PAR. 41.
AN objection more, and that seemingly a strong one against mine opinion, is,a 1.1 Num. 9.3.12. Where we read,* 1.2 Ye shall keepe the Passeover, according to all the rites of it; and according to all the ceremonies thereof shall ye keepe it, and according to all the ordinances of the Passeover, ver. 12. Now though the Words (Rites, and Ordinances) are divers translations of one reading, in the places above cited, yet there are also two distinct words, in the Hebrew; one, for the Rites, another for the Ceremonies; the Interlineary renders them, Statuta, and Iudicia, Statutes and Iudgements, the vulgar of Hentenius, and Santandreanus, Ceremonias, & Iustifica∣tiones, Ceremonies, and Iustifications, Statuta, & rationes, as Tremellius: the 70. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the 14. verse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: from which diversity and extent of words may seeme to be inferred, that not onely the lasting, and more necessary Rites of the Passeover, were re-appointed, but the minutest Ceremonies, the least tittle of them must be still observed; and there∣fore the eating with loynes girded, with staffe in hand, with shooes on their feete, were not peculiar to the first passeover, but were re-observed, at this second passe∣over, the yeare following.
I answer,* 1.3 the Scripture full often restraineth the word (all) to all, of some one kind; to all, that are necessary; to all, that were to endure; to all, that were convenient; Iuxta omne, quod convenit ei, as the Chaldee Paraphrase hath it.
Secondly, looke over the whole Chapter, and you shall find none of the Cere∣monies before mentioned, of being, shod, girt, and having staves once mentioned; but there is expresse mention of the moneth, the day of the moneth, and the time of the day, towards even, also, they were appointed to use unleavened cakes, and bitter herbes; and nothing was to remaine, nor a bone to be broken. And these were of the lasting ceremonies; all other, I say, all other of the same kinde, that were to continue, as, that it must be a male Lambe; not above a yeare; roasted, and with a competent company of receivers, and the like, are involved, and included, in the diversity of words, in the seeming universality, cited in the objection: But it cannot sinke into my head, that by these varyed words, and repeated (all)b 1.4 Num. 9.3. Was ever intended, they should chuse their offering foure dayes before; and sprinkle the doore-posts with blood; when they had few or no doore-posts, per∣haps, scarse Tents some of them; or, that they must eate it girt, shod, with staves in their hands, or the like hastening ceremonies.
Maimonides having used this very objection,* 1.5 in the end resolveth, that the choo∣sing of the Lambe on the tenth day, the sprinkling of blood with a branch of Hys∣sope: and the eating in haste (to which the three fore-cited Ceremonies con∣curre) were not necessary in future times, but were drowned, before they had passed the red Sea, and that the Commandements,c 1.6 Num. 9.3. and 12. concerne the body, and substance of the passeover: not the minuter Circumstances.
In the learned Annotations, on the Pentateuch, Imprinted by Robert Stephen at Paris, 1541. the words (Iuxta ritus suos, & omnes ceremonias suas, celebrabitis il∣lud. i. according to its Rites, and all its Ceremonies shall ye observe it, are thus ex∣pounded, Celebrabitis illud, observando ritus & Ceremonias peculiares illi, i. Ye shall celebrate it, by observing the Rites and Ceremonies peculiar to it.) Some were pe∣culiar to the first passeover, which were not to the second; and the second had some difference from the following ones.
Lastly, the words of Num. 9.3. &c. may be thought to distinguish the Law Rites and Ceremonies of both first, and second passeover, from the rites due to