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

of the general opposition between them and the Pharisees First because the Pharisees were in repute the only Catholicks Secondly because in their Doctrine the Pharisees were much nearer the truth than the Sadduces So in respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim Biblers or Scripturists 3. They said there was no reward for good works nor punishment for ill in the world to come Hence Saint Paul perceiving that in the Councel the one part were Sadduces the other Pharisees he cried out Of the hope i. of the reward expected and of the resurrection of the dead I am called in question Act. 23. 6. 4. They denied the resurrection of the body Act. 23. 8. Mat. 22. 23. Luke 20. 27. 5. They said the souls of men are annihilated at their death 6. They denied Angels and spirits Acts 23. 8. 7. They wholly denied Fate or Destiny and ascribed all to mans Free-will The Samaritanes and the Sadduces are of neer affinity but yet they differ First The Samaritanes sacrificed at the Temple built upon Mount Gerizim but the Sadduces sacrificed at Jerusalem Secondly The Samaritanes allowed no commerce with the Jews John 4. 9. yeam the mutual hatred between the Samaritanes and the Jews was so great that it was not lawful for the Jews to eat or drink with the Samaritanes How is it that thou being a Jew askest drink of me which am a Woman of Samaria Joh. 4. 9. Nay whereas liberty was granted unto all Nations of the earth to become Proselytes to the Jews so did the Jews hate the Samaritanes that they would not suffer a Samaritan to be a Proselyte This appeareth by that solemn Excommunication termed Excommunicatio in secreto nominis tetragrammati The form thereof as it was applyed say they by Ezra and Nehemiah unto the Samaritanes was thus They assembled the whole Congregation into the Temple of the Lord and they brought 300 Priests and 300 Trumpets and 300 Books of the Law and as many boys and they sounded their Trumpets and the Levites singing cursed the Samaritanes by all the sorts of Excommunication in the mystery of the name Jehovah and in the Decalogue with the curse of the superiour house of judgment and likewise with the curse of the inferiour house of Judgement that no Israelite should eat the bread of a Samaritane whence they say he which eateth of a Samaritanes bread is as he who eateth swines flesh and let no Samaritane be a Proselyte in Israel and that they should have no part in the resurrection of the dead R. Gersom forbade the breaking upon of the Letters under the penalty of this Excommunication This proveth what formerly was said namely that between the Jews and the Samaritanes there was no commerce but the Sadduces familiarly conversed with the other Jews even with the Pharisees themselves yea both sate together in the same Councel Acts 23. 6. Now the Samaritanes and Sadduces agree 1. In the rejection of all traditions 2. In the rejection of all other Scriptures save only the five Books of Moses 3. In the denial of the resurrection and the consequences as future punishments and rewards according to mens works But the Samatanes held that there were Angels which the Sadduces denied For the proof of these Agreements and Disagreements between them read Epiphanius haeres 9. 14. Touching the Samaritanes there are three degrees or alteration in their Religion observable First the strange Nations transplanted by Salmanesar into Samaria when Israel was carried away Captive into Assyria worshipped every one the God of their own Countries 2 King 17. Secondly when they saw they were devoured by Lions because they feared not the Lord the King of Assyria sent one of the Priests which was taken Captive to instruct them in the true worship of God Which manner of Worship though they received yet they would not lay aside their former Idolatry but made a mixture of Religions worshipping the living God and their own dumb Idols Thirdly Manasses brother to Jaddus the High-priest in Jerusalem being married to Sanballet the Horonite's Daughter by reason of Nehemiah's charge of puting away their strange Wives being driven to that exigent that he must either put away his wife or forgo the hope of the Priesthood by Sanballets means he obtain'd leave from Alexander the Great to build a Temple upon Mount Garizim one of the highest mountains in Samaria whither many other apostated Jews fled together with Manasses being made their High priest and now the sect of Samaritanes between whom and the Jews there was such hatred began now all those fore-mentioned errors were maintained And of this Hill it is that the Woman of Samaria speaketh John 4. 20. Our Fathers worshipped in this Mountain c. By comparing the Dogmata of the Pharisees with these of the Sadduces we may perceive a manifest opposition between them yet both these joyned against Christ Mark 12. This heresie though it were the grossest amongst the Jews yet was it embraced and maintained by some of the high Priests themselves Joannes Hyreanus was a Sadducee so were his sons Aristobulus and Alexander and likewise Ananus the younger so that Moses Chair was not amongst them exempted from error no nor heresie CHAP. XII Of the Essenes THe Etymologies of the Names Essaei or Esseni i. ●sse●es are divers that which I prefer is from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asa signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal or cure Diseases Hence are the men so often termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Women amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Physicians For though they gave themselves chiefly to the study of the Bible yet withall they studied Physick Of these Essenes there were two sorts some Theoricks giving themselves wholly to speculation others Practicks laborious and painful in the daily exercise of those handy-crafts in which they were most skilful Of the latter Philo treateth in his book intituled Quod omnis vir probus Of the former in the book following intituled De vita contemplativa Their Dogmata their Ordinances or Constitutions did symbolize in many things with Pythagoras his where they do agree Therefore my purpose is first to name Pythagoras his and then to proceed on with the Essenes They follow thus The Pithagoreans professed a Communion of goods So the Essenes they had one common purse or stock none richer none poorer than other out of this common treasury every one supplyed his own wants without leave and administred to the necessities of others only they might not relieve any of their kindred without leave from their Overseers They did not buy or sell among themselves but each supplyed the others wants by a kind of Commutative bartring yea liberty was granted to take one from another what they wanted without exchange They performed offices of Service mutually

But when once the Precepts and Rules of supererogation were digested into Canons and urged with an opinion of necessity then from the Chasidim issued the brood of Pharisees and also from them as it is probably thought the Heresie of the Essenes both obtruding unwritten Traditions upon the People as simply necessary and as a more perfect rule of sanctity than the Scripture At this time the Tsadikim in heat of opposition rejected not only Traditions but all Scripture except only the five Books of Moses for which reason they were called Karaim Some are of opinion they rejected only traditions and embraced all the books of Scripture Which opinion soever we follow they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim Textuales Scriptuarii i. Text-men or Scripture-readers because they adhered to Scripture alone withstanding and gain-saying Traditions with all their might And if we follow the latter then all this while the Karaim were far from Heresie but in process of time when from Sadok and Baithus these Karaim learned to deny all future rewards for good works or punishment for evil or resurrection from the dead now the Karaim became compleat Sadduces and perfect Hereticks taking their denomination from their first Author Sadok The time of each Heresies first beginning shall be more exactly declared in their several Chapters CHAP. X. Of the Pharisees THere are three Opinions concerning the Etymology of the name Pharisee The first are those which derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parash Expandere Explicare either from the enlarging and laying open their Phylacteries or from their open performance of good works in publick view of the People as being ambitious of mans praises Secondly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parasch Exponere Explanare because they were of chief repute and counted the profoundest Doctors for the exposition of the Law so that they were termed Peruschim quia Poreschim Pharisees because they were Expounders of the Law Thirdly others derive the name from the same Verb but in the conjugation Piel where it signifieth dividere separare to separate In this acception by the Greeks they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may English them Separatists Their separation is considerable partly in the particulars unto which partly in those from which they separated First They separated themselves to the study of the Law in which respect they might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated unto the Law In illusion unto this the Apostle is thought to have stiled himself Rom. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated unto the Gospel when he was called from being a Pharisee to be a Preacher of the Gospel and now not separated to the Law but to the Gospel Secondly They separated themselves or at least pretended a e separation to an extraordinary sanctity of life above other men God I thank thee that I am not as other men are Extortioners Unjust Adulterers c. Luke 18. 11. The particulars from which they separated themselves were these First From commerce which other people as afterward will appear in their Traditions whence they called the common people by reason of their ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum terrae the people of the earth In the Gospel of Saint John 7. 49. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people who knoweth not the Law are cursed Secondly From the apparel and habit of other men for they used peculiar kind of Habits whereby they would be distinguished from the vulgar Hence proceeded that common speech Vestes populi terrae conculcatio sunt Pharisaeorum Thirdly From the customs and manners of the world This heresie of the Pharisees seemeth to have had its first beginning in Antigonus Sochaeus He being a Pharisee succeeded Simon the Just who was Coetanean with Alexander the Great he lived three hundred years before the birth of Christ The Pharisees were not tied to any particular Tribe or Family but indifferently they might be of any S. Paul was a Benjamite Hyrcanus was a Levite Each Sect had its Dogmata his proper Aphorisms Constitutions or Canons so the Pharisees had theirs My purposes is both concerning these and the other Sects to note onely those Canons or Aphorisms wherein chiefly they were heretical and one differing from the other First The Pharisees ascribed some things to Fate or Destiny and some things to mans Free-will Secondly They confessed that there were Angels and Spirits Acts 23. 8. Thirdly Concerning the resurrection of the dead they acknowledged it and taught that the souls of evil men deceased presently departed into everlasting punishment but the souls they say of good men passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good mens bodies Hence it is thought that the different opinions concerning our Saviour did arise Some saying that he was John Baptist others Elias others Jeremia Matth. 16. 14. As if Christ his body had been animated by the soul either of John Elias or Jeremias Fourthly They did stifly maintain the Traditions of their Elders For the better understanding what their Traditions were we must know that the Jews say the Law was twofold one committed to writing which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah schebichtah The written Law the other delivered by tradition termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah begnal pe They say both were delivered by God unto Moses upon Mount Sinai the latter as an exposition of the former which Moses afterward delivered by mouth to Joshua Joshua to the Elders the Elders to the Prophets the Prophets to those of the great Synagogue from whom successively it descended to after-ages These Traditions were one of the chief Controversies between the Pharisees and the Sadduces The Pharisees said Let us maintain the Law which our fore-fathers have delivered into our hands expounded by the mouth of the wise men who expounded it by tradition And lo the Sadduces said Let us not believe or hearken to any tradition or exposition but to the Law of Moses alone The Traditions which they chiefly urged were these 1. They would not eat until they washed their hands Why do thy Disciples transgress the Tradition of the Elders for they wash not their hands when they eat bread Mat. 15. 2. This washing is said to have been done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7. 3. that is often as some translate the word taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer frequenter Others translate the word accurate diligenter intimating the great care and diligence they used in washing with this the Syriac Text agreeth Others think that there is in that phrase allusion into that rite or manner of washing in use among the Jews termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath iadaim the lifting up of their hands The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to

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 ●o this is a journey far off if less than this it is not a journey far off for he may come to Jerusalem

〈◊〉 unusually applied to common washings as Mar. 7. 4. we read of the washing of cups pots vessels tables the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these washings was proper to the Jews this second in use with Jews Christians and Heathens the third which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a baptization for the dead 1 Cor. 15. 9. proper to some amiss-led Christians It may be demanded what manner of Baptism this was with submission of my judgment I understand this place with S. Ambrose of a Sacramental washing applied unto some living man in the name and behalf of his friend dying without Baptism out of a superstitious conceit that the Sacrament thus conferred to one alive in the name of the deceased might be available for the other dying unbaptized As if the Apostle did wound those superstitious Corinthians with their own quills and prove the Resurrection of the dead from their own erroneous practice telling them in effect that their superstitious Custom of baptizing the living for the dead were vain and bootless if there were no Resurrection and therefore the Apostle useth an emphatical distinction of the persons in the next immediate verse saying why are we also in jeopardy every hour He inferreth the Resurrection by force of a double argument the first drawn from their superstitious baptization for the dead the second from the hourly jeopardy and peril wherein we that is himself and other Christians are so that as that Father noteth the Apostle doth not hereby approve their doing but evinceth their hope of the Resurrection from their own practise though erroneous That there was Vicarium tale Baptisma as Tertullian calleth it in use among the Mar●ionites is evident yea and amongst the Cerinthians also the manner thereof is thus described When any Catechumenist died some living person placed under the bed of the deceased they came unto the deceased party and asked him whether he would be baptized then he replying nothing the party under the bed answered for him saying that he would be baptized and thus they baptized him for the dead as if they acted a play upon the Stage The third ceremony used by the Jews towards the dead party was the embalming of the corps which for the main thereof it is probable they learned from the Egyptians for we find Joseph to be the first that practiced it Gen. 50. 2. The Egyptian manner of embalming was thus they took out the bowels of the dead they cleansed them and washed them with the wine of Dates and after that again with odours then filled they the bowels with pure Myrrhe beaten and Cassia and other Odours except Frankincense and sewed them upon After this they seasoned the corps hidden in Nitre seventy days not longer after seventy days they washed the corps and wrapped it in fine linnen cloath gummed which gum the Egyptians often used instead of glew The Greeks termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the use thereof was for the preservation of the body that it might not putrifie and therefore when the Funeral Obsequies were not long delayed they used another kind of embalming namely an external and outward application of Spices and Odours without the unbowelling of the corps This the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was used to ward our Saviour Christ John 19. 40. Sometimes they did use to burn the corps preserving only the bones in some urn or Pitcher Amos 6. 10. But commonly they interred the whole body and buried it in the earth The ancient Jews if they received not from their Ancestors then would they purchase a burial place themselves for the burial of them and their family The form of that place was thus It was a vault hewed out in a rock six cubits long and four broad in which eight other cells or lesser holes or as some say thirteen were made as so many distinct receptacles or tombs for the dead bodies to be laid in as often as they buried any they were wont to roll a great stone to the mouth of the cave The cave or vault it self they termed from the act of burial Keber which signifieth a place of burial or from its form l Magnara a den or cave These several cells or receptacles in which the body was laid they called Cucim graves tombs and the stone they named Golel a rolling stone This giveth great light to that in the Gospel Joseph took the body of Christ and wrapped it in a clean linnen cloth and put it in his new tomb which he had hewen out in a rock and rolled a great stone to the door of the Sepulchre Mat. 27. 59 60. These caves or vaults the wealthier sort would paint garnish and beautifie at the mouth or entrance of them hence cometh that phrase Spulchra dealbata painted tombs As often as they had occasion to mention or speak of any friend deceased they used that in the Proverbs The memory of the just is blessed Prov. 10. 7. Hence the Rabbies in their quotations of any worthy Author deceased usually subjoyn this honourable commemoration Benedictae memoriae N. Such or such a one of blessed memory But their usual Epitaph or Inscription upon their Sepulchres was Let this soul be bound up in the Garden of Eden or in the bundle of the living Amen Amen Amen Selati The latter Jews have been strangely conceited concerning the place of burials and are perswaded that if an Israelite be buried in any strange country out of the Promised Land he shall not be partaker so much as of Resurrection except the Lord vouchsafe to make him hollow passages under the earth thorow which his body by a continual volutation and rolling may be brought into the land of Canaan The ground hereof is taken from the charge of Jacob unto his son Joseph that he should not bury him in the land of Egypt but in Canaan For which charge they assign three reasons First because he foresaw by the spirit of Prophecy that the dust of that land should afterwards be turned into lice Secondly because those who died out of the holy Land should not rise again without a painful rolling and tumbling of their bodies thorow those hollow passages Thirdly that the Egyptians might not idolatrously worship him They made a feast at their burials which is stiled The bread of men Ezek. 24. 17. And a cup of consolation Jer. 16. 7. because it was administred to comfort those that were sad of heart It much resembled the Roman Silicernium From those two places last quoted we may observe that at the burial of their friends they used these ceremonies which follow some to testifie some to augment their grief 1. Cutting themselves that is wounding or cuting any part of their body with any kind of Instrument This practice was learned from the Heathens who were wo●t not only to scratch their face but to punch and