Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	reason_n	sabbath_n	4,977	5	9.9636	5	true

Text snippets containing the quad

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

began at three of the clock in the afternoon the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth the Sabbath eve By the ancient Fathers it was cal●… coena pura the phrase is borrowed from Pagans whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses to prepare themselves by a strict kind of holiness at which time of their preparation they did partake of a certain Supper which as it consisted of choice meats such as those Heathens deemed more holy than others so it was eaten with the observation of Holy Rites and Ceremonies Hence they themselves were said at this time of their preparation to be in In casto and their preparatory Supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eve Coenam puram By the Evangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore-preparation For the whole day was a kind of preparation as will appear by the particulars then forbidden First on this day they might go no more than three Parsa's now a Parsa contained so much ground as an ordinary man might go ten of them in a day Secondly Judges might not then sit in Judgment upon life and death as is shewn in the Chapter of Translation of Feasts Thirdly all sorts of Artificers were forbidden to work only three excepted Shoomakers Taylers and Scribes the two former for repairing of apparel the other for ●itting themselves by study to expound the Law the next day and these were permitted but half the preparation time to work The best and wealthiest of them even those that had many servants did with their own hands further the preparation so that sometimes the Masters themselves would chop herbs sweep the house cleave wood kindle the fire and such like In old time they proclaimed the Preparation with noise of Trumpets or Horns but now the modern Jews proclaim it by the Sexton or some under Officer of the Church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur The Messengers of the Congregation Concerning the sanctification of the Sabbath day it self in corrupter times some things the Jews added over and above that which God commanded In other things they took liberty where God granted none In the first they were superstitious in the second sacrilegious They took liberty There were two thousand Cubits between the Ark and the Camp when they marched Josh 3. 4. and in probability the same proportion was observed when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer Cubit which they term a Geometrical Cubit But all agree in this that these two thousand cubits were a Sabbath days journey though none as I know have observed the reason why it was so called which I take to be this On the Sabbath day they were all to repair to the place of God's publick worship which was two thousand cubits distant from those who camped nearest Hence follow four Propositions First That two thousand Cubits any where by proportion might be called a Sabbath daies journey Secondly That to those who dwelt in the Camps more remote from the Ark a Sabbath daies journey was more than two thousand Cubits Thirdly That it is now lawful on the Sabbath day to joyn with the Congregation in the place of God's publick worship though remote Fourthly That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would if it were not more than two thousand Cubits pretending it to be but a Sabbath daies journey They added unto that which God commanded 1. God said Remember to keep holy a seventh day in which words God sanctified one day to be Sabbathum they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was two-fold some began the Sabbath sooner than others this was done by the Jews dwelling at Tiberias because they dwelling in a Valley the Sun appeared not to them so soon as it did to others Some again continued the Sabbath longer than others this was done by those dwelling at Tsepphore a City placed upon the top of at Mountain so that the Sun shined longer to them than it did to others Thus both of these did Addere de profano ad sacrum add somewhat of the working day immediately going before or immediately following after none diminished of the Sabbath Hence R. Jose wished that his portion might be with those that began the Sabbath with those of Tiberias and ended with those of Tsepphore 2. God said To morrow is the rest of the holy Sabbath unto the Lord bake that ye will bake and seeth that ye will seeth Exod. 16. 23. This Command was proper to the time of Manna the reason is there alledged why they should prepare that day for the morrow because upon the Sabbath day they should not find it in the field The Jews extend this Command to all Ages and therefore they dressed no meat this day this haply was the reason that the Heathen people thought they fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Jejuno his in Sabbato 3. God said Ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle for therefore is the Sabbath mentioned in that Chapter to shew that the work of the Tabernacle ought to give place to the Sabbath The Jews hence gather that it is unlawful to kindle any fire at all on this day 4. God said In it thou shalt do no manner of work This the Jews understood without any manner of exception Hence they held it unlawful to roast an apple to tuck an herb to clime a tree to kill or catch a flea Hence they thought it unlawful to defend themselves being assaulted by their enemies on the Sabbath day By this means twice they became a prey unto the enemy p First unto Antiochus whereupon Mattathias made a Decree that it should be lawful upon the Sabbath to resist their enemies which Decree again they understanding strictly as if it did only give leave to resist q when they were actually assaulted and not by any labour that day to prevent the enemies raising of Rams settling of Engines underminings c. they became a prey the second time to Pompey For the right understanding therefore of this Command we are to know that three sorts of servile works were allowed 1. Works of Charity God that allowed them to lead their Ox and Ass to water on the Sabbath Luke 13. 5. to make their lives more comfortable much more allowed man liberty

their shoes seemeth to have been generally received when they were in Egypt for this cause is it that they had a strict charge in eating the Passeover to have their shooes on their feet for greater expedition The reason why they usually pluckt them off was for the clean keeping of their Beds on which they lay Here seeing the rule of observing the Passever requireth that it should be eaten with their shooes on their feet which argueth rather standing than lying upon a bed It may be demanded Whether Christ transgressed not against the first institution thereof in the manner of his sitting at the table Tremelius answereth thus and in my mind fully We must know saith he that Exod. 12 it was commanded after what manner they ready to depart out of Egypt should eat the Passeover at that time for the necessity of that time so required namely an hasty eating thereof but afterward in the Law where it is commanded that this Ceremony of the Paschal should be renewed every year those words are not added Wherefore all the Hebrew Doctors both ancient and modern do teach with one joynt consent that the Commandment of sprinkling the door-posts with blood of having on their shooes of girding their loyns of taking staves in their hands and eating the Lamb in hast did not extend it self to the generations following but only to have concerned that very night wherein they departed out of Egypt Yea it was an ancient tradition amongst them that when they did in after-times eat the Passeover they would sit down or lean upon a bed as our Saviour and his Disciples did in token of their deliverance obtained The parties that gave entertainment at their Feasts were two 1. The Master of the house 2. The Master of the Feast they differed thus The Master of the house was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal habeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater familias The Master of the Feast was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triclinii praefectus The Master of the Feast was the chief servant attending the Master of the house in time of the Feast Others add a third sort whom they would have be Praefecti morum in Greek they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Office was thought to have been the inspection of the Guests that none should disorder themselves by drinking too much whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eyes of the Feast Such kind of Officers were in use in Ahasuerash his Court Esth 1. 8. and likewise among the Athenians but whether any such belonged unto the Jews is justly doubted The ancient Jews they were both Hospital ready to entertain and also liberal in their entertainments Their Hospitality is commended throughout the Scripture though now it be grown out of use among them as appeareth by that Proverbial speech concerning the entertainment of a friend That the first day he is Oreach a guest The second Toreach a burden the third Barach a runnagate Their liberality appeared by remembring the poor at their Feasts by sending them portions Send portions unto them for whom nothing is prepared Neh. 8. 10. This was afterward practiced by Heathens who in their solemn Feasts did not only entertain their Guests for the present but did also allow them certain junkets to carry away with them These they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and likewise unto their friends who were absent they sent portions which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This observation giveth light to that Canon in the Laodicean Councel which forbiddeth the Christians in their love feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceive to be three-fold first that Christans might not symbolize with Heathen people Secondly that none presuming that their portions should be sent them might absent themselves Thirdly that those present especially the poorer sort as it often falleth out might not be injured by having the best of their provision sent away in such portions Here we may note for conclusion that as the time of their supper was towards the evening and then they gave greatest entertainment So the time of their dinner was about the sixth hour of the day that is as we count about Noon Kill meat and make ready for the men shall eat with me at Noon Gen. 43. 16. Peter went up upon the house to pray about the sixth hour then waxed be an hungred and would have eaten but whiles they made something ready be fell into a trance Acts 10. 9 10. Moreover we may here note the difference between those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 19. The cup of blessing and this is applied to those several cups used in their solemn Feasts because of those blessings or thanksgivings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 16. 7. The cup of consolation this was so called because it was sent by special friends in time of mourning as intending by this drinking to put away sorrow and grief from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of salvation this was used commonly after their Peace offerings which were vowed in way of thankfulness for benefits obtained Whence the Seventy Elders commonly translate a Peace-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sacrifice of salvation or salvation it self CHAP. III. Of their Sabbath THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabhath from whence our English word Sabbath is derived signifieth Rest and is applied to all solemn Festivals They polluted my Sabbaths Ezek. 20. 21. that is my Feasts Sometimes it is applied to the whole week Jejuno bis in Sabbato I fast twice in the week Sometimes and that most frequently it is used for that 7th day which God had set apart for his own service This last was holy either by a simple holiness which belonged to it as was the seventh day or else by a double holiness occasioned by some solemn Feast upon the same day and then it was called Sabbatum magnum a great Sabbath John 19. 36. For on that Sabbath-day of which S. John speaketh the Feast of the Passeover happened that year The week days are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane days by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working days but when they speak of them altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time between the two Sabbaths This was the time upon which the Gentiles desired to hear Paul Act. 13. 42. In respect of the different degrees of holiness on days the Sabbath-day is not unfitly compared to a Queen or rather to those whom they termed Primary-wives other Feast-days to Concubines or half-wives working-days to Hand-maids The Sabbath began at six a clock the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath

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 Co●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