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 was 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
publike 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
dayes journy_. Secondly, That to those who dwelt in the Camps more
remote from the _Ark_, a _Sabbath daies journy_ 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
then 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 _Sabbatum_,[286] 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 a 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[287] _R. Jose
wished that his portion might be with those that began the Sabbath,
with those of ~Tiberias~, and ended with those of ~Tsepphore~_.
[286] _Hospinian. de Orig. fest. c. 3._
[287] _Buxtorf. Comment. Masoret. cap. 4, ex Musar._
2. God said, _To morrow is the rest of the holy Sabbath unto the Lord,
bake that ye will bake, and seethe that ye will seethe_, _Exod. 16.
23._ This Command was proper to the time of _Manna_:[288] 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[289] on the _Sabbath_, though I deny not but this
error might be occasioned in part from that phrase, _Jejuno bis in
Sabbato_.
[288] _Jun. & Tremel. in Exod. 16._
[289] _Sueton. August. c. 76 de jejun. Sabbat. Vid. Martial. l.
4. Epig. 4._
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_,[290] 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.
[290] _Vatablus in hunc locum Item. Trem. & Junius._
4. God said, _In it thou shalt do no manner of work_. This the _Jews_
understood without any manner of exception.[291] 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.[292] 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,[293] 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.
[291] _Hospinian. de Orig. fest. c. de Sabbato._
[292] _Joseph. l. 12. cap. 8._
[293] _Joseph. l. 14: cap. 8._
1. _Works of Charity_: _God_, that allowed them to lead their Oxe and
Ass to water on the _Sabbath_, _Luke 13._ to make their lives more
comfortable, much more allowed man liberty 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 tending directly 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. 20. 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 Preach the Word. Of
these we may say, though they are in their own natures bodily labors,
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_:[294] _He which commanded the Sabbath to be sanctified,
commanded it also to be prophaned_.
[294] _מי שצות על השבת צות לחלל שבת R. D. Kimchi in Josh. 6._
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,[295] _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_.
[295] _מסכנות נפש דוחה שבת_
CHAP. IV.
_Of their Passover, and their Feasts of Unleavened Bread._
Some of the _Fathers_ have derived[296] the word _Paschal_, 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,[297] 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
_Passover_, which _passed over, &c._ _Exod. 12. 27._
[296] _Tertul. advers. Judaic. c. 10 It. Ambros. lib. de
Myster. Pasch. cap. 1._
[297] _Aug. in titul. Psal. 68._
The word _Passover_ in Scripture hath three acceptions. First, it
is taken for that yearly solemnity which was celebrated upon the
fourteenth day of _Nisan_,[298] otherwise called _Abib_; you may call
it the _Passover 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 _Passover_ of _sheep and Bullocks_, _Deut. 16. 2._
Otherwise we may call it the _Feast of the Passover_; as the fourteenth
of _Nisan_ was called simply the _Passover_. In the fourteenth day of
the first moneth, is the _Passover of the Lord_, and in the fifteenth
day of this moneth 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 moneth. Now the _Feast of unleavened
bread drew nigh, which is called the Passover_, _Luk. 22. 1._ So that
in this acception is contained the _Feast of unleavened bread_ also,
notwithstanding, in proper speaking, the _Feast of unleavened bread_
was a distinct _Feast_ from the _Passover_.
[298] _E Theologia non pauci omnia quæ ad 14. noctem pertinent
15. attribuunt quem errorem hauserunt ex turbidis Rabbinorum
lacunis qui hodie eundem errorem errant, teste Scaliger. de
emend. Temp. l. 6 p. 270._
First, the _Passover_ 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 moneth_, and lasted
seven daies 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 _Passover_, 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 afterward was at
_Jerusalem_: but the _feast of unleavened 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,[299]
_depended not upon the eating of the Passover, but it was a commandment
by it self_.
[299] _לא תלה אבי לת זר בקרבן הפסח אלא זו מצות עצמה Maimon.
de fermento & Azymo c. 6. sect. 1._
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 _Passover_,
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,[300] 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 _Passover_ 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 Ægypt_. Thirdly, he held up
the unleavened bread in his hand, and said, This unleavened bread
which we eat, it 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 הגדה _Haggada_, (i.)
_Annunciatio_, the _declaration_ or _shewing forth_ of the _Passover_.
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._
[300] _Scalig. de emend. Temp. l. 5. p. 270._
Concerning this Lamb they are charged thus: _Upon the tenth of ~Abib~
every one shall take a Lamb for an house, a male of the first year,
without blemish, and this be 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 φρατρία, in the same sense
S. _Mark_ useth συμπόσια, and πρασιαὶ, _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 a _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.[301] It followeth in the Text, _A
male_, to note the masculine and peerless vertue of our _Saviour_,
whom it did typically shew forth. _Of the first year_;[302] which
phrase they interpret thus, That the lamb, after it was eight daies
old and forward, was allowable to be offered for the _Passover_,
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,[303] 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 then
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[304] 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
_Gods_ mercy in their deliverance from _Ægypt_, 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, their Lamb was tyed to their bed-posts. _Lastly_,
that in this time of preparation, they might throughly sit and address
themselves for the Oblation.
[301] _Ioseph. de bello Jud. l. 7 c. 17._
[302] _Hebraice בן שנה Filium anni. Sunt qui distinguunt inter
Filium anni & Filium anni sui, filium anni interpretantur,
qui annum unum agit, nec minor, nec major. Filium vero anni
sui, qui est in anno primo, licet eum nondum absolverit. Sed
Aben Esra negat absque Cabala posse sciri quis sit filius anni
sui, nam fieri potest, inquit, ut sit Vau addititium sive
paragogicum, quale in חיתו & similibus._
[303] _Vid. Munster ad Levit. 22._
[304] _Hospinian. de Orig. fest. cap. 5._
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,[305] 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[306] 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 intermediate
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 _Passover_,
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 sacrificing, in regard of this time, we find
thus registred,[307] if we count the hours according to our usual
computations: the _daily sacrifice of the evening Lamb_ was usually
_slain_ between _two_ and _three_, it was _offered_ between _three_
and _four_: upon the _Passover Eve_ it was slain between _one_ and
_two_, it was _offered_ about half an hour before _three_; but if their
_Passover Eve_ hapned 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 _Passover Eve_, it was the time
when their _Paschal Lamb was slain_.
[305] _Aben Ezra, Exod. 12._
[306] _R. David. in Radic. Hoc etiam colligi potest ex Pirk.
Aboth. c. 5._
[307] _Talmud. tract. de paschate. c. 1. in initio._
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 _bitter herbs_ they dipt in a certain sauce thick like Mustard,
called _Charoseth_,[308] which thick sauce (say they)[309] was a
memorial of the _day_ wherein they _wrought_ in _Egypt_. This is
thought of some[310] to be that wherein _Christ_ diped the sop which
he gave to _Judas_. Of this sauce the _Hebrews_ write thus;[311] 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[312] 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 _Passover_.
[308] _חרוסת_
[309] _Moses Kotsensis, fol. 118_
[310] _Scalig. de emend. temp. l. 6. p. 272._
[311] _Maim. de fermento. c. 8. sect. 7._
[312] _Maimon. in חמץ ומצה c. 7. sect, 11._
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;[313] their degrees[314] 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 _Buxtorfus_
noteth, upon the night before the _Passover_: and _Scaliger_ delivereth
it in other words to the same purpose, namely,[315] that this search
was made, _Ineunte quarta decima, 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 to the sixth hour, about dinner-time;
at which time followed the last degree, which _Scaliger_ hath ommitted,
namely, _Execratio fermenti_, the _cursing of the leaven_, in this
form:[316] _Let all that leaven, or whatsoever leavened thing 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 accounted as
the dust of the earth_.
[313] _Huius moris vestigia quædam sunt reperta in Roman.
Flamine Diali. A. Gell. noct. Attic. lib. 10. c. 15._
[314] _Buxtorf. Synag. Judaic. c. 12. p. 317._
[315] _Scalig. de emend. Temp. in prolegom._
[316] _Buxtorf. Synag. c. 12. p. 325._
In case any did eat leavened 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.[317]
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,[318]
_A man childless is lifeless_.
[317] _Vid. P. Fag. in Exod. 12._
[318] _Vid. P. Fag. ibid._
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 _Priests_, _2 Chron. 35. 6._ Secondly,
it was killed after the first time in the _Court of the Temple_, the
place which _God_ had chosen. _Deut. 16. 6._ 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 Passover in an
upper-chamber at Jerusalem_.[319]
[319] _Maimon. in Korban Pesach c. 1. sec. 6._