to begin them o Tremel Ioh. 7. 37. ex Talmud Vpon this day also by the institution of the Prophet Haggaeus and Zacharie and such like Propheticall men they did with great solemnitie and ioy bring great store of water from the riuer Shiloah to the Temple where it being deliuered vnto the Priests it was powred vpon the Altar together with wine and all the people sung that of the Prophet Es 12. 3. With ioy shall yee draw waters out of the wells of saluation Our Sauiour is thought to haue alluded vnto this in that speech which hee vsed on this verie day Ioh. 7. 38. He that beleeueth in me out of his belly shall flow riuers of waters of life It is worth our noting also that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri Ieroboam that hee might worke in the people a forgetfulnesse of the true worship of God appointeth the celebration of a feast in the eighth month on the fifteenth day thereof p Hospinian de orig huius fest p. 24. which is thought to be this verie feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New-Moones FOr the vnderstanding of the time when this Feast was to bee obserued wee must note the month Tisri was the seuenth month according to their sacred Computation and therefor it is commanded to be celebrated the first day of the seuenth month Leuit. 23. 24. But according to their ciuill Computation it was their first moneth so that this feast may be termed their New-yeares day The first day of euery moneth had its solemnities First they then repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath day 2 Kings 4. 23. Secondly it was then vnlawfull to buy and sell When will the new Moone bee gone that we may sell corne Amos 8. 5. Thirdly they had then speciall sacrifices ouer and aboue their daily sacrifices Notwithstanding this feast of Trumpets differed from other New moones First in respect of their sacrifices in their ordinary New moones they offered besides the daily sacrifice two bullocks one ram seuen lambs for burnt offerings with their meat and drinke offerings and a goat for a sinne offering Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare they offered all the foresaid sacrifices and ouer and besides them one bullocke one ram and seuen lambs for burnt offerings and a goat for a sin-offering Numb 29. 1. 6. Secondly in other new Moones they blowed no Trumpets In this they blowed a Sheindler invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Sunne rising till night Whence we learne what new Moone it is that Dauid speaketh of Psalm 81. 3. Blow the Trumpet in the new Moone in the time appointed at our feast day The reason in generall of this blowing and great noise of Trumpets I take to haue beene to make their New yeares day the more remarkable because from it all their deeds and contracts bore date and their Sabbaticall yeares and Iubiles were counted thence but why it should be made remarkable by the sound of Trumpets or Cornets there are three coniectures First the b P. Fag Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance and that they did therefore sound rams hornes because a ram was sacrificed in stead of him Secondly c Bas l. in Psalm â—0 Basil is of opinion that the people were hereby put in minde of that day wherein they receiued the law in mount Sinai with
with beasts at Ephesus 1 Cor. 15. 32. is much controuersed l Theophylact. Ansâ—lm Some vnderstand by beasts Demetrius and others that opposed him at Ephesus m Chrysostom Ambros 〈◊〉 others more probably vnderstand the words literally and this kinde of punishment was commonly exercised against Christians in the Primitius Church insomuch that Heathens imputing the cause of all publique calamities vnto the Christians would call out n Tertullian Apolog c. 40. Christianos ad Leones Let the Christians be halled to Lions Yea the literall interpretation of the words is a stronger argument that Saint Paul beleeued the resurrection which is the scope of the text than to vnderstand the words of a metaphoricall fight against the enemies of his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wheele A wise King bringeth the wheele ouer the wicked Prou. 20. 26. I take the words to imply no more but this That as the wheele turneth round so by the wisdome of a King the mischiefe intended by wicked men is brought vpon their owne head That hereby should bee vnderstood the grinding of wicked men vnder a cart wheele as the husbandman brake some sort of graine vnder a wheele is the meere conceit of Expositors on this place for no records make mention of any such punishment in vse among the Iewes Among the Greeks there was a punishment went vnder this name o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Iren. De eadem poena loquuntur Demosth 3. in Aphob Suidas It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wheele not because a wheele was brought ouer the wicked but because they bound fast the offender to the spokes of a wheele and there scourged him to inforce a confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drowning one in the sea This was in vse among many nations but the manner differed The p Senec. l. 5. controu 4. Iuuenal Satyr 8. Modestus Digest l. 48. ad legâ—m Pomp. de parric vid. Cael. Rhod. l. 11. c. 21. Romans they sowed vp a paricide into a leather budget sowing vp together with him into the same budget A Serpent a Cocke and an Ape and so cast them all into the sea The q Athenaeus l. 14. Grecians when they iudged any to this kinde of punishment they wrapt him vp in Lead The Hebrews tied a milstone about his necke Thus in respect of the manner r Hier. Mat. 18. 6. those are to be vnderstood who say this kinde of punishment was peculiar to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rendred by the generall name of torturing Heb. 11. 35. 2 Macc. 6. 19. But the word signifieth a speciall kinde of torturing by beating one with cudgells vnto death It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a drumme vsually and hence Å¿ Magius in lib. de equuleo vid. Drus praeterit l. 8. some haue paralleld this torture with that among the Romans termed Equuleus as if the person thus tortured were rackt and stretched out in manner of a drumme head but it signifieth also a drumme sticke and t Sâ—holtastes Aristophanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribit essè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In P. uâ—o pag. 50. thence commeth the punishment to bee termed Tympanismus that is a tabering or beating one to death with cudgells as if it were with drumme stickes This is euident by Eleazar He came willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this kinde of torment 2. Maccab. 6. 19. and in the thirtieth verse where hee gaue vp the ghost there is mention of his strokes not of his racking or stretching Iunius reckoneth u Iunius Ier. 29. 26. another kinde of punishment termed by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok which hee would haue to bee a compound word doubtlesse his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi Nauis a ship or boat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ianak Sugere To sucke for hee saith that thereby is meant a certaine punishment termed Manicula sugentis which x Plutarch in Artaxâ—rxe Plutarch describeth in this manner That the offender should be inclosed betweene two boats as in a prison or as his phrase is quasi in vagina as in a sheath and to preserue life in him milke and hony tempered together was forcibly put into his mouth whether he would or no. And hence from this sucking in of milke and hony this punishment hath beene termed Nauicula sugentis But the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instrumentum constringens manus D. Kimch Ier. 29 26 Hebrews say that Tsinok was nothing else but manacles or cords wherewith prisoners hands were tied I leaue it indifferent to the reader to follow which interpretation he please THE SIXTH BOOKE OF Miscellaneous rites CHAP. I. Of Circumcision THeir Sacraments were two 1. The Passeouer of which there hath beene a set chapter Secondly Circumcision of which now Circumcision was a cutting off of the foreskin as a signe and seale of Gods couenant made with the people of the Iewes It is called a signe by God in its first institution Gen. 17. and a seale by the Apostle Rom. 4. 11. Yea it is called a signe and a seale by a a Zohar Genes 17. Doctor of the Iewes more ancient then their Talmud It was vsed though not as a sacrament by many other nations b Alex. ab Alex. l. 2. c. 25. Herodot l. 2. Diodor. Siâ—ul l. 2. c. 1. It. l. 4. c. 3. by the inhabitants of Colchis the Ethiopians the Troglodytae and the Egyptians In a figuratiue sense alluding vnto this sacramentall rite we reade of three other sorts of circumcision in the scripture so that in all there are foure mentioned 1. This of the flesh 2. Another of the heart 3. A third of the lips 4. And a fourth of the eares Wee are to consider it in its proper acception and here to obserue First the time when it was administred Secondly the manner how Thirdly the penalty in case it was omitted The time was the eighth day yea the eighth day was so precisely obserued that if it fell on the Sabbath yet they circumcised the childe whence arose that saying among them Circumcisio pellit sabbatum Circumcision driueth away the sabbath or the Sabbath giueth place to circumcision And with this accordeth that of our Sauiour Ye on the Sabbath day circumcise a man Ioh. 7. 22. The Iewes superstitiously conceiting that each creatures perfection depended vpon the sanctification of one Sabbath day at least say that God did therefore inioyne the eighth day that one Sabbath might first passe ouer each male before he should be partaker of this sacrament But more probably wee may say that the reasons why God would not suffer them to anticipate the eighth day were first to shew that God in the matter of saluation neither was nor is simply tied to sacraments for then there had beene no lesse cruelty in forbidding Circumcision vntill the eighth