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
this Feast some are of opinion that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud when they travelled thorow the Wildernes under the shadow of which they travelled as under a safe Booth or Tent. Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posterity may know that I have made the Children of Israel to dwell in booths Lev. 23. 43. The Chaldee rendreth it that your posterity may know that I have made the Children of Israel to dwell in the shadow of Clouds Others think it was instituted as a solemn thanksgiving unto God for their Vintage which was gathered in at that time of the year thence it is that they conceive those Psalms of David which are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to have been composed for this feast Others speak more probably who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles the next is clear Levit. 23. 43. The Sacrifices which were offered these seven days are prescribed Numb 29. from the thirteenth verse to the thirty fourth where we shall read every day the like Sacrifice but only with this difference that upon the first day they offered thirteen young bullocks upon the second twelve upon the third eleven and so forward ever diminishing the number by one The reason of which diminution the Jews deliver to be this The whole number of Bullocks to be offered at this solemnity was seventy according to the Languages of the Seventy Nations for whom as they teach these Sacrifices were performed signifying thereby that there should be a diminution of those Nations until all things were brought under the government 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 Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles it hath been always counted the last day of that Feast And not only the Boughs but the days of this whole feast of Tabernacles were termed Hosannoth from the usual acclamations of the people whiles they carried the Boughs up and down And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Joh 7. 37. n Upon this day they did read the last Section of the Law and likewise began the first lest they might otherwise seem more joyful in ending their Sections than willing to begin them o Upon this day also by the institution of the Prophet Haggaeus and Zachary and such like Prophetical men they did with great solemnity and joy bring great store of water from the River Shiloah to the Temple where it being delivered unto the Priests it was poured upon the Altar together with Wine and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation Our Saviour is thought to have alluded unto this in that speech which he used on this very day John 7. 38. He that believeth in me out of his belly shall flow Rivers of waters of life It is worth our noting also that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri Jeroboam that he might work in the people a forgetfulness of the true Worship of God appointeth the Celebration of a Feast in the eighth month on the fifteenth day thereof which is thought to be this very Feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New Moons FOr the understanding of the time when this Feast was to be observed we must note the month Tisri was the seventh month according to their sacred computation and therefore it is commanded to be celebrated the first day of the seventh month Levit. 23. 24. But according to their civil Computation it was their first month so that this Feast may be termed their new-years-New-years-day The first day of every month had its solemnities First when they repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou go to him to day It is neither New Moon nor Sabbath day 2 Kings 4. 23. Secondly it was then unlawful to buy and sell When will the New Moon be gone that we may sell corn Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices Notwithstanding this Feast of Trumpets differed from other New Moons First in respect of their sacrifices in their ordinary New Moons they offered besides the daily sacrifice two Bullocks one Ram seven Lambs for burnt offerings with their meat and drink-offerings and a Goat for a sin offering Num. 28. 11 15. But at this New Moon which was the beginning of their year they offered all the foresaid sacrifices and over and besides them one Bullock one Ram and seven Lambs for burnt-offerings and a Goat for a sin-offering Numb 29. 1 6. Secondly in other New Moons they blowed no Trumpets In this they blowed from the Sun-rising till night Whence we leaâ—… what New Moon it is that Daved speaketh of Psal 81. 3. Blow the Trumpet in the New moon in the time appointed at our Feast day The reason in general of this blowing and great noise of Trumpets I take to have been to make their New-years day the more remarkable because from it all their Deeds and Contracts bore date and their Sabbatical years and Jubilees were counted thence But why it should be made remarkable by the sound of Trumpets or Corâ—ets there are three conjectures First the Hebrews think it was done in memory of Isaac his deliverance and that they did therefore sound Rams horns because a Ram was sacrificed instead of him Secondly Basil is of opinion that the people were hereby put in mind of that day wherein they received the law in Mount Sinai with blowing of Trumpets Thirdly others think it was to put them in remembrance of the Resurrection which shall be with the sound of Trumpets He shall send his Angels with a great sound of a Trumpet Mat. 24. 31. There are three things considerable in New Moons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjunction of the Moon with the Sun Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moon Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moon In the first it was quite dark in the second it did open it self to receive the Sun-beams In the last it did appear corniculata horned Because in all these three degrees of the change there was a kind of mutual participation both of the Old and New Moon Hence the Jews observe two days namely the last of every Month and the first day of the next following Now because the thirtieth was the last in their longest months Hence Horace calleth these last days Tricesima Sabbata The first days they termed
Neomenias new Moons For certain reasons the Jews used a kind of change or translation of days which translation thought it were of use in other months also yet the greatest oare was had in translating the beginning of their year or their first day in their month Tisri and he that shall diligently calculate these changes shall find that all other translations depended on this first Translation of days was threefold First Lunary Secondly Politick Thirdly Mixt. The reason of Lunary Translation was that they might not observe the Feast of the New Moon until the old were quite over-past For the understanding of this Note these three rules First The Hebrews counted their Holy-days from night to night beginning at six of the Clock so that from six of the clock the first night till the next noon were just eighteen hours Secondly Always before the New Moon there is a conjunction between the Sun and the Moon during this conjunction she is called Luna silens by reason of her darkness and all this time there is a participation of the Old Moon Thirdly When the conjunction was over past before noon tide namely in any of those first 18 hours then the New Moon was celebrated the same day But if it continued but one minute after twelve of the clock at noon then the feast was translated to the day following because otherwise they should begin their Holy-day in the time of the old Moon And this translation they noted with this abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those eighteen hours which occasioned it The reason of Politick Translation was that two Sabbaths or feast-days might not immediately follow each other because say they it was unlawful those two days to dress meat or bury the dead and it was likewise inconvenient to keep meat dressed or the dead unburied two days Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be avoided First when the Passeover or the fifteenth day of Nisan fell on Saturday for then the Pentecost must needs fall on Sunday Secondly when the Passeover fell on Sunday for then their Passeover immediately followed their weekly Sabbath The first Author of this Politick Translation was a certain chief man amongst them named Eleazer three hundred and fifty years before Christ His Nativity The several species or kinds of Politick translation were five The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahvz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the understanding of these abbreviatures we must know that in these made words the letters only stand for numbers and are applied to the seven days of the week thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday Which was the Jews Sabbath Their rules touching Politick translation stood thus First that neither their New-years-day which was the first of the month Tisri neither their Feast of Tabernacles which was the fifteenth day of the same month should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekly Sabbath must needs concur with it either going immediately before or following after not on Wednesday because then the Feast of expiation which is the tenth of that month would fall on Friday the day going immediately before their weekly Sabbath This instance is only 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 always necessarily be the same day of the week that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The second rule was that the Passeover should not be observed on Badu that is on Munday Wednesday or Friday The third rule is that Pentecost was not observed on Gahaz that is on Tuesday Thursday or Saturday The fourth rule is that the Feast of Purim or casting lots was not observed on Zabad that is on Munday Wednesday or Saturday The fifth rule is that the Feast of Expiation was not observed on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of days 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 Moon changed after noon-tide on Sunday here the Feast must be translated for two reasons The first is Lunary because the point of the change was after eighteen hours the second Politick because the rule Adu forbids Sunday to be kept Notwithstanding in as much as the very next day namely Mondâ—… was observed I term this translation simple Of this sort was that translation which they called Batu tak phat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batu tak phat is a word invented for help of memory each letter is a numeral and may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the year following Annum Embolymaeum wherein one whole month was ingrafted if the point of the change happened upon the second day of the week that is Munday not before the fifteenth hour and the 589 moment the Feast of the New Mâ—on was translated unto Tuesday How both the Lunary and Politick translation work in this change read Scaliger de emend temp lib. 2. pag. 87. Double Translation is when the Feast is translated not to the next but to some further day as if the first day of the month Tisri should happen upon Saturday here if the Moon hath not overpast her conjunction before the afternoon Lunary translation removeth this Feast â—…ll Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteen hours Politick translation removeth 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 numeral and it may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thâ—s In their common year when a whole month is not inserted if the point of the change happen upon the third day of the week that is Tuesday not before the ninth hour and the 204 moment of an hour than the New Moon shall be translated to Thursday Note in the last place that 1080 moments make an' hour The Feast of Tabernacles was observed in
deportment of the body inferiour to that of sitting The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithabek one that doth lie along in the dust and this was a token of the Scholars humility thus humbling and subjecting himself even to the feet of his Master This same custom it is thought Saint Paul laboured to bring into the Christian Church 1. Cor. 14. Their Scholars were not all of equal capacity whence they said some had conditionem spongiae others clepsydrae others sacci faecinacei and others cribri Some resembled the Sponge and suck'd in all that they heard without judgement others the Hour-Glass they took in at one ear and let out at the other others the Winesack through which Wine is so drained from the dregs that onely the dregs remain behind Lastly others the Rying sieve which in winnowing lets out the courser seed and keepeth in the corn CHAP. VIII Of their Nazarites and Rechabites THere are two sorts of Votaries mentioned in the Old Testament Rechabites Jerem. 35. and Nazarites Numb 6. I find scarce any thing warrantable concerning these two more than what the Scripture delivereth in the fore-quoted places therefore concerning the matter of their Vows I refer the Reader to the aforesaid Texts of Scripture here only we will note the distinction of Nazarites The first are these Votaries termed so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar to separate because they separated themselves from three things First from Wine and all things proceeding from the Vine Secondly from the Razor because they suffered no Razor to come upon their head but let their hair grow all the days of their separation Thirdly from pollution by the dead this separation again was twofold either for a set number of days or for a mans whole life that they termed Naziraeatum dierum this Naziraeatum seculi of that sort was S. Paul and those four with him Acts 21. 24. Of this sort Sampson Judges 13. and John Baptist The just number of days how long the former of these two separated themselves is not expressed in Scripture but the Hebrew Doctors determine them to be thirty because it is said Num. 6. 5. Domino sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit which word say they containing thirty expresseth the just number of days to be observed in this voluntary separation The second sort of Nazarites were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar from whence cometh Natsareth or Nazareth the name of a certain Village in Galilee where Christ was conceived and brought up Hence our Saviour himself was called a Nazarene or Nazarite Matt. 2. 23. and those that embraced his Doctrine Nazarites Act. 24. 5. Afterward certain Hereticks sprung up who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites so they joyned together Christ and Moses the Law and the Gospel Baptism and Circumcision of the beginning of these we shall read Acts 15. 2. Then came down certain from Judaea and taught the brethren saying Except ye be circumcised after the manner of Moses ye cannot be saved These Hereticks were called Nazarites either of malice by the Jews to bring the greater disgrace upon Christian Religion or else because at first they were true though weak Nazarites that is Christians misled by Peters Judaizing at Antioch Gal. 2. 11. And hence it is though that the Church at Antioch in detestation of this new bred heresie fastned upon them by the name of Nazarites forsook that name and called themselves Christians Acts 11 26. Symmachus that famous Interpreter of the Old Testament was a strong Defender of this heresie and from him in after times they were named Symmachiani The Jews had them in as great hatred as the Samaritanes whereupon three times every day at morning noon tide and evening they closed their Prayers with a solemn execration Maledic Domine Nazoraeis Lastly another sort of Nazarites there were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar signifying to abolish or cut off because they did abolish and cut off the five books of Moses rejecting them as not Canonical CHAP. IX Of the Assideans IT is much controversed whether the Assideans were Pharisees or Essenes or what they were Were I worthy to deliver my opinion or as the Hebrews Proverb is To thrust in my head amongst the heads of those wise men I conceive of the Assideans thus Before their captivity in Babilon we shall find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim translated Assidaei Assideans to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim Just or goodmen both were used promiscuously the one for the other and both stood in equal opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim that is ungodly or wicked men At this time the whole body of the Jews were distinguished into two sorts Chasidim and Reschagnim good and bad After their captivity the Chasidim began to be distinguished from the Tsadikim The Tsadikim gave themselves to the study of the Scripture The Chasidim studied how to add unto the Scripture Secondly The Tsadikim would conform to whatsoever the Law required The Chasidim would be holy above the Law Thus to the repairing of the Temple the maintenance of sacrifices the relief of the poor c. they would voluntarily add over and above to that which the Law required of them Whence it is noted that those were Chasidim who would say What is mine is thine and what is thine is thy own those Reschagnim which would say What is thine is mine and what is mine is mine own And it is probable that that middle sort mentioned in the same place who would say What is mine is mine what is thine is thine own were the very Tsadikim At this time the body of the Jews were distinguished into three sorts in respect of holiness First Reschagnim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked and ungodly men Secondly Tsadikim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just and righteous men Thirdly Chasidim who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy men and that for the most part but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men These of all others were best reputed and beloved of the people The Apostle shewing the great love of Christ dying for us amplifieth it by allusion unto this distinction of the people Christ died for the ungodly Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Rom. 5. 6 7. The gradation standeth thus Some paradventure would die for one of the Chasidim a good man scarcely any for one of Tsadikim a just or righteous man for the Reschagnim or ungodly none would die Yet Christ dyed for us ungodly being sinners and his enemies Now as long as these Works of supererogation remained arbitrary and indifferent not required as necessary though preferred before the simple obedience to the Law so long the heat of contention was not great enough to breed Sects and Heresies
there he speaketh not one word to shew the lawfulness of civil businesses to be done in them could that be proved a difference would easily be shewn Some say they were Synagogues others Schools Of this house of prayer mention is made Acts 16. 13. in which S Paul sate down and spake unto the women which gesture intimateth rather preaching than praying true all gesture was in use for prayer standing kneeling sitting Abraham stood before the Lord Gen. 18. 22. that is he prayed The Publican stood afar off and prayed Luke 18. 13. Whence by way of Proverb they said Sine stationibus non subsisteret mundus◠Were it not for standing the World could not stand Stephen kneeled Acts 7. 60. David sate before the Lord and said 2 Sam. 7. 18. Yet sitting when the speech is to the people not to the Lord implieth preaching not prayer It is probable that as at the Gate of the Temple so at the Gate of these Oratories the poorer sort of people assembled to expect alms Whence some use the word Proseucha to signifie an Hospital The Talmudists taxed the peoples negligence in prayer saying they used three sorts of Amen and all faulty A faint Amen when they prayed without fervency A hasty Amen when they said Amen before the prayer was done A lazy Amen when they pronounced it at length as if they were asleep dividing the word A-men The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethoma pupillum The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectilé quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Jerusalem THe gates of the whole circuit of the wall about Jerusalem were nine The Sheep-gate Neh. 3. 1. This was near the Temple and thorow it were led the Sheep which were to be sacrificed being washed in the Pool Bethsaida near the gate The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself Some think that these two Gates and likewise the Horse-gate Nehem. 3. 28. were so called because they were in manner of three several Market-places and at the one Gate Sheep at the other Fish and at the third Horses were sold The Old gate was so called because it was supposed to have remained from the time of the Jebusites and not to have been destroyed by the Assyrians it was near Calvary and without this Gate Christ was crucified Concerning the other Gates little is spoken Touching the Gates of the Temple there were two of principal note both built by Solomon the one for those that were new married the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by having their Lips covered with a skirt of their garment none entred that gate with their lip uncovered but such as were excommunicate Now the Israelites which on the Sabbath days sate between those Gates said unto the new married He whose Name dwelleth in this house glad thee with Children Unto the mourner He which dwelleth in this house glad and comfort thee Unto the excommunicate He which dwelleth in this house move thy heart to hearken unto the words of thy fellows Among the Jews the gates were places of chiefest strength so that they being taken or defended the whole City was taken or defended and they were chief places of Jurisdiction for in them Judges were wont to sit and to decide controversies Hence proceeded those phrases The gates of Hell shall not prevail against thee c. And Thy seed shall possess the gates of his Enemies CHAP. IV. Of their Groves and high Places THe ancient Heathens did not only not build Temples but they held it utterly unlawful so to do The reason of this might be because they thought no Temple spacious enough for the Sun which was their chief God Hence came that saying Mundus universus est Templum Solis The whole world is a Temple for the Sun Moreover they thought it unfit to straiten and confine the supposed Infiniteness of their fancied Deities within walls and therefore when after-times had brought in the use of Temples yet their God Terminus and divers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be reason why they made choice of Hills and Mountains as the convenientest places for their Idolatry These consecrated Hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods encreased so the number of their consecrated hills was multiplied from which their God and Goddesses took their names as Mercurius Cyllenius Venus Erycina Jupiter Capitolinus At length to beautifie these holy hills the places of their idolatrous worship they beset them with trees and hence came the consecratien of Groves and Woods from which their Idols many times were named At last some choice and select Trees began to be consecrated Those French Magi termed Dryadae worshipped the Oak in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holm-tree and amongst the Celtae a tall Oak was the very Idol or Image of Jupiter Among the Israelites this Idolatry began under the Judges Othniel and Ehud Judg. 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the Grove 1 King 18. 19. and Idols of the Grove that is peculiar Idols unto whom their Groves were consecrated 2 King 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches make special choice of some particular Saints by whose name they call them as Saint Peter's Church S. Paul's S. Andrews c. So they consecrated their Groves unto peculiar Idols whence in prophane Authors we read of Diana Nemorensis Diana Arduenna Albunea Dea all receiving their names from the Groves in which they were worshipped yea the Idol it self is sometimes called by the name of a Grove Josiah brought out the Grove from the House of the Lord 2 King 23. 6. It is probable that in this Idol was pourtraited the form and similitude of a Grove and thence it was called a Grove as those silver similitudes of Diana's Temple made by Demetrius were termed Temples of Diana Acts 19. 24. CHAP. V. The Cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety only to those who were guiltless in respect of their intention but the others were common Sanctuaries as well for the guilty as the guiltless If any man did fortuitously or by chance kill another man in such a case liberty was granted unto the Offender to fly at first unto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously unto his Neighbour to slay him with guile thou shalt take
rather an hour to discharge Servants than to admit new Some Expositors finding mention of the dawning of the day in this Parable vers 1. They reckon the 4. quarters of the day after this manner Hora prima Hora tertia Hora sexta Hora nona Where first they err in taking the dawning of the day for the first hour of the day for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dawning signifieth the last quarter of the night called the Morning watch Secondly they err in making the last quarter of the day to be the ninth hour for what then shall become of the eleventh hour mentioned in the same Parabe By this division of the day into these four quarters or greater hours the Enangelists are reconciled touching our Saviour's Passion He was crucified at the third hour Mark 15. 25. S. John intimateth his examination before Pilate to have been Hora quasi sexta about the sixth hour John 19. 14. In the first place understand by his crucifying not his hanging on the Cross which was not till the sixth hour Luke 23. 44. nor his expiration which was not till the ninth hour Mar. 15. 34. but his examination under Pilate at which time the people cried out Crucifie him Crucifie him and then the third and sixth hour will easily be reconciled for these two hours immediately following one another what was done on the third hour might truly be said to be done about the sixth Lastly This sheweth that the hours among the Jews were of two sorts some lesser of which the day contained twelve others greater of which the day contained four as hath been above shewn the lesser are termed hours of the day Are there not twelve hours in the day John 11. 9. The greater som term hours of the Temple or hours of prayer Peter and John went up into the Temple at the ninth hour of prayer Acts 3. 1. But in truth there are but three hours of prayer the third the sixth and the ninth a The third instituted by Abraham the sixth by Isaac and the ninth by Jacob. The third hour the Holy Ghost descended upon the Apostles Acts 2. 15. About the sixth Peter went up to the house-top to pray Acts 10. 9. At the ninth Peter and John went into the Temple Acts 3. 1. From these greater hours of the day and night the Canonical hours in use in the Roman Church had their beginning each Canonical hour containeth three lesser hours so that in the whole night and day there are eight Canonical hours At six of the clock in the evening began the first and that is termed Hora vespertina or vespertinum simply officium being understood their Vespertine At nine of the clock at night began the second and that is termed Compleâ—â—rium their Completory At midnight began the thirâ— Nocturnum their Nocturn At three of the clock in the morning began their Matutinum their Matines The Canonical hours for their day service were named Hora prima tertia sexta nona Their first hour began from six of the clock in the morning and held till nine the third from nine till twelve the sixth from twelve till three the ninth from three till six at night The Dial in use among the ancient Jews differed from that in use among us theirs were a kind of stairs the time of the day was distinguished not by lines but by steps or degrees the shade of the Sun every half hour moved forward to a new degree In the Dial of Ahaz the Sun went back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnoloth degrees or steps not lines Isai 38. 8. Their weeks were two-fold the one was ordinary consisting of seven daies the other extraordinary and Prophetical consisting of seven years Dan. 9 24. The first is termed Hebdomas diaria a week of daies the second Hebdomas annalis a week of years The Hebrews at first measured their moneths according to the course of the Sun whence they are called Menses solares and then every moneth consisted of thirty daies The waters prevailed from the seventeenth day of the second moneth Gen. 7. 11. unto the seventeenth day of the seven moneth Gen. 8. 4. that is full five moneths If we will number the daies they were an hundred and fifty Gen. 7. 24. Whereby it appeareth that every moneth contained full thirty daies After the Israelites departure out of Aegypt then they measured their moneths by the course of the Moon they are termed Menses Luâ—…res they contained either thirty daies and then â—…ey were called Menses pleni full Moneths or twenty nine daies and then they were called Menses cavi Deficient Moneths The Sun exceedeth the Moon in her course eleven daies hence every third or second year one month was inserted Now because the twelfth mouth in the Hebrew Kalender was called Adar hence when a month was inserted the last was called Veâ—adar the second Adar Before their captivity in Babylon they counted their moneths without any name according to the number The First Second Third moneth c. After their return from Babylon they called them by these names 1. Nisan it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib which signifieth an ear of corn in this moneth Barley began to be eared They answered to part of 1 March April 2. Iiar it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth beauty then the Trees began to be beautified with Buds and Blossoms 2 April May. 3. Sinan 3 May. June 4. Thamuz 4 June July 5. Ab. 5 July August 6. Elul 6 August September 7. Tisri otherwise called Ethanim 7 September October 8. Marchesuan it was also called Bull. 8 October November 9. Cislcu 9 November December 10. Tebeth 10 December January 11. Shebeth 11 January February 12. Adar Veâ—adar 12 February March Before their coming out of Egypt they began their year in the month of Tisri and thus they continued it always after for civil affairs for their date of buying selling their Sabbatical years years of Jubile c. After their coming out of Egypt they began their year in the month Nisan and so continued it for the computation of their greater Feasts CHAP. II. Of their Feasts BEfore we descend to their particular Feasts First we will see their manner of Feasting in general Their ordinary meals as they were not many in a day so neither were they costly They were called Arucoth which word signifieth properly such fare as Travellers and Way-faring men use on their journeys The word is used Jer. 40. 5. So the chief Steward gave him victuals and a reward and let him go Likewise Pro. 15. 17. Better is a dinner of green herbs where love is The extraordinary and more liberal kind of entertainement by way of feasting was commonly called Mischte from their liberal drinking at such meetings There was also another kind of feasting wherein they made merry together eating the remainders of their Sacrifices this they termed Chag From this
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
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
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
there was cubitus Geometricus A geometrical cubit it contained six common cubits and according to these cubits it is thought that Noah's Ark was built Some make the difference between the cubit of the sanctuary and the common cubit to be thus The common cubit they say contained fifteen inches the holy cubit eighteen inches But that the holy cubit contained two common cubits hath been evidently proved and it is probable that those who make the difference to be only three inches have mistaken the Kings cubit for the holy cubit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel Funiculus A line or rope The just length thereof is unknown the use thereof was to measure grounds whence it is sometimes taken for the inheritance it self The lines are fallen to me in pleasant places Psal 16. 6. That is mine inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh Arundo the Reed The use of this was to measure buildings the length thereof was six cubits and an hand-breadth Ezek. 40. 5. The cubits in this place are interpreted Kings cubits it was less liable to deceipt than the Rope because it could not be shortned or lengthned by shrinking or stretching hence the Canon or rule of the holy Scripture is mystically typed out by this Reed Ezek. 40. and Rezel 21. 15. To these may be added other measures wherewith they measured their ways and walks The least of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagad Passus a Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stadium a furlong It is often mentioned in the New Testament not at all in the Old It contained one hundred twenty five paces which is the eighth part of our mile Some think it to be called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from standing because Hercules ran so much ground before he stood still Milliarum a mile It containeth with us a thousand paces but much more among the Hebrews Their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah translated often Milliarium properly signifieth a dinner or meal and being applyed unto journeys walks or ways it signified so much ground as usually is gone or conveniently may be travelled in half a day between meal and meal or bait and bait The word is read Gen. 35. 16. When there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibrath haarets about half a daies journey of ground The Greek in that place hath an uncouth word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtless it was made from the Hebrew Cibrath and signifieth half a daies journey Their measures of capacity termed Mensurae capacitatis were of two sorts some for dry things as Corn Seed c. Some for liquid things as Wine Oyl c. In both that there might be a just proportion observed all their measures were desined by a set number of Hen egg-shells of a middle size In my parallelling of them with our measures where I speak of Bushels half-Bushels Pecks c. I am to be understood according to Winchester measure as we phrase it such a bushel containeth eight gallons Where I speak of gallons pottles quarts c. I am to be understood according to our Ale measure thereby I avoid fractions of number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab Kabus a Kab This contained twenty four eggs it held proportion with our Quart The least measure mentioned in Scripture is the fourth part of a Kab 2 Kings 6. 25. The famine in Samaria was so great that a fourth part of a Kab of Doves dung was sold for five pieces of silver The Rabbins have a Proverb that ten Kabs of speech descended into the world and the woman took away nine of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer It contained one Kab and an half and a fifth part of a Kab that is three pints and an half pint and a fifth part of an half pint It was the tenth part of an Ephah Exod. 16. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum The Latine Interpreters commonly render it by Modius It contained six Kabs that is a Gallon and half We translate the word in general a measure To morrow this time a measure that is a Satum of fine flower shall be sold for a Shekel 2 Kings 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephah It contained three Sata that is half a bushel and pottle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lethec It contained fifteen Modios i Sata that is two bushels six gallons and a pottle Mention of that is made Hos 3. 2. It is there rendred in English half an Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer It is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamor Asinus an Ass because this measure contained so much grain of corn as an Ass could well bear It contained ten Ephahs Ezek. 45. 11. that is forty five gallons or five bushels and five gallons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Corus The Cor and the Homer were of the same quantity Ezek. 45. 14. It was not only of liquid things Luke 16. 7. These measures of which we have spoken hitherto the Hebrews used in measuring of dry things Three other measures there were which they used for liquid or moist things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log. It contained six egg shells It was of the same quantity as the fourth part of a Kab half a pint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hin It contained the quantity of seventy two egg-shells so that it was of our measure three quarts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bathus the Bath It was of the same capacity with the Ephah the tenth part of an Homer Ezek. 45. 14. The Latine Interpreters commoly render it Cadus Hierom writing upon Ezekiel renders it Vadus Decima pars Cori inquit in speciebus liquidis vocatur Bathus five Vadus I sometimes thought there had been some error in the print namely Vadus put for Cadus But now I find the Greeks to use both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this measure and from the last of these Greek words that ancient Father reads it Vadus Sometimes our English renders it in general a measure Luk. 16. 6. It contained fourgallons and an half All these measures were proper to the Hebrews I find three others mentioned in the N. T. taken from other Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sextarius We English it in general a Pot Mark 7. 4. It was of the same quantity with the Log if we understand it of the Roman Sextarius It was somewhat more if we understand it of the Attick Sextarius undecim Attici sextarii aequabant Romanos duodecim In probability we are to understand the Roman measure so that it contained six eggs that is half a pint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choenix a measure Rev. 6. 6. It signifieth properly that measure of corn which was allowed servants for their maintenance every day Whence was occasioned that speech of Pythagoras Super Chaenice non sedendum That is we must not rest